John Owen · 66 of 157

Sermon X. Isaiah xiv. 32. · Part 2

2. Private enmities, private disappointments, private prejudices, are things of the same consideration. Let a man of a free and large heart and spirit abstract his thoughts from the differences that are among the people of God in this nation, and keep himself from an engagement into any particular design and desire; — it is almost impossible that he should wink so hard but that the issue and reason of God’s dealing with us will shine in upon his understanding, so that he shall be able to give an account of them to them that shall make inquiry. Will he not be able to “say to the messengers of the nations,” and all other observers of the providential alterations of the late times that have passed over us, The people of God in this nation were despised, but are now in esteem: they were under subjection to cruel task-masters, — some in prisons, some banished to the ends of the earth, merely on the account of the worship of their God; the consciences of all inthralled, and of many defiled and broken on the scandals laid before them; whilst iniquity and superstition were established by law; — but this is that which God hath now done and accomplished, — the imprisoned are set at liberty, the banished are recalled; they that have lain among the pots have got doves’ wings; conscience is no more inthralled; their sacrifices are not mixed with their blood, nor do they meet with trembling in the worship of God? O ye “messengers of the nations,” this is that which the Lord hath done! Who, I say, not entangled with one prejudicate engagement or other, may not see this with half an eye? But such is our state and condition, such our frame and temper, so full are we of our own desires, and so perplexed with our own disappointments, that we can see nothing, know nothing, nor are able to give any word of account that may tend to the glory of our God to them that inquire of us; but every one vents his own discontentments, his own fears, his own perplexities. The Lord look down in mercy, and let us not be found despisers of the work of his power and goodness! Ah! how many glorious appearances have I seen, of which I said, Under the shadow hereof shall we live among the heathen! but in a short space they have passed away. Shall we, therefore, choose us a captain, and go down again into Egypt? The third proposition ensues.

III. The great design of God, in his mighty works and dispensations, is the establishment of his people, and their proper interest, in their several generations.

To make this clear, some few things are previously to be considered; as, —

1. The proper interest of the people of God is to glorify him in their several places, stations, and generations: none of us are to live unto ourselves. It is for this end that God hath taken a peculiar people to himself in this world, that his name may be borne forth by them, — that he might be glorified by them and upon them. This is the great end whereunto they are designed, and that which they ought to aim at only, even to glorify God. If this be not done, they fall off from, and are beside their proper interest. Besides innumerable testimonies to this purpose, I might give evidence to this assertion from God’s eternal, electing love towards them, with his intendment therein; — from their redemption out of every kindred, tribe, and family under heaven, by the blood of Christ; — from their separation from the world, by their effectual calling, and the like considerations. But I have the consenting voice of them all in general, and of every individual in particular, crying out, This is our, this is my proper interest, that we may glorify God; fail we and come short in this, we come short and fail in the whole: so that I shall not need farther to confirm it.

2. God is the only proper and infallible judge, in what state and condition his people will best and most glorify his name in their several generations. I think I need not insist on the proof of this assertion. “Should it be according to thy mind,” saith he, in Job xxxiv. 33; or according to the mind of God? Should the disposal of things be according to his will, or ours? Whose end is to be obtained in the issue of all? is it not his glory? Who hath the most wisdom to order things aright, — he or we? Who hath the chiefest interest in, and right unto, the things contended about? Who sees what will be the event of all things, — he or we? Might men be judges, would they not universally practically conclude, that the condition wherein they might best glorify God would be, that they might have peace and rest from their enemies, union and a good understanding among themselves, — that they might dwell peaceably in the world, without control, and have the necks of their adversaries under their feet? This in general:— in particular, that this or that persuasion, that they are peculiarly engaged in, might be always enthroned; that their proper sheaf might stand upright, and all others bow thereunto; and that nothing is contrary to the glory of God but what disturbs this condition of affairs? I know not what may be accomplished before the end of the world; from the beginning of it hitherto, for the most part, the thoughts of God have not been as these thoughts of ours. He hath judged otherwise as to the condition wherein his people should glorify him. God is judge himself; let us, I pray you, leave the determination of this difference to him. And if it be so as to our general condition, much more is it so as to our peculiar designs and aims, wherein we are divided.

