The Safety of Jerusalem

THE SAFETY OF JERUSALEM.

I T is the great care, and tenderness of God towards his Church and people, not only to keep them from Evil, but likewise from the Fear of evil, which sometimes is a great deal more then the Evil it self; The former, to provide for their safety; the latter to provide for their security, and tranquility of mind. Look, as on the one side the Enemy, he does not only persecute, but threaten, nor he does not only project and design mischief, but often brags, and boasts of it aforehand thereby to daunt the courage and to allay the Spirits of the people of God: So on the other side God himself, he does not only protect, but comfort, nor he does not only purpose and intend preservation, but gives some hints and predictions of it, that so thereby he may the better strengthen and encourage his people's hearts. This we may observe him to do in the drift of this present Scripture, which we have now in hand. Sennacherib the King of Assyria had in the foregoing chapter, and this sent his servant Rebshakeh with an insolent and reviling message to Hezekiah, and the rest of Judah threatening them what great matters he would do against them, and their City; This Hezekiah and his people were very much affrighted, at, and affected with, and accordingly spread their case and condition before the Lord. Now the Lord hereupon undertakes the satisfying, and comforting of them; tells them what ever threats their enemy might make against them, he should not once come near unto them, nor enter amongst them, and in the Verse which I have now read unto you gives an account and reason of it whence it should be so; not from any change in the enemy, as if his mind were bettered towards them, but rather from God's own constancy of affection to them, and care for them, For I will defend this City to save it for mine own sake &c. This is the Cohaerence of the words.

The Text (as you see) points at the safety and preservation of a City, the City of Jerusalem; and so very well suits with the occasion of our coming together at this time, which is the safety and preservation of our own, the City of LONDON: And though not every way just in the same Circumstances of deliverance, yet perhaps (if we consider all) not altogether different from them, and besides with some what more, joined, and super-added unto them, not only from the sword of the Enemy, but also from the sword of the Angel, nor only from the combustions of war, but from the fires of Peace.

In the Text it self there are two general parts observable, First, the Mercy signified, And Secondly, the Ground, or Motive for the bestowing of it: The Mercy signified, that we have in these words; For I will defend this City to save it. The ground or Motive of it, in these; For my own sake, and for my servant David's sake.

We begin with the first general, viz. The mercy signified, wherein two Particulars more. First, The Specification. And secondly, The Amplification. The Specification, or mercy it self, which is expressed, I will defend this City. The Amplification or extent of the mercy, To save it.

First, To speak of the former, viz. The Specification of the mercy, or the mercy it self, which is here signified; it is Divine protection, and defense, I will defend this City, 1? Who is that? Namely, God himself, who here sends this message by his Prophet, it is he that takes this business of defense and protection upon him, one who was able enough to do it, and to go through with it. And this City which was that? Namely, Jerusalem, the City of God, where his name and worship was celebrated; That's the City which is here promised the benefit of God's defense and preservation of it; so that there are two things here now considerable. The Defended, and the Defendant, The Defended, that's this City; The Defendant that's the God of Israel, Himself.

For the First, The place defended, it was Jerusalem, the City of God; This was that which was the object of this defense, and which this protection extended unto, which accordingly shows unto us the state and condition of the Church in all succeeding ages and generations; This promise it is not to be limited or restrained to this present time, or occasion whereupon it was made, but in the force and efficacy of it, does reach to all periods of time throughout the World, And is written even for our consolation, upon whom the ends of the world are come, that we through patience and comfort of the Scriptures might have hope: Rom. 15.4. and 2 Cor. 10, 11. The point before us is this; That the Church and people of God, they are under a special safeguard and protection, for the security and defense of them. This City, though it be a word of mixture, and so does seem to take in all with it, who were occasionally involved in the mercy, yet it does principally, and more particularly refer to the Church and true Believers, who were the better part of it. The Church it is not without a fence, it is a Garden enclosed; and those places wherein it resides, they do partake of special custody, and preservation, in reference to it. This City it shall be defended; Thus Zechar. 2.4, 5. Jerusalem shall be inhabited as Towns without walls, for the multitude of men and cattle therein, For I (saith the Lord) will be unto her a wall of fire round about, and will be the glory in the midst of her. So Zechar. 12.8. In that day shall the Lord defend the Inhabitants of Jerusalem, and he that is feeble among them at that day shall be as David, and the house of David shall be as God, as the Angel of the Lord before him. So Isa. 31.5. As birds flying, so will the Lord of Hosts defend Jerusalem, defending also he will deliver it, and passing over he will preserve it, As Birds flying, that is with great deal of tenderness. Birds we know, they are very careful of their young ones for the preserving of them; Even so will God be of his people. As an Eagle stirs up her nest, flutters over her young, spreads abroad her wings, bears them on her wings, &c. Deut. 32.11. And so Matth. 23.37. O Jerusalem, Jerusalem, How often would I have gathered thee together, as an hen gathereth her chickens under her wings! That is, with very much affection of and regard unto thee, He that toucheth you, toucheth the apple of mine eye Zechar. 2.8, 9. Or again; as Birds flying, that is with a great deal of swiftness, and speed for the accomplishment of it, In Psal. 125.2. It is said, that as The mountains are round about Jerusalem, so is the Lord round about his people, from henceforth even forever. The Mountains round about Jerusalem, they are for the Defense and security of it, even so is the Lord himself unto it, and a great deal more; For the Mountains shall depart, and the hills shall be removed, but my kindness shall not depart from thee, &c. saith the Lord, that hath mercy on thee, Isa. 54.10.

