Satan the Leader to All Who Resist the Reparation of Zion, Sermon

Satan the Leader to All Who Resist the Reparation of Zion · Sermon

p. 1A SERMON Preached before The Honourable Houſe OF COMMONS, At the publique FAST, Febr. 28. 1643.

ZECHARIAH 3. verſ. 1, 2.

And he ſhewed me Ioſhua the high Prieſt, ſtanding before the Angel of the Lord, and Satan ſtanding at his right hand to reſiſt him.

And the Lord ſaid unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath choſen Ieruſalem, rebuke thee: Is not this a brand pluckt out of the fire?

THe wiſe Preacher obſerves well that there is no new thing under the Sun, The Intreduction. It is a matter of comfort that our preſent trouble is no new thing. Eccleſ. 1.9.10.Eccl 1:9Eccl 1:10that there is nothing whereof truly it can be ſaid, it is altogether new: but the moſt ſtrange accidents of our dayes have been already of old time which was before us. This wiſe obſervation was one of the Pillars whereupon Solomon ſetled his ſpirit when it was p. 2much vexed with the ſenſe of the extreme vanity, and unutterable labour, which he had felt and ſeen under the Sunne even in his dayes, which were more then ordinarily proſperous. This conſideration will be very proper for theſe people or perſons, who after a long proſperity are afflicted with a ſudden and unexpected calamity: while their ſpirit is new and unacquainted with ſuch a variation, it is filled with griefe, with feare and amazement; but when they find that no other thing hath befallen then what often before hath beene, and often afterward will fall out; in place of theſe griefes, feares amazements, patience, contentment and hope, (much better gueſts) begin to poſſeſſe the ſoule.

Doubtleſſe to our firſt Parents the darkneſſe of the firſt night was ſomewhat ſtrange, Perſons who had never ſeene any thing but the light of the day, when the ſhadowes of the night firſt did incompaſſe them, could not be without ſome apprehenſion: yet when at the backe of a number of nights they had ſeen the day ſpring of the morning light conſtantly to ariſe; the darkneſſe of the blackeſt nights was paſt over without feare, and in ſo great ſecurity, as the light of the faireſt dayes. To men who have always lived upon land, when firſt they ſet to ſea, the winds, waves, and ſtormes, are exceeding terrible; but when they are a little beaten with the experience of tempeſts, their feares doe change into reſolution and courage. It is of no ſmall uſe to remember that thoſe things which vexe moſt our ſpirit, are not new, but have already been in times before our dayes.

Unto this ground of courage againſt the vanities and vexations of this life, Alſo that it is the worke of God. Eccleſ. 3.14, 15.Eccl 3:14Eccl 3:15the Preacher addes another much more ſtrong. Whatſoever God doeth it ſhall be for ever, nothing can be put to it, nor any thing taken from it; for God doth it that men ſhould feare before him, and God requireth that which is paſt. All theſe things which now are, which have already been, and againe ſhall be hereafter, are not onelyonly managed and guided by the good hand of our God but alſo are ſo acted by him, that creatures can neither adde unto, nor diminiſh from theſe workes of juſtice and mercy which the Almighty arme p. 3of the moſt High doth daily worke on the earth for this end, that men may acknowledge and feare, may love and truſt in his holy Name.

The children of God in this land on whom the preſent warre hath brought very heavy affliction, Who oft of old hath brought the like evils to a happy end.and who yet are afraid for ſadder conſequents, cannot but be encouraged, if they beleeve that all theſe fearefull accidents are wrought by the hand of their gracious Father in his deepe wiſedome and great juſtice. That as the counſels of the beſt men have not diminiſhed any of them, ſo the plots of the moſt malicious have added nothing to the meaſure wc^h his hand hath mete out. Neither hereafter by all the activity of our enemies, men or devils, ſhall any more trouble be brought upon us, then that which the Lord our God by his owne hand ſhall bring on.

Alſo that no other miſeries ſhall ever befall us then ſuch as in former times God hath brought about to very happy ends and bleſſed concluſions: for God now doth require nothing but what is paſt, the acts of his providence in our dayes are but repetitions of his ancient proceedings. Were the Lord now to begin to guide the world, we might ſeeme to have reaſon of feare for the iſſue of many difficult paſſages. When a hard piece of worke is put in the hand of an Apprentice for the firſt aſſay of his skill, the beholders are juſtly afraid for a miſcarriage in his young and unexperienced hand; but when the worker is an old maſter of Craft, none are afraid but his cunning hand can act again what ſo oft it hath wrought to the contentment of all the beholders. Were our God a Novice in the great art of governing the world, and of the Church in the boſome thereof; had he to this day never given any proofe of his infinite wiſedome, power, and goodneſſe, in turning about the moſt terrible accidents to the welfare and joy of his Saints; we might indeed be amazed when ever we feele our ſelves ſinking in the dangers wherein the practiſes of our Enemies oft doe plunge us over head and eares: But the Lord having given in times paſt ſo many documents of his uncontroverted skill and moſt certaine will to bring about all humane affaires, as to his owne glory, ſo to the reall good p. 4of all that love him, it would be in us an impious and unexcuſable uncharitableneſſe to ſuſpect the end of any worke which he hath begun, much leſſe of this great Reformation now in hand, whoſe foundation God hath laid, whoſe wals he hath ſo farre advanced, whoſe gracious and beautifull Capſtone in his time muſt be ſet on, maugre all oppoſition.

Theſe two conſiderations are very fit to under-prop a weake mind in its fainting under the weight of griefes and feares, Forgetfulneſſe of what hath been, is the chief cauſe of diſquietneſſe. Eccleſ. 1.11.Eccl 1:11but behold a third, which if not removed makes both the former without all uſe and fruit. There is no remembrance of former things, neither ſhall there be any remembrance of things that are to come with thoſe that ſhall come after. However it be moſt true that all our preſent troubles of Church and State, be no other but the ſelfe-ſame which in former times have befallen the people of God, and which oft the hand of God hath wrought to a happy concluſion: yet our forgetfulneſſe, our ignorance and inconſideration makes all theſe accidents, and Gods providence about them to be in vain and fruitleſſe unto us, as if never ſuch matters had been.

For the remedy of this great evill, The remedy hereof.the maine cauſe of many minds perturbation and diſquietneſſe this day, to helpe us to know and remember what hath beene of old, our mercifull Father beſide other very profitable hiſtories in humane writs, hath made for us a perfect Regiſter in his holy Scripture of the ancient paſſages of his providence, wherein as in a glaſſe we may behold the cleare Image of our dayes, and by a judicious comparing of what we read, with what we feele, by a wiſe paralelling of times with times, we may attaine to ſuch patience and comfort in our worſt dayes, as will ſupport us with hope and confidence of a glorious deliverance from all our preſent affliction.

For this end it is that we have read in your honourable audience this portion of the Prophet Zachariah: Iſrael in the dayes of Zachariah is a patterne of our preſent condition.for as in the whole propheſie, ſo eſpecially in this third Chapter he ſets downe a Regiſter of the eſtate of old Iſrael in his dayes, ſo like to our times that we may juſtly take the one for a type, a patterne, a lively image of the other. The people of God after p. 5a long captivity in Babel, after many yeers oppreſſion both in Religion and civill liberties, at laſt by the hand of God were delivered: Their Babyloniſh tyrants, too ſtrong for their weak hands to deale with, in a ſuddain were overthrowne by the hand of God, ſo that afterwards theſe oppreſſors were never able to ſtand: The poore captives returned freemen in great joy to Ieruſalem, with full hope to ſet up quickly both their Temple and Citie, to reſtore without any impediment both their Church and State to the ancient glory: But incontinently they were troubled with ſo many enemies both at home and abroad, that they gave over the worke begun, and for too long a time fainted in a pitifull deſpaire to get either their Temple or City rebuilded: ſo great were their croſſes and inſuperable their difficulties in their intended and joyfully begun reparation of that ruined Church and Kingdom; notwithſtanding when all hands were hanging downe and all knees were feeble, when a hopeleſſe fainting had ſtupified and taken away the wonted care of the publike, from the hearts both of their Princes, Prieſts and people, the Lord in mercy wakened them by the miniſtery of two new Prophets, Haggai and Zachariah, whereby he put againe in all their ſpirits ſo vigorous a life, that they ſet upon the work with ſuch a magnanimous and zealous reſolution as nothing could withſtand them to the very end and perfection of their endeavours, they never reſted till both the Temple and wall of the Citie were fully accompliſhed.

The viſion ſet downe in this chapter, The diviſion of the chapter and the matter of the firſt part thereof.was one of theſe heavenly meſſages whereby that undaunted courage was inſpired in the breaſts of that otherwiſe languiſhing and diſcouraged people; you may divide it in three parts: In the firſt you have the great impediments of all their deſignes for the reparation of their Church and State.

2In the ſecond the removing of theſe impediments. In the third, the ground and cauſe of their removeall.

The firſt two parts are intertext and woven in together from the beginning to the eighth verſe: the great impediments of all their endevours were not men, but ſpirits; were not forraine, but homebred enemies; not others, but themſelves: p. 6Satan ſtood at Ioſhua's right hand to reſiſt him: Ioſhua was cloathed with foule garments, with his owne manifold ſinnes, and the ſinnes of the people, whom he repreſented before God: theſe ſins were the fountain of all the oppoſition they found from any man; many enemies there were to the Work of God in the midſt of Iſrael, many in the neighbouring Countries many in the Court of the King of Perſia; but the Leader of all theſe was a malignant ſpirit, a powerfull Devill, ſo malapert and impudent as to oppoſe Ioſhua before the face of Chriſt himſelfe. Yet neither men nor devills were their principall enemies; the great ſins that notwithſtanding all their troubles the people ſtill did commit, were the ſtrength of the Devill, whereby he ſtopt moſt the progreſſe of the great and gracious work in their hand.

As for the ſecond part, Of the ſecondthe removall of all the named obſtructions, this was in the favour of God, firſt in rebuking the Devill that was unſatiable in malice; who not content with all the fire of tribulation wherein that poor Church and Kingdom was already made like a Charcoale, a Brand, a Burnt ſtick taken out of the fire, did farther aſſay to burne them to aſhes, and without pity went about to deſtroy them all utterly. 2. That ſtrong hold of Satan, the ſinnes of the Prieſts and People is broken downe; the mercy of the Lord freely pardons all their tranſgreſſions. Neither this only, but a third bleſſing is granted, the graces of the Spirit are poured out upon them for Sanctification; The foule garments are pulled off, and change of new glorious garments is put on. In the fourth place, a gracious Covenant is made with Ioſhua for two things, 1. His continuance in ſervice before God in the temple while he lived, next for a place when he died among the Angels who ſtand in heaven before the throne of God.

In this is the great comfort of the repairers of Sion, of all the ſincere friends of Jeruſalem, That albeit for a time they have ſtrong and dangerous wraſtlings with men and Devills, they be oft vexed with the guilt of by-gone tranſgreſſions, with the ſtrength of preſent corruptions, with the feare of future miſ-accidents in life, in death: yet at laſt in all theſe p. 7they become more then Conquerours, the Devill by the mouth of Chriſt is chaſed away from further moleſting them, the ſpots of ſinne are waſhed off, as if they never had been on, the ſtrength of corruption is abated, they are clothed and made Beautifull with the graces of the Spirit, they are aſſured of perſeverance and Gods acceptation of continuall ſervice at their hand; they have the Lords Proteſtation that after all their labours for his honour, the welfare of his Church and their mother countrie, they ſhall be tranſlated to an Evangelick felicitie, to ſtand before the celeſtiall throne, injoying the face of God and all the fulneſſe of joy thence flowing: when others, the oppoſits of the worke of God, the retarders of the building of the Temple and Citie, ſhall be rebuked with Satan their leader, and caſt with him into that utter darkneſſe where there is weeping and gnaſhing of teeth.

The true procurer of all theſe favours was Chriſt the Meſſias to come, Of the third.ſpoken of in the third part from the eight verſe to the end.

Ioſhua and his companions were wondred at as mad fools, The builders of Sion are wonders.who would venture their peaceable and quiet eſtate in Babel with the hazard of a long and dangerous voyage to the deſolate Land of Judea, and when they came there would not reſt in eaſe, but without feare of provoking the great King of Perſia, without regard of plottings within by falſe friends, of open armes without by profeſſed foes, not conſidering their owne weakneſſe nor the greatneſſe of the interprize of building a temple, of fortifying a City, went on with courage: this by ſome was derided, by others wondred at: Pſal. 96.7. Pſal. 124, 8.Ps 96:7Ps 124:8yet themſelves underſtood very well what they were doing, The Lord of hoſts was with them, their help was in the name of the Lord.

Michael their Prince was a mediatour for them at the throne of God, though yet he was not borne, Chriſt the branch.yet in his divine nature he did execute the office of an interceſſor for them with the Father, and the time did draw neere when he was to be brought forth as a branch: then he did lurke and lie hid within the vaile of heaven as a roote under the ground, p. 8yea the ſtock of Ieſſe whence he was to take fleſh, was a withered tree in a dry Land: yet he was to ſpring out of it as a branch which from a ſmall twigg was to become a great boulke, wherein all the plants of God behoved to be graffed, that by his fatneſſe they might flouriſh in the Courts of the Lord and bring forth their fruit in due ſeaſon.Alſo he is the carved ſtone full of eyes.