3. Providential dispensations, are discoveries of the wisdom of God in disposing of the condition of his people, so as they may best glorify him. To dispute against the condition wherein at any time we are cast by his providence, is to rise up against his wisdom in disposing of things to his own glory.

These things being premised, it is easy to give light and evidence to the assertion laid down.

I might go through the stories of God’s dealings with the nations of the world, and his own people amongst them, and manifest in each particular that still his design was the establishment of his people’s proper interest. But, instead of instances, take two or three testimonies that occur. Deut. xxxii. 8, “When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.” From the beginning, God hath so ordered all the nations of the world, that they may bear a proportion to what he hath to do with his people; that he may so order and dispose of them, as that his design towards his own may be accomplished. Amos ix. 9, “For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.” All the stirs and commotions that are in the world, are but God’s siftings of all the nations, that his chosen ones may be fitted for himself, and not lost in the chaff and rubbish. Heb. xii. 26, 27, “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.” All the shakings of the nations are, that the unshaken interest of the saints may be established. Isa. li. 15, 16, “But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.” Heaven and earth, and all things therein, are disposed of, that Zion may be built and established. All God’s works in this world lie in a subserviency to this end and purpose. Doth God at any time prosper an evil or a wicked nation? — an antichristian nation? Is it for their own sakes? Doth God take care for oxen? hath he delight in the prosperity of his enemies? No; it is only that they may be a rod in his hand for a little moment, and a staff for his indignation against the miscarriages of his people, Isa. x. 5, “O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.” This, in such a season, is their proper interest, — to glorify God in distress. Doth he break, ruin, and destroy them, as sooner or later he will leave them neither root nor branch? All that he doth to them is a recompense for the controversy of Zion, Isa. xxxiv. 8, “For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion.”

We see not, perhaps, at this day, wherein the concernment of the remnant of God’s people doth lie, in the great concussions of the nations in the world; we know not what design in reference to them may lie therein. Alas! we are poor, short-sighted creatures; we know nothing that is before us, — much less can we make a judgment of the work of God, in the midst of the darkness and confusion that is in the world, until he hath brought it to perfection. All lies open and naked to his eye, and the beauty of all his works will one day appear. The true and proper interest of his people, so as they may best glorify him in the world, is that which he is pursuing in all these dispensations.

The grounds, reasons, and foundations of this truth, in the counsel, from the love and attributes of God, the redemption in the blood of Jesus, I must not now pursue. This one thing I shall only offer:— The state of Zion, of the people of God, being much to depend upon the disposals of them whom God, by his providence, raiseth up to rule and government among the nations; though sometimes he sets up men whose hearts and minds are upright with himself, yet he will not trust his own to their mercy and the variableness of their wills in general; but will so dispose, alter, weaken and strengthen them, to set them up, and pull down, that it shall be their interest (to which they will always abide faithful) so to deal with his people as he will have them dealt with, that they may best glorify him in their generations.

If it be in the infinite, wise counsel of God, to give his mints in this nation peace and tranquillity, they shall not have it precariously upon the wills of men; for he will not leave moulding and disposing of the affairs of the nation, until it find that it is its proper interest to give and measure out unto them what is to the mind of God. All that hath been done amongst us, all that we are in expectation of, turns on this hinge alone. But lastly, —

IV. It is the duty of God’s preserved remnant, laying aside all other aims and contrivances, to betake themselves to the work of God, founding Zion, and preserving the common interest of his people.

“God hath founded Zion, and the poor of the people shall trust therein,” or betake themselves unto it. We are apt to wander on hills and mountains, every one walking in the imagination of his own heart, forgetting our resting-place. When God was bringing the power of the Babylonian upon his people, the prophet Jeremiah could neither persuade the whole nation to submit to his government, nor many individuals among them to fall to him in particular. And when the time of their deliverance from that captivity was accomplished, how hardly were they persuaded to embrace the liberty tendered! Notwithstanding all encouragements and advantages, the greatest part of them abide in that place of their bondage to this day. So hardly are we brought to close with God’s peculiar work, and our own proper interest, although his glory and our own safety lie therein. The reasons of this frame I have in part touched before; I shall add but two more.

