Salvation in Misery, Sermon
A SERMON PREACHED at a late Faſt before the Honourable Houſe of COMMONS.
ISAIAH 45.15.
Verily, Thou art a God that hideſt Thy ſelfe, O God of Iſrael the Saviour.
THe Spring-head of this Text (as ſome conceive) doth ariſe at the ſixth verſe of the 44. Analyſis.Chapter. Others doe fetch it as high as chap. 43. verſ. 14. Thus ſaith the Lord your Redeemer, the Holy One of Iſrael; for your ſakes I have ſent to Babylon, &c. And the Streames do run downe as far as the end of chap. 48. The whole divides it ſelfe into two branches.
The firſt is a propheticall promiſe of the returne of the Jewes from their Babyloniſh captivity: That ends with this chapter of my Text. And,
The ſecond is a Propheticall threatning of the downfall of Babylon ſhortly after that deliverance: This extendeth from the beginning of the next Chapter [Bel boweth downe, Nebo ſtoopeth] to the end of this Propheſie, chapt. 48. [There is no peace, ſaith the Lord, unto the wicked.]
In this propheticall-promiſory-Chapter of my Text, Coherence.commonly three parts or heads are obſerved.
The firſt ſets forth the principall Inſtrument of this ſtrange Gaole delivery; 'Tis Cyrus the Perſian, whom the Lord doth call by name to this great ſervice; For inſtead of [Spacus] that is in the Median language Canis, (ſo called becauſe he had been nurſed by a Bitch) he is ſirnamed [Coreſch] by the Perſians, Herodotus. Iuſtinus.which amongſt them doth ſignifie a Lord. This ſtrange man is anointed, that is, authoriſed and fitted to this ſtrange work. The fitting of him lyes in theſe particulars.
Firſt, in giving Strength unto him: (wiſdom and ſtrength are for the war) The Lord doth promiſe to hold his hand as the Scribe doth guide the hand of his unready ſcholar; or rather as Eliſha did put his hands upon the hands of Joaſh King of Iſrael, when he did ſhoot the arrow of the Lords deliverance, the arrow of deliverance from Syria, 2 King. 13.16, 17. So runneth the expreſſion of this Prophet, verſ. 1. Thus ſaith the Lord to Cyrus, whoſe right hand I have holden, &c.
Next, the Lord doth as it were provide Pioners for him to further his march, by opening of gates, levelling of wayes, and removing all obſtacles and impediments; verſ. 1. I will looſe the loynes of Kings, to open before him the two-leaved gates, and the gates ſhall not be ſhut, verſ. 3. I will go before thee, and make the crooked places ſtreight, &c.
But there is a third thing yet behind, and that is the ſinewes of war, a ſufficient treaſury for the work. This alſo ſhall be ſupplyed, verſ. 3. And I will give thee the treaſures of darkneſſe and hidden riches of ſecret places, &c. Thus the Lord will be in ſtead of Auxiliaries, of Pioners, and of Treaſurers, to fit Cyrus and his Armies for this great ſervice.
Secondly, in caſe that all theſe three particular promiſes ſhould not be enough to ſteele the hearts of the Jewes to ſet upon this hard work, and to hold out in it; the Lord in the next place, doth proclaime all his great Attributes before them to encourage them in their way. Thus when he was to put Moſes upon that great deſigne of bringing the people of Iſrael out of Egypt, Hee proclaimeth His Name before him, Exod. 3.14. I am that I am, thus ſhalt thou ſay unto the children of Iſrael, [I am] hath ſent me unto you. The like in Exod. 6. verſ. 3. where he telleth him of his great Name Jehovah, by which ſaith he, I was not known unto Abraham, Iſaac, and Jacob. This head of the Chapter runneth onward from the end of verſ. 4. to verſ. 14. It is one continued, loud, large proclamation of the Lords excellencies and prerogatives royall, thereby to ſupport their ſpirits againſt all difficulties. The ſumme of the whole incouragement may be thus rendred; I can (ſaith God) and I will muſter and command all things from the riſing of the Sunne, and from the Weſt, verſ. 5. & 6. both light and darkneſſe, verſ. 7. the heavens, the skies, the earth, verſ. 8. All theſe will I muſter and draw forth for this work, rather than it ſhall die in the birth: And as for that Potſheard, that Clay, Babylon, it ſhall herein know my love unto Iſrael, verſ. 9. and ſhall feele what it is for a creature to ſtrive with its Creator, or for a birth to tax thoſe parents that begat and bare it, verſ. 10. This part reacheth to verſ. 14.
The remainder, which is the third piece of the Chapter, is a kind of twiſted promiſe, partly reſpecting the deliverance from Babylon in the letter; and partly (according to the uſual manner of the Prophets) interweaning ſome paſſages concerning Chriſt and ſpirituall redemption, in the myſtery.
The words of my Text, Diviſion.,if you looke upon them with reference to the bordering verſes, they are an abrupt Apoſtrophe. If you view them in themſelves without that reference, they are an Epanorthoſis or correction.
Firſt looke upon them with reference to the bordering verſes; Relatively."ſo you ſhal finde that this verſe of my text ſeems not at all to be of kin to other parts of the chapter. The whole ſeries ſtandeth thus; The Church having heard & conſidered all the promiſes, prophecies and paſſages of this ſtrange work of ſalvation and redemption from Babylon, how that it ſhall be done by Cyrus, an heathen King, an enemie to the Iewes: and obſerving alſo that there were ſo many crooked places that muſt be made ſtreight, ſo many gates of braſſe that muſt be ſhattered and broken in pieces ver. 2. and having further conſidered ver. 8. that this ſame righteouſneſſe muſt drop down from heaven above, as it were by a miracle; that it muſt come up from the earth beneath, as if it were from low and contemptible meanes: Nay finally they having alſo ſeriouſly pondered that this grand redemption ſhall be done without price and without reward, as ver. 13. (and who will doe a worke without wages? who goeth a warfare at his owne coſts? yet ſaith God) he ſhall build my City and he ſhall let go my captives, not for price, nor reward, ſaith the Lord of hoſts Having conſidered all theſe ſtrange curcumſtances & rubs in the way, all theſe Meanders, theſe up-hills & down-hills in the paſſage, and having lain them together, ſhe cryes out like one aſtoniſhed, and in a kind of abrupt Apoſtrophe doth interrupt the Prophet in his Sermon with this mixed admiration twixt feare and faith [verily thou art a God that hideſt thy ſelfe, O God of Iſrael the Saviour] that is, whilſt thou hideſt thy ſelfe, O God, yet thou art the Saviour of Iſrael. Thus with reference to the bordering verſes, the Text is an abrupt interrupting Apoſtrophe.
Next, conſider the words in themſelves, Abſolutely.and they are a kind of EPANORTHOSIS, a correction: For in the former part of the verſe, the Church ſeemeth to trip, ſtumble, and ſtagger, at the ſtrangenes of the manner of the prophecied deliverance from Babylon; it is carried on in ſuch an abſtruſe, intricate, unuſuall way and method, that ſhe cryes out as one at a loſſe, [verily thou art a God that hideſt thy ſelfe] Here is her trip, her ſtagger, her ſtumble at the ſtrange manner in the former part: But then ſhe recovers her ſelfe againe in the latterpart to a confident perſ…aſion of an undoubted good iſſue or end at laſt, concluding certainly that the upſhot will be wonderful ſalvation unto the Iſrael of God; though the maner be ſtrange & various, yet the iſſue will be, ſhall be good and certaine: Though thou be (ſaith ſhe) a God that hideſt thy ſelfe, yet O God, I beleeve thou wilt be the Saviour of Iſrael. Thus ſhe trips in the firſt, and recovers her ſelfe in the latter, and you know the proverb, he that ſtumbles & doth not fall, makes the more ſpeed in his way. This is the ſtate of the Text: So that the former part of it is a kind of muſing admiration at the ſtrange manner of Gods proceeding; the latter part is a confident perſwaſion of the finall good iſſue.
If I would be curious to mince a text, Sub-diviſion.both thoſe generall parts might admit of a more particular anatomie. As firſt in that ſtrange hidden manner of this work, there are three ſeverall ſteps or degrees: and as many more (anſwerable to them) are to be found in the certaine beleeved iſſue of this ſalvation.
In the manner is implyed,
I. An obſcurity; 'tis an [hidden God]
2. The willingnes of that obſcurity, a [ſelfe-hiding] God.
3. The certainty of both, [verily] thou art ſuch a God.
In the iſſue, there is an exact oppoſition to all thoſe three, both in quantity and quality. For
1. This hidden God was [notwithſtanding] the God [of Iſrael.]
2. This ſelfe-hiding God was (even that while) a [Saviour.] And
3. The certainty, expreſt in the aſſeveration [verily] is anſwered and over-powered by an admiration, in the interjection [ô] as though the mouth of the ſpeaker had been too narrow for his heart and obſervation.
And thus the whole tenour of the text doth runne ſomewhat like the beginning of Pſal. 73. ver. 1. Truly (or yet) God is good to Iſrael, even to ſuch as are of a clean heart. Why [truly] or [yet]? See the next verſe, ver. 2. but as for me my feet were almoſt gone, my ſteps had well-nigh ſlipt: Wherefore? ver. 3. For I was envious at the fooliſh when I ſaw the proſperity of the wicked. Marke, he recovered himſelfe in the iſſue, though he ſtumbled at the entrance. It ſeems that the Lords diſpenſations in thoſe dayes went on like this deliverance from Babylon; and this deliverance went on juſt (me thinkes) like the motions of a Clocke: Fixe your eyes ſtedfaſtly upon a Clocke while it is going, you ſhall only heare and ſee the ballance moving and clacking above, but you cannot perceive the poiſes making any motion that while, neither can you diſcerne the finger of the watch to goe forwards; but take off your eye for a while, leaving a marke upon the place, and then you ſhall finde eaſily [in facto eſſe] that the Clocke hath gone, though [in fieri] you could not perceive it in motion. Such was the carriage of this worke: While the people of God did ſtedfaſtly and continually fix their eyes upon it, it was advanced in ſuch an abſtruſe, intricate, inſenſible way, that they could ſee no motion at all. Thus we reade in Ezra 4. ver. 24. Then ceaſed the worke of the houſe of God which is at Jeruſalem; and yet even then it ſcarcely ceaſed, for in the next Chapter, chapt. 5. the Prophets propheſyed, ver. 1. and the eminent men begun to build againe, ver. 2. & 5. The ballance of the Clocke did continue their clacke, and at laſt the Clocke did ſtrike out.
So much ought neceſſarily to be ſaid for draining, levelling, and trenching the ground for a foundation. Now (not to detaine you any longer from the thing that I doe principally intend) the Obſervation from the whole Text and Context thus briefly explained, divided, debated, muſt run thus: That, Gods great ſalvations of his people, Obſervation.but eſpecially from Babylon, are commonly carried on in a myſtery.
Here is ſalvation, becauſe a Saviour: And ſo great a ſalvation, that it ſtrikes the beholding Church or Prophet into an admiration, they cannot expreſſe it without an interjection, O God of Iſrael the Saviour. And that this ſalvation is from Babylon, the whole tenour, graine and ſtraine of the Hiſtory doth declare.
Salvation is nothing elſe but the putting of a thing into a ſafe condition; Explication. Salvation, what.and it is ſometimes taken actively with reſpect to the Author; As Exod. 14.13. Stand ſtill and ſee the ſalvation of God; And ſo I ſay here, the Lords ſalvation: Sometimes ſalvation is taken paſsively, with reſpect to the receiver; As you may reade in the Pſalmiſt, Pſal. 14.7. O that the ſalvation of Iſrael were come out of Zion; And ſo I ſay, the Lords ſalvation of his people: Therefore both thoſe ſignifications are in the Poſition; and both thoſe ſorts may be further conſidered, firſt, with reſpect to their ſubject, whether as common, publique, or generall, reſpecting a whole Nation, Church or people; or as particular, private or ſpeciall, of a place, member, or perſon.
Next, with reſpect to the object, or [materia circa quam.] So there is a ſalvation [in ſpiritualibus & Eccleſiaſticis] a ſpiritual, a religious ſalvation, that is the ſame with [Reformation.] And there is a ſalvation [in Politicis, Civilibus & ſecularibus] a ſalvation in politique things, and this is the ſame with [Deliverance.] In this place you muſt take in both, Reformation and Deliverance, becauſe both are expreſſed in this Prophecie, as we may gather out of Eſa. 44.28. Saying to Ieruſalem, Thou ſhalt be built; there is the Civill or politique ſalvation, the State-ſalvation, the Deliverance: And to the Temple, Tthy foundation ſhall be layd; there is the Spirituall and Eccleſiaſticall ſalvation, the Church-ſalvation, which is the Reformation.
And accordingly I ſhall carry on my doctrine, both in the Demonſtrative and applicative parts of it, uſing the word [ſalvation] in both theſe acceptions, for Reformati-and Deliverance: And thus Gods great ſalvations of his people, eſpecially from Babylon, are carryed-on in a myſtery.
Babylon in ſcripture is of two ſorts.Babylon, which, Easterne.