This serves to discover to us the happiness and privilege of God's people, and their advantage above other men. Happy art thou O Israel, who is like unto thee, O people saved by the Lord, who is the shield of thine help, and who is the sword of thine excellency! Duet. 33.29. As for other people in the world, there's no great care taken of them, for the defense and protection of them. Oh but the Church, that's sure to be defended, what ever becomes of Babylon, God will be sure to look after Zion, and what ever becomes of Lachish, God will be sure to defend Jerusalem, and to provide for the safety of it. Indeed, other places and persons may occasionally, and accidentally partake of the protection of the Church; wicked, and ungodly men, who are intermixt with the people of God, they do partake of defense with them, and defense from them, as cursed Cham from his abode in the Ark, but it is not they, which are so much aimed at, or intended in this preservation; no, but God's people themselves, and the City, by which his Name is called on. He will defend this City especially; and this he will not be failing to it, in the defending of it, whiles He says He will do it, He hereby signifies his Purpose about it. It is not only a word of Intimation, but also of Resolution, and that peremptory which cannot be frustrated, or disappointed.

If against this shall now be objected, that experience oftentimes proves the contrary; so that notwithstanding this promise here made, and this point maintained by us, there is not always this defense vouchsafed, but that the people of God are, for all that, involved in sundry, and frequent evils; To this we answer, that still the promise of God stands sure, I will defend this City: Because as all other conditional promises besides, it holds good for the most part, and so far forth as may best consist, both with the Honor and Glory of God, and the greatest welfare of his people, This is a most certain Truth; That God will be no way wanting to his Servants in the reasonable defense of them. The Lord God is a Sun and shield; The Lord will give Grace and Glory, no Good thing will he withhold from them that walk uprightly.

This is matter of very great comfort, and encouragement to them, which may make them to go on with cheerfulness, and resolution in his service; Fear and apprehension of danger, it is a grand obstruction to performances. Where men cannot think themselves safe, they cannot there so quietly act, or undertake what belongs unto them; But, now this is the happiness of God's people, that they shall be kept and preserved from danger: whiles they walk in his ways, they are sure to have his Protection; Not only Cities, and Public places in General, but particular Persons; especially as their work is larger, and of more General concernment. Public Persons they being themselves of Public interest, and the Good and welfare of the Public being in some manner wrapped up in them, they do therefore accordingly partake of the Benefit, and comfort of those promises, which are made to Public Relations, whether in Church or Common wealth. Magistrates in the discharge of their places, and Ministers in the discharge of theirs; The Defense of the City, it is the Defense also of them who are in a special, and more then ordinary consideration comprehended in it. And thus ye shall find it to be set even by the Scripture it self in those Encouragements, which are therein given unto them. Thus in God's expression to Joshua, Josh. 1.5. There shall not any man be able to stand before thee all the days of thy life; As I was with Moses, so will I be with thee, I will not leave thee nor forsake thee. And thus in God's expression to Paul. Acts 18.9, 10. Be not afraid, but speak, and hold not thy peace; For I am with thee, and no man shall set on thee to hurt thee; For I have much people in this City. I have much people in this City; what was this to Paul's protection? Yes very much; not only by taking it of those, which were God's people already, and so likely to take his part against those, which would set themselves against him: but especially understanding it of those, which were God's people in decree, to be converted, and wrought upon by Paul in his Ministry, which could not consist with the taking away of the Apostles life before that work was done by him. This is the great advantage of those, which are the servants of God; that their Employment is their security; and the more business they have to do for him, the more defense they shall receive from him. And this for the Defended, This City, in the full acception, and consideration of it.

Now as for the Defendant, that is here expressed to be God himself. It hath been intimated, and implied hitherto in that which we have spoken all this while of the Defense, and Protection itself. But we may here now take a more particular view and notice of it. It is not said only: This City shall be defended; which had been enough, as to the safety of the place; but I will defend this City, as pointing out the Principal Author, and Actor in the defense of it, It is God, and he alone that is, to any purpose, the Defender of the City, I the Lord do keep it. I will water it every moment, least any hurt it, I will keep it night and day, as he speaks concerning his Vineyard, Isa. 27.3. It is true indeed, God does commonly make use of others to this purpose both Angels and men, which are Creatures. Magistrates they are in their places, and ex officio the Defenders of the City, and therefore called in Scripture the Shields of the Earth, Psal. 47.9. Because as a Shield does defend the Person that bears it, and by taking the blow itself does ward it off from him that uses it, even so also Governors in the execution of their places, are Persons of great Security to the People that partake of them. So also Counselors and men of advice they are in like manner men of Protection. Wisdom, (says Solomon ) is a Defense and, money is a Defense; but the Excellency of knowledge is that wisdom giveth life to them that have it; which money without wisdom cannot do, though wisdom can sometimes without that: The poor wise man by his wisdom delivered the City. Eccles. 9.15. And in the multitude of Counselors is safety. Prov. 11.14. and Prov. 24.6. Watchmen, and inferior officers, they have a share also in this defense; But yet these and all others with them, they fetch their strength and assistance from God, Except the LORD build the house, they labor in vain that build it, except the LORD keep the the City, the watchman watcheth but in vain. It is God must help the Builders; and it is God must keep the Keepers, and it is God must watch the Watchers: If we desire to have an House, it is he that must raise it; and if we desire to keep an House, it is He that must watch it: It can neither go up without him, nor yet stand without him, neither an House, nor whole City it self. We find as I said in the Psalm before alleged, that Magistrates are called the shields of the Earth, but yet in the same place these shields are said to belong to God. They belong to God to make them, and they belong to God to keep them and they belong to God to use them, and to manage them, and to defend with them. A shield in a weak hand, is to little purpose but is easily struck out and removed, yea, but therefore do these hold upon God, without which they are all in vain.