This branch was that ſtone which Ioſhua did lay in the foundation of the ſecond temple: for Chriſt is the rock wherupon the Church is builded ſo firmely that the Ports of hell may well aſſault, but ſhall not prevaile againſt it; he is a ſtone with ſeven eyes, not a dead, blinde ſtone, but living and ſeeing, filled with the Spirit of providence, able to foreſee with a multitude, with a great and perfect number of eyes, all the dangers which can befall that Houſe, and every living ſtone therein which is builded upon him; he is a carved and ingraven ſtone poliſhed and adorned by the hand of the Father with all the perfection of divine beautie: in which the carvings of his fleſh by the wounds of his croſſe, the agonies of his Spirit, From his ingraving comes our pardon and peace.wherewith it pleaſed the Father to bruiſe him, are not of the leaſt conſideration; for from theſe chiefly flow the two great bleſſings, Pardon and Peace, wherewith the Chapter is cloſed. The Father for the ſake of the paſſion of Chriſt put away the ſinnes of the Land, Revel. 13.8. Hebr. 10.4. Hebr. 10.4.Rev 13:8Heb 10:4and that in on day: for the ſacrifice of the Lamb ſlain from the beginning of the world was of another nature from theſe under the Law; theſe though continually offered, could never make the commers thereto perfect, but he by one offering hath perfected for ever them that are ſanctified. Hence flowes a full and perfect peace, they who had been long vexed with a cruell and bloody war, by the Prince of peace are reconciled with God, for their ſinnes in one day being removed by that one ſacrifice, Phil. 4.7.Phil 4:7the wrath of the Father was ſatisfied: Peace with God brings inward peace of conſcience that paſſeth underſtanding; Prov. 16.7.Prov 16:7and alſo peace with men ſo much as the Lord findeth expedient, when a mans wayes pleaſeth the Lord he maketh his very enemies to be at peace with him: Eſay 1.11.6.Isa 1:11Isa 1:6The branch that ſprang from the ſtem of Jeſſe makes the wolfe and the Lamb to dwell together, the Leopard p. 9to lie down in peace with the kid, the lion to eat ſtraw with the oxe, the ſucking child to play on the hole of the Aſpe, the weaned childe to lay his hand ſafely on the cockatrice den: and theſe men who have been ſpoiled of all, and baniſhed from their habitations, to returne to their homes, and quickly ſo to proſper there, that they can call their neighbours, as of old, to feaſt and be glad with them under their Vine and Fig-tree, without the feare of any enemy, being ſafe and ſecure under the ſhadow of the Branch, the Prince of peace.

So the Viſion of this Chapter, which began with great trouble and danger, ends with as great peace and joy. Satan in the entry, with the aſſiſtance of ſinne, vexing the Church with all the oppoſition his ſtrength and craft was able to make: Chriſt in the end by his paſſion and ſpirit defeating Satan and ſin, cloſeth the Churches warfare with a happy peace. All theſe things will be grounds to intelligent mindes of many ſweet meditations in theſe times of perplexity; but leaving the reſt, we will ſtand on the two firſt verſes.

In the firſt whereof we have the great impediment of Sions reparation; In the ſecond, The diviſion of the Text.the powerfull removall of that impediment. The former, for memory and order, may be divided into three; Firſt, the information of it, he ſhewed unto me: This ſtrong oppoſition which Satan made to the work was ſecret, till God by his Angel opened the eyes of the Prophet Zachariah to behold it. Secondly, its time; when Joſhua was ſtanding before the Angel of the Lord. Thirdly, its matter; Satan ſtood on his right hand to reſiſt him. Conſider theſe three in order: their ſenſe, the Doctrines ariſing from them, and the Uſes of theſe Doctrines.

In the firſt, three things muſt be underſtood: The Informer; The expoſition of the firſt part.The way of his Information; And the perſon informed. This he who informs, by the moſt ancient Greek and Latine Interpreters is expreſſed by the Lord, Who is this informing Angel.but our Tranſlators adhere to the Originall, and juſtly omit that addition to the Hebrew Text; for by adding to the words, they diminiſh from the ſenſe. Doubtleſſe the Lord was the giver of all theſe viſions to the Prophet, but beſide the operation of God, the miniſtry p. 10of Angels is here imployed: The Angels are miniſtring ſpirits to the Church and all the Saints, as for many good uſes, ſo for this in ſpeciall, to reveale and declare the will of God to his ſervants the Prophets. That in this place not the Lord onelyonly, but alſo his Angel, is underſtood, appeares by the beginning of the next Chapter, The Angel that talked with me, and awaked me, came againe; ſo in this preceding Revelation he had been with the Prophet, and ſhewed him the Viſion.

Conſider further, from the firſt Chapter verſe 9. that Zachariah had to doe with three kindes (ſo to ſpeak) of Angels; one particularly deputed to him for his information, deſigned oft by this phraſe, The Angel that talked with me; A ſecond, called, a man ſitting on a red horſe in the bottome of the valley among the Myrtle-trees; A third, called, horſemen on red, white, and ſpeckled horſes, comming and going as the ſecond Angel imployed them in his errands: Our words muſt be underſtood of the firſt, for the ſecond was Chriſt, the Angel before whom Joſhua here ſtands, who in the firſt Chapter, when there is none to help the Church, is mounted on the back of his red fiery horſe, though he appeare not, but lye in ambuſh in the bottome among the trees, ready in his ſeaſon to make eruption with his Army of the third Angels, to fight againſt the wicked oppreſſors of his poore people.

The next word imports the way of information, How doth a ſleeping man ſee.He ſhewed unto me; In the Originall, He made me ſee: It was in the night, as is cleare from the firſt Chapter verſe 8. I ſaw by night, and behold: The eyes of his body were cloſed, but his imagination was open, ſo the Angel ſpoke in him, as it is in the Originall, not to him, in audible ſounds to his eare: The Angel framed the ſpecies (as they are called) of theſe things, which are the objects of hearing or ſeeing, or any outward ſenſe within the Prophets imagination. This was an ordinary way how God of old did communicate himſelfe to the Prophets, by dreamet and viſions, Numbers 6.12. ſometimes immediately by himſelfe alone; ſometimes alſo by the miniſtry of Angels; by this meanes a blinde man, a ſleeping man, Gen. 15.12, 17Gen 15:12Gen 15:17may ſee: So Abraham, though in a p. 11deep ſleep, is ſaid to ſee and heare; Acts 10 11. Acts 9.12.Acts 10:11Acts 9:12Peter in a trance ſaw the ſheet full of beaſts; Paul, though blind, did ſee Ananias. Though God alone who ſearches the heart and the reines, hath power to worke immediately on the underſtanding, yet Angels, both good and evill, when God either permits or directs them, have power to work immediately on the inward ſenſes both of men and beaſts, as well ſleeping as waking, and to print upon their fancie all theſe objects, which uſe to be tranſmitted from any of the outward ſenſes.

As for the third word, the perſon informed [Me,] What Zachary is this.it is the Prophet Zachary. There be many Zacharies in Scripture, and which is conſiderable, there be two who are called the ſonnes of Barachiah; the one of whom Chriſt ſaies, Mat. 23.39.Matt 23:39that he was ſlaine between the Porch and the Altar, the ſonne of Jehojada the high Prieſt, called alſo Johanan and Barachiah: Another Zachary the ſon of Barachiah is our Prophet, ſtiled a young man, the grand child of Iddo; that he was not ſlaine betwixt the Porch and the Altar, many reaſons doe prove, which for ſhortneſſe I omit: This is he who by another name is called, Matth. 27.12. Jeremy the Prophet; except you will read that place of Matthew, with the Syriack Tranſlatour, without the word Jeremy, for it is hard to admit the corruption of the Originall Text, by the negligence of the Tranſcribers, miſtaking the contracted word foreign for foreign, as ſome will have it; and it is harder, with Origen and Ierome, to admit any apocrypha parts of the Prophet Jeremy, now not extant; and hardeſt of all, with Auguſtine, to grant a mnemonick errour, a ſlip of memorie in the holy Evangeliſt.

From theſe words thus exponed I draw but one doctrine, That God diſcovers and makes open to the eye, The doctrine. The moſt ſecret plots againſt the Church will be diſcovered.the moſt ſecret plots against his work, and his ſervants about it: As here, what the divell himſelfe is acting in greateſt privacie againſt Ioſhua, is made open. Wicked men have many deep conſpiracies againſt God and his people; Satan joynes his craft to their counſels, when the deeps of Satan are joyned to the depths of crafty men, whoſe heart of it p. 12ſelfe is very profound, the plot is digged as deep as hell; the plotters become ſecure, and are not feared for any diſcovery; they ſay in their heart, Who ſees us? yet the Lord ſees, and brings all to light for their ſhame: Iſa. 29.13. The wiſdome of their wiſe men ſhall periſh: Woe unto them that ſeeke deep to hide their counſell from the Lord, and their workes are in the darke, and they ſay, Who ſees us? Surely your turning of things upſide downe ſhall be esteemed as the Potters clay. The wiſe men of this world, by their hid and deep policies, are confident to deceive their ſimple neighbours, by the greatneſſe of their wit to turne all buſineſſe up or downe at their pleaſure; but the Lord by his light diſcovers their deepeſt and darkeſt Mines, by his power he breaks in pieces as a Potters veſſell their ſubtileſt devices: Dan. 2.22. he revealeth deep and ſecret things, he knoweth what is in the darkneſſe, and the light dwelleth with him: Proverbs 15.11. Hell and deſtruction are before the Lord, how much more the hearts of the children of men? Job 12.22. He diſcovereth deep things out of darkneſſe, and bringeth out to light the ſhadow of death.

In the Scripturall proofe you ſee a cleare reaſon of the point, The firſt Reaſonthe judgment of God upon the profound Politicians of this world, who by their wit, aſſiſted with Satans cunning, aſſay to digge their projects ſo deeply under the ground, as the ſhallow wits of other weak men cannot reach them; but behold the plague of God upon their projects, his light ſhines in their darkneſſe, he draws up their deſigns, though as deep as hell; he brings out all their devices, and layes them before the eyes of the Sun, for the contrivers utter diſgrace.

Another reaſon is, The ſecond Reaſon.the goodneſſe of God to his people: the helliſh plots of the wicked are to blow them up on a ſudden, Pſal 64. They commune to lay ſnares privily, they ſay, Who ſhall ſee us? their thoughts are very deep, that they may ſhoot ſuddenly at the upright in heart. The Lord marks all this wickedneſſe, for he is the watchman of Iſrael who never ſlumbers: his ſilly ſheep would ſoon be catched, but p. 13his all-ſeeing eye, to which every creature is naked, is alwayes imployed for their cuſtody: The ſeven eyes of the Lord run through the earth to ſearch all the counſels taken againſt the Church, his eyes pierce the thoughts and reines of the craftieſt foxes, Pſal. 139. 2, 9.Ps 139:2Ps 139:9not a word in any mans tongue but he knoweth it altogether, and their thoughts afarre off: he found meanes to diſcover to David, 2 Sam. 17.16.2 Sam 17:16and to turne into meere folly the counſell of Achitophel, once wiſe as an Angel, though after wickedly crafty as a Divell: all the devices of Syria were made open to the King of Iſrael, 2 King. 6.12.2 Kgs 6:12no word could be ſpoken in the bed-chamber of the King of Syria, but Eliſha could tell it in Samaria.

The Uſe of this Doctrine is, firſt, The firſt Vſe,for thankfull acknowledgment: Who hath diſcovered to us the manifold moſt miſchievous deſignes of the enemy, theſe moſt ſecret and deeply contrived counſels, for the overthrow of our Religion, the deſtruction of our Parliaments, the inſlaving of our perſons and poſteritie? who hath brought out theſe works before the eyes of the world? None but that God; who here by his Angel doth demonſtrate to the eyes of his Prophet, the moſt ſecret practiſes of the Divell himſelf againſt Ieruſalem. A catalogue of theſe diſcovered plots would be printed on the Table of our hearts, for the continuall praiſe of the mercifull diſcoverer.

A ſecond uſe is for faithful dependence: The ſecond.we know not what our adverſaries this very hour are working under ground: this we know, that they are reſtleſs in their contrivings, like the Sea whoſe motion is perpetuall, not as the heavens for carrying about of light unto the world, but for defiling of the earth by caſting up always upon it new dirt and tangle: like Satan their leader who cannot fit ſtill, but goes ever to and fro on the earth, ſeeking whom he may devour, beginning ever ſome new plot where an old one ends. It is good for us to have our recourſe by faith to him, to have our dependance upon him who is acquainted with all their conſultations: when they digge much deeper then we can reach them, were it to the very hell, our God is p. 14there to ſee and hear all that is amongſt them: we would ſtill be praying that he would bring out their works of darkneſſe, that by him we may be ſaved from their ſnares, and carried by their pits, that by his providence we may always eſcape the nets of theſe fowlers.

A third uſe is for advertiſement of all, The third.to be very warie of ſecret contrivances againſt that cauſe which they have ſworne to maintain: let all remember that the ſeven eyes of the Lord are ever upon them in the darkeſt of all their wayes; they ſpeak not the word, they write not the letter in their moſt ſecret chambers, which the Lord cannot bring abroad to the ears of the whole Iſle for their perpetuall ſhame: the miſcariage of others ſhould be thy inſtruction; wilt thou go on in a way of thine own for the hurt of thoſe who are ingaged againſt the enemies of Religion and juſtice? wilt thou alſo correſpond in a blind and ſecret way to undermine upon never ſo faire pretexts this poore diſtreſſed State? God ſhall find thee out, and as many already have made themſelves infamous, thy ſhame likewiſe ſhall be proclaimed to this and after ages, ſo much the greater as the evident judgements of God upon many, have not diverted thee from running on to thy own ruine. Some like Balaam though an Angel from heaven would diſcharge them from joyning with Moab againſt Iſrael, yet upon the deceiving hopes of wealth and preferment will go on though they ſhould loſe in the end both their life and ſalvation.