Firſt, there is literal, Eaſterne, Aſiatique Babylon. This was the Metropolis of Chaldea, & ſometimes of the world. Of this we reade commonly in the Old Teſtament, and it is meant immediately in the Text.
Next, Westerne.there is Myſticall, Westerne, Europaean Babylon; this is Rome, the Metropolis of Italy, and it was ſometimes the Queen of the Nations: Of it we doe reade commonly in the New Testament. This is alſo included in the Doctrine.
In a Myſtery] A myſtery foreign and for the ſmoother ſounding foreign doth ſignifie an hidden, Myſtery, why.abstruſe, ſecret matter, a thing ſhut up under bars and locks from common ſenſe and carnall reaſon. It doth include theſe two conditions.
Firſt, [Reſpectu Dei] in reſpect of God, it is an act or work not of his common, generall, ordinary providence; but of his particular, ſpeciall, extraordinary power, wiſdome, juſtice, mercy; 'tis not only the work of his hands, but of his finger; as the Aegyptian-Magitians acknowledged concerning the plague of Lice (Exod. 8. verſe 18, 19.) when they ſaw that their inchantments did faile them in that particular, they ſaid unto Pharaoh, This is the [Finger] of the Lord. Thus in reſpect of the Lord, a myſterious carriage of a buſineſſe 'tis (as Iſaiah ſays els where, Chap. 28. verſ. 21.) His worke, his ſtrange worke, his act, his ſtrange act.
Next, [Reſpectu nostri] in reſpect of us men, it is hard to be underſtood, 'tis to the common multitude as a thing locked up in a ſtrange language, as 1 Cor. 14.2. (I may allude at leaſt) For he that ſpeaketh in an unknowne tongue, ſpeaketh not unto men, but unto God, for no man underſtandeth (or heareth him) howbeit in the ſpirit he ſpeaketh [Myſteries.] In ſhort, a Myſtery, is to the generality of men, a paradox, a riddle, a ſecret that doth require a revelation; as Dan. 2.28. There is a God in Heaven that revealeth ſecrets foreign ſay the Septuagint.
Thus much I meane by a myſterious carriage in generall, viz. when a ſalvation is wrought out in a courſe, beſides, beyond, or againſt, the beaten rode of common providence & carnall capacities. Let us borrow but one verſ. more to expreſſe it alluſively: See, Pro. 30. verſe 18. There be three things which are too wonderfull for me, yea foure which I know not: reade verſe 19. the way of an Eagle in the ayre, the way of a Serpent upon a rock, and the way of a Ship in the middeſt of the Sea. Juſt ſuch is uſually the way of the Lord in carrying on his great ſalvations, and eſpecially from Babylon. Let us ſeverally conſider thoſe three compariſons.
The way of an Eagle in the Aire,] Amongſt all the Elements, the aire alone is inviſible and leaſt palpable; it doth moſt eaſily give a paſſage to any naturall body, and as ſuddenly comes together again. Amongſt all fowles of the heaven, the Eagle is accounted ſtrongeſt, and therefore doth fly very ſwiftly; and being a bird of prey, her motion is exceeding various too, according to the courſe of the game that is before her: Who then can gueſſe before, or trace-out afterwards, the way of an Eagle in the aire?
The way of a Serpent upon a Rock] is no leſſe hidden. Oh! how doth this creeping creature wind, wave, and weave it as ſhe goes? what felf-obliterating chiverdils and indentures are made in her motion? Now the head doth point this way, in a moment it ſtands to the other hand; 'tis hard for him that meeteth her, to gueſſe whether or no ſhe be comming towards him: But eſpecially when a Serpent goeth [upon a Rocke] then there is no meanes to heare her motion as in the ſand & amongſt the leaves, or to ſee and trace it as in the duſt and clay; no noyſe, no impreſsion is made to help the eare or eye of him that ſeeketh her way.
But the way of the Ship in the middeſt of the Sea] is more abſtruſe and uncertaine then both the former. There are three principles of variation and uncertainty in her motion: Firſt, the wind above, that bloweth where it liſteth, and we heare the ſound thereof, but know not whence it commeth, nor whither it goeth. Next, the waters beneath are the moſt inconſtant of Elements; for (beſides that they are driven of fierce winds) their own naturall ebbings and flowings, are a dayly conſtant inconſtancy.
But (laſtly) the greateſt principle of uncertainty, is the minde and pleaſure of her Pilot within, who at his will doth often turne her to halfe a point againſt the motions both of winds and waters. In ſhort, ſhe finds no path before her, ſhe leaves no tract behind her, and all her movers, above, beneath, with in, are moſt uncertaine. Who then can know the way of a Ship in the middeſt of the Sea? So, not-to-be-gueſſed, not-to-be-traced are the Lords carriages of theſe kinds of ſalvation.
My Doctrine is ſomewhat like that peice of Ezekiels wheele, which he calleth [Rotam in rota] Ezek. 1.16. Their appearance and their worke were as it were a wheele in the middeſt of a wheele: So here is a Doctrine in the middeſt of a Doctrine. The firſt is as it were the generall Theſis concerning Gods great ſalvations indefinitely. The ſecond is as an Hypotheſis drawne out of the wombe of that Theſis, concerning the redemption from Babylon in particular. And accordingly I ſhall have an eye diſtinctly both in my demonſtrative and applicative parts, looking upon theſe two, ſeverally and apart.
Firſt then Demonſtratively, Demonſtration. In Theſi.concerning the generall the Theſis, that Gods great ſalvations of his people, are commonly carryed on in a myſtery. O what rare Maps of ſaving wonders, what admirable anatomies of publique mercies could I here ſpread before your eyes this day! Only let us cropoff ſome full eares.
Firſt obſerve that great preſervation of old Jacob and his family by their removall from Canaan into Egypt, Iacobs Family.in the time of the Famine: How ſtrangely was that deliverance brought about! The deſigne was to preſerve Jacob and his poſterity, and to make a way for that great worke of redemption out of Egypt which followed after: But marke the method; Firſt Joſeph, who by his owne dreames and his Fathers hopes was to be the glory and prop of the family, he muſt be given for loſt to his Father, his brethren, himſelf: His Father gives him for torne in pieces, his Brethren doe ſell him into Egypt for a bondſlave, and there he is caſt into priſon by Potiphar after he had been firſt advanced. So that now not only the Fathers hopes are dead and buried, but Joſephs owne faith is put to the tryall; and all this to make way for the greater deliverance. Doe not theſe things now looke like a ſalvation? Nay farther yet, old Jacob muſt be neceſsitated by Famine to ſend downe into Egypt to buy food, and there he muſt firſt loſe his Son Simeon; and next his deareſt Benjamin muſt be ſent and loſt in his owne and brethrens apprehenſions: And yet all this appeareth at laſt to be nothing elſe but a meere plot of mercy, a very ambuſhment of Providence for the greater advantage and advancement of the whole family, as you ſee in the iſſue. For firſt all the brethren of Joſeph with their houſhol had thereby their preſervation and preferment whereas otherwiſe they had periſhed by famine. Secondly, Benjamin who was the moſt hazarded and loſt man amongſt them when the cup was found in his ſacke; he hath gotten a multiplied portion. Thirdly, Iacob himſelfe (the father) he doth gaine five ſonnes for one, that is, for his deare Ioſeph, whom he conceived to be loſt, he receiveth the ſame Ioſeph againe with an addition of Ephraim and Manaſſes; and alſo two of his owne ſons whom he conceived to be loſt, [Simeon and Benjamin,] are caſt in to boot: Thus five are returned for one. This was an ambuſhment of mercy. And finally as for Ioſeph him ſelfe, he muſt have a double bleſſing and portion, and is made the head of two Tribes; one of which (Ephraim) in ſhort time after the throne was erected, did get away ten of the twelve Tribes from the Scepter of Iudah. Was not this a myſtery of myſteries? Thus farre concerning the ſalvation of Iacob and his family when they were carried from Canaan into Egypt.
But in the next place, … in Egypt.the preſervation of the ſeed of Iacob in Egypt, and their returne from thence to Canaan againe, at the end of foure hundred and thirty yeares, was more admirable then their firſt going thither, their ſtrange preſervation in Egypt was ſhadowed in that Emblem of a fiery buſh not conſumed, Exod. 3. ver. 2. And the Angell of the Lord appeared unto [Moſes] in a flame of fire out of the midst of a buſh, &c. a token of Iſraels continuance in the midſt of the iron-fiery-furnace. Their ſalvation or deliverance was in this manner. Moſes (not while he was in favour in Pharaohs Court, but) after that he was a fugitive, an exile being a ſtammering ſhepherd muſt be the principall instrument in the work; and hee together with his brother Aaron, (another contemptible Levite) with a rod in their hands, muſt fetch out of Egypt in ſpite of an hardned King, and all his Magicians, (how many gueſſe yee?) ſix hundred thouſand men, beſides a mixt multitude with women and children. Hee that can deny this to be a heape, a cluster of wonders, let himſelfe be recorded for a wonder of ſtupidity.
Once more; a third inſtance, in the time of the Iudges; From Midian.See but that great ſalvation and deliverance of Iſrael out of the hand of the Midianites and their confederates; and let us caſt our eye equally upon both parties, the Oppreſſors and the Delivered. Firſt, look upon the Oppreſſors; conſider their power, their cruelty. In Iudg. 6. in the firſt verſe you ſhall reade that Iſrael had ſerved an apprentiſhip of ſeven yeares under their tyranny. In the 2, 3, 4, and 5. verſes, you ſhall reade, that poore Iſrael was faine to run into dens of the mountaines, and caves, and ſtrong-holds, that their fruits were deſtroyed aſſoone as they came forth; that their enemies came up as graſhoppers, and left no ſustenance for Iſrael, neither ſheepe, nor oxe, nor aſſe; and this fury ſtill increaſed, for verſ. 5. they came up with their cattell and their tents, and they came as graſhoppers for multitude, for both they and their camels were without number. That for the enemies part. Next, look upon Iſrael the Delivered, and conſider their power and ſtrength. Their Generall, would you know what he was? He was Gideon, a Threſher, afterward called Jerubbaal, a man called away from the barne, from the threſhing floore, Iudg. 6.16. His family poor in Manaſſes, and himſelf the least in that poor family; a man taken from the very flaile to be a Captain-Generall. And for his Forces, it is true, at the firſt they were a conſiderable number; they were (the text ſaith) two and thirty thouſand; but then the Lord falleth to leſſening of them. Firſt, he beginneth with a Proclamation, and thereupon ſome two and twenty thouſand of them do go away. Next, the Lord hath another experiment, of lapping, and by that meanes hee ſends away all the remaining ten thouſand, except only poore three hundred; So that now about the hundredth part of Gideons forces is left. This handfull under the command of Gideon the Threſher, muſt go againſt the numberleſſe Midianites. But yet an handfull with choyce weapons, at ſome advantages, may do great things? True, but in the next place looke upon their Armes, both defenſive and offenſive, Iudg. 7.20. they were to go with empty pitchers, and lamps within the pitchers in one hand, and in the other hand they muſt hold a trumpet, and with blowing thoſe trumpets, breaking the pitchers, and holding out the lamps, they ſhall beat the Midianites. Here is a Mystery with a witneſſe; A numberleſſe armie, totally routed and cut in pieces without any weapon appearing againſt them, broken in pieces with the breaking of pitchers, frightned with the ſight of lamps, and utterly blown away by the ſound of trumpets. This is Gods great ſalvation carried on in a Myſtery.
Yea, but what is all this to ſalvation from Babylon?
That I confeſſe is the HYPOTHESIS, In Hypotheſi.and may as ſtrangely and fully be ſhewen and proved as the generall; even that Gods ſalvations from Babylon are carried-on in a myſtery. There are two Babylons mentioned in Scripture. Firſt, Babylon the Easterne, which was that in Chaldea, the literall Babylon; and Babylon the Westerne, which is that in Italy, Rome, the mysticall Babylon. Concerning both theſe, I could ſhew you diſtinctly that Gods great ſalvations out of them, are commonly carried-on in a myſtery.
Firſt, From Eaſtern Babylon.concerning ſalvation and redemption out of the hand of literall, Eaſterne, Chaldean-Babylon, we find no leſſe then foure whole bookes of the Scriptures ſpent to ſhew the extraordinary deliverances of Gods people from thence. Two of theſe books are historicall, as Ezra and Nehemiah; other two are propheticall, as Haggai and Zechariah. It would be too long for me to epitomize all the expreſſions of thoſe books, and of ſome others, which doe ſhew the wonderfull myſterious carriage of that worke: Only take notice of two places to this purpoſe.
