Divine Efficacy Without Human Power, Sermon
DIVINE EFFICACY WITHOUT HƲMANE POWER. Opened in a Sermon Preached at St. Margarets Church in Weſtminſter, before the Right Honourable the Houſe of COMMONS, June 28. 1660.
ZACH. 4. 6.
Then he anſwered and ſpake unto me, ſaying, This is the word of the Lord unto Zerubbabel, ſaying, Not by might, nor by power, but by my Spirit, ſaith the Lord of Hosts.
IN the former part of the Chapter we have a Viſion of a golden Candleſtick, with a Bowle and ſeven Lamps and Pipes, and two Olive Trees on either ſide of the Bowle, out of which the Candleſtick was ſupplied with Oyle. The Prophet being prepared by an humble ſenſe and confeſſion of his own ignorance to receive fuller inſtruction concerning it, is by the Angel in theſe words acquainted with the minde of God therein. Teaching us by the way not to deſpond or be diſcouraged by the difficulty of the Scriptures from the ſtudying of them, but to be humbled under the ſenſe of our own blindneſs, and to ſtir up in our ſelves a ſerious deſire after fuller knowledge of God in them, and to betake our ſelves unto Chriſt, to reveale the counſel of God unto us; and then to reſt aſſured that the Lord will help our infirmities, and give us an underſtanding to know him, ſo far as ſhall be neceſſary for our condition and ſalvation. According unto thoſe gracious promiſes, The meek he will teach his way, and ſhew them that fear him his Covenant, Pſal. 25. 9, 14. If any man will do his will, he ſhall know of the doctrine, whether it be of God, John 7. 17. Unto him that ordereth his converſation aright, I will ſhew the ſalvation of God, Pſal. 50. 23.
1. We are here to enquire why this word is ſent unto Zerubbabel? We finde that the Lord ſtirred up Joſuah and Zerubbabel, as principal Inſtruments, whom he would uſe in building the Temple, and reſtoring his worſhip; which accordingly we finde them ſetting about, Ezra 2. 68, 69. Ezra 3. 2, 8. The work by the power and malice of the Samaritans, was obstructed from the dayes of Cyrus to Darius. The Lord by the Prophet Haggai and Zachariah raiſed up the hearts of Zerubbabel and Joſua to revive the work, Ezra 5. 2.
And as we finde Joſua and Zerubbabel the two chief Builders, ſo we finde two chief Enemies reſiſting theſe two in that ſervice. Satan a ſpiritual enemy reſiſting the ſpiritual office of the Priest. Tatnai and others as States-men oppoſing this enterprize in civil reſpects, as injurious to the King.
In the former Chapter the Lord in a Viſion comforted Joſua, and rebuked Satan. In this Viſion he comforteth Zerubbabel, and rebuketh that mountain of oppoſition which was raiſed againſt him, very fit and neceſſary it was that both Inſtruments ſhould be encouraged, that both Adverſaries ſhould be rebuked.
2. We are to enquire how theſe words are an Anſwer to the Prophets Queſtion, and an Expoſition of the Viſion which he ſaw? The Reſemblance between the Viſion and the Word ſtands thus. As the Candleſtick was ſet up without mans hands, and fed with oile dropping into it immediately from the Olive trees without any humane help thereunto concurring, ſo the Lord alone, notwithſtanding the oppoſition of men, and weakneſſe of his people, would by his Spirit alone bring this work to a conſummation, and magnifie his power in the weakneſſe of his Inſtruments. Zerubbabel muſt not be diſmayed, becauſe mountaines of oppoſition are in his way, the Lord being able to level and remove them all, Matth. 17. 20. As he ſaid by Haggai, The ſilver is mine, and the gold is mine, Hag. 2. 8. If I would that way have made this Temple glorious, I could as eaſily do it now as I did before, but I have another glory and a greater to fill this Houſe withal. So here, if I would erect this Houſe by power, I could eaſily have done it, being the Lord of Hoſts. But I have another way to do it by, even by my Spirit, It ſhall appear to be the work of mine alone Grace, and thereunto ſhall my people with all thankful acclamations aſcribe it, crying Grace, grace unto it.
My Spirit is here oppoſed to an Arme of fleſh, as Iſa. 31. 3. to ſignifie that the Lord alone would bring this work to paſs, without the help of humane power, as he ſaid by the Prophet Hoſea, I will ſave them by the Lord their God, and will not ſave them by Bowe, nor by Sword, nor by Battel, by Horſes nor by Horſemen, Hoſ. 1. 7. As Chriſt was conceived not by humane Generation, but by the power of the moſt high, Luke 1. 35. So the Temple, a type of Chriſt, was to be raiſed by the power of the Spirit guiding various intercurrent providences unto that end.
1. The Spirit did powerfully ſtir up the hearts of Zerubbabel, Joſua, and the people to the work, Hag. 1. 14. 1. By preſſing upon their hearts the judgements which they had ſuffered for their neglect of this great work, ver. 6, 9, 10, 11. 2. By comforting them with the aſſurance of his preſence and aſſiſtance, ver. 13. 3. By minding them of their coming out of Egypt, which was the alone work of the Spirit of God, which Spirit did ſtill remaine amongſt them, Hag. 2. 5. 4. By giving them aſſurance of a ſignal bleſſing, from the day that they ſhould ſet about this work, chap. 2. 19. 5. By promiſing them the Meſsiah, who was to come, and to fill that Temple with his glory, thereby comforting them againſt their want of ſilver and gold, wherewith they might ſuppoſe that Houſe ought to be beautified, as well as the former had been, chap. 2. 7, 8, 9, 21. 6. By aſſuring him that no power ſhould ſtand in his way to hinder or obſtruct the accompliſhment of this work, v. 22, 23.
2. The ſpirit ordered the Letter of the enemies for hindring the work unto the promoting of it againſt their wills, Ezra 5. 6.
3. The Spirit put it into the minde of Darius to confirme the decree of Cyrus, and to adde enlargements thereunto, that they might offer ſacrifices, and might pray for the life of the King and his ſons, Ez 6. 6-12.
