Gods Work in Founding Zion, Sermon
ISAIAH. 14. 32.
What ſhall one then anſwer the Meſſengers of the Nation? That the Lord hath founded Zion and the poore of his people ſhall truſt in it.
THe Head of the Prophetie, whereof theſe words are the cloſe, lies in. v. 28. (in the year that King Ahaz died was this burden) which gives us the ſeaſon, and juſt time of its Revelation and delivery.
The Kingdome of Judah was at that ſeaſon low, and broken. Forraigne invaſions, and inteſtine diviſions had made it ſo; An account hereof is given us. 2 Chron. cap. 28. throughout; as it is eſpecially ſumm'd up. v. 19. of that Chap. For the Lord brought Judah low, becauſe of Ahaz King of Iſraell, for he made Judah naked, and tranſgreſſed ſore against the Lord.
Amongſt their oppreſſing Neighbours that took advantage at their low and divided condition, their old enemies the Philiſtines, the poſterity of Cham in Canaan, had no ſmall ſhare, as v. 18. of that Chapter.
The Philiſtines alſo had invaded the Cities of the low Countrey, and of the ſouth of Iudah, and had taken Beth-ſhemeſh, and Aialon, and Gederoth, and Shoco with the Villages thereof, and Timnah with the Villages thereof, Gimzo alſo and the Villages thereof, and they dwelt there.
In this ſtate of things, God takes notice of the joy, and triumphing of the whole land of Paleſtina, that is, the Country of the Philiſtines. In that the rod of him that ſmote them was broken: that is the power of the Kings and Kingdome of Judah, which for many generations had prevailed againſt them, eſpecially in the days of David, 2 Sam. 5. and of Ʋzziah 2 Chron. 26. 6. and kept them under, was made weak and inſufficient for that purpoſe, v. 29. Rejoyce not thou whole land of Paleſtina, becauſe the rod of him that ſmote thee is broken.
It is no wonder, if Paleſtina, that was to be ſmitten, and broken by the rod of God among his people, rejoyce at their perplexities and diſtreſſes, when we have ſeen men ſo to doe, who pretend to dwell in Iudah.
To take them off from their pride and boaſting, their triumph and rejoycing, the Lord lets them know, that from the people whom they deſpiſed, and that broken rod they trampled upon, their deſolation was at hand, though they ſeemed to be perplexed, and forſaken for a ſeaſon, v. 29, 30, 31. Rejoyce not thou whole Paleſtina, becauſe the rod of him that ſmote thee is broken, for out of the ſerpents root, ſhall come forth a Cockatrice, and his fruit ſhall be a fiery flying Serpent, and the firſt borne of the poore ſhall feed, and the needy ſhall ly downe in ſafety, and I will kill thy root with Famine, and he ſhall ſlay thy remnant. Howle O Gate, Cry O Citty, thou whole Paleſtina art diſſolved, for there ſhall come from the North a ſmoke, and none ſhall be alone in his appointed times. That it is Hezekiah who is principally intended in theſe lofty Allegoricall expreſſions, that was then riſing up from the broken rod of Iudah, is evident. He is termed a cockatrice, and a fiery flying ſerpent, not from his own nature, which was tender, meek, and Gentle, wherein the compariſon doth not at all ly, nor hold; but in reſpect of the miſchiefe that he ſhould do unto, and irrecoverable deſtruction that he ſhould bring on the land of Paleſtina: which accordingly he performed, 2 Kings 18. 8. He ſmote the Philiſtines, even unto Gaza, and the borders thereof, from the tower of the Watchmen to the fenced Cities: That is he waſted and deſtroyed the whole land, from one end, even to the other.
It is it ſeems, no new thing, that the ſeaſon of the Enemies rejoycing, built upon the outward appearance, and ſtate of things among the people of God, is the beginning of their diſappointment and deſolation; The Lord make it ſo in this day of England's Expectation, that the rod of it may be ſtrengthened againe, yet to ſmite the whole land of Paleſtina.
The words of my Text, are the reſult of things, upon Gods dealings and diſpenſations before mentioned. Uncertain it is, whether they ought to be reſtrained, to the immediate prophetie before going concerning Paleſtina, or whether they relate not alſo, to that in the beginning of the Chapter, concerning the deſtruction of the Aſſyrian, which is ſummed up. v. 24, 25, 26. The Lord of Hoſts hath ſworn, ſaying, as I have thought ſo ſhall it come to paſſe, and as I have purpoſed it ſhall ſtand: That I will break the Aſſyrian in my Land, and upon my Mountaine tread him under foot: then ſhall his yoke depart from off them, and his burden from off their ſhoulders. It is the ruining of Sennacharib and his army in the days of Hezekiah, that is foretold. Yea and this ſeems to claim a peculiar ſhare and influence into this foreign, or triumphant cloſe; becauſe eminently and ſignally, not long after, meſſengers were thus ſent from Babylon, to enquire of the health, and congratulate the good ſucceſſe of Hezekiah. And well had it been for him, and his poſterity, had he given thoſe meſſengers the returne to their inquiry▪ which was here prepared for him, ſome years before. His miſtake herein, was the fatall ruine of Judah's proſperity.
Let not then that conſideration be excluded, though the other inſiſted on, be principally intended.
The words you ſee have in them, an Enquiry and a Reſolution thereof. I ſhall open them briefly as they ly, in the Text.
1. What SHALL one: what ſhall, or what ought? what is it their duty to doe or to ſay? or what ſhall they, upon the evidence of the things done, ſo doe or ſay: either their duty, or the event is denoted, or both, as in ſuch predictions it often falls out.
2. What ſhall ONE? that is any one, or every one; the anſwer ſpoken of is either the duty of every one to give, or it will be ſo evident that any one ſhall be able to give it. The word one, I confeſs is not expreſſely in the originall, but is evidently included in the verbe foreign: what ſhall be anſwered, that is, by any one what ever. There is no more in the tranſlation, then is eminently infolded in the Originall expreſſion of this thing.
3. What ſhall one THEN? that is, in the ſeaſon when God hath diſappointed the hopes and expectations of the enemies of his people, and hath ſtrengthned their rod to bruiſe them again more then ever. That is a ſeaſon wherein great inquiry will be made about thoſe things; what ſhall one then anſwer? This word alſo, is includded in the interrogation; and much of the emphaſis of it, conſiſts therein.
4. Anſwer the Meſſengers: That is men coming on ſet purpoſe to make inquiry after the State of affairs among Gods people; Embaſſadors, Agents, Spies, Meſſengers, Enquirers of any ſort; or the word may be taken more largly, for any ſtranger that came to Jeruſalem. The ſeptuagint render theſe words, foreign; the Kings of the Nations, what ſhall they ſay? in this caſe, foreign; what ſhall they anſwer, or ſay? ſo that word is ſomtimes uſed: ſome think, that ſor, foreign which they ſhould have rendred foreign, or meſſengers, they read foreign, or Kings, by an evident miſtake: but all things are cleare in the Originall.
5. Of the NATIONS: That is of this, or that Nation, of any Nation that ſhall ſend to make inquiry: foreign, of the heathen ſay ſome; thoſe commonly ſo called, or the Nations eſtranged from God, are uſually denoted by this word in the plurall number: yet not alwaies under that conſideration: ſo that there may be an enallagy of number, the nation for the nations, which is uſuall.
What ſhall one anſwer them? they come to make enquiry after the work of God among his people, and it is fit that an anſwer be given to them: Two things are obſervable in this interrogation.
1.Ob. 1. The Nations about will be diligently enquiring after Gods diſpenſations among his people; beſides what reports they receive at home, they will have Meſſengers, Agents, or Spies to make enquiry.Ob. 2.
2. The iſſues of Gods diſpenſations amongſt his people ſhall be ſo evident and glorious, that every one, any one though never ſo weak, if not blinded by prejudice, ſhall be able to give a convincing anſwer concerning them, to the enquiries of men.
Something ſhall be ſpoken to theſe propoſitions in the proceſs of our diſcourſe.