Firſt, of that viſion of Ezekiel, which, as I conceive, doth typifie the Jewiſh returne from Babylon, Ezek. 1. The whole viſion is large, in it there is mention of a whirle-wind out of the North, a great cloud, a ſelfe-infolding fire, and out of the midſt thereof the colour of Amber, verſ. 4. Alſo out of the ſame midſt, the likeneſſe of foure living creatures, like men, verſ. 5. they had foure faces, foure wings, they had the feet of Calves, the hands of men, &c. verſ. 6, 7, &c. Strange mixtures and varieties! I will only pitch upon that piece which concernes the wheeles. Thoſe wheeles (as Interpreters conceive) do ſignifie the Lords providence: and the motions of the wheeles, the ſeverall acts and turnings of that providence in the deliverance of his people from Babylon the Eaſterne; therefore, verſ. 18. it is ſaid the wheeles were full of eyes round about; (The eyes of the Lord do runne thorow the world) But I would eſpecially take notice there of the [involucra providentiae] the intricate involutions and incirclings of thoſe wheeles; it is ſet downe, ver. 16. Their worke was, as it were a wheele in the middle of a wheele, to ſignifie, the eccentricall and concentrical motions of that peoples return from Babylon, where Ezekiel was now a captive amongſt them, as you may reade verſ. 1.
But a more full and cleare place to ſhew the myſteriouſneſſe of the deliverance of Iſrael from Babylon the Eaſterne, is that in the Prophecie of Zechariah. Look but upon that one Text in Chap. 1. verſ. 8. I ſaw by night, and behold a Man riding upon a red horſe, and hee ſtood among the Myrtle trees that were in the bottome, and behind him were theſe red horſes, ſpeckled and white. This Man is CHRIST; Theſe horſes with him are his Angels; and their deſigne is to bring the Jewes out of Babylon the Easterne, where they had lyen under Gods indignation theſe threeſcore and ten yeares, as you may reade, verſ. 12. But marke how that redemption is carried in the clouds, there are no leſſe then five notes of obſcurity in that verſe, ſignifying the Myſterious progreſſe of the worke.
1. It is ſaid that this viſion was in the [night] both in the night (that is) of adverſity, and in the night of ignorance. Little comfort, few Prophets were left to revive or direct them.
2. This man is in [a bottome] that is, obſcurely placed out of ſight: And as if that were not enough;
3. In this bottome he ſtoode among the [Myrtle-trees:] There was a grove of tall trees, in the center of a vallie; ſo that the Jewes might well have ſaid unto him as here in the text, Verily thou art a God that hideſt thy ſelf. But that is not all.
4. His forces, his Auxiliaries, ſtoode [behind] him, ſaith the text, that is, they were not only covered by the valley and the myrtle trees, but they were covered by the interpoſition of Chriſts perſon too; they were trebly covered, with the valley, with the myrtle-trees, and with Chriſt that ſtoode before them. And
5. This [Speckling] or dapling of the horſes is obſervable, it doth ſhew the interchangeable, party coloured texture of that worke; yea the red and the white with the ſpeckled, do ſhew the mixture of peace and bloud that they did troop together in this worke.
But here ſome might object, True, true, all this is confeſſed, that great-ſalvations in generall, and in ſpeciall thoſe from Eaſterne Babylon have bin, are carried on in a myſtery; but now ſuch wonders and miracles doe ceaſe; what is all this unto us in theſe times?
In the next place therefore, From Weſterne Babylon.I will ſhew that ſalvation from Babylon the Weſterne, from Romiſh Babylon (that is, the ſalvation we are now upon] muſt alſo be carried on in a myſtery.
For this purpoſe, firſt I would commend unto you a choyce text for our times, me thinks it is as a word upon the wheeles in theſe our dayes, 'tis Dan. 2. where you have a prophetique viſion, a viſion of an Image, whoſe head is of gold, the breaſt and armes of ſilver, the belly and thighs of braſſe, the legs of Iron, and the feet part iron, and part clay; Expoſitors doe conceive that this foure-fold image doth ſignifie the foure famous Monarchies of the world: The Aſſyrian, the Perſian (as it is commonly called) the Grecian and the Roman. Monarchies. The firſt three of theſe are paſt, and (without queſtion) we are come now to the lower part of the fourth, I meane the Roman Empire is removed, and we doe ſee the mixture of Iron and Clay, whether you take the iron and clay for the diviſion of the Roman Empire into the Weſterne and Eaſterne according to verſe 42. And as the toes of the feet were part of iron and part of clay, ſo the Kingdoms ſhall be partly ſtrong, and partly broaken, (or brittle;) the Eaſterne Empire was firſt broken off: Or whether you will underſtand a kind of compounding of ſucceſſion between the Romane and the Germane Empires: Or whither (laſtly) a mingling and dawbing of the ſpirituall and temporall (that is, the Imperiall and Papall… powers together; yet ſtill, wee are come to the feete of the Image, and to the very toes of thoſe feete, which are this Babylon the Weſterne in its preſent condition; for both branches of the proper Romane Empire are withered, and the Germane Eagle was never ſo ſtrip'd of her plumes as now: Yea the very Papacie of late doth ſhed her Prelaticall feathers continually: So that both Scripturechronologie, and common ſenſe, do evince, that the Image doth ſtand at beſt but on tip-toe; and the time is at hand, (I conceive it is preſent) in which it ſhall be throwne downe and utterly aboliſhed. But (you will aske me) how muſt it be throwne downe? by what meanes ſhall Gods people be delivered out of the hands of this Romane Babylon? Truely by as ſtrange meanes as ever was reade of; See the 34. and 44. verſes of the chapaer: Firſt (in the 34. verſe) Thou ſaweſt till that a ſtone was cut out without hands (here is a myſtery, a ſtone cut out without hands, or which was not in hand) which ſmote the Image upon his feete which were of iron and clay; and brake them to pieces. This ſtone is Jeſus Chriſt, (as Matt. 21.42.) The ſtone which the builders rejected, the ſame is become the head of the corner; (verſe 44.) and whoſoever ſhall fall on this ſtone, ſhall be broken, but on whomſ…ever it ſhall fall, it will grinde him to powder. This Scripture is moſt exactly true concerning Chriſts governing in his Church, he will cruſh all oppoſitions as the potters veſſels. Againe, this Stone is cut out of the mountaine without hands, &c. That is, the Image ſhall be caſt downe, and the kingdome of Chriſt ſhall be ſet up, not by common carnall might and meanes, but in a ſpeciall and divine manner, for ſo it followeth in Daniels interpretation (verſe 44.45.) In the dayes of theſe Kings (at the cloſe of the laſt Empire) ſhall the God of Heaven ſet up a Kingdome which ſhall never be deſtroyed, and the kingdome ſhall not be left to other people, but it ſhall breake in pieces and conſume all theſe Kingdomes, and it ſhall ſtand for ever. For aſmuch as thou ſaneſt that the ſtone was cut out of the mountaine without hands, and that it brake in pieces the iron, the braſſe, the clay, the ſilver, and the gold: The great God hath made knowne to the King what ſhall come to paſſe hereafter, &c. I could wiſh that this ſeaſonable place of Daniel might come often into the thoughts of all our ſerious active ſpirits in theſe times for their incouragement: And the rather, Mariana. Cornel. à Lapide, & alii.becauſe I finde that the Jeſuits themſelves doe fall-in with my preſent interpretation, ſo far, that they have much a-doe to make ſuch a retreat as may ſeeme to excuſe the Pope and Rome from the names of Antichriſt and Babylon. Another viſion of the foure Monarchies like unto this, is to be ſeene, Daniel 7.
Adde to theſe, that place of the Apocalyps (which is, as it were, the Book of Daniel in the New Testament) Revel. 14. verſ. 6, 7, 8. there 'tis ſhewne that the ſalvation of Gods people from Babylon the myſticall, ſhall bee carried on in a myſtery, verſ. 6. And I ſaw another Angell fly in the midst of heaven, having the everlaſting Goſpell to PREACH unto them that dwell on the earth, verſ. 7. ſaying with a loud voice, Feare God, and give glory to him, for the houre of his judgement is come, &c. Hereupon in the eighth verſe, there followed another Angell, ſaying, Babylon is fallen, is fallen, that great City, &c. Fallen? why, what ayled her? What was it that threw her downe? Surely it was nothing but the Angell that did fly in the midſt of heaven, having an everlaſting Goſpell to preach unto them that dwell upon the earth: It was meerly the preaching of the Goſpell, if you will know it. So that it ſeemes the Lord will throw downe Babylon the myſticall, juſt as he threw downe the walls of Jericho, with an holy blaſt, by the breath of the Goſpell; it ſhall be preached flat to the ground. No marvell that our Prelates were ſo angry with Lecturers.
Another expreſsion of her overthrow might be gathered out of Revel. 17.13, 14, 15, 16. I will but name it, becauſe my reverend Brother in the morning hath prevented me. And Chap. 18. verſ. 2. where you ſhall find that Babylon ſhall be thrown down meerly by Gods immediate ſupernaturall working upon the ſpirits of thoſe men that were formerly friends and factors for the Whore: For firſt 'tis ſaid, verſe 13. that, theſe (that is, the ten hornes, which are tea Kings) have one mind, and ſhal give their power and ſtrength unto the Beaſt. Verſe 14. Theſe ſhall make war with the Lambe. Here they doe unite and agree well enough to perſecute the Saints: but reade on to verſe 16. there they fall upon the Whore their late mother and miſtreſſe; The ten hornes which thou ſaweſt, theſe ſhall hate the Whore, and make her deſolate and naked, and ſhall eat her fleſh and burne her with fire: A ſtrange alteration indeed! But how could ſuch neare friends fallin-to ſuch bitter enmity ſo ſuddenly? No cauſe at all but this, verſ. 17. for God hath put into their hearts, both to unite and fall off againe.
Thus you ſee not onelyonly Gods great ſalvations of his people in generall, but eſpecially thoſe from Babylon, are to be carried-on in a myſtery.
But is it not ſtrange that the Lord doth delight thus Queſt.to obſcure and hide himſelfe in the carriage of his great works? Would it not do better (according to our judgements and apprehenſions) if they were carried-on in the common rode of ordinary providence, ſo that every man might ſee them before him whileſt they are a doing, as well as behind him, when they are done?
I anſwer, the nature of man is apt thus to reaſon, Anſw.as Job, chap. 13. verſ. 3. and Jeremiah, chap. 12. verſ. 1. did. And I could anſwer ſuch queſtions with Saint Paul's, O homo tu qui &c.—Rom. 9.20. Nay, but oh man who art thou that replyest against God? But that I may ſatisfie, as well as confute, I ſhal adde, that there are reaſons to ſhew that it is not only fit, but neceſſary, yea, triply neceſſary, that ſuch great ſalvations (eſpecially from Babylon) ſhould be myſteriouſly carried-on. 'Tis neceſſary,
1. For the Lords greater glory.The grounds
2. For his Peoples greater good.
3. For his Enemies greater confuſion.
Firſt, the Lord doth thus hide himſelf whilſt he is ſaving, 1For Gods greater glory.for his owne greater glory. There is a cleare and full place to this particular, Prov. 25.2. It is the glory of God to conceale a thing, but the honour of Kings is to ſearch out a matter, REM ABSCONDERE, that is, ſo to hide both himſelfe and his worke, that men may not be able before-hand to gueſſe at him whither he will go next; nor yet to trace after him, when he is gone before. The latter expreſſion, namely, [That no man might go after him] is to be found in Eccl. 7.13, 14. Conſider the work of God, for who can make that ſtreight, which he hath made crooked? And verſ. 14. In the day of proſperity be …oyfull, but in the day of adverſity conſider; God alſo hath ſet the one over againſt the other, to the end that man ſhould find nothing after him. Marke this, [God hath ſet the one over againſt the other, to the end that man ſhould find nothing after him] that is, the Lord doth incurvate his workes, he doth intricately and (to our apprehenſion) promiſcuouſly mingle the a…s and effects of his common providence, he doth traverſe his ground, he doth go on, as it were, by jumps, that ſo the wit of man may not be able to trace and follow him, but may ſit downe admiring the depths of his wiſedome, and the ſtrength of his power: He doth leave ſo much print of his foot-ſteps as to convince the Atheiſt, that he went that way, and yet ſo little as to puzzle the Naturaliſt to find out the manner of his going.
And 'tis abundantly for the Lords glory in all his Attributes thus to conceale a matter. Every common Painter is able to paint a plaine piece of worke, Eraſm. Adag.[Simulare cupreſſum] as the proverbe is; to paint a tree or a bough, but hee is an Artist indeed that is able to draw forth a ſhadowed piece. Every indifferent good ſouldier is able to fight pell-mell, or upon a party, hand to hand; but he is the skilful man that is able to order an ambuſhment, that can manage a ſtratagem. Beleeve it brethren, therefore doth the Lord draw his ſalvations in ſhadowed works, that you may ſee the depth of his wiſdome; therefore doth the Lord uſe to overcome by ambuſhments, that ſo the glory of his grace unto his people, and the glory of his wiſdome even amongſt his enemies, may be the greater. That is the firſt ground, for his owne greater glory.