In the words obſerve, 1. The general ſcope and intent of them, an encouragement to build the Temple, though they then wanted power to effect it. 2. The meanes of this encouragement, A Word of the Lord. 3. The Vehicula whereby this word is conveyed, by the Angel to the Prophet, by the Prophet to the Prince, then HE anſwered and ſpake unto ME. 4. The ſubject of this encouragement, Zerubbabel. 5. The matter of the comfort ſet forth, 1. Negatively, Not by might nor by power. 2. Poſitively, but by my Spirit, ſaith the Lord. From the words thus opened, we may
1. Obſerve the great care of the Lord to heale and remove the diſcouragements of his ſervants, whereby they might be weakened in any work unto which he calleth them. If Satan reſiſt, he ſhall be rebuked, if mountains ſtand in the way, they ſhall be levelled; If royal Edicts hinder, they ſhall be revoked; if ſad and deſponding thoughts diſquiet, they ſhall be removed. God never ſets his ſervants on work, and then leaveth them to their own fears, but ever proportioneth aſſiſtance and comfort to the difficulties of the ſervice whereunto he calls. Though his Authority alone be argument enough unto his ſervants to do what he requireth, yet he dealeth not only in a way of Soveraignty to ſhew his dominion over us, but in a way of condeſcenſion to ſhew his compaſſion unto us. He remembreth that we are but duſt, and accordingly attempereth his dealings to our condition. If he chaſtiſe▪ it is with the Rod of a man, 2 Sam. 7. 14. If he tempt, it is with the temptation of a man, 1 Cor. 10. 13. If he draw, it is with the cords of a man, Hoſea 11. 4. So he deales here with Zerubbabel and Joſua. It might ſeeme to humane Reaſon an impoſſible enterprize, for a few poor men, newly crept out of their Graves, to erect ſo ſtately a fabrick, reſiſt… by Satan, maligned by wiſe and … men, obſtructed once already by an Imperial Edict for many years together. Therefore as the Lord gave Moſes, Aaron and Hur to hold up his hands, ſo here he ſends unto Zerubbabel, Haggai and Zechariah to ſtrengthen his hands, and to aſſure him, that the Miniſtry onelyonly, and the Obe…dience ſhould be his, but the work it ſelfe God would effect by his own power, and that in ſo ſtrange and wonderful a manner, making uſe of the very malice of Enemies to promote the deſigne which they moſt maligned, as if the houſe had been built, and the candleſtick fed by an immediate Creation.
Thus the Lord hath ever dealt with his ſervants in difficult imployments, he hath anſwered their objections, reſolved their doubts, removed their fears, magnified the power of his grace in their infirmities. Abraham and Sar… were beyond hope of children, dead unto ſuch a purpoſe, Heb. 11. 12. Rom. 4. 19. The Lord raiſeth him above theſe doubts, by his omnipotency and alſufficiency, Gen. 17. 1. 18. 14. Jacob was afraid of his brother Eſau, the Lord removes it by a Viſion of Angels, and his prevalency in wreſtling, Gen. 32. 1, 28. Moſes was commanded upon hard ſervice to bring Iſrael out of Egypt, we find him full of Objections, in every one of which God ſatisfied him before he diſpatch'd him upon the ſervice.
They will not believe me, Exod. 4. 1. No? I will make them know thou comeſt from me by the miracles I will enable thee to do, ver. 2—9. I am not Eloquent, I am ſlow of ſpeech, unfit to perſwade Pharaoh to part with Iſrael, ver. 10. This God anſwers by arguments from his omnipotency, preſence and continual direction, ver. 11, 12.
There may be a fitter man for ſo weighty an imployment, finde ſuch an one, the fitter the man, the more ſucceſsful the negotiation, ver. 13. Here, though the Lord were angry that he ſhould charge God with making an unfit choice, (who uſually in great works hath regard to the lowlineſſe of his Inſtruments) yet he condeſcendeth ſo far as to ſend Aaron with him to be his mouth to the people, v. 14—16.
And now when he is made willing to go, and hath captivated his reaſon unto Gods Will, the Lord himſelf removes the great reaſon, which lay as a diſcouragement upon him; the fear of thoſe that ſought his life, ver. 19. leaves not any doubt unremoved which might have diſheartned him in the work.
So he dealt with Gideon, call'd him to great ſervice, to deliver Iſrael from the Midianites, Judges 6. 13. Gideon is preſently at Moſes his fence, My family is poore, and I the meaneſt in it, wherewith ſhall I ſave Iſrael? ver. 15. Wherewith? By my Power, I am with thee, v. 16. How ſhall I know that? Shew me a ſigne, v. 17. The ſigne comes, and that puts him into a new feare. Timor etiam auxilia reformidat. It betrays the ſuccours which God and Reaſon offer, ver. 22. The Lord removes that fear, Thou ſhalt not die, ver. 23. but even then ſets him upon a work which endangered his life, v. 25—30. His Father hath no ſooner ſatisfied the people, and ſaved his life, ver. 31, 32. but a new feare ariſeth, the Midianites and Amalekites gather together againſt Iſrael. Gideon obeys Gods call, but wants ſignes to remove doubts, ver. 34—40. He is gratified in them; but then he is exerciſed with a great temptation. His Army muſt be leſſened from thirty two thouſand unto but three hundred men. He obeys, but fears still, Judg. 7. 10. and this fear is removed by a dreame of one in the enemies camp, ver. 13, 14. And being ſo many ways confirmed, he ſets on the work and prevaileth.
This is very ſuitable to the goodneſſe of God, who knows that we have no ſtrength of our own, that we cannot ſerve him but by the grace and help we receive from him. We give him of his own, 1 Chr. 29. 14.Aug. …om. 4. lib. de patientia. cap. 18. Quiſquis contendit haberi poſſe charitatem Dei ſine Dei Adjutorio, quid aliud contendit quàm haberi poſſe Deum ſine Deo? ſaith Saint Auſtin.
It concerns the Lord in honour to back his ſervants to his own work, when the oppoſition they meet with is not againſt them but for his ſake; when Iſrael fled, Gods great name was concerned, Joſ. 7. 8, 9. and therefore Aſa prayed, Let not man prevaile againſt thee, 2 Chron. 14. 11.
It is that which he hath promiſed, never to faile nor forſake us, Joſ. 1. 5. to be with us while we are with him, 2. Chron. 15. 2. to keep us in our wayes, Pſal. 91. 11. The way of the Lord is our ſtrength, Prov. 10. 29. We are ever under Gods protection while we are in Gods way. He will encamp about his houſe, and will be a wall of fire unto it.