The laſt uſe is for wiſe diligence to have that aboliſhed, The fourth.which yet in Gods mercy is covered from the eyes of the world: not to ſpeake of publike miſcariages againſt the Church or State, whereof poſſibly ſome, of whom there is no ſuſpicion, may be as guilty as others who publikely are crucified with deſerved infamy: But to hold upon perſonall faults, thou knoweſt not how ſoon the Lord may bring forth not only to the light of his own countenance, but to the eyes of the world thy ſecret wickedneſſe. This is a day wherein thou mayeſt get a cloake to cover thy nakedneſſe, p. 15that thy ſhame may never be ſeen: judge thy ſelf and thou ſhall not be judged; confeſſe with heartie ſorrow, and the Lord ſhall be juſt to forgive; lay hold on that ſacrifice whoſe blood waſhes away the ſpots of ſinne; hunger and thirſt for that grace and Spirit of Chriſt, that mortifieth corruptions: leſt if after this dayes repentance, ſinne reigne in thee, ſeven worſe ſpirits enter into thee, and the Lord bring forth not only before this world but which is much worſe before man and angels in the great congregation for thy everlaſting ſhame, all the works of theſe devils in thee which now lie hid to the eyes of men.

So much for the firſt part, the information and diſcovery: The expoſition of the ſecond part.the matter diſcovered followes, and firſt the time or action wherein Ioſhua was imployed when Satan did reſiſt him, he was ſtanding before the Angel of the Lord: for the expoſition of theſe words conſider, firſt, who was this Ioſhua the high Prieſt; ſecondly, who this Angel; thirdly, what this ſtanding. For the firſt, Ioſhua the high Prieſt.this man was Ioſhua or Ieſus the ſon of Ioſedeck the high Prieſt, who returned with the captives from Babel, who ſet up the altar upon the baſes before the Temple was builded, who did joyn with Zerubbabel the Prince and ſupreame Magiſtrate of the Jewes in founding and perfecting the temple: theſe two were the two olive trees, which did contribute the golden oil of all the gifts which God beſtowed on them, in advancing the work of the Lord about the State and Church of Iſrael. Sundry of the Ancients will have this Ieſus to be Chriſt our Saviour, but this is a conceit ſo unconſiſtent with ſcripture and many reaſons that it needs no confutation.

This Ioſhua was a Prieſt, for before the death of Chriſt the ſpeciall imployment of Gods miniſters was to offer up thoſe ſacrifices, which were types and figures of that great oblation of the Lamb of God in a true propitiatorie: But when the body came the ſhadowes removed; whoſoever would have the Miniſters of the Chriſtian Church to be truely Prieſts, would by that meanes bring backe the pedagogie of Moſes, would ſet up the Antichriſtian ſacrifice of p. 16the Maſſe, denying in deed as the Apoſtle oft reaſons, that Chriſt is yet come, or hath offered a ſufficient ſacrifice for our redemption. Ioſhua was the high Prieſt, Chriſt is the Lord of his own houſe, to order it every day according to his pleaſure: in the new Teſtament he hath appointed all his Miniſters to be brethren and equall, none to be high or a Prince above theſe of his order: but in the old Teſtament the policie is diverſe, for there by the expreſſe command of God twenty four Princes the heads of the families of Aaron are ſet over the reſt of the Prieſts to rule and govern them, and over them all one great and high Prieſt the chiefe of the houſe of Aaron was a type of Chriſt.

This Angel of the Lord is Chriſt the Son of God, How Chriſt an Angel.the Patrone of the Church againſt Satan, he who in the firſt chapter ſends out a number of Angels as his ſervants, Michael the Prince who ſtands for the children of Iſrael, that Prince of Angels, Dan. 10.21. Revel. 12.7. Inde 9.Dan 10:21Rev 12:7who with his Angels fights againſt the Dragon and his Angels, ſtiled by Jude the Archangel. Chriſt is called an angel, not for his nature, for he took not upon him the nature of Angels, Hebr. 2.16.Heb 2:16but the ſeed of Abraham: but for his office; the Father ſent him as a meſſenger to be a mediator of the new Covenant, Mala. 3.1. The Lord whom ye ſeek ſhall ſuddenly come into his temple, even the Angel of the Covenant, Exod. 33.14. Exod. 23.21.Exod 33:14Exod 23:21called by Moſes the Angel of the Lords preſence, the face of God the Angel in whom Gods name did dwell: he it was who wreſtled with Iacob, who dwelt in the Buſh, he that appeared to Ioſhua with a drawn ſword; this great Angel is the Creator of all the Angels, and he in whom they have their ſubſiſtence, Col. 1.16. he is the Prince and head of the Angels, even as Mediator: not for redeeming them from any ſinne, which they never had but for confirming them in grace, which they might have loſt as their companions did, who left their firſt habitation: for to confirme them in their created happineſſe, he has put them in that body whereof he is head, and ſet them in one ſociety with the Saints, making them fellow-citizens of the ſame Jeruſalem with faithfull men; Heb. 12.22.Heb 12:22for wee come to the company of p. 17innumerable angels, & to the ſpirits of righteous men made perfect. This Angel in the firſt Chapter, appears as a man riding upon a horſe, and oft times elſewhere in a humane ſhape, Prov. 8.31.Prov 8:31for his delight was alwayes with the children of men. And for his more familiar converſing with men often he put on the likeneſſe of that nature, which in the fulneſſe of time he was to take on, never more to be laid downe: the body wherein he appeared before the Incarnation, ſometimes was reall, created for the performance of ſuch an humane action, and annihilate at that actions end; ſometimes onelyonly apparent, as here where all is but a viſion in the night time, which yet doth nothing hinder the truth of the propheſie.

Joſhua his ſtanding was the geſture of his worſhip and prayer. What is the ſtanding before the Angel.The Prieſts and Levites when they offered their ſacrifices at the Altar, or prayed publikely for the people, commonly they ſtood, Deut. 18.5. The Lord hath choſen the Prieſt to ſtand to miniſter before the Lord, Pſal. 135.2. Ye that ſtand in the houſe of the Lord, Nehem. 9.2. They ſtood and confeſſed their ſinnes, and 5. verſe, Stand up and bleſſe the Lord. Hence Elijah 1 Kings 17.1. and others elſewhere who did moſt frequently worſhip the Lord, uſe this phraſe, The Lord before whom I ſtand. We take then this ſtanding of Ioſhua, for the geſture of his worſhip, prayer and ſacrifice for himſelfe and the people in theſe times of deſolation. Some take it of his ſtanding, as a Criminall before the Tribunall of God, where Satan did accuſe him of his ſinnes; this is not incongruous, though it be needfull to take it firſt of his worſhip, for that was his end to approach unto God, and being in this action, Satan comes on him to oppoſe and accuſe.

At this time the Temple was not built, the Altar of Incenſe was not erected, the Arke of God before which the high Prieſt wont to ſtand, was no more to be found, yet Joſhua had ſet up the Altar of burnt offerings before it he might ſtand, as alſo in all other his publicke or private devotions.

His ſtanding before the Angel was not Idolatry, for this Angel was Michael, One like God, ever equall to the Father, the Angel of Gods face and preſence; the object of adoration, as well as the Father and Holy Ghoſt: this is the Angel of whom it is ſaid, Hebr. 1.6. Let all the Angels of God worſhip him.

p. 18From this Portion thus exponed we obſerve for Doctrine, The firſt doctrine, In time of publike calamities, the children of God are in a praying poſture.Firſt, the poſture of Gods children in the time of publick dangers and miſeries: they ſtand before the Lord, ſupplicating for Sions welfare, as Joſhua does in this place: The Temple was lying deſolate, Ieruſalem was an heape of rubbiſh, their faire hopes of Reformation were blaſted, the Enemies of their Church and State were ſo potent with the great King, that by all worldly appearance, they could never be able to wraſtle through their preſent miſeries. In this caſe good Ioſhua will not deſpaire, he betakes himſelf to his God, and ſtands before him, praying and waiting from his omnipotent hand for helpe and aſſiſtance to carry on, againſt the oppoſition of men and devils, that work which at Gods direction they had begun, but incontinent had found to exceed by much their ſtrength to perfect.

For this duty there are many reaſons; The firſt reaſon.firſt, it has alwayes bin the practiſe of the Saints, Daniel Chap. 9 for the deſolations of Sion lies in ſackcloth and aſhes, crying in the 16.17. verſes, O Lord, I beſeech thee that thy anger and fury may be turned away from this City Ieruſalem, and cauſe thy face to ſhine on thy Sanctuary that is deſolate for the Lords ſake. Ezek. 9.8. While they were ſlaying them and I was left, I fell on my face and cryed, Ah Lord God, wilt thou deſtroy all the reſidue of Iſrael in thy pouring out of thy fury on Ieruſalem? Ier. 18.20. Remember I stood before thee to ſpeake good for them, and to turn away thy wrath from them. David in the midſt of his private agonies, Pſal. 51. forgets not the publick? Do good in thy good pleaſure unto Sion, Expd. 32.11. Exod. 17.11.Exod 17:11build up the wals of Ieruſalem. Moſos lies at the feet of God and wraſtles by prayer to divert wrath from the Camp of Iſrael, he holds up his hands on the mount unto God for the people when they were in fight with Amalek, Iſa. 62.1. For Sions ſake will I not hold my peace, and for Ieruſalems ſake, I will not reſt, till the righteouſneſſe thereof go forth as brightneſſe, and the ſalvation thereof as a Lamp that burneth. When Sion is under a cloud of trouble, when the darkneſſe of affliction over-ſhadowes Ieruſalem, the godly cannot reſt, they cannot keep ſilence, but importune their God for the light of a glorious deliverance.

A ſecond reaſon, The ſecond reaſon.this Practiſe of the Saints is according to the will of God, Ezek. 22.30. I ſought for a man that ſhould p. 19make up the hedge and ſtand in the gap before me for the land, that I ſhould not deſtroy it, Iſa. 62.6. I have ſet watchmen on thy wals O Ieruſalem, who ſhall never hold their peace day nor night, ye that make mention of the Lord, keep not ſilence and give him no reſt till he eſtabliſh and make Ieruſalem a praiſe on the eath.

A third reaſon, The third reaſon.this duty hath the promiſe of a bleſſing both publick and private. Unto the Elders and Prieſts while they are aſſembled, Ioel 2. For faſting and prayer is laid out not onelyonly the goodneſſe of God in generall that he is gracious and mercifull, ſlow to anger and of great kindneſſe repenting him of the evill; but particularly in the 18 they are aſſured he will heare their prayer, and anſwer it, he will have pity upon the afflictions of his people, and be zealous for their deliverance.

Beſides the publick benefit, the carefull practiſe of this duty procures much private good: When the ſalvation of Ieruſalem breaketh forth as a Lamp, every Inhabitant ſhall not be partaker of her joy. Sundry ſhall ſee it and not taſte of it, as that Prince of Samaria: 2 Kings 7.2.2 Kgs 7:2when it ſhall be well with the Church, it may be ill with them. As ravenous beaſts and theeves after their roving up and downe in the darkneſſe of the night at their pleaſure, when the morning light doth ariſe, they take them to their dens and caves wherein oft they are hunted to their death. However theſe who now ſtand mourning for Sion, ſhall rejoyce in her joyes when they come, they ſhall eat the fruit of their preſent labours, the teares they now ſow in ſorrow, ſhall then be reaped in joy. See an excellent promiſe of this, Iſa. 66.10. Rejoyce for joy with Ieruſalem, all ye that mourn for her, that ye may ſucke and be ſatisfied with the breaſts of her conſolations, that ye may milke out and be delighted with the aboundance of her glory: Ye ſhall be comforted in Ieruſalem, and when ye ſee this, your heart ſhall rejoyce, and your bones ſhall flouriſh like an herbe.

Sometimes it pleaſeth not God to relent his anger towards the publicke, yet it goes well in private with the practiſers of this duty: the mourners for Ieruſalem, Ezek. 9. are marked by the Angel and ſaved in the day of deſtruction. 2 Pet. 2.7, 8.2 Pet 2:72 Pet 2:8Noah and Lot who vexed their righteous ſouls for what they heard and ſaw among their wicked neighbours, get themſelves and their families preſerved in the day of vengeance: Lamenting p. 20Ieremiah, Ezek. 14.14.Ezek 14:14and for his cauſe his ſervant Baruch, and friend Ebedmelech are well intreated by the hand of the moſt cruell Enemy; yea, when the wrath of God is greateſt, when Noah, Iob, and Daniel are not able to ſave either ſon or daughter, yet they ſhall deliver themſelves & have their own ſoul for a prey.

