Hamans Vanity, Sermon
A SERMON Preached before The Honourable Houſe OF COMMONS On the fifteenth of Iune 1643, being the day of their publike Thankſgiving.
ESTHER 9. VER. 1.
Now in the twelfth month (that is the month Adar) on the thirteenth day of the ſame, When the Kings commandment drew near to be put in execution, in the day that the enemies of the Iewes hoped to have power over them, (though it was turned to the contrary, that the Iewes had rule over them that hated them.)
OF all people the true Church of God hath the beſt friends, and the moſt enemies: In the Revelation it is ſaid to be clothed with the Sunne, and to walk in white robes. It carries in one hand the lamp of Truth, and in the other hand the beauties of Holineſſe; againſt both which there is in wicked men a malignant and an active contrariety.
Which veine of oppoſition hath runne downe from the dayes of Cain to this very houre, and hath erected its rigour in all the methods of Serpentine deſignes and in all the furies of Dragon-like rage and cruelties.
But ſtill the great God (who is the hope of Iſrael, and the Saviour thereof in the day of trouble) hath ſtept I…r. 20. 8.downe in the nick of time, either to cruſh that inſolent fury, or to defeat thoſe artificiall plots of his and his Churches adverſaries.
Amongſt the many inſtances which may be given, this (here in the Text) is as Remarkable as Any, and as ſutable to this dayes occaſion.
If you pleaſe to look back to the third Chapter, Chap. 3.you ſhall light upon one Haman (an Agagite) a perſon of ignoble originalls, and of an accurſed race, and of as wicked a Nature: He being hoiſed up (like ſome excrementitious vapour) into the place of great dignity and power, by the ſole beames and warmth of his Princes favour, improves this ſudden greatneſſe and affection, not as a cloud to refreſh, but only as a thunder-bolt to ruine and deſtroy the Church of God: For he fals into ſerious conſultation, how and when to put them all to the ſword: hee is almoſt a whole yeare in ripening of this bloody; and abhorred deſigne.
And now (all things being ready for the birth) hee preſumes to play the game above board, yet politiquely; for conſidering that his owne name and ſtrength were inſufficient axes to beare and wheele on ſo grand a miſchife: hee therefore cunningly inſinuates the work into the King Ahaſuerus, and eaſily intereſſeth him therein; whereby the miſchievous deviſe gained countenance and authority.
But mark how he gained both theſe: not by an ingenuous relation, but only by a forged calumny, and by a taking-accuſation of the Jewes: foure things he ſurmiſeth againſt them.
Firſt, that they were an infamous people (There is, A charges againſt the Iewesſaith he in chap. 3. 8. a certaine ſcattered and diſperſed people) as if they had beene a company only of poore, wandring, ſhifting, and ſhuffling vagabonds.
Secondly, that they were an humorous people [their Lawes are diverſe from all people] an odde people, and ſuch who loved to be ſingular.
Thirdly, that they were a factious and rebellious people [Neither keepe they the Kings Lawes] They muſt ſee Scripture or Law, or elſe no obedience from them.
Fourthly, they were a dangerous people: [It is not for the Kings profit to ſuffer them] as long as theſe live, you muſt not think to taxe and get what you pleaſe.
And hereupon his modeſt requeſt is, That therefore they might be all deſtroyed, no more then that, and no leſſe.
Ahaſuerus (without any judiciall enquiry and hearing the parties thus accuſed) ſuddenly credits this Courtiers report, and gratifies him in his ſuit: For the effectuall diſpatch whereof there iſſues forth a Commiſſion under his Seale (being firſt drawne by one or both his Secretaries) and directed to the Lievtenants, and Governours, and Rulers of every Province, to deſtroy, to kill, and to cauſe to periſh all the Iewes, young and old, little children and women in one day, and to take the ſpoile of them for a prey: as C…ap. 3. …er. 12. 13.you may expreſly read in the third Chapter, the twelfth and thirteenth verſes.
How Haman and his complotters bleſſe themſelves and rejoyce, that their deſigne got on thus proſperouſly, and even long for the day when all muſt be put in execution, you may eaſily imagine.
And indeed the day drew very neare: But then, (O take notice of the wheele which turnes every wheele, of the firſt mover that diſpoſeth of every motion!) the never-failing God interpoſeth himſelfe, diſcovers, diſturbs, diſappoints all this deſtructive plot formed againſt the Jewes, in the City Shuſhan, and other Provinces.
The Summe of all is this: contemned Mordecai is advanced, Eſthers requeſt for her ſelfe and people is accepted, the plotting enemy is diſcountenanced and hanged, and the whole deſigne is quite altered: For in the twelfth month, on the thirteenth day of the ſame, when the Kings command, and his decree drew neare to be put in execution; in the day that the enemies of the Iewes hoped to have power over them, it was turned to the contrary, that the Iewes had rule over them that hated them.
Which words containe in them three paſſages.
Firſt, the maturity of a bloody deſigne: [The day for the decree to be put in execution drew neare]
Secondly, the confidence of blood-ſucking adverſaries [In the day that the enemies of the Iewes hoped to have power over them.]
Thirdly, the contradiction of all this by a good God: [Though it was turned to the contrary, that the Iewes had rule over them that hated them.]
I could out of all theſe parts take occaſion to diſcourſe of many excellent points: as firſt, the depth of that implacable enmity which lies and ſwels in the hearts of wicked men againſt the Church of God. Secondly, the ſtudious activity of that malice and hatred, as not to be ſatisfied and extinguiſhed without the bloud and ruine of Gods people. Thirdly, the ſeverall wayes and degrees of divine permiſſion, in giving ſcope to the wickedly active and acting principles in the adverſaries of his Church, with the true reaſon thereof, and how much divine wiſedome, unſpottedneſſe, juſtice, and Soveraignty appears in ſuch a permiſſion. Fourthly, the three fatall plague-tokens (if I may ſo call them) of unſucceſſefulneſſe, and imminent ruine to the Adverſaries of Gods people: namely firſt, Bloudineſſe of intention: ſecondly, Nearneſſe of execution: thirdly, Boldneſſe of expectation.
