A Good Day Well Improved, Sermon 1
A GOOD DAY WELL IMPROVED.
Act. 9. 31.
Then had the Churches reſt throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghoſt were multiplied.
IT is accounted to be a bad 1. Sermon preached in Pauls, July 16. 1654.ſign, if the ſick man grow more ſick after ſleep: but if better, there are then ſome hopes of his recovery. So here, The Churches of Chriſt, as to outward reſpects, had been brought to a very low, weak, and ſick condition by that Calenture or fiery tryall, which had diſpatch'd Steven, Chap. 7. and afterward brake out, and ſpread further to the perſecution and ſcattering of the whole Church at Jeruſalem, Chap. 8. 1. And Saul ſtill breathing out threatnings and ſlaughter, did blow the coal to carry the flame as far as Damaſcus, in the beginning of this Chapter, but his Spirit was happily cooled, in the ſequele of it, and with it the heat of that perſecution, and now foreign, (as the like are called Chap. 3. 19.) cooling, refreſhing times came from the preſence of the Lord, and ſo we finde the heat of the fever abated, and the ſick ſpouſe fallen to her reſt, Then had the Churches reſt, and then if He ſleep, the Diſciples concluded he would do well, eſpecially if upon it all proved better, John 11. 12.as here it did; for when they had reſt, they were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghoſt were multiplied.
And ſo in the Text we may obſerve theſe three particulars.
1. The formerly afflicted and wearied Churches reſt; Then had the Churches reſt, &c.
2. This crowned with two moſt happy Concomitants, or conſequents; They were edified, they were multiplied.
3 Both theſe ſet out by two as happy means and cauſes of them; viz. Their walking in the fear of the Lord, and in the comfort of the holy Ghoſt. Bleſſed flocks of Chriſts ſheep! that thus come up Cant. 4. 2.from the waſhing in the waters of affliction. None barren, whileſt they are thus multiplied; and all bearing twins, in theſe two lovely pares, walking in the fear of the Lord, and in the comfort of the holy Ghoſt, and ſo were both edified and multiplied.
And happy we! if we could go in the footſteps of thoſe flocks, that Cant. 1. 8.ſeeing God in mercy hath begun to give us (as he did them) reſt, or (as the word is) Peace, this peace foreign.may not make us proud and petulant, but that with them we may now, more then ever, walk in Gods fear, and that fear not diſſpirit us, but may be ſweetned and animated with the comforts of the holy Spirit, that ſo in ſtead of thoſe many ruines and pullings down in our former bluſters, now in this fair weather, we may begin to think of building up and edifying our ſelves and others in faith and love; and whereas in our former wars men have been miniſhed, and ſins, and factions, and furies have ſwarmed, the true Churches of Chriſt, and true Saints in thoſe Churches, and true Graces in thoſe Saints may be now increaſed and multiplied. This indeed would be even an heaven upon earth, a new Rev. 21. 2.Jeruſalem (the viſion of peace) coming down from heaven.
A bleſſed remembrance of what was in thoſe beſt and primitive Churches, in the beginning of the Goſpel, and a more happy firſt fruits, and pledge of what is now haſtning on in the moſt glorious Churches in the end of it, yea of what ſhall never be ended, but perfected in glory.
I begin with the firſt bleſſing in thoſe firſt words, Then had the Churches reſt throughout all Judea, and Galilee, and Samaria, which need not much explication.
Then, or therefore, foreign.Calvin. Beza. Piſcato… & Tyndal. Numero plurativo quòd tum, &c. Eraſm.
The Churches, which ſome read Congregations, in the plural number, the Church in the firſt verſe of this Chap. which was at Jeruſalem, upon the diſperſion there mentioned became Churches, one multiplying into many.
Had reſt, the Greek is foreign, Grotius in locum, & de jure belli, &c. lib. 1… cap. 2.Peace, for ſo they called the reſt they then had from perſecution: as the Pſalmiſt phraſeth it, reſt from the dayes of adverſity, Pſal. 94. 13.
Throughout all Judea, and Galilee, and Samaria. That is, throughout the whole compaſſe of Iſraels inheritance and poſſeſſion, theſe three (as Geographers tell Mr. Moore alii.us) making up that whole Countrey.
Hence the Doctrinall obſervation is,
That after the perſecutions and Doct. weariſome troubles of the Church, God hath his times for their peace and reſt. It is Chryſoſtomes obſervation upon the Text. foreign. Poſt nubila Phoebus, Sunſhine after ſhowers, a calme after a ſtorme, and a Canaans reſt, after a tedious wandring in the wilderneſſe: So we read that after Moſes his tireſome conduct, Iſrael at laſt came to their reſt, Deut. 12. 13. and after his ſucceſſor Joſhuahs many conflicts, it's added, that the land had reſt from war, Joſh. 14. …5.
But this with ſome difference, both of the foregoing trouble, and following reſt.
For the foregoing trouble.
1. Sometimes it's but ſhort before reſt cometh, but a ſhort cold blaſt, and then a long fair ſummers day, Anger but for a moment (nay ſometimes but for a very little moment, Iſa. 54. 7.) and weeping but for a night (and foreignthat no long winter night neither) and joy cometh in the morning, Pſ. 30. 5. like Julian, a black pitchy foreign.cloud, but ſoon blown over: Or like a Summers ſhower, great and violent for the preſent, but fair weather again preſently.
2 But ſometimes it's a long Winter ſtorme, and yet at laſt a calme in the cloſe. Health after an Hectick. Iſrael cometh at laſt out of Egypt, but it was not till they had continued two hundred and fifteen years in that iron furnace; and Judah afterward returneth home from Babylon, but after ſeventy years captivity, when thoſe long ſince dead, and now dry Ezek. 37 2. 3.bones lived again, of which ſome expound that in Cant. 2. 11, 12, 13. The winter is paſt, the rain is over and gone, the flowers appear on the earth, and the time of the ſinging of birds is come. And after the tedious winter of our former too long war, ſuch a Spring, both in a naturall and politick ſenſe, God hath pleaſed to ſend us this year, for which we are to be humbly and heartily thankfull.
For the following Reſt:
1. After longer or ſhorter foregoing troubles, ſometimes it is more firm and laſting, as a ſetled conſiſtency of health, after a former ſickneſs: after the 215. years bondage in Egypt were above 900 years before Jeruſalem was deſtroyed, and for after times, when God in a little wrath had hid his face from them for a moment, he promiſeth with ever laſting loving kindneſs to have mercy on them, Iſa. 54. 8. And after 300. years of the Primitive Churches hotteſt perſecutions, at laſt the man child Conſtantine was born, who ſetled Reyel. 12. 5.the Church upon firm foundations of peace, which might have continued unſhaken much longer then they did, if their ſins had not undermined them.
2. But ſometimes this reſtored peace & reſt of the Church looketh liker a Truce then a Peace: Some ſhort lucida intervalla, as the Sun in a rainy day, looking out now and then a little, but then preſently again overclouded, as Solomon ſaith, clouds returning Eccleſ. 12. 8.after rain; or like an aguiſh mans well-day, after a former ill-day, which an after (and it may be worſe) fit treadeth on the heel of: Thus up and down in the dayes of Iſraels Judges, and Judahs Kings; ſo that theſe ſhort abatements or recoveries are but ſhort breathing times onelyonly to recruit in, againſt foreign Aeſchyl. foreign. Tertul. Apolog. Euſebii Chronic.another bout; but refreſhing bates by the way, preſently after which we are (it may be) to ſet upon the worſt part of our journey both for weather and way yet behinde. Such was this reſt or peace of the Church here in the Text, as Calvin obſerveth; for although Tiberius his better thoughts of Chriſt for that time might a little cool the rage of enemies againſt Chriſtians, to which Corn. à lapide (I cannot ſay how fitly) reſerreth this reſt and quiet of the Church, yet it was not long before this fire brake out more fiercely in Nero's firſt generall perſecution; and before that, Paul who had with the firſt blown up this fire, being now converted, is himſelf, together with the reſt of of the Church, ſufficiently ſcorched with it in Judea, before he was ſent bound to Rome. So that theſe Halcyon dayes laſted not long before a ſtorme came.