Another Reaſon, The fourth. Ezek. 10.18.Ezek 10:18the neglect of this duty is a dangerous provocation: When the glory of God goes from the Cherub to the threſhold of the Temple, and from thence to the midſt of the City, Hoſ. 5.15.Hos 5:15and from thence to the mountaine, when the Lord goes to his place that he may be ſought after early, and in his going makes frequent ſtands, looking back if any will ſollow and lay hold upon him that he may returne; if ſo be that none take notice or care of his removall, it much encreaſeth his anger: This is one of the complaints of Iſaiah, Iſa. 64.7. There is none that calleth on thy name, that ſtirreth up himſelfe to lay hold on thee: This is made a great cauſe of the publike calamity, Ezek. 42. I ſought for a man to ſtand in the gap for the land, but I found none, therefore have I powred out my indignation upon them, I have conſumed them with the ſire of my wrath: and however God ſhould be good to the publike, yet it ſhall not goe well with the private contemners of this duty, be they more or fewer, be they high or low. Publike men, whoſe peculiar duty is to meet the Lord, and ſtand in the gap, when they ſee the floods of his wrath comming downe to overwhelme the people of their charge, if they run away like foxes to their holes, being careful for nothing but to provide for their own heads, woe and vengeance from God is denounced againſt them, Ezek. 13.4. O Iſrael, thy Prophets are like the foxes in the deſert, who have not gone up to the hedge, neither made up the gaps for the houſe of Iſrael to ſtand in the battell in the day of the Lord: Therefore in the third verſe, Woe unto them, and in the ninth, they ſhall not be in the aſſembly of my people, neither ſhall they be written in the writing of the houſe of Iſrael. What extreme woe is it to be blotted out of the book of life, to be deleted out of the Catalogue of the people of God. Neither onelyonly publike men, but the meaneſt of the people are plagued for the neglect of this duty, Iſa. 22.12, In that day the Lord did call to weeping and mourning, but behold joy and gladneſſe, the ſlaying of oxen, the killing of ſheep, and drinking of wine; this iniquity p. 21ſhall not be purged from you till you dye ſaith the Lord.

The Uſe of this Doctrine is for your encouragement, The Vſe. For encouragement to go on in the preſent exerciſe with diligence. Ier. 48.10. Ier. 14 17. Iſa. 5.25.Jer 48:10Jer 14:17Isa 5:25to go on with all diligence in the preſent work of humble ſupplication: You ſee God is well pleaſed with this labour, it hath been the exerciſe of all the Saints on the like occaſion it is the Lords ſpeciall command, he hath annexed to it moſt comfortable promiſes, and to the neglect of it very fearfull threats: onelyonly let the work be done with diligence and conſtancie; to doe the work of the Lord negligently procures a curſe: wherfore this day when thou ſtandeſt before the Angel, in all the bent ſaile of thy ſpirit, offer to God the ſacrifice of thy contrite and broken heart; Let thine eyes run downe with teares night and day, for the great breach and grievous blow wherewith the virgin daughter of thy people is already broken; that notwithſtanding the rivers of blood already ſhed, the anger of the Lord is not turned away, but his hand is ſtretched out ſtill; that as yet there is no appearance of any cancelling of that Commiſſion which the Lord hath given to the ſword, to bathe it ſelf in the blood of men, without number of all ranks and eſtates. Theſe judgments outward and viſible, are the cauſes of great mourning; but the ſinnes of the land, that have drawne them from the hand of God, are more lamentable; yet the greateſt cauſe both of lamentation and ſeare, is that great impenitency and contempt of repentance which appeares in the moſt of men: Though the Idolatries, the Adulteries, the Bloodſhed, the Rapines, the Ignorance of God, the profane contempt of the Goſpel and many other crying crimes of this Land, be evident to the eye of all; though the great wrath of God be revealed from heaven, in his moſt heavie judgments upon the midſt, and all the corners of this poore countrey; yet too few doe ſtrike upon their thigh, Ier. 31.19.Jer 31:19to be grieved for what they have done; not to ſpeak of the madneſſe of our enemies, whoſe heart is plagued with induration, their Court, their Clergy, their miſ-led people, running on in their wonted wayes, as the horſe to the battell. If we will look upon our ſelves, we ſhall find that hardneſſe of heart, that carnall and ſtupid ſecurity, doth lye upon the ſpirits of too many. It were very good for the people of God to ſet before their minds the cauſes of that heavie wrath, which long has lyen upon theſe Dominions, p. 22eſpecially to ſearch out the grounds of provocation which moſt neerly concerne themſelves, to make a diligent enquiry of thoſe ſinnes which have bin committed within their doors: with the Lamp of the Word, and the greater light of the Spirit, to goe through all the corners of thy owne conſcience, and what ever cauſes of wrath thou findeſt there, to lay them all out in an humble Confeſſion, earneſtly ſupplicating for mercy in Chriſts blood, for amendment by the power of the ſanctifying Spirit, deprecating wrath, and theſe fearfull effects of it, which this day are viſible upon the eſtates, upon the bodies, upon the ſoules, of many thouſands of people.

This duty alſo would be performed with conſtancy and perſeverance: And with conſtancy.thou muſt ſtand in this poſture of Prayer, till that cloud be pierced and diſſolved, wherein God long has wrapped himſelf, Lam. 3.44. Lam. 3.49. Nebem. 7.3, 5. Pſal. 14.7. Lam. 2.18, 19.Lam 3:44Lam 3:49Ps 14:7Lam 2:18Lam 2:19that our Prayers ſhould not paſſe through it; thine eye muſt trickle downe and not ceaſe, without intermiſsion, untill the Lord look down and behold from heaven. The mourning and ſeparation of the fifth and ſeventh monethmonth muſt continue all the yeares of Sions captivity; when the Lord brings it back, then, and not before, can Jacob rejoice, and Iſrael be glad; when the Lord ſhall be good to Sion, and build up the walls of Ieruſalem, then may we ſit down under our Vine and Figgetree, to eat of the fat, and drink of the ſweet: But till then, teares ſhould run down like a river day and night, we ſhould give our ſelves no reſt, the apple of our eye ſhould not ceaſe; we ſhould ariſe and cry out in the night, in the beginning of the Watches our hearts ſhould be powred out like water before the face of the Lord, and our hands lifted up to him for the life of our children, our Husbands, our Fathers, our Brethren, our moſt beloved Friends, who all very quickly may be in hazard, if the hand of the Lord be ſtretched out ſtill.

Every one would be carefull conſcientiouſly to uſe this means, for hereby the meaneſt may be profitable to the diſtreſſed and languiſhing publike. The reaſon hereof.When Monies are wanting, none are able to ſupply but the Rich; when Errors and Schiſms are to be beaten in pieces by the hammer of the truth of God, none can be ſerviceable but the Learned; when State diviſions are to be cured, none can help but the Wiſe; when Battels are to be fought, none can appeare to purpoſe but p. 23the couragious and ſtrong: But for the duty in hand, which makes more for the curing of our preſent evills, then all that either Wealth, or Wit, or Learning, or Strength is able, by it, I ſay theſe may do notable ſervice who have a very ſmall or no portion in any viſible gift; even poor ſimple unlearned weake women, if they have the ſpirit of prayer and will ſet themſelves to wreſtle with God, they may help to remove the obſtructions and further the cure of the publike miſeries: when all the wealth, wit, learning, force of the kingdom cannot promove the breadth of an inch, our wiſhed ends: every one muſt try and examine his own practiſe of this moſt needfull duty to be grieved or comforted according to their performance and care herein.

A Second doctrine from the former ground, in all our approaches to God we muſt ſtand before the Angel, A ſecond doctrine. In all our prayers we would imploy Chriſt. Iſai. 22.22.Isa 22:22Chriſt the Angel of the covenant muſt be interpoſed betwixt God and the ſoul: for he is the onelyonly way, none can come to the Father but by him, the keyes of the houſe of David are laid on his ſhoulder, he is the only door: by a wrong door or a right door if faſt locked there is no entrance, through him we have both an acceſſe to the Father, Epheſ. 2.18. We have boldnes to enter into the Holieſt by the blood of Jeſus by a new and living way, Heb. 10.20.

The reaſon of this is, firſt, the wiſdom and goodnes of our God, The firſt reaſon.who when man by the fall was baniſhed from his preſence and could have no more immediate fellowſhip with him, hath appointed a mid-man for reconciliation to ſtand betwixt him & man, that the friendſhip which could not immediatly be kept, might be renewed & continued by ſuch a mediation: 1 Tim. 2.4. I here is one God and one mediator betwixt God and man, the man Chriſt Ieſus; Heb. 8.6. He is the mediator of a better Covenant which was eſtabliſhed upon better promiſes. However we have promiſes that God wil be our God, and will receive us as his people that he will remember our ſins no more, that he will give us an eternall inheritance; yet in him only it is that we have any right to any of theſe promiſes, for he only is the mediator of that Covenant, Heb. 9.15.

A ſecond reaſon, The ſecond.when we come alone to our God we cannot be welcome, we are ſo defiled with the guilt of by-gone ſinnes, while we live ſinne lives in us: and betwixt the holy pure eyes of God, and our ſinfulneſſe, there is ſo great a contrarietie, that if theſe two ſhould meet without ſome interpoſition, the juſtice p. 24of God would be a conſuming fire to us. When ever therfore we are bold to draw neer to him, it is neceſſary to have this Angel ſtanding betwixt us, to cover our ſinnes, to divert wrath: by the ſacrifice of his ſoul for ſinne to purchaſe friendſhip, by the ſprinkling of his blood to extinguiſh the flames of wrath.

A third reaſon, The third.who ever will ſtand before God who is to ſpeak to that Majeſty, who is to walk or have any fellowſhip with him, muſt in ſome meaſure be like him, Heb. 12.14.Heb 12:14holy as he is holy, for without holineſſe none can ſee his face. ſuch of our ſelves we are not, we are like to our Father old Adam, till we become ingraffed in a new ſtock, till Chriſt become to us a head, it is he that ſends down into us as living members the influence of his Spirit, which begins, continues, and increaſeth in us that life, that light, that love which makes us like our heavenly Father & partakers of the divine nature: 2. Pet. 1.4. Phil. 2.14. Iohn 15.5.2 Pet 1:4Phil 2:14John 15:5Of our ſelves we cannot think a good thought, It is he that works in us to will and to do; without him we can do nothing: out of him we are but lifeleſſe, ſapleſſe, withered branches, fit for nothing but the fire, but in him we are the trees of righteouſneſſe, bringing forth all manner of fruit in due ſeaſon.

The uſe of this doctrine is, The firſt uſefirſt, for our information of the true cauſe why much of our devotion is fruitles: oft times we draw neer to God but have no acceſſe; we cry and call at the door of heaven, but there is no hearing no opening, no anſwer: The reaſon is, we have miſtaken our way, we have gone to the wrong door, we have run ever alone, in the vehemencie of our owne ſpirit, in the fervour of our naturall deſires: we have forgotten our Mediator, and gone to the Father without the Son; or if we have begun to take him with us, at once as fooliſh children we have run before our guide. No wonder then we be diſciplined for that error, that Chriſt permitting us to aſſay how much we can do of our ſelves without him, we feel our labours loſt, our prayers in vain; no marvell there commeth no voice no meſſage, no fire from heaven on our ſacrifice, to give us any aſſurance of our acceptation; Matth. 3.17.Matt 3:17God will not ſhew himſelf well pleaſed with us for any thing we do, when we come without the Son, in whom alone he is well pleaſed.A ſecond uſe.

A ſecond Uſe is for direction: Hold faſt to Chriſt in all thy wayes, eſpecially in thy approaches to God, moſt of all in thy ſolemne Prayers on ſuch a day as this: Set Chriſt betwixt thee and p. 25God, let all be offered up by his hand, he is thy only Prieſt: no man was permitted under the Law, to offer his own ſacrifice, all was put in the Prieſts hand, who laid all upon the Altar: Chriſt is the true Altar which ſanctifieth and maketh acceptable all that is laid on him. When we draw neere to God by him, he covereth all our infirmities, he ſupplyeth all our defects, he enableth all who ſeek their life in him to do every duty in ſuch a way as is well-pleaſing in the ſight of God; he taketh all our deſires and prayers in his hand, put teth them in his golden cenſer, he kindleth them with his own fire, Revel. 8.3.Rev 8:3and perfumeth them with the incenſe of his own merits, that ſo dreſſed, they may have a ſweet ſavour in the noſtrils of the Father.

A third uſe is for caution: in our magnifying of Chriſt, A third uſe for caution againſt the Antinomians.beware of an old trick of the devill, which of late he hath reſumed, and by it done more miſchiefe then ever. Grace and wantouneſſe in themſelvs are moſt oppoſite, yet Satan ſtriveth to conjoyn them, To turn the grace of God into wantonneſſe: Iude 4. Mat. 27.29.Jude 1:4Matt 27:29It is no new thing to adore Chriſt in ſhew, while you buffet him in truth. There is a generation of people who under the colour of magnifying the free grace of God, of ſetting Chriſt in his Throne, of advancing a Goſpel way, of crying down nature, and legall righteouſneſſe: with theſe glorious ſhows, and pleaſant words they are miſled by a ſpirit of deluſion to patronize profanity, to grieve and extinguiſh the Spirit of grace, to ſcoffe at repentance and ſorrow for ſinne, to foſter the fruits of the fleſh, to bring in the higheſt degree of all wickedneſſe, a dedolence of minde, a reprobation of ſpirit; when a man has committed all wickedneſſe with greedineſſe to be nothing grieved for it, as if the Spirit of the juſt Lord were nothing offended with it. Among the many devils, who very boldly this day are walking up and down the land, this is one of the worſt, albeit masked with the faireſt ſhews of piety and reaſon. Who magnifies not the Lord Ieſus, let him be Anathema maranatha; let Ieſus be all in all to thy ſoule, make him alone, thy Righteouſneſſe, thy Sanctification, thy Redemption: 1 Cor. 1.30.1 Cor 1:30but for all that, beware to divide Chriſt from his Spirit, his death from his life, his blood from his grace: Separate not faith from repentance daſh out none of thy Lords commandements ſo long as thou liveſt; wert thou never ſo holy, thou haſt need from thy p. 26heart to beg pardon for thy ſins: whoſoever will neglect repentance muſt periſh, who ever will have true comfort muſt be a mourner. Chriſt eurſeth them that laugh now, and no laughter more devilliſh then in the act of ſin: he bleſſeth them that mourn now, and no mourning in a child of God more pious then for the offending of God, and grieving of his Spirit by ſinne.