The ſecond ground why he carries his worke in a myſterie, is for the greater good of his people. 2For the godly's greater good.You have ſo choyce a place to this purpoſe in the booke of Deuteronomy, that it alone may ſuffice, Deut. 8. beginning at ver. 2. And thou ſhalt remember all the way which the Lord thy God led thee theſe forty yeers in the wilderneſſe, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldeſt keepe his Comandements or no; And he humbled thee, and ſuffered thee to hunger, and fed thee with Manna, which thou kneweſt not, neither did thy fathers know, that he might make thee know, that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live: Thy rayment waxed not old upon thee, neither did thy feete ſwell theſe forty yeers. God could have carried on Iſrael in a ſhorter time and in a direct way, not in ſuch a maze and labyrinth through the wilderneſſe forty yeers together; he could have carried them through within forty moneths: Hee could have fed them from the earth if it had pleaſed him, and could have preſerved them ſo as they ſhould never have bin ſtraitned for want of proviſion, ſo as that the water ſhould never have bin ſcant or bitter; yea that they ſhould never have met with an enemy; theſe and all other hardſhips the Lord could have prevented: But he did purpoſely ſuffer theſe intricate abſtruſe difficulties to fall in, for the proving of his people, for ſo it followes in the 16. verſe of the ſame chapter, He fed thee with Manna in the wilderneſſe, which thy fathers knew not, that he might humble thee, and that he might PROVE thee: Not but that he knew their hearts, but becauſe they knew not their owne hearts, much leſſe did others know their ſpirits. Alas how few of us did know our owne hearts whilſt we lived in peace and proſperity in our countries and callings, untill the Lord by the intricateneſſe of theſe carriages, and by the mazes of his proceedings did pumpe-up and draw forth our inward parts! Thus humbling, proving, improved, and engaging, were the Lords foure grand deſignes upon Iſrael: And upon the ſame grounds did he lead Abraham, Iſaac, Jacob, and Joſeph at their firſt calling in a ſtrange country, by extraordinary providence, to prove, and improve their graces; yea and to diet them and breath them (as it were) for greater mercies and ſervices. And I am perſwaded that by that time God hath brought together both ends of this myſterious ſalvation that he is now working, every ſerious chriſtian amongſt us ſhall be able to ſay, that he could not have beene without any one of all thoſe obſtructions and afflictions that we have met withall: Nay I am perſwaded that we ſhall all freely conclude at laſt, that if we had not loſt all, we had bin undone; if we had not beene plundred, we had beene beggerd; if all theſe myſterious abſtruſe difficulties had not fallen in, we never had ſeene halfe ſo much of God, of our ſelves, of grace, or ſin, reformation, as I hope we ſhall now diſcerne. But I haſten,
A third ground, 3For the enemies greater confuſion.why God delights thus to carry on his great ſalvations; and eſpecially, his Babyloniſh redemption, is for the enemies greater confuſion; either of their faces, or perſons.
First, for the greater confuſion of their faces, when God having put them in hope of winning the day, Of their Faces.ſhall out-reach and out-do them at laſt; when the Lord ſhall ſo befoole them, that in the concluſion they ſhall ſee themſelves wiped out of all their hopes, this will be abundantly for their greater ſhame and confuſion of face: When an oraculous Achitophel ſhall find his counſell over-reached by a plaine Huſhai, that is the next way to make him become his own hangman: When an inſolent Haman ſhal ſee himſelfe degraded by a modeſt godly female Esther, it is the way to make him fall downe upon the bed, and almoſt to wiſh himſelfe diſpatched upon his owne Gibbet: When a Siſera, a triumphant Siſera, ſhall be nailed to the ground by the hand of a Jael: When a Pharaoh and an Herod ſhall be beaten and eaten with lice, ſo that they ſhall be faine to ſtand ſhrugging and picking like a begger in a buſh, Oh what confuſion of face muſt this needs be, not only upon the perſons themſelves that do ſo miſcarry, but upon all their Tribe and adherents? What groſſe confuſion of face (gueſſe we with our ſelves) was there to Sanballat, Tobiah, Geſhem and the reſt, when after all their ſecret fraud and open force, after all their letters and machinations to hinder the building of the Temple, yet the worke was perfected at laſt? You ſhall reade in Nehemiah (Chap. 6. verſ. 15.) that the wall was finiſhed in the 25. day of the month Elul in fifty and two dayes, ſo that all their paines, charge and diligence came ſhort, both their toyle and oyle was loſt: Therupon, (in the 16. verſe) ſaith the Text, It came to paſſe that when all our enemies heard thereof, and all the Heathen that were about us ſaw theſe things, they were much caſt downe in their owne eyes, that is, they knew not which way to looke, nor where to beſtow their faces, but ſtood like ſo many theeves taken in the very act, caſting their eies towards the ground.
O doe but gueſſe with your ſelves, doe but gueſſe with your ſelves, Honourable and beloved, when God ſhall bring about this preſent myſterious work of his ſalvation, and put a glorious iſſue unto it, (for this worke must have a glorious iſſue) I ſay it again in ſhort, when at the end of theſe troubles the worldly and wicked Politicians ſhall find themſelves out-witted, the Potentates over-powred, and the wealthy men out-purſed, and that all this ſhall be done by thoſe whom they accounted meer fooliſhneſſe, weakneſſe, and poverty; then, then doe but gueſſe with your ſelves how will the moſt active, induſtrious and impudent enemies be able to lift up their fereheads? How will they look upon one another? Surely juſt like a kennell of hungry Curs that all the day have been hotly purſuing their prey or game, and at night have miſt and lost it in a wood. I cannot but think with my ſelfe that it will be worth all the paines and coſt that an active man ſhall lay out in this work, but to ſee that Babel, that confuſion of tongues and faces, that will befall the enemies at laſt. A ſhadow of this confuſion of face and language you find propheſied in Revel. 18. verſ. 15, 16, 17. The Merchants which were made rich by her, ſhall ſtand afarre off, weeping and wailing, and ſaying, Alas, alas, that great City that was clothed in fine linnen, and purple, and ſcarlet, and decked with gold and precious ſtones, and pearles, for in one houre ſo great riches is come to nought. And verſ. 19. They (that is, the Kings of the earth, the Merchants, the Ship-masters, and ſaylers) caſt dust on their heads and cryed, weeping and wailing, ſaying, Alas, alas, that great City wherein were made rich all that had ſhips in the ſea by reaſon of her coſtlineſſe, for in one houre ſhe is made deſolate. Thus God doth it for the greater confuſion of the faces of his enemies.
Or, ſecondly, if they want ſo much modeſty as to be capable of confuſion of face, Of their perſons.yet theſe hidden carriages ſhall work for the greater confuſion of their perſons: they ſhal be the more utterly confounded by theſe myſteries. If the men of the old world will be ſo impudently wicked, as not to bluſh at Noahs preaching & building, they ſhal wade knee-deep in the floud to begge admiſſion into the Arke, but not obtaine it. If the King of Egypt and all his Gipſies will be ſo ſhameleſſe as to dodge ten times with the Lord, they ſhall at laſt cry and fly againſt the returning ſeas, and all in vaine, Exod. 14.26. So that all the Meanders and intricate carriages of the work until then, did but ripen them for greater perſonall confuſion: Had Pharaoh come in upon the firſt ſummons (the firſt miracle) or upon the ſecond or third, the man might have ſaved his life, and perchance his Kingdom; but therfore the Lord will ſuffer him to be baited on with a kind of viciſſitude of loſſes and victories, that all this might harden his heart, and the hearts of all his Magicians, deſperately to plunge themſelves into the bottome of the ſea, where they might be ſlain and buried at once.
This very ground [for the enemies greater deſtruction] is hinted in this ſame Prophe…ie of Eſay, chap. 44. ver. 25. Saith hee, Hee fru…trateth the tokens of the lyars, and maketh diviners mad, he turneth wiſemen backward, and maketh their knowledge fooliſh. Marke, hee carrieth his worke ſo myſteriouſly, that hee might frustrate the tokens of the lyars, that is, of thoſe that were ſo confident upon ſome poore petty ſucceſſes and victories which they had obtained againſt the people of God, that (therupon) they durſt to divine, and promiſe unto their party a totall, finall, ſpeedy conquest. Now when God ſhall turne all about again, in a time, in a way, where they looked not for it, doubtleſſe ſuch a ſtrange ſurpriſall wil put them into the condition of the men of Ai when they were encompaſſed by Ioſhua's Stratagem, Ioſh. 8.20. They had no power to flee this way or that way, verſ. 22. They were in the midst of Iſrael, ſome on this ſide, and ſome on that ſide, and they ſmote them ſo that they let none of them remaine or eſcape: And all this was done by a Stratagem, for before in verſ. 15. Ioſhua and all Iſrael made as if they were beaten before them (of Ai) and fied by the way of the wilderneſſe.
Thus you ſee it is a neceſſary and rationall truth, that the Lord doth thus carry-on his great ſalvations, viz. for his owne greater glory, for his peoples greater benefit, and for his enemies greater confuſion: Therefore it is not out of want either of power or wiſdome, but out of a tranſcendency of both that he doth order his deliverances in ſuch a manner. So much may demonſtrate the Theſis or generall part. But,
Secondly, if you demand a particular reaſon for the Hypotheſis, viz. Why ſalvations from Babylon are alſo carried in a myſtery? I anſwer, that there is a ſpeciall ground for this branch alſo. And it is this in ſhort.
Our Babylon (I meane the westerne) was rayſed in a myſtery, and therefore it is good reaſon that it ſhould be throwne downe in the ſame manner. In the 2 Theſſ. 2.6. You ſhall find that Babylon is built up in a myſtery; The myſtery of iniquity doth already worke.
That noble Frenchman throughout his Myſtery of Iniquity, Mornaei Myſterium Iniquitatis.gives us a ſufficient commentary upon this text, by diſcovering the parts of that myſtery, ſhewing the Pedegree of Antichriſt, and how he hath gathered his ſtoln feathers together, of which when every bird ſhall take his owne, he ſhall be left naked and bare.
Alſo in Revel. 17.4.5.6. You ſhall ſee that Babylon was raiſed in a myſtery. And the woman was arayed in purple and ſcarlet colour, and decked with gold and precious ſtones, having a golden cup in her hand, full of abominations and filthineſſe of her fornication. This woman is Rome, the weſtern Babylon: And upon her forehead was a name written in Capitall Letters, Myſtery, Babylon the great, the mother of harlots, and abominations of the earth. Called [Myſtery] becauſe ſhe was rayſed in a myſtery; that is, ſhe got up to her height inſenſibly, cunningly; her way in getting up was like the way of an Eagle in the ayre, or like the way of a ſerpent upon a ſtone, winding, and ſcruing it ſelfe onwards by degrees; untraceably; or as the way of a ſhip in the ſea, which goeth on ſwiftly when ſhe ſeemes to ſtand ſtill. Thus Babylon was rayſed and built in a myſtery, and therefore it is but juſt and proportionable that ſhe ſhould be caſt downe and ruined in a myſtery.
Nay we have an hint, yea a prophetique command that this proportion ſhall be obſerved in the ruine and deſtruction of this Babylon in Revel. 18.6. Reward her even as ſhe rewarded you, and double unto her double according to her workes: And verſe 7. How much ſhe hath glorified her ſelfe and lived deliciouſly, ſo much ſorrow and torment give her; that is, let her be caſt downe by the ſame ſteps by which ſhe climb'd up, both for manner and meaſure.
Thus you ſee grounds for the generall and alſo for the particular, Application.why Gods great ſalvations of his people and eſpecially from Babylon, are, ſhall be, muſt be ſo myſteriouſly carried on. The Application is the great errant in which I am ſent at this time.1Vſe 1. Enquirie.
Are the Lords great ſalvations of his people eſpecially from Babylon, carried-on in a myſtery? Then my firſt doſe or portion ſhall be meerly preparatory. Let us make Engliſh of this text, by enquiring and ſearching whether or no the preſent great worke of ſalvation and reformation that is in your hands (for 'tis a worke of ſalvation) be carryed-on in a myſtery? What? is it a plain worke of common providence in which ordinary cauſes do bring forth their wonted effects and iſſues, without any remarkeable variation? or rather, is it not an extraordinary, elaborate, ſhadowed Maſter-piece, altogether made up of Stratagems, Paradoxes, and Wonders? If thus, then comfort your ſelves, you may conclude it will be a great ſalvation, yea (as I ſhall ſhew) a ſalvation from Babylon. So then, the whole buſineſſe of this preparatory uſe will be to enquire and imforme our ſelves diſtinctly and critically in this great queſtion [when is a ſalvation carryed-on in a myſtery? or, how may I know ſuch a worke?
I anſwer, as Pſal. 111.2. the works of the Lord are great; yet they may be ſought out of all them that have pleaſure therein. I ſhall endeavour for our direction and incouragement, in theſe troublous times, to give ſome ſpeciall evidences of an [hiding Saviour] that is of a great, Babyloniſh, myſterious redemption.
