Thirty-One Select Sermons, Sermon collection · Sermon 16
FLESH SILENCED BY Gods ariſing.
A Sermon Preached before the Lord Maior, Aldermen, and Commons of London, on a Thankſgiving day at Chriſt-Church London, July 26. 1651.
ZACH. 2. ver. ult.
Be ſilent, O all fleſh, before the Lord, for he is raiſed up out of his holy habitation.
IT is the great honour of the Saints, that they are made the Temples of the Holy-Ghoſt, and the Prieſts of the moſt high God, that they may offer to him ſpiritual ſacrifices acceptable to him through Ieſus Chriſt. The ſacrifices of the Jews were of two ſorts. Some were foreign, Propitiatory Sacrifices, for the obtaining of pardon, and peace, and reconciliation after ſins committed: there were other ſacrifices that were foreign peace-offerings, a returning unto God of thanks, and praiſes for bleſſings received. When God did put into the hands of his people a cup of conſolation, for that is the Prophets expreſſion in Ier. 16. then did they take the cup of ſalvation, the cup of benediction, and returned unto God again, Pſal. 116.13. You have both theſe ſacrifices in the ſpiritual ſenſe of them under the Goſpel; and the Lord delights in each of them in their ſeaſons: Sometimes the Lord calls his people to mourning, and it is dangerous to deceive the expectation of God. Sometimes he calls them to rejoice: Conſider in Heb. 12.23. you are by the Goſpel taken into Communion with Angels, and your Communion with the Angels in a great meaſure doth conſiſt in bearing a part with them in your praiſes; it is the action of heaven, and requires hearts in heaven to joyn with it: therefore the hearts of the Saints are ſo deſcribed, Rev. 19.1. I heard a voice of much people in Heaven, ſaying, Amen, Hallelujah; it is ſpoken of the Saints upon earth: it is uſually in that book ſtyled the Church of God in heaven: but how? when they praiſe God, they are a great multitude in Heaven. The Countries that have moſt ſtaple commodities in them for exchange, you know they have the freeſt and the fulleſt traffique: The moſt glorious intercourſes between heaven and earth, is in mercy: and the moſt glorious return between earth and heaven, is in grace, praiſes, and the returning of mercies into themſelves: ad locum unde exeunt gratiae revertantur, Bernard.ſaith Bernard: it is a returning of mercy into the ſame fountain, the ſame boſom of love from whence it flows: it is indeed the habitation of God, that next to heaven he delighteth to dwell in: he inhabiteth the praiſes of Iſrael. Theſe conſiderations I deſire to premſe, that you may a little obſerve of what weight and importance the ſervices that you now go about are.
For the words that I have read to you, that you may find out the meaning and ſcope of the Holy-Ghoſt in them, it is neceſſary that we look into the ſtory, the context, and the connexion of the verſe, which I ſhall briefly give you, and I intreate you diligently to mark: The Babylonian Monarchie having trodden down the City of God, the holy City, and laid waſt the Temple, and worſhip of God for ſeventy years: that time being expired, the Lord according to his promiſe, delivers his priſoners out of the pit in which there was no water. Deliverance was proclaimed by Cyrus the firſt King of Perſia: this liberty ſome of the Jews undervlaued, and they ſtill choſe rather to abide in the Land of their captivity: to them is the ſpeech directed in the 6. ver. of this Chapter, Ho, ſaith God, come forth, and ſtie from the Land of the North: they might have had liberty, but they embraced their former bondage: thoſe that did accept of deliverance, and returned into their own Countrie, they were no ſooner returned, but there roſe a Samaritan faction, their neighbours, thoſe that were neither Gentiles by profeſſion, nor Jews by religion: theſe did labour to their utmoſt to retard the ſettlement of this people newly returned into their own Land again, laboured to keep the City and Temple in their ruines, and to that end by their intereſt and power in forraign Nations, they had engaged againſt them, even the whole authority of the Perſian Monarchie. Now, when the hopes of the enemy grew high, and when the hearts of the Saints fell low: what is the way God takes to remove them now? why now a Prophet muſt go to them, he ſendeth Zachariah the Prophet, and bids them, Return to your ſtrong holds ye priſoners of hope: your ſtrong holds? why, their City was laid waſt, their Temple burnt with fire: ſtrong holds they had none: ſatis praeſidii, in un Deo, Calvin.Calvin. There is enough ſtrength in one God, even then when walls and fortifications fall. Why now, that the Lord might bear up their Spirits in this condition, he reveals his mind (as the manner of the Lord was in thoſe times) unto his Prophet by ſeveral Viſions: in an eſpecial manner in this Chap. and the latter end of the former Chap. he doth it in a double viſion. In one, the Lord tels him, that be the powers of the enemy what they would be, though they ſaw no help, none to oppoſe them: yet the Lord would raiſe up an adverſe power that ſhould break them, though they knew not whence it ſhould come: And he tels them in the 21. ver. of the former Chap. there were four horns that did puſh Ieruſalem: and the Lord ſaith, I will raiſe up four Carpenters, and they ſhall beat them in pieces: equal to the horns, ſo ſhall the Carpenters be.
In the next place, in this Chapter, the Lord ſhews him another viſion, a man with a line in his hand taking me aſure of the City Ieruſalem, and of the Temple, as the manner of Builders and Artificers is to do. Jeſus Chriſt doth uſually appear to his people according to thoſe great things that he is about to effect for them: when the people were to be carried into Captivity, Jeſus Chriſt then appears cloathed in linnon, with a writers Inkhorn by his ſide, Ezek. 9.1,2. and when the inſtruments of vengeance come, Ieſus Chriſt comes in the midſt of them: the man with a writers Inkhorn was in the midſt of them: what to do? to mark thoſe that were written to life in Ieruſalem. Firſt, before the inſtruments of vengeance can ſtretch out their hands againſt any, the man with a writers Inkhorn will ſet his mark upon thoſe that are written for life: But when the people returned out of captivity, now Jeſus Chriſt appears with a line in his hand, for he it is that muſt build the Church: ſo you have it in the 6. Chap. 12. ver. Behold the man whoſe name is the Branch, he ſhall build thee, he ſhall build the Temple of the Lord: no wonder then, that when the Temple and City is to be built, Jeſus Chriſt appears with a line in his hand. This is the Viſion.