From this point we learn, 1. That even when we are about Gods work, we muſt look for difficulties, ſome ariſing from within our ſelves, our own ignorance, weakneſſe, frowardneſſe, impatience, which uſually make eaſie things hard (ſuch is Chriſts yoke in it ſelf, though to our corruption it may ſeem irkſome.) However, though we bring never ſo much love and reſolution to the work, yet Satan will reſiſt us, the world will hate us, God himſelf will try us, and put us hard to deny our ſelves, to empty our ſelves, and to captivate our Reaſon unto his Will. There will be mountains in our way, when we are to build Gods houſe; mountains of pride and prejudice, and high imaginations, foreign,Greg. Naz. Orat. 1. within our ſelves: foreign, as Greg. Nazianzen ſpeaks, we are ſtrong and learned againſt our ſelves and our own good; and mountains of oppoſition and contradiction from others, who will ever maligne, and, as they are able, obſtruct the proſperity of ſo good a work.T…rtul. de corona militis, c. 1. Primus imp…tus eis major quam virorum eſt, ſ… quens minor quam ſeminarū. L. Florus l. 2. cap. 4. And therefore we may not lean on carnal wiſdome or ſelf-confidence for performance of any duty, as being wholly in our ſelves without ſtrength. Novi ego iſtos in pace leones, in praelio Cervos, ſaid Tertullian, a man may be more then a man before the battel,Fortiſſimus in ipſo diſcrimine exercitus eſt, qui ante diſcrimen quietiſſimus. Tac. Hiſt. l. 1. and leſſe then a woman in it, as Peter was; None ſooner fall then they that fight in their own ſtrength, Numb. 14. 44.
2. We muſt not murmure againſt the Lord, nor complaine of auſterity in him, as if he called us to harder conditions then we can bear; this was Jobs error, when he complained that God dealt with him, as if he had been made of stones or braſs, Job 6. 12. We are too apt to eſteem our trials ſingular, our difficulties unparallel'd, and ſo to chide with our condition, and therein with God, when many times it is not the difficulty of the ſervice, but the impa…ience of the heart which ſo makes it. We pervert our wayes, and then we fret againſt God, Prov. 19. 3. A meek and humble ſpirit will make things eaſie, which we think intolerable. Take David in a paſſion, when Nabal refuſed to ſend him and his men proviſion, and compare him with David humbled under the hand of God, when Abſolom rebelled, and Shimei curſed him, and then judge how eaſie an hard duty is to a prepared heart, and how hard an eaſie thing is to a froward heart.
3. We may not betake our ſelves to carnal ſhifts for avoiding any danger, which aſſaults us in doing duty. If the Lord ſet us on work, he is able without our ſinne to deliver us. Gods alſufficiency is an invincible argument to ſincerity, Gen. 17. 1. Why ſhould I make my ſelfe beholding to a ſinful ſhift, when I have an alſufficient God? There were ſome Chriſtians in the Apoſtles time, who out of confidence in their own knowledge and ſtrength to ſtand, would venture to eat meat at the Idols table, thereby keeping in with their Idolatrous friends for fear of perſecution. To theſe the Apoſtle giveth, 1. A ſharp Exhortation, to take heed of falling when they think they ſtand, 1 Cor. 10. 12. 2. An anſwer to their fears, that God will not ſuffer them to be tempted beyond the ſtrength which he will ſupply them withal, verſe 13.
4. We may not therefore ſhrink from duty upon any diſcouragement, but follow the call of God, and be upright before him. When it is our duty to obey, it is his promiſe to protect. Say not with Solomons ſluggard, There is a Lion in the way, Prov. 22. 13. but remember there are Angels with us to bear us in our way, Pſal. 91. 11. Jonah was afraid to go to Niniveh, a great, and a wicked City, one man to threaten ſo many thouſands with ſpeedy deſtruction, it was the next way to be ſwallowed up, and deſtroy'd himſelf. He thinks there was no means to flie this danger but by declining duty. And now he that feared the raging of the people, met with the tempest of the ſea, he that feared to be ſwallowed up of danger, was ſwallowed up of preſent death into the belly of the Whale, and the Lord, by delivering him from that death, taught him to truſt on his power, who could as well have delivered him from any other.
The Lord hath called you, Right Honourable, unto arduous and weighty ſervices; A very difficult work it is to cure complicated diſeaſes, to extricate and unravel the intangled intereſts of divided minds, to allay animoſities, to calme jealouſies, to moderate rigours of judgement, to cloſe diſtant opinions, to ſeparate the gold from the droſſe, the precious truths and worſhip of God from thoſe many prodigies of error and madneſſe, which had ſo long aſſaulted it, to ſettle the houſe of God, and the hearts of men, upon firme foundations of truth, peace and righteouſneſſe, to joyn together the ſticks of Ephraim and Judah, and to make whole the broken staves of beauty and bands. If you ſhall now ſay as David did, make thy way ſtrait before our face; as Iehoſaphat did, we know not what to do, but our eyes are upon thee; as Paul did, Lord, what wilt thou have me to do? Thou haſt done great things for us, whereof we are glad, thou hath delivered our eyes from teares, our …ee from falling; what is it that we now ſhall render to the Lord for all his benefits? truly Lord we are thy ſervants, and would willingly act in our places for thy name, and for the Intereſts of thy Chriſt and of his Church, we have no higher deſign then this, That the God, who hath wrought wonders for us, may be alone magnified and advanced by us, in Orthodox doctrine, in pure Ordinances, in ſpiritual worſhip, in united affections, that no unneceſſary thing may remain, as a ground of offence, and fomes of diviſion and ſeparation, but that all healing and cloſing counſels may be uſed to make us all of one heart and of one ſoul: If you thus in ſingleneſs and uprightneſs of heart do beſpeak the Lord, I can confidently ſay from him to you, that he will be with you, and uphold you, that his Spirit will level all mountains before you, and break in pieces any gates of braſſe, and cut in ſunder any bars of iron which ſtand in your way; the ſervice he requires of you, he will work for you, he will not only command you by his Authority, but aſſiſt you by his Grace. When our interests and Gods are folded up together, when we make his Will our will, and his End our end, we are ſure never to fail in our deſigns, becauſe he can never miſcarry in his.