But (this premiſed) however, whether either the foregoing trouble, or following reſt be long or ſhort (both which God in wiſdom and faithfulneſſe ſo ordereth, as ſhall be for his own glory, and peoples good) yet it is his mercy and indulgence, that in his own time and way he is pleaſed to give ſome reſpit, and an iſſue 1 Cor. 10. 13.with the temptation that we may be able to bear it, that we have not right out, in this reſpect, an hell upon earth.
That as naturally we are evil, and onelyonly evill, and that continually, Gen. 6. 5.ſo we are not anſwerably miſerable, that we are not onelyonly miſerable, and that continually. It's beſt that with the Church it will be beſt at laſt, that notwithſtanding all the troubles of this life, the laſt article of the Chriſtian Creed, is life everlaſting: That's beſt, but this is well that in this life, our Sun doth not ſet in a cloud, but that Lamech at laſt begets a Noah, of whom he can ſay, This ſame ſhall comfort us concerning the work Gen. 5. 28, 29.and toyle of our hands, as it may do us, that although it be very ill with us for the preſent, yet it ſhall not be ſo for ever in another world, no, nor (it may be) ſo alwayes in this world: After weariſome troubles and perſecutions, God hath his times for his peoples reſt and peace. Then, or therefore, had the Churches reſt.
But you will ask, When, and Queſt. wherefore is it, that God pleaſeth it ſhould ſo be?
In anſwer to which Queree, I Anſwer. ſhall onelyonly touch upon ſuch particulars, as the inſtance in the Text will afford me.
And firſt for the firſt queſtion, 1. When.When.
1. Then it was (ſay ſome) when Tiberius grew more favourable to Chriſt: and ſo ſtill, when Princes prove friends, enemies will not prove enemies, as when Mordecai was advanced, Eſth. 8. 17 or their enmity will not prove hurtfull, though they do, as when Ezra and Nehemiah were in place of government. If they who are called the Shields of the earth will Pſal. 47. 9protect the Church; the Archers either dare not ſhoot, or cannot hurt: when Conſtantine that man-childe Rev. 12. 5. 5.before mentioned was born, and caught up to the throne of God, although the Dragon caſts out floods to drown all, the earth will help the woman; when kings and Queens prove nurſing Fathers and nurſing mothers of the Church, the Rev. 12. 16. Iſa. 49. 23.happy Nurſing then takes its reſt, and ſleeps ſweetly in ſuch ſtrong arms, and in ſo warm a boſome.
What great cauſe therefore have we according to the Apoſtles 1 Tim. 2. 1, 2.exhortation to quicken our prayers and praiſes for ſuch, that under them we may lead a quiet and peaceable life in all godlineſſe and honeſty? otherwiſe the body will not take its reſt, whiles the head akes, and is troubled with hot and fiery vapours: Let Governors be Zamzummims, i. e. boiſterous wicked ones, (though they call themſelves Rephaims, i. e. Healers or See the Engliſh Annot. on Deu. 2. 20. See Manaſſeh ben Iſrael, concil. in Num. quaeſt. 15. pag. 215.Phyſitians) little health or eaſe is to be expected from them. But the Jewiſh writers ſay that Iſrael was beholden to Moſes for Manna, to Miriam for Water, to Aaron for the Cloud; for ſuch bleſſings of refection and protection we muſt be beholden to God in his bleſſing of good Governours, which we are therefore to ſeek to him, and bleſs him for: And if Lam. 4. 20.Judah under Joſiahs ſhadow might comfortably live even among the heathen, how much more may we under ſuch Solomons, whileſt we ſit at home under our own vines and fig-tree? When magiſtrates are Abimelecks, not ſo much Kings as Fathers of the Church, the houſe God is in ſafety: and when Melchiſedeks Heb. 7. ….are kings of Salem, i. e. kings of peace, Jeruſalem will make good its own name, and prove a viſion of peace. Jeruſalem will be inhabited in Jeruſalem, as it is, Zech. 12. 6.
2. When perſecutors prove preachers. So here in the two foregoing chapters, and in the beginning of this, you had read of Sauls perſecution, and afterward of his converſion, and in the cloſe of that relation cometh in my Text, and telleth us that then the Churches had reſt. Reſt, when both ſuch a reſtleſs adverſary as he was, for his part, was taken off and quieted.
As alſo when others, (though as much inraged, yet) from his ſtrange change were much ſtounded and diſcouraged.
It is promiſed to Gods Iſrael, that they ſhall dwell ſafely in the wilderneſs, and ſleep in the woods, (expreſſions of greateſt peace and ſecurity) but it is when the evil beaſts ceaſe out of the land, Ezek. 34. 25. eſpecially if Wolves become Lambs, and Leopards Kids, then none hurts or deſtroys in Gods holy mountain, Iſa. 11. 6, 7, 8, 9. Of later years we have with the prophet cryed Habak. 1. 2.out of violence and confuſion: but it was when the Miniſters and people of God had as ſadly complained, that although too many were Sainted, yet too too few were ſavingly converted. But how firmely, after all our woefull diſturbances, might our begun peace be eſtabliſhed, if our great diſturbers of it, being indeed turned home to God, with Paul, did preach and maintain Gal. 1. 23.the faith, which hitherto they have deſtroyed? Did ſuch in this way make their peace with God, we might more certainly expect to have more peace one with another? How ſpeedily was Egypt freed from the plague of Locuſts, Exod. 10. 13. with 19.which an Eaſt winde brought, when a contrary Weſt winde took them all away? but as long as they ſwarm, expect (though as there, with ſome reſpites) a continuance and increaſe of further plagues, which after an Egyptian darkneſs, may at laſt end in a Red ſea of blood.
3. But Calvin, and before him, Theophylact and Chryſoſtom refer this peace of the Church in the Text, not to Pauls converſion but to his departure from thoſe parts, it being ſaid in the verſe before the Text, that when the Greek Jewes went about to ſlay him, the Brethren brought him down to Ceſarea, and ſent him forth to Tarſus, and then immediately follow the words of the Text, Then, or therefore, had the Churches reſt throughout all Judea &c. For, although other of the Apoſtles continued there ſtill, foreign. Theophyl.yet the Jewes were leſs troubled with them, as having had their mad rage ſomething abated towards them by their longer continuance with them, and often appearing before them, and for that the people magnified them. But this new upſtart Paul, who laboured more abundantly then them all, troubled them more then all the reſt, ſo that they could not be quiet for him nor the Churches for them, till they were rid of his company, and then they being quiet, the Churches had reſt.
Nor was this any imputation to Paul, as though he had been a trumpet of Sedition, and a 2 Sam. 20. 1. 1 King. 18. 17.troubler of Iſrael, but rather a cleer conviction that they had fore eyes, which would not endure ſo great a light; and that on the contrary, he was the ſweet 2 Cor. 2.ſavour of life even in them that periſhed, quòd ſolo propinquitatis ſuae odore impios …gerit in rabiem, as Calvin well expreſſeth it. He was not a guilty fugitive Jonah Jonah 1. 12. 15.who muſt be caſt over-board, that the boiſtrous ſea may be calmed, but they were like a woefully diſtempered Patient, who raveth at the ſight of his Phyſician, as (we know) the Devil Mark 9. 25, 26.raged and rent the man, when Chriſt came to caſt him out of him.