But I muſt have reſpect to you, and the work of this day; and therefore I ſhall only touch at two other propoſitions, which are theſe.
Firſt, That God can and will make unſucceſſefull the bloodieſt contrivances, and the hopefulleſt confidence of his Church-deſtroying adverſaries.
Secondly, That he can and will make them, As ſucceſſeleſſe in reſpect of his Church; So reflexively pernicious in reſpect of its adverſaries.
I begin with the firſt of theſe. Namely, That God Doct. 1 can and will make unſucceſſefull the bloudieſt contrivances, and the hopefulleſt confidences of his Church-deſtroying adverſaries You may in rhe text read a decree for the killing of the Iewes, and the nearneſſe of time for the executing of it, and the enemies confident hopes; and yet Gods Soveraigne defeating and fruſtrating of all.Three t…ngs premiſed
Before I confirm this truth, give me leave to premiſe three particulars.
Firſt, That there is a difference to be made twixt the Moleſtation of a Chuuch, and the Deſolation of a Church: The adverſaries may be windes to toſſe this Arke, but they ſhall never be Rocks to ſplit it.
What Luther confidently ſpake of himſelf, Impellere …. 118.poſsunt, ſed in totum proſternere non poſſunt: Crudeliter me tractare poſſunt, ſed non extirpare: Dentes nudare, ſed non devorare; Occidere me poſſunt, ſed in totum me perdere non poſſunt.
Or what we maintain againſt the Papiſts and Arminians concerning Habituall Faith; that ſame may as truly be affirmed of the Church Militant (the proper ſubject of faith) Premi poteſt, ſuppremi non poteſt; ſhee may be oppreſſed, but ſhe ſhall never be ſuppreſſed: concutipoteſt, excuti non poteſt: ſhee may be ſhaken, but ſhee cannot be ſhivered.
We are troubled (ſaith the Apoſtle) on every ſide, yet 2 Cor. 4. 8, 9.not diſtreſſed: we are perplexed, but not in deſpaire; perſecuted, but not forſaken; caſt downe, but not deſtroyed: As St. Hierom once ſpake to his freind, Scias hominem Chriſto deditum mori poſſe, vinci non poſſe: a Chriſtian may die, but he cannot be overcome; So the Church may often be diſturbed, but it ſhall never be deſtroyed.
Secondly, You muſt diſtinguiſh twixt probability, and twixt infallibility of deſtruction: the Church of God may fall into ſuch an eclipſe, into ſuch an hour of temptation, that not only in the inſulting fancies of the enemies, but alſo in all the commentaries of humane Reaſon, it may not only ſeem, but really be in the very way, nay, upon the very brink of deſtruction it may (as David once did) walk in the ſhadow of death; deſtruction may be as near to it as the ſhadow is to the body; ſo near, that with Peter ſhe may cry out, Maſter! Save us, or elſe we periſh.
But yet eventuall and infallible deſtruction ſhall not befall it; God will ſtep in and prevent that. You may read in one of the Pſalmes, that the Church was as near to deſtruction as a lamb ſticking between the Pſal. 124. 6, 7.teeth of a lion was near to be devoured; and yet God took the prey out of the teeth: and as near to deſtruction as the bird is to catching, which is fallen into the net, and intangled; and yet God brake the net, and the bird eſcaped; againe, as near to deſtruction as the brand is to burning which is thrown into the fire; & yet God hath ſnatcht his Church out, even as a firebrand Amos. 4. 11. 1 Sam. 23. 26, 27, 28.is ſnatched out of the fire: When David was hem'd in with Sauls army, yet God made a way for him to eſcape: When Peter was fettered in priſon, and the next morning to be executed; yet God by an Angel Acts 12. 7.delivered him: When the three Children were caſte to the fiery furnace, yet God preſerved them: W…h… Dan. 3. 24, 25. Chap. 6. 22 Gen. 22.Daniel was throwne to the lions, yet God kept him: When Abraham was lifting up the knife to kill Iſaac, yet God ſtayed his hand.
When the City of Leyden was ſo long, & ſo ſtrictly beſiedged (as I think) by the Duke of Alva, that they were forced for their ſuſtenance to ſearch and ſcrape the dunghills, and boyle old leather, &c. And the Duke in the language of Blaſphemy threatened the defendants: Why That very night the windes turned, and the tide ſwelled, and the waters came in, and forced him to raiſe the ſiedge.
Thirdly, You muſt diſtinguiſh twixt a particular perſon, and twixt a Church; It may oftimes ſo fall out, that the cruell deſignes of wicked adverſaries may prevaile to the deſtruction of this or that individuall perſon (If that may be ſtiled a deſtruction, which yet eventually redounds to the enlarging of the Church: for ſeed when it is ſowne multiplies the more; and ſanguis Martyrum is ſemen Eccleſiae: Faecundi ſunt Martyrum Cyprian.cineres) but they ſhall never prevail to the ruine of the Church.
Herod, in Acts 12 2. kills Iames with th… ſword: and Acts 12. 2, 24.yet in v, 24. for all that the word of God grew and multiplied. It is one thing to take a rafter out of the houſe, and another to demoliſh the houſe it ſelf; to looſe a S…mile.board in the ſhip, and another thing to looſe the ſhip it ſelf. It is with the Church in perſecuting times, as it is with wheat in the ſifting; perhaps ſome graines may ſlip through, and yet the bulke may and doth remain behind: the Adverſaries muſt firſt learn the art to kill God, as they have already the malice to fight againſt God, before they ſhall be able utterly to deſtroy the Church of God, For God (when they come to deſtroying work, to root out his Church) will certainly infatuate and prevent them.
And this I ſhall aſſay to confirm partly by Scriptures, Three Demonſtrations of the point.partly by Inſtances, and partly by Reaſons.
Firſt, By Scriptures: which give no hopes of good ſpeed to any deſtructive deſignes: the phraſes with which ſuch wicked intentions are ſet forth, and by which God expreſſeth himſelf againſt them, do abundantly manifeſt it:
The Sciptures ſtile theſe wicked ruinous deſignes, ſometimes dreams; & dreams are but pleaſant follies & deluſions, the empty bubbles of the mind, children and Tales of fancy, idle and fruitleſſe notions; mear bables.