We have ſeen how the Lord encourageth his ſervants againſt all difficulties which might diſmay them in his ſervice. Now the means by which he doth it, is by a Word, This is the VVord of the Lord unto Zerubbabel.
Nothing can ſo effectually uphold the ſpirits of men above difficulties and diſcouragements which they meet with in the duties whereunto they are called, as a ſeaſonable word ſpoken unto them from God. The VVord of the Lord to Zerubbabel, is confirmation enough againſt all the oppoſitions of moſt potent adverſaries. So it was to Joſua, I will not fail thee nor forſake thee, &c. Joſ. 1. 5, 8. So to Aſa, when he heard the words of the Prophet, he took courage, 2 Chron. 15. 8. The righteous are bold as a Lion, Prov. 28. 1. And their confidence is founded on a word. Pſal. 119. 49.And well it may, if we conſider,
1. The Truth of it, confirmed by ſignes and wonders, & by the ſolemne Oath of God. Now it is impoſſible for God to lie, every word of his is founded on his own immutable being; and theſe are grounds of ſtrong conſolation, Heb. 6. 17, 18.
2. The Authority of it, which is ſufficient to animate any man unto obedience. A man that hath an ample commiſſion from a ſupream power, acteth with courage, as knowing the power he hath to back him. No commiſſion ſo full of power as that which God gives. This made Moſes and Aaron venture on Pharaoh and all his Sorcerers. Amos an herdſman upon the Court of Ieroboam a King. Peter and Iohn illiterate men, to ſpeak boldly, notwithſtanding the inhibition of the chief Prieſt and his Council, Acts 4. 19, 20. Acts 5. 29.
3. The Efficacy of it. Nothing more operative then the Word of God. It was a Word only which made the world. He ſaid, let there be light, and there was light; By the VVord of the Lord were the Heavens made, and all the hoſt of them by the breath of his mouth, Pſalme 33. 6. foreign, Euſeb. calleth it. And it is a word only which upholds the world, Heb. 1. 3. and the word is able ſtill to give being to every promiſe, and ſubſiſtence to every purpoſe of of his towards his people, It is a commanding, and a creating word, Pſal. 44. 4. Iſa. 57. 19. Gods purpoſes and promiſes are ever ſeconded by his power. He will not leave, till he have done what he hath ſpoken, Gen. 28. 15. I have ſpoken, I will bring it to paſs, I have purpoſed, I will do it, Iſa. 46. 11.
The Lord hath ordered all duty to have ſome difficulty in it. And the ſame word which is the Rule of the duty, is alſo the comfort againſt the difficulty. We have therein the comfort of his Authority requiring it of us. It is the work which he hath given us to do, we have not ruſhed upon it preſumptuouſly our ſelves. We have the comfort of his promiſes quickning us unto it; for every word of command hath a word of promiſe with it, 2 Cor. 7. 1. Heb. 10. 36. We have the comfort of his grace working together with the Word, facilitating the duties required, and proportioning the ſoul to the ſervice, giving an heart to do the word, Ezek. 11. 19, 20. And therefore by faith and hope we may improve every word unto comfort and courage in duty. Faith giving a kinde of Being unto the things promiſed, Heb. 11. 1. and hope waiting with joy for the accompliſhment of them, do powerfully work the heart above difficulties unto cheerful obedience; Faith quencheth temptation, overcometh the world, purifieth the heart, worketh by love▪ removeth fear, the diſcourager and obſtructer of duty, 1 Iohn 4. 18. Hope cauſeth us to purifie our ſelves, 1 Iohn 3. 3. To ſerve the Lord inſtantly day and night, Acts 26. 7. To deny ungodlineſſe and worldly lusts, Tit. 2. 11, 12, 13. To wait on the Lord, and to keep his Way, Pſal. 37. 34. To renew our ſtrength, to run and not be weary, to walk and not faint, Iſa. 40. 31.
When the ſoul of a man is in ſuch ſtraights and perplexities, that all the world is not able to comfort him, one ſentence out of the word wiſely managed by the hand of faith, is able to bear up the heart, and to make it victorious, above all the powers of darkneſs. Wit, wealth, power, policy, youth, ſtrength, ſecurity, ſenſuality, worldly imployments, will peradventure ſerve a while to fence againſt fear and diſcouragement; but theſe are but like a buſh in a ſtorme, which ſhelters a while, and after annoys with its own dropping. Nothing will miniſter durable and final comfort againſt all doubts and fears, but a word from God ſeaſonably brought unto the conſcience, this alone can hold up the heart againſt the roarings of Satan, and all the powers of darkneſs. You may haply have before you many knotty and difficult debates, and be at a ſtand which way to ſteere your judgement, and to diſpoſe your ſuffrage; men may, like Carneades, diſpute plauſibly & probably on either ſide, and the ſubſtantial merits of a queſtion may lie hidden under the Oratory which hath pro & con been ſpent upon upon it. In ſuch caſes attend not only to what you have heard ſpoken, but with David, make the word of God your Counſellers, Pſal. 119. 24. Let not frowns diſmay you, let not intereſts biaſs you, let not paralogiſmes dazle you, but ſeriouſly weigh what is moſt conſonant to the Will of God, what is moſt likely to promote the great Ends which that calls for, the Glory of God, the Salvation of men, the Cauſe of Religion, the Simplicity of the Goſpel, the Spirituality of worſhip, the peace, unity and integrity of the Church, the healing and ſetting in joynt the diſlocated and divided affections of men, the impartial ſetling of judgement and righteouſneſſe in the Land. And when you hear a word behinde you, ſaying, this is the way, then walk in it, turn not to the right hand or to the left, Iſa. 30. 21.
We have ſeen how the Lord encourageth his ſervants in difficulties, and by what means he doth it, by the Word of his own mouth, now this word is brought by the Prophet to Zerubbabel, and by the Angel, (1.) By Chriſt unto the Prophet; The Angel in the former Chapter ſpake immediately to Ioſua, here mediately by the Prophet Zachariah unto Zerubbabel. 1. The firſt Revealer of the counſel of God unto the Church is the Angel of the Covenant; It was his Spirit which ſpake in the Prophet, 1 Pet. 1. 11. He by his Spirit preached in the dayes of Noah, to the ſpirits which are now in priſon,Defenſio fidei Trident. l. 2. 1 Pet. 3. 19, 20. for ſo Andradius a learned Pontifician, as well as Beza and other Proteſtants have expounded that place. No man hath ſeen the Father but by the revelation of the Sonne, Joh. 1. 18. Mat. 11. 27. He was the Angel that ſpake unto Moſes, Act. 7. 30. 38. and unto Iſaiah, John 12. 40, 41. He inſtructed his Apostles in things pertaining to the Kingdom of God, Acts 1. 3. They muſt deliver nothing to the Church, but what they had first received from him, 1 Cor. 11. 23.
