Filter authors and titles

Evangelical sacrifices In xix. sermons. I. Thankful commemorations for Gods mercy in our great…Evangelicall sacrifices In xix. sermons. I. Thankfull commemorations for Gods mercy in our great…Richard Sibbes, 1640

THE RUIN OF MYSTICAL JERICHO.THE RVINE OF MYSTICALL IERICHO.

pp. 59–9771 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:137p. 59

THE RUIN OF MYSTICAL JERICHO.

THE RVINE OF MYSTICALL IERICHO.

:138p. 59

HEB. 11. 30. By faith the Walls of Jericho fell down, after they had been compassed about seven days.

HEB. 11. 30. By faith the Wals of Iericho fell downe, after they had beene compassed about seven dayes.

:139p. 59–60

THIS Verse suites somewhat to ¹the occasion: therefore I have made cho•se of it at this time. This Chapter contains the triumph of Faith in the hearts and souls of those in whom this blessed grace is planted; so that the excellency and office of all graces are attributed to it, there is a stirring up of all other graces whatsoever in saith. ⟨p. 60⟩All the Worthies that are spoken of before they did that they did, And obtained a good report by faith. The Spirit of God goes on here, and shows a glorious effect of this blessed grace, in the falling down of the Walls of I• richo. This short Verse is taken out of the Sto•ie of the Conquest of Jericho, mentioned in Jos. 6. in the later end of the Chapter, where ²you have the whole Story set down at large, I need not rehearse it: And withal you have there a curse set down; that whosoever should go about again to build the walls of Jericho, he should lay the foundation in his first borne, and in his youngest Son he should set up the gates. He that would raise up such a cursed building again, he should do it with the overthrow of his own building, of his own Family; (as the Scripture calls a mans house a building) he should lay the foundation in his eldest Son, and build the Gates at the death of his youngest Sonne.

:147p. 62–63

Since man lost his first prop, and confidence, and communion with God, he turns to the ¹creature, there is alway some confidence in some creature, and men leave God in what measure they trust that. When Cain was banished his Fathers house, then he falls to building of Cities, he must have some contentment▪ and those that were escaped the flood, within a hundred years after the Flood they must build a Tower of Babel, that should reach to Heaven, to get themselves a name, wanting better courses. Every one will have some Castle, and wall of Jericho to trust to; Riches are the Rich-mans strong hold, as Solomon saith. Ahithophel trusted to a shrewd head and policy, that proved his ruin afterwards. The Jews had outward sanctity to trust to, opposing it to the righteousness of Christ, the righteousness of faith, Rom. 10. they would set a foot a dead Righteousness that could not ⟨p. 63⟩²stand, and therefore they were shut from the Righteousness of God in Christ. Man will have a holiness, a wisdom, a strength, and power of himself, in the things below here, as I might show at large, both in examples, and otherwise: naturally we find it in our selves; if we be sick, we trust to the Physician, and other means; if we be in danger, we flee to the arm of flesh, to some mighty man, we trust in some great friend, if we have any; If we be in danger of invasion, or such like, we trust our walls and defences, and till strong temptations come, we trust in our own strength till Satan pick so many holes in it, that we cannot stay there, and that conscience upbraids us: Always a man hath somewhat to trust to, till he be brought to desperate conditions; and rather then he will have nothing to trust to, he will trust to the broken Reed of Egypt, he will trust to that that will deceive him, and hurt him, as the Reed of Egypt did the Jews, rather then they would trust God, and the word brought by the Prophets, they would trust Ashur, and Egypt.