I thought to have laid open other ſtratagems of Satan, by occaſion of the words in hand, and pointed at ſome other very dangerous errors, wher with lately this land was overgrown, and which to this day are not altogether evaniſhed: Firſt, that Idolatry of the Papiſts, in their ſtanding before Angels and Saints for interceſſion, before images for adoration: further no Papiſt ever went, and thus far Court-Divines here were wont to preach and print.

2. Againſt the Arminians.That wickednes of Arminius, denying the commerce of the Iſraelites with the Angel of the Covenant, taking away the knowledg of Chriſt from the very Patriarchs and Prophets, that however Chriſt ſpeak expreſly of Abrahams ſeeing of his day, & reioicing therin, yet the Lord muſt have the open lie, and Abrahams both ſight and joy muſt go no further then to his ſon Iſaac, the type of Chriſt; they muſt be terminate in the ſhadow, and not go through to the ſubſtance. It is the leſſe wonder that this man and his followers ſhould ſteal Chriſt out of the Law, ſince under the Goſpel they really remove him from the hearts of the people, putting free-will in the place of grace, and in ſtead of our juſtification by Chriſt, would teach us that old fundamental error of the Papiſts, juſtification by works, and inherent righteouſneſs, to wit, by faith as a worke in us. Strange that any Proteſtant Divines ſhould yet ſtumble upon that infamous ſtone.

3. Againſt the Socinians.That horrible wickedneſſe of the Socinians, denying the Angel of our Text to be Chriſt, becauſe he had no being before his conception; denying his Incarnation, aboliſhing his divine nature, blaſpheming the Trinity: A wonder that ſo foul a ſpirit ſhould ever have gotten entrance in any famous Divine, or other man of note in this Ile, except this were an houre of darkneſſe, wherein all ſorts of devils are crept out of their dens, and walk ſo familiarly with men, that they become bold now to ſpeak of petitioning authority for a toleration, that ſo this poor kingdome, not onelyonly in theſe times of confuſion, but for ever ſhould be to them all a place of quiet habitation.

A fourth of theſe, Againſt Popiſh Prieſts.who preſſe on us the office of a proper Prieſt, to offer up in a ſacrifice upon the Altar the preſent body of Chriſt, not caring to bring back with open face into our Church that groſſeſt abomination of Popery, the unbloudy ſacrifice of the Maſſe.

p. 27The fifth of theſe, Againſt Biſhops.who from the high Prieſt of the old Teſtament would inferre a Pontife, and an Eccleſiaſtick Prince in the new, by this means not onelyonly bringing back the types and figures of Aaron, the pedagogic of Moſes; but alſo with the Papiſts (the authors of this argument) re-inducing a Dioceſan Biſhop, and a Patriarch above him, with a Pope above all, as Aaron was above the other Prieſts. How farre this is againſt the grounds of the Goſpel, may be ſeen by the moſt ſimple in theſe three plain reaſons. Firſt, Chriſt hath made all the officers of the New Teſtament, who are of the ſame order, to be equall, all to be Brethren, none to be a Prince, or in any degree of ſuperiority above his fellows. This is not controverted in the three extraordinary officers, no Apoſtle above an Apoſtle, no high Evangeliſt above a low one, no Prophet ſuperior to a Prophet. This is alſo granted in 3 of the ordinary officers, no Deacon above a Deacon, no Elder above an Elder, no Doctor above a Doctor. That the like is in the ſeventh officer, That no Paſtor is a high and a great one above a ſmall and a low Paſtor; the rule of proportion, and the analogie of things in the ſame kind, will make it cleare. Secondly, the nature and eſſence of Epiſcopacy, puts the power of ordination in the hand of one man, expreſly againſt the Apoſtle, 1 Tim. 4.14. where Ordination is put into the hands of many, for it is called the laying on of the hands of the Presbytery: however divers expoſitions of the word Presbytery are brought by ſome, yet no man can expone it of one Biſhop.

3. The nature of Epiſcopacy puts all the Eccleſiaſtick Iuriſdiction of a whole dioceſſe in the hand of one man; but Chriſt, Matth. 8. gives it to many, Tell the Church: none ever did expone the Church of one Biſhop, except ſome Papiſts, who underſtand it of the Pope.

With a good conſcience therefore have your Honours rooted up and caſt out of the Church that evill tree, which God never did plant; what further alſo ſhall be found neceſſary for the full extermination of that curſed weed, if an Ordinance were requiſite to be added to the former Bills, or what elſe the heart of good people can require for their full ſecurity, from the returne of the leaſt degree of that Popiſh government, it is fully expected from your piety and zeal.

What ſome pleads for the antiquity of this wicked weed, I wiſh they would anſwer ingenuouſly, if any more antiquity was ever alledged by any for Biſhops, then is confeſt by all of Monks and Friers, of Hermits and Nuns, for Abbots and Priors: alſo if it can be ſaid with any colour of truth, that more hurt did ever p. 28come to this Church and State by the one, then now is ſeen and felt from the other. And if England did never repent to this day for altering the old Laws and caſting out of their Church and State theſe former Locuſts, what greater reaſon can be imagined they ſhall have ever to repent the putting of Biſhops and their dependances out of their Laws and Land? All your brethren of the reformed Churches after almoſt a hundred yeers experience have oft rejoyced, but never grieved, for baniſhing that degree of Antichriſtianiſme. It cannot be denyed but that Epiſcopacy is ſuch a ſupporter of Papacie, that where the one falls, the other cannot ſtand. Pluck up but this one weed in the Antichriſtian Kingdomes over Sea, let Biſhops only be removed from Italy, and Spaine, Germanie and France, as they are from Britaine, the Pope can no more ſtand thereafter then a head can without its body or limbs: the maxime is certaine and demonſtrable, no Biſhop no Pope.

The third part of the firſt verſe contains the oppoſition made to Ioſhua, The third part of the verſe expounded.while he ſtands before the Lord to advance the interrupted work of Sions reparation, Satan is at his right hand to croſſe all his deſignes Three words here are to be expounded: who is this Satan; what is his ſtanding on Ioſhua his right hand; and how he reſiſts him.

Satan is one of the names of that great Angel who left his firſt habitation, Iude 6.Jude 1:6by ſinning againſt his Creator, and therefore with other Angels his followers, was caſt down from the heaven to the lower world to be reſerved in chaines of darkneſſe to the day of judgement, 2 Pet. 2.4.2 Pet 2:4Mat. 25.71.Matt 25:71when he is to be bound ſtraiter and to be caſt into the fire prepared for him and his Angels. In the meane while he has ſome libertie in his chaine and priſon, he goes alwayes to and fro and walkes in the earth, Ioh 1.7. 1 Pet. 5.8.John 1:71 Pet 5:8ſeeking whom he may devoure; he flies in the aire ſpying his prey, ever intent to aſſault mankind, and above all, the moſt godly: for his oppoſition and hatred (which gives him the name of Satan) is moſt againſt God, and for his cauſe, againſt his children, eſpecially Chriſt, whoſe heele he bruiſed in his temptations and croſſe: this is he who in the Revel. 12.8. is called the Dragon, the old Serpent, the devill and Satan who with his Angels did fight againſt Michael and his Angels: this was the wicked ſpirit who tempted Evah, who vexed Iob, who ſtirred up David to number the people, who entred into Iudas, and here ſets upon Ioſhua.

p. 33The next point is his ſtanding upon Joſhua's right hand: I will paſſe a number of Allegories, which ſundry of the Ancients bring upon this phraſe, it ſeems without any Miſtery to imply an oppoſition open, but cautelous: I ſay open, for Satan lurks not, he ſtandeth not behinde Joſhua his back, but comes up to his ſide, and there appears a profeſſed and avowed enemy; yet cautelous, for he chooſes the place of advantage; the right hand is the inſtrument of Action, it manages the Sword, and every Weapon: ſo, who ſtands upon the right hand, hath the place of advantage.

The third word is to reſiſt him; This was the end why Satan ſtood in ſuch a place, the more eaſily to croſſe and reſiſt all the good deſigns of Joſhua, that what ever he did or ſaid, to God or man for advancing the work of the Temple, or any part of the Churches welfare, he by his craft and might did aſſay to countercarve it, and make it fruitleſſe.

That which here is brought by ſome of Satan his accuſing of Joſhua, we do not deny it as one of the means whereby he did croſſe the high Prieſt: For he is ſtiled a Devill, an Accuſer, a Calumniator, Revel. 12 10.Rev 12:10who is ever accuſing the Brethren to God, as he did Job, ſometimes falſly, and ſometimes truely, but ever calumniouſly, becauſe ever upon malice. The particular accuſation is not expreſſed in the Text, yet the Chaldee Paraphraſts put that in their targum on this place, which is moſt likely, That Satan pleaded againſt Joſhua, as a man who ought not to be heard of God, or receive any aſſiſtance from him for the building of Sion, ſince he and the reſt of the people were clothed with the foul Garments of ſin, eſpecially that one, of ſuffering his Children to marry ſtrange Women. Ezra 9 3.Ezra 9:3The marrying with Idolaters was ſo grievous and dangerous a ſin, that it made Ezra lament very heavily before God: Joſhua his tolerating of this fault in his children, was a matter of a juſt accuſation, and might have hindered the fruit of his Prayers, and all his endeavours for Sion.

For Doctrine obſerve, The firſt Doctrine.That the great and chief leader of all who oppoſe the Reformers of a Church or State, is the Devill.

p. 34Jeſhua and Zerubbabell in their repairing of the ruines of the Church and Kingdom of Iſrael, Satan is the leader in chief to all who oppoſe the Reformation of a Church or State. Ezia 4 8.had oppoſites of many kindes and conditions, Ezra 1. At the firſt founding of the Temple, there appeared againſt them (at the beginning ſecretly, and then openly) Firſt, the common people of the Land, the Samaritanes, the Brethren of our Caſſandrian mixed profeſſors, half Idolaters, half Iſraelites: With them joyned the Rulers of the Provinces, Rehum the Chancelor, and Shimſhai the Scribe, alſo the bribed Courtiers of the King; and at laſt the King himſelf: This oppoſition did ſo prevail, that the building was marred for many yeers. When the work again was ſet on by the motion of Haggai and Zachariah, Ezra 5.3.Ezra 5:3that ſame prophane multitude, and their Governours, Tatnai and Shethar-Boznai did oppoſe; yet by the help of God the Temple was finiſhed.

Afterwards they went to build the Wall of Jeruſalem: Gods order requireth, that the Church be ſettled before the State.For this is the holy and happy order of the People of God in their building; to begin with the Temple, and then to go to the Citie, to perfit the Temple before they lay a Stone in the Wall of Jeruſalem. It is prepoſterous to begin with the State, and end with the Church; that order pleaſeth not God, it is not ſuitable to his honour, and will not be bleſſed by him.

How ever, ſo ſoon as Nehemiah began to make up the Wall, there was about him a ſwarm of enemies to hinder his progreſſe, Tobia, Sanballat, Geſhem, and not onelyonly theſe prophane Forraigners, but alſo many among themſelves that profeſſed friendſhip: Nehem. 6 17.Neh 6:17Many of the Nobles of Judah kept correſpondence by Letters with the enemies, and that in a way well near avowed, and open. Sundry of the Prieſts and Prophets were plotters againſt the work: Nehem. 6.14.Neh 6:14Some Women alſo are noted for Malignant Inſtruments, by name the Propheteſſe Noadia is Regiſtred to her perpetuall infamy, The greateſt plot of the enemies of Sion was a ſubdolus accommodation.for her correſpondence with the enemy, in prejudice of the good work in hand.

Many plots were ſet on foot to diſcourage the people of God, and make them faint in their labour, when the building p. 35was neer an end; but one was moſt likely to prevail, a friendly treatie propounded, by Sanballat to Nehemiah pretending an Union of Counſells, and an accommodation; but intending to kill Nehemiah, that the reparation of Jeruſalem, wherein he was the prime Agent, ſhould be interrupted by his death, and quite given over. This plot was aſſayed once, Nehem. 6.4.Neh 6:4twice, thrice, four times, but without ſucceſſe; for it was the wiſedome of Nehemiah to diſtruſt them, and never for any perſwaſion, for any terrour, to enter into conference with them, while the Wall was once perfited; and then the adverſaries perceiving without further haeſitation, the hand of God in the work they oppoſed, ſate down in deſpair, and gave over their enterpriſes.

All theſe oppoſitions from ſo many divers ſorts of perſons, were cleer to the eye of all; yet when God will diſcover to the eye of the Prophet, the great and main hinderer of the work in hand; he ſets all other aſide, and points at Satan alone, ſtanding on the right hand of the chief workers, to croſſe and reſiſt them. It is cleer then, that in all the oppoſition we feel to the welfare, either of Church or State, Satan is he on whom the eyes of the godly wiſe would principally be fixed.