Now obſerve in this Chapter three things, that I may bring you home to the words read to you.
Firſt, you have the Viſion it ſelf: the man with a line in his hand.
Secondly, you have the interpretation of the Viſion: Ieruſalem ſhall be built, and the City ſhall be inhabited.
Thirdly, you have a threefold Apoſtrophe that the Lord infers from this.
Firſt, directed unto the Jews that yet continued in Babylon, the Lord calls them; deliver thy ſelf Oh Sion, that dwelleſt with the daughter of Babylon.: It is barrenneſs and lowneſs of ſpirit not to accept deliverance: it is pitty but thoſe men that ſay they love their Taskmaſters, they ſhould have their ears bored, as a token of perpetual ſervice. The Lord calls upon them, Oh Sion that dwelleſt with the daughter of Babylon, deliver thy ſelf.
Secondly, the next is to the enemies that were their neighbours: the truth is my Brethren, it was a good obſervation that of Tertullian unto the Church; Tertul.there are tot hoſtes quot extranei; all that be ſtrangers, be enemies; now the Lord ſpeaks unto theſe, and tells them, I will ſhake my hand againſt you, and they that ſpoyl you, they ſhall be a ſpoyl to their ſervants; their own ſervants ſhall ſpoil them.
The third and laſt branch of this Apoſtrophe is in the words that I have read unto you; the words of the Text, and it referrs partly to the enemies; and partly to the people of God that were returned out of captivity: be ſilent Oh all fleſh; for the Lord is raiſed up out of his holy habitation: Let the enemies ſilence their murmurings, ſilence their ſlanders: Be ſilent Oh all people. Let the Saints ſilence their frettings, ſilence their doubtings, for the Lord is raiſed up out of his boly habitation.
You have then in the words two things.
Firſt a Propoſition; The Lord is raiſed up out of his holy habitation.
Secondly, an inference by way of Exhortation, or Command thereupon: Be ſilent before the Lord, Oh all fleſh.
The Propoſition is firſt in nature, though it be laſt in place: and therefore I muſt firſt ſpeak of that, and then afterwards of the Application.
Firſt then, the Propoſition is this: the Lord is raiſed up out of the habitation of his holineſs.
Here are two things to be explained before I can come unto thoſe points that I purpoſed to commend to you.
Firſt, I muſt ſhew you what is meant by the habitation of his holineſs: And,
Secondly, I muſt ſhew you how the Lord is ſaid to be raiſed up.
The habitation of his holineſs is uſed two waies in the Scripture. It is ſometimes put for heaven; in 2 Chron. 30. ult. it is ſaid, their prayer came up to his holy habitation, even unto heaven. So in Iſa. 63 15. look down from the habitation of thy holineſs, and thy glory: why then the habitation of the holineſs of God, is Heaven.
Secondly, it is many times put for the Temple, the place of Gods preſence amongſt his people, manifeſted in Ordinances: ſo the Tabernacle is called Gods habitation, in 1 Sam. 2.29. And the Lord is ſaid to be at Ieruſalem. Bruſius.Bruſius interpreteth it of the former. Calvin.Mr. Calvin of the latter; we may very well by way of ſubordination take in both, for I conceive the ſenſe will be made up with both: all the Churches deliverances, as well as all the enemies deſtructions, they come out of heaven: the ſword is bathed in heaven before it comes down upon the people of Gods curſe in Iudgement, in Iſa. 34.3. and yet all theſe, whether deliverances, or deſtructions, are obtained by the prayers of the Saints in the Temple: ſo that you may well aſcribe it to both. Obſerve I beſeech you, and it is a mighty truth: the Saints have as glorious a hand in the Government of the world, as they ſhall have an eminent hand in the Judgement of the world. There is a threefold Authority that was erected by Chriſt when the government was taken into the hand of the Son as Mediator. Firſt, a Government of Angels: the ſpirit of the living creatures is in the wheels, Ezek. 1.20. Had not Jeſus Chriſt had the Government in his hand, the Angels ſhould never have been principalities and powers; their authority came in with the Government of Chriſt.
Secondly, the Authority and Government of Magiſtrates and Miniſters came in with the ſecond Covenant: Auguſt.iſtud nomen culpa meruit non natura: ſo Auguſtine. But there is, another kind of Government.
And that is, the Saints being taken into Covenant with Chriſt, they have a great hand with him in the Government of Chriſt: in Rom. 10.18. the Apoſtle ſaith, their ſound is gone forth into all the earth, and their words unto the ends of the world. This is ſpoken of the Sun, in Pſal. 19. how can this be applyed to the preaching of the Goſpel? I conceive the accommodation runs thus: As the great God hath ſtretched out the Expanſum caeli ſuper mundum naturalem, the heaven over the natural world, ſo he hath ſtretched forth the glorious Expanſum verbi ſuper mundum rationalem, the word over the rational world: Now be pleaſed to conſider, when the people of God put Propheſies and Promiſes in ſuit, beholding the ſeveral conjunctions & aſpects of them in the world, truly, thoſe things that are done by Gods power, they are done alſo by their prayers: they have a ſtrange hand in the Government of all things. There is a double voice in the Book of the Rev. vox e throno: vox e templo: You read of a voice out of the Throne: and a voice out of the Temple: Bright.Mr. Brightman I remember puts this difference, and hath this hint, vox e throno, ſaith he, is that, quando immediate aliquid à Deo proficiſcitur, when any thing comes from God immediately: But vox e Templo, quando precibus ſanctorum aliquid Impetratur: that is, when any thing is obtained by the prayers of the Saints, that is a voice in the Temple. Now I intreate you to obſerve, this is the firſt thing: This holy habitation is heaven, in the Text. The Lord ſetteth ſo high a price upon the ſervices of the Saints, that they have a very great hand with him in the Government of all things. It is Augiſtines ſpeech that I have met withal ſometimes in Luther: Auguſt.he profeſſeth, aliquid bonum opus licet agreſte & ſordidiſsimum eſt pretioſius caelo & terra: the meanſt good work of the Saints, be it never ſo poor, never ſo ordinary, he ſaith, it is more precious then Heaven and Earth… there is more in it, becauſe it hath ſo great a power with God: it is no wonder: then if the Lord be ſaid to be raiſed up in his Temple. Well, that is the firſt thing.