Since man lost his first prop, and confidence, and communion with God, hee turnes to the ¹creature, there is alway some confidence in some creature, and men leave God in what measure they trust that. When Cain was banished his Fathers house, then hefals to building of Cities, he must have some contentment▪ and those that were escaped the flood, within a hundred yeares after the Flood they must build a Tower of Babell, that should reach to Heaven, to get themselves a name, wanting better courses. Every one will have some Castle, and wall of Iericho to trust to; Riches are the Rich-mans strong hold, as Salomon saith. Achitophel trusted to a shrewd head and policie, that proved his ruine afterwards. The Iewes had outward sanctitie to trust to, opposing it to the righteousnesse of Christ, the righteousnesse of faith, Rom. 10. they would set a foot a dead Righteousnesse that could not ⟨p. 63⟩²stand, and therefore they were shut from the Righteousnesse of God in Christ. Man will have a holinesse, a wisedome, a strength, and power of himselfe, in the things below here, as I might shew at large, both in examples, and otherwise: naturally we find it in our selves; if we be sicke, we trust to the Physician, and other meanes; if we be in danger, we flee to the arme of flesh, to some mighty man, wee trust in some great friend, if we have any; If we be in danger of invasion, or such like, wee trust our wals and defences, and till strong temptations come, we trust in our ownstrength till Sathan picke so many holes in it, that wee cannot stay there, and that conscience upbraids us: Alwayes a man hath somewhat to trust to, till he be brought to desperate conditions; and rather then he will have nothing to trust to, hee will trust to the broken Reed of Egypt, hee will trust to that that will deceive him, and hurt him, as the Reed of Egypt did the Iewes, rather then they would trust God, and the word brought by the Prophets, they would trust Ashur, and Egypt.

1Doct. 1. Men naturally trust to somewhat.
2Rom. 10.

:155p. 66–67

The walls of Jericho, down they must; and whatsoever exalts it self against God, either it shall end in conversion, or confusion: because the time must come, that God must have all the glory: Was there ever any man fierce against God, and prospered? The rage of man turns to the glory of God, saith the Psalmist. There is neither wisdom, nor policy, counsel nor strength, or any earthly thing against the Lord, as the Wise-man saith, Prov. 6. God will confound all, he scattered ¹the proud in the Imagination of their own hearts, as the blessed Virgin saith: And when they had built Babel, to get them a name, they found confusion. There is a notable place in Isaiah 50. Behold all you that kindle a fire, that compass your selves about with sparks; Walk ²(saith God) in the light of your fire, and in the ⟨p. 67⟩sparks that ye have kindled; this ye shall have at my hand, ye shall lie down in sorrow: Men that will walk in the light of their own fire, that will have a wisdom of their own; distinct may contrary (oft times) to Gods: Well, go on, walk in the light of your own fire that ye have kindled; but take this withal with you: You shall have this at my hands, saith God, ye shall lie down in sorrow. What became of Hamans plots? what became of Achitophels policy? they all turned upon their own heads; although men build up Castles to secure themselves in their earthly defences, and munition, yet God overturns all.

The wals of Iericho, downe they must; and whatsoever exalts it selfe against God, either it shall end in conversion, or confusion: because the time must come, that God must have all the glory: Was there ever any man sierce against God, and prospered? The rage of man turnes to the glory of God, saith the Psalmist. There is neither wisedome, nor policie, counsell nor strength, or any earthly thing against the Lord, as the Wise-man saith, Prov. 6. God will confound all, he scattered ¹the proud in the Imagination of their own hearts, as the blessed Virgin saith: And when they had built Babell, to get them a name, they found confusion. There is a notable place in Esay 50. Behold all you that kindle a fire, that compasse your selves about with sparks; Walke ²(saith God) in the light of your fire, and in the ⟨p. 67⟩sparkes that yee have kindled; this yee shall have at my hand, yee shall lie downe in sorrow: Men that will walke in the light of their owne fire, that will have a wisedome of their owne; distinct may contrary (oft times) to Gods: Well, goe on, walke in the light of your own fire that ye have kindled; but take this withall with you: You shall have this at my hands, saith God, yee shall lie downe in sorrow. What became of Hamans plots? what became of Achitophels policie? they all turned upon their owne heads; although men build up Castles to secure themselves in their earthly defences, and munition, yet God overturnes all.

1Proverb. 6.
2Isay 50.

:158p. 67–68

He confounds great, and mighty Enterprises, ¹and mighty persons, and useth but base and despised means: As here the walls of Jericho fell down with the noise of Rams-horns. This I might carry along through all the stories in the Scripture, from the creation to this present time, to show how God doth great ⟨p. 68⟩things by despised means, sometimes by no means at all; sometimes clean contrary to all means. When our Saviour Christ gave sight to the blind, he put clay upon his eyes, that one would think were fitter to put them out. We see in the story of the Israelites what an Ox Goad did, and what Sampson did with the law bone of an Ass: We see by what a trick the Midiani es were put to flight by Gideon. In all the Stories we see when God would do great matters, he doth it by base means: when he would confound the pride of Pharaoh, he will do it by Frogs, and Lice, and such base creatures, that were fittest in Gods wisdom, to overthrow the pride of that wretched King: God, as he over-turns the pride of men; so for the most part he doth it by weak, and despised means.