Greatly do the profane the Miniſtry of the Word, and betray the Truſt which Chriſt hath put upon them as his Ambaſſadours, who preach the viſion of their own heart, and not out of the mouth of the Lord; and a woful curſe they incurre by ſo high a preſumption, Deut. 18. 20. The leſſe there is of Chriſt in a Sermon, and of the evidence and demonſtration of the Spirit, how full ſoever it may otherwiſe be of Exotick learning, of heaped allegations, of ſtrains of wit, or luxuriancies of fancy and language, it hath ſo much the leſſe of the power of God to the ſalvation of the ſouls of men. For we are not to preach our ſelves, but Chriſt Jeſus the Lord, 2 Cor. 4. 5. And as they are the beſt Miniſters, who ſo preach, ſo they are the beſt hearers, who ſavour and reliſh nothing ſo well in a Sermon, as the gracious and powerful manifeſtations of Chriſt to the conſcience, and evidences of the commiſſion which the preacher hath received from him.
2. When the Prophet brings no other then the Word of the Lord unto Zerubbabel, It is his duty to heare it, Princes and Magiſtrates, men of higheſt place and authority, muſt receive Gods counſel from the mouth of his Meſſengers, and be contented to be directed, comforted, encouraged by their Miniſtry. David, though himſelf a Prophet, was not without his Seers, Gad, Heman, Aſaph, Jeduthan, Nathan to admoniſh, reprove, comfort him as his condition required. So we finde Shemaiah a Prophet ſent to reprove Rehoboam, Oded and Azariab to encourge Aſa, Jehu and Jahaziel to threaten and comfort Jehoſhaphat. We read of the writing of Eliah to Jehoram, of the threatning of Zachariah to Joaſh, of the Prophet Iſaiah counſelling and rebuking Ahaz, comforting and encouraging Hezezekiah, Jeremy and Ezekiel denouncing judgements againſt Zedekiah; Hoſea and Amos, againſt Jeroboam; Jonah ſent to the King of Nineveh, and John Baptiſt to Herod. And though great difference is to be uſed in the manner of our application to great and to ordinary perſons, yet the ſame fidelity is due unto all. Cum eadem omnibus debeatur Charitas, non eadem omnibus adhibenda medicina, as Saint Auſtin ſpeaks. If a Miniſter muſt ſhew all meekneſſe to all men, much more muſt he deliver his meſſage with all Reverence and humility, with all awe and tenderneſs, with all honour and prudence, unto thoſe great perſons, whoſe dignities do as well call for our veneration, as their conſciences for our fidelity, we muſt be ſo true to their ſouls, as that we be not rude and uncivil to their perſons. Meek and humble preaching, in this caſe eſpecially, is like a fall of ſnow, foreign, Iliad. foreign.unto which Homer compares the eloquence of Ulyſſes, which ſoaks and ſinks more kindly then a haſty ſhower.
And the Lord doth hereby greatly commend the power of his Word, and the ſecret impreſſe and Character of his divine Majeſty ſtamp'd upon it, when from the mouth of mean Inſtruments, he giveth it an Efficacy on the hearts of the greateſt men, and cauſeth Princes themſelves with meekneſs to receive his counſel from the lips of poor and inconſiderable perſons, who have no other authority then the evidence of the Spirit of God, and the Miniſtry wherein they ſtand related unto him, to bear them up, and encourage them in his ſervice. Thus great ſhips are turned about with a vere ſmall helme,Plin. Hiſt. Nat. l, 32. c. 1. and as ſome ſay ſtopped in their courſe with a very little Remora. We have this Treaſure in earthen Veſſels, that the power might be of God, who did not chooſe the earthquake, or the ſtrong winde, but the still ſmall voice to manifeſt his preſence by, 1 Reg. 19. 11, 12.
We have ſeen the encouragement in building Gods Houſe, the meanes of it, a Divine Word, the Vehicula of that word, Chriſt the great Angel of the Covenant delivers it to the Prophet, and the Prophet as his meſſenger to Zerubbabel. So then Zerubbabel is the ſubject animated by this word, and the work whereunto he is animated, is the Building of the Temple.
1. Then Princes and Magiſtrates are to build the Houſe of God, and to take care of the Intereſts of Religion, and to ſee that his truth and worſhip be advanced in their territories. And although we have no examples hereof in the New Teſtament, when the Empire and the Church were divided from one another, yet in the ſtate of the Jews where they were conjoyned together, we have examples in moſt of the good Kings, David, Solomon, Aſa, Jehoſhaphat, Hezekiah, Joſiah, how careful they were to purge Gods houſe of pollution, to aboliſh falſe worſhip, to pull down high places, to ſend Prieſts and Levites to teach the people, to eſtabliſh true Religion, to cauſe the people to enter into Covenant with God, to build his Houſe, and order the courſes and ſervices thereof. And in like manner the Chriſtian Princes, Conſtantine, Thoedoſius, Valentinian, and many others called Synods, and made Laws to condemne and ſuppreſſe Heretical Doctrines, and comforted and encouraged the Orthodox Biſhops and Paſtors of the Church.
1. They are fathers of the people, and therefore muſt take care of the ſouls of thoſe to whom they have ſo neer a Relation.
2. They are Gods Miniſters for our Good, Rom. 13. 4. Therefore certainly they muſt not be careleſs of our chief good.
3. We are to pray for them, that under them we may lead quiet and peaceable lives in all godlineſſe and honeſty, 1 Tim. 2. 2. therefore certainly there lies a care upon them, as well of the godlineſs, as of the peace of their people.
4. He is to have the book of the Law before him continually, Deut. 17. 18, 19. not only that he may keep it himſelf, but that he may be careful to make others keep it.