1. Firſt when the work is carryed on SPIRITUALLY: This I ſhall call [ſupra Naturam] above nature.
2. When, CASUALLY; which is [preter naturam] beſides nature.
3. When, CONTRARILY and CONTRADICTORILY [contra naturam] even againſt nature.
Firſt when a work is carryed on Supra naturam [SPIRITUALLY] that is, 1Spiritually.more by ſpirituall than by fleſhly meanes. Thus we reade of the Jewiſh redemption from Babylon, Zecha. 4.6. Then he (that is, the Angel) ſpeake and ſaid, This is the word of the Lord unto Zerubbabel, ſaying, Not by might, or armes, nor by power, but by my SPIRIT ſaith the Lord of Hosts. Who art thou, verſ. 7. O great mountaine? It was a mountaine of rubbiſh that lay there (as ſome conceive) being the ruines of the former Temple, as Nehem. 4. verſe 2. and 10. This mountaine muſt be removed ere the ground could be levelled for a foundation: But how ſhall this be done? Not by might, nor by power, but he ſhall bring forth the corner ſtone thereof, with ſhoutings, crying Grace, grace unto it. It ſhould be done without hands, only by the word of the Lords mouth, as the Earth and Heavens were created. But in Hag. 4. verſ. 14. You ſhall finde a threefold ſtirring of ſpirits that carryed on that work: And the Lord ſtirred up the ſpirit of Zerubbabel (it was an immediate working upon his ſpirit, which neither man or devils are able to reach) the ſon of Shealtiel, governor of Iudah; and the ſpirit of Joſuah, the ſon of Joſedech the high Prieſt & the ſpirit of al the remnant of the people. God moved the ſpirit of the temporall rulers, of Zerubbabel, that is as it were the Parliament; God moved the ſpirit of thoſe of the Church, of Joſuah the high Prieſt, and of Haggai, and Zechariah the Prophets, as it were the Aſſembly of Divines; and God moved the ſpirit of all the remnant of the people (the whole commonalty) & they came & did work in the houſe of the Lord of Hosts their God: It ſeemes it was not for wages or out of any conſtraint, but only becauſe the Lord had touched their ſpirits and inclined their hearts to this ſervice. So it is ſaid of Cyrus in Ezra 1.1. The Lord ſtirred up the ſpirit of Cyrus King of Perſia, he gave the Jewes leave to build, and did affiſt them, and ſupply them with neceſſaries for the ſervice. And Chap. 5. verſe 1. The Prophets, Haggai and Zechariah the ſon of Iddo, propheſied unto the Jewes that were in Judah and Jeruſalem in the name of the God of Iſrael, even unto them: Then, verſe 2. roſe up Zerubbabel the ſon of Shealtiel and Ieſhua the ſon of Iozadek, and began to build the houſe of God. Why, what moved them at that time above another? OnelyOnly the Miniſters preached them about the worke: As before I ſhewed that the wals of Babylon muſt be preached down, ſo it ſeemes here that the walls of the Temple muſt be preached up. Haggai and Zachariah doe fall to preaching, and then the rulers and the people doe fall to building.
How parallell is our caſe with this? Hath might or weakneſſe, fleſh or ſpirit, (I aske of your own conſciences) had the greateſt ſtroake in our greateſt ſalvations hitherto? Have not the touched hearts, the willing ſpirits ever bin the chief inſtruments? Is it not moſt evident that the Lord hath toucht ſome hearts with the ſpirit of wisdome and counſell, as ſometime he touched the heart of Bezaleel and Aholiab, filling them with his ſpirit, in knowledge &c. to deviſe cunning workes, to work in gold and in ſilver &c. Exod. 31.2. ſo amongſt us hath he not given an extraordinary ſpirit of counſell and wiſdome into the hearts of men, even then when 'twas feared that diſuſe and oppreſſion had quite worne out all the old race of true Engliſh hearts? Who had thought we had bin ſo rich in Parliamentary ſpirits, as appears this day?
Againe, others have beene as it were inſpired with a Spirit of courage and magnanimity beyond preſident, and even unto their own admiration. Yea ſome like that Fabius, or like Gideon in the ſtory before, have bin called off from meane imployments; and yet have anſwered great expectations in the ſervices of warre: ſo that I cannot but gueſſe that ſucceeding generations writing the Hiſtory of theſe times will ſpeake rather of a Creation than of a Generation of ſouldiers in our age.
Once more; How many Nobles, Gentry, Miniſters, and people, every where are ſuddenly ſprung up like Jonah his gourd againſt this hot ſeaſon? men accompliſhed with ſo many graces, gifts, qualifications, for this work, as if they had bin inſpired, cut out and created purpoſely for this ſervice? Beleeve it, theſe are things that deſerve a moſt ſerious conſideration, they do prove that the worke is carryed-on ſpiritually. But that is not all.
Secondly, Salvation is then carryed on in a myſtery when it is carryed on [PRAETER NATURAM] I Engliſh it [CASUALLY] or accidentally; that is, thorow a multitude of extraordinary accidents and caſualties. By caſualties I do not meane the acts or effects of Pagan fortune, but the acts and effects of extraordinary and ſpeciall Providence; when there is a frequent confluence of ſuch acts appearing in our ſalvations, this muſt needs be beſides natures rode; for Quae caſu fiunt ea rare fiunt, that is, caſualties are rarities, ſaith the heathen, or, things done by chance are ſeldome done. Now when we ſhall ſee ſuch events fall in frequently, then we muſt conclude that the finger of God is there, this is not according to the common rule and rode of men.
That you may underſtand my meaning a little more fully in this particular, I will give you an inſtance of this confluence of caſualties in the booke and caſe of Eſther, Chapter 6. When Haman had made ſure with King Ahaſuerus (that is, Xerxes) for the utter extirpation of the Jewes, and that Eſther had now begun another Mine to counter-worke him, ſee what a heape, what a cluſter of ſeaſonable caſuall circumſtances do happily fall in for the advantage of Eſther, and the diſadvantage of Haman. Thus in ſhort.
Firſt, in verſe 1. It is ſaid that [on that night could not the King ſleepe] What night was that? Juſt the next night before that Eſther ſtood engaged to break Mordecai's matter to the King upon the morrow, Chap. 5. verſ. 8. the very night before that day, the King could not ſleepe: And it was alſo juſt the night before that Haman meant to beg the execution of Mordecai. The night immediatly before that theſe two things were to be ſet on worke, the King could not ſleepe: why, what ayled him? we heare of no extraordinary ſad tydings which were brought him that could hinder his ſleepe; we reade of no diſtemper of body that lay upon him; then doubtleſſe Gods hand was in it, therefore he could not ſleepe. But that is not all.
Thereupon (ſecondly) he commanded to bring the booke of Records of the Chronicls to be read before him. True, we ſay reading and preaching will bring men aſleepe though they have little diſpoſition to it before: but al this could not incline him to ſlumber. This farther ſhewes the hand of God.
Well, thirdly, It was found written in the Booke, that Mordecai had done a choyce peece of ſervice for the King: Found, how was it ſound? How did it come to hand? did the Reader willingly turne to this place that ſo he might make way to ingratiate Mordecai? That is improbable, becauſe Haman that was now the darling of the Court, was Mordecaies knowne and profeſt enemy: Or, what did the King command that he ſhould turne to that place? No, that is not probable neither; becauſe we find by the Kings next queſtion that he did not know to the contrary but that Mordecai had bin already rewarded for this ſervice. How then came this about? Surely, that very God that directed the Eunuch when Philip joyned himſelfe unto his Charet to be reading that place of Iſaiah the Prophet, Act. 8. And that voice that cryed to the Father Tolle & lege, take up and reade, it ſeems that very providence did direct, that amongſt all ſorts of bookes the King ſhould pitch upon History, and amongſt all ſorts of Hiſtory this volume, and amongſt all the parts of this volume, this page, this paſſage, that ſo way might be made for Esthers intended motion.
Well, fourthly, verſ. 3. And the King SAID, what honour and dignity hath been done to Mordecai for this? Why did the King take notice of this ſervice at this time more then formerly; for it is ſaid, chap. 2. ver. 22. that Esther had (formerly) certified the King of this buſineſſe in Mordecai's name, yet then no reward is thought upon? But it ſeemes Mordecai's reward was kept for this very time by an act of extraordinary providence.
But fifthly (to put a heape of caſualties together) That, Haman ſhould ſo ſeaſonably come in, in that very nick of time when Ahaſuerus was ſtudying how to reward Mordecai. That, Haman ſhould come in with that request and motion for the executing of Mordecai. Adde to theſe, the Kings admiſsion of Haman; the queſtion propounded to him; and Hamans anſwer to that queſtion, all which you may reade in chap. 6. verſ. 4, 5, 6. And then all theſe graines put together do make a great weight; Let all theſe caſuall circumſtances be caſt in, and you muſt confeſſe that every particular of them being a ſeverall piece of wonder, the whole doth make up little leſſe than a Miracle.
Honourable and beloved, how eaſily could I ſhew you the faces of ſuch like caſualties, or petty-wonders, in the glaſſe of your owne proceedings? You have inſtances enough of your owne (I meane in your owne History) to parallel all theſe particulars and a thouſand more; I need not to go a borrowing for you. Only thus much in a word, this Manna of rarities from heaven, is your daily bread. I muſt on-wards.
Thirdly, a work is then carried-on myſteriouſly, when it is carried on [contra naturam.] What Engliſh ſhall I have to reach this expreſſion withall? When a worke is carried on CONTRARILY and CONTRADICTORILY: It is an hard phraſe, but ſo over-flowing are the myſteries of mercy, which God is now working amongſt us, that certainly our Engliſh tongue is grown too narrow to lend us words to expreſſe them. I muſt therefore uſe the word Contradictorily. Contradictory, what is that? That is, when a worke is promoted and carried-on by its contraries. I muſt ſhew it by an inſtance. When the carriage of a worke doth run like Samſons riddle, Iudg. 14.14. Out of the Eater came forth meat, and out of the ſtrong ſweetneſſe. That the Eater ſhould yeeld meat, and the ſtrong give out ſweetneſſe, this is ſuch a riddle that a ſtrict Logician hearing it would be ready to cry out-Implicat, 'tis a contradiction in adjecto; yet ſo it is when enemies do become furtherers of a worke against themſelves, and that is common you ſee amongſt us.
If Samſons riddle doth not expreſſe it ſufficiently, adde another expreſſion out of the Pſalmiſt; It is in Pſa. 112.4. Unto the upright there ariſeth light in darkneſſe. It is according to nature that the dawning doth ſpring out of the night, and that the more perfect day doth ariſe out of that dawning is ſtill according to nature, becauſe the increaſe is graduall: But when light ſhall ariſe immediatly out of darkneſſe; when high-noone ſhall ſuddenly leape out of midnight, ſuch a jumpe is againſt nature, and you muſt call it a myſtery; becauſe it is held as a Maxim amongſt Naturaliſts, that Natura nihil agit per ſaltum, the motion of nature is not by leaps, but by paces. Thus Mark. 4.28. First the blade, then the eare, after that the full corne in the eare. Therefore as often as we ſhall ſee a branch (I meane a fruit of Providence) like the Rod of Aaron, that in one night was budded and brought forth buds and bloomed bloſſomes, and yeelded Almonds (Numb. 17.8.) ſo often let us confeſſe with the Pſalmist, This is the Lords doing, and it is marvellous in our eyes.
Yea, but when, or where did we ever ſee ſuch things as theſe?
I would give ſome few particular inſtances under this head of ſalvation through contrarieties and contradictions. As
1. 1Enemies furtherers.When Enemies doe further a worke againſt themſelves, yea and that by fighting againſt it. This contradiction we have found true ever ſince the beginning of our preſent troubles. The enemy by projecting & fighting againſt Reformation, hath both haſtened and hightned it more then our ſelves could (perhaps would) have done in that time. When there had been a talke a while after the beginning of this Parliament, of ſome ſolemne way of uniting the Kingdomes by ſome ſpeciall Aſſociation in thoſe crazie times; the enemy by increaſing our dangers and obſtructing (as I remember) the proceedings, do quicken us into a Proteſtation: And becauſe that obligation was eaſily broken (ah lamentable!) by the generality of men who deſerted their owne protection and remedy, therefore the enemy would never leave adding one horrid provocation to another, by fighting againſt the Parliament, denying them a being, proclaiming them Rebels, and owning the Diabolicall Rebels of Ireland as good Subjects, to cut their throats; untill by ſuch ſharp provocations as theſe, they had ſpur'd and ſwitch'd the three Kingdomes into a moſt Solemne Oath and Covenant for a compleat Reformation. The men would not ſuffer us (if we would) only to pare and clip Prelacy, no, they will have it pluckd up Roote & Branch. They will not ſuffer the three Kingdomes to reſt in ſeverall kinds and pitches of government and worſhip, but they will have one true reformed uniformity in theſe and all other Churches of Chriſt. Thus their rage hath abundantly ripened the worke. This is ſeemingly contradictory.