Sometimes fits of madneſſe: Why doe the Heathen rage, and the people imagine a vain thing? Mad men Pſal. 2. 1.are perſons of ſtrange conceipts and adventures, yet fooliſh, impoſſible, inconſiſtent, vain: They will pull the Sun out of Heaven, and remove mountaines, but they cannot; ſuch irrationall and furious heats are there in wicked men againſt Chriſt, and againſt his Church, and juſt to as much purpoſe.
Sometimes abortive or untimely fruits, which haſten out before their juſt time, live not, but die; let that of David (ſpeaking of the adverſaries of Gods Church) ſerve in ſtead of all: Behold! Hee travelleth with iniquity, and hath conceived miſchiefe, and brought Pſ. 7. 13, 14.forth falſhood: Here is a womb to breed a wicked plot, and a time of travell and birth, but all that it comes unto is a lye or falſhood; no ſuch child of deſtruction as was imagined.
Again, let us peruſe thoſe phraſes by which God expreſſeth himſelf againſt theſe deſtructive plots of his Churches adverſaries; ſometimes he is ſaid to deſpiſe their image: O Lord! When thou awakeſt thou ſhalt Pſ. 73. 20.deſpiſe their Image: wicked men are in moſt reſpects but images; rather the images of men, then men; rather the images of Chriſtians, then Chriſtians; That Religion unto which they do pretend is but an image or form of godlineſſe; And ſo, their deſtructions of the Church are but images; they are the draughts, the portraitures or colours of a deſtruction, but ſhall be noe reall deſtruction; for God deſpiſeth, contemneth, ſlighteth, or makes void that image.
And ſometimes God is ſaid to laugh at them, and have them in deriſion; to ſee how ſillily furious and buſie Pſ. …. ….they are in building of a Babel, in ſtopping the courſe of the Sea, in aſſaying vanities and impoſſibilities to undermine Chriſt and his Church. Now after all, What have they got? &c. And ſometimes he is ſaid to blow upon them, and blaſt them, and bridle them, and diſappoint them, and to bring all their councells and confederacies to nought, as you may read in Eſay 37. 27, 29. and in Pſalm. 17. 13. All which expreſſions doe manifeſtly demonſtrate this truth, that God can and will make all their deſignes, attempts, and hopes unſucceſſefull.
Secondly, By inſtances: And here the field of teſtimony is very large; you cannot dip into any one age of the world, there is no Chronology either Sacred or Eccleſiaſticall wherein you can read or find that in ſuch a year, or at ſuch a time God ſuffered his enemies utterly to deſtroy his Church.
'Tis granted, you may light on ſeverall ages wherein the Church hath ſailed on the waves, and perhaps ſwam in rivers of blood: but when the enemies attempted the utter ſubverſion of it, ſtill God hath ſtept in, and defeated the adverſaries, and reſcued his own people: I will give you a taſte of ſome places.
When Pharaoh (that Egyptian adverſary) from oppreſſion, advanced to the deſtruction of the Iſraelites; then God looks down, pitties his people, delivers them with an out-ſtretched arme, and not only defeats but deſtroyes their adverſaries.
Sennacharib (that Aſſyrian adverſary) no leſſe wil ſerve his turn, then blaſphemy againſt God, and a full ruine of Hezekiah and Ieruſalem; and for this he prepares a mighty hoſt: But then God puts his bridle into the mouth of this wilde horſe, ſmites his camp, turns back himſelfe, and which is more, ſuffered him to be ſlaine too.
The like may be inſtanced in Antiochus Epiphanes, and in the Pagan perſecutions of the Church, which when they were caſt out like a flood to drowne the Rev 12.Church. Conſtantine the Great was then raiſed up to ſtave off that deſtructive fury, and ſo he did by his conqueſts over Maxentius and Maximinus: Yea, that infamous Apoſtate Iulian after all his ſucceſſeleſſe plots and actings, at his death, blaſpheamingly confeſſed, Viciſti Galilaee! that Chriſt was too hard for him.
What ſhould I ſpeak of the defeatings & boundings of the Antichriſtian plots and furies, which have been acting above theſe thouſand years; and notwithſtanding all their lyings, decrees, devices, attempts, burnings, murtherings, reſolves, confederacies, aſſiſtances with the power of Emperours, Kings, Rulers, they hitherto cannot, nor ever ſhall be able to deſtroy the Church of Chriſt: the Church yet lives, and ſhall ſpread more and more.
Thirdly, By reaſons; the reaſons to convince men of this truth ſhall be taken, Firſt, from God. Secondly, from Chriſt and his Church. Thirdly, from the enemies themſelves.
Firſt, from God. Reaſ. 1
I doe confeſſe, that, were the Church left hand to hand with her enemies, and had not a God to ſide with it, ſhee were no more able to ſuſtain her ſelf againſt the policy of her enemies, then the lamb againſt the foxes; Nor againſt the fury of them, then the ſheep againſt the lions; or as a little ſpark of fire, againſt an ocean of water: Gaudeo quod Chriſtus Dominus eſt, alioqui totus deſperâſsem, writes Myconius to Calvin, upon the view of the Churches enemies.
But there is a God, and that God is on the Churches ſide: and this, ſome of the enemies of God have confeſſed; let us flee (ſaid the Egyptians, Ex. 14. 25.) from the face of Iſrael, for the Lord fighteth for them, againſt the …. 14 25.Egyptians.
Beloved, I beſeech you to obſerve, that there is on the Churches ſide,
Firſt, The Covenant of God: in which he doth engage all his Glorious Attributes to be not only a reward, but alſo a ſhield unto his people: as you may expreſly read in Gen. 15, 1. So that if omniſcience be able to ſee, and omnipotence be able to hinder; aſſuredly Gen. 15. 1.none of the adverſaries plots & attempts ſhall ever ſucceed to the deſtruction of his Church, though they may be faire for it, and very near.