He confounds great, and mighty Enterprises, ¹and mighty persons, and useth but base and despised meanes: As here the wals of Iericho fell downe with the noise of Rams-hornes. This I might carry along through all the stories in the Scripture, from the creation to this present time, to shew how God doth great ⟨p. 68⟩things by despised meanes, sometimes by no meanes at all; sometimes cleane contrary to all meanes. When our Saviour Christ gave sight to the blind, hee put clay upon his eyes, that one would thinke were fitter to put them out. We see in the storie of the Israelites what an Oxe Goad did, and what Sampson did with the law bone of an Asse: Wee see by what a trick the Midiani es were put to flight by Gideon. In all the Stories wee see when God would doe great matters, hee doth it by base meanes: when hee would confound the pride of Pharaoh, he will doe it by Frogs, and Lice, and such base creatures, that were fittest in Gods wisedome, to overthrow the pride of that wretched King: God, as he over-turnes the pride of men; so for the most part hee doth it by weake, and despised meanes.

1Observ. 3. God dothit by weak means.Observ. 3. God dothit by weake meanes.

:160p. 69

Now they were to use them seven days ¹together, and therefore on a Sabbath day: but it was no breach of the day, because God can dispense with his own Law; In case of Charity good works may be done on the Sabbath, and in case of duty likewise, as the Priests killed the sacrifice on the Sabbath: so here was sufficient warrant for them, God gave them a command, God that made the Law, can dispense with his own Law in things that touch not upon his nature, as his truth, and purity, &c. doth: In things that touch his nature, he should deny himself, if he should dispense: God cannot lie, because truth is natural to him; God cannot do any thing that is unfit for his nature: but for things that are out of him, he is Lord of days, he is Lord of goods and life, he hath a right to dispense here, as we see in the taking away the Egyptians Jewels, and the like; they were outward things: But for those things that are intrinsical in God, he cannot command that which is contrary to his truth, and nature, other things belong to his Sovereignty; but that by the way.

Now they were to use them seven dayes ¹together, and therefore on a Sabbath day: but it was no breach of the day, because God can dispense with his own Law; In case of Charity good workes may be done on the Sabbath, and in case of duty likewise, as the Priests killed the sacrifice on the Sabbath: so here was sufficient warrant for them, God gave them a command, God that made the Law, can dispense with his owne Law in things that touch not upon his nature, as his truth, and purity, &c. doth: In things that touch his nature, hee should deny himselfe, if hee should dispense: God cannot lie, because truth is naturall to him; God cannot doe any thing that is unfit for his nature: but for things that are out of him, he is Lord of dayes, hee is Lord of goods and life, hee hath a right to dispense here, as we see in the taking away the Egyptians Iewels, and the like; they were outward things: But for those things that are intrinsecall in God, hee cannot command that which is contrary to his truth, and nature, other things belong to his Soveraignty; but that by the way.

1Digression.

:165p. 70–71

If they had not depended upon God, in their going about seven days, the walls had stood still. It was by faith they did it, and it was a great faith, that using such a ridiculous stratagem as this, to go about the walls with ⟨p. 71⟩Rams-horns, they should think the walls would fall: It might shake their Faith, and likewise expose them to the scorn of those of Jericho within: therefore it was a great faith in them: Not that all had faith; for certainly divers of them were unbelieving persons: But Joshua their Captain, and some others of them had faith, and all of them had hope of the best. It was faith that believed this in this unlikelihood of second causes; for there is the strength of faith, when second causes are weak, then faith is strong. Abraham's faith was the stronger, by reason there was more indisposition in the second causes, in Sarah's womb to conceive a child; for her womb was dead; in the course of nature she could not conceive: therefore it is said by Saint Paul, Rom. 4. He being strong in faith, gave glory to God, strong faith gives glory to God. So here ¹was a strong faith, because the means were weak, or none at all; for these means had nothing in themselves to work such a glorious effect as this, that the falling of the walls should follow; it was but a means adjoined; that it should be done by such a poor thing as this, it was the strength of faith. But was it the strength of faith in it self? could faith do this?²