2. When one and the ſame thing is at once helpfull to Gods people, 2Helpfull-Hurt.and hurtfull to the enemy. As it is ſayd of the Angel, and of the Pillar of the Cloude, Exod 14.19. And the Angel of God which went before the Camp of Iſrael, removed and went behinde them, and the Pillar of the cloud went from before their faces and ſtood behind them. ver. 20. And it came between the Campe of the Egyptians, and the Campe of Iſrael, and it was a cloude of darkneſſe to them, but it gave light by night to theſe, ſo that the one came not neer the other all the night. Such helpfull-hindering occurrents have we often met withall, that have proved like the extraordinary froſt that ('tis ſaid) did ſuddenly happen in the North at the comming in of the preſent Scottiſh Army; it blocked up the wayes of the enemy by abundance of Snow, that they could not plunder and fire as they intended; but it gave an unexpected paſſage of Ice over the river unto our Brethren and their carriages. Many like acts might be ſhewen, which upon the one hand did ſhew the Lords preſence with his people, (as I have ſeen ſome two faced pictures) and on the other hand in the ſame ſide the picture of Satan for the ruine of the enemies.
3. When leſſes are gaines. 3Loſſes GainsI have touched upon this before; let me only adde the inſtances of the two great Publique Battels that have been fought in this Cauſe, at Keinton and at Newbery. In the beginning of both battels, tis ſaid, we were ſomewhat worſted, to ſhew that England had offended the Lord, and therefore our Father did beat us: But then we conquered the enemy too, to imply that the Lord would owne his owne Cauſe and people notwithſtanding their failings. Thus victi vicimus, by being firſt worſted, we were made more than conquerours [Periiſſemus niſi periiſſemus] being beaten wee got the day. This Examination is preparatory to the following leſſons.
Uſe 2. To informe and ſatisfie. Let no man think it ſtrange that there is ſo much ſhrinking, 2Vſe 2. To informe and ſatisfie.ſtretching and warping from the right Party in the preſent times and controverſies. No marvell if meer Senſitive common worldlings and carnall Politicians do fall off from this Divine and Supernaturall Cauſe and taske. Such poore purblind creatures were miſtaken in this worke at their firſt comming on. It was thier lot to be caſt upon the Parliament ſide; and in that lot, they did looke upon carnall and ſelviſh ends and arguments; upon the leaves and the bagg that were to be gotten by Chriſts ſervice, I meane majority of number, probability of ſhort diſpatch and long preferments after, did draw them to the right party: But finding the buſineſſe to be an holy myſtery, finding that the Lord did carry his worke thorow hills and dales of Land and Seas; yea and that they ſhould be forced to deny themſelves, to adventure all, to croſſe the ſtreame, &c. Here they went away ſorrowing, this was too hard a ſaying, they could not beare it. To ſpeak plainly: Honourable and Beloved, in the beginning of this Parliament when the Lord did give you a plentifull Breakfaſt of moſt ſmooth and happy ſucceſſe in your firſt proceedings, thereby to ſtrengthen you for the hard dayesworke and long journey that was to come, (as he gave a double breakfast to Elijah when he was to travell without meat forty dayes and forty nights, unto Horeb the Mount of God, 1 King. 19.5, 7, 8.) You may remember that in thoſe proſperous dayes you were compaſſed about with ſwarming Proſelytes, and ſeeming Patriots of all bores and ſizes: But how did many of thoſe Pretenders faile you in the heat as brookes in Summer?
Some of them were meere ſenſitive friends; Senſitive friends.Theſe like incredulous Thomas, would beleeve and adventure no farther than their ſenſes (of ſight and feeling) did lead them. They would have the ground of their faith at their fingers-end, as Ioh. 20.25. and they were drawn on meerly as that mixed multitude (or a great mixture) that went out of Egypt with the children of Iſrael, becauſe of the miracles and mercies that there were wrought, Exod. 12.38. And therefore anon after when your hardſhips began, this ſame mixture were the firſt that fell to luſting, as that Egyptian mixture did, Numb. 11.4. And the mixed multitude that was among them fell to luſting, &c. Thus your meere ſenſitive friends did fall off.
Others were led by human reaſon and politique convictions; Meere politicians.Theſe did ſtick to Parliaments, Laws and Priviledges, as Orpah to her mother in law Naomi, that is, whilſt ſhe continued Naomi (pleaſant) but when by afflictions ſhe became Marah (bitter) then they (as Orpah, Ruth 1.14.20.) wept and kiſſed their mother in law, but departed.
Shortly, Falſe and faint Profeſſors.a last ſort were of falſe or faint-hearted Profeſſours, led with ſome light of Religion; they either brake-off like Demas, or warped-off like Paul's acquaintance at his firſt appearing before Nero, 1 Tim. 4.16.
But would you know the cauſe of all this failing? Surely it was nothing but this (as before) thoſe ſhallowheaded narrow-hearted carnalists were puzled in this hard leſſon of a Mystery. The meere naturall man can reade in the booke of the creatures, 'tis ſo faire a print in Capitall letters. The Prudentiall man can perceive the character, and conſtrue the language of common providence: And thus far they went with you: But they were not ſo much as, A-b-c-ederians in the Lords Archivis (as they ſay) in his Manuſcripts, in his Brachigraphy, I meane in the ſtrange language and abſtruſe character of Reformation, and myſterious Babyloniſh redemptions; they wanted both Dictionaries and Spectacles in thoſe particulars. Then let not the apoſtacie of carnaliſts caſt any diſparagement upon this glorious Myſtery. That's a ſecond Uſe.
Thirdly, if Gods great ſalvations, of his people, eſpecially that from Babylon be carryed-on in a myſterie, 3Vſe 3. Reproofe of carnality. Both.then away with that great old Engliſh ſin of Carnallity, away with Carnality in both extreames, upon the right hand, and upon the left hand, away with carnall confidence, and carnall diffidence.
Firſt, away with carnall confidence; Carnal confidence.Be not too much lifted up with outward ſupplies, with outward ſtrength and ſucceſſes; but remember that the frame of this work is myſterious and ſpirituall; therfore for us to build our hopes upon things that are meerly carnall, muſt needs be a ſin, both heterogeneous and moſt improper. We have bin taught by experience, that fleſhly and worldly advantages hitherto have contributed little to the principale part of this worke. Commonly (hitherto) the race hath not been to the ſwift, nor the battell to the ſtrong, nor yet bread to men of underſtanding, Eccleſ. 9.11. We never had (I thinke) too few Armies for any ſervice and ingagement ſince we began; perhaps ſometimes through the corruption of our hearts we have had too many, as God ſayd unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands. Conſider farther, that carnall confidence begets carnall diffidence, as the hot and cold fits in an Aguiſh-fever doe mutually intend and heighten one another. Therefore away with carnality upon the right hand, with carnall confidence.
And then on the other hand, Carnal diffidence.by the ſame reaſon, away alſo with carnall diffidence in caſe of the want of outward ſupplies and ſucceſſes: Remember the Doctrine, that hath ſaid that this worke is a worke of faith, and not of ſenſe; and continuall experience doth evidence that when we are weak we are ſtrong: My meaning is, that we ſhould not be any longer like weather-glaſſes ſuffering our hopes and ſpirits to riſe & fall according to the tydings of good and bad ſucceſſes; that we ſhould not live upon diurnallfaith, or upon the ayre of newes and intelligence: But let our hopes be like the life of the ſaints that is hid with Chriſt in God: Let them have a ſurer foundation than any thing that baſe carnality can ſuggeſt: Let not our confidence like heavy Eli fall backward and break their necke upon the report of every defeate: Had Eli born up thorow that blaſt, he might have ſeen that the loſſe of the Arke, was in concluſion, the advantage of Iſrael; and that the Philiſtians were never ſo ſhamefully beaten as by that victory; for that very Arke when it was ſet up in the houſe of Dagon did conquer the Idol in his own Temple, for his head and both the palmes of his hands were cut off upon the threſhold, and only the ſtumpe of Dagon was left whole: Yea, and the Philiſtines themſelves were faine at laſt, as it were to bribe their priſoner with golden-Mice and Emrods, to be gone; and were forced to ſend the Arke home againe, with ſhame, and coſt enough.
But there are many ſpecious arguments given, in excuſe of ſuch carnall diffidence. As
Object. 1 Firſt, Oh! But there is great oppoſition, many, mighty ſtubborn enemies there are againſt us?
Anſw. 1 This is a good evidence that you are about a choyſepiece of Church-worke. Shew me a Reformation (I thinke there is ſcarcely one) in the booke of God, or in our Proteſtant Hiſtories, that went on without difficulties and obſtructions. So that theſe very crags and bogs which you paſſe thorow in the way, are not diſcouragements, but way-markes, that is, certaine ſignes that you are right in the old Reformation-way that hath ever bin trodden. Thus Aſa had no ſooner ſet upon a Reformation in Judah, (2. Chron. 14. & 2. Chron. 15.) by Covenanting ſtrictly with God; by pulling downe Idolatry, and by removing Queen Maacha her Capuchins, but a thouſand thouſand Ethiopians are let in upon his Kingdome, as though Hell it ſelfe had bin let looſe. So King Hezekiah, After theſ things (ſaith the text) and the eſtabliſhment of them, (2. Chron. 32.1.) that is, after three Chapters full of Reformation that you reade of before; Then Senacherib, King of Aſſyria, came and entered into Judah with a great Army. Therefore theſe bogs, crags, and brambles, are approved way-markes and incouragements.
Anſw. 2 Againe, you muſt give parting-Devills leave to teare and ſome when they are to be immediatly caſt out. The evill ſpirit will have one pull with the poſſeſſed perſon, when he is packing. You know it is ſo ſaid, Revel. 12.12. The Devill is come downe having great wrath, becauſe hee knowes that he hath but a ſhort time. And ſo in Mark. 9.26. When the dumbe Devill was to be caſt out (as how many dumbe Devils are now caſting out of many Pariſhes in the land!) hee did teare the man, and rent him ſore, that he was as one dead. This we muſt look for, it is a ſigne that the Devill is going.
Object. 2 But the work is tedious, oh this prolixity is that which doth weary us?
Anſm. 1 This is but proportionable, when a humour hath been ſo long a growing and cruſting in the Kingdom; it would be dangerous to purge it ſuddenly; our Body-Politique would hardly beare the ſtrength of the Phyſick. This prolixity therefore is a wiſe mercy.
Anſw. 2 Adde, that all this prolixity is uſuall in ſuch ſolide Church-work. The returne of the Jewes from Babylon, taking-in the whole of it, that is, the two pieces, ſpirituall and temporall (the building of the Temple, and of the wall of the City) was upon the wheele, as I remember, thorough ſome ſeven Princes reignes, Helvici Chronol.viz. Cyrus, Cambyſes, Darius Histaſpis, Xerxes or Ahaſuerus, Artaxerxes Longimanus, Darius Nothus, Artaxerxes Mnemon: But our Reformation as yet is but in the reigne of the ſixth King ſince it began; The number may be thus computed, King Henry 8. King Edward 6. Queen Mary, Queen Elizabeth, King Iames, and our Soveraign that now reigneth. Therfore this prolixity hath a patterne, 'tis uſuall.
Anſw. 3 Laſtly, it is alſo profitable and advantageous for us. It is true, when a River runneth with many turnings and windings, the veſſell that ſailes upon her doth make the longer voyage from place to place; but thoſe turnings and Meanders of the River are abundantly profitable to the bordering inhabitants, both to prevent inundations, by breaking the ſtrength of the ſlouds, and to multiply rich Meadows and paſtures by its various indentures: So there is the leſſe danger, and the more fruitfulaeſſe by the prolixity of this myſterious work.
Object. 3 But in the meane-while we are undone in our eſtates?
Anſw. 1 That was Micha's language when he had loſt his Idoll. Take heed that wee doe not idolize our eſtates and make them our gods, then indeed wee ſhall cry-out and ſay as he did, What have we more? But,
Anſw. 2 Farther, they are but exchanges of temporals for ſpirituals, earth for gold: hath not thy ſoule gained ſomething by theſe troubles in recompence of that which thy purſe hath loſt? What, not ſome experience, ſome humiliation, faith or holineſſe?
Anſw. 3 However, thy God is left with thee ſtill, and that God is able to fetch ſweet out of bitter, good out of evill, not onelyonly out of the evill of puniſhment, but out of the evill of ſinne it ſelfe. In ſhort, this Doctrine doth anſwer all carnall objections that can be moved, but I muſt haſten.
Are Gods great ſalvations carried on in a myſtery? Then in the fourth place, 4Vſe 4. To Adviſe and Counſel.let us be adviſed to looke upon this work as it is to be carried-on, that is, ſpiritually, extraordinarily, myſteriouſly; that ſo we may not be miſtaken in our way and taske, as many carnall politicians and formall Neuters have miſtaken the work, and ſo miſcaried and fallen away at laſt.