Secondly, but how is God ſaid to be raiſed up? how can it be ſaid that God ſhould riſe? the word in the Original that is here uſed foreign it ſignifies E…ſomno excitari, for a man to be raiſed up out of ſleep; the very ſame word that you have uſed in Pſal. 44.23. foreign, Awake Lord, why ſleepeſt thou? awake Lord, or ariſe Lord: for it is ſuch a riſing as is after an awaking out of ſleep. How can God be ſaid to ſleep? and how ſhould God be ſaid to awake and riſe? The ceſſation of acts of providence is Gods ſleep: the putting of them forth is Gods ariſing, Gods awaking: as when a man ſleepeth, ſleep bindeth up his ſenſes in reference to their proper objects, that they cannot act: why ſo? when the Lord doth not act, doth not appear for his people, then is the Lord ſaid to ſleep: when he doth act for them, and providence puts forth it ſelf gloriouſly, now the Lord is ſaid to be raiſed up, God is awake. Now obſerve I pray you: when the Lord breaketh the deſigns of the Churches enemies, when he bloweth upon their counſels, ſmiteth them in the hinder parts, puts them to a perpetual ſhame, why then doth the Lord ariſe as a Giant refreſhed with wine, Pſal. 78.65. So that now the meaning is this; When the Lord doth appear for his people as a return of their prayers, when the Lord ariſeth gloriouſly for them for their deliverances, and their enemies overthrow, then it is ſaid, the Lord is raiſed up out of his holy habitation. But I muſt haſten.
The Obſervations that I ſhall give you from hence, are two.
Doct. 1. The firſt is this, The great comfort of the Saints in all their ſtraits and difficulties lies in this, when they ſee God ariſeth for them; for here is that now that they have pitched upon to comfort themſelves with. I ſay, the great comfort of the Saints in all their ſtraits and oppoſitions, and difficulties, is in this, when they ſee God ariſe for them in his providential actings.
Doct. 2: Secondly, Experiments of Gods riſing in acts of Providence are great grounds to his people to ſtay their fait…h…, that God will go on, he will bring his work to perfection: for both theſe, (I conceive) are intended in the Text: God is raiſed up, therefore fear not, though you have no men riſing; God already hath manifeſted that he is raiſed up; do not doubt but he will carry on the work. Theſe two things I conceive the Lord intendeth in the words: And this I mean to make the Doctrinal part of this Sermon. I pray obſerve them.
I will begin with the firſt: It is the great comfort of the Saints in the midſt of all their difficulties and oppoſitions, to ſee God ariſe for them in his providential actings. In the opening of it I ſhall ſpeak to three heads.
Firſt, there is a time when God ſeems to ſleep: when the Lord ſeems to ſet ſtill as a mighty man that cannot ſave; you know in Zach. 3.9. the vigilance of providence is compared to ſeven cyes: and ſometimes the Saints of God do even think that all theſe ſeven eyes are aſleep together: but yet you muſt know, he that keepeth Iſrael never ſlumbereth nor ſleepeth: but as it is ſaid of the Saints (I ſleep, but my heart waketh) in their ſpiritual failings; So likewiſe it is true of the Lord in his providential actings, his heart awaketh towards his people, even then when every eye ſeemeth to be aſleep. There is a time when God will bring his people low, and he doth it in deſign. Obſerve it, Jeruſalem is ſometimes put into a cup ready to be drunk off, that the enemy ſhould think, it is no more to devoure them then it is to drink, as you uſe to ſay to a proverb, I can do it as eaſie as to drink, The ſtate of the Church is brought unto that low ebb: But now mark, then ſaith the Lord it ſhall be a cup of trembling: there is a time when God ſeems to lay all his power aſide, Rev 11.16,17. he hath taken unto himſelf his great power; God is alwaies omnipotent; but for a great while the power did ſeem to be in the enemies hands, as if God had put all power out of his hand: I, but he can reaſſume it when he will: he takes to himſelf his own great power, and rai…eth himſelf: it is a moſt glorious Scripture, and full of all conſolation, that in Zach. 1.8 Jeſus Chriſt was on horſeback, he had an Army following him in battle array all in a readineſs; the Church ſaw no ſuccour all this while: the enemy came on: none appeared but the enemy: he was behinde the mirtle trees in the bottom, ſaith the text: the Lord many times ſeems to ſleep, appeareth not, when yet notwithſtanding his heart is on the buſineſs: as I ſay the Saints ſleep, but their hearts wake in their ſpiritual failings, ſo doth the Lord towards his people in his providential actings. Well, that is the firſt thing for the opening of the Doctrine.
Secondly, The great labour of the Saints in all their ſtraits is to awaken God, that God may ariſe; their buſineſs is not to raiſe armies, and forces, powers of men; no my Beloved; their great buſineſs therefore is to raiſe up God, Pſal, 68.1. Let God ariſe, and let his enemies be ſcattered: whether any body elſe riſe or no, that is nothing: Let God ariſe; in Pſal. 44.23. Awake Lord, why ſleepeſt thou? ſtand up for my help, lay hold of the ſpear: (I, God muſt do it) and ſtop the wayes: O, ſtand up for my help: the great buſineſs of the Saints hath alwaies been to raiſe up God; Awake, awake, put on ſtrength, O arm of the Lord, that is the Churches prayer. Art not thou he that didſt cut Rahab, and wound the Dragon? it is ſpoken of the deſtruction of the King of Egypt: the great buſineſs of Saints hath been alwaies to get God to ariſe. There are two things commonly awaken God: two things cauſe him to riſe up preſently. The one is the prayers of the Saints; Becauſe of the crie of the poor, and of the ſighing of the needy, I will riſe, ſaith the Lord, Pſal. 12.5. the truth is my Brethren, God cannot ſleep when you pray: it was a golden ſpeech that of Tertullian, Tertul.Deum orationibus ambimus, caelum tundimus, & miſericordiam extorquemus: foreign, Baſil.Baſil. We knock at Heaven gates, we environ God, beleguer God by our prayers, we as it were wreſt mercy out of his hands. Be pleaſed to conſider this is one means: when the Diſciples were in the ſtorm at Sea, what was their great buſineſs? their great buſineſs was to awaken Chriſt, and then immediately the ſtorm was over, and there followed a great calm, and they were at the Haven where they would be: God is awakened with the prayers of the Saints.