And as all defense is in vain without God, so none is in vain with him; whensoever he undertakes it, there is safety and security enough even from his undertaking. This is also hinted to us in the Scope, and drift of the Text, where this I is to be taken not only simply but emphatically. The Lord here for the comfort of his people, who were now insulted over by their enemies, and apt to be daunted by them sets Himself in a way of opposition to all contrary attempts, as a sufficient bulwark against them. What's Sennacherib to me? And what's Rabshakeh to me? Or what's all Assyria to me? as long as I have taken upon me this City for the defense and protection of it, what evil can now happen unto it? or what Enemy in the assaulting of it, can prevail against it? If God be for it, who can be against it? Or if he be to what purpose?

This is further observable from the Cansall, FOR in the beginning of the verse which joins this, and the foregoing together; It was said there, that Ashur should not come into this City nor shoot an arrow there nor come before it, &c. Now it might be demanded, what might be the ground of so much confidence in the consideration of so much danger? This is here answered in the Text. For I will defend this City, &c. It is no matter what may be the Danger, so long as God is the Defender, and undertaker, for deliverance from it, which holds as in case of Enemyes, so also of all other evils besides, whether sicknesses, or famins or desolations, or what ever we can name; Forafmuch as the Lord hath all these in his own hand, and they are at his disposing therefore may the people of God in an holy manner triumph over them, and assure themselves so far forth as is fitting of preservation from them. This is that which the Psalmist bottoms on, and teaches us to bottom on to. Psal. 115.9. O Israel trust in the Lord, he is their help and their shield: O house of Aaron trust in the Lord, he is their help and their shield. Te that fear the Lord trust in the Lord, he is their help, and their shield. It is thrice repeated, for the better carrying of our minds thereunto. And thus much of the mercy signified, as considerable in the Specification, or simple Proposition of it: For I will defend this City.

The second is in the Amplification or Extent, in these words; To save it. This is added to the former by way of further in largement, and explanation of it. And there are two things considerable in it; First, The Efficacy of this Defense what it is, whereunto it attains, And Secondly, The end of this Defense, what it is whereunto it drives, and which is propounded in it, and it is salvation in either of them.

First, For the Efficacy or effect of it, the thing whereunto it reaches or attains, and that is to save; This is more then can be said of all defendings in the world, they do not all end in saving, there's many a Person, and Place, and City, which is held up for a while, which yet at last is not preserved; because there is not so much Power, or strength or ability, as will amount to the preserving of it; yea, but where God undertakes, it is so, where ever he will defend he saves; where he defends in the undertaking, he saves also in the accomplishment. According to that again in the prophet, Isa. 31.5. Defending also he will deliver, and passing over he will preserve. So Isa. 26.1 In that day shall this Song be sung in the Land of Judah; We have a strong City, Salvation will God prepare for Walls and Bulwarks; His arm brought Salvation. Isa. 59.26. Stand still and see his salvation, Exod. 14.13. This is the excellency of the Lord; That he is mighty to save. Isa. 63.1. His hand is not shortened that it cannot save, Isa. 59.2. No, But he is able to save to the uttermost those that come to him, both in spirituals and temporals too.

This accordingly teaches his people to expect it from him, not to limit the holy one of Israel, or to call in Question his power, to this purpose, as the distrustful, and unbelieving Israelites, sometime did, but to embrace it, and to depend upon it. As the Church, Isa. 25.9. Loe this is our God, we have waited for him, and he will save us: This is the LORD, we have waited for him; we will be glad and rejoice in his salvation. There's none that ever yet trusted, and depended upon God, as they should do, who were frustrated in this particular. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfill the desire of them that fear him, He will also hear their cry, and will save them. He will save them in the actual accomplishment of salvation to them.

This is the difference now betwixt God and men in this respect; Men they can use the means, but they cannot promise the success: They can set upon the undertaking but they cannot assure the Perfomance; Physicians can give Physic, but they cannot give Health, and Magistrates can give Assistance, but they cannot give Diliverance, yea, but the Lord he can do all these; Health and Victory, and Protection, and Salvation it self; not only in the Endeavor but in the Event, defend to save; as to the Efficacy, or Effect of it, that's the First Explication.