Now the good Lord keep ours, and all the reſt of his Churches peace, from ever being founded in ſuch a Solitude, pacem vocant, ſolitudinem faciunt, from being like the Sybarite… reſt, that cannot endure the noiſe of the Cockes crow, or the Smiths hammer, leſt it ſhould awaken them: ſuch a peace would be built upon a very ſandy foundation, as Theirs, amongſt us, was, who accounted not themſelves quiet and ſafe till they had driven thouſands of the godly from amongſt us into a remote wilderneſs; which I doubt was one thing amongſt others, by which they haſtned their own overthrow. However this by the way, teacheth,
1. Even the beſt, both Miniſters and Chriſtians, to prefer the Churches publick peace before their own private convenience, and when their preſence cannot conſiſt with the Churches quiet, even to ſacrifice (if it be onelyonly) their own intereſt, that the people of God may have a peace-offering, with Jonah to be content to be caſt over-board, that the ſea may be quiet, and with Paul not to Act. 19. 31.adventure into the Theater, who was here willing to be ſent away to Tarſus when he and the Diſciples of Chriſt, through the malice of his enemies, for his ſake could not continue quiet together in Jeruſalem. In this caſe Athanaſius goeth, and Chryſoſtom is ſent into exile; and Clemens Epiſt. ad Corinth. 1. pag. 69.Romanus in his foreign &c. makes account that every generouſly minded and compaſſionate Chriſtian will readily ſay, foreign &c. foreign, if Schiſme, and contention, and ſedition ariſe for my ſake, I'le be gone whither ever you will have me, onelyonly let the flock of Chriſt be in peace and ſafety. And thus as Abel by his faith even being dead ſpeaketh, ſo a Miniſter or a Chriſtian even in his forced abſence edifieth, and that (it may be) more then his Heb. 11. 4.preſence ſometimes would. This therefore is his duty.
2. Hence alſo take notice of Gods wiſdom, power, faithfulneſs, and mercy, who knoweth how to provide for his peoples good by very unlikely means, as here for his Churches peace by the abſence of thoſe that preached the Goſpel of peace.
It is the abſence of God onelyonly, which is the certain and neceſſary cauſe of his peoples diſquiet, who, whileſt he is but preſent, may (as here in the Text) have reſt, when beſt either Men or Miniſters are abſent. How little need hath God of our beſt help in his work? and how all-ſufficient is he, who can do all for us, when all outward helps are wanting? He could at the firſt make the earth bring forth, before there Gen. 2 5.was any rain to water it, or man to till it; and here we find him laying down his people to their reſt after Pauls ſun-ſet.
4. I adde a 4th time, (which the Text alſo affordeth) when God after trouble giveth his Churches reſt, and that is when the perſecution and trouble is grown up to the height, and the burden of it now proveth inſupportable. Such was that of this Church, which uſhered in this peace here mentioned, for beſides the other Jewes rage, little Saul made great havock of the Church, Act. 9. 3.and being (as he himſelf confeſſeth) foreign more exceedingly zealous of the traditions of his fathers, foreign hyperbolically or beyond meaſure Gal. 1. 13, 14.he perſecuted the Church of God, and waſted it, foreign the word is, and that is quaſi graſſator & praedo, as Hierom interpreteth it, an unmercifull ſpoiler, and cruel enemy he layd all waſt. Very many, and as ſad are the expreſſions which we meet with in this book of the Acts, to this purpoſe, which ſet out his rage againſt Chriſt and his Churches.
At the Protomartyr Stevens death we read, Act. 7. 58. that the witneſſes who ſtoned him laid down their clothes (that they might be more ready and nimble at that deviliſh exploit) at his feet, who though he was (as is conceived by ſome of the Ancients) both coaetaneus & cognatus, both of the ſame age, and alſo of the ſame kindred with Steven, his Couſen, yet withall,
Being naturally acris & fervidi ingenii (as one ſaith) of a quick ſpirit;
And alſo in the heat of his young blood;
And this yet more heated with zeal for his Jewiſh traditions, yea and (as ſome think) with emulation of Stevens eminency, which amongſt young men of the ſame rank and age, (whileſt they live together eſpecially) is too frequent and ordinary:
He grew ſo hot, that (as he himſelf confeſſeth, Act. 22. 20.) he was foreign, two very ſad words, the latter of which ſignifieth that from his ſoul he was very well pleaſed with it, and approved it, and the other, in the proper ſenſe of it, telleth you, that he was not onelyonly a by-ſtander, looking on and taking content in it, but that he was Dux & choragus, a principal Actor and ſuperintendent in that bloody action: ſo as that although he did not caſt one ſtone at him, yet in true Interpretation (as Auſtin obſerveth) he ſtoned Ʋt in manibus omnium ipſe lapidare videretur. Serm. 1. de Sanctis.himby their hands.
Nor was this heat of his, or the other Jewes rage quenched with Stephens blood, but it flamed out to a foreign, to a very great perſecution of the whole Church, Act. 8. 1. ſo as (if Dorotheus ſay true) no fewer then two thouſand diſciples more were put to death about the time of Stephens Martyrdome; that the Scripture ſaith not, but this it doth, that all the reſt were ſcattered abroad, v. 1. whileſt Saul made havock of the Church v. 3. the word here is foreign, anſwering to his foreign before, Gal. 1. 13. and a both expreſs ſuch a vaſtation as a wild bore maketh in a vineyard, when he rooteth up all, or as a cruel enemy, when he hath new broken into a beſieged town or city, who with fire and ſword layeth all waſte.
Nor his onelyonly to them that are found in armes, or abroad in the ſtreets, as is uſuall in warre, but thoſe whom the ſavage Souldier ſpareth, this then perſecutor Butchereth, for he entreth into the houſes, nay into every houſe (foreign domatim the words are) and there without pity of age or ſex haleth and draggeth men and women into priſon, verſ. 3.
Nor is this rage yet quieted, for chap. 9. you read foreign. He ſtill, and yet further breathes out threatnings and ſlaughter againſt the Diſciples of the Lord, like ſome roaring Lion, or fiery-breathed Dragon, he belcheth and ſpits out fire, v. 1. and gets a blood inquiſition Commiſſion of the high Prieſt to reach as far as Damaſcus, which they compute to be no leſs then five days journey from Jeruſalem, (How faſt and how far do they go whom the devil and their own malice drive?) that if he might finde any (he meant none ſhould eſcape him) of that way, whether men or women, (none, it ſeemeth, muſt be pitied by him) he might bring them bound to Jeruſalem: and why to Jeruſalem? not onelyonly becauſe there was the chief Judicature of ſuch matters, but withall becauſe there the Judges were more enraged, and there he had more power, and where he had been binding before, and delivering them into priſon, yea and did perſecute them even unto the death, chap. 22. 4, 5.
And when they were put to death foreign he gave his voice againſt them, not (it may be) as a Judge, he had not got up to the Bench, but as an Informer or by-ſtander at the barre, he earneſtly manifeſted his approbation; anſwerable to his foreign before mentioned, or as a buſie Purſivant or officer who carried the ſentence of the Court (that foreign may ſignifie) and looked to it to ſee it put in execucution, Acts 26. 10. To which add onelyonly what there followeth, v. 11. And I puniſhed them oft, in every ſynagogue, and compelled them to blaſpheme, and being exceedingly mad againſt them, I perſecuted them even unto ſtrange cities. Every word almoſt hath a very heavy Accent and Emphaſis.
foreign, I puniſhed them, and you may be ſure it was not lightly, he laid on load.