1. Discontentment with our peculiar lot and portion in the work of the Lord and common interest of his people. It is with us, in our civil affairs, as the apostle saith it is not in the natural body, nor ought to be in the spiritual or church body. The foot doth not say, Because I am not the head, I am not of the body; no, it doth not, but is content with its own place and usefulness. It is so with the rest of the members, that are more noble, and yet are not the head neither. It is otherwise with us. I interpose not my thoughts as to your present constitution, and the order of things amongst us. I speak no more than I have sundry years since, sundry times complained of to a parliament of this commonwealth. Every one, if not personally, yet in association with them of some peculiar persuasion with himself, would be the head; and because they are not, they conclude they are not of the body, nor will care for the body, but rather endeavour its ruin. Because their peculiar interest doth not reign, the common interest shall be despised. And this hath been the temper, or rather distemper, of the people of God in this nation now for sundry years; and what it may yet produce I know not. Only, for the present, the work of God in founding Zion, in pursuing his people’s common interest, is despised, thought light of, and all the pleasant things thereof trodden under foot. Unless God end this frame, my expectations, I confess, of a happy issue of the great work of God amongst us will wither day by day.

2. The suffering of our wills and judgments, as to the products of providence, to run before the will of God. This the experience of these days hath taught us. Those who have a forwardness in prescribing to God what he should do, as to the “modus” or manner of the work which at any time he hath to accomplish, are stubbornly backward in closing with what he doth actually produce. These, and the like things, which might be in large catalogues reckoned up, one after another, detain the minds of men from acquiescing in the common interest of Zion, whose preservation is the whole peculiar design of the great work of God in any place or season. — These foundations being laid in the words of the text, let us now see what inferences from them may be made for our advantage and instruction.

Use 1. Let us, then, consider diligently what we shall “answer the messengers of the nations.” Some think that by the “nation” is peculiarly intended the nation of the Jews themselves, whose messengers from all parts came to Jerusalem to inquire of the work of God, and to advise about the affairs of the whole. In this sense you are the messengers of this nation, to whom an answer is to be returned. And because the text saith, one shall do it, — that is, any one, — I shall make bold, before we close, to give an answer to your inquiries, and endeavour to satisfy your expectations. In the meantime, as the words seem more directly to respect the inquiries of other nations; so it is in a special manner incumbent on you, who will be especially inquired of, to return an answer to them. Be provided, then, I pray, in your own hearts, to give an answer in this business. And, oh, that you could do it with one heart and lip, — with one consent and judgment! On whom are the eyes of this nation, and of those round about? from whom are the expectations of men? to whom should we go to inquire what God hath done in this nation, what he is doing, what are the effects of his power, if not of you? Some of you have been engaged in this work with the Lord from the beginning. And I hope none of you have been engaged in heart or hand against it; and you speak still with living affections to the old and common cause. If you will be able to steer your course aright, if you would take one straight step, have in a readiness an acquaintance with the work of God, what it is that he aims at, by which you may be guided in all your undertakings. Suppose, now, a man, or men, should come and ask of you what God hath done in these nations, what he hath wrought and effected, what is brought forth? Have you an answer in readiness? Certainly God hath done so much, as that he expects you should be able to give an account of it. Take heed that every one of you be not ready to speak the disquietness of your own spirits, and so cast contempt on the work of God. Something else is required of you. I have sometimes, in darkness and under temptations, myself begun to think, that what hath been, is the thing that is, and there is no new thing under the sun; — as it hath been among the heathen of old, so it hath been amongst us; or as it was with Israel, 1 Kings xvi. 21, 22, “Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath to make him king, and half followed Omri; but the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned:” — that a common thing, and frequent in the world, had befallen us, wherein God had no hand but that of common providence, in dashing one sort of men against another. So foolish have I been, and as a beast, so ready to condemn the generation of the righteous, — so unbelieving and ready to cast away the faith and prayer of ten thousand saints, one of whose sighs shall not be lost. But such fearful effects, sometimes trouble, disquietment, disappointment, and carnal fear will produce. But certain it is, none of the many cries of the people of God shall be lost, nor their faith be disappointed. God hath a peculiar design in hand, and we are to find it out, that we may be able to answer them that make inquiries. If you lay not this foundation of your procedures, I shall not wonder if you err in your ways. It is your pole-star, and will be so, by which your whole course is to be steered; — your shield, which whilst it is safe, though you die, your glory abides.