The Reaſon of this Doctrine, is this, Satan is the head, The firſt reaſon of the Doctrine.the prince, the father, the god of all the enemies of the Church, Gen. 3.15. I will put enmitie betwixt thee and the woman, betwixt her ſeed, and thy ſeed. The fountain of all the enmitie of the wicked againſt the Church, is here made the Serpent, deriving his malice to men, as to his ſeed and poſteritie. The wicked in their malicious actions againſt Chriſt and his Church, are reputed the children of Satan, and worke according to the nature of their father: Ioh. 8.44.John 8:44You are of your father the devill, the luſts of your father you will do. When the wicked are not ready enough to follow the motions of Satan againſt the Church, as children to be directed by their fathers advice, then like a Prince or Tyrant doth he drive them, as captive ſlaves, to commit miſchiefs: For this Epheſ. 2.2. he is called, the Prince of the power of the Aire, the p. 36ſpirit that now worketh in the children of diſobedience. 2 Tim. 2.26. The wicked are in the ſnare of the devill, taken captive by him at his will: 2 Cor. 4 4.2 Cor 4:4He is the god of this world: When ſervants do the commands of their maſters, what ſubjects or children are ſet upon by their prince or father, what is done by members by the motion of the ſpirit that animates and moves them, all theſe actions muſt be aſcribed chiefly unto their principall agents.

A ſecond reaſon is, The ſecond Reaſon.The intereſt of Satan in the confuſions of a Church and State is greateſt: Intereſt, advantage, loſſe, make perſons active: when a State is confounded, and a Church in trouble, there is no reſtraint of Idolatry, of Hereſies, of Schiſmes, of Drunkenneſſe, Blaſphemics, Oppreſſions, or any villanie, wherein the dominion and glory of Satan is openly demonſtrate: But when the times of licentious libertie come to an end; when by the mercies of God, the outward State is ſettled; the execution of good Laws baniſheth away theſe abominations; the outward kingdom of Satan is reſtrained and broken: But when with the State, the Church alſo is ſettled, when the Goſpel in its full libertie, puritie, and power is ſet up, then the ſtrongeſt Caſtles of Satan are invaded, Chriſt entereth the inmoſt Cabines of the heart, and ſubdueth every imagination to his knowledge, and reformeth not onelyonly the outward man, but by bringing his heavenly Light and Life to the ſoul, maketh the heart humble, chaſte, wiſe, ſpirituall, and ſo ſubject to the Spirit of Chriſt, that Satan gets no more peace in any room of his former poſſeſſion? No wonder then, that this craftie ſpirit foreſeeing theſe evident loſſes, and clear diſadvantages which the ſettling of a Church and State will certainly bring upon him, he aſſay with all his might to continue diſorder and confuſion, for in theſe lies the ſtrength of his kingdom.

The uſe of this Doctrine is. The firſt Uſe.1. For affrighting of all theſe who oppoſe Reformation of Church or State, beholding from hence what ſpirit leadeth them: For it is cleer, that not they onelyonly, who upon the conſcience of their p. 37miſ-deſerving to ſave themſelves from the legall puniſhment of their crimes, or otherwiſe blinded by avarice and ambition, upon deſire and hope of theſe profits and places whereof they deſpaired in regular times, for theſe baſe ends have been prime counſellers in the firſt conceiving of this lamentable rupture betwixt the Prince and his beſt ſubjects; but alſo all they, who either openly have divided from us in ſiding with that evil faction, or remaining among us in perſon, by their means or counſels do oppoſe the building of the Temple, and the rearing up the walls of Jeruſalem: The leader of all theſe oppoſites appeareth to be that moſt malignant ſpirit, the devill. We deny not that ſundry of theſe men for their opinions and practices wherein they differ from us, may have very ſtrong and plauſible arguments; yet they would remember that Satan oft times, by ſtrong deluſions, 2 Theſ 2.11.2 Thess 2:11maketh his followers believe lies. We grant alſo, that ſundry of the elect children of God, before their calling, in the dayes of their ignorance, may be withdrawn to ſerve the devill, in the moſt wicked employments againſt God; Father, forgive them, Luk. 23 34.Luke 23:34(ſaith Chriſt of many of his crucifiers) for they know not what they do. Yea, for a time, the very regenerate, and theſe who otherwiſe walk with God, by the violence or ſubtilty of a tentation, may be driven to a very evil way, and may engage themſelves in the worſt ſervices of Satan, and oppoſe in their deſires, counſells and actions the moſt bleſſed works of God. Chriſt admoniſheth the chiefeſt of his Apoſtles, Luk 9 55. Matth. 16 23,Luke 9:55Matt 16:23that they knew not of what ſpirit they were: And to Peter he ſaith plainly, That the devil, from his mouth, did tempt him to ſpare himſelf; which was no other, then to give over the Work of mans Redemption.

However all theſe things may be, yet all who are in the actuall ſervice of Satan, againſt God, have great reaſon of fear, for their preſent condition: If God come upon thee in thy act of reſiſting his ſervants in his Work, his hand may ſuddenly daſh thee in pieces, as it hath done many already, like a Potters veſſell. How fearfull a thing is it to be ſerving the devill! what can men expect for their wages, except they p. 38recover themſelves out of his bonds, wherein now they lie captive like Gally-ſlaves, but a part with their maſter for ever in his horrible portion? O if the eyes of men were opened, to behold the face of their maſter: a clear ſight of that ugly leader, would doubtleſſe move many to lay down their weapons, and with great grief for miſcarriages paſt, to ſet themſelves to redeem the time, with all diligence to employ heart, hand, means, and all God hath given them, for the furtherance of the building of Sion, which too long, by Satans powerfull conduct, they have endeavoured to retard.

A ſecond Uſe is for compaſſion thus far, The ſecond Uſe.on the worſt of our oppoſites, as to take them but for inferiour inſtruments, acted and driven on by a mighty leader: let the edge of our ſharpeſt anger be turned from them, on him: Theſe his blindfolded inſtruments we ſhould heartily pity, and pray for, remembring the like nature and weakneſſe in our ſelves, which had not the grace of God preſerved us againſt tentations, might have made us ready to have given up our wit, our will, our hands, our means, and all, to have reſiſted the Work of God, and furthered the work of Sathan, as much as any of the moſt active malignants. It is good to have a meek and compaſſionate ſpirit towards perſons who have ſuccumbd to a tentation; Gal. 6.1.Gal 6:1conſidering our ſelves, leſt we alſo be tempted and overtaken in the ſame or a worſe fault. The Apoſtle gives us hope, that ſundry who oppoſe themſelves to God, being inſtructed in meekneſſe, may peradventure get repentance, to acknowledge their pernicious ways, and to recover themſelves from the ſnare of the devill, though for a time they be taken captives by him at his will.

A third Uſe is, The third Uſe.for continuall watchfulneſſe. The Prince and Generall of our oppoſites is a reſtleſſe ſpirit, who will never give over his malicious contrivings: readily he may change his inſtruments, but never his deſigne: When old inſtruments become blunt and unſerviceable, or when they break in his hand, he can caſt them by, and take up new ones, more dangerous then the former: though all preſent and paſt plots were diſcovered to the bottom, and fully prevented, yet p. 39there remaineth in that prime adverſary a wit to deviſe many more, and theſe ſeven-fold worſe then any yet we have heard of: we would never be ſecure, Epheſ. 6.12.Eph 6:12having to do not with fleſh and blood, but with principalities and powers, with ſpirituall wickedneſſes in higher places. Againſt ſpirits ſpirituall Weapons muſt be uſed: Did we ſtrive onelyonly with the craft and force of men, we might hope by wiſedome and policie to countermine their plots, and by juſt Arms to over-power and ſuppreſſe their oppreſſion: But our chief partie being Satan, we muſt put on the armour of God, The ſhield of Faith, The helmet of Hope, The breſt-plate of Righteouſneſſe; and, above all, that Catholike weapon of prayer. In theſe Combats, the weakeſt may do greateſt ſervices: many, who cannot go to the Fields for fighting, to the Houſes for counſell, to the Aſſembly for diſputation, yet may hold up their hands on the mountain with Moſes, may wreſtle with God as Jacob, may ſtand before the Angel with Joſhua, and by the means of the Angel get Satan our prime enemy defeat: when Goliath the Captain doth fall, the reſt of the Philiſtims his followers will not long ſtand. However, this Church and State, in theſe dayes of darkneſſe, are moſt helped by them who ſet their faces truely to ſeek the Lord for the Land, in Faſting and Praying, with Faith and Sanctification: one of theſe is more precious then a thouſand others, who, notwithſtanding all their fighting and diſputing for the common Cauſe, do continue to grieve the good Spirit of God, to ſtrengthen the hand of Satan againſt us, going on, after all theſe publike Humiliations, in their wonted courſe of ſecurity, neglecting the mortification of their ſecret luſts, and all carefull walking with God in the Spirit of their minde, to any true pleaſing.

A ſecond Obſervation might be made on this paſſage, A ſecond Doctrine, Satan oppoſeth moſt our prayers for Sion.That Satan his invaſion of the godly is moſt in their Worſhip, and ſpecially in their prayers for the publike; as here he reſiſteth Joſhua, when he is ſtanding before God to petition for the ruined eſtate of Sion.

No wonder the people of God, at theſe ſolemn times of p. 40publike Supplications, The godly moſt diſtracted with temptations in time of publike humiliation. Gen. 15.11. Matth. 13.4.Gen 15:11Matt 13:4fall ſhort of their intended ſervices; That their hearts come not up to their deſires in the acts of Worſhip; That vageing of minde, hardneſſe of heart, fruitleſneſſe of hearing, lie hardeſt then upon them: The reaſon is, Satans ſpeciall attendance at theſe occaſions above any. The ravenous birds wait upon Abraham onelyonly at his Sacrifices; the fowls go out with the ſower to pick up the good Seed, to make the Word and the Worſhip unprofitable. Our heart of it ſelf is very earthly, carnall, dead, and vain; yet beſides all its inward Malignitie, Satan by his tentations, ſtrives to inſpire it at theſe holy times with ſo much of his ſupernaturall wickedneſſe, as he is able. It ſhould adde to our grief, when our ſenſible miſcarriage in ſo holy an exerciſe demonſtrateth, not onelyonly the preſence of a devill with us, but alſo his prevalence over us for our great hurt: Alſo it is a matter of ſingular comfort when we get grace to diſcharge ourſelves of theſe ſolemn ſervices, in ſome meaſure acceptably: When with a Spirit enlightned, enlivened, enflamed, melted from above, we get our ſouls poured out before God, for the publike ſins, and publike diſtreſſes: When with an holy, an honeſt, and vigorous bent-ſail of ſpirit, we have begged mercy, and what elſe we conceive needfull for our ſelves and others: When in an attentive and faithfull heart, we receive the heavenly Seed of the Word, and feel our ſelves thereby ſtrengthned to walk in the wayes of God, to mourn for, and fight againſt the corruptions of our heart, and life. This is a matter of joy for this cauſe among others, that hereby we obtain a ſenſible victory over that ſtrong ſpirit, who hath not been able, as oft at other times, to deprive us of the comfort and fruit of the Worſhip. Chriſt who at ſuch a time maketh thee clearly victorious over Satan, ſhall ſhortly make thee to triumph, and tread him under thy feet.

A third Obſervation might here alſo be pointed at, A third Doctrine, Satan reſiſteth moſt the Miniſters of Gods houſe.if time did not ſtrait; Satan his ſpeciall malice is againſt Joſhua the high Prieſt; his ſpeciall enmitie is againſt the ſervants of Gods Houſe; the Meſſenger of Satan buffeteth Paul; it was p. 41Peter and the Apoſtles that Satan ſought to winnow, 2 Co. 12.7. Lu6e 22.31.2 Cor 12:7and ſift as Wheat.

The Reaſon is, They are the Paſtors of Gods flock; The Reaſon.when the Shepheard is ſtricken, the flock will be ſcattered: They are the Stewards of Gods Houſe; If the Steward become unfaithfull, the children of the family will be in danger of ſtarving: They are the Officers of Gods Army; if the Leaders and Standard-Bearers fall, the Souldiers will ſoon be put to the flight: They are the light of the World, if the Lamps be extinguiſhed, the Houſe ſitteth in darkneſſe, and the ſhadow of death: They are the Salt of the Earth, if they become unſavoury, the people are in danger to become a polluted and unſavoury Sacrifice.

Great care would be had for the aſſiſtance and comfort of the ſervants of Gods Houſe; The Uſe.the people would bear them in their hearts before God, and pray for the abundance of the Spirit of grace upon them: the grace of God on the Paſtors, turneth to the benefit of the people; the oyntment poured on the head of Aaron dropped down to his feet, and drenched the loweſt borders of his garment: When the Lord clothes his Prieſts with Righteouſneſſe and Salvation, then do all the Saints ſhout aloud for joy: the people not onelyonly by their prayers to God would aſſiſt and hold up the weary hands of their Paſtors, as Aaron and Hur did the hands of Moſes; but alſo, by their loving countenance, their liberall maintenance, their ready obedience, would give them all encouragement; Heb. 13.17. They watch for your ſoul; obey them therefore, that they may do their work with joy, and not with grief, for that is unprofitable for you. When moſt of the day, and much of the night they have been with God on the Mount for your welfare; when much of their time hath been ſpent in combating with Satan for the ſafety of your ſoul, Is it meet that they ſhould be grieved, The honourable Houſes would ſee to the encouragement of Gods ſervants.or their hands weakned by your neglect of them, or miſcarriage towards them?