2. There is the reſolution given of the enquiry made in this interrogation, hereof are 2. parts.
1. What God hath done.
2. What his people ſhall, or ought to do.
Wrap up at any time, the work of God, and the duty of his people together, and they will be a ſufficient anſwer to any mans enquiry after the ſtate of things amongſt them. As to our wiſdome in reference unto providentiall diſpenſations, this is the whol of man.
1. The firſt thing in the Anſwer to be given in, is the worke of God, the Lord hath founded Sion. Sion; that is his Church, his people his choſen ones, called Sion from the place of their ſolemne worſhip in the days of David, The figure and type of the Goſpell Church. Heb. 12. 22. Yea are come unto Mount Sion, and unto the City of the living God, the heavenly Jeruſalem.
It is generally uſed not for the whole body of that people unleſs as they were typically conſidred in which reſpect they were all holy. But for the ſecret covenanted ones of that people, as is evident from all the promiſes made thereunto, yet with ſpeciall regard to the Ordinances of worſhip.
2. This God hath founded: founded, or Eſtabliſhed, ſtrengthened, that it ſhall not be removed, Pſal. 87. is a comment on theſe words: He hath founded it; that is in faithfull promiſes, and powerfull performances, ſufficient for its preſervation and eſtabliſhment.
Now this expreſſion, [The Lord hath founded Sion] as it is an Anſwer to the enquiries of the Meſſengers of the Nations, may be taken two wayes.
1. As giving an account of the work it ſelfe done; or what it is that God hath done, in and amongſt his people. What is the work that is ſo fam'd abroad, and ſpoken of throughout the World? That being attempted in many places, & proveing abortive, is here accompliſhed? This is it, ſhall one ſay: God hath eſtabliſhed his people and their intereſt; it is no ſuch thing as you ſuppoſe, that ſome are ſet up, and ſome pull'd downe; that new Fabricks of Government or Ruling are erected for their own ſakes, or their ſakes, who are intereſted in them. But this is the thing that God hath done; he hath founded Sion, eſtabliſhed his people and their intereſt, in deſpight of all oppoſition.
2. As giving a Reaſon of the worke done; whence is it that the Lord hath wrought ſo mightily for you, amongſt you, in your behalf, praeſerved you, recover'd you, ſupported you, given you ſucceſſe and Victory, When all Nations conſpired your ruine? why this is the Reaſon of it. God hath founded Sion, He bore it goodwill, hath taken care of the intereſt of his Church and people.
The words may be taken in either ſenſe; the iſſue of their intendment as to our inſtruction, will be the ſame. This is the Anſwer to be given to the meſſengers of the nations, who perhaps expected to have heard of their ſtrength and policy, of their Councellors and Armies, of their wealth and their Riches, of their triumphs and enjoyments; no! God hath founded Sion. And well had it been for Hezekiah, had he given this anſwer prepared for him ſo long before, to the Meſſengers of Babilon.
3. The great deſigne of God in his mighty works, and diſpenſations in the world; is the eſtabliſhment of his people, and their proper intereſt in their ſeverall generations.
Give me leave to ſay; it is not for this, or that form of government, or civile adminiſtration of humane affaires; it is not for theſe, or thoſe Governors, much leſs for the advantage of one or other ſort of men: for the Enthroning of any one, or other perſwaſion, gainfull, or helpfull to ſome few, or more, that God hath wrought his mighty workes amongſt us. But it is that Sion may be founded, and the generall intereſt of all the Sons and Daughters of Sion be preſerved; and ſo far as any thing lies in a ſubſerviency thereunto, ſo far, and no farther is it with him accepted. And what ever, on what account ſoever ſets up againſt it, ſhall be broken in peices.
What anſwer then ſhould we give to Enquirers? that the Lord hath founded Sion. This is that, and that alone, which we ſhould inſiſt upon, and take notice of, as the peculiar worke of God amongſt us. Let the reports from other Nations be what they will, let them acquaint the Meſſengers of one another, with their Glory, Triumphs, Enlarging of their empires and dominions.
When it is inquired what he hath done in England, let us ſay, he hath founded Sion. And he will not leave untill every man concern'd in the worke ſhall be able to ſay, we have buſied our ſelves about things of no moment; and conſumed our dayes, and ſtrength, in ſetting up ſheaves that moſt bow hereunto. This is the main of Gods intendment, and whilſt it is ſafe, he hath the Glory and end of his diſpenſations.
2. The other part of the Anſwer relates to the people; the poor of his people ſhall truſt in it.
The words containe either their duty, they ought to doe ſo, or the event, they ſhall doe ſo; or both joyntly.
1. The poore of his people. v. 30. they are cald the firſt borne of the poore and needy: That is, thoſe who are very poore. Now this expreſſion may denote either the people in generall, who had been poore and afflicted; and ſo the poore of his people, is as much, as his poore people: or ſome in particular, that partly upon the account of their Low outward condition, partly on the account of their lowlineſſe of minde, are called the poore of his people: and ſo the words are excellently paraphras'd. Zeph. 3. 12, 13. I will alſo leave in the midst of thee an afflicted, and poore people; and they ſhall truſt in the name of the Lord: The remnant of Iſrael ſhall not doe Iniquity, nor ſpeake lies: neither ſhall a deceitfull tongue be found in their mouth, and none ſhall make them afraid. We may take the words in a ſence comprizing both theſe: namely for the poore preſerved remnant, caried through the fiery triall, and preſerved to ſee ſome comfortable iſſue of Gods dealing with them, though yet wreſtling with difficulties and perplexities.
2. What ſhall they doe? they ſhall truſt in it; foreign and in it they ſhall truſt; that is, being in it, they ſhall truſt, confide, acquieſs, namely in the Lord, who hath wrought this work: or in it, that is, either in the work of God, or in Sion ſo eſtabliſhed by God.
The word here uſed for truſting, is ſometimes taken for to repaire, or to retreat to any thing, and not properly to put truſt, affiance or confidence, and ſo it is rendred in the margine of your books: they ſhall betake themſelves to it. So is the word uſed Judges. 9. 15. Pſal. 36. 7.
So the intendment is, that the poore preſerv'd people of God, ſeing his deſigne to found Sion, and to eſtabliſh the interest of his choſen, ſhall leave of all other deſignes, aymes and contrivances, and winde up all on the ſame bottome; They ſhall not, at leaſt they ought not (for I told you the words might denote either their duty, what they ought to doe, or the event what they ſhall doe) ſet up deſignes, and aymes of their owne, and contend about other things! but betake their hopes to that which is the main intendment of God, the Eſtabliſhment of the intereſt of his people, and caſt all other things in a ſubſerviency thereunto. The ſumme is,
It is the duty of Gods poore preſerved remnant laying aſide all other aimes and contrivances,Ob▪ 4. to betake themſelves to the work of God, founding Sion and preſerving the common intereſt of his people.
Of the Propoſitions thus drawn from the words, I ſhall Treat ſeverally, ſo farre, as they may be foundations of the inferences intended.
The Firſt is this: The Nations about, will be diligently enquiring concerning Gods diſpenſations among his people; Their eyes are upon them, and they will be enquiring after them.
In the handling of this, and all that followes, I humbly deſire, that you would conſider in what capacity, as to the diſcharge of this work, I look upon my ſelfe, and You. As you are hearers of the Word of God, (in which ſtate alone at preſent, though with reference to your deſigned employment, I look upon you) as you are not at all diſtinguiſhed from others, or among your ſelves: but as you are Believers, or not; Regenerate Perſons, or coming ſhort thereof. And on this account, as I ſhall not ſpeake of my Rulers without Reverence, ſo I ſhall endeavour to ſpeak to my hearers with Authority. I ſay then,
1. There are certain Affections, and Principles, that are active in the Nations, that will make them reſtleſſe, and alwaies put them upon this enquiry. The people of God, on one account or other, ſhall be in all ſeaſons a ſeparated people. Num. 23. 9. Lo the People ſhall dwell alone, and ſhall not be reckoned among the Nation; yea they are ſeperated from them, whileſt they are in their bowells, and dwell in the middeſt of them: Micha 5. 7, 8. whether they are amongſt them, as the ſpring of their mercies, or the riſe of their deſtruction, (one of which they will alwaies be) yet they are not of them. No ſooner then is any People, or portion of them, thus dedicated to God; but all the Nations about, and thoſe amongſt them not ingaged in the ſame way with them, inſtantly look on them, as utterly ſever'd from them: having other ways, ends, and intereſts then they, being built up wholly on another account and foundation: They reckon not of them as a people and a nation. The Concluſion they make concerning them, is that of Haman: Eſther 3. 8. There is a certain people ſcattered abroad, and diſperſed among the people in all the Provinces of thy Kingdome, and their Lawes are diverſe from all people. Not their Morall and judiciall Laws, which were the ſumme of that perfection, which all Nations aimed at; on which account they ſaid of them, Surely this great Nation is a wiſe and underſtanding People. Deut. 4. 6. and the keeping of thoſe Laws was their wiſdome and underſtanding among all Nations: nor yet meerly the Laws of their Religious worſhip: but the whole way, intereſt, deſigne, profeſſion of that people, is comprized in this expreſſion, they are diverſe from all people. Looking on them in this ſtate, they have principles (as I ſaid) that will carry them out to an enquiry into their ſtate and condition.