The Second is the End, or intent. I will defend it to save it, as signifiing God's gracious aim, and drift, in the defending of it. There are defendings sometimes which as they do not always end in Salvation, so neither do they always tend to salvation, but rather no somewhat else, which is either contrary or different from it. Thus Enemies they sometimes defend those persons whom they take captive in War, but it is not so much to save them, as rather to make advantage of them, and sometimes advantage against them, to abuse them, and to exercise so much the greater cruelty upon them, as the Philistines did with Sampson whom they kept to make themselves Sport, and to insult so much the more over him. Judge. 16.28. Thus we see how that all defending, or keeping, it hath not saving with it, And as not with men, So not with God neither. The Lord he does not defend some people always to save them, but rather in Indignation towards them. He keeps them from one Judgment that he may reserve them for another, and that for a worse, keeps them from the Pestilence, that he may deliver them to the Famine, delivers them from the Famine, that he may give them up to the Sword, he shifts and changes their punishments but does not remove them, or take them away. According to that expression, Isa. 24.17, 18. Fear and the pit, and the snare are upon thee, O Inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear, shall fall into the Pit, And he that cometh out of the midst of the Pit, shall be taken in the snare. Here's now defending, and evading, but yet still Salvation far enough from it either in the thing it self, or in the intention of him that vouchsafes it; yea but here in the Text it is otherwise, when the Lord says concerning Jerusalem, that he will defend that to save it, he signifies that he will defend it with the greatest benefit, and advantage to it, as he speaks sometimes to Abraham. Blessing I will bless thee, and multiplying I will multiply thee; that is, I will make those things which are Blessings an Increase, in the show, and purport of them, to be so indeed, in the Event and Effect, that thou mayest find them to be so to thy self, in thy own experience. This is that which God promises to his people in his defending of them. Indeed they sometimes make other interpretations of it; as if he defended them to destroy them, rather then to save them. As the Israelites in their murmurring and repining temper. He brought us out of Egypt, that he might destroy us in the Wilderness. Yea, but it was not so for all that; God had other intentions towards them. I know the thoughts that I think towards you, (saith the Lord) thoughts of peace, and not of evil, to give you an expected end, Jer. 29.11. Men in their curtesies they are many times false and uncertain: If they do one kindness, they'll do sometimes two unkindnesses for it, Perhaps, unkindnesses in it. Timeo Danaos vel dowa ferentes. but it is not so with God, He defends to save, and he saves in defending, especially such as are his people, and belong unto him.

This is a very great happiness, and answerably should be pursued by us; we should examine not only what we have, but upon what terms we have it, to see that it be in mercy and love, and as a fruit of God's good-will towards us, and as relishing his favor in it. This we may judge according as we are anything made better by it, and do anything better with it Then are mercies saving, when they are sanctifying, and sanctified to us; Then they are bestowed in favor, when they are improved in fruitfulness, and made encouragements to further usefulness and cheerfulness, and activity in God's service, otherwise we shall have but little comfort or satisfaction from them, but even our blessings will be cursed unto us. Malachi. 2.2. which is the sad condition of many wicked and ungodly Persons, God defends them not so much to save them as rather to harden them, and so at last to ruin them, Psal. 92.7. when the wicked spring as the grass, and all the workers of iniquity do flourish, it is that they shall be destroyed forever. But as for the Servant, of God, he does not deal so with them, God hath not appointed them to wrath, but to Salvation, as the main end of his dispensations towards them, which he promises here to this City of Judah; I will defend this City to SAVE it.

For a further opening and inlargeing of this present passage to us, we may here moreover take notice of the Nature and quality of the mercy itself, and that is not of delivering mercy, but of preventing mercy. It is not said I will rescue this City but I will defend it, nor it is not said, I will recover this City, but I will preserve it. It is not said, I will let the Assyrian come in, and when he hath been in for a while, and done his pleasure in it, I will them expel him, and drive him out of it again, no, but I will not suffer him so much as to enter into it, in the two verses before the Text. He shall not come into this City nor shoot an arrow there, nor come before it with shields, nor cust a bank, against it, By the way that he came, by the same shall he return, and shall not enter into the City (saith the Lord) See here, He shall not come into it, He shall not come into it; it's twice repeated to make it more remarkable; and that also with the Circumstances of it, not shoot at it, not besiege it, not encamp about it, such is the tenderness of God towards his people, as to keep off calamities from them.

This is to be observed by them, where it is, and to be acknowledged with greater Thankfulness. Preventing mercies are the greatest mercies of all: though such is our weakness, and corruption, that we are not always so senssible of them, nor do so much lay them to heart: we are commonly more apprehensive of Deliverances, then we are of Preservations; of health recovered, then we are of health continued; and of safety or plenty restored, rather then of either of them maintained still unto us. But that is rather I say from our Infirmity, then from the Nature of the things themselves. If we take the thing simply in itself, so continuance is more then restauration, because it hath the sweetness of the Good in it, without experiences of the contrary Evil. Indeed in some cases, and accidentally, the latter may be much better then the former, and the restoring of a comfort, may be a greater mercy then the Constant enjoyment: when as namely occasionally from the temporary want of that Comfort a man's Heart is made so much the better; As when from some intermission of Health, a man has his Spirit hereby the more mortified, and crucified, and estranged from the world, and he grows stronger in the inward man, which is hence renewed day by day: here the recovery may be more happy then the Continuance; But yet absiractly and in the nature of the thing, especially alike sanctified to us, so it is otherwise and to be apprehended by us: we should have our hearts much drawn out in Thankfulness for God's with-holding of Evils from us, as it was here with this City before us. He did not rescue them so much as defend them; It was not restoring mercy, but preserving; Not delivering mercy, but preventing.