But you will say, What, then, is this great design of God among his people? Let the Holy One of Israel bring nigh his work, that we may know it. What is that true and general interest of Zion that he hath founded? Let us know it, that we may be able to give an answer to them that inquire after it. Ask themselves, — those who have prayed for it, waited for it, expected it, are made partakers of it, do enjoy it, live upon it, — probably they will be able to give you an account what is their peculiar and only interest as to these providential dispensations; — surely they cannot but know that which they enjoy and live upon.

But you will say, Of all others this is the most unlikely and irrational course, — a way to perplex and entangle, not to inform us at all. Is it not clear that they are divided among themselves? Is not their language, is not their voice, like that of the Jews at the building of the second temple? Some shouted for joy, and some wept at the remembrance of the former temple? Are not their desires rather like that, and those of theirs who built Babel, than of those who cry Grace, grace, whilst God is founding Zion? Do not many of them utterly deny any work or design of God (I mean that is peculiar) in the affairs of this nation, and utterly fall away from the society of them who are otherwise persuaded? And is it likely that we can gather any resolution from them? Doth not the greatest danger of our own miscarriage lie in this, that we may be apt to attend to their peculiar desires, and so to divide amongst ourselves as they are divided?

And is this the return that indeed is to be made? Oh, that mine eyes might run down with water clay and night on this account, — that my heart might be moved within me, for the folly of my people! “O foolish people and unwise, do ye thus requite the Lord?” It is true, many at all times have desired the day of the Lord, who, when it hath come, have not been able to abide it; — it hath consumed them, and all the principles whereon they have acted, and upon which they did desire it. But that those who have their share in it indeed, should be thus broken among themselves, should bite one another, devour one another, and scarce allow one another to be sharers in the common interest of the saints in that day, — this is a lamentation, and shall be for a lamentation. But yet something may be farther pressed on them in this business. When one went to demand of the philosophers of the several sects which was the best of them, every one named his own sect and party in the first place; but all of them, in the second place, granted that of Plato to be the most eminent. The inquirer knew quickly what to conclude: setting aside prejudicate affections, self-love, and by-interests, he saw that the judgment of all ran on that of Plato, as the best and most eminent sect; and which thereupon he preferred before the rest.