Secondly, The affections of God: and we all know that the affection of love is of all other the moſt tender, and the moſt active; now if either Relations, or Donations, or Eſtimations can diſcover, and entitle to Affections, then is the Church ſure of Gods Affections: For
The Relations twixt God and his people, are that of a father to his child (Iſrael is my ſon, my firſt borne:) and Ex 4. 22.that of an husband to a wife (Thy maker is thy huſband, Iſay. 54. 5.the Lord of Hoſts is his name:) and that of a King to his Subjects (whoſe affections to his people one ſhadows out by the pelican) Now can you imagine that a tender father, a loving husband, a juſt King will (if they can help it) ſuffer children, wife, ſubjects, to be wholly deſtroyed.
The Donations of God to his people are wonderfull: If greateſt bounties be the Charecters of deareſt love, ſurely then God wants not of love to them, for he hath given his Chriſt to them, his Spirit to them, Himſelf to them, and will give eternall glory to them: And after all this, will he (think you) ſuffer his contemptible and conquered enemies, and vaſſalls to conquer and deſtroy them.
The Eſtimations of God touching his people are ſingular, his thoughts of them are pretious, and high, and honourable; and therefore hee ſtiles them his friends, his Houſe, his Temple, his Garden, his Vineyard, his Jewels, his Delight, his Kings and Prieſts, nay the apple of his owne Eye. Now is it poſſible to fancy, that God will ſuffer his wretched and deſpiſed adverſaries to deſtroy his annointed, to plunder him of his Jewels, nay to teare out from him the very apple of his eye.
Thirdly, the Providence of God: This Providence which our late Complotters were pleaſed ſo to ſcoffe at, this is on the Churches ſide.
And what is this Providence of God? ſurely it is the right hand of his Covenant, the actuall vigour of his infinite Attributes: It runnes to and fro through all the world, and orders all the motions of Heaven and Earth.
Foure things are very conſiderable in it.
Firſt, it is an Vniverſally intimate eye, diving into all the faculties, and riſings, and framings, and actings of all and every creature: I know thy abode, and thy going out, and thy comming in, and thy rage againſt me, ſaith God of Sennacherib, Eſay 37. 28.
So that there is no one nature, no one faculty, conſiderable in the naturall or morall frame of it; no kindling of one thought, no grudging of one deſire, no hatching of any one imagination, no whiſpering of one word; but all lies as naked to Divine Providence, as the eminenteſt mountaine lies obvious to the brighteſt noon-day of the Sunne.
The Maſques of actions, and Curtaines veile only towards the eyes of men, but there is no darkneſſe towards him who is light it ſelfe.
Secondly, it is an Vniverſally Soveraigne wheele; upon the pleaſure of which all actions and iſſues are commanded: as the motion and ſtay of the wheeles Ezek 1, 21.which Ezekiel ſaw were according to thoſe of the living creatures. There is no creature a maker of it ſelf, or that can be a Lord over his owne heart and works, and events: All theſe fall under the ordering of God, the ſupreame Agent, and that with an unavoydable ſubjection and determination, My counſell ſhall ſtand Iſay 46, 10.and I will doe all my pleaſure, Eſay 46. 10.
Thirdly, it is an infinite diſpenſation: there is nothing requiſite, either to the impedition of the Churches enemies, or to the conſervation of the Church it ſelfe, but is to be found in Divine Providence: And therefore in Zachary it is ſet out by ſeven Zach. 4.eyes and by ſeven lamps: and in Ezekiel it is ſet out by faces and wings, and hands, to expreſſe that ſufficiency Ezek. 1. 8.of Gods Providence, for all meanes of helps to his endangered Churches.
Fourthly, it is a Watchfull Sentinell: Hee that keeps Iſrael, doth neither ſlumber nor ſleep. Excellent is that Pſ. 121. 4. Iſay 27. 3.place in Eſay 27. 3. ſpeaking of a Vineyard (which you know doth repreſent the Church for her owne weakneſſe, for choiceneſſe, for delight, and for fruitfulneſſe) he addes, I the Lord doe keep it, I will water it every moment: leſt any hurt it, I will keep it night and day.
Now ſumme up all this, there is a ſpeciall Providence of God which claſps the Church, as the fethers of the hen doth the chicken: And it conſiſts of Activity, and of perfect Knowledge, and of Soveraigne Authority, and of Al-helping ſufficiency, and of moſt tender vigilancy for his people, and againſt their enemies. Muſt you not then grant me my poſition, that he will fruſtrate all deſtructive plots and attempts, though never ſo hopefull and neare?
Secondly, From Chriſt and his Church. Reaſ. 2
Here I might ſhew you (but time will cut me off that I may not ſpread it) foure things in him, which aſſure us that his Churches adverſaries ſhall not prevaile to ruine it.
As firſt the ancient conqueſts of all the Churches adverſaries, amongſt which the world is one: All Chriſts conqueſts are for his Church; and ſhall conquered enemies now conquer?
Secondly, the deareſt purchaſe of Chriſt: for ſo the Church is, which he ranſomed by his heart blood, and will he now ſuffer them to be deſtroyed?
Thirdly, the foundation to his Church: the Scriptures ſtile him the corner ſtone, and that Rock upon which the houſe was built, which no waves nor ſtormes could waſh or drive downe.
Fourthly, the Head of his Church: will he be, an head without a body? Read at your leaſure in what a benigne aſpect he ſtands towards his members, in Rev. 10. 1. and in what a ſevere poſture he drawes out himſelfe, and all the armies of heaven againſt his enemies, in Revel. 19. from verſe 11. to the end.
Thirdly, from the enemies themſelves. Reaſ. 3
Who though they ſwell much in their owne eyes, and ſeeme to be the diſpoſers of all men, and preſume they can doe what they liſt; and like ſome of the perſecuting Emperours will think themſelves to be a kinde of Gods: yet
Firſt they are but men at the moſt, and men at the beſt: And what is man? that which is no more than man is no leſſe then vanity; meere man is but the dreame of a dream; but the generation of a fancy, but a vanity, but the curious picture of nothing; a poore, feeble, unable, dying flaſh.