Doubtleſſe it will be the ſpeciall care of this religious and wiſe Senate, to eſtabliſh ſuch Orders in all this Land for the Houſe of God, that his Miniſters ſhall be encouraged to ſet p. 42themſelves with all cheerfulneſſe about the ſalvation of the peoples ſouls: Your Honors wil ſo provide it, that the Paſtors ſhall have nothing to do but with God and with ſouls, and with devils, to hold off by their Spirituall weapons theſe roaing Lions from their flocks: queſtionles your Pieties will procure ſo much due reſpect, and ſo honorable a maintenance for every ſervant of God in this land, that without diſquietnes of minde, or ſolicitude for the things of this world, they may wait wholly on their Spirituall Charges: The Pagan Princes of old, the Turkiſh this day, the ancient Popiſh Parliaments, and the late Prelaticall, have demonſtrate their care for that which they eſteemed the ſervice of their God: it will be very far from this moſt hopefull of all Parliaments, for which the Lord hath already done ſo many and ſo great things, which alſo for time to come hath ſo much need of the ſpeciall aſſiſtance, and ſingular help of God, that they ſhould in this ſo naturall, ſo reaſonable, ſo Chriſtian a Duty towards the ſervants of God, be any ways lacking. Moſt wiſely, and with all reaſon, have they procured the Lamps of the Houſe of God to be ſet in ſuch poſture, as their light may beſt ſhine to the uſe of men: Starres, though otherwiſe great, and full of light, if they move in too high a Sphear, become either inviſible, or of an obſcure and bad light, for little uſe to men below upon earth: The Paſtors of Gods Houſe, when they ſtand too high in worldly pomp above the people, their light in ſo great a diſtance vaniſheth, and ſcarce is viſible to men ſo far below them. Yet it would be carefully conſidered, That the Lights of the Houſe of God be not too much brought down, and ſet too low; to put them under a buſhell, to ſet them under the feet of the family, were to mar their ſhineing, and hinder the communication of their light.

Above all, great care would be uſed, that when the ſuperfluity of Oil which did choke and extinguiſh, rather then maintain the light of ſome Lamps, ſhall be diverted unto better employment, nevertheleſſe that no Candle of God, in any part of this Land, be permitted to languiſh, much leſſe to die for want of ſo much Oil as is requiſite for a convenient ſubſiſtence. p. 43But a word to wiſe men, and half a word of this kinde to men ſo religious, and zealous for the Houſe of God, is enough.

So much for the Impediments which Satan made to the reparation of Sion: Now follows their Removall, in the which are three things, i. A Preface, The Lord ſaid unto Satan. 2. A Paraphraſe on the ſecond verſe.The Mean whereby theſe Impediments were removed, and that Oppoſition quaſht, Chriſts curſing of Satan, or his prayer to the Father to rebuke and repreſſe him. 3. Two Reaſons of this Rebuke, 1. Jeruſalems election, then her great ſufferings. For ſhortneſſe, we ſhall onelyonly give a brief Paraphraſe of all the words together, without long expoſition. And for Doctrine, we ſhall touch but on ſome few Obſervations, which for Uſe we ſhall remit to your own meditation.

As for the Preface, The Lord ſaid unto Satan: How Spirits can ſpeak.Angels and devils communicate with God, and one with another, not by ſpeeches, for Language requires bodily inſtruments, which theſe Spirits want: but as they apprehend every object without ſenſes, ſo they expreſſe what they have apprehended without Language, in a way above our humane nature, which we do not underſtand. However, in this place, and elſewhere oft, where by way of Viſion the communication of one Spirit with another is repreſented, for our apprehenſion all is ſet done in ſpeeches, as the ordinary way wherein men communicate their thoughts one to another.

The Lord ſaid unto Satan: Chriſt the Lord.He who before was called an Angel, is here named the Lord, even Chriſt, as we ſhewed before, the Lord and Creator of all, the Heir (even as he is man) of all; for there is one God, and one Lord, the man Jeſus, 1 Cor. 8.6.1 Cor 8:6to whom the Father hath given a Name above all names, and hath ſet all things under his feet, Principalities and Powers themſelves to be his ſervants, and he their Lord and God.

The matter of his ſpeech is an Invocation of the Father to reprove Satan: The Lord ſpeaketh to the Lord, The Lord ſpeaketh to the Lord. Pſal. 110 1.Ps 110:1the Son to the Father: ſo the words of the Pſalm are to be taken, The Lord ſaid unto my Lord, Sit thou at my right hand: And that of p. 44Geneſis, Gen. 19 24.Gen 19:24The Lord rained down fire upon Sodom from the Lord. The Son leadeth to the Father, as to the fountain of the Godhead, and all divine Operations; which importeth no diverſity of Eſſence, Subſtance, or Matter in the Trinity, but onelyonly a diſtinction of Perſons, and an heavenly Order in theſe Perſons, as in Being, ſo in Operation; The Father being the firſt, The Son the ſecond, The Spirit the third; but all equally infinite in Glory, Power, Eternity, and all divine Attributes; in theſe there is no inequality, no poſteriority among them: This now is to be believed from divers Scriptures, but not to be thorowly underſtood, till afterwards, when we ſhall ſee God, as we are ſeen of him.

The rebuking of Satan imports not onelyonly a bitter and ſharp reproof of his malice, What is the rebuking of Satan.to his confuſion and ſhame, but alſo a reſtraint and cohibition of his power, by the mercifull and ſtrong hand of the Father. This is repeated, becauſe of Chriſt his zeal to Jeruſalems welfare, and his deteſtation of Satans wicked deſignes againſt her.

The firſt Reaſon of that Reproof is, The Lords chuſing of Jeruſalem to be the place of his Worſhip, The firſt Reaſon of the Rebuke.and Habitation of his Church: Satan had the reſt of the earth for his ſervice; but, not content herewith, that one place which the Lords Election had reſerved for his own little Flock, the malice of that unreaſonable ſpirit would not leave to God.

The other reaſon, The ſecond Reaſon.That ſame one place, that one poor people which God had choſen out of all the families of the earth to be his peculiar Treaſure, had been caſt in the fiery furnace of heavie tribulation, and was but lately drawn out of the fire; that mercileſſe ſpirit the devill, nothing ſatisfied with all the miſeries of Jeruſalem, went about to procure her utter deſtruction, and burning down to aſhes, that ſo on the whole earth there ſhould have been left none at all to ſerve the Lord: But Chriſt remembring his Election, and having compaſſion upon their former ſufferings, defendeth their Cauſe, poureth ſhame on the malice of Satan, reſtraineth his power, chaſeth him away, that he may no longer retard the welfare of his people.

p. 45From the Preface, The firſt Obſervation, Chriſt his wonderful patience towards the very devill.obſerve the great patience and long-ſuffering of Chriſt; he holdeh his peace long, and when he ſpeaketh at laſt to Satan, it is but to rebuke him. This evil ſpirit had ſeduced and deſtroyed the ſouls well-neer of the whole world, he ſtandeth here before the Lord for to ſwallow up the ſmall remnant: Did not ſuch horrible wickedneſſe require a preſent deſtruction from the Lords hand? and not a reproof onelyonly from his mouth.

Conſider well the Lord his way of proceeding with all the wicked, both men and devils: There is a time appointed for their full deſtruction, and till that day come, the Lord holdeth his peace; or if he break out in words or deeds againſt them, it is but in a ſmall degree of wrath, in compariſon of what is following. Satan is reſerved in chains till the laſt day, where he is to be bound, and caſt in the lake: One of theſe ſpirits could ſay unto Chriſt, Matth. 8.29.Matt 8:29Art thou come to torment us before the time? When the wicked are moſt proud and inſolent, God laugheth at them, for he ſecth their day is coming; the day of their vengeance, the yeer of recompences, the morning, the hour of their calamity.

All of us would conſider the ſtate of our ſoul, the abominations which conſcience telleth us we are guilty of: think them not forgotten with God, though he keep ſilence, and permit us to go on in the ways of our own heart, without trouble; or if he reprove, it is but by his Word; Now and then in the publike Miniſtery chopping upon the ſlippery and half dead heart: You ſee in this place he dealeth no otherwiſe with the very devil; but be perſwaded there is a time coming for a more ſevere reckoning. The ſeventh of Ezekiel is often to be read by a ſecure people, the ſixth verſe, An end is come, the end is come, it watcheth for thee; behold, it is come, the morning is come upn thee, the time is come, the day of trouble is neer, and not the ſounding of the mountains: In that one verſe the coming of the day of vengeance is five or ſix times proclaimed: Happy are theſe p. 46who make uſe of the day of their mercifull Viſitation: The Lord hath been wonderfully good to us; the War hath taken away the eſtates of many thouſands, the Sword hath bereaved many of their lives, we are yet ſafe; but can we tell how long? manage well this happy day of grace, humble your ſoul before the Lord, make peace with him without further delay; mourn for your known faults; ſet your ſelves to amend the evil of your doings, that you may be ſpared in the fearfull day of the Lords wrath, when the ſword of the field, the famine and peſtilence of the City, may make havock of people without number. Bleſſed are they, who after ſo many warnings from the mouth of God in his Word, from the hand of God in his Works, have learned at laſt to be wiſe for their own great good.

Upon the Reproof, The ſecond Obſervation, Chriſts rebuking of the devill will bring us to a victory over all our enemies.obſerve firſt, The onelyonly way to remove all impediments and oppoſitions to the reparation of a Church and State, is Chriſt his interceſſion with the Father againſt the devill. That which hindered Jeſhua and Zerubbabel to build the Temple, to fortifie Jeruſalem, was that active ſpirit, which moved and ſtirred up all the malignant inſtruments that appeared againſt them: The Jews till this time were never able to overcome their enemies; but behold, ſo ſoon as Chriſt taketh the work in hand, ſo ſoon as he rebuketh and reſtraineth Satan the principall enemy, incontinent all the inferiour inſtruments on earth, all theſe malignant men and women did fail and ſuccumb, they were no more able to trouble Gods people in their work.

This is the ground of our hope and comfort, The oppoſers of the Reformation of our Church.in the midſt of ſo huge difficulties as this day on all ſides beſet us, how ſhall our Sion be gotten builded? when we look to the oppoſers, their ſtrength is exceeding great, a mighty faction of declared Papiſts, a great number of Epiſcopall Clergie, and people openly joyning with Papiſts againſt us, and both avowedly ſupported by Soveraign Authority: Alſo a multitude of Sects, Anabaptiſts, Antinomians, Separatiſts, and others, puſhed on by a deluded conſcience, to oppoſe with all their skill, with all their might, all ſolid Reformation: beſide all p. 47the former, a great number in all ranks and eſtates, profane and looſe perſons, exceeding unwilling to behold the ſetling of any Order which may controll them with any power in their wonted licentiouſneſſe.

Concerning the walls of Jeruſalem, The oppoſers of the Reformation of our State.the eſtabliſhing of Juſtice and Peace in the Civill State; with what inſuperable difficulties this work is compaſſed, wofull experience doth teach. A mighty faction of lawleſſe men, who have drawn away, partly by perſwaſion, and partly by force, a great part of the people, the greateſt part of the Nobles, and Soveraign Authority it ſelf: this faction of it ſelf very potent, is alſo ſupported with the help that forraign friends are able to afford: and, which is more then all yet named, and more terrible then all fleſh and blood, we have to do with Principalities and Powers, who act and guide, with all the craft and force they are able, our humane adverſaries: And, which is yet the greateſt ſtrength of all, the grievous ſins of the Land, which provoke the Lord God to be on the ſide of our enemies, men and devils, to ſtrengthen their arm againſt us.

The ſight of theſe mountains of Impediments would diſcourage the ſtouteſt heart, Our Comfort againſt both.if above them all we did not ſee our mercifull high Prieſt intreating the Father for the remiſſion of our ſins, for the rebuking of Satan, with all vehemency: the favour we know the Son hath with the Father, will make him obtain all his deſires. Surely, when theſe are obtained, when the ſins of the Land are remitted, and Satan reſtrained, all other impediments will ſoon be removed: when the ſoul is ſeparate from the body, the members languiſh, and cannor more ſtir: when Chriſt hath confounded Satan, men his inſtruments will quickly either be perſwaded, or forced to reaſon: It is in vain to deal with men, ſo long as a malignant ſpirit prevaileth over them: The ſtreams will run till the fountain be ſtopped: Our firſt and main labour would be with Chriſt, to reſtrain Satan, for he is the life that vegetates, he the ſpirit that ſtirres up all our oppoſites both in Church and State.

p. 48Obſerve againe how Chriſt in his debate with Satan, A third obſervation. Ioh. 8.50. Ioh. 10 30. 1 Ioh. 5.7.John 8:50John 10:301 John 5:7hath recourſe to the Father, that he would rebuke him, The Sonne honoureth the Father, he ſeeketh not his owne glory, but the honour of the Father, The Father and the Son are one, for all theſe three that witneſſe in Heaven, the Father, the Son, and the Spirit, are one true God; Yet this is the order of the Divine Perſons, that the Father is the firſt, the Sonne and the Spirit are both from him, The Sonne from Eternity begotten of him, The Spirit from Eternity proceeding from him and from the Sonne.