1. They are full of Envy againſt them; They ſhall be aſhamed of their envy at thy people. Iſaiah. 26. 11. looking on them, as wholly ſeparated from them, and ſtanding on another account then they doe, they are full of envy at them. Envy is a reſtleſſe paſſion, full of enquiries and jealouſies; the more it finds of poyſon, the more it ſwells and feeds. It will ſearch into the bottome of that which its eye is fixed on. The tranſaction of the whole buſineſſe between Nehemiah and Sanballat, gives light to this conſideration. See Neh. Ch. 4. 1, 2, 3, 4, 5, 6.
And ever the nearer any nation is to this people, the greater is their Envy. It was Edom, and Moab, and Ammon, the nations round about, that were moſt filled with wrath and Envy againſt Iſraell. Yea when that People was divided among themſelves, and the true worſhip of God remained with Judah, and they became the ſeparated people, Ephraim was inſtantly filled with Envy againſt them. Iſaiah. 11. 13. The Envy alſo of Ephraim ſhall depart, and the adverſaries of Iudah ſhall be cut off. Ephraim ſhall not envy Iudah: For there muſt be a deſire of the ſame thing, as ſomething anſwering it (which befalls in proximity of habitation) that a man is envied for, in him that envy's him. This is one fountain of the nations enquiry after your affaires.
Through the providence of God, you dwell alone; that is, as to your main deſigne and intereſt. You are not reckoned among the nations, as to the ſtate of being the people of God; ſo far, and under that conſideration, They count you not worthy to be reckoned or eſteemed a Nation. They envy to ſee the men of their contempt exalted, bleſſed. The ſame is the condition of Ephraim amongſt us; men not engaged in the ſame Cauſe, and way with you, they are full of envy. Wherefore doe they enquire of your wellfaire, of your ſtate and condition, of your affaires? is it that they love you, that they deſire your proſperity, that they would have you an establiſhed Nation? No, only their envy makes them reſtleſſe. And as it is in generall: ſo no ſooner doth any man upon a private account ſeparate himſelfe from the publick intereſt of the people of God, but he is inſtantly filled with envy againſt the managers of it. And notwithſtanding all our animoſities, if this hath not befallen us, in our differences and diviſions; I no way doubt a peaceable compoſure, and bleſſed iſſue of the whole. If Envy be not at work, we ſhall have establiſhment.
2. A ſecond principle, whereby they are put upon their enquiries, is Feare. They feare them, and therefore will know how things stand with them, and what are the works of God amongſt them. Hab. 3. 7. I ſaw the tents of Cuſhan in affliction, and the curtains of the land of Midian did tremble; I ſaw it; when God was doing the great work deſcribed in that Chapter with many lofty allegoricall expreſſions, of bringing his people out of bondage, to ſettle them in a new ſtate and condition; the nations round about, that looked on them, were filled with affliction, feare and trembling. They were afraid whither theſe things would grow. Pſal. 48▪ 1, 2, 3, 4, 5, 6. Great is the Lord, and greatly to be praiſed in the City of our God, in the mountain of his holineſſe; Beautifull for ſituation, the joy of the whole earth is mount Sion, on the ſides of the north, the City of the great King; God is known in her pallaces for a refuge. For lo, the Kings were aſſembled, they paſſed by together; They ſaw it and ſo they marvelled, they were troubled and ſo they haſted away; For feare took hold upon them there, and pain as of a woman in travail. The cloſe of all the conſiderations of theſe Kings, and their attendants, is, that feare took hold upon them. Feare is ſollicitous and enquiring; it will leave nothing unſearched, unlooked into, it would find the inſide and bottome of every thing wherein it is concerned. Though the more it finds, the more it is increaſed, yet the greater ſtill are its enquiries; fearing more what it know's not, then what it know's, what is behind, then what appear's. This put's the nations upon their inquiry, they are afraid what theſe things will grow to. Pſalm. 126. 2. Then was our mouth filled with laughter, and our tongue with ſinging, then ſaid they among the heathen, the Lord hath done great things for them: They are the words of men pondering their affaires, and filled with feare at the iſſue: If God doe ſuch things as theſe for them, what think you will be the iſſue? I dare ſay of the proudeſt adverſaries of the people of God at this day; notwithſtanding all their anger they are more afraid then angry. The like alſo may be ſaid concerning their wrath, revenge, and curioſitie, all preſſing them to ſuch Enquiries.
This is the iſſue of this propoſall. If we are not a ſeparated people unto God, if our portion be as the portion of the men of the world, and We are alſo as they, reckoned among the nations, if we have had only nationall works, in the execution of wrath on men fitted thereunto amongſt us; woe unto us that we were ever engaged in the whole affaire that for ſome years we have been intereſted in. It will be bitterneſſe and diſappointment in the latter end. If wee be the Lords peculiar Lot, ſeparate unto him, the Nations about, and many amongſt our ſelves, on the manifold accounts before mentioned, will be enquiring into our ſtate and condition, and the work of God amongſt us. Let us conſider what we ſhall anſwer them, what we ſhall ſay unto them, what is the account we give of Gods dealings with us, and of his mighty works amongſt us? What is the profeſſion we make? If we ſeek our ſelves, if we are full of complaints and repinings one againſt another: If every one hath his own aimes, his own deſignes, (for what we doe, not what we ſay is the Anſwer we make) if we meaſure the work of God by its ſuitableneſſe to our private intereſts; If this be the iſſue of all the dealings of God amongſt us, we ſhall not have wherein to rejoyce: but of theſe things afterwards, The ſecond Propoſition is
Ob. 2. The iſſue of Gods dealing with, and diſpenſations among his people, ſhall be ſo perſpicuous and glorious, that one, any one, every one, ſhall be able to give an anſwer to them that make enquiries about them. What ſhall one then ſay; whether it be for judgement, or mercy, all is one: He will make the event to be evident and glorious. He is our Rock and his work is perfect; and he will have his works ſo known, as that they may all praiſe him. Be it in judgement; ſee what iſſue he will bring his work unto. Deut. 29. 24, 25. Even all nations ſhall ſay, wherefore hath the Lord done thus unto this Land? What meaneth the heat of this great anger; Then men ſhall ſay, becauſe they have forſaken the covenant of the Lord God of their Fathers, which he made with them, when be brought them forth out of the land of Egypt. MEN ſhall ſay, ordinary men ſhall be able to give this ſad account of the Reaſon of the works of God, and his dealings with his people. So alſo as to his diſpenſations in mercy. Iſaiah. 26. 11. Lord when thy hand is lifted up, they will not ſee: but they ſhall ſee, and be aſhamed for their envy at the people, yea, the fier of thine enemies ſhall devour them. He will not leave the work of his favour towards his people, untill thoſe who are willing to ſhut their eyes againſt it, doe ſee and acknowledge his hand and councell therein.
I do not ſay this will hold in every diſpenſation of God, in all ſeaſons, from the beginning to the ending of them. In many works of his power and righteouſneſſe, he will have us bow our ſouls to the Law of his providence, and his Soveraignty, Wiſdome, and goodneſſe therein when his footſteps are in the deep, and his pathes are not known; which is the reaſonableſt thing in the world.