If they had not depended upon God, in their going about seven dayes, the wals had stood still. It was by faith they did it, and it was a great faith, that using such a ridiculous stratagem as this, to goe about the wals with ⟨p. 71⟩Rams-hornes, they should thinke the walls would fall: It might shake their Faith, and likewise expose them to the scorne of those of Iericho within: therefore it was a great faith in them: Not that all had faith; for certainely divers of them were unbeleeving persons: But Ioshua their Captaine, and some others of them had faith, and al of them had hope of the best. It was faith that believed this in this unlikelihood of second causes; for there is the strength of faith, when second causes are weake, then faith is strong. Abrahams faith was the stronger, by reason there was more indisposition in the second causes, in Sara's wombe to conceive a child; for her wombe was dead; in the course of nature shee could not conceive: therefore it is said by Saint Paul, Rom. 4. He being strong in faith, gave glory to God, strong faith gives glory to God. So here ¹was a strong faith, because the meanes were weake, or none at all; for these meanes had nothing in themselves to work such a glorious effect as this, that the falling of the wals should follow; it was but a meanes adjoyned; that it should be done by such a poore thing as this, it was the strength of faith. But was it the strength of faith in it selfe? could faith do this?²

1Rom. 4.
2Quest.

:166p. 71–72

Oh no; but that which that faith lays hold ¹on doth, that faith is said to do: God honours the grace of faith, by terming that to be ²done by it, that he doth himself; for it was the power of God, the goodness of God to ⟨p. 72⟩them, and the justice of God (against the sins of these people) that overturned the walls of Jericho, faith it was, but an empty hand to lay hold upon this power; it was the grace, whereby they went out of themselves, and denied themselves, and gave glory to God, in accomplishing the truth of his word, and his wisdom, and power, and justice. So God did it, but it is said to be done by faith; because as I said, God honours faith thus much. What strength God and Christ hath, when faith la•es hold on them, faith hath that strength: because it builds upon them, faith sets a man upon God and Christ, and upon the truth of God: Hereupon it comes to be so victorious, & conquering a grace as it is, because it caries us to that that doth all, by faith they did this.

Oh no; but that which that faith laies hold ¹on doth, that faith is said to doe: God honours the grace of faith, by terming that to be ²done by it, that he doth himselfe; for it was the power of God, the goodnesse of God to ⟨p. 72⟩them, and the justice of God (against the sins of these people) that overturned the wals of Iericho, faith it was, but an empty hand to lay hold upon this power; it was the grace, whereby they went out of themselves, and denied themselves, and gave glory to God, in accomplishing the truth of his word, and his wisedome, and power, and justice. So God did it, but it is said to be done by faith; because as I said, God honours faith thus much. What strength God and Christ hath, when faith la•es hold on them, faith hath that strength: because it builds upon them, faith sets a man upon God and Christ, and upon the truth of God: Hereupon it comes to be so victorious, & conquering a grace as it is, because it caries us to that that doth all, by faith they did this.

1Answ.
2Faith said to do that which God doth.Faith said to doe that which God doth.

:168p. 73–74

Now let us by way of proportion raise them ¹higher, and make use of them to other things. To give a little touch. The walls of Jericho represent to us many things. The Kingdom of Satan in general, the power of the Devil in himself, and in his instruments, who hinders what he can, our coming out of Egypt to Canaan, he labours to come between us, and Heaven, to hinder us all he can by all means. He hath walls of many kinds, the strength of Tyrants, the subtlety of Heretics. What a world of ado was there to bring Israel out of Egypt? God was put to it (as it were) to work so many Miracles, to bring that poor despised people out of Egypt, to bring them through the Red Sea, when they were in the wilderness: what ado was there to bring them thence? what opposition? and then when they came to Jordan, what Miracles were wrought? the division of the waters by the Ark coming through, and then the first, the frontier Town, that was (as it were) the key to let in all, and to stop all: Jericho the first town, for the entrance into Canaan, there was opposition made, when they would have entered into Canaan. It is no easy thing to come out of Egypt, and to enter into Canaan, it is a mighty work to bring a poor Christian out of the Kingdom of Satan, to bring him out of spiritual Egypt, through the Wilderness of this life, […] bring him through Jordan, those waves of death to put him into Heaven, to ⟨p. 74⟩bring him at length to his own country, to Canaan: because there is spiritual wickednesses stand in the way, both in regard of Satan himself, and in regard of the instruments he useth.