Again further, Take one more, It was not determined mercy, but indefinite, I will defend this City to save it; To save it? from what? It may be you will say from the fury, and rage of the King of Assyria; from the oppressions of a foreign Enemy. It is true indeed, that was the occasion, and the main and principal thing that was here intended, but yet that was not all. To defend and save, it is an expression of large Extent, and comprehends many things in it. Those who are kept from the Evils of war, are kept from more then war itself, as having many other Evils with it, and consequent to it. Now this was the State and condition of this people, and God's carriage towards them. His mercy it was full, and complete; He did not only defend them, but save them; Not restore them only, but preserve them; Not preserve them from one Evil, but from many more together with it; from the Sword of their Enemies, with all the mischief attending upon it. Thus as in matter of Judgment where God begins, he will make an End, so also in matter of mercy, where he undertakes, he will fully accomplish, and bring to perfection.

And so I have done with the first General part of the Text which is the mercy signified both in the Specification and the Extent. I will defend this City to save it.

The Second is the Ground, or Motive for the conferring of it, and that is double; The one taken from God himself; For mine own sake, and the other taken from his servant; For my servant David's sake.

We begin with the First, viz. The argument taken from God himself: For mine own sake; where three things more by way of explication: First, For my mercies sake, for the Honor of my free Grace. Secondly, for my Glories sake, For the honor of my Great Name. Thirdly, For my Truths sake; For the honor of my Ancient promise.

First, For my mercies sake; for the honor of my free Grace; The best account of God's actions is that which is resolved into himself, but it holds good of none more then of his actions of Goodness, and Favor. These take the chiefest rise from himself, as the Ground of them. Even so O Father because it seemed good in thy sight, Mat. 11.26. It is true of spiritual, and eternal salvation, more especially, of God's defending and saving from Hell, and from wrath to come, God does this for his own sake indeed; but it is true also of salvation, which is Temporal, and so of this in the Text; when the Lord would show a reason of his Favor, and kindness to this people in preserving them from the Violence of their Enemies, He says I will defend this City to save it for mine own sake.

When it is said here; For mine own sake; we are to take this expression with restriction, signanter, & exclusive; It shutts out this people themselves as any motives, or arguments hereunto. For mine own sake, that is, not for theirs. Thus Ezek. 36.22. I do not this for your sake, O House of Israel, but for mine holy Names sake. And again v. 32. Not for your sakes do I this (saith the Lord God) be it known unto you. And here two things more. First, Nothing in you to deserve so much from me. Secondly, Much in you to deserve the contrary from me; nothing on your part of meritt, why it should be: much on your part of provocation, why it should not be.

First, Nothing in you of merit to deserve it. It is the Conceit of most kind of men, when they have anything more then ordinary from the hands of God, that it is from some special worth in themselves; And so it is likely God saw that it was ready to be with this people; for which cause he puts in this Caveat to prevent such a mistake in them. When we have done all we can, we must needs say we are unprofitable servants; we have done no more then was our Duty to do, nor so much as that. All our righteousness but as a menstruous cloth, and as filthy rags.

Secondly, Theres much also of Provocation, and contrary behavior; as no merit, so a great deal of demerit. We are so far from deserving from God, that we are obnoxious to him, and give him daily occasion (if he would take occasion against us) utterly to consume, and destroy us. Thus it was with this people of Israel: It is noted of them, that they provoked him to anger from day today by their continual abominations, and yet notwithstanding he followed them with his mercies; He suffered them with a great deal of Patience, and bore with their manners in their mildernesse 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , as a Nurse beareth or feedeth her children, Acts 13.41. Doing acts of courtesy for them, even whiles they were full of frowardness, and rebellion against him, This is God's way, and manner of dispensation.

From whence we may therefore learn occasionally how to deal with him, and to address ourselves to him for anything which we stand in need of. Alas, when we look upon ourselves, and our own deservings, there is nothing at all, which may encourage us, nay there is much rather which may dishearten us, and keep us off; yea but heres now an argument which will take, and prevail with him from his mercy, and free grace, and accordingly we should use it to him. Lord, if thou wilt not do it for our sakes, yet do it at least for thine own; Theres nothing in us to move thee, but theres a great deal in thyself: Our deserts are none, our provocations are many, but thy grace is above them all: And therefore according to the multitude of thy tender mercies be gracious to us; seeing God will do for it himself, let us not loose such an argument as this is for prevailing with him. Thus we shall find the church to do, Jer. 14.7. O Lord though our iniquities testify against us, do thou it for thy Names sake, for our bachslidings are many, we have stnned against thee. And so David in his own particular; For thine Names sake O Lord pardon mine iniquity for it is great: As knowing that this would work upon him, where nothing else would.

And here as we have an argument to prevail with God, so an answer to return upon Satan, when he labors to discourage us from the suggestion of our own unworthiness, we may here tell him, that it is not upon such terms that we deal with God, but upon the account of his own mercy, and grace; Let us be what we will be, yet he still abides the same, and cannot deny himself.