Secondly, the Lord he is awakened likewiſe by the blaſphemies of the enemies: truly, you have many times, even my Brethren, beheld how that the very end of Gods riſing for you, was becauſe of the rage of the enemy; I will awake and ſet him at reſt from him that puffeth at him, becauſe of the rage of the enemy: the enemies cruelty doth cry loud in the ears of God, as well as the Saints prayers: Now this being the great end that the people of God propound, truly when God ariſeth they are ſatisfied: let God ariſe, and they can ſit down ſecure, be the difficulties and oppoſitions what they will be: in fine acquieſcit appetitus efficientis. It was a ſtrange ſpirit that poſſeſſed Steven you will ſay, that he was able to lie down to ſleep when the ſtones flew about his ears: having ſo ſaid, he fell aſleep: what is the reaſon? why, I ſee heaven opened, and Jeſus ſtanding at the right hand of God: Chriſt was up for him: Chriſt ſtanding; why, Chriſt is ſaid to ſit at the right hand of God; how doth Steven ſee him ſtanding? ſtanding tanquam ſui ſudex, & vindex, as one that would judge, and one that would avenge his quarrel; and truly he could lie down and ſleep ſecurely. Lord Jeſus receive my Spirit; and when he had ſo ſaid he fell aſleep. The great buſineſs of the Saints then in all their difficulties is to get God to ariſe: that is the ſecond thing.
In the third place: The conſolations of the Saints muſt needs be very great from the ariſings of God for them in his providential actings; though men do not riſe, though Armies do not riſe, yet I ſay, they are mighty conſolations to ſee God ariſe. And that upon theſe three grounds, Obſerve them I pray you.
In the firſt place: When the Lord doth ariſe, whatſoever ſtandeth in oppoſition muſt fall: God will riſe up alone, that aſſure your ſelves; whatſoever ſtands in oppoſition I ſay, muſt fall; yet many times poor creatures we look upon Armies, and multitudes of men, and we think now, Oh alas, here is now no hope, but the Church will preſently be overwhelmed: mark; you have ſeen ſometimes a black ſmoke ariſe out of a Chimney, that you would think it would threaten even to darken the Sun in its orb: but mark, in Iſa. 13.3. I wilſcatter them ſaith God, as ſmoke out of a chimney when you ſee Nations and multitudes combine, they are confederate as thorns: when you ſee them confident, drunk with confidence as the Drunkard, then ſhall they be conſumed like ſtubble fully dry, Nahum 1.10. it was a good intimation that of Cyprian, Cyprian.ne attendas numerum: never obſerve the number: they be ſo many thouſands, and ſo many thouſands: certainly when God ariſeth, whatſoever ſtands in oppoſition muſt fall, for God will riſe alone; that is the firſt ground of the Saints conſolation.
Secondly, when God ariſeth, he over-ruleth the ſpirits of men, over-ruleth the malignity of the ſpirits of men, ſo as they ſhall effect and accompliſh his end: …ou may ſee, Pſal. 76.9,10. When God ſhall ariſe to Judgment, the wrath of man ſhall praiſe him: verily, and the mainder of wrath thou ſhalt reſtrain; my Brethren, though we conſider little of it, yet we owe very much to reſtraining grace; I ſay we owe very much to reſtraining grace… in the Saints indeed I conceive reſtraining grace and renewing grace to be one and the ſame habit, as Juſtifying faith and Hiſtorical faith is; the Saints owe very much to reſtraining grace; that in their own perſons; but they owe much to reſtraining grace in reference unto others. This is exerciſed two wayes.
There are reſtraints upon mens actions, and there are reſtraints upon mens luſts: God reſtrains not the Devils luſts, he lets them out to the utmoſt, but he reſtrains his actings: but for men, the Lord ſometimes reſtrains their acts, and ſometimes their luſts: No man ſhall deſire thy Land: God would lay a reſtraint upon their luſts: now when God ariſeth, then I ſay, he ſo orders the ſpirits of men, that ſo much of their rage ſhall be let out as ſhall accompliſh his ends, and the remainder he will reſtrain.
In the third place, the Saints have a great comfort in Gods riſing for them upon this ground; when God ariſeth, he hath abundance riſe with him: I ſay, if the Lord old riſe alone, he is able to do it; but whenſoever he ariſeth, he hath aboundance riſe with him: When the Lyon roars, all the Beaſts of the forreſt trembl…: Obſerve I pray you: when the Lord comes to Judgement againſt a people, if he doth but ſay, cauſe the inſtruments of vengeance to draw neer, they come every man with a ſlaughter weapon in his hand immediately; Ezek. 9.1. ſo when the Lord riſeth up to execute vengeance upon an enemy: I will give you but one place; but it is a very glorious Scripture, obſerve it I pray you, Dan. 10.20. there is an Angel come to comfort Daniel, and inſtruct him, and he tells you: now ſaith he, I go forth againſt the King of Perſia, and when I am gone forth, the Prince of Grecia ſhall come: mark, God riſeth up, as the Text tells you (for it referrs to the ſame) when God riſeth up once, then truly there is an Angel up, and together with him, all the power of the Grecian Monarchie; When I am gone forth (ſaith he) then the Prince of Grecia ſhall come; mighty wars there were between the Grecian and the Perſian, until the Perſian were ſubdued before him: Now, how came it to paſs? the Angel went out firſt to fight againſt the King of Perſia: when God riſeth up, then I ſay there be abundance riſe with him. Theſe are the grounds of the conſolation that the people of God did take from the riſing of God in his providential actings for them. There is a word more that I would ſpeak to. A queſtion will riſe now in every one of your mouths.