Secondly, they are but Naked men: they have no God with them, or for them; did God ever command them to deſtroy his Church? Did he ever promiſe unto them in that ſervice either Aſſiſtance or Reward? Aſſuredly wicked adverſaries have nothing but what hell and wicked men can help them with.
Thirdly, they are but Wicked men: hearken how the Scripture ſtyles them, Haters of God; Enemies to God; Fighters againſt God: the very reaſon why they contend againſt the people of God is, becauſe they ſee any thing of God in them: and ſhall wicked men be ſtronger then God?
Fourthly, they are the only perſons Curſed of God, and fully threatened, even in this, that they attempt the deſtruction of the people of God: Take that one place for all in Zach. 12. 2, 3, 4. Behold! I Will make Ieruſalem a cup of trembling unto all people round about, when they ſhall be in the ſiege both againſt Iudah, and againſt Ieruſalem.
3. And in that day I will make Ieruſalem a burthenſome ſtone for all people: All that burthen themſelves with it ſhall be cut in pieces: though all the people of the earth be gathered together againſt it.
4. In that day, ſaith the Lord of Hoſts, I will ſmite every horſe with aſtoniſhment, and his rider with madneſſe, and I will open mine eyes upon the houſe of Iudah, and I will ſmite every horſe of the people with blindneſſe:
Are blind horſes and mad riders likely to prevaile?
6. And I will make the Governours of Iudah like an harth of fire among the wood, and like a torch of fire in a ſheafe, and they ſhall devour all the people round about on the right hand and on the left, &c. Shall the wood prevaile againſt the fire?
Beſides all this, the Lord doth deliberately (as I may ſo ſpeak) ſet himſelfe againſt them: he directs his arrowes at them, and doth ſo earneſtly purſue them, that he not only makes their deſignes unproſperous, but likewiſe (in the event) to themſelves pernicious, which is the ſecond point, and comes now briefly to be handled.
That God can make the bloudieſt contrivances, and Doct. 2 hopefulleſt confidences of his Church-deſtroying adverſaries not only Vnproſperous, but alſo Pernicious or Hurtfull to themſelves [The deſigne in the text is turned quite contrary, and the Iewes have rule over them who preſumed to have deſtroyed and ruined them.] Thus Saepe in magiſtros ſcelera redier unt ſuos.
There are three things which I have obſerved concerning Notethe Churches diſtreſſes and deliverances.
Firſt, the deliverances of it have been (uſually) at the times of eminent extremities: The wicked are not alwayes high enough to be deſtroyed, & the people of God are not alwayes low enough to be delivered: but eminent Extremities have ordinarily beene Gods Opportunities.
That eminent deliverance out of Egypt, was, when their burthens were doubled, and Pharaoh would not hearken to them.
That ſingular deliverance out of Chaldea, was at ſuch a time when their condition was as the dry bones of which God ſaid to the Prophet, Can theſe bones live?
That deliverance alſo out of the Antichriſtian and laſt troubles ſhall be, when the two witneſſes are ſlaine, and the enemies make merry: Rev. 11. 7, 8, 10, 11.
Secondly, the deliverance of the diſtreſſed and endangered Church hath been (uſually) crowned with the addition of ſome new and ſingular mercy: As
When the Church was delivered out of the Egyptian bondage, they were then led away to Canaan.
When they were delivered out of the Caldean captivity, the Temple thereupon was re-built, and filled with the glorious preſence of Chriſt. When the Churches ſhall be delivered from the great Antichriſtian plots and cruelties, there is promiſed unto them a New Ieruſalem, a new heaven and a new earth.
Thirdly, the Eminent reſcues of the Church, have been, and ſhall be conjoyned with the eminent deſtruction of its adverſaries: When the Iſraelites were delivered out of Egypt, their deliverance was accompanied with the deſtruction of Pharaoh & of all his hoaſt.
When the Iewes were delivered out of Babylon, it was with the deſtruction of the Caldean Monarchy, by the Perſians: And when the Church ſhall be delivered from the Antichriſtian Cruelties, it ſhall be with the utter fall of Babylon, which ſhall be throwne like a milſtone into the Sea, and never riſe any more.
But I cannot proſecute this notable Subject according to the dignity of it, I will rather leave it, then mangle it; the time is almoſt fled, I will doe what I can to poſt after it: give me leave to make ſome uſefull applications of all this to ourſelves, and then I wil commit the work, and our ſelves to Gods bleſſing.
The uſes which I ſhall make of all which hath at this time been ſpoken by me, and of late hath been obſerved by your ſelves, I ſhall reduce unto three heads.
Firſt, Of exhortation to a ſeaſonable duty, the duty uſe 1 of Thankfullneſſe: O that men would praiſe the Lord for his goodneſſe, and for his wonderfull works to the children Pſa. 107. 8.of men: Surely this is a ſingular work, and yet men are heavy to it, or elſe David would never have preſſed it ſo affectionately: in another place he brings three arguments at once to move us to praiſe God: Praiſe Pſ. 147. 1.yee the Lord, for it is good to ſing praiſes unto our God, it is pleaſant, and praiſe is comely: Two of theſe arguments reſpect us: It is our emolument and good: we get more mercies by being thankfull for our mercies; and it is our gracefull, as wel as gracious Ornament: An unthankfull man is an ugly and ill-favoured man; but thankfullneſſe is a moſt becoming garment to a Chriſtian; And it is Gods contentment; of moſt muſick he delights in this: there are four things which are very Notepleaſant to God. Firſt, An upright heart. Secondly, An humble ſpirit. Thirdly, A believing ſoule. And Fourthly, A thankfull breaſt.
That this ſweet note of Thankfullneſſe may be the better raiſed, give me leave to deſcant a little upon that miſerable and unfortunate deſigne againſt your ſelves and the City, lately contrived, and intended to have been put in execution.
There are at the leaſt ten remarkable daſhes in it.
Firſt, the Horror of it: and leſſe I cannot ſtyle it; Livy reports of a deſigne to diſpatch the whole Senate of Rome in one hour; and at Carthage there was a project to cut off at once the nobleſt and trueſt family to the ſtate:
But this unhappy plot (had it taken effect) might have proved the Funerall of all our Sanctuaries; the Grave of all our Religion; the Doomſ-day of all our Liberties; the Ruine of Countrey, of City, of Parliament, of All.