Again, For his mercies sake, that is, for his bowels, and out of regard to his own compassions, which never fail. God will save his people, as being himself interested in their sufferings, and afflicted in all their afflictions; From whence he is ready to say with Esther, How can I endure to see the destruction of my people, Esther 8.6. And that's the first explication; For mine own sake, i. e. for my mercies sake, For the honor of my Free Grace

Secondly, For mine own sake, that is, for my Gloryes sake, For the honor of my great Name. The preservation of God's people is for the glory of God himself, which therefore carries him to it: And that in two respects. First, For his Glory, which would be otherwise neglected; He would have else none to serve him; Secondly, For his Glory which would be otherwise polluted; He would have else many to blaspheme him.

First, God preserves his people for his glory, which would be otherwise neglected; He would have else none to serve him. Take away the Church of God, and ye take away the Service of God, destroy his People, and ye consequently destroy his Worship and his Name which is advanced by them, and by them alone. As for the rest of the World, which are altogether strangers to him, they care not what becomes of him, nor of any honor which is done unto him: It is the Church which is called by his Name, by whom his Name is called upon. Now therefore as they are tender of him, even so is he also of them, upon the same consideration, As Samuel tells the Israelites, 2 Sam. 12.22. The Lord will not for sake his people, for his great Names sake, because it hath pleased the Lord to make you his people. And so Psal. 132.13. The Lord hath chosen Zion, he hath desired it for his habitation; This is my rest forever, here will I dwell, &c. It is spoken in reference to the Ark, and to the Temple, in the dedication of it, The Ark, of God it hath a Blessing of preservation with it, which belongs unto it. 2. Sam. 6.12. The Lord hath blessed the house of Obed-Edom and all that pertain unto him, because of the Ark of God, The same Privilege also hath the Gospel, and Evangellicall Administrations in the right use and improvement of them, to wit a preserving Efficacy to the Contryes and Cities, wherein they are, so far forth as God is zealous for his Glory, and the continuance of his worship in the world so far forth will he defend his people, where his true worship and fear is maintained in the power and purity of it.

Secondly, For his Glory, as who would else have many to blaspheme him, If God should not defend his people, his enemies would be ready to reproach him, This is that which they have been ready still to do upon the least advantage, we need to go no further for an instance then the occasion of the Text it self, in Sennacherib and Rabshakeh, Isa. 36.15. Let not Hezekiah make you to trust in the LORD, saying, The Lord will surely deliver us, This City shall not be delivered &c. Where are they amongst all the God's that the Lord should deliver Jerusalem out of mine hand? here now were provokeing speeches, even to the dishonor of God himself, and therefore it concerned him to bestir himself, and to deliver his people for his Names sake. Thus have the servants of God sometimes made it an argument to him; As Moses interceding for the Israelites, Numb. 14, 15. Now if thou shalt kill all this people as one man, then the NATIONS which have heard the fame of thee will speak saying, Because the Lord was not able to bring this people into the Land, which he swear unto them, therefore hath he slain them, &c. And so Exod. 32.12. Wherefore should the Egyptians say, for mischief did he bring them out to slay them, &c. And so Joshua, in their discomfiture at At, Josh. 7.9. The Canaanites and all the inhabitants of the Land shall hear of it, and environ us round, &c. And what wilt thou do unto thy GREAT NAME? still the Name of God (as ready otherwise to be blasphemed by his enemies) is improved for the protection of his people.

And as it has been improved by them to him, so it hath also been considered by himself, even of his own accord, as ye may see in Deut. 32.26, 27. Speaking there of the people of Israel, I said I would seatter them into corners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemy, lest the adversaries should behave themselves strangely, and least they should say, our hand is high, and the Lord hath not done all this, God's people are sometimes accidentally so far forth beholding to their enemies, as that their intolerable insolences do move God to keep them from these evils, which otherwise for their own provocations would fall upon them. The Blasphemyes of the Adversary they are the shelter and defense of the Church; for mine own sake, (i. e.) for my glories sake, for the honor of my Great Name; that on the one side it may be advanced, and that on the other side it may not be blasphemed, That's the Second explication.

Thirdly, For mine own sake; that is, for my Truths sake, for the glory of mine Ancient promises The Israelites they were people of God's Covenant, whom he had bound and engaged himself to, by many gracious and comfortable promises for the deliverance and preservation of them; and now therefore in referrence to these, will he defend them to save them, God hath magnified his word, that is his promise above all his Name, Psal. 138.2. Now this is that which He so much stands on, and makes it an argument to himself. The NAME of the LORD is a strong Tower, the righteous run unto it and are safe. Prov. 18.10. What's the Name of God? It is the True and faithful one, The God that keeps Covenant. That's a great letter in his Name; and very much for the Comfort of his People, He is faithful that hath promised, Heb. 10.23. His Truth shall be thy shield and buckler, Psal. 91.4. How is the Truth of God a shield? Namely, as included in his Promise, which engages him to the protection of his people, according as he hath declared himself to them, and that in all sorts of conditions, John 5.19. He shall deliver thee in six troubles and in seven there shall no evil touch thee, In famine he shall redeem thee from Death, and in Warr from the power of the Sword, Thou shalt be hid from the Scourge of the Tongue, At destruction and famine thou shalt laugh, So Psal. 91.5. Thou shalt not be afraid of the terror by night, nor of the arrow that flieth by day, nor of the Pestilence that wasteth in darkness, nor of the Destruction that walketh at noon-day, a thousand shall fall at thy side, and ten thousand at thy right hand but it shall not come nigh thee.