May not some inquiry of the like nature be made of the people of God amongst us? Ask them, What is the common interest of Zion, that God takes care of, that he hath founded in the days wherein we live, in the great transactions of providence that have passed over us? Say some, That such a form of church worship and discipline be established, such a rule of doctrine confirmed, and all men whatever compelled to submit unto them; herein lies that kingdom of Christ which he takes care of, this is that which God will have founded and established: and what this form, what this rule is, we are to declare. — That that discipline be eradicated, the ministers’ provision destroyed, and the men of such a persuasion enthroned, to rule all the rest at their pleasure; seeing that, notwithstanding all their pretended reformation, they are yet antichristian, say others. — Say some, That a kingdom and rule be set up in our hands, to be exercised in the name and authority of Jesus Christ, taking away all law and magistracy already established, to bring forth the law of righteousness conceived in our minds, and therein to be preserved; — all uniting only in this, that a sovereignty as unto administration of the things of God is to be theirs. — Say others, lastly, That the people of God be delivered from the hands of their cruel enemies, that they may serve the Lord without fear all the days of their lives, in righteousness and holiness; — that, notwithstanding their present differences, they may live peaceably one with, or, at least, one by another, enjoying rule and promotion as they are fitted for employments, and as he gives promotion in whose hand it is; — that godliness and the love of the Lord Jesus Christ be preserved, protected, and secured, from a return of the hand of violence upon it. Herein, say some, lies the common interest of the people of God; this he hath wrought out for them, — herein he hath founded Zion. Ask, now, the people of God in this nation, I say, or any of them, one or more, at any time, what he or they look upon as the chief thing aimed at in the mighty dispensations of God amongst us. Will they not every one answer, in the first place, That is aimed at, that is to be enthroned, that so doing is the will of God, the end of his works among them, wherein their or his particular engagement and interest lies? But ask them now again, in the second place, Which of the remaining persuasions, concerning the work of God and the common interest of his people, they would prefer next to their own? Will they not all unanimously fix on that mentioned in the last place, rather than any of the others? Is it not, then, evident, that, setting aside prejudicate affections, and such determinations as may reasonably be supposed to arise from them, — laying away all private animosities, and desire of rule and pre-eminence, with other worldly and selfish designs, — the universality of the people of God do answer to them that inquire, that in the last persuasion lies the aim and work of God in our generation? For my own part, on this and other considerations hereafter to be mentioned, I shall dare freely to give this answer to the messengers of this or any nation in the world who shall make inquisition after the work of God amongst us, and his design in reference to his people; and it is no other than my heart hath been fixed upon for many years, and which I have several times, on one account or other, intimated or pressed unto the parliament, which first undertook to manage, and successfully carried on, that cause in whose protection you are now engaged.

This, I say, then, “God hath founded Zion;” he hath taken care of the generation of the righteous, the children of Zion, however differenced among themselves; — hath broken the yoke of their oppressors, given them peace, ordered the affairs of this nation so, that they do or may all of them enjoy quietness, one not envying the other, nor they vexing them, but, serving God according to the light which he is graciously pleased to afford them, they wait for farther manifestation of the glorious gospel; and that God hath broken, and will break, every design that, either openly and professedly, or under specious pretences of crying, “Lo, here is Christ, or, Lo, there,” hath sought, or shall seek and endeavour, to subvert this his work, to the preservation whereof he will certainly mould the government and interest of this nation; ordering its affairs in a peculiar manner on that account only, and not that he delighteth in one way or form whereunto it hath been cast more than another. And whatever high-minded men, full of their own apprehensions and wisdom, may do, to this “work of God the poor of his people shall repair.” And for my insisting on this answer, and this only, I have these farther reasons to add for my justification:—

(1.) This is an interest comprehensive of all the sons of Zion, whose founding God intends; it excludes none that can claim a share in the city of the living God. God takes equal care of all the dwelling-places of Zion. Every dwelling-place of Zion hath its beauty, hath its glory, Isa. iv. 5. The glory of one may be as the glory of the sun; of another, as the moon; of others, as the stars; and those differing from one another in glory; — yet each hath its glory; “and upon it there shall be a defence,” — a covering, a protection. This is the promise; this hath been the work of God.

(2.) This compriseth all them who have lived by faith, and abode in supplications in reference to God’s late dispensations amongst us. Who dare despise any one of those little ones, and say, God hath heard me, not you; regarded me, not you; you have no share or portion in the returns of supplications which we enjoy?

(3.) This alone preserveth the dwellers of Zion from offering violence one to another, — from taking the work of Babylon out of its hands, and devouting one another. Let any other apprehension whatever of the work of God be embraced, and the first work that thereby men will be engaged in is the oppressing, persecuting, ruining of their brethren; which, whether it be the founding of Zion or no, the day of judgment shall determine.

(4.) This is that which the common enemy seeks to destroy. It is not this or that party that he would devour; it is not this or that persuasion he would cast down; his hatred is πρὸς τὸ γένος, “against the whole race” and kind. This is that which he would accomplish, that all the children of God, however differenced among themselves, might be ruined, destroyed, cast down, and rooted out forever, — that the name of Israel might no more be had in remembrance. This, then, is that which God, in their disappointment, aims to establish.