But this generally is the way of his proceedings; eſpecially in the common concernments of his people, and in the diſpoſall of their publick intereſts; his Work his Will and Councells therein ſhall be eminent and glorious.
It is chiefly from our ſelves, and our own follies that we come ſhort of ſuch an acquaintance with the works of God, as to be able to give an Anſwer to every one that ſhall demand an account of them. When David was ſtaggar'd at the works of God, he gives this reaſon of it, I was fooliſh and as a beaſt before him. Pſal. 73. 22. That thoughtfulneſſe and wiſdome which keeps us in darkneſſe, is our folly.
There are ſundry things that are apt to cloud our apprehenſions, as to the mind of God in his dealing with his people. As,
1. Selfefulneſſe of our own private Apprehenſions and deſignes; a private deſigne and aime, in the works of providence, is like a private by-opinion in matters of Religion.
You ſeldome ſee a man take up a by-opinion, (if I may ſo ſpeake) but he inſtantly layes more waight upon it, then upon all Religion beſides. If that be not enthroned, be it a matter of never ſo ſmall importance, he ſcarce cares what becomes of all other Truths which he doth imbrace. When men have fixt to themſelves, that this, or that particular, muſt be the product of Gods providentiall diſpenſations, That alone fills their aimes and deſires, and leaves no room for any other Apprehenſion. Have we not ſeen perſons in the days wherein we live, ſo fixed on a Raigne, a Kingdome, I know not what, that they would ſcarce allow God himſelfe to be wiſe, if their minds were not ſatisfied. Give me this Child or I dye. Now is it probable, that when mens whole Soules, are poſſeſſed with a deſigne and deſire of their own, ſo fully, that they are caſt into the mould of it, are transformed into the image and likeneſſe of it, they can ſee, heare, think, talk, dreame nothing elſe; That they ſhall be able to diſcerne aright, and acquieſſe in the generall iſſue of Gods diſpenſations, or be able to anſwer the Meſſengers of the Nations, making enquiry concerning them. Feare, hope, wrath, anger, diſcontentment, with a rabble of the like mind-darkning affections, are the attendants of ſuch a frame. He who knows any thing of the power of prejudices in diverting the minds of men, from paſſing a right judgement on things propoſed to them, and the efficacy of diſordered affections, for the creating and confirming of ſuch prejudices; will diſcern the power of thus darkning diſturbance.
2. Private Enmities, private diſapointments, Private prejudices, are things of the ſame conſideration; Let a man of a free and large heart and Spirit, abſtract his thoughts from the differences that are among the people of God in this Nation, and keep himſelfe from an engagement into any particular deſigne and deſire: it is almoſt impoſſible that he ſhould winke ſo hard, but that the iſſue and Reaſon of Gods dealing with us, will ſhine in upon his underſtanding; ſo that he ſhall be able to give an account of them, to them that ſhall make enquiry. Will he not be able to ſay to the Meſſengers of the Nations; & all other obſervers of the providentiall alterations of the late times that have paſſed over us: the people of God in this Nation were deſpiſed, but are now in eſteeme; they were under ſubjection to cruell taſke-Maſters, ſome in priſons, ſome baniſh'd to the ends of the earth, meerly on the accont of the worſhip of their God; the conſciences of all enthrall'd, and of many defiled and broken on the ſcandalls laid before them, whileſt iniqui…y and ſuperſtition were eſtabliſhed by Law. But this is that which God hath now done & accompliſh'd: the impriſoned are at Liberty, the baniſh'd are recalled, they that have lyen among the Pots have got doves whings, Conſcience is no more enthralled, their ſacrifices are not mixed with their blood, nor do they meet with trembling in the worſhip of God. O ye meſſengers of the nation this is that which the Lord hath done! Who (J ſay) not intangled with one prejudicate ingagement or other, may not ſe this with halfe an eye? But ſuch is our ſtate and condition, ſuch our frame and temper, ſo full are we of our owne deſires, and ſo perplexed with our owne diſapointments, that we can ſee nothing, know nothing nor are able to give any word of accont, that may tend to the Glory of our God, to them that enquire of us; But every one vents his owne diſcontentments, his owne fears, his owne perplexities. The Lord looke down in mercy, and let us not be found diſ…iſers of the work of his power and goodneſs. Ah! how many glorious Appearances have I ſeen, of which I ſaid under the ſhadow hereof, ſhall we live among the heathen? but in a ſhort ſpace they have paſſed away. Shall we therfore chuſe us a Captain, & goe down again into Egypt? The Third propoſition enſues.
The great deſign of God in his mighty works and diſpenſations,Ob. 3. is the eſtabliſhment of his people and their proper intereſt, in their ſeverall generations.
To make this clear, ſome few things are previouſly to be conſidered, as:
1. The proper intereſt of the people of God, is to glorify him in their ſeverall places, ſtations and Generations; none of us are to live unto our ſelves. It is for this end that God hath taken a peculiar people to himſelfe in this world, that he might be glorified by them, that his name may be borne forth by them, and upon them. This is the great end whereunto they are deſigned, and that which they ought to aime at only, even to glorify God.
If this be not done, they fall of from, and are beſides their proper intereſt. Beſides innumerable Teſtimonies to this purpoſe I might give evidence to this Aſſertion, from Gods Eternall electing love towards them, with his intendment therin; from their Redemption out of every Kindred, tribe and family under heaven, by the blood of Chriſt, from their ſeparation from the world by their effectuall calling, and the like conſiderations; But I have the conſenting voice of them all in generall, and of every individuall in particular, crying out, this is our, this is my proper intereſt, that we may glorify God; faile we, and come ſhort in this, we come ſhort, and faile in the whole: ſo that I ſhall not need further to confirme it.
2. God is the only proper and infallible judge in what state and condition his people will beſt, and moſt glorify his name, in their ſeverall generations. I thinke I need not inſiſt on the proof of this Aſſertion; ſhould it be according to thy mind, ſaith he in Job. Cap. 33. 34. or according to the minde of God? ſhould the diſpoſall of things be according to his will, or ours? whoſe End is to be obtain'd in the iſſue of all? is it not his Glory? who hath the moſt wiſedome to order things aright, he or we? who hath the chiefeſt intereſt in, & right unto the things contended about? who ſees what will be the event of all things, hee or we? might men be judges would they not univerſally practically conclude, that the Condition wherin they might beſt glorify God would be, that they might have peace and reſt from their Enemies, union and a good underſtanding among themſelves: that they might dwell peaceably in the world, without controll, and have the necks of their Adverſary's under their feet. This in generall. In particular: that this, or that perſwaſion that they are peculiarly ingaged in, might be always enthron'd, that their proper ſheafe might ſtand upright & all others bow thereunto, and that nothing is contrary to the Glory of God, but what diſturbs this Condition of affaires. I know not what may be accompliſhed before the End of the world, from the beginning of it hitherto for the moſt part the thoughts of God, have not bin as theſe thoughts of ours: He hath judged otherwiſe as to the condition wherein his people ſhould glorify him. God is judge himſelfe, Let us I pray you leave the determination of this difference to him; and if it be ſo, as to our generall condition, much more is it ſo, as to our peculiar deſignes and aimes, wherein we are divided.
3. Providentiall diſpenſations are diſcoveries of the wiſdome of God in diſpoſing of the condition of his people ſoas, they may beſt glorify him. To diſpute againſt the condition wherin at any time we are caſt by his providence, is to riſe up againſt his wiſdome in diſpoſing of things to his own Glory.
Theſe things being premis'd, it is eaſy to give light and evidence to the Aſſertion laid down.