But you might think, to prevent his own wearineſſe it was but ſeldom; nay foreign it was very often: we that are ſo ſoon weary in Gods ſervice, even when weary are yet unweariable in the Devils drudgery, Iſa. 41. 12. But although it was oft in one place, yet that little body could not be every where, yes the more nim…le to skip up and down, and therefore it's added, that it was foreign in every Synagogue, yea ſo as to perſecute them foreign foreign to ſtrange or remote cities; Damaſcus (by what you heard before) was at a pretty diſtance.
But although in all this he ſorely tyrannized over their bodies, and outward man, yet (you may hope) he attempted not their ſouls; our Saviour ſeemeth to ſet bounds to theſe raging waves, Hitherto ſhall you go, and no further; and therefore ſaith, that when they have killed the body foreign, they have nothing more that they can do, Luk. 12. 4. And bleſſed be God, that they have not in that ſenſe which our Saviour there intendeth, and yet the deviliſh Aſſaſinate after he hath made his wretched enemy blaſpheme Chriſt, can then ſtab him, that he may undo body and ſoul both together; our Saul aroſe not to that height of helliſh malice, but he went very far when he compelled them to blaſpheme.
And might he not then well add foreign, that he was raving mad, nay, foreign, exceeding mad, when he added a foreign foreign, where our Saviour ſaid there was not a foreign? Now truly this was a foreign Jam. 1. 21.an abundant ſuperfluity of malicious madneſſe, ſo that where ſin did thus abound, unleſſe foreign Rom. 5. 20foreign, grace had not much more abounded, (as he humbly and thankfully afterwards acknowledged it did to him in his foreign that it was exceeding abundant, 1 Tim. 1. 14.) he had been paſt hope of receiving any mercy from God, who had ſhewed ſo little, but the quite contrary to his people.
But it may be thought I have ſtepped too far out of the way, and inſiſted too long on the view of this ſad ſpectacle, you will more eaſily pardon me, while ye think that ſuch dolefull objects ſometimes make us ſtand ſtill, and fix our eyes on them, 2 Sam. 20. 12. 2 Sam. 2. 23.as much as thoſe that are more pleaſing. But to return to what I intended, all theſe ſad paſſages of Pauls outrage I have the rather mentioned, and ſo largely inſiſted upon, to ſhew,
How far ſome may go in a deſperate way, whom yet afterwards God in mercy may bring home:
And how far blinde zeal, and ſeeming good intentions (ſuch were in Paul all this while) may carry men in ſuch a way.
And how open, ingenuous, punctuall, and abundant, ſuch (as Paul here was) ſhould be in their 1 Cor. 15. 9. 1 Tim. 1. 13.humble confeſſions afterward.
But eſpecially, and to my preſent purpoſe, to ſhew when it is, that after foregoing troubles and exerciſes, God uſeth to vouchſafe reſt to his wearied people and Churches, Deut. 32. 36.and that is after the heavieſt preſſures; a birth after the ſharpeſt throwes; day-break, when it had been darkeſt a little before. So Chriſt tarrieth till the fourth watch of the night, and cometh in the heighth of a ſtorme, to make a calm of it, when the ſhip was now ſinking, Mat. 14. 24, 25. as in the ſame place when Peter was alſo ſinking, he then immediately ſtretched forth his hand and caught him, v. 30, 31. When their afflictions are ſo continued, multiplied, aggravated, that they can bear no more, God will then ſtay no longer, but he that ſhall come, will come, and then not tarry: Then a ſtill voice cometh, and God in it, after the winde, earthquakes and fire; after an Hab. 2. 3. 1 King. 19. 11, 12. Gen. 26. 20, 21, 22.Ezek and Si…nah, then a Rehoboth. Then (as it is in the Text) or Therefore, the Churches had reſt.
And if you ask why ſo? or Why.wherefore Then?
I anſwer with the Pſalmiſt, Reaſon 1 God remembreth us in our low eſtate, becauſe his mercy endureth Pſal. 126. 26.for ever. Becauſe his mercies endure for ever, therefore it is that our miſerie; do not laſt alwayes. The Churches affliction is not, becauſe Gods faithfulneſs and compaſſion is everlaſting. And hence it is, that although (as the Apoſtle ſaith) foreign, if need 1 Pet. 1 6.be the people of God be in heavineſs through manifold temptations, yet when that Need is over, becauſe he doth not willingly (or from the heart) afflict or grieve the children of men (much leſs his own children) when the child is humbled, the Father more willingly caſts away the rod, then ever he took it into his hand; and therefore although (being conſtrained) he ſometimes, and that for our good cauſeth grief, yet then he will have compaſſion, according to the multitude of his mercies, Lam. 2. 32, 33. And if at any time we think he tarrieth long before he ſheweth mercy, it is onelyonly becauſe indeed we ſtay long before we are fit to receive it: Make we but haſte, and he will not ſtay long, he then tarrieth nor, and ſo reconcileth that ſeeming contradiction, Luke 18. 7. with 8. that although he bear long with them, viz. Till they be ready, yet when once they are, he will then avenge them ſpeedily; ſo that although foreign He reſerveth wrath for his enemies, Nahum 1. 2. yet it is expreſly ſaid, and that in the ſame word, on the contrary, foreign he will not keep anger for ever, towards his children, Pſal. 103. 9. they are his own words, I will for this afflict the ſeed of David, but not for ever, 1 King. 11. 39.
Such, and ſo great is the ſweetneſſe of his goodneſſe.
Such is the wiſdom that is from above in us, and therefore infinitely more tranſcendent that above all is in God, foreign, gentle and eaſie to be intreated, James 3. 17.
And ſuch alſo his faithfulneſſe and righteouſneſs, not to forget his ſervants work and labour of love, and patience of hope, in their former ſufferings, but to reward them with proportionable after reſt, and comfort; and ſo we read, Iſa. 40. 1. Comfort ye, comfort ye my peopeople: double comfort, as they had received of him double for their ſins, v. 2. Nor this onelyonly at death, when they ſhall moſt certainly reſt from their labours; nor in Heaven onelyonly, where they Rev. 14. 13ſhall have an everlaſting ſabbath of reſt from all their toilſome Heb. 4. 9travell here; but oftentimes even in this life, Chriſt knoweth how to make his flock to reſt at Cant. 1. 7.noon, as he took his Diſciples aſide, and bad them reſt a while, when by their weariſome imployment they had not ſo much leiſure as to eat, Mat. 6. 31. which we have moſt elegantly expreſsed by the Prophet, comparing Gods tendereſt care of his wearied ſervants, to the wiſe and merciful Husbandmans care of his wearied beaſt, Hoſe. 11. 4. I was to them as they that take off the yoak on their jawes, (as the Plowman doth from off his oxen, when come home from work) and I laid meat unto them. This and much more there is in God that can afford it.
And proportionably as much Reaſon 2 there is in his weak Church, and poor people that ſtand in need of it, and call for it, ſo that they had not ſometimes more need (as we before heard) to be afflicted, then when humbled and reformed, to be again relieved and comforted.
For otherwiſe,
1. The Church would be wholly waſted and conſumed, which Chriſt in ſpite of all the malice and rage of man or devils will have continued, Mat. 16. 18. Such Skarefires therefore need be timely quenched, and that in Job 38. 11. ſaid to thoſe overflowing ſeas, Hitherto ſhall ye come, and no further, and here ſhall your proud waves be ſtayed, which otherwiſe would conſume and overwh…lm all. So he provides, that ſuch days ſhall be ſhortened, becauſe elſe, no fleſh ſhould be ſaved, Mat. 24. 22.