Oh, But how ſhould a people know? when by his ſpiritual eyes can he diſcern that God is raiſed up? we ſee men riſe, an arm of fleſh: but how ſhall we be able to ſay, God is raiſed up out of his holy habitation; that were comfort indeed, if we could conclude that: but what if men riſe without God?
Why now, in anſwer to that, I intreate you give me leave a little. When God is raiſed up for a people, he uſeth to cauſe magnam conjunctionem, a great combination as it were, and a joyning together of theſe five things (obſerve them, I beſeech you) and truly I think we may ſpeak it with thankfulneſs to the glorious praiſe of our God they have very far concurred in the Lords riſing among his people in England.
In the firſt place, When the Lord is awakened by prayer, that is the firſt thing; prayer is Gods way by which he is raiſed up, Iob 8.5,6. If thou make thy ſupplication to him, he will ſurely awake for thee: If thou make thy ſupplication to him: what is the reaſon that God was raiſed up for his people here? he was raiſed up by prayer: look into Zach. 11.12,13. the Lord Chriſt he comes, and prayeth, how long will it be ere thou have compaſsion upon Ieruſalem, againſt whom thou haſt had indignation theſe three-ſcore and ten years? why now what is the return? The Lord anſwereth the Angel with good words, with comfortable words, I am jealous for Sion: as ſoon as ever Chriſt prayeth, my Brethren, he prayes your prayers: if ever prayer ariſe, God ariſeth: I am jealous for my people. That is the firſt. You ſhall know when God ariſeth, if he be awakened by prayer: and truly, we had cauſe to hope in the beginning of our troubles, that the Lord did pour a large meaſure, a plentiful meaſure of the Spirit of prayer upon his people.
Secondly, when the Lord defeateth the counſels of the enemy, turns their plots upon their heads: I beſeech you obſerve; the Lord is known by the judgements that he executeth, when the wicked is ſnared in the work of his own hands; when the Lord takes men, and burns them like Bees in their own Hive: truly that is an argument God is up; men could not do that: God brings mens waies eminently upon their own heads: you have a Scripture very remarkable, Micah 4. (for I dare ſpeak nothing to you but what I have a word for I the enemy ſay, that they would come together, and they would threſh Sion; why now ſaith God, they know not the thoughts of the Lord; theſe are their thoughts: I bu… they do not know mine; why, what were … thoughts? Gods thoughts were to make their … againſt the people of God, to be the means of their own ruine: their own counſels ſhould deſtoy them; for ſo he ſaith; they ſhall be ga…hered toge…er as ſheaves in a flore: ariſe and threſh O daughter of Son… they thought to come together to threſh the Church: I, but ſaith God, they themſelves ſhall be threſhed; they ſhall be gathered together as ſheaves to be threſhed; it would be horrible ingratitude for any of us to overlook the manifold appearances of God in this kind in theſe latter daies, and not confeſs the Truth. That is a ſecond ground, how we may know whether God ariſe for his people.
In the third place; when the Lord takes away the hearts of his enemies; truly, my Brethren, the diſcipline of Spirits is not in men, but in the Father of Spirits; when it ſhall be truly ſaid, the men of might have not found their hands when that ſhall befall them that the Lord threatneth in Nahum 3.17. their Captains ſhall be like the great Graſs hoppers in a Sunny day: the Sun ariſeth and they are gone; when their ſtrong holds ſhall be like ripe figgs falling into the mouthes of the Eaters; when God ſhall make the very names of men terrible to the enemies, certainly God hath the Diſcipline of Spirits: when it ſhall be ſaid, the ſword of the Lord, and the ſword of Gideon; and that as it is ſaid, a Barley Cake ſhall overthrow the Tent, this is the Lords doings.
Certainly, God doth ariſe, In the fourth place, when the Lord acteth the Spirits of his people unto high, and noble and invincible reſolutions; draws them out to reſolutions more then men; when he guides their ſtrength, when he girds up their ſpirits to the buſine…s: in Zach. 4 6. Not by power, nor by might, but by my Spirit: how did the Spirit of God do it? truly, it is the Spirit of God working in the hearts of men, raiſing up their hearts to encounter with the greateſt difficulties, to look a thouſand deaths in the face with boldneſs, and elevating the ſpirits of men beyond what or linarily is in men, this is the Lord, the Lord riſeth when it is ſo.
And then in the laſt place, when the Lord goes on in waies of mercy, and draws out his loving kindneſs, ſometimes the Lord may ſtep forth for his people; and he may withdraw himſelf again, and then the miſgivings of their hearts will be ready to ſay, it is the Lord is upon us: but when the Lord holds on a continual tenor of mercies, when it ſhall be ſaid as it was to Ioſhua there is no man ſhall ſtand before thee all the daies of thy life, I am with thee: Is it ſo my Brethren? then all men muſt conclude, ſurely the Lord is raiſed up out of his holy habitation: And this is the firſt point.
The ſecond I ſhall ſpeak a little to, but very briefly, that I may come to the ſecond general in the Text: I am loth to treſpaſs, or to ſtraighten him that ſucceeds in the ſervice▪ The ſecond Doctrine that I propounded to you was this, Dostrine.That the experiments that the Saints▪ have of the riſing of God for them in ſome Providential actings, are a ſure pledge to their faith that he will go on the will not leave the work till he hath brought it to perfection: ſo obſerve: I will give you but one Scripture, Pſal. 74.14. he ſmote the head of Leviathan in the water, and he gave him to be meat to the people inhabiting the wilderneſs: the Lord here doth encourage them againſt thoſe great difficulties that they were to meet withal in the wilderneſs after they came out of Egypt: why now what is the uſe that they muſt make of the affliction of Pharoah, and his Army called the head of Leviathan there, his power, his policy, his ſtrength? the Lord brake the enemy: Why, the text ſaith he gave it to be meat to the people: Why, did the people of Iſrael in the wilderneſs feed upon the dead bodies of the Egyptians? No, that is not the meaning of it: but this; he gave it to be food to their faith, not to their bodies; for their faith to feed upon in all thoſe enſuing difficulties that they were to meet withal in a howling wilderneſs: in decretis ſapientium nulla eſt Litura, Wiſe men make no blots: when the Lord hath begun, he uſeth to go on: if he open the firſt ſeal againſt Rome Pagan, he never leaves till he comes to the ſeventh ſeal. If he ſounds the firſt Trumpet againſt Rome Chriſtian, he goes on to the ſeventh. So having begun to pour out ſome of the Vials againſt Antichriſtian Rome, ſurely the Lord will never leave till the laſt vial be poured out. So it is a great encouragement to the Saints, the great experiments they have had of the Lords riſing for them in his providential actings, that the Lord certainly will go on.