5. He is to be a nurſing Father to the Church, Iſa. 49. 23. Gods people are promiſed that they ſhall ſuck the breaſts of Kings, Iſa. 60. 16. Therefore certainly it belongs to their care to ſee that the people be provided with the ſincere milk of the Word, Where Religion and the meanes thereof are wanting, to ſet it up, where it is, to preſerve it, where it is corrupted, to reforme and to reſtore it. It is one thing ſaith Saint Auſtin for a Prince to ſerve God in his private capacity as a man,Aug. ep. 50. this he doth by living faithfully: another thing to ſerve him in his publick capacity, as a Prince, this he doth by a vigorous ſanction of Laws, requiring righteous things and forbidding the contrary.
There is a twofold building of the Church: The one doctrinal and perſwaſive by the Miniſtry of Paſtors, and preaching of the Word. The other legal and coercive by the ſanction, and conſtitution, and command of Princes; for ſo they are ſaid to build up the Churches walls, Iſa 60. 10. for the ſafety of the State being greatly concerned in the welfare and peace of the Church, the care of this muſt needs belong unto them whoſe office and duty it is to preſerve the other, ſince without this the other cannot be preſerved.Ariſtot. Polit. lib. 7. c. 8. And therefore Ariſtotle an Heathen Philoſopher reckoneth divine worſhip as a principall thing, without which a City or Civil Politie cannot be.
And thus we finde Conſtantine by his Laws prohibiting Heathen ſacrifices and idolatry.Theodoret. l. 5. cap. 20. Niceph. l. 12. c. 25. And when Julian reſtored them, and Valens allowed the liberty of them,Euſeb. de vit. Jovinian and Theodoſius did root them out,Conſtant. l. 2. and remove them again.Aug. epiſt. 166. We finde the ſame Conſtantine ſetling Chriſtian Religion in his Empire by his royal authority,Sozom. l. 2. c. 27 judging in the cauſes of Athanaſius and Caecilianus; Theod. l. 7. c. 2.The Emperour Gratian granting a commiſſion to eject Arians: Euſeb. l. 7. c. 24.Aurelian caſting out Paulus Samoſatenus out of the Church,Cod. lib. 1. Tit. 1—11. Justinian making ſpecial Laws in matters of Religion. I conclude this with that memorable ſaying of Saint Auſtin, Aug. contr. Creſcon. Grammat. l. 3. c. 51.In hoc Reges Deo ſerviunt in quantum Reges, ſi in ſuo Regno bona jubeant, mala prohibeant, non ſolum quae pertinent ad Humanam ſocietatem, verum etiam quae ad divinam Religionem. That Princes then ſerve God as Princes, when they command good things and forbid evil things, not onelyonly appertaing unto humane ſociety, but alſo unto divine Religion.
The Church of God amongſt us hath in our late miſerable and licentious confuſions ſuffered great dilapidations in the holy truths, and in the unity and peace thereof; I ſhall not pollute the ſolemnity of this days joy, with giving you in (which is hardly poſſible) a Catalogue of them. Unto you, Right Honourable, and the other orders of the Kingdome, it belongeth to be the repairers of our breaches, and the reſtorers of paths to dwell in. Do this as it ought to be done, and certainly there will be nothing more conducent to the ſetling of our tranquility, to the eſtabliſhing of Government, to the re-uniting of the ſhattered and divided hearts of the people, and to the edification of the Church, which it infinitely more concerneth all wiſe and good men to look after, then any ſingle, domeſtical or ſeparated intereſt. Nor are you without direction in the Text for this weighty imployment. For,
2. Zerubbabel muſt not be without the Word of the Lord. In the building of Gods Houſe Magiſtrates muſt waite upon the mouth of God for direction and counſel. It is no leſſe then eight times obſerved in one chapter, Exod. 40. that in the ſetting up of the Tabernacle and worſhip of God, Moſes did every thing as the Lord commanded Moſes; for ſo he had received his inſtructions, Exod. 25. 9. And in like manner David gave unto Solomon his ſon the pattern of all that he had by the ſpirit, 1 Chron. 28. 11, 12. So runs the Apoſtles commiſſion from Chriſt, teaching them to obſerve al things whatſoever I have commanded you,Tertul. de Praeſcript. cap. 6. Mat. 28. 20. Non ex Arbitrio Deo ſerviendum ſed ex Imperio, ſaith Tertullian. Vid. Briſſon de formulis. l. 1. p. 12.Even Heathens would have their ſuperſtitious ſervices done by rule, Semper Agatne Rogat, nec niſi juſſus agit. If men,A. Gel. l. 1. c. 13 who may erre and miſtake in their commands, are offended with ſuch as diſobey them, though thereby they do them better ſervice, judging it a corrupting and deſpiſing of commands, when they be not obeyed, Pereunte obſequio etiam imperium intercidit. Tacit. Hiſt. l. 1.though they be mended: How much more muſt the moſt wiſe God be offended with us, when we do his work not according unto his will, but our own, thereby preſuming to ſee what is meet and convenient better then God himſelf, thereby taking upon us to be controlers of his wiſdome,Hooker l. 2. ſect. 6. as learned Hooker ſpeaks.Lib. 6. c. 6. It was a very pious propoſal which Sigiſmond the Emperour made to the Councel of Trent, as we read in the learned review of that Counſel, That they would conforme their conſtitutions to the obligation of the Law of God. Certainly the more Religion and the Church of God is ſetled by the Rule of the VVord, the leſſe matter of meere diſpute and diſcrimination is admitted, the leſs of divided ends, and meere humane intereſt, and partial deſigne is attended, the more men ſeek the Glory of God, the Salvation of men, the Peace of the Church, the more they do in ſimplicity and godly ſincerity conſider what is intrinſecally, and in natura rei, neceſſary, what hic & nunc, expedient for edification, what courſe will be most healing, moſt uniting, moſt likely to eſtabliſh truth, peace, and holineſſe in the Church, to cloſe up the divided mindes of men, and cement them in that wherein they may all agree, or draw as neer as may be to an agreement; the more certainly will God be pleaſed and honoured, and the more will the Churches of God abroad be joyed and comforted, with whom it is doubtleſſe our Religious Intereſt, to procure as firm an union as we can.
We have ſeen the encouragement, the means of it, a Word, the Vehicula of that word Chriſt and the Prophet, the ſubject to be incouraged, Zerubbabel, the Magiſtrate, who is to build the Church by the help of the Word and Prophet. There onelyonly remaineth the matter of the comfort, ſet forth, 1. Negatively, Not by Might, nor by Power. 2. Poſitively, But by my Spirit, ſaith the Lord.