I might goe through the ſtory's of Gods dealings with the Nations of the world, and his own people amongſt them, and manifeſt in each particular, that ſtill His deſign was, the eſtabliſhment of his peoples proper intereſt. But inſtead of inſtances take two or three Teſtimonies that occure. Deut. 32. 8. When the moſt high divided to the Nations their inheritance, when he ſeparated the Sons of Adam, he ſet the bounds of the people according to the number of the children of Iſraell. From the begining God hath ſo order'd all the Nations of the world that they may beare a proportion to what he hath to doe with his people; that he may ſo order and diſpoſe of them, as that his deſign towards his own may be accompliſhed. Amos. 9. 9. For lo I will command and will fift the houſe of Iſrael among all Nations like as corne is ſifted in a ſive, yet ſhall not the leaſt grain fall upon the earth; All the ſtir's and commotions that are in the world, are but Gods ſiftings of the Nations, that his choſen ones may be fitted for himſelfe, and not loſt in the chaffe, and rubbiſh.
Heb. 12. 26, 27. Whoſe voice then ſhook the earth, but now he hath promiſed ſaying, yet once more I ſhake not the earth only, but alſo heaven; And this word, yet once more, ſignifieth the removing of thoſe things that are ſhaken, as of things that are made, that thoſe things which cannot be ſhaken may remain: All the ſhakings of the Nations are, that the unſhaken interest of the Saints may be eſtabliſhed: Iſai. 51. 15, 16. But I am the Lord thy God that divided the ſea whoſe waves roared, the Lord of hoſts is his name. And I have put my words in thy mouth, and have covered thee in the ſhaddow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and ſay unto Zion thou art my people. Heaven, and earth, and all things therin, are diſpoſed of, that Sion may be built and eſtabliſhed. All Gods works in this world, lye in a ſubſerviency to this end and purpoſe.
Doth God at any time proſper an evill or a wicked Nation? an Anti-christian Nation? is it for their owne ſakes? doth God take care for Oxen? hath he delight in the proſperity of his Enemies? No: it is only that they may be a Rod in his hand for a litle moment, and a ſtaff for his indignation againſt the miſcariages of his people. Iſai. 10. 5, 12. O Aſſyrian, the rod of mine anger, & the ſtaff in their hand is mine indignation. This in ſuch a ſeaſon is their proper intereſt, to glorify God in diſtreſſe. Doth he breake, ruine and deſtroy them, as ſooner or latter he will leave them, neither roote nor branch? all that he doth to them, is a Recompence for the controverſy of Sion. Iſai. 34. 9. for it is the day of the Lords vengeance, and the yeare of recompences for the controverſy of Sion.
We ſee not perhaps at this day, wherein the concernments of the remnant of Gods people doth lye, in the great concuſſions of the Nations in the World; we know not what deſigne in reference to them, may lye therein: Alas! we are poore ſhort ſighted creatures, we know nothing that is before us, much leſſe can we make a judgment of the work of God, in the midſt of the darkneſſe and confuſion, that is in the world, untill he hath brought it to perfection. All lyes open and naked to his Eye; and the beauty of all his works will one day appeare. The true and proper intereſt of his people, ſo as they may beſt glorify him in the world, is that, which he is purſueing in all theſe diſpenſations.
The Grounds, Reaſons, and foundations of this Truth, in the Counſell, from the Love, and Attributes of God, the Redemption in the blood of Jeſus, I muſt not now purſue, this one thing I ſhall only offer.
The state of Sion, of the people of God, being much to depend upon the diſpoſalls of them, whom God by his providence raiſeth up to rule and Government among the Nations; though ſometimes he ſets up men, whoſe hearts and minds are upright with himſelfe, yet he will not truſt his owne to their mercy, and the variableneſſe of their Wills in generall: But will ſo diſpoſe, alter, weaken and ſtrengthen them, ſo ſet them up, and pull down, that it ſhall be their intereſt, to which they will alwaies abide faithfull, ſo to deale with his people, as he will have them dealt with, that they may beſt glorify him in their generations.
If it be in the infinite wiſe counſell of God, to give his Saints in this nation peace and tranquility, they ſhall not have it precariouſly upon the wills of men; For he will not leave moulding and diſpoſing of the affaires of the nation, untill it find, that it is its proper intereſt to give, and meaſure out unto them, what is to the mind of God. All that hath been done amongſt us, all that we are in expectation of, turnes on this hinge alone. But laſtly,
Ob. 4. It is the duty of Gods preſerved remnant, laying aſide all other aimes and contrivances, to betake themſelves to the work of God, founding Sion, and preſerving the common intereſt of his people.
God hath founded Sion, and the poore of the people ſhall truſt therein, or betake themſelves unto it.
We are apt to wander on hills and mountains, every one walking in the imagination of his own heart, forgetting our reſting place.
When God was bringing the power of the Babylonian upon his people, the Prophet Jeremiah could neither perſwade the whole nation to ſubmit to his Goverment, nor many individualls among them, to fall to him in particular. And when the time of their deliverance from that Captivity was accompliſhed, how hardly were they perſwaded to imbrace the Liberty tendered; notwithſtanding all incouragements and advantages, the greateſt part of them abide in that place of their bondage to this day. So hardly are we brought to cloſe with Gods peculiar work, and our own proper intereſt, although his glory, and our own ſafety lye therein. The Reaſons of this frame, I have in part touched before, I ſhall adde but two more.
1. Diſcontentment with our peculiar lot and portion, in the work of the Lord, and common interest of his people. It is with us, in our civile affaires, as the Apoſtle ſaith it is not in the naturall body, nor ought to be in the ſpirituall, or Church body: The foot doth not ſay, becauſe I am not the head, I am not of the body; no, it doth not; but is content with its own place and uſefulneſſe. It is ſo with the reſt of the members that are more noble, and yet are not the head neither. It is otherwiſe with us: I enterpoſe not my thoughts, as to your preſent conſtitution, and the order of things amongſt us. I ſpeak no more then I have ſundry years ſince, ſundry times complained of, to a Parliament of this Common-wealth. Every one, if not perſonally, yet in Aſſociation with them, of ſome peculiar perſwaſion with himſelfe, would be the head; and becauſe they are not, they conclude they are not of the body, nor will care for the body, but rather endeavour its ruine. Becauſe their peculiar intereſt doth not raigne, the common interest ſhall be deſpiſed; and this hath been the temper or rather diſtemper, of the people of God in this Nation now for ſundry years; and what it may yet produce I know not. Only for the preſent the work of God in founding Sion, in purſeuing his peoples common intereſt, is deſpiſed, thought light of, and all the pleaſant things thereof trodden under foot. Unleſſe God end this frame, my expectations, I confeſſe, of an happy iſſue of the great work of God amongſt us, will wither day by day.
2. The ſuffering of our Wills and Judgements, as to the products of providence, to run before the Will of God. This, the Experience of theſe daies hath taught us. Thoſe who have a forwardneſſe in preſcribing to God what he ſhould doe, as to the modus, or manner of the work, which at any time he hath to accompliſh, Are ſtubbornly backward, in cloſing with what he doth actually produce. Theſe and the like things, which might be in large Catalogues reckoned up, one after another, detain the minds of men, from acquieſcing in the common intereſt of Sion, whoſe preſervation is the whole peculiar deſigne of the great worke of God, in any place or ſeaſon. Theſe foundations being laid in the words of the Text, let us now ſee what inferences from them may be made, for our advantage and inſtruction.