Oh but will you ſay to me, If we could be aſſured of that: but what if the times ſhould turn? there are changes in the right hand of the moſt high: what if we ſhould ſee a new face upon things? I know theſe are the ſuppoſitions of every heart here: Now I intreate you conſider: I confeſs there is an ultima clades adhuc metuenda: there is a great cloud that yet hangs over all the European Churches: pray obſerve what I ſay: the killing of the witneſſes I cannot look upon as paſt, becauſe I cannot find the time of the prophecying in ſackcloth and aſhes to be expired; and Rome Antichriſtian, as well as Rome Pagan under Iulian, ſhall have its three years and a half; but yet for your comfort let me tell you, the experiments that you have had of Gods providential actings may ſecure your hearts that they ſhall never prevail, ſo as to put out that l…ght of the glorious Goſpel that God hath ſet up among you, they ſhall never prevail ſo far. Rome hath a time of ſeduction, and a time of perſecution: the time of Romes ſeduction is over, though it is true, the grand perſecution is to come. Anguſtine (I remember) tells us that there is a threefold perſecution that the Church of God ſhould undergo.Auguſt.
The firſt is violenta, by force.
The ſecond is fraudulenta, that is in a way of hereſie.
A third ſhould be & violenta, & fraudulenta; there ſhould be a deceit mixt with force. Now I intreate you be pleaſed to conſider: there be theſe three arguments that I have looked upon as a great ſtay to my own thoughts in this reſpect; I ſhall crave leave to propoſe them to you.
In the firſt place, the Apoſtle Heb. 12.27. tels us, that the Lord doth ſhake the things that are made, that the things that cannot be ſhaken may remain: he ſhaketh the things that are made, that they may be removed, that the things that cannot be ſhaken may remain: then the end why the Lord hath ſhaken in Church and State whatſoever is of man, what the Lord will not have to continue, it is that he may remove it. Why now this is the great end then that the Lord hath, that things that cannot be ſhaken ſhould remain: Whatſoever Jeſus Chriſt hath removed, all the power of men ſhall never exalt: for he did ſhake it to that very end, that he might remove it: I ſay, what the Lord hath removed, as a thing made moveable, all the powers of men ſhall never be able to eſtabliſh again. Jeſus Chriſt will maintain the ground he hath won. That is the firſt Argument. Yea,
In the ſecond place: when Chriſt rides forth for to Conquer, he conquers not at once, but he will go on to conquer: that is another argument: you may ſee him going forth, Rev. 6.1,2. he rideth forth conquering and to conquer: he did not conquer all at once, but he carries on the victory. Luther (I remember) ſaid when he began, Luther.brevi efficiam ut Anathema ſit eſſe Papiſtam: it ſhall not be long ſaith he, but by the grace of Chriſt I ſhall bring it about that it ſhall be looked upon as a curſed thing to be a Papiſt: God hath carried on the work ſtill; and I remember it was the ſpeech of Latimer one of our Martyrs when he came to be burnt, I hope I ſhall kindle a fire this day in England ſhall never be put out; Romanum nomen de terra tolletur: Certainly, the Lord Chriſt will carry on his work for he conquers not all at once, he goes on conquering, and to conquer.
In the third place: Conſider I beſeech you, the ten Kingdoms ſhall deſtroy the whore: that is my third argument: the ten Kingdoms are the Inſtruments God will uſe. Antichriſt riſeth in a double beaſt, Rev. 13. in his civil power; ſo he makes up one beaſt with the ten Kingdoms. In his Eccleſiaſtical he makes up his ten Kingdoms in the Clergy: that is the Beaſt that hath two horns like a Lamb: he ſpeaks like a Dragon. Now obſerve I beſeech you; theſe ten Kingdoms the Lord will make uſe of to deſtroy the Whore: therefore he muſt reſerve a conſiderable party: Nay, a major party, that ſhall hate the Whore: who ſhall become choſen, and faithful: the Lord hath been pleaſed to make this one of the ten Kingdoms: certainly the Lord will uphold a major party here: thoſe that ſhall keep themſelves, that be Virgins, not defile themſelves with the fornications of Antichriſt: and the Lord will raiſe them up for this great ſervice: and they ſhall ſtand with the Lamb upon Mount Sion. Conſider I beſeech you this: and then when you look about upon thoſe glorious providential acts of God for you, truly, you may comfort your ſelves with this, the Lord is raiſed up out of his holy habitation: he hath begun, and he will carry on the work. And ſo much now for the firſt branch of the Text; the Propoſition: the Lord is raiſed up out of his holy habitation. The inference that followeth upon it, I ſhall ſpeak but briefly to: only I pray you lend me your diligent ear, and with that I ſhall conclude. I would be loth to treſpaſs in reſpect of time.
The Lord is raiſed up out of his holy habitation: what then? be ſilent Oh all fleſh before him. That is the inference: be ſilent O all fleſh before the Lord. Theſe words Interpretets referr both to the Churches enemies, and to the people of God who were returned from the Land of their captivity. The particle, Interjectio eſt ſilentium Imperans, Jerom.Ierom. Oh, that is here uſed, is a kind of Interjection by which the Lord commandeth ſilence, and not a ſilence of the tongue only, but ſilence of the ſoul: My ſoul keep ſilence unto God: There is a double ſilence in the world.
Some men keep ſilence in policy, becauſe they would not diſcover themſelves till a convenient time. But all the people of God that will approve themſelves, they muſt keep ſilence in duty: Well,
Firſt then: Let us look upon enemies, and as it is a direction to them, a command laid upon them, Oh all fleſh be ſilent before the Lord. I here is a double ground of all ungodly mens ſilence; and I find it uſed ſo in Scripture.