Conſider, Honourable and Beloved, it is not a Iourney, but a Voyage, which the Lord hath put you upon: You know the difference; in a Voyage there is one and the ſame common ſafety or ſhip-wrack to all the paſſengers, they muſt ſwim or ſink together: Not ſo in a land Journey: In a Voyage there is much hard-ſhip by lodging, dyet, ſtraightneſſe, and dangers by rockes, ſands, Pirats, tempeſts; Not ſo in a land-journey. But eſpecially I call your taske a Voyage, in reſpect of the various motions and path-leſſe wayes into which your worke doth carry you. Sometimes the Sea-man is forced to bord it to and fro, ſo that an unskilfull ſpectator would thinke that he doth go forth and backe: Another while he is faine to ſtrike all his ſailes, and to drive at Hull, ſo that he ſeemes utterly to neglect his Veſſell; yet all this while hee is at his worke, and doth make way as he can. But above all the reſt, you muſt remember that in a Voyage there are no Lanes, no foot paths, no high-way Mercuries to direct the Sea-men; all their directions muſt be fetched from the Pole and Stars compared with their Card, their Compaſſe, and touched Needle, their path lyeth in Heaven, not below. So you have a God above, a guide in Heaven, you have his Word and Will for your Card & Compaſſe; and your own hearts touched within you, ſtill ſtanding God-ward: Theſe muſt, theſe can guide you thorow a ſea of miſeries and myſteries unto the Haven of Reformation and deliverance where you would bee. Let theſe Guides and Guidances bee cloſely followed, and then no matter for waves and windes, no matter for Sea-ſickneſſe, 'tis a good ſigne of the progreſſe of the ſhip, and 'tis good Phyſicke to the paſſenger.
Quest.But ſuppoſe all the premiſſes are granted, namely that this work in its carriage is ſo ſpirituall, caſuall, contradictory. tradictory, ſo truely myſterious; how then may we ſo order and leſſon our ſelves, as to diſcharge our duties in ſuch difficult ſervice? This myſtery doth ſeeme to leave us in a meere muſe of contemplation; what action or practice is there left to us to be performed in this caſe? what doing leſſons may be fetched from hence?
Anſw.There are ſome ſure Practicall Leſſons to be learnt from the myſterious carriage of our preſent ſalvations; and that I may ſhew them the more fully, you muſt know that in this worke there are two parts.
Aliquid Divinum, &c. Something Divine, and Supernaturall, which is chiefly the Lords ends.
Aliquid Humanum, &c. Something more humane and ſecular, which is mans ends and aymes.
Now the great leſſon in generall which we are to learne, is to ſticke and cleave to all Gods ends above any of our owne. It was a great errour of the Jewes, and Haggai complaineth of it, Hag. 1.2. that they fell a building of their owne houſes, but let the houſe of God lie waſt; therefore the Lord is faine to curſe, and croſſe them in their owne ſelviſh deſignes, even in the fruit of the field, and in their very meate, drinke, and cloth, as you may reade verſe 6. You have ſowne much, and bring in little, ye eate, and have not enough; yee drinke, but yee are not filled with drinke; yee cloth yee, but there is none warme, and he that earneth wages putteth it into a broken bag. God did croſſe them in things neereſt to them, that ſo they might looke more after his part of the worke. And indeed it is the wonderfull mercy of God to us, that theſe two parts of the worke (Reformation and Deliverance) are ſo twiſted together, that we are not able to ſeparate them. God hath now ſo indiſſolubly interwoven the reforming of religion with the ſettlement of lawes and liberties, that we cannot picke off the latter, and leave the former; Otherwiſe (I feare) we ſhould ere this, have bin playing the children, that uſe to eate of their hony, and then throw the bread to the dogs. But our Father hath ſo wiſely ordered the whole, that if we will have no Reformation of Religion, we ſhall have no more Lawes, Parliaments, Liberties, nor Priviledges; Therefore it will be our wiſedome, to looke chiefly after the Lords part of the worke.
Quest.But, What is Gods Part, End, or Aime?
Anſw.I anſwer, the Lords ends, deſignes, or defires, (as I may call them) in this great worke, may be conſidered two wayes; either generally, or particularly.
Firſt, 1Promote Gods generall deſignes. Of Piety.his generall, or publique deſignes which he doth owne and aime at, requiring us to promote them, may be reduced to theſe three ſorts.
1. Workes of Piety. The Lord doth abſolutely require the Reformation of Religion at this time, both in Doctrine, Worſhip, Diſcipline, and Government, in the Church. We muſt out with Idols, not onelyonly thoſe in wood, ſtone, or glaſſe, that is in walls and windowes; but thoſe living Idols that are in Pewes and in ſome Pulpits, they muſt out; I meane all Idoll-ſhepheards, and dumbdogs. cloſe with the handling of it teaching Prieſt, they were without Law: A Preacherleſſe people, wil be a lawleſſe people. In ſhort, the Lord would have you to demoliſh all high places, and not to leave ſo much as the ſtumpe of Dagon remaining: Yea to bury all the reliques of Romiſh Jezabel, even the skull, and the feet, and the palmes of her hands. Alſo the Lord doth expect that you ſhould promote the late Solemne League & Covenant, that triple Cable of the three Kingdomes, by which the Anchor of our hope is faſtned, that three-fold Cord that binds all theſe Kingdomes together and unto God; and is like that golden chaine with which the Tyrians (when Alexander beleaguered them) bound faſt their tutelar god, Apollo; Curtius in vitâ Alex.for feare he would leave their City. Thus if yee do firſt build the Lords-houſe and do become faithfull Midwives to his labouring Church, then doubtleſſe will the Lord deale well with you, and will make you houſes, as Exod. 1.17.20.21.
2. Of Iuſtice.Workes of Juſtice are a part of Gods generall deſign at this time, you cannot but remember the ſervice of Phinehas in executing of judgement when it was a ſad time with Iſrael, and the double reward that followed; publique to the State, (the plague was ſtaid,) and private to his own family, the ſervice of God in the Church was particularly intayled upon him and his poſterity. Numb. 25. And bleſſed be God, that you have now put in to the ſcales of Juſtice; the Archeſt Prelate of the land. Beleeve it, ſuch ſervices as theſe, are the way to procure unto us a valley of Achor for a doore of hope, even then when we do fly before the enemy, as Joſh. 7.26. when Achan was found out and put to his tryall according to juſtice, the wrath of God was ſtopped; and the late victorious City of Ai is ſoone taken in.
3. The Lord doth now call for workes and acts of mercy too, that is, Of Mercy.that you take ſpeciall notice of the moſt doing and ſuffering places and perſons, that have layd out themſelves in this cauſe to the utmoſt, that like that poor widow, 1. Kings 17. have made a cake for the publique, out of their handfull of meale, and thereupon are much diſtreſſed and ſcanted. You remember what David ſaid unto Abiathar, when for his ſake all the perſons of his fathers houſe were ſlain by Saul, Abide thou with me, feare not, for he that ſeeketh my life, ſeeketh thy life, but with me duplicate page duplicate page ſhalt thou be in ſafety: Much more ought thoſe faithfull Perſons, Towns, Cities, and Countries to be releeved that have been moſt active and paſſive for God and the Kingdome in this Cauſe.
And here, A Digreſſion for the Weſt.Oh how gladly could I weepe in a Parentheſis, for, and over the Country of my Nativity, the place of my fathers Sepulchres which lyeth waſt, where ſo many houſes and places are conſumed with fire! Oh the unparalleld miſery of the ſtill-declining weſt! Is it nothing to you, all ye that paſſe by! Behold and ſee if there be any ſorrow like unto our ſorrow, which is done unto us, wherewith the Lord hath afflicted us, in the day of his fierce anger, Lamen. 1.12. Could I but draw forth in their due colours the doings and ſufferings of thoſe parts of the Land, I am perſwaded (what ever fame may chatter) that I ſhould prevaile with the dryeſt-heart in this great Aſſembly, to contribute, at leaſt a teare towards our reliefe and ſuccour. True, I confeſſe the Lord is righteous, for we have rebelled againſt his mouth; but yet for doing and ſuffering in this great Cauſe, I am perſwaded thoſe parts may be ranked amongſt the foremoſt of the Kingdome: And my humble deſire is, that accordingly they may have place in your prayers and cares. Thus let the Lords generall and publique deſignes and ends be firſt conſidered and promoted.
But ſecondly, 2Promote Gods particular deſignes.I muſt tell you that God hath other collaterall deſignes, (and as I may call them,) intermediate ends in this ſtrange worke, which we ought alſo to obſerve and further to our uttermoſt; that's the ſecond practicall leſſon. As it is with thoſe that labour to finde out the Ph…loſophers-ſtone by diſtillations, their ultimate and principall end is to make gold, yet by the way and collaterally they finde out many rare experiments and excellent chymicall extractions, which are of precious uſe and value: So is it in this great work of God, his grand principall deſigne is publique ſalvation, both by Reformation and Deliverance; but he hath many collaterall, occaſionall, intermediate deſignes and effects which he intendeth and produceth by the way. As for inſtance he hath (ſuppoſe) a deſign, and an experiment to be made upon his owne Church and people, as to try the particular graces of this or that ſaint, what ſtrength of faith, what depth of humility, what latitude of patience there is in their hearts: Or if not for tryall, then (ſuppoſe) for purging, or correcting, or improving; and it ſhould be our care to record ſuch experiments for after times, whether they tend to our humiliation, or to our conſolation. Another while the Lord hath a deſigne upon the enemy (as I ſhewed in my grounds) to make him fill up the meaſure of ſinne, and confuſion of face or perſon. The open adverſaries muſt have their full loade, and the ſecret Neuters muſt be detected, as 'tis ſayd, Luke 2.35. Yea a ſword ſhal pierce through thine own ſide, that the thoughts of many hearts may be revealed. The ſtabs and gaſhes of the preſent ſword do open and let out many a ſecret thought. Who ſo is wiſe, and will of ſerve theſe things, even they ſhall underſtand the loving kindneſſe of the Lord, Pſal. 107.43.5Vſe 5. Encouragement.
Let the cloſing branch of application bee a Cordiall. There is a Cordiall in this Doctrine, and I hope a Cordiall is not unſeaſonable at a Fast, ſo as it enableth us the more heartily to go through the work of the day. Then here is a melting Cordiall, for by the myſterious carriage of our preſent worke we may eaſily gather that God is now upon ſome great ſalvation, yea upon a ſalvation from Weſterne Babylon. The whole work in all its progreſſe looks exactly like the fore-told deſtruction of Babylon; For our God, even whilſt he hideth himſelf, is ſtill the Saviour of this Iſrael. Mine encouragement therefore ſhall lye in the ſame words (for ſo God hath directed us) that you had in the morning from my reverend Brother; it ſeemes God wil have us both to drive the ſame naile, that it may be ſet home to the head. It is in Hag. 2.4. Yet now be ſtrong, O Zerubbabel, ſaith the Lord, and be ſtrong O Joſuah, ſonne of Joſedech the high Priest, and be ſtrong O yee people of the Land and worke (for I am with you, ſaith the Lord of Hoſts.) Here is ſomething for all ranks, Parliament-men, Zerubbabel, Aſſembly of Divines, Ioſuah; And all the people, the whole Commonalty: The ſtrength of the argument lyeth in that ſweet Parentheſis at laſt, and I ſhall cloſe with the handlingof it (For I am with you, ſaith the Lord of Hoſts.) In which you may obſerve but theſe two blaſts to fill your ſailes.
First, who is the Master-builder, the Architect that imployes you, and accordingly you know whither to go for your wages. I am with you, ſaith the Lord of Hoſts. Would any man aske a more honourable ſervice than under the Lord of Hoſts? For honor eſt in honorante, and it comes properly by Armes. Certainly, the Lord never put a more honourable imployment into the hands of the ſons of England, than he hath put this day into your hands. What, to be Champions for God, to be Builders, Factors, Reformers for the whole Protestant Cauſe and world! How many of our zealous Ancestors have caſt in their prayers, teares and bloud, to entaile upon us but the preparations and probabilities of this great work? How did they long to have ſeene one of theſe dayes a farre off, but did not ſee them? David was not permitted to build the Temple, but God reſerved that work for his ſon Iedidiah (for ſo the Lord himſelfe called Solomon) who was the beloved of the Lord. Do you think it a ſmall thing to be Gods Iedidiahs in this reſpect? To be builders of an Houſe to the God of heaven, is your honour. But that is but halfe.
Secondly, look upon Gods owning of the worke; This Lord of Hoſts will be with you. Would any man in the world deſire a clearer promiſe thnn was this to Zerubbabel, I will be with you, upon my word, upon mine Honour, upon my Deity I will be with you?
Object.No (you will ſay) we would not wiſh a ſurer word to our ſelves, but that was made peculiarly to the Iewes: Had we but ſuch a promiſe, we would ſtick at nothing; Had we but the faith of heaven ſo ingaged to us?
Anſw.I anſwer, You have it as they had it, nay, in ſome ſort I may ſay, you have it more fully; For they had it promiſed, and therefore it was in futuro, yet to come: But you have it, in praeſenti, in hand. Open your eyes and behold your incouragements; the Lord ſpeakes to you in deeds, and ſaith, Lo, I AM with you in all this worke; you may feele my preſence upon every occaſion.