Ʋſ. 1. Let us then conſider diligently what we ſhall anſwere the Meſſengers of the Nations; ſome thinke that by the Nation, is peculiarly intended the Nation of the Jewes themſelves, Whoſe meſſengers from all parts came to Jeruſalem to enquire of the work of God, and to adviſe about the Affaires of the whole. In this fenſe you are the Meſſengers of this Nation, to whome an Anſwer is to be returned: and becauſe the Text ſaith, ONE ſhall doe it, that is, anyone, I ſhall make bold before we cloſe, to give an Anſwer to your Enquirys; and indeavour to ſatisfy your Expectations: In the mean time as the words ſeem more directly to reſpect the enquiries of other Nations: So it is in a ſpeciall manner incumbent on you, who will be eſpecially enquir'd of, to return an Anſwer to them. Be provided then I pray in your own hearts, to give an Anſwer in this buiſineſs; and Oh that you could doe it with one heart and lip, with one conſent, and judgement. On whom are the eies of this Nation and of thoſe round about? from whom are the Expectations of men? to whom ſhould we goe to enquire what God hath done in this Nation, what he is doing, what are the effects of his power, if not of you? Some of you have been ingag'd in this work, with the Lord from the beginning: And I hope none of you have been engag'd in heart or hand againſt it; and you ſpeake ſtill with living affections, to the old and common cauſe. If you will be able to ſteere your courſe aright, If yon would take one ſtraight ſtep, have in a readineſs an acquaintance with the work of God, what it is that he aimes at, by which you may be guided in all your undertakings. Suppoſe now a man, or men, ſhould come and aſke of you, what God hath done in theſe Nations? what he hath wrought, and effected? what is brought forth? Have you an Anſwer in readineſſe? certainly God hath done ſo much as that he expects you ſhould be able to give an account of it. Take heed that every one of you be not ready to ſpeake the diſquietments of your own Spirits, and ſo caſt contempt on the work of God. Something els is requir'd of you. I have ſometimes in darkneſſe and under temptations my ſelf, begun to thinke, that what hath been, is the thing that is, and there is no new thing under the Sun. As it hath been among the heathen of old, ſo it hath been amongſt us; or as it was with Iſrael. 1 Kings 16. 22, 22. then were the people of Iſrael divided into two parts, half of the people followed Tibni the ſon of Ginath to make him King: and halfe followed Omri: But the people that followed Omri prevailed againſt the people that followed Tibni the ſon of Ginah, ſo Tibni died and Omri reigned: That a common thing and frequent in the world had befallen us, wherein God had no hand, but that of common providence, in daſhing one ſort of men againſt another. So fooliſh have I been, and as a beaſt, ſo ready to condemne the generation of the righteous, ſo unbelieving and ready to caſt away the faith and prayer of ten thouſand Saints; one of whoſe ſighs ſhall not be loſt. But ſuch fearfull effects, ſometimes trouble diſquietment, diſappointment, & carnall feare will produce. But certain it is, none of the many cryes of the people of God ſhall be loſt, nor their faith be diſappointed. God hath a peculiar deſigne in hand, and we are to find it out, that we may be able to anſwer them that make enquiries. If you lay not this foundation of your procedures, I ſhall not wonder if you erre in your ways; It is your Pole-ſtarre and will be ſo, by which your whole courſe is to be ſteered; your ſhield, which whileſt it is ſafe, though you dye, your glory abides.
But you will ſay! what then is this great deſigne of God among his people: Let the Holy one of Iſrael bring nigh his work that we may know it; what is that true and Generall intereſt of Zion that he hath founded; let us know it, that we may be able to give an anſwer to them that enquire after it.
1. Aske themſelves, thoſe who have prayed for it, waited for it, expected it, are made partakers of it, doe enjoy it, live upon it, probably they will be able to give you an account what is their peculiar and only intereſt, as to theſe providentiall diſpenſations; ſurely they cannot but know that which they enjoy, and live upon.
But you will ſay of all others, this is the moſt unlikely, and irrationall courſe, a way to perplex and entangle, not to informe us at all. Is it not cleare, that they are divided among themſelves? Is not their language, is not their voyce, like that of the Jewes at the building of the ſecond Temple; ſome ſhouted for joy, and ſome wept at the remembrance of the former Temple are not their deſires rather like that, and thoſe of theirs, who built Babell, then of thoſe who cry grace grace, whil'ſt God is founding Sion? Doe not many of them utterly deny any work or deſigne of God, (I mean what is peculiar) in the affaires of this Nation; and utterly fall away from the ſociety of them, who are otherwiſe perſwaded? And is it likely that we can gather any Reſolution from them? doth not the greateſt danger of our own miſcarriage lye in this? that we may be apt to attend to their peculiar deſires, and ſo to divide amongſt our ſelves, as they are divided.
And is this the returne that indeed is to be made! O that mine eyes might run down with water day and night on this account, that my heart might be moved within me, for the folly of my people. Ah fooliſh people and unwiſe, doe we thus require the Lord?
It is true, many at all times have deſired the day of the Lord, who when it hath come, have not been able to abide it, it hath conſumed them, and all the principles, whereon they have acted, and upon which they did deſire it; But that thoſe who have their ſhare in it indeed, ſhould be thus broken among themſelves, ſhould bite one another, devour one another, and ſcarce allow one another to be ſharers in the common intereſt of the Saints, in that day, this is a lamentation, and ſhall be for a lamentation.
But yet ſomething may be farther preſſed on them in this buſineſſe. When one went to demand of the Philoſophers of the ſeverall Sects, which was the beſt of them, every one named his own Sect and party in the firſt place; but all of them in the ſecond place, granted that of Plato to be the moſt eminent. The enquirer knew quickly what to conclude; ſetting aſide prejudicate Affections, ſelfe love, and by intereſts, he ſaw that the judgement of all, run on that of Plato, as the beſt & moſt eminent Sect, & which thereupon he preferred before the reſt.
May not ſome enquiry of the like nature be made of the people of God amongſt us? Ask them what is the common intereſt of Sion, that God takes care of, that he hath founded in the days wherein we live, in the great tranſactions of providence that have paſſed over us. Say ſome: that ſuch a forme of Church worſhip and diſcipline be eſtabliſhed, ſuch a rule of doctrine confirmed, and all men whatever compelled to ſubmit unto them: herein lies that Kingdome of Chriſt which he takes care of, this is that which God will have founded and eſtabliſhed: And what this Forme, what this Rule is, we are to declare.
That that Diſcipline be eradicated, the Miniſters proviſion deſtroyed, and the men of ſuch a perſwaſion Enthroned, to rule all the reſt at their pleaſure, ſeeing, that notwithſtanding all their pretended Reformation, they are yet Antichriſtian, ſay others.
Say ſome: that a Kingdome and Rule be ſet up in our hands, to be exerciſed in the name and Authority of Jeſus Chriſt, taking away all Law and Magiſtracy already eſtabliſhed, to bring forth the Law of Righteouſneſſe conceived in our minds and therein to be preſerved; all uniting only in this, that a ſoveraignty as unto adminiſtration of the things of God is to be theirs.
Say others laſtly, that the people of God be delivered from the hands of their cruell enemies, that they may ſerve the Lord without feare all the days of their lives, in righteouſneſſe and holineſſe, that notwithſtanding their preſent differences, they may live peacably one with, or at leaſt one by another, enjoying Rule and promotion, as they are fitted for imployments, and as he gives promotion, in whoſe hand it is, that Godlineſſe, and the love of the Lord Jeſus Chriſt be preſerved, protected, and ſecured, from a returne of the hand of violence upon it; Herein ſay ſome lies the common intereſt of the people of God; this he hath wrought out for them, herein he hath founded Sion. Aske now the people of God in this nation, I ſay or any of them, one, or more, at any time? What he, or they, look upon as the chiefe thing aimed at in the mighty diſpenſations of God amongſt us; will they not every one anſwer in the firſt place, that is aimed at, that is to be enthroned, that ſo doing is the will of God, the End of his works among them, wherein their, or his particular ingagement and intereſt lies. But ask them now againe, in the ſecond place, which of the remaining perſwaſions concerning the work of God, and the common intereſt of his people, they would preferre next to their own: will they not all unanimouſly fix on that mentioned in the laſt place, rather then any of the other. Is it not then evident that ſetting aſide prejudicate affections, and ſuch determinations, as may reaſonably be ſuppoſed to ariſe from them, laying away all private animoſities, and deſire of Rule and preheminence, with other worldly and ſelfiſh deſignes; the univerſality of the people of God, doe anſwer to them that enquire, that in the laſt perſwaſion lies the ayme, and work of God in our generation. For my own parte, on this and other conſiderations hereafter to be mentioned, I ſhall dare freely to give this Anſwer to the meſſengers of this, or any Nation in the World, who ſhall make inquiſition after the work of God amongſt us, and his deſigne in reference to his people; and it is no other then my heart hath been fixed upon for many years, and which I have ſeverall times, on one account or other intimated, or preſſed unto the Parliament, which firſt undertook to mannage, and ſuccesfully carried on that Cauſe, in whoſe protection you are now engaged.