2. Or in caſe by reaſon of his promiſe the Church ſhould not f…l▪ yet the ſpirits of his ſervants would be very ſubject to faint and fail, and ſink down into deſpondency; and therefore to prevent that, he promiſeth that he will not contend for ever, nor be alwayes wroth, Iſa. 57. 17.
3. Or in caſe they ſink not down, yet too ready they may be to ſtart out to ſome ſinfull and unwarrantable meanes for their eaſe, and ſafety. For ſo much, and ſo long affliction may ſerve to try and expreſs their grace, which God deſireth, and therefore they ſhall have it; but if more and longer, it would (it may be) occaſion them to manifeſt their weakneſs and corruption, which God would prevent, and therefore There and Then takes off his hand. So much burden would ſerve to ballaſt the ſhip, but more would ſink it. The one is their load, to keep them from running out, and kicking; the other would break their back, and therefore is not laid on, or if it be, is ſoon taken off again. Scripture expreſſions to this purpoſe are very elegant and pregnant, as that of Gods correcting his people foreign in judgement and not in anger, Jer. 10. 24. In judgement? you'l ſay, that's a heavy word, but when it's added, and not in anger, that very much lightens it, and telleth you it's put in a more gentle ſenſe; for modicè, in modo, in wiſdom and moderation, and not (as too oft it is with us) in rage and fury, which knoweth none.
Anſwerable to which is that other expreſſion, Iſa. 27. 8. In meaſure thou wilt debate with it, he ſtayeth his rough wind, in the day of the eaſt winde. The words in the Originall are ſomewhat difficult, and are diverſly expounded by Interpreters: amongſt others this may be one way of unfolding them, that although a piercing eaſt winde may ſometimes blow very cold upon Gods inheritance, yet when it is once grown ſo rough, as if continued, it would blaſt and blow away all, God then ſtayeth and calmeth it; and when in the beginning of the verſe he is ſaid in meaſure to debate with it, we have him, as it were, meaſuring out the afflictions of his people, and although ſometimes the meaſure may be full, yea and double, as the word foreign there uſed, is doubled, yet it is ſtil in meaſure, and never unmeaſurable, In menſura iſta, & non ſupra, Schindler ad vocem foreignas He paraphraſeth it.
A third, and as ſtrong an expreſſion to this purpoſe, we have in the foregoing Chapter of that Iſa. 26 7.Propheſie, and as in the former expreſſion we had God meaſuring, ſo in this we have him weighing his peoples affliction, Thou moſt upright doſt weigh the path of the juſt; which ſome render by complanare, and underſtand it of Gods making ſmooth and even thoſe former rough wayes which before they walked, and were ſo ſubject to ſtumble in: and that way it wil alſo ſerve to my preſent purpoſe; but the word foreign there uſed, moſt properly ſignifieth the weighing of any thing in a ballance; & ſo our wiſe & gracious Father dealeth with us in the way of his judgements, like the carefull Apothecary, who weigheth every doſe preſcribed to his ſick Patient, to the leaſt grain, that he ſhall not have ſo much as the leaſt ſcruple more or leſs then ſhall be truly medicinal: but what ever they do, we may be ſure that our heavenly Phyſicians courſe of Phyſick is never ſo long, or ſtrong, as to undoe his Patient, but moſt wiſely weigheth, and pondereth both what it's, and our ſtrength is.
And therefore hath promiſed that the rod of the wicked ſhall not reſt on the lot of the righteous, leſt they put their hands unto iniquity, Pſal. 125. 3. A moſt ſweet and gratious promiſe! which as on the one hand it hints to us, that not onelyonly infirmi the weak, but even juſti, thoſe that are righteous and more confirmed, yet fracti tandem malis (as Calvin ſpeaketh) by over heavy and too long continued burdens of themſelves may be over-born, & ſo give out, (as a ſtrong wall may ſtart out when too heavy a weight is laid on it) even ſo a Samſon may be overcome by a D…lilahs continued, Ʋt juſtonum manus quae p…ius erant quaſi devinctae, & quarum motus compoſiti erant ad Dei arbitrium, nunc quaſi ſolutae ad peccandi licentiam ferantur. Calvin in Pſal. 125. 3.inſtant, and ſtrong ſollicitations; ſo that thoſe very hands, which were before bound to their better behaviour, may be ſtretched out to take of a forbidden fruit.
So on the other hand to prevent this miſcariage, God in much faithfulneſs and tenderneſs ſo tempereth, lightneth, and ſhortneth ſuch overgrown preſſures, that they may have an 1 Cor. 10. 13.iſſue with the temptation, and ſo be able to bear it, and therefore when it is once come to this, then foreign, tis time then Pſal. 119. 126.for God to work, and then (as it is in the Text) the Churches have reſt.
Which comfortable Truth ſhould help to wean us from this Ʋſe 1 troubleſome world, and make us more earneſtly breath after Heaven: ſeeing what ever ſhort breathing times God may pleaſe to indulge us in the way, yet our full and everlaſting reſt we ſhall never attain unto, till we arrive at that our moſt happy journeys end. Sometimes we read that Judg. 3. 11. 30.Iſrael had reſt forty, and ſometimes eighty years: and ſo ſtill the Church and people of God have ſometimes ſhorter, and ſometimes longer breathing times; but when beſt and longeſt, they are but more full Baites, and refreſhments by the way, and therefore to ſuch, even then, the Prophet ſaith, Ariſe, this is Micah. 2. 10. Deut. 12. 9not your reſt, as Moſes before told Iſrael, ye are not come to your reſt, when yet they were, at that time, almoſt got through the wilderneſs: nay in that laſt year of their travel, they had longeſt journeys and greateſt exerciſes: and ſo it may be with the latter days of particular Churches or Chriſtians, for outward matters, the laſt of their way may prove the fouleſt and deepeſt, yea, in which ſome of them have met with greateſt exerciſes of the inward man as well as the outward: much variety herein is in Gods ſeverall diſpenſations with his p…rticular ſervants, but in the generall we may conclude, That it is in the grave where the weary Iſa. 57. 2.are for altogether at reſt, Job 3. 17. and in Heaven only (which was typed out by Canaans reſt) that a perfect and everlaſting Sabbatiſme or reſt remaineth for the people of God, Heb. 4. 9. Ruth Ruth 1. 9.was to find reſt in her husbands houſe, and ſo muſt the ſpouſe of Chriſt onelyonly in her husbands, and that's heaven, where onelyonly it is that we ſhall never be troubled more. The world to come is the world (ſay the Rabbines) where all is well. There, then the Churches once for all ſhall have reſt, and therefore take we not up our reſt till we get thither, and meanwhile in this our diſtance and abſence; let this be the frequently reiterated wiſh and voice of every one of our Souls, Ʋtinam domi eſſem, (as it is in the proverb) although; through Gods mercy, ſometimes here I may not be very ill at eaſe; yet I would that I were at home though, I am ſure I ſhall there be perfectly well in mine everlaſting reſt: here ſometimes wee See Z' ne by in loucium.may be foreign, Phil. 2. 28. leſs ſorrowfull then at ſome other times we are, but never altogether foreign, wholly without all touch of grief and diſquiet; and therefore to that man who takes up his reſt on earth, me thinks Drexelius propounds a very fit queſtion, An coelum deſperaſti? Ho…olog p…t t. 2. in Epilogo.vain man but doſt thou wholly deſpair of heaven, that thou takeſt up thy ſtatiō here on earth? for ſhame up and be ſtirring, look and walk, pant and breath after heaven, & what ever outward reſt God ſendeth thee, let it only refreſh and inable thee to unwearied reſtleſs motions towards thy beſt home, where thou mayeſt reſt in thy deareſt Fathers and Husbands warm boſoms, never more to be diſturbed or diſquieted. Long for heaven; that is the firſt.