Now let us by way of proportion raise them ¹higher, and make use of them to other things. To give a little touch. The wals of Iericho represent to us many things. The Kingdome of Sathan in generall, the power of the Devil in himselfe, and in his instruments, who hinders what he can, our comming out of Egypt to Canaan, he labours to come betweene us, and Heaven, to hinder us all he can by all means. He hath wals of many kinds, the strength of Tyrants, the subtiltie of Hereticks. What a world of adoe was there to bring Israel out of Egypt? God was put to it (as it were) to worke so many Miracles, to bring that poore despised people out of Egypt, to bring them through the Red Sea, when they were in the wildernesse: what ado was there to bring them thence? what opposition? and then when they came to Iordan, what Miracles were wrought? the division of the waters by the Arke comming through, and then the first, the frontier Towne, that was (as it were) the key to let in all, and to stop all: Iericho the first towne, for the entrance into Canaan, there was opposition made, when they would have entred into Canaan. It is no easie thing to come out of Egypt, and to enter into Canaan, it is a mighty worke to bring a poore Christian out of the Kingdome of Sathan, to bring him out of spirituall Egypt, through the Wildernesse of this life, 〈…〉 bring him through Iordan, those waves of death to put him into Heaven, to ⟨p. 74⟩bring him at length to his owne countrey, to Canaan: because there is spirituall wickednesses stand in the way, both in regard of Sathan himselfe, and in regard of the instruments hee useth.

11 Kingdom of Satan resembled by walls of Jericho.1 Kingdom of Sathan resembled by wals of Iericho.

:173p. 75–77

How strongly have they built up walls in their own conceit, when they had got the whole world almost into subjection to them? before Luther's time all the world followed them: They had used the matter so, that Kings themselves had betrayed their very Crowns ⟨p. 76⟩to them, they had betrayed their Kingdoms, they were rather Vassals to them then Kings; they had gotten the temporal sword into their hands, as well as the spiritual. And they had raised up to themselves a bloody Inquisition, to suppress all light of truth as soon as ever it sparkled out, all beams of truth were stopped with their bloody Inquisition; they thought they had fenced themselves safe enough. Then again they had disabled all the Kings, and Princes of Christendom. And then because the Pope would engage Princes to him, to strengthen the walls higher, and to make them stronger; the young sons of Princes he would make them Cardinals. And then he would arrogate to himself a power absolute to dispense in case of marriage, and oaths, and such like: And besides, what plots have they had for the counterfeiting of Authors, for falsifying of Authors, purging out true Authors, that they might have none give witness against them? what tricks have they to keep people in ignorance? (because it is a Kingdom of darkness) the Bible they must have: God hath preserved that; but they would have it in an unknown tongue: And what other devises to abuse the people withal? How have they fenced themselves, by applying themselves to humour all sorts of people? For even as the Devil enlargeth his Kingdom, by applying himself to the cursed sinful disposition of men: so doth the ⟨p. 77⟩Pope here upon earth, apply himself to the sinful disposition of all sorts of men. There •re no kind of men, but they have a bait in Popery. For loose Libertines, there are stews. For others that are of a more reserved, and severe disposition, there are Monasteries. For superstitious persons, there they have a world of ridiculous Ceremonies, devised to themselves of their own brain, and never used in the Primitive Church: For those that are covetous, they have the riches of the world in their own hands; they have had at least before, more then they now have. For proud ambitious persons, they have honours of all sorts. For the people, they have many carnal liberties for them.