And again, When thou passest through the waters, I will be with thee, and through the rivers they shall not overflow thee, when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee. Isa. 43.2. In these and many such Scriptures have we the promises of Temporal protection made to the people of God, and the Lord does answerably hold himself to be tied and bound up by them, so far forth as may best consist with the Glory of his own holy Name, and the greatest Good and Benefit of his people, and accordingly likewise may his people depend upon him for it, Lord remember thy Promise unto thy Servant upon which thou hast caused me to hope. Ps. 119.49. For mine own sake, that is, for my Promise, That's the Third Explication. And so the First Part of the Argument, for God's defending, and saving of his people, to wit, which is taken from himself.

The Second is taken from his Servant. And for my Servant David's sake, where before we go any further, we may here by the way take notice of the Title, and honorable Appellation, which God puts upon David, My Servant David. It was not plain David, nor it was not King David, but David my Servant. God cannot let David pass without a Title of Honor; and God cannot put a greater Honor upon David, then by calling him his Servant, God's Servant, it is the best Title, and it is the best Office, there's none like unto it, Not but that there are other Titles, and such as are in their places also Honorable, and as Men to be acknowledged by us ( Rligion does not destroy civility, but rather establishes it) but this is the Highest Title of all, especially in a Spiritual sense.

There are two things observable in this expression; First, That David was God's Servant for the thing it self; And Secondly, That God does here own him, and acknowledge him to be so, as to the Title, and Apellation.

First, He was God's Servant, His Servant David, There were two ways in which David (as any other besides) might be said to be the Servant of God, either in reference to his Particular calling, and the work wherein he was employed, or in reference to his General calling, and the frame and temper of his heart in it.

First, As to his particular calling as a Magistrate, and Governor of God's people, He was the Servant of God thus, Magistrates, as they are God's Vice-gerents so also his Servants, and his Servants therefore. This is a very great honor and Dignity to them, It is an Honor to be used by God though in works of an inferior nature, not to be wholly useless or laid aside as broken vessels wherein is no pleasure, but the Higher the Service, still the higher the Honor, and the Honor is from the Service, this is the Honor of those which are in place of public Goverment and Authority, But an Honor and Dignity with a duty belonging unto it, which is to approve themselves to him whose Servants they are.

But Secondly, As David was God's Servant in regard of his place, and employment, So more especially in regard of his Spirit, and the frame of his heart, This was that which made him God's Servant in a more Principal manner, and for which God does here so entitle him, There's a great deal of difference betwixt my Servant David, and my Servant Nebuchadneezzar, we shall find in Scripture that Nebuchadnezzar, was called God's Servant, Jer. 25.9. Nebuchadnezzar the King of Babylon my Servant, Namely, as employed by God in that work, which he used him for. There's not the worst men that are but in a sense, they may be God's Servants, so far forth as he does make use of them for the accomplishment of those Gracious ends, which he designs to himself, God improves many men's parts and power, and wisdom, and interest, and estates beyond the thoughts of their own minds; and so they are Servants to God in the matter, and substance of their Employment. But this was not that which served David, neither should it serve any of us. He was the Servant of God in another manner then so; and that is in the Gracious frame of his soul, which was brought in subjection to God and whereby he aimed at God's glory in the service of him, this was that which was David's temper and which was David's Honor, and in which sense he might well say of himself, as he sometimes does; O Lord, truly I am thy Servant, I am thy Servant, &c. Psal. 116.16, David, He was God's Servant in the Thing it self.

And Secondly, God owns him in it, and so denominates him for the Appellation; My Servant David. Thus God delights still to speak of Usefull, Persons, Abraham my Servant, and Jacob my Servant, and Moses my Servant, God speaks of them as takeing a great deal of Pleasure in their relation to him: He is not ashamed to be called their God, nor that they should be called his Servants.

Yea, and that also even under some defects, and infirmities, and imperfections, As David here, he had sometime his miscarriages, yet truly repenting, and turning to God, and becoming a New-man, God owns him for his integrity, and uprightness of heart, and reformed conversation; My Servant still, still my Servant, My Servant David, so much for that.

Now for the Argument it self, which is here used, For my servant David's sake, God joins David with himself as an argument for his goodness to his people; why for David's sake? Namely, for his Covenant with David, and so it refers to that which we spake of before, concerning his Truth, Thus Psal. 132.11. The Lord hath sworn in truth to DAVID, he will not turn from it. We might here at large take notice of the Benefit, which Posterity partake of from their Godly and Faithful Predecessors; even then, when they are dead and deceased, DAVID was now gone, and in his grave many years since, yet this people they fare the better for his sake; not for his present Intercessions (as the Papists would fain enforce it) but for his peculiar Interest and relation, and the COVENANT which was formerly made with him; Jerusalem shall now be kept, and preserved for David's sake, And so it is still from time to time. The just man walks in his integrity, his children are blest after him, After him, Yea, and for him, and in referrence to him. God will show mercy unto thousands, of them that fear him, even unto the Third and Fourth Generation.