And be looking long after ſome Ʋſe 2 better days of peace and reſt, which God hath promiſed his Church even in this world, yet expected, but not as yet come. It is true that after the ceaſing of the primitive perſecutions the Churches of Chriſt, under Conſtantine and other Chriſtian Emperors, enjoyed many joyfull Sabbaths of reſt, but yet they have not been without their ſoar working days. Pope and Turk and other enemies have proved ſuch cruel Talkmaſters, that the Church hath too ſad occaſion to take up again the old Lamentation, Our necks are under perſecution, Lam. 5. 5.we labour and have no reſt: and that other, Woe is me Jer. 4. 31.now, for my ſoul is wearied becauſe of murderers.
But yet after all this God promiſeth a time, when his people ſhall dwell in a peaceable habitation, and in quiet reſting places, Iſa. 32. 17, 18.when the work of righteouſneſs ſhall be peace, and the effect of Finch. in locum.righteouſneſs quietneſs and aſſurance for ever.
And after that both the Beaſt and falſe Prophet, and Gog and Revel. 19. 20. & 20. 9, 10.Magog, and together with them, the Devil that deceived them, ſhall be caſt into the lake of fire; we read of a new heaven and a Revel. 22. 1, 2. 4.new earth, and of a new Jeruſalem (a viſion of peace) that ſhall come down from God out of Heaven (and therefore is to be on earth) when God ſhall wipe away all teares from his peoples eyes (foreign, out of their Brightmanvery eyes: ſo to dry up the ſpring, that as there ſhall be no outward occaſion, ſo no inward ability of weeping) and there ſhall be no death, neither ſorrow, nor crying, nor any more pain, all ſuch former things being paſſed away.
This (indeed) the Scripture Dan. 12. 1, 2.ſeemeth to expreſs, may be uſhered in with greateſt troubles, as uſually greateſt births of Gods bounty are wont to be: and ſhould thoſe happier times (as ſome are ready to think) be now nearer and faſter coming on, our preſent days and tempers, or diſtempers are ſuch as may make a very ſad preface to ſo happy a work; but yet this dark ſtormy night ſhall not hinder Sunriſe, and that clear morning and bright day, in which the Churches ſhall injoy more reſt, then hitherto they have attained. But what I have thus ſaid, I deſire may not be ſo underſtood and interpreted, as though
1. Either I hereby intend, with many now adays, to cry up a fifth Monarchy, to introduce confuſion and Anarchy; for even in thoſe happy days the Prophet ſpeaks of Kings that ſhall be nurſing Fathers, and of Queens as nurſing Mothers to the Church of God, Iſa. 49. 23.
2. Or that I either think, or wiſh, that what David ſaith of Dan. 7. 22.the Saints poſſeſſing the kingdome, ſhould be the lot of many ſuch as in our days have monopolized the Title of Saints, which is made of late a term of Art, and a very juggle, and aſſumed by Quakers, Ranters, Adamites, and other moſt abominable Sectaries, Saints per Antiphraſin. As the unnaturall Sodomites in the old Teſtament are called foreign which word ſignifieth Saints or holy ones: they were Saint Sodomites, and ours are Saint Ranters, which hath made the very name of a Saint, and much more the perſons of thoſe that are truely ſuch, to profane Souls odious. Should ſuch Saints as theſe are, once have the rule, it is to be feared the Churches would have little of this reſt which the Text ſpeaketh of.
However, their frenzies ſhould not prejudice the truth of God wth ſober-ſpirited Chriſtians, who upon their beſt thoughts ſhall, in the Scripture, eſpecially in the Prophets, finde many promiſes of ſuch peaceable days not as yet fully accompliſhed, which therefore it is our duty to look, and pray, and prepare for, as the ſweet cloſe of the Churches troubles in this world, and a moſt joyfull both pledge and praeludium of the Saints everlaſting reſt in heaven.
Mean while in the laſt place, Ʋſe 3 let it minde us of this Nation both of Gods mercy, and our duty in reference to his preſent diſpenſations.
Some years ſince it was but little reſt and peace, which the Churches and ſervants of Chriſt among us had, either of conſcience or outward man, through ſome mens reſtleſneſs: That quarrell of Gods Covenant (when thoſe Diſturbers ſat ſtill and were at Zech. 1. 11.reſt) he undertook in the late wars, that he might at the laſt (as the prophet ſpeaketh) give reſt Jer. 50. 34.to the land, and diſquiet the inhabitants of Babylon.
But mean while, in thoſe ſad commotions and concuſſions the State came to have as little Reſt as the Church, when Country was deſtroyed of Country, and City of City, and one Neighbour of another, ſo that there was no peace to him that went out, or came in, 1 Chron. 15. 5, 6.but great vexation was upon all the inhabitants of the land.
Which alſo proved a catching fire, and ſpread abroad, and was blown over to other lands, with ſuch an heat as all the waters in the Seas between us could not quench, but they were all on a flame, ſo that we were encompaſſed not only (as before by God and Nature we were) with a wall of water, but of fire too, and this not (as in the Scripture promiſe) for our defence, but Zech. 2. 5.threatning our ruine. I need not tell you of the vaſtneſs of the expence of it to a Nation ſo much exhauſted by former wars, nor of the ſtoppage and loſs of Trade, which ſhould have helped to have born that expence; nor of thoſe many other dangers and miſchiefs which would have accompanied and followed the continuance of thoſe wars ſo unnaturall as againſt our own bowels, and ſo unchriſtian whileſt with Brethren of the ſame Religion: it was little reſt which we then had, and ſhould in that way have had leſs.
But the God of peace hath in mercy at laſt quenched thoſe flames, and ſo calmed thoſe ſtorms, that what was ſaid of Aſa's times, is in ſome meaſure applicable to ours, the land had reſt, and he had no war in thoſe years, becauſe the Lord had given him reſt, 2 Chron. 14. 6. Which we are all with humble thankfulneſs to take notice of as His gift; for it is He that maketh wars to ceaſe, He breaketh the bow, and cutteth the ſpear aſunder, and He burneth the Charrets in the fire, as the Pſalmiſt ſpeaketh, Pſal. 49. 9. And therefore calleth upon enemies, v. 10. and ſaith, Vacate, & videte, Be ſtill, and know that I am God, as before he had done on his own people, Come and behold the works of the Lord, v. 8. it is his work, and his mercy, and therefore calles upon us for our duty; which is,
1. To eye, and own, and acknowledge God in all. Vacate & videte, now that he hath in any meaſure given us reſt, that we may be vacant for God, at leiſure to conſider of his doings, and to ſee that in the ſtill calme Sunſhine day, which we could not ſo well diſcern through the ſtorm and tempeſt. For otherwiſe we ſhall be ready to be (as Calvin noteth on that Pſalm) ignavi & maligni in conſider and is ejus operibus, Either ſtupid, careleſſe, and ſenſleſſe to take notice of any thing of God, or perverſe or malignant in making a falſe conſtruction of all; that what weakneſſe, folly, and injuſtice of men which we have diſcovered in the late troubles we ſhall impute to God, in which an humble and wary eye of Faith will plainly ſee divine power, wiſdome and righteouſneſſe.
