A Treatise of Divine Providence, Text (4 of 5)

A Treatise of Divine Providence · Text (4 of 5)

p. 2362. Other mens ſins. That might be in Sarah but a heady paſſion, for hearing her Son mocked by Iſhmael, that made her ſo deſirous to have the bondwoman and her firſt ſon thruſt out,**Gen. 21.10.Gen 21:10 but God makes uſe of it to make a ſeparation between Iſaac the heir of the Covenant, and Iſhmal, that he might not be corrupted p. 237by any evil example from him: God orders Abraham to harken to her voice, becauſe in Iſaac his ſeed ſhould be called:**ver. 12 And the revengeful threatning of Eſau was the occaſion of Jacob's ſlight, whereby he was hindred from marrying with any of the people of the Land by whom he might have been induced to Idolatry.**Gen. 2 7.3, 46.Gen 2:7Gen 2:3Gen 2:46 Why ſhould we miſturſt that God that can make uſe of the Luſts of men to bring about his own gracious purpoſes?

2. Commotions in the World. There is the eye of God, that eye which runs to and fro throughout the whole Earth in the Wheels of worldly motions, even in the moſt dreadful providences in the World, that ſtare upon men with a grim countenance.**Ezek. 1.18. their wings were dreadful and their wings were full of eyes.Ezek 1:18 All the overturnings in the World are ſubſervient to the Churches intereſt, though they are not viſibly ſo, unleſs diligently attended.**Broughton on Revel 13. §. 177.Rev 13 God orders the confuſions of the world, and is in the midſt of the tumults of the people, Pſal. 29.10, 11. The Lord ſits upon the floud; yea, the Lord ſits King for ever, the Lord will give ſtrength to his people, the Lord will bleſs his people with peace. He p. 238ſits upon the floud as a Charioteer in his Chariot, guiding it with holy and merciful intentions to his people, to give them both ſtrength and peace in the midſt of them, and as the iſſue of them. By Water and Flouds is frequently meant tumults and confuſions in the World. If it were not ſo, why ſhould our Saviour encourage his Diſciples and all their Succeſſors in the ſame profeſſion, to lift up their heads when they hear of wars, if their redemption**Luk. 21.25, 26, 27 28.Luke 21:25Luke 21:26Luke 21:27 were not deſigned by God in them; they are all teſtimonies of the nearer approaches of Chriſt in power and glory to judge the Earth, and glorifie his people. Gods great end in the ſhaking of Nations is the performing thoſe gracious promiſes to his Church which yet remain unaccompliſht: Theſe earthquakes in the world, will bring Heaven to the Church. The great revolutions in the Eaſtern part of the world, the ruine of the Babylonian Empire, the erecting the Perſian, and all the means whereby it was brought about, God ordered, God foretold, God directed for Jacobs ſervice. Cyrus led by ambition, levies an army againſt Babylon, yet though he p. 239was a ravenous Bird, he was to execute the Counſel of God, Iſa. 46.11. calling a ravenous bird from the eaſt, the man that executeth my Counſel, to be an inſtrument for the delivery of the captiv'd Jews, and the reſtorer of the ruin'd Temple. He had called him out by name to make a great revolution of the World. He foretold by his Prophet Iſaiah many years before, the means he ſhould uſe in the ſiege of Babylon to attain the victory, the very dividing Euphrates, which was the great confidence of the Babylonian. Iſa. 44.27. that ſay to the deep be dry, and I will dry up the rivers; whereby it was as it were dried up for them to paſs over the very opening of the gates, Iſa. 45.1. and the gates ſhall not be ſhut; the Babylonians in a preſumptuous ſecurity had left them open, thinking it impoſſible the City could be taken, becauſe of the River Euphrates, I will go before thee, and make the crooked places ſtrait; and what was the end of that great revolution and motion in that part of the World? See Iſa. 45.4. For Jacob my Servants ſake, and Iſrael mine elect, I have even called thee by thy name: This prophecy was, when Jeruſalem p. 240and the Temple were ſtanding. God caſts about long before his people