But this mention here of David in the Text hath somewhat a further reach in it, then as yet we have spoken unto; and that is as it points out Christ, of whom David was no more then a Type. And so it shows us the true, and proper conveyance of all Good, and comfort to the Church. In these two expressions before us: For mine own sake; and for my servant David's sake; we have two main Principles of faith exhibited to us; The one is the Spring, and Fountain of our mercies: The other is, the Conduit-pipe, and derivation. The Spring, and Fountain, thats the free grace, and goodness of God; He does it for his own sake. The Dirivation, or conveyance thats the mediation of Jesus Christ, He does if for his servant David's sake.

The Sum of all is this; That all the Good, which Believers do partake off from the hands of God, it comes to them in the way of the New Covenant, which is founded in Christ; Who hath the Throne of David his Father given unto him, Luke 1, 32. And who sits upon this Throne and Kingdom to order it, and to establish it forever, Isa. 9.6.7. Christ, who was figured by David and descended from him according to the Flesh, he hath changed David's temporal Kingdom into an everlasting, and spiritual one; And for his sake will the Lord in this sense defend Jerusalem to save it, that is, keep and preserve his true Church from all the Adversaryes, and Enemies of it. In his days shall Judah be saved, and Jerusalem shall dwell safely, and this is the Name wherewith he shall be called The LORD OUR RIGHTEOUSNES, Jer. 23.6. and 33.16.

Here's the great safety, and security of the Church of God, that it stands upon a Covenant made with the Son of God. God cannot break with Christ, in whom all his promises are made yea, and amen, and therefore he cannot forbear to protect, and to defend the Church. Therefore the Gates of Hell shall not be able to prevail against it. Sennacherib, and Rabshakeh, and all the host of the Assyrians, they shall not be able to fight against this City, so, as to overcome it; that is, Satan, and all his instruments, they shall never be able to overthrow it. God will put his Hook into their noses, and his Bridle into their lips, and turn them back by the way, in which they came. He hath sent Redemption to his people: He hath commanded his COUENANT forever. Holy, and Reverend is his Name, Psal. 111.9.

This is matter of Consolation not only to the Church in General, and at large, but likewise to every true believer, who is a part, and member of it; For upon the same terms as God defends this City itself, he does likewise defend every Citizen of it. Every good Christian may assure himself of preservation from all his Enemies from this Covenant, which God hath made with Christ, but I cannot now insist upon this. That's the Second motive or argument for God's defending this City to save it. Namely, which is taken from his servant, For my servant David's sake.

I shall have quickly done with the Text, when I have taken notice of one thing more, and then proceed to Application. And that is the manner, or way in which the Lord did accomplish this promise, which he here makes for the defense of this City. This will appear to us out of the Context in the following verse. Then the Angel of the Lord went forth, and smote in the Camp of the Assyrians an hundred fourscore, and five thousand. The Salvation of the Church, it is procured by the Ruin of the Enemy. The destruction of the Assyrians it is the Preservation of the People of God. These two are like a pair of Bucketts, or Ballances; when the one goes up, the other goes down.

The Reason of it is this; Because they are of Contrary interests, and consist of contrary Principles, which cannot Cohaere, or hold together. They are like fire and water, which do mutually take away each other. The seed of the Woman, and the seed of the Serpent are opposites.

This is a point of very great Terror to the Churches Enemies, and shows their ruin to be un-avoydable. If the people of God cannot be saved unless their Adversaries be destroyed, then their Adversaries destruction is necessary, because their own salvation is infallible. Look upon what terms, the Church stands for safety, upon the same do the Enemies for undoeing.

If it be asked, why it pleases the Lord to take such a Course as this is. We answer,

First for his own sake, and the greater manifestation of his Power, and dominion in the world; God could (if he had so pleased) have defeated Ashur, and yet not have destroyed them, hindered them from hurting Jerusalem, and yet not have hurt themselves; yea but then this had not been so much for the advancement of his Power; which God delighted to manifest towards them, as he did with Pharaoh. He would show his Power in him, Rom 9.17. Be still and know that I am God; I will be exalted among the Heathen: I will be exalted in the Earth, Psal. 46.10.

Secondly, for the comfort of his people. in their security, and greater satisfaction. If God had driven the Assyrians back, and kept them still alive, Jerusalem might still have been • om what anxious, and solicitous about it, as thinking that they might haply recruit, and recover themselves again; now whiles they see them dead and destroyed before their eyes, here this solicitude is taken off from them, and they are now sensibly assured of this promise, which God made unto them; that he would defend them to save them.

Now in that it is here further said: That this was done by the Angel of the Lord; it teaches us how these Glorious Spirits are ministering to the salvation of the Church, and active in the preservation of it. Look, as sometimes they are instruments of God's Corrections. He sent evil Angels amongst them. not evil in regard of their Nature, and in reference to sin, but evil in regard of their Effects, and in reference to punishment, so are they also instruments of God's preservation; both in the sheathing the sword, and in drawing it: In sheathing it as to the sparing of Jerusalem in David's time. In drawing it as to the defending of Jerusalem now in the Time of Hezekiah. So much may be spoken of that. And so much also of the Text itself.