Let me reaſon with you a little before the Lord concerning his providence over you. Conſider.1ConventionDid ever the Lord ſo clearely, ſo viſibly owne an Engliſh Parliament as he hath owned you? Doe but first looke backe upon your firſt Convention. Are you not the very birth of the prayers of many generations? Were you, not as a brand ſnatched out of the fire kindled betweene England and Scotland? Juſt as were thoſe Reformers in the Babyloniſh Captivitie; Is not this a brand (ſaith God, Zech. 3.2.) pluckt out of the fire? Suppoſe a man of judgement comming into a room where there is a fire burning, and he runneth haſtily to the fire-ſide, ſnatcheth thence a piece of wood, and endevours by all meanes to extinguiſh the flame that is upon it; will not every rationall man preſently conclude that he intendeth that piece for ſome ſpeciall ſervice? In this ſenſe (as I conceive) is that Metaphor uſed in that place; Is not this a brand pluckt out of the fire? As if the Lord ſhould have ſaid, Have I plucked Ioſuah out of the fire of Babylon, & ſo this Parliament out of the fire of the two Kingdoms, when they were in a combuſtion ſome three years ſince, to caſt them into the conſuming flames againe at laſt? No ſurely, that is not the Lords uſuall manner.2Continuance.
3Supply.And as for your Convention, ſo ſecondly conſider the progreſſe of providence in your ſettlement. How hath God faſtned you as a naile in a ſure place? This is an argument in which the Jewes did comfort themſelves at the time of their returne from Babylon, Ezra 9.8. And now for a little ſpace, grace hath been ſhewed from the Lord our God, to leave us a remnant to eſcape, and to give us a NAYLE in his holy place, &c. Surely, you are our remnant eſcaped, without which we had been as Sodome, and as the inhabitants of Gomorrah; and you are faſtned as a nayle in a ſure place, by a ſpeciall Act for your continuance, above all former Parliaments. Well did the Lord fore-ſee both what a great worke himſelfe would put into your hands; and what great oppoſitions you ſhould meet withall, When God doth thus faſten a nayle of power and authority in a ſure place, hee doth uſually intend to hang ſome extraordinary weight and glory upon it, as it is ſaid of Eliakim, who was a figure of CHRIST, Eſai. 22.23. And I will fasten him as a nayle in a ſure place, &c. verſ. 24. And they ſhall hang upon him all the glory of his Fathers Houſe, the off-ſpring and the iſſue, all veſſels (of ſmall quantitie) from the veſſels of cuppes, even to all the veſſels of flaggons.
Thirdly, beſides your extrordinary convention & unparalleld faſtning, Conſider laſtly what the Lord hath done for you and by you ſince you came together.
1. FOR YOU. How often hath he given a new life to your whole Houſe, collectively & in common, & that ſometimes by reſcuing you from bloody Aſſaſsinates? Oh! let the the 4th. of January Anno 1641. be unto you as the 5th. of November 1605. Sometimes by giving you the victory in the open field, when your lives lay at ſtake in the battle, as in both thoſe generall Battles at Keinton and Newbery. Beſides, how many of your Members diſtributively have had their lives given unto them as a particular prey, being ſnactht out of naturall and violent deaths ſince they began this ſervice? I do not ſpeak this that your hearts ſhould be lifted up within you, but that they may be lifted up in the wayes of the Lord.
2. Next conſider what God hath done BY You alſo; did ever the Lord do ſo much work of this kind in ſo ſhort a time (how ever we thinke the time to be long) ſince Proteſtant Reformation began in the Chriſtian world? Sleidani Commentaria.If ſo, then I was miſtaken or forgetfull in reading that exact Record of Reformation ſince Luthers beginning.
Quest. So much worke done (you will ſay?) Alas, alas, what is there done all this while, beſides the kindling of an unnaturall warre? As for Reformation there is nothing compleatly perfected in that to this day, for want of the Royall aſſent &c.
Anſw. I anſwer firſt, yes there is ſomewhat already done, the beſt, the ſpirituall part of the worke doth ſtill go on, and the reaſon why we ſee it not, is becauſe we looke to the politique and outward part of the buſineſſe, more then duplicate page duplicate page duplicate page duplicate page to the inward and ſpirituall part: For this abundantly goes on ſtill even in the middeſt of all the ſtormes; The Wall is building though in troublous times, as Dan. 9.25. Have you ever been upon the ſhore at low-water, and there obſerved the comming in of the tide; you ſhall ſee firſt one little wave creeping forwards, and preſently retiring it ſelfe again, and ſo another and another, but every one doth ſtill retreat as ſoone, as faſt, as it did advance, ſo that a diligent obſerver viewing the water in motion, may eaſily beleeve that the floud doth not at all increaſe. But ſet a marke, or keepe your ſtanding neere the waſh of the waves, for a ſhort time, and then you ſhall quickly and clearly ſee and feele that all this while it is flowing water, and anon inſenſibly it will be full-ſea. So in the preſent great worke, though there appears to be a viciſsitude of victories betwixt God and his enemies, though ſucceſſe doth ſeeme to a carnall eye promiſcuouſly to go and come, yet ſtand ſtill a while and looke upon the ſpirituall, the religious part of the worke, and you ſhall find the waters of the ſanctuary ſtill flowing and increaſing, as in Ezekiels viſion, Chap. 47. firſt they were to the ancles, next to the knees, then to the loynes, and laſtly they were a River that could not be paſſed over. I meane that the worke of Reformation ſtill goes on; there we do get ground, as to perfect a Proteſtation into a Covenant, to ripen an Impeachment into a Roote & Branch, and in a word, to ſettle an Aſſembly of Divines as a generall reſiners fire to try all metals in the Church.
Anſw. 2 But ſecondly, whereas you ſay, that nothing is yet compleatly perfected for want of the Royall aſſent.
Know this, that the Lord doth carry-on this frame of building in like manner as Solomons Temple was built. Doe you not remember how Solomon built his Temple? you may ſee it in 1. Kings 6.7. And the houſe when it was in building was built of ſtone, made ready before it was brought thither, ſo that there was neither hammer or axe, or any toole of iron heard in the houſe while it was in building: And in King 5.6. it is ſaid that the Cedar-trees were hewen and made fit in Lebanon, and then they were brought downe by water unto the place where they were to be uſed: and verſe 15. you ſhall reade that Solomon had threeſcore and ten thouſand that bare burthens, and fou…ſcore thouſand that were hewers in the Mountaines &c. Juſt ſo is the building of this Chriſtian Proteſtant Temple carryedon: The Lord prepareth one piece of the building in Germany, there he hath had thouſands of hewers of wood and fellers of trees theſe twenty yeers, to cut down ſome and to ſquare-out others for this ſtructure; he hath others, that beare burthens in Ireland, and they ſhall bring in another kinde of materials; And then Scotland doth come in perhaps with ſoader and cement, they ſhall further us in Covenanting; and at laſt, when all theſe materials ſhal be brought in place by water (by our prayers) then you ſhall ſee a glorious Temple ſet up, perhaps in one weeke, nay, in a day or a night, and that without the noyſe of axe or hammer, or any toole of iron: You are hewing in the Houſe of Parliament; the Divines are ſquaring in their Aſſembly, in one night the Lord is able to worke upon the heart of the King (for he hath it in his hand) and to deliver him into the boſome of you his faithfull Counſell, & then the whole work may ſuddenly be paſſed and finiſhed.
Onward therefore Noble Builders, onward, up and be doing your ſeverall parts; your God is invincible; your Cauſe is invincible, and nothing is ſo like to hazard us as not adventuring: Your labour, your coſt, your adventures, cannot be in vaine, in the Lord. Oh remember that counſell in Peter, it is uſed there in a ſpirituall way; I ſhall borrow it in this ſenſe, 1 Peter 1.13. foreign Hope unto the end, that is, adventure for God and truſt him to the uttermoſt, to the brinke, to the edge, to the end of all meanes and poſſibilities, to the laſt inch of the candle, to the laſt duſt of meale in the barrell, to the leaſt drop of oyle in the bottome of the Cruze. Thus did that poore widow. Thus did Abraham, Gen. 22. Firſt his ſon Iſaac, and himſelfe went, verſe 8. to the mount, he built an Altar, layd the wood in order, …ound Iſaac his ſon, layd him on the Altar upon the wood (yet the tryall is not come to the edge, the brinke, the uttermoſt:) But laſtly, verſe 10. Abraham ſtretched forth his hand, and tooke the knife to ſlay his ſonne. This indeed was hope againſt hope, as, Rom. 4.18. This was truſting to the end. But was Abraham a loſer by it? Sure I am that King Saul did loſe a kingdom for want of an houres faith, and adventuring farther, as 1 Sam. 13.10. &c. Labour therefore to truſt the Lord to the uttermoſt end of meanes, yea above, and againſt them, rather then ſin againſt him by unbelife. Labour (in three words) to play the Solomons, the Davids, the Samſons in this worke.
Firſt to play the Solomons: The Solomons.that is, as you have begun this Reformation, ſo do your utmoſt endeavour to finiſh it in your dayes. Beleeve it, when you have built the Houſe of God, you ſhall have both leave and ability to build your owne houſes. You read ſo of Solomon in 1. King 7.1. When he had built the Houſe of God, then he built his owne houſe, and a houſe for his Wife, and the houſe of the Foreſt of Lebanon.
Or if you may not bee the Solomons, yet labour to be The Davidsyet labour to be Davids in this worke, You know God denied unto David the honour of building his Temple: Yet David would not utterly bee put of; hee will bee doing as much as he may: Firſt himſelfe offereth to the worke, 1 Chron. 29. hee offereth Gold, Silver, Braſſe, Iron, Wood, &c. Next, hee drawes-in his Nobles and all his People, as deeply as hee can. And thirdly, hee leaveth alſo a Stocke of Prayers behind him, 2 Chron. 29.10. Yea, finally he gives a charge unto his ſonne Solomon to goe thorough with the worke, 2 Chron. 28.11. And leaves him a patterne of the Houſe: And even thoſe very preparations and purpoſes of David were richly rewarded, 2 Sam. 7.4. Thus if the Lord for our ſinnes and unbeliefe hath decreed that your carcaeſſs and ours ſhall fall in the wilderneſſe, and that wee ſhall onelyonly ſee this Canaan afarre off; yet let theſe two leſſons be learned. 1. Let every ſoule bee carefull to avoyd all thoſe ſinnes that are wont to draw downe this puniſhment of notentring; See ſome of them, 1 Cor. 10.6, 7, &c. Beware of lusting, of idolatry, of tempting of God, of murmuring, &c. 2. Let us labour to contribute and ſtore up materialls for thoſe that ſhall finiſh the worke after us.
And laſtly, The Samſonsif you may not bee permitted to doe ſo much as Solomon, or as David, yet at laſt, at leaſt let us endeavour to play the Samſons in this worke. What is that? You ſhall reade it, Iudg. 16.29. When Samſon could not conquer the Philiſtines, could not make a thorough ſalvation of it, as he deſired, yet the text ſaith, He called unto the Lord, and ſaid, Remember me I pray thee, and ſtrengthen me I pray thee onelyonly this once, that I may be at once avenged of the Philiſtines for my two eyes: And Samſon tooke hold of the two middle pillars, upon which the houſe ſtood, and on which it was borne up, and he ſaid, Let mee die with the Philiſtins: and he bowed himſelf with all his might, and the houſe fell upon all the people that were therein; ſo the dead which he ſlew at his death, were more than thoſe which he ſlew in his life. My meaning is this; Better for us if we cannot out-live Antichrist, out-live Babylon, and the enemies of Reformation; to adventure (as far as wee are warranted) our ſelves to death in the Cauſe; yea, Let us take hold of the pillars of the Houſe of Dagon, of the temple of Antichriſt, and ſay, Now let me die with Antichriſt, Rome and Babylon; Better ſo (I ſay) than to live with the eyes of our Religion put out, and to grind in the mill of ſlavery: For by this meanes the children that ſhall come after us ſhall ſit upon our tombes and ſay, that they had active parents, which with the…r bloud and carcaſſes did dreſſe the ground for Reformation to ſpring up after them. For mine owne part, I ſhall ſay, he that is of ſo baſe a ſpirit that can be content to out-live Proteſtantiſme and Parliaments, let it be his puniſhment to out-live them. I deſire not to fall under the juſt reproofe of an heathen,
Vitae est avidus quiſquis non vult,
Mando ſecum pereunte mori.
To ſhut up all. Be ſtrong in the Lord and in the power of his might; upon the eternall and infinite faith of the Trinity, and in the word of Iehovah, your loſſes for his ſake ſhall be repaid. Will you take that word? Then there are two ſpeciall promiſes which I will commend unto you in the cloſe of all; Oh that they were Written over the doores of the Houſes of Parliament!
Matt. 19.29. Every one that hath forſaken houſes, or brethren, or ſiſter, or father, or mother, or wife, or children, orlands (can you reckon up any thing elſe?) for my names ſake, he ſhall receive an hundred fold; (God will pay him the very intereſt) and he ſhall inherit everlaſting life (to boote.)
Mark. 8. v. 35. Whoſoever will ſave his life ſhall loſe it, but he that loſeth his life for my ſake ſhall find it.
If theſe places do deceive an active beleever at laſt; then let it be written upon my grave;
HERE LYETH THAT MINISTER THAT WAS MISTAKEN IN HIS GOD AND GOSPELL.
FINIS.
End of the text · John Bond, Salvation in Misery (1644)