This I ſay then; God hath founded Sion, he hath taken care of the generation of the righteous, the children of Sion, however differenced among themſelves; hath broken the yoke of their Oppreſſors, given them peace, ordered the affaires of this Nation ſo, that they doe, or may, all of them enjoy quietneſs, one not envying the other, nor they vexing thē, but ſerving God according to the light, which he is graciouſly pleaſed to afford them, they waite for farther manifestations of the glorious Goſpell; and that God hath broken, and will break, every deſigne, that either openly, and profeſſedly, or upon ſpecious pretences of crying, loe here is Chriſt, or loe there, hath ſought, or ſhall ſeek and endeavour to ſubvert this his work, to the preſervation whereof, he will certainly mould the Government, and interest of this Nation, ordering its affaires in a peculiar manner on that account only: and not that he delighteth in one way or form, wherein to it hath been caſt, more then another. And what ever high minded men, full of their owne apprehenſions and wiſdome, may doe, to this worke of God, the poore of his people ſhall repaire. And for my inſiſting on this Anſwer, and this only, I have theſe further Reaſons to adde for my juſtification.
1. This is an interest comprehenſive of all the Son's of Sion, whoſe founding God intends; it excludes none that can claime a ſhare in the City of the living God. God takes equall care of all the dwelling places of Sion; Every dwelling place of Sion, hath its beauty, hath it's Glory. Iſa. 4 5. The Glory of one, may be as the Glory of the Sun, of another as the Moon, of others as the Starrs, and thoſe differing from one another in Glory; yet each hath its Glory; and upon it, there ſhall be a defence, a coveringe, a protection. This is the Promiſe; this hath been the Worke of God.
2. This compriſeth all them, who have lived by faith, and abode in ſupplications in reference to Gods late diſſpenſations amongſt us. Who dare deſpiſe any one of thoſe little ones, and ſay, God hath heard me, not you, regarded me, not you, you have no ſhare or portion in the returns of ſupplications which we enjoy.
3. This alone preſerveth the dwellers of Sion from offering violence one to another; from taking the work of Babylon out of its hands, and devouring one another. Let any other apprehenſion what ever, of the worke of God be embrac'd, and the firſt worke that thereby men will be engag'd in, is the oppreſſing, perſecuting, ruining of their bretheren, which whether it be the founding of Sion, or no, the day of Judgement ſhall determine.
4. This is that which the common enemy ſeekes to deſtroy. It is not this, or that party that he would devour; it is not this or that perſwaſion he would caſt down; his hatred foreign, againſt the whole race and kinde; this is that which he would accompliſh, that all the children of God, how ever differenced among themſelves, might be ruined deſtroyed caſt down, and rooted out for ever: that the name of Iſrael might no more be had in remembrance: This then is that which God, in their diſsapointment, aimes to eſtabliſh.
5. Becauſe the founding of Sion, doth not conſiſt in this or that form of the civile Adminiſtration of humane affaires, there being nothing promiſed, nor deſigned concerning them, but that they be laid in an orderly ſubſerviency, to the common intereſt of the Saints; which let men doe what they will, yea what they can, all Government ſhall at laſt be brought unto. And who is there amongſt us, that in ſingleneſſe of heart dares make ſuch an anſwer to the Meſſengers of the Nations enquiting after the peculiar worke of God amongſt us; namely, that it conſiſts in the eſtabliſhment of this or that form of civile Adminiſtrations, though much of the worke of God lies therin in Relation to this Generall end. This then is the Anſwer which I ſhall give to the Meſſengers of the Nations, and of it there are theſe three parts.
1. God hath broken, deſtroyed, ruined them and their contrivances, who made it their buiſneſſe to over-throw Sion. And to roote out the generation of the righteous, not under this, or that way or forme, whereby they are differenced among themſelves, bnt as ſuch, as the Saints of the holy one, and will continue ſo to doe.
2. He hath given to them, to the poore of his people, peace, liberty, freedome from impoſitions on their conſciences, with much glorious light in ſeverall degrees, in his worſhip and ſervice.
3. He hath caſt (as he hath promiſed) the power of the Nation, into a ſubſerviency to this common intereſt of Chriſt and his people in this world, and hath made, or will make them to underſtand, that as the peace of Sion, lies in their peace, ſo their peace lies in the peace of Sion, and what to ſay more to the Meſſengers of the Nation, I know not.
Ʋſ. 2. If this then be the worke of God, let us repaire to it; the poore of the people ſhall truſt therin, or joyne themſelves thereunto. That you may doe this in judgment, be pleaſed to take theſe directions, which with all humility I offer to you, and I hope from the Lord.
1. Ingage in no way, no Counſels, be the reaſonings and pretences for them never ſo Specious, which have an inconſiſtency with this common intereſt of Sion, in this generation. If inſtead of repairing to the worke of God, you ſhould be found contending againſt it, and ſetting up your own wiſdom, in the place of the wiſdom of God, it would not be to your advantage. I know many things will be ſuggeſted unto you. Setling of Religion, eſtabliſhing a diſcipline in the Church, not to tolerate errors, and the like: from which diſcourſes, I know what Concluſions ſome men are apt to draw, if no otherwiſe, yet from what they have been doeing for many yeeres; doe we then plead for Errors and unſetlement? God forbid! God hath undertaken to found and establiſh Sion, to ſetle it, and he will doe it, and I pray God you may be inſtrumentall therin according to his mind. He will alſo give his people one heart and one way, And I pray that you by your Example of union in love, and by all other good means may be inſtrumentall towards the accompliſhment of that promiſe amongſt us.
It is only the Liberty and Protection of the people of God as ſuch, that is pleaded for, & he that ſhall ſet up any thing inconſiſtent there with as ſo ſet up, will lay the foundation of his building in the firſtborne of his peace, & ſet up the gate of it in the utmoſt & laſt of his welfaire. In a word; the people of God may poſſibly in this Nation devoure one another, and waſh their hands in the blood of one another, by widening the breaches that are among them; and woe be to them that ſhall be inſtrumentall herein: but if ever they come to a coaleſcency in love and truth, it muſt be by their mutuall forbearance of one another, untill the Spirit be powr'd down from on high, and the fruits of peace be brought forth thereby; and herein the Lord make you as the mountaines that bring forth righteouſneſſe, and the litle hills that bring forth peace unto his people.
There are ſome things that I am affraid of, that ly contrary to what I am exhorting you unto! I wiſh the event manifeſt that I am affraid without cauſe; However give me leave to caution you of them, Becauſe I cannot be faithfull to my call, if I doe not.
1. Take heede, leaſt that evill be ſtill abiding upon any of our Spirits, that we ſhould be crying out and calling for Reformation, without a due conſideration of what it is, and how it is to be brought about. I wiſh one of many of them, who have praied for it, and complained for want of it, had endeavour'd to carry it on as they might; would you have a Reformation; be you more humble, more holy, more zealous, delight more in the wayes, worſhip, Ordinances of God: reform your perſons in your lives, Relations, families, pariſhes, as to Goſpell obedience, and you will ſee a glorious Reformation indeed: what mean you by a Reformation, is it the hurting of others, or doing good to our ſelves? is it a power over other mens perſons, or our owne luſts? God hath now for ſundry yeeres tryed us, whether indeed we love Reformation or no; have any provoked us, or compelled us to defile the worſhip of God, with ceremonies or ſuperſtitions, and our owne conſciences therewith all? have we been impoſed on in the ways of God, by men ignorant of them? hath not God ſaid to us! you that have praied under perſecution for Reformation, you that have fought in the high places of the field for Reformation, you that have covenanted and ſworne for Reformation, goe now, reforme your ſelves; you Miniſters, preach as often as you will, as frely as you pleaſe, no man ſhall controll you, live as holily as you can, pray as often, faſt as often as you will; be full of bounty and good workes, giving examples to your flock, none ſhall trouble you; be inſtant in ſeaſon, out of ſeaſon, preach the whole counſell of God without controll; you people be holy, ſerve God in holineſſe, keep cloſe to his worſhip and ordinances, love them, delight in them, bring forth ſuch fruits as men may glorify God on your account, condemne the world, juſtifie the cauſe of God, by a Goſpell Converſation; Take ſeaven yeares peace and plenty, and ſee what you can doe. If after all this, wee ſtill cry out, give us a Reformation, and complain not of our owne negligence, folly and hatred of perſonall Reformation, to be the only cauſe of that want, it is eaſie to judge what we would have, had we our deſires.