How strongly have they built up wals in their owne conceit, when they had got the whole world almost into subjection to them? before Luthers time all the world followed them: They had used the matter so, that Kings themselves had betrayed their very Crownes ⟨p. 76⟩to them, they had betrayed their Kingdomes, they were rather Vassals to them then Kings; they had gotten the temporall sword into their hands, as well as the spirituall. And they had raised up to themselves a bloody Inquisition, to suppresse all light of tru•h as soone as ever it sparkled out, all beames of truth were stopped with their bloody Inquisition; they thought they had fenced themselves safe enough. Then againe they had disabled all the Kings, and Princes of Christendome. And then because the Pope would ingage Princes to him, to strengthen the wals higher, and to make them stronger; the young sonnes of Princes hee would make them Cardinals. And then hee would arrogate to himselfe a power absolute to dispense in case of marriage, and oathes, and such like: And besides, what plots have they had for the counterfeiting of Authors, for falsifying of Authors, purging out true Authors, that they might have none give witnesse against them? what tricks have they to keepe people in ignorance? (because it is a Kingdome of darkenesse) the Bible they must have: God hath preserved that; but they would have it in an unknowne tongue: And what other devises to abuse the people withall? How have they fenced themselves, by applying themselves to humour all sorts of people? For even as the Devill enlargeth his Kingdome, by applying himselfe to the cursed sinfull disposition of men: so doth the ⟨p. 77⟩Pope here upon earth, apply himselfe to the •infull disposition of all sorts of men. There •re no kind of men, but they have a baite in Popery. For loose Libertines, there are stewes. For others that are of a more reserved, and severe disposition, there are Monasteries. For superstitious persons, there they have a world of ridiculous Ceremonies, devised to themselves of their owne braine, and never used in the Primitive Church: For those that are covetous, they have the riches of the world in their owne hands; they have had at least before, more then they now have. For proud ambitious persons, they have honours of all sorts. For the people, they have many carnal liberties for them.

:175p. 77–78

Well, but what hath God done? God hath infatuate, and overthrown their walls, and by weak means. Luther a poor Monk, with a ¹Trumpet of Rams-horns, with his preaching, and with his writing; you see how he shook the walls of Rome, how much they have lost within the last hundred years, the last age, the last Century of years they have lost a great ⟨p. 78⟩part of this Western part of the world, that they had in slavery before, and how by weak means (as you heard) by the preaching of the Gospel, by Learning, and Knowledge. It is no wonder that the Devil hates Knowledge and Learning, as Luther saith well, He hates the quills of Geese, because they are Instruments to write against them. He hath a Kingdom of darkness; and Hell, and the Pope is a King of darkness: Now when the light of Knowledge, the light of the Word of God, the ordinance of God, when preaching came; these poor Trumpets did shake the Church of Rome: As we see in England, the walls of Jericho fell down; by what m•anes? by a Child (in manner) King Edward the sixth, and ²after by a woman; and if the word of God had gone on in like proportion in other places▪ Popery had been lower then it is.

Well, but what hath God done? God hath infatuate, and overthrowne their wals, and by weake meanes. Luther a poore Monke, with a ¹Trumpet of Rams-hornes, with his preaching, and with his writing; you see how he shooke the wals of Rome, how much they have lost within the last hundred yeares, the last age, the last Centurie of yeares they have lost a great ⟨p. 78⟩part of this Westerne part of the world, that they had in slavery before, and how by weak meanes (as you heard) by the preaching of the Gospel, by Learning, and Knowledge. It is no wonder that the Devill hates Knowledge and Learning, as Luther saith well, Hee hates the quils of Geese, because they are Instruments to write against them. Hee hath a Kingdome of darkenesse; and Hell, and the Pope is a King of darkenesse: Now when the light of Knowledge, the light of the Word of God, the ordinance of God, when preaching came; these poore Trumpets did shake the Church of Rome: As wee see in England, the wals of Iericho fell downe; by what m•anes? by a Child (in manner) King Edward the sixt, and ²after by a woman; and if the word of God had gone on in like proportion in other places▪ Popery had beene lower then it is.

1Luther.
2Edward 6.

THE RUIN OF MYSTICAL JERICHO.

THE RVINE OF MYSTICALL IERICHO.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

THE RUIN OF MYSTICAL JERICHO.

THE RVINE OF MYSTICALL IERICHO.