Secondly, the Vnnaturallneſſe of it: For Nero (that monſter of mankinde) to wiſh that Rome had but one head, which he might take off with one blow; for him to ſet Rome on fire, and ſolace himſelf in beholding the flames and aſhes of it; this was but like himſelf; Such barbarous acts were no way ſtrange for his monſterous diſpoſition: For Papiſts to contrive the blowing up of a Parliament, this agrees fulwell with the modeſt principles of their bloud-thirſty and cruell Religion.
But for men who profeſſe the Proteſtant Religion, yet to contrive the ruine of it: for Members of a Parliament to deviſe the ruine of a Parliament: for them who ſo ſeriouſly have proteſted (and not without ſome execrations) the defence and preſervation of all, thus maliciouſly to entrap and hazard the ſafety and ſubſiſtence of all; What is this, but viper-like to gnaw out the bowels of that Countrey which bred them, and of that Parliament which all this while hath defended and preſerved them?
Thirdly, the Cruelty of it: What could have beene expected leſſe, then that of Simeon and Levi (brethren in iniquity) who (after a pretence of favour) came boldly Gen 34. 25.upon the City of Shechem, and ſlew all the males with the ſword? Nay, I feare the tumult might have ended like that of Shalman who ſpoiled Beth-arbel in the day of Hoſ. 10. 14.battell, and the mother was daſhed in pieces upon her children.
Here might you have heard the confuſed noiſe of the Warriours, there might you have ſeene garments rolled in blood; one ſtreet flaming with fire, another ſtreet groaning under the wounds of death: ſome crying out, kill and murther them; others crying out, O pity and ſpare us. In one houſe perhaps the Pariſhioner hunting after his Miniſter to braine him; in another houſe the ſon laying hold on his father to piſtoll him: ſome hiding themſelves, and then burnt; others haſting to fly, and running only upon the point of the ſword and ſpeare before hand diſpoſed to every corner to ſlay them. One cals out, O ſpare the Parliament, another, O ſpare the City: another, O ſpare my father, ſpare my mother, ſpare my tender children. But in this rage nature would have been forgotten, law would have been forgotten, religion would have been forgotten, relation would have been forgotten; becauſe before this, the feare of God would have been forgotten.
Fourthly, the madneſſe of it: every ſinner is a foole, and Solomon ſaith, a mad man too. Did ever any wiſe man think to repaire his houſe by ſubverting the foundations of it? or to preſerve himſelfe by ſplitting his ſhip? or imagine to ſtand if a Parliament ſhould fall? Good Lord! that any ſhould ſo forfeit themſelves in deviſing, or rather in believing, that theſe men who would have ruin'd one world, could make another; or that they would prove reſtorers of our liberties, who contrived the lawleſſe and mercileſſe ruines of all our ſafeties!
Fifthly, the injuſtice of it: What is my treſpaſſe, what is my ſin, that thou haſt ſo hotly purſued after me, ſaid Iacob Ge. 31. 36.to Laban. May not this Parliament ſay as much to all them who ſo bloodily act againſt them?
You know well enough that familiar ſtory of Ariſtides, whom a perſon deſired to write his name in the ſhell to be baniſhed, and only for this reaſon, becauſe all ſaid that he was a juſt man.
O how unjuſt it is, and I feare will ſtand upon infamous record to our poſterity, that many of their Anceſtors ſought to deſtroy their own refuges againſt deſtruction: ſtruck at them who (to avoid the ſtroke of juſtice) are riſen up to ſtrike all; as if theeves and robbers ſhould arme themſelves to judge the Judge who durſt to queſtion and judge them.
Sixthly, the ingratitude of it: By thy Providence worthy deeds are done to this Nation, ſaid Tertullus unto Foelix. Within theſe few years, O how we groand under the burdens of conſcience by an high Commiſſion? and under the burdens upon our liberties by heavy taxations: the learned ſpeeches of ſome of the Complotters are palpable witneſſes to what I now ſpeak; and through Gods bleſſing on the Parliaments care and paines we are eaſed of both.
And now after all, to be like the unthankfull Romans, to condemn that African Scipio who had ſaved all their State. Or to be like that monſter (of whom I have read) who that night that his Prince pardoned and releaſed him, got out and ſlew him. To burne Michael Balbus to the Emperour Leo Armenius. Vide Zouaram in Annal.that ſhip which brought us to ſhore: to wound that Phyſitian who healed our wounds; the Lion did not thus to the poor man who eaſed him of a thorne in his foot. It is the very dregs of baſeſt ingratitude to returne the ſowreſt of miſchiefes for the ſweeteſt of kindneſſes.
Seventhly, the hypocriſie of it: under the pretence and affectation of peace, to intend the moſt diſmall and abhorred of cruelties.
I have read of Garnet the Ieſuite, who upon a treatiſe of Equivocation, plaiſters on this title, A Treatiſe againſt lying and fraudulent diſsimulation: And truly this plot fell nothing ſhort of that artifice; for under the name of peace, a more ſavage deſtruction is intended; only Amaſa is the more complementally ſaluted, that hee might not ſee the ſword of Ioab.
For my part, if yet Truth might have the Vantguard, and Juſtice might have the Body; I ſhould rejoice that Peace might bring up the Reere: Nay, if that place ſeems too low, let them all ſtand in rank, ſo that Truth may ſtill have the right hand.
But this is no new plot to whet ſwords, and yet talk of peace: there was an overture of peace from Spaine with England, when at the ſame time the Armado was to ſet ſaile. And that for ever odious maſſacre in France was guilded over with the ſolemnity of Nuptials: Heathens have been more candid this way, then the Papiſts by farre.
Eighthly, the impiety of it: with what a contempt of Faſting, and ſcorne at our depending on Gods Providence, was the time for the execution of this plot deſigned: what religion are theſe men made of, who after ſo ſacred and ſolemn a Proteſtation, could yet ſtudiouſly contrive the perfidious breach of the ſame? what a mocking of God is this? what a mocking of men? what a mocking of their owne conſciences?