Firſt, there is a ſilence from ſhame, Pſal. 31.19. let the lying lips be put to ſilence, that cruelly and deſpightfully ſpeak againſt the righteous; ſilencing may be by ſhame.
Secondly, there is a ſilencing of men wi…h fear, and aſtoniſhment, Pſal 107.41. he ſetteth the poor on high with Princes; the righteous ſhall ſee this and rejoyce, and all wickedneſs ſhall ſtop their mouth; men ſhall be amazed to ſee it. There is a ſilence from ſhame, there is a ſilence from fear: then it is as if ſo be the Lord ſhould have ſaid, unto all the Churchs enemies, for ſhame, or if not for ſhame, for fear ſuppreſs your murmurings; away with your boaſtings, your cenſurings, your ſlanderings. Keep ſilence Oh all fleſh before the Lord; why now, give me leave to inforce it a little. All thoſe that are enemies unto Gods actings among his people, give me leave to ſpeak a word to you, if any ſuch are here, as in moſt of our Congregations it is like there are.
When the Lord is raiſed up out of his holy habitation, doth gloriouſly appear in providential actings for his people, then ſee that you keep ſilence; I ſay, away with your murmurings, your diſputings, your cenſurings, your ſlanderings; and let me inforce it upon theſe four grounds; remember them.
Firſt know, the Lord hears all your murmurings; the Lord takes notice of all your cenſurings; ſometimes men in deſign keep ſilence, becauſe they dare not ſpeak out; But remember what the Lord told his people when they murmured againſt Moſes, Exod. 16. the Lord tells them, that they have not murmured againſt thee, at the 7. ver. they have not murmured againſt thee, but they have murmured againſt me. When God appears in Inſtruments, and you evidently ſee the hand of God with them: then, when you murmur at theſe Inſtruments, you murmur againſt God: remember that, and the Lord takes notice.
In the ſecond place: It is a far greater Judgement for a man to be given over to a froward fretful ſpirit under an affliction, then any affliction that can befall him: I deſire that it may ſink deep into all your hearts: I ſay, to be given over under an affliction, to a froward, and a fretful ſpirit, is a greater judgement then any affliction can befall him: for a man to be like a wild Bull in a Net, full of the fury of the Lord; the croſs he cannot bear, and yet he cannot avoid it. I intreat you conſider, it is worſe then any other judgement can befall you; it is the Devils ſin, and it is the Devils puniſhment: mark this I ſay, it is the Devils ſin, and it is the Devils puniſhment: the Lord croſſeth him in all his deſigns, and yet notwithſtanding for all that, ſtill his ſpirit riſſeth up againſt all his acting: and ſo, envy is his ſin, and his plague: now do you mark; it is true all ſins are from the Devil, but yet ſome are from him per modum ſervitutis: others per modum Imagini: in ſome ſins you do the Devils work, but in ſome ſins you bear the Devils image: and I beſeech you conſider: this is the condition of every man, ſo far as he is given over to a froward, fretful, perverſe, diſcontented ſpirit under the providential actings of God towards his people: Conſider I beſeech you, it is this that makes Hell: this makes Hell, when a man is under the hand of God, that yet he cannot bear it, nor he cannot avoid it. It was a good ſpeech of Bernard, Bernard.Ubi non eſt propria voluntas, non erit infernum: take away a mans ſelf-will, and truly you take away hell: this is that my Bretheren makes it be ſo: when an affliction lies upon a man, all that while his will continually riſeth againſt the dealings of God, and he frets againſt the hand of God upon him, it is the greateſt Judgement could befal him.
In the third place: This will certainly hinder your repentance. It is a ſad Scripture that, & ſo much the more ſad, becauſe it hath an aſpect upon the times in which we live, Rev. 16.9. you read of the Vial poured out upon the Sun: the higheſt authority in Church and State: ſo far as it holds to Rome. Now the Text ſaith, that men ſhould be ſcorched; the ſame Vial that was poured out upon the Sun: I ſay now, that men ſhould be ſcorched, exceedingly fretful, perplexed in ſpirit: and what follows? why, the text ſaith, they blaſphemed God that had power over theſe plagues, and they repented not to give God the glory. My Brethren, there is not a greater Judgement befalls men in theſe daies, then through a fretful ſpirit againſt the inſtrument, to neglect the hand of God, and not repent and turn.
Yea, in the laſt place: that I may draw to wards a concluſion: This will provoke the Lord (I aſſure you) for to bring greater plagues upon you: therefore take heed to it, to keep ſilence before him when you ſee Gods hand upon you, Iſa. 26.11. When the hand of the Lord is lifted up, they will not ſee, but they ſhall ſee, and be aſhamed, for their envy at the people, ſaith the Text. My Brethren, God worketh Judgements in leſſer characters at firſt; and truly if men cannot read it, he will write them in more eminent and capital Letters: ſmall judgements, they will not open wicked mens eyes: truly, neither will they ſtop wicked mens mouthes; and if they will not do ſo, aſſuredly God will have a way for all wicked men to ſtop their mouthes: therefore if you would not have Judgements encreaſed take heed when you ſee the Lord appearing for his Church providentially acting, the Lord is up then; Say to thy own ſoul, Let all fleſh be ſilent before him: That is the firſt: looking upon theſe words as referring to the Churches enemies.
A word I ſhall add, looking upon theſe words as referring to the poor diſtreſſed Jews who were now returned out of the Land of their Captivity; but there was a mighty power of the enemy againſt them: why yet ſaith the Lord, do you keep ſilence: ſilence your doubtings, ſilence your frettings.
Silence your doubtings. It it ſaid of Abraham, Rom. 4.20. foreign he did not diſpute the buſineſs, pro and con; and truly, neither muſt you; if God be up, leave the work in his hand: leave off your doubtings, leave off your doubtings upon conjectures and ſuppoſitions. That is the firſt: Let all fleſh keep ſilence; ſilence your doubtings
Secondly, Let all fleſh keep ſilence: ſilence your frettings: ſaith David, Pſal. 39. I kept ſilence, I was dumb ſaith he, for it was thy doings. A terrible Judgement befell Aaron; two ſons were taken away by an immediate ſtroke from Gods hand, and Aaron held his peace: his ſpirit did not riſe, and diſcontentedly fret at the preſent diſpenſation; Oh, ye that fear God, take heed, when the Lord ariſeth for his people; keep ſilence before him: ſilence your doubtings, ſilence your fret tings. That I preſs by four conſiderations, and ſo I ſhall conclude; I beſeech you mark them You that fear God, that know his name, that expect an intereſt in all that mercy that the Lord intendeth for his people in the latter daies, take heed I ſay, that ye keep ſilence before the Lord.