And on the other ſide we ſhal be prone to aſcribe this begun peace, either to blinde Fortune, or to the wiſdom and policy of quick-ſighted men, which hath been ſpyed out for us by a more gracious all-ſeeing eye of God. But a watchfull Chriſtian will have a more wakeing eye, than when God hath given him reſt, then to cloſe it, but will look up to heaven, and ſay, Deus nobis haec otia.
2. And this with all thankfulneſs This Tertullus thought was little Acts 24. 2.enough for Felix, becauſe that by him they injoyed great quietneſſe, and that very worthy deeds were done to their Nation by his providence, and how doth he flouriſh in his complement? foreign, we accept it alwayes, and in all places moſt noble Felix: how doth he flaunt it with his univerſals, and ſuperlatives with Felix? who at moſt was but an inferior inſtrument of all that good to them, if it had been true that he aſcribes to him, for Hiſtorians write the Joſephus Antiqu lib. 20. cap. 6.quite contrary; and his trembling whileſt Paul reaſoned of righteouſneſſe, C. Tacitus. Annal. 12. Ant. Felix per omnem ſaevitiam ac libidinem, jus regium ſervili ingenio exercuit.and temperance, and judgement, v. 25. plainly argueth that he was in his own conſcience very guilty. It was therefore moſt likely the Orators fawning flattery which gave him the thanks and praiſe of what he never deſerved. But without ſuch fained glozing, with what humble zeal, and affectionate thankfulneſſe ſhould we receive from the hand of God, (who ever have been the inſtruments) this ſo univerſall and ſuperlative a mercy? that for the preſent we injoy ſo great a quietneſſe, and that by his Providence all theſe foreign ſuch moſt worthy deeds and atchievements (never to be forgotten, but to be had in everlaſting remembrance) have been and to this day are done to this Nation?
A mercy, 1. So great. 2. Vouchſafed to a Nation ſo unworthy.
1. How great the mercy is, you may the better conceive, if you will but think, what a quiet harbour is in compariſon of a troubled ſea, a calm after a ſtorm to the mariner at ſea, and a quiet Pſal. 107. 29, 30. Job 7. 2. Iſa. 32. 2.repoſe and reſt in the cool ſhade to a tyred labourer, or a ſweltred travellour in a weary land, which whoſoever is careleſly ſenſleſſe of, deſerves with murmuring Iſrael to be brought back from Kadeſh to the Red Sea again, from a Canaans reſt, to be again ingulfed in a Red ſea of warre and blood, that ſo (as God ſaith of 2 Chron. 12. 8.Iſrael, they might know his ſervice, and the ſervice of the kingdomes of the countries: So if we know not the benefit and bleſſing of peace by our injoyment of it, Judg. 8. 16.(as Gideon taught the men of Succoth, with the thorns and bryars of the wilderneſſe) we may be made to know it by its contrary; what health is by ſickneſſe, and what the mercy and bleſſing of peace is, by the miſery of a continued or renewed warre. What that may be, we might by this time have learned, by what in part for our ſhares, we have felt, too much, and yet bleſſed be God, that it hath been no more; we, as well as others, have found it a Colluvies of all evill▪ both of ſin and miſery, foreign, if they call it the father of all you may wel ad miſchief to make up the enſe, the Mat. 24. 15. with Luke 21. 20.very abomination of deſolation, abominable for the outrages committed in it, and making deſolate, in the ſad and woful effects of it.
And therefore by ſo much the greater is this our bleſſing of peace, in that (if we would let it) it will bring all the contrary good with it, the word is foreign in the Text, which importeth an uniting and knitting together, and ſo the Apoſtle calleth it, foreign, the bond of peace, that tyeth Epheſ. 4. 3.and coupleth together our hearts, and with them all parts of our happineſſe, ſo that the Hebrews may well call it foreign from its perfection: let us therefore thankfully account and accept of it as one of Gods good and perfect gif…s, and of his infinite goodneſſe Jam. 1. 17.and bounty, in vouchſafing it and (if our ſins hinder not) many other bleſſings, together with it: a troup cometh; ſo Leah ſaid Gen. 32. 11.of Gad, and ſo may we of peace, with peace a more free paſſage for the Goſpel of peace, mutuall love, the advance of Learning, Trades Increaſe, Piety, Plenty, all; and therefore when the Pſalmiſt could ſay no more, he endeth all with The Lord will bleſſe his people with peace, Pſal. 29. 11. And can we do leſſe, then bleſſe him for vouchſafing a mercy ſo great?
2. Eſpecially to a Nation ſo wholely unworthy; for as our miſery in thoſe diſmall times of war was great, ſo our ſin and guilt, both then, and before, and ſince, was, and is much greater.
In that bloudy war it could not be, but that much innocent blood was ſhed, which ſo defileth Num. 35. 33.the land, that nothing but the blood of Chriſt can cleanſe it. Rapine, and violence, and oppreſſion, and that with an high hand was then practiſed, whileſt many ſucked the marrow out of thoſe bones which others had broken.
All kinds of uncleanneſs grown braſen faced, and grown up to a Ranting madneſs, from which (as they ſaid of the iniquity of Peor) we are not cleanſed unto Joſh. 22. 17.this day.
And (what ſhould have helped to purge away this filth) the Word and Truth of God blaſphemed and corrupted, with a greater confluence of all ſorts of errors and hereſies, then all other Nations, and all former Ages put together can parallel, and theſe yet too much ſuffered. Gods Ordinances, Miniſters, and Miniſtry melled and trampled upon by the baſeſt foot of pride.
Reformation hindred, obſcured and derided.
And (I wiſh I might not ſay) Reformers themſelvs too too loathſomly corrupted, that it is come to a Medice cura teipſum.
But I ſhall not rake any more in this ſink; I onelyonly ſay, may not not God juſtly viſit for theſe things, and ſhould not his ſoul be avenged on ſuch a nation as this? we lift up our eyes to our Idols, and ſhed blood, and ſhall we poſſeſſe the land? we ſtand upon our ſword, Jer. 5. 9. 9. 9 Ezek. 33. 25, 26.and work abomination, and defile every one his neighbours wife, and ſhall we poſſeſſe the land? ſhall we Iſa. 43. 24.have reſt, who thus weary God with our ſins? ſhall we have peace with men, who have expreſſed ſo much enmity againſt God? What haſt thou to do with peace, (ſaid Jehu to Joram, and his 2 King 9. 18, 19, 22.meſſengers;) and it may juſtly be ſaid to the people of this Nation, As long as our whoredomes and witchcrafts are ſo many, and yet if notwithſtanding all this, God yet ſpeaks peace to us his people, ſhould not we ſpeak much to his praiſe?
3. Yea, and live to it? How this may be, this pattern of theſe firſt and beſt Churches may direct us in the following particulars of the Text, which ſhew how they intertained and improved ſuch a mercy. They then were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghoſt, were multiplied, which therefore remaineth as our duty, ſeeing we have received the like mercy.
Theſe particulars are in the following Sermons to be further opened and preſſed; for the preſent I ſhall onelyonly touch upon that, which this firſt part of the Text already handled, moſt directly points at.
The ſum of all is in general, that if our Churches, through Gods mercy, have reſt in ſome kind and meaſure for the preſent, our prayer and care ſhould be that we may have it compleated, and continued, every way, and for ever, that in ſtead of that Surge Domine, & diſſipentur inimici, Numb. 10. 35. when the Ark was wandering in the wilderneſs, we may ſay, Surge Domine in requiem tuam, Pſal. 132. 8. as it was then ſaid, when it was ſettled in the Temple; and that as here in the Text, the Churches in Judea, Galilee and Samaria, ſo that happy day may come, wherein England, Scotland, and Ireland, may have their peace ſo ſettled, that they may be edified and multiplied.