I feare that ſome of them took the Proteſtation much like as Arrius (that infamous Heretick) took his, who having been condemned in a Generall Councell (as Socrates relates) and by the commandment of Conſtantine exiled; and by the violent mediation of ſome recalled, ſo that he would conforme to the Nicene Faith; he having writ down his own private Creed, and thruſt it into his boſom, when he came into the preſence of the Emperor, and had the Nicene Faith propounded to him, being demanded whether he really did, and conſtantly would hold that Faith? he (clapping his hand upon his boſom whereinto his own written Creed had been formerly committed) anſwered and vowed, that he did, and would conſtantly hold and profeſſe that Faith, meaning not that Nicene Faith, but that contained in his boſome.
Ninthly, the Policy of it: and I aſſure you, the more ſecret our dangers are, the more dangerous they are: the poyſon deſtroyes more ſurely then the drawn ſword: And therefore the Ieſuits (it hath been their trick of old) do ſeale up all their intended miſchief with an oath of Secrecy. You know well the oath of Secrecy which Gerard the Ieſuite gave to Catesby and Piercy &c. when the Parliament was to be blown up. And in this plot, to hand it on from any diſcovery, at leaſt ſomething neare an oath for ſecrecy is contrived: But that was not all the policy, for the very manner of conveyance and drawing others in, alſo was exquiſitely ſubtle: This ſeale was always ready to be clapt on any tempered wax, and in truth it found many a diſcontented, and ſelf-ſeeking, and malignant ſpirit eaſily to take the impreſſion.
Nor was this all, but juſt like the Papiſts in the Powder-treaſon, who before the execution of it, varniſhed it with the title of ſome famous exploit for the deliverance of the perſecuted Catholikes: and had it ſucceeded, then they had provided their Proclamations alſo in a readineſſe to be diſperſed and ſo to beguile the people. I wonder that our preſent Complotters ſhould thus hit on the Jeſuits moulds, unleſſe there bee ſome Jeſuits wits in this deſigne.
Laſtly, the Nearneſſe of it: the work was ripe, and the day to act their infamy, and our ruine was very neare: Thus were we ſold, thus were we in the valley of the ſhadow of death, and knew it not.
But notwithſtanding all this, and more then this (for more there was then this, which I forbeare to mention, for that I like his art well, who drew one weeping behind a cu…taine.) The deſign is abortive, Mordecai is yet alive, and ſo is the City Snuſhan, and ſo is the Parliament; God hath defeated all, and turned it to the contrary, as my Text doth ſpeak.
O that for all this wonderfull mercy of God we could now learne to bleſſe him and thank him: it is He, he alone who hath made our enemies liars unto us, and hath hitherto been the God of our mercies, and of our ſafeties.
The ſoule of man may be compared to a clock, and the faculties of that ſoule to wheels, and the mercies of God to plummets, which ſhould make every wheele to move with thankfulneſſe: And ſo let it be with us this day.
Let our judgements move with a thankfull admiration of Gods goodneſſe, and wiſedom, and care, and watchfulneſſe over us.
Let our Memories move with thankfull recordings, and laying up, and giving out theſe and other of Gods works of Gods Providence over us: God would have ſome of the Manna laid up in a golden pot: he is willing to give, but not to loſe his mercies: mercies muſt not be written in water, but in braſſe. It is reported of Trapezuntius (a great Schollar) that fell into ſo great a ſickneſſe, that he loſt all his learning, and he forgate his own name: It would be more then a ſickneſſe in us, to forget God in his wonders of mercies towards us.
O Sirs! In one mercy there may be many things worthy of our beſt remembrance: there may be many wonders in one mercy, and there may be many mercies in one mercy; and there may be many leſſons in one mercy; and there may be many future ſupports in one mercy: therefore forget not to get a thankfull memory.
Let our Affections move with thankfulneſſe. The heart of man is like an inſtrument, and every affection is like a ſtring, and every mercy ſhould be like a curious Singer to make the muſick of thankfulneſſe. O that we could love ſuch a God more, feare ſuch a God more, delight and rejoyce in ſuch a God more.
Let our Tongues move with thankfulneſſe: As in a Lottery at every prize the trumpet doth ſound, ſo upon the receipt of every mercy, our lips ſhould ſound out the praiſes of the God of our mercies.
And let our Lives move with thankfullneſſe too: mercies ſhould be an Anchor to hold us faſt to God, not a Tide to carrie us away from him: They ſhould be as a ſhower of raine to the roſe, which thereby proveth more freſh and ſweet: He is the thankfull Chriſtian, who becomes a better Chriſtian; A good life is the beſt tranſcript of any mercy.
The ſecond Uſe ſhall be of Caution and Adviſe, and Vſe 2 indeed ſome Items are not ſuperfluous in this buſie and dangerous age: My advice is threefold.
Firſt, if any plotter, or intended acter for this late deſigne be here preſent, my earneſt councell unto him is only this, Repent: Even Iudas, who betrayed his Maſter, when he ſaw what was done, Repented: and wilt thou be worſe then Iudas? Tell not me that thou haſt vowed our deſtruction, or art bound up by an oath of ſecrecy. The Caſuiſts all of them will fully reſolve thee, In malis it is not only lawfull but neceſſary, mutare propoſitum, & reſcindere votum; wicked vowes binde us to repentance, but not to performance: to confeſſion, not to commiſſion; to detect, not to effect.
And verily this is the way to find mercy with God and man: both of them as yet throw out unto you this plank: they offer mercy to you, though you intended none to them; Ioſeph was able to weep, and to forgive, and to nouriſh thoſe his brethren who once would have killed him, and did ſell him for a ſlave.
Secondly, if any of you touch this golden ſcepter of mercy which is held out unto you, then in the next place take heed and abhorre for ever any ſuch like future intangling.