So long as the vaile of Fleſh covereth the eyes of our Soule, we muſt not enquire too curiouſly in this unſearchable Myſtery: 1 Kings 19.13.1 Kgs 19:13Elias wrapped his face in his Mantle when the Lord paſſed by him: God will not be gazed upon, he diſchargeth it expreſly under the pain of death. Exod. 19.21.Exod 19:21The malapart and Irreverent boldneſſe of ſundry Divines, ſubjecting to the foul feet of their idle ſpeculations, the deepeſt and moſt unacceſſible Myſteries of the holy Trinitie, is juſtly plagued with evident and fooliſh errour: Their eyes who will gaze on the Sun in the noon day, cannot but be dazled; and if that madneſſe continue, blindnes and excaecation inavoidable will follow: Faith here, if any where, is the Mother of modeſtie, The companion of ſimplicitie and reverence; it ſetteth us limits at the foot of the Mountain in a farre diſtance, Exod. 19.23.Exod 19:23which we muſt not break through: When we do behold with the moſt open face, 1 Cor. 13.12.1 Cor 13:12the Godhead, we muſt be looking on our Glaſſe; the eye muſt never wander from the Spectacles of the Word: OnelyOnly what we ſee of God, let it be holden faſt againſt all contradiction. Worſhip the Father, the Son, and the Spirit; one true God, three truely diſtinct Perſons, whereof the Father is the firſt, the Son the ſecond; This Perſon alone is incarnate, uniting in the fulneſſe of time to his Divine Perſon, the nature of Man: The holy Ghoſt is the third, and yet all three are equall in Glory, in Eternitie, and every Divine attribute.

Hold faſt in thy minde theſe plain Catechetick Scripturall Notions of God: Beware to make to thy ſelf an Idoll in p. 49thy brain, to frame a falſe, erroneous and unwritten conception of the true God: If thou worſhip the Trinity as three divers Gods, thou becomeſt a Pagan, aboliſhing, by the multitude of Gods, the Unity of the divine Nature: If thou apprehend God ſo much one, as not three Perſons, thou turneſt Turk, a Jew, an old Arian and Macedonian Heretike; and, which is all theſe in one, a Socinian, a reall Atheiſt: for it is Chriſts own Concluſion, Who honoureth not the Son, Ioh. 5 23.John 5:23honoureth not the Father, which hath ſent him. The neglect, the contempt, the denyall of any one Perſon, reflecteth alike on all the three, and the whole God-head.

A third Obſervation upon the Reproof, if time did permit, A fourth Obſervation.would be the holy and gracious practice of Chriſt in his hoteſt zeal; he bringeth no falſe, 2 Pet 1.11.2 Pet 1:11no railing accuſation againſt the devill himſelf; the fartheſt he goeth againſt this arch-enemy, is to commit him to God to be rebuked: Lyes, calumnies, railings agianſt the devill are inexcuſable, and would not be countenanced: It is a fooliſh policy, and a profane zeal, to advance the Cauſe of God by the arts of the devill: Lying calumnies, malicious bitterneſſe, are helliſh weapons; a gracious hand muſt not take them up, were it againſt their very author: The Arſenall of God is not ſo unprovided of lawfull Arms, his Quiver not ſo disfurniſhed of his own Arrows, that we need go borrow from Askelon or Gath, from hell it ſelf, theſe poyſoned Darts, dipped in the venome of Aſps, in the blood of that old Serpent, the father of Lyes, the great Calumniator from the beginning.

A fourth Obſervation; A fifth Obſervation.God rebuketh Satan before his finall deſtruction; his children in this are heirs to their father; After a little time, death will put all the wicked in a full poſſeſſion of their inheritance; their ſouls firſt; and after the Reſurrection, their bodies alſo ſhall be placed in theſe lakes of fire: but before, they are to be infeoffed and ſeized; they are to have the earneſt of their fathers portion; they are to be rebuked of God, their ſecret wickedneſſe is to be brought to light, their well-covered villanies to be proclaimed on the p. 50houſe tops; ſhame and confuſion to be poured on their faces; their malice and violence is to be reſtrained, their puſhing horns to be hammered off, by the Carpenters; Satan and they will bee coopt up within ſo narrow a circle, and bee bound with ſo ſhort a chain, that all may underſtand they are rebuked of God.

Alſo it would be a comfortable conſideration to meditate on the zeal of Chriſt for Sion, A ſixth Obſervation.againſt all her enemies: He ſpeaketh here as a man in a paſſion, repeating and ingeminating his angry words. The Lord rebuke thee, even the Lord rebuke thee: The Lord proclaimeth the ſounding of his Bowels, before he got Fleſh; the tenderneſſe of his compaſſion towards the Church, before his Incarnation. Certainly, the ſympathie of his heart, and his fellow feeling with us in all our afflictions, is not now diminiſhed, but rather (if poſſible) increaſed after his experimentall knowledge on the earth, in his own perſon, of theſe evils which Satan and wicked men inflict upon the godly.

From the Reaſons which the Lord uſeth for Satans reproof, A ſeventhwe may behold the Devill his end, and intention in moleſting of Joſhua; the thing he ſeeketh is the overthrow of Jeruſalem. Satan driveth moſt at the everſion of the publike; Phil. 2 21.Phil 2:21Therefore the preſervation of the publike ought to go neereſt our heart: Many ſeek their own things, and not thoſe of Jeſus Chriſt; They minde themſelves much more, then either Church or State. This ſelf-wiſedom is fooliſh, for if the Ship wherein thou ſaileſt, be drowned, what will become of thy Goods; if the houſe wherein thou art locked, be burnt, how ſhall thy life be ſaved.

From the firſt Reaſon the chooſing of Jeruſalem obſerve, An eighth.That Election is a principall ground of comfort againſt all Satans tentations. True, the difference is wide betwixt a nationall and perſonall Election, betwixt the choice of Jeruſalem, or any other place to be the ſeat and habitation of the Church; and betwixt the Election of perſons to grace and glory: This I may not ſtand to cleer, onelyonly ſtrive to make p. 51our perſonall Election ſure; for upon the grounded aſſurance thereof, we come to a glorious confidence, that no creature, neither Satan, nor the World, nor conſcience, nor any other ſhall ever be able to confound us? Rom 8.33.Rom 8:33Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth: Who is he that condemneth: It is Chriſt that dyed. One of the ſweeteſt private fruits of ſuch a dayes exerciſe, is to get our calling, and our Election ſealed: Verily, a penitent ſoul who throughly hath mourned for ſin, and fled to Chriſt for mercy; who hath gotten of his ſpirit for a reall and ſincere beginning of a through Sanctification, and amendment in every thing, which either within or without hath been amiſſe: A ſoul this farre proceeded in Grace, uſeth to receive the ſtamp of the Spirit; The inward unction and witneſſe, that they are the Sons of God, Elect, and called; who ſhall be glorified, Rom 8.17. 2 Pet. 1.11.Rom 8:172 Pet 1:11after they have ſuffered a while, to ſuch an entrance uſeth to be miniſtred aboundantly into the everlaſting Kingdom of Chriſt.

From the laſt Reaſon, take but ſome few brief notes. An ninth.Jeruſalem the Church of God, and Joſhua the chief Member of it for the time, were like a Stick half burnt in the fire of the Babyloniſh Captivitie: Out of that fire they were pulled in Gods mercy, to be preſerved againſt all the malicious aſſaults of Satan, and his inſtruments. From hence you ſee the beſt beloved people of God, by the Devill and wicked men, may be brought exceeding low, and ſo neer to utter deſtruction, as a ſtick burning in the fire, is to Aſhes: So it was with Iſrael in Egypt, in Babel, and oft elſewhere. We therefore in our moſt deſperate caſes, muſt not deſpair; Exod 3 2. Iſai 43 2. Dan. 3.25.Exod 3:2Isa 43:2Dan 3:25The burning Buſh will not be conſumed, God hath promiſed to be with us, in fire and water: One like the Son of man walketh in the fiery Furnace with the three Children. When to the eye of the World our condition is moſt deſperate, when ſence maketh us cry out, Lam. 3.48.…3.Lam 3:48Lam 3:3My ſtrength and my hope is periſhed from the Lord, They have cut of my life in the dungeon, and caſt a ſtone upon me; yet faith will quickly correct ſence, and p. 52make us ſubjoyn; it is good for a man to have hope, and quietly to wait for ſalvation of the Lord; Pſal. 68.13.Ps 68:13and when we are lying among the Pots, to wait for the time, when we ſhall be as the Wings of the Dove, covered with ſilver, and her Feathers with yellow gold.

Secondly, The tenth.Conſider the exceeding great terrour of God, when he is angry, his wrath burneth like fire; It maketh the green tree to be like a burnt ſtick, what will it do to the dry; It maketh the moſt godly to become like a bottle in the ſmoak; Pſal. 119.83 Pſal. 22.15. Pſal 32 4.Ps 119:83Ps 22:15Ps 32:4It dryeth up their ſtrength like a Potſheard; It turneth their moiſture into the draught of Summer, knowing the terrour of the Lord be perſwaded to make peace with him in time; venture not on his hot diſpleaſure. The taſting of the forbidden Aple will coſt thee wonderfull dear, Though (which yet in the act of ſin, without madneſſe cannot be ſuppoſed) thou ſhould be certain to eſcape Hell.

Thirdly, The eleventh.The Church here is a Brand pulled out of the fire, a fire-brand to burn her enemies to Aſhes, it is exceeding unhappy to be an inſtrument of the Churches trouble. Though God be angry with his people, and he be very juſt in caſting them in the fiery Furnace of his wrath, yet woe to all theſe who are Bellows, or Fewell to that fire, who do vex the Church in any way. Our Prophet Zachary in his twelfth Chapter ſheweth, That to all theſe who had taken up Jeruſalem and the people of God, to caſt them away from their habitation, as a ſtone out of a ſling. To all theſe, Joh. 12.3.John 12:3I ſay, Jeruſalem became a heavy, and a burdenſome ſtone, to cut and to cruſh them in pieces. Her Neighbours thought to have ſwallowed her down quick, and to have drunk her off as a potion of ſweet Wine; but ſhe becometh to them a Cup of trembling, Zach. 12.2.Zech 12:2a draught of poyſon, which maketh them tremble, ſtagger, and fall without riſing; and which is the Metaphor of our Text, The people of God become a torch of fire in a Sheaff, Zach. 12.6.Zech 12:6to devour all their enemies round about, on the right hand and on the left.

Nebuchad-nezzars Image, when the little ſtone did fall p. 45upon its feet, was not onelyonly broken all to pieces, Dan. 2.25.Dan 2:25but alſo made like the chaff, and was carryed away ſo violently by the winde, that no place was found for any part thereof: All the perſecuters of the Saints have miſcarryed for this cauſe, above any other: The greateſt Monarchies and Kingdoms that have been upon the earth, are vaniſhed, and no re-likes of them appear this day. None who are wiſe will touch the people of the Lord, for they are the apple of Gods eye, the hurt whereof he cannot but avenge. It is extreme dangerous to be employed by God himſelf in the chaſtiſing of his children; for uſually when the Lord returneth in mercy to embrace his chaſtiſed childe, the rods of his anger, and ſtaves of his indignation are caſt in the fire, Iſai. 10.5.16, 17.Isa 10:5Isa 10:16Isa 10:17till they be burnt to aſhes.

Laſtly, conſider the mercifull reaſoning of the Angel: The laſt.Jeruſalem is a brand well-near conſumed in the fire of Gods wrath, and therefore ought to be pitied, and freed from further trouble. How extremely contrary is this to Satans logick, and his inſtruments concluſions? they adde affliction to the moſt afflicted; they preſſe moſt the godly, when they finde them weakeſt, and on the brink of ruine; we have their language in the 71 Pſa. 11. God hath forſaken him, perſecute and take him, for there is none to deliver him: Pſal. 83 4.Ps 83:4It is then when they ſay, Come, and let us eut them off from being a Nation, that the name of Iſrael be no more in remembrance. Long ſufferings, and extreme miſery are to Satan and wicked men provocations of further perſecution; but to God they be arguments of favour and deliverance: Hence it is, that the godly lay out before the face of God in their mourning their ſufferings to the full, as moſt pregnant incitements to compaſſion: Behold and ſee if there be any ſorrow like unto my ſorrow which is done unto me, Lam. 1.12.Lam 1:12wherewith the Lord hath afflicted me in the day of his fierce anger; Dan 9.12.Dan 9:12under the whole heaven hath not been done as hath been done upon Jeruſalem. The Lord alloweth us to ſpread out before him all the matter of our preſent grief, and of our future fears, hereby, as it were, to ſtir up the compaſſionate p. 54bowells of his mercy: We would be crying to him, not onelyonly to pull the tree of our Church and State out of that fire which hath already burnt up very many Branches, and is like, if not quickly quenched, to go to the very Root; but further we would be earneſt for that burnt ſtick, when it is pull'd out of the flame, that the dews of heaven, and the Sun-ſhine of divine favour, may fall ſo plentifully upon it, that it may yet again flouriſh, and bring forth fruits better and more aboundant then ever, and it may become a pleaſant and fruitfull Vine, under whoſe ſhadow we all may lie down in peace, enjoying the bleſſings of God, and ſinging with a loud voyce his praiſes for our deliverance from all our preſent afflictions.

FINIS.

End of the text · Robert Baillie, Satan the Leader to All Who Resist the Reparation of Zion (1643)