But in particular our care and endeavour ſhould be:
1. That if we have peace with men, we may have alſo peace with God, and that with a greater and firmer aſſurance of his reconciled love, then we can have of theirs; for, Omnis homo mendax, and Rom. 3. 4. ….the beſt men and friends are mutable: So Jacob when he makes a league with Laban, offers ſacrifice, Gen. 31. 44. with 54. that he might as well propitiate God, as pacifie man: And ſo in their Peace-offerings, God had his part, as well as friends had a feaſt of it, that ſo every way there might be a perfect Friendſhip and Atonement.
And there is great reaſon for it, Becauſe in all our jarrs and bloody conteſts with others, our quarel firſt began with a provoked God, and therefore our Atonement and Agreement ſhould begin there alſo.
Elſe our making peace with an Inferiour office, whileſt the Commander in chief continueth our enemy, will be but a very poor ſecurity; nay, may become matter of greater provocation becauſe he is left out, who is moſt concerned and intereſted; make we as fair weather either as we will or can here below, yet it will in the iſſue not prove fair weather indeed, as long as Heaven frowne's, ſhowre's, and thunder's. If God indeed pleaſe to make peace in his high places, (as Bildads phraſe is, Job 25. 2.) then (as Elihu addes) If he give quietneſs, who can make trouble? But when he hideth his face, who then can behold him, whether it be done againſt a whole nation, or againſt a man onelyonly, Job 34. 29.
2. If we have peace without, (to make it compleat and laſting) labour we to have as much, or more peace within, that our luſts may not warre in our members; Iam. 4. 1.when enemies leave off warring in our countries, take heed of giving warmth to any luſt, which may ſoon grow ſo hot, to the provocation both of God and man, as may eaſily break out into a new combuſtion.
In particular, Ceaſe from anger, and forſake wrath, and fret not thy ſelf in any wiſe to do evill; as the Pſalmiſt exhorteth, Pſal. 37. 8. Take heed of maintaining animoſities, and of retaining old grudges, in remembrance of former or later injuries; for, the ſeas do not leave rowling, as ſoon as the winde leaves blowing; there may be great thoughts, and ſwellings of heart, when there are great overtures of renewed love, and friendſhip, which (if ſo) are but the skinning over of a cankred ſoare, which all that while eateth in deeper, and at laſt will break out, and then be more incurable; or like a ſmothered fire, which burnes more cruelly, and in the iſſue burſts out more violently, when once the train is laid, and takes like Abſoloms long concealing and diſguiſing his malice againſt his brother Amnon, till he could meet with a fit opportunity to diſcover it, and then he did it to purpoſe, 2 Sam. 13. 20, 22. with 23. 24, &c.
3. If we have peace in the ſtate and Commonwealth, I pray let it be our anſwerable care and endeavour, that (as it is in the Text) the Churches may have reſt alſo, that we may have an Eccleſiaſticall peace, as well as a Civil, for ſometimes when the Commonwealth is in greateſt quiet, the Church hath leaſt reſt from enemies, Zech. 1. 11. with 12. And ſometimes the more reſt they have from perſecutions from without, the more leaſure they have had for brangling contentions among themſelves; for prevention whereof take we care to lay aſide parties, and factions, private opinions and intereſts which redound to the prejudice of truth, and the publick peace, all vain janglings 1 Tim. 1. 6. 1 Tim. 6. 5.and perverſe diſputings of men of corrupt mindes and deſtitute of the truth, either for Niceties, or againſt received (eſpecially if fundamental) truths, that it may not be, I am of Paul, and I of Cephas, and I of Apollo, I am for this Miniſter, and I for that, till at laſt another ſteppeth out, and ſaith, and I am of Chriſt, i. e. for 1 Cor. 1. 12.no miniſter at all, but am ſo caught up in the ſpirit, that I am now above all Ordinances. At non ſic ab initio, we ſee it was not ſo from the beginning, but thoſe Churches that are here ſaid to have reſt, in the 4th chapter, v. 32. are ſaid to have been of one heart, and one ſoul, and happy we! if we were ſo too, that once at laſt we may prove indeed ſo happy, as either to attain to that unity of faith, which the Apoſtle ſpeakes of Epheſ. 4. 13. or at leaſt, in the mean time to that unity of Spirit which you read of in v. 3. of that chapter, that either we may not differ from one another in judgement, or at leaſt pity, and with meekneſs bear with one another, in thoſe things wherein at preſent we cannot fully agree: otherwiſe, it will be,
1. Both very unworthy and unſeemly for us to ſhed the blood of war in peace, as the Scriptures phraſe is, 1 King. 2. 5. and foreign, in the depth of civil peace, to continue in the height of Church conteſts▪ and ſo the peace of the State ſhould onelyonly in a manner build a Scaffold for the children of the Church to fight upon, whileſt ſtrangers and enemies ſit by looking on and laughing, and it may be plotting their deſtruction; for,
2. It will alſo be very unlikely that the peace of the State ſhould continue long in ſuch diſquiets of the Church, the Temple uſing to be a bulwark for the Town-houſe, and therefore that earthquake which ſhakes the one, will be very likely in time, if not ſuddenly, to overturn the other: It hath been no ſtrange thing in the world, to ſee Church-heats burſting out into State-combuſtions.
Tantum Religio &c. zeal upon the account of Religion when once fiered hath oft proved wildfire. Stories relate what the Jewiſh Zelotes in this kind did in Ieruſalem, and what flames ſuch like Incendiaries in the former Age kindled in Germany: may never ſuch red lines hereafter be read in our Chronicles or Calendar.
4. And becauſe the Prophet telleth us, that quietneſs and aſſurance for ever is the effect of Iſa. 32. 17.righteouſnes, let it be the joynt endeavour of us all, that in our practice and purſuite of it, it may Iſa. 33. 6.prove the ſtability of our times, Let Daniels counſel therefore to Nebuchadnezzar be mine to my ſelf and to every one here preſent. Now break off your ſins by righteouſneſs, and your iniquities by ſhewing mercy to the poor, if it may be the lengthning of our tranquillity, Dan. 4. 27. Otherwiſe our ſins may ſoon diſturb all, ſo as that even Halcyon days may but breed and uſher in a greater ſtorm, and ſome ſhort warm gleames may onelyonly ſerve to make an after cold blaſt more piercing: A few drops in a drought helps the more to burn up the graſs, and a little water caſt into a great fire makes it afterward burn more fiercely; the Lord grant that our former and ſtill continued ſins may not make this Interim of our preſent peace, even the fewel of an after combuſtion. Oh that we might ſo keep our ſelves in Gods way, that our feet may ſtand fixed within See Calvin in Pſal. 132. 2.the gates of Ieruſalem, or viſion of peace, Pſal. 132. 2.
5. And becauſe it is the increaſe of Chriſts government and peace, of which it's ſaid, there ſhall be no end, Iſa. 9. 7. To our utmoſt labour we to advance it, that he may confirme us, that the ſtabliſhment of his Government, may be the ſetlement of our peace, and that as his goings out to us have been wonderfull, ſo his reſt may be glorious, Iſa. 71. 10. Do Cant. 7. 4.not we ſtir up, and diſquiet him, and we may ſit quietly and long enough under our vines and fig-trees. In ſum; the way long & long to continue our reſt, is rightly to improve it, as the Churches here did, who when they had reſt were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghoſt, were multiplied.