I will but tell you a tale which I find in Sir Edward Cook, it is ſomewhat homely, but you may make a good uſe of it: The fable is of the Cat, and the Mice: The Cat having a long time preyed upon the Mice, the poore creatures at the laſt for their ſafety conteined themſelves within their holes; but the Cat finding his prey to ceaſe (as being ſufficiently proved to be their enemy) deviſed this courſe: He changeth his hue, gets on a Religious habit, ſhaveth his crowne, and walkes gravely by the holes of the Mice.
And yet perceiving that they kept their diſtance, and only peeped out, as ſuſpecting the worſt, he gravely beſpeaks them thus, Quod fueram non ſum, caput aſpice tonſum: Hereupon ſome of them being more credulous then wiſe, came forth, but were quickly ſnatcht up.
The Cat finding this colourable deſigne to Take, after a while comes again, thinking to draw them out again with the ſame garb of gravity, and ſweetneſſe of Rhetorick; but now the formerly beguild Mice grew wiſer, and would come forth no more, only they gave him this ſhort anſwer, Cor tibi reſtat idem, vix tibi praeſto fidem; we know you too well to truſt you any more: make the application of it to your ſelves.
Thirdly, to all of you, who are as yet Innocent; the Lord keep you faithfull and ſteadfaſt, and never ſuffer you to ſtain your conſciences with Treachery: There are three which an Honeſt Engliſh hart will never be brought to betray: His God, His Soveraigne, The Parliament: For beſides the Irreligiouſneſſe of ſuch perfidiouſneſſe, two other ſnuffes ever follow it.
One is a perpetuall infamy: For this Epitaph only will be ſet upon the Tombe of ſuch a treacherous perſon, Here lies the grave of England, The Sepulcher of a Parliament, and the murtherer of his own City.
Another is a ſure unſucceſſefulneſſe: I never read of any yet who finally proſpered againſt God, againſt Truth, or againſt our Engliſh Senate: When you have done all you can, This you ſhall find to be the ſumme of all trecherous plots, viz. A Deep malice, a Proud contrivance, a Subtile inveagling, a Large expence, a Vaine confidence, a Near acting, an Vnexpected diſcovery, a Juſt puniſhment, and a Perpetuall ſhame.
The laſt uſe ſhall be of Inſtruction, principally to you Vſe 3 (Right Honourable) of the Parliament, and Indefinitely to all the reſt of us.
Firſt, To Circumſpection: Chriſt bad his own Diſciples to beware of men; and fore-told that a mans enemies ſhould be thoſe of his own houſe.
It is a ſad time, when we may juſtly cry out as He once did foreign: ô my friends, I have no friends: Treachery (I feare) is more at work this day then open hoſtility.
Some have ſaid that Bohemia, and the Palatine were put off by treachery: Some ſay that Ireland, I mean the Proteſtants there, are rather betrayed then conquered; and I pray God this be not Englands condition this day. Sure we are, that all over this poor Nation, either a devouring ſword, or a falſ ſpirit doth too much prevail; in Country it works, in the City it works, in the Army it works, in the Church it works, yea in the Parliament it ſelf it works: O Lord! that ever any ſhould form a ſword to deſtroy us, who yet can gloze over a ſpeech as if he were aſhield to defend us.
There was one (once) who wiſhed that all his body were made of Chriſtall, that ſo his inward ſincerity might be tranſparant to all eyes: And another I have read of, who, might he have had the moulding of himſelf, Light ſhould have been his Body, and Truth ſhould have been his Soule.
Such windows as theſe are but notions: doe you rather ſtudy and peruſe men at the dores of their actions, and then my humble councell will not be unſeaſonable, to Watch your ſelves, to watch your enemies, and moſt of all to watch your friends
Secondly, to Reſolution: Be not diſmayed by any of theſe renewed plottings and attempts againſt you: As the deſignes againſt you are many; ſo the diſcoveries of them from God have been conſtant and ſeaſonable; and thoſe ſhould not ſo much flatt you, as theſe ſhould raiſe and quicken you.
It may fall out (and I pray God it may) that as King Ahaſverus here in the hiſtory of my text; though he was deceived by Haman, and by him incenſed againſt the Iewes even to Decree and Seal their deſtruction, yet God did turne about his heart, and turned all to the contrary.
So He may alſo perſwade the heart of our King to apprehend and to abhorre the ſubtile and bloudy intentions of our adverſaries, and to returne amongſt you with his preſence and countenance, which would be his Eternall honour, your ſweeteſt comfort, and all our much deſired bleſsing.
Thirdly, to Exectneſſe of pious action: you ſee what great things God hath done for you; O Repent in good earneſt, Humble your ſelves in your faſts in good earneſt. Pray and ſeeke to God in good earneſt, Doe and work for God in good earneſt, and for the ſafety of us all in good earneſt: Doe not Ficta loqui, nor Ficta agere: This is no time for fencing ſport.
Remember ſtill that your worſt enemies lie in your own breaſts: and your ſureſt friend lives in heaven; get conqueſt over ſinnes, and that will be the compendious way to get victory over ſinners, and to aſſure God unto you; And pray much; O ſaid a great perſon, I feare the prayers of Knox: prayer is none of your weakeſt weapons to prevaile with God, and to prevaile againſt all plotting and attempting enemies.
Fourthly, to Conſtancy of dependance on God alone: It is better (ſaith David Pſal. 118. 8.) to truſt in the Lord, then to put confidence in man.
Luther on that place calls it Artem Artium, & mirificam ac ſuam artem non fidere hominibus, & ſacrificium omnium gratiſsimum & ſuaviſsimum, & cultum omnium pulcherrimum, To truſt in God is the art of arts, the wonderfull and great art, &c.
I beſeech you when you heare of policies, uſe means, but ſtill truſt on Gods wiſdome; when of powers, uſe means, but ſtill truſt on Gods omnipotency; when of contrary events, uſe means, but ſtill truſt on Gods fidelity: Though men may fail you, though friend may fail you, though ſtrength may faile you, though expectations may faile you, though reaſon, though councell, though your own hearts may faile you; yet, yet ſtill depend on God; He never yet hath failed, He never, never will faile nor forſake the righteous who dare truſt upon him.
FINIS.
End of the text · Obadiah Sedgwick, Hamans Vanity (1643)