Firſt, Conſider but this: will you contend with God? will you I ſay, contend with God in Judgement? the Lord challengeth that; Who will appoint me a time? who will contend with me in Iudgement? Will you diſpute the buſineſs out with God? Conſider, Gods Judgement is the laſt Judgement: and his Judgement is an eternal Judgement: from his Sentence there is no appeal: it is the worſt courſe that a man could take, that is to be Judged, to undertake to contend with his Judgement before God: therefore take heed of it you cannot contend with God in Judgement, Iob 9.32.
Secondly, ſhould not the Sove…aignty of God put you to ſilence? though it may be all the actings of God be not according to your will, ſhould not the Soveraignty of God (I ſay) ſtop your mouthes … hath not the Lord reſerved to himſelf the power of Kingdoms? Depoint Reges, diſponit Regna: he it is that diſpoſeth Kings, he it is that diſpoſeth Kingdoms: now I beſeech you obſerve this ſeriouſly; this did ſilence David; I was dumb, and opened not my mouth, it was thy doings: truly, had I looked barely upon man, it was ſuch a thing I could not have born, if I had looked only upon inſtruments; but when I looked upon him as my Soveraign and abſolute Lord, then (ſaith he) I was ſilent before him.
In the third place, conſider this, A fretful ſpirit, even in Gods own people, doth ſtrangely blind their eyes that they cannot ſee the goodneſs of God in the mercy, but take many times that which is a high and glorious mercy, they take it to be a croſs and an affliction: My Brethren obſerve, envy will ſtrangely hoodwink a man: when the hand of the Lord is lifted up, they will not ſee: why? for their envy at the people, they text ſaith; it is an evil frame of ſpirit in a Chriſtian; a froward, diſcontented, fretful ſpirit, a ſpirit ill becoming a Saint: your wiſdom ſhould hinder it: Solomon tels you, a man of underſtanding is of an excellent Spirit, foreign frigidus ſpiritu, he is a man of a cool ſpirit, a man of underſtanding: a great many men will ſpeak of their underſtandings, and their zeal many times: but know, that a man of underſtanding is of a cool ſpirit. Conſider, the Spirit of Chriſt comes in the form of a Dove; be innocent as Doves, without gall, foreign, ſine felle, & ſine dolo: ſo the word ſignifies; the Dove is without gall, as well as without guil; and truly that is a ſpirit becoming a Chriſtian; and the want of this my Brethren, makes many deny the moſt glorious actings of God towards his people: when many times, even an Heathen man, a ſtranger ſtanding by, is ready to cry out as he did: truly, it is a glorious God, the God of the Chriſtians. Alas, they will not look upon it, they cannot ſee it: envy I ſay, ſtrangely bleareth the eyes, take heed of it therefore.
In the laſt place, and ſo I have done: Conſider, doth the wrath of, man work the righteouſneſs of God? the Apoſtle S. Iames tels you clearly the contrary: certainly, you that will maintain Gods cauſe, you muſt do it by Gods means; the Lord needs no carnal weapons, no help of any body, no fleſhly intereſt to maintain his ſpiritual cauſe; no: I entreat you conſider it: when if ever you will carry on the cauſe of God, let it be done by the means, and with that ſpirit that God requireth. I dare undertake you ſhall find that of Nazianzen a good rule, Nazian.Let us be weak, that we may overcome; I, that is the way, the way to overcome men, or to mannage a cauſe, though you ſay it is the cauſe of God: I ſay it is not to be done by humane heats, and fleſhly animoſities; therefore this is that I ſhall leave with you for the preſent, in theſe five conſiderations farther, and ſo have done. Firſt, God hath never ſet up any authority, or way of government, but he hath reſerved to himſelf in his providence a power to change it at his pleaſure, Zach. 21.10. Remove the Diadem, take away the Crown: God will ſhew himſelf to be King of Kings, and Lord of Lords. Secondly, it is his ordinance that there ſhould be a Magiſtracie; they are called the ſhields of the earth: the ſtay of your tribes; the foundations of the earth: and it is not good there ſhould be an Anarchie: for God hath ſet Rulers over men: ſome by providence, ſome by promiſe. But yet God ſets them over them: that ſhould be enough to reſtrain men of giddy ſpirits, who are like the children of Belial, without a yoak: therefore let us not go about to pluck up our own bedge, and deſtroy our own foundations, Hab. 1.13. The fiſhes of the Sea have no Ruler over them, but devour one another: The Perſians at the death of their Kings, have foreign, on purpoſe that men might find the evil of it: therefore be not unruly, boyſterous ſpirits, like the raging Sea. But be content to ſubmit to the bounds that God hath ſet you. Thirdly, though this Government be an Ordinance of God: yet the extent, and ſpecification of it is but an humane creation, 1. Pet. 2.13, foreign, and doth ariſe meerly from the compacts and agreements betwixt men: Rex debet eſſe ſub Deo, & ſub lege, quia Rex Regem facit, Bracton.Bracton. 4ly. It is a Judgement God threatens on Magiſtrates, Zach. 11.16. that their right arm ſhall wither: they may loſe their ruling power amongſt men; and that juſtly, both in reference to God, and men. Fifthly, in all difficult caſes it is beſt to go the ſafeſt way, that a whole Nation periſh not through their own wilfulneſs: I ſhall add no more. When the Lord riſeth, when the Lord is raiſed out of his holy habitation; then as all unregenerate men, let them ſilence their murmurings, ſilence their ſlanderings, and cenſurings: So all you that fear God (for you are but fleſh) ſilence your doubtings, ſilence your ſrettings before the Lord. And ſo much now ſhall ſerve for this Text: The Lord give you underſtanding in all things.