Might and Power is here denyed, not generally and in Theſi, as if God did prohibite humane power from looking after the intereſt of the Church, for the Magiſtrate is the Churches Guardian. The ſame Lord did by the victories and ſpoiles of David make proviſions for Solomons Temple, who would uſe no ſuch helps for the glory of Zerubbabels. But it is excluded Hypothetically in this particular caſe and condition. Though they had potent enemies, though they were deſtitute of Might and Power in themſelves, yet God will not have them deſert their ſtation, or deſpond of ſucceſſe, Becauſe 1. He can blaſt every Sword that is formed againſt them, Iſa. 54. 17. 2. He can convert to the good of the Church that very power which doth oppoſe it, and make Hamans tongue the Petitioner for Mordecai's honour, Eſther 6. 6, 7. 3. He can build the Church upon the ſufferings of his ſervants, as ſeed in the ground firſt dles and then multiplies, the more the adverſaries of Paul, the wider the door of his Miniſtry, 1 Cor. 16. 9. It matters not how weak the Inſtrument, when God is the Agent.
The Church and worſhip of God is reared and reſtored by the vertue of Gods Spirit alone. In the preſent caſe, the Lord by his immediate providence ordered various intercurrent means unto the finiſhing of the Temple, which of themſelves had no natural influence or tendency thereunto. It was the ſpirit of the Lord, that by the Miniſtry of Moſes and Aaron, brought Iſrael out of an Egyptian bondage. It was the Spirit of the Lord that in the wilderneſſe preſerved them by miracles, with bread from heaven, and water out of the rock. It was the Spirit of the Lord that over-ruled the heart and tongue of Balaam to bleſſe, when he was hired to curſe them. It was the Spirit of the Lord that divided the waters of Jordan, and demoliſhed the wall of Jerico by the ſound of Rams-horns. It was the Spirit of the Lord that ſtirred up Saviours for his oppreſſed people, and by them wrought deliverance for them. It was the Spirit of the Lord that brought the Ark from the Philistines into its place, by the conduct of kine contrary to their nature. It was the Spirit of the Lord that reſcued the Jews from the malice of Haman, by a chain of events, which had no cognation one with another, nor any natural ſuitableneſs to ſuch an end: It was the Spirit of the Lord, that when they were as faſt in Babylon as dry bones in a grave, ſtirred up the Spirit of Cyrus to give them a reſurrection.
This divine power may be obſerved both in the Head, and in the myſtical body of the Church. For Chriſt the Head, 1. His Incarnation ſpiritual, A ſtone cut without hands, a Tabernacle pitched by the Lord, and not by man, faſhioned in the Virgins womb, by the overſhadowing of the holy Ghoſt. 2. His Oeconomie in the work of Redemption wholly ſpiritual, borrowing nothing of humane power, by the eternal ſpirit he offered himſelf to God, Heb. 9. 14. 3. His Reſurrection ſpiritual, made the chief corner-ſtone after he had been rejected by men. Thus the foundation of the building was laid not by Might nor by Power, but by the Spirit of God, Pſal. 118. 22, 23.
2. The Church or Myſtical Body of Chriſt hath nothing either in its original or propagation from the power of man, but all from the Spirit of God.
1. The original alone heavenly and from the Spirit, born not of the will of man, but of God, John 1. 13. 3. 5, 6. A Kingdom not of this world, Joh. 18. 36. Made by an heavenly Calling, Heb. 3. 1. As dew which doth not ſtay for man, Pſal. 110. 3. Mic. 5. 7.
2. The propagation wholly from the Spirit, when mountains of oppoſition and perſecution, the gates of Hell and powers of darkneſſe combin'd againſt it. Now for a doctrine which taught men to deny themſelves, to renounce the world, to take up a Croſs, to ſuffer Afflictions, and follow Chriſt without the camp, bearing his reproach, for ſuch a doctrine to prevaile over the world by twelve weak and naked men, upon the promiſe of things not ſeen, and the hopes of reward in another world, cannot be aſcribed to the wiſdom of man, but onelyonly to the Spirit of God, by whom alone the weapons of our warfare are mighty.
It is a ſpiritual Building, and therefore not reared by humane power, a Kingdom un-attended with worldly ſplendor, and therefore cometh not with obſervation, Luke 17. 20. The Enemies of it for the moſt part ſpiritual, and therefore not vanquiſh'd but by a ſpiritual power, Eph. 6. 12. 2 Cor. 10. 4, 5. No humane power able to encounter, no humane wiſdom to diſappoint the gates of Hell. None but he who is the power and wiſdome of God, hath power enough to overcome, or wiſdome enough to defeat the Kingdome of darkneſs. The ſpecial end which God had in erecting the Church, was, to glorifie his power, wiſdom and grace in the nothingneſſe of the matter, out of which he framed it. The viſible world, as it doth by the beauty, order, and greatneſſe thereof ſet forth the glory of God, ſo in nothing more then this, that al this great being is made out of nothing. Now Gods glory is more magnified in the Church then in the world. The Church is the Jewel, the world but the Ring wherein it is ſet. The World, an Houſe or Farme for Creatures and Tenants to dwell in. The Church, Gods own Palace, wherein he dwells himſelf, Pſal. 132. 13. And the Excellency of this glory, is, That it is a Creation out of nothing, no material aptneſſe, no Active concurrence of the ſubject unto the heavenly being, which by Gods ſpirit alone is wrought in it. We contribute no more to our own converſion of, or, from our ſelves, then water doth to its own heating, which naturally reſiſteth the fire that heats it. We have no good in us either formally or potentially, ſo as to be educed out of us, all is to be ſuperinduced, by the Spirit of God upon us. No fleſh muſt glory but in free Grace, which alone could raiſe a corrupted maſſe into ſo ſtately a Palace.
And therefore we muſt not deſpair when things ſeeme to Humane view helpleſſe and hopeleſs, but look up to the Spirit of God, who can beyond all our thoughts make thoſe that dwell in the dust, to awake and ſing; Whereas if we build our hopes on humane might or power, we ſhall find them vain, every man a liar, ſometimes weak and cannot help us, ſometimes falſe and will not help us, alwayes mutable, and may not help us. The more we attribute to Perſons, the more we derogate from God. Let us not therefore be troubled at mountains of oppoſition, or any difficulties which we conflict with in the work of God. It is his promiſe to bring all Chriſts Enemies under his feet. Let us believe it, and he will do it, though we ſee not how.