2. Take heed leaſt any who have formerly deſired the day of the Lord, conſidering the purity and holineſſe wherewith it will be attended, grow weary of it and its worke, as not being able to abide it; and ſo lay aſide all thoughts of growing up with it in the will of God: leaſt any ſay, is this the day of the Lord, that Holineſſe, Godlineſſe, exact obedience, ſhould be prized, exalted, eſteemed; that profaneneſſe, pride, ſelfiſhneſſe, formallity ſhould be deſpiſed, conſumed, devoured, we will have none of this day.
3. Take heed, that there riſe not up a Generation that knew not Ioſeph; that knew us not in the dayes of our diſtreſſe, and contending with thoſe who would have destroy'd us; who were not engaged with us, in praying, faſting, fighting, in England, Scotland, & Ireland, but were unconcerned in all our affaires; who know nothing of the cry's, teares, trembling, and feares, wherewith this cauſe hath been mannaged; can we expect that they ſhould be acted by the Spirit of it, or have a due ſenſe of what they muſt be ingaged in: what know they of the Communion we have had with God in this buiſneſſe all along, what Anſwers he hath given us, what Obligations he hath put upon us thereby; the whole buiſneſſe is to them as a ſtory only of that which is paſt, wherin they are not concerned: There are ſuch abiding impreſſions left on the Soules of as many as have been ingaged in the worke of God in this Nation from the beginning to the end, as will never be blotted out. If a Spirit not ſenſible of former ways ſhould ariſe amongſt us, and prevaile, it would be ſad with the intereſt of Chriſt, and his people in this Nation: To return to my directions.
2. Make this worke of God your pole-ſtar, that you may ſteere and guide your courſe by it? in all your conſultations and actions, what ever is propoſed, what ever is to be done, let this conſideration attend it; but how will it ſuite the deſigne of God in eſtabliſhing Sion; men ſpeaking of a thing of manifeſt evidence, ſay that it is written with the beames of the Sun. Give me leave to tell you of a thing, that is written in the prayers of the Saints, the feares of your enemies, the condition of this nation, the councels of Princes of the, earth the Affaires of the Nations abroad in the world, all the iſſues of the providence of God in theſe dayes, all which concurring, I ſuppoſe will give as good an evidence as any thing in the like kind is capable of. What is this you wil ſay? It is in brief, Let the worke of God as ſtated, be your guide in all your conſultations, and it will direct you to aime at theſe two Ends.
1. To preſerve Peace, to compoſe Differences, to make up Breaches, to avoid all occaſions of diviſions at home.
2 To make up, unite, gather into one common intereſt, the Proteſtant Nations abroad in the World, that we may ſtand or fall tegether, and not be devoured one after another. That theſe are the things which God calls you to mind, and doe, if you will bear any regard to his preſent work, is, I ſay, written with all the beams of providence before mentioned. If the Lord ſhould ſuffer you to be regardleſſe either to the one or the other, know you not that it would be bitterneſſe in the latter end. Ask your friends what they deſire, your enemies what they feare, the Nations abroad what they are doing: Conſider Babylon, conſider Sion, and if one and the ſame voyce come from them all; not to attend unto it, would be, not to attend to the voice of God. It is indeed, an eaſy thing for you, to gratify Sathan, ſatiate the deſires of your enemies, lay a foundation of troubles; it is but attending to the clamours of men without, and the tumultuating of luſts, and carnall wiſdome within and the whole work is done. But to carry on the work of God in the particulars mentioned, this is not ſo eaſy a task: ſelfe muſt be denied, many glorious pretences laid aſide, contrary reaſonings anſwered, mens weakneſſes, miſcarriages, failings borne withall, becauſe they are men; and which is more then all, our own particular darling deſires it may be let goe unſatisfied, though moulded into contrivances for many years. The truth is, the combinations of the Antichriſtian party in the world, are ſo evident, their ſucceſſes ſo notorious, their deſignes ſo fixed, their Advantages to carry them on, ſo many; that to perſwade with them, who have power for that end and purpoſe, to make it their buſineſſe to keep union amongſt our ſelves, on all good and honeſt termes, and to endeavour the union of all that call on the name of the Lord Jeſus Chriſt, their Lord and ours in the world; were to caſt a reproach upon their Wiſdome, foreſight and zeale; ſo that it ſufficeth me to have mentioned theſe things.
Ʋſe 4. Encourage all things that lye in a tendency and ſubſerviency to the work of God, unfolded and inſiſted on. For inſtance.
1. Where ever you ſee any work of reall reformation, tending to the advancement of the Goſpell, diſcarding of old uſeleſſe formes, received by Tradition from our Fathers, ſeparating the pretious from the vile, according to the ſeverall meaſures of light, which God in his infinite wiſdome, hath graciouſly imparted; Let not needleſſe objections and hinderances lye in the way, but give in all due encouragements, to the men of ſuch engagements. Perhaps the buſineſſe of carrying on Reformation is grievous to ſome, who in their anger and wrath, revenge and diſappointment, may make complaints of it to you, in private or in publique; The Lord give you Wiſdome, that you may never weaken the hands or ſadden the hearts, of men who are willing to joyne hearts and hands with you, to ſave a poore Nation, and to keep life in the work of God in the mid'ſt thereof.
2. What you find eſtabliſhed already in this kind, encourage, preſerve, improve, that the work faile not.
3. Find out what is wanting, and purſue it, as God gives you advantage and opportunity.
4. Where men under pretence of Religion, make it their buſineſſe to defile themſelves, or diſturbe the civile peace, and quiet of others, let them know, that the Sword is not borne in vaine. I can but name theſe things.
Honourable: my hearts deſire and prayer to God for you is, that you may be the repairers of breaches, and the reſtorers of pathes for men to walk in; that you may be the preſervers of the good old Cauſe of England, according to the growth it received in, and under ſeverall providentiall diſpenſations. Many particulars ly in my heart, to propoſe unto you, but on very many conſiderations, I ſhall name none at preſent of them; but cloſe all with ſome few Generall Directions.
1. Secure your Spirits, that in ſincerity you ſeek the publick good of the Nations, and the proſperity of the good people therein, who have adhered to the good cauſe of Liberty, and Religion; if this be in your eye, as that which is principally intended, as you may pray in faith, for the preſence of God with you, and have a comfortable expectation of his protection and favour; ſo if in the purſuit of it, through humane frailty you ſhould erre, or miſtake in the choiſe of meanes, paths, ways tending to that end, God will guide you, and lead you, and not leave you untill he hath made ſtraite pathes for your feet: But if at the bottome, there ly ſecret animoſities, ſelfe-will, deſire of obtaining greatneſſe or Power, on the one hand, or other; if every ſuch thing be not on all hands ſubdued unto publick good, Prayers will be weakned, carnall wiſdome increaſed, the Counſell of God rejected, and you will wander in all your ways without ſucceſſe.
2. Keep alive this principle, (which whether any will heare, or whether any will forbeare, I know not; but this I am ſure of, in the latter end it will be found to be true:) according as you regard, cleave to, promote, protect, on the one ſide, or deſpiſe, contemne, and oppoſe on the other, the common intereſt of Sion, the people of God before laid downe, ſo will your affaires either flouriſh, proſper, and ſucceed on the one hand; or wither, decay, and be fruitleſſe, on the other. In all other things that ſhall fall under your conſideration, that relate to the civile government of the Nations, prudence, conjecture, probability, conſideration of circumſtances, and the preſent poſture of things may take place. This is capable of no framing to the one hand or other, upon any pretence what ever.
3. If it be poſſible, keep up a ſpirit of Love, and forbearance among your ſelves, love thinketh none evill; doe not impoſe deſignes on one another, and then interpret every thing that is ſpoken, though in never ſo much ſincerity, and ſimplicity of Spirit, in a proportion to that deſigne; this will turne judgment into wormwood, and Truth into Hemlock.
FINIS.
End of the text · John Owen, Gods Work in Founding Zion (1656)