And now to conclude & bring all home to the mercies of this day. There is no Nation hath had more experience of the truth of theſe words, then we in this Land have had. When the Lord had commanded the ſword of a civil war back into the ſcabberd, and things ſeemed to draw towards a comfortable cloſe by the Kings gracious conceſſions in the laſt Treaty, divine providence was pleaſed to carry us back into doleful confuſions, into the ſurges of the Sea again, by the ſubtle counſels of a divided party, who having poſſeſſion of the ſword, and intending to uſe it to the altering of the fundamental conſtitution of government, in order thereunto, debarred the Peers of their right, plucked out all ſuch worthy perſons from the other Houſe, who would … their work, laid the foundation of their Utopia in the Blood of their natural Prince, and in the Exile of his children and family, and concluded by Might and Power to carry all before them. And now comes in the Spirit of the Lord to ſtop this career of domination. And firſt he ſtirred up an Abimelech againſt theſe men of Shechem, who liked not that threeſcore and ten Perſons ſhould raigne, but rather to raigne himſelf. By this hand a stop was put to their domination, till by the strange conduct of the ſame providence his family was pulled down by the hands of his own Allies. And ſo the threeſcore and ten get into the Throne again; Theſe confuſions in State ſeconded with deſperate confuſion in Religion; Miniſtry and Univerſities, and all ſupports of truth▪ and learning endangered, and by a miſcellany of all Religions, way made unto none at all. The Spirit of the Lord then works again, mingleth a perverſe ſpirit between them and their military Officers, and divideth their Counſels, and maketh uſe of another violence to thruſt them out again. The ſame divine providence awakeneth an Honourable inſtrument in the North, to give a check to this new deſigne. And on a ſudden by the ſecret power of the Spirit of God, the military Officers, who had ſo long been the terror of the Nation, became, no man can tell why, like women, their hearts diſmayed, their Counſels confounded, their Souldiers ſcattered, and by that divine providence, whereby they had ſo often juſtified their irregular actions, were they, in one day, without Might or Power, but meerly by impreſſions from the hand of God, as it were annihilated, and made utterly to diſappear. By the ſame divine impreſſion are the hearts of the people of the land in all places ſtrangely excited as one man, to call for the Reſtoring of the ſecluded Patriots, by them to make way for a free Parliament, and by them to bring back from exile in the Chariots of Aminadab, a willing people, and upon the wings of Love, our Dear and Dread Soveraigne, not only to the Throne of his Father, but to the hearts of his people. They who had long known what it was to fear where they did not love, were now ambitious to love where they need not ſo to feare.
And now that the Lord hath brought theſe Kingdoms upon the Baſis of their ancient and fundamental conſtitution, and hath reſtored into your boſoms, a Prince of the greateſt ſuavity and meekneſſe of Spirit (one of the beſt tempers in the world for Government) that ever ſwayed theſe Scepters, whom he hath trained up like David, in a School of affliction to ſit upon a Throne, and fitted by a Crown of Thrones to weare a Royal Diadem, and by the bitter cup of his own ſufferings, to provide againſt the ſufferings, and to heale the wounds of his poore exhauſted people: what remaineth but theſe two things?
1. To fill our hearts and mouths with the praiſes of God for theſe ſo divinely contrived mercies, without the effuſion of one drop of blood, beyond the view of humane counſel to have effected; to aſcribe all to the Spirit and Grace of God, Not unto us, not unto us, but unto thy name give the glory? To bleſſe him for this firſt fundamental ſtep to ſettlement, without which we ſhould ever have beene in danger of flames and blood. To bleſſe the Lord for inclining the heart of his Majeſty to dedicate his Government with ſo Religious a publick Teſtimony againſt profaneneſs, then which there is nothing which doth more loudly call upon you to ſecond the zeale of his Majeſty in. To bleſſe the Lord for that Christian meekneſſe of his Majeſty, in anticipating and preventing the very Petitions of his people for pardon, and haſtning the means of their ſecurity therein. To bleſſe the Lord for his Majeſties firmneſs in, and zealous care of the Proteſtant Religion, and withſtanding all temptations which would have drawn him from it. To bleſſe the Lord for his tender indulgence towards men of ſober, peaceable, and pious affections, who cannot in every thing come up to the judgement or practice of other of their brethren. To bleſſe the Lord for his Christian prudence, and healing moderation, in endeavouring ſuch a fraternal condeſcenſion amongſt brethen, as may bury all paſt animoſities, prevent all further diſtempers, and reduce things unto an equal and amicable temperament.
2. To conſider how to uſe theſe mercies unto the glory of God that gave them, and to the good of the whole Body, and not the particular divided intereſt of any one Party alone. It is a diſtinct virtue, as the Hiſtorian tells us, to get Victories and to uſe them. And ſo likewiſe it is to receive mercies and to improve them.
Conſider I beſeech you what it is which the Lord calls for at your hands in ſuch a time as this. Whether after ſuch Earthquakes and concuſſions, ſuch Afflictions and Temptations, ſuch little leſſe then miraculous viciſſitudes of divine providence which we have ſeen, after the effuſion of ſo many thouſand mens blood, after the expence of ſo many millions of Treaſure, whether he doth not juſtly expect, that now you ſhould be more zealous for his Glory, more tender of his Church, and the ſouls of men therein, more ſevere againſt all impiety and profanenſs, more careful of the power of godlineſſe, and the powerful preachers and preaching thereof, and purity of Divine Ordinances; more active and ſolicitous to cloſe up breaches, to remove offences, and by the moſt ſatisfactory proviſions that may be to prevent the danger of any further diſtempers, then ever any Parliaments have done before you. That it may be recorded amongſt the memorials of this Nation, as once of Joſiah, like unto this King and this Parliament (who have been ſo obiged with ſuch a Series of mercies and of wonders) that there was no King nor Parliament before them, that turned to the Lord with all their heart, and with all their ſoul, and with all their might, according to all the Law of God. This ſhall be written for the generation to come, and the people that ſhall be created ſhall praiſe the Lord.
FINIS.
End of the text · Edward Reynolds, Divine Efficacy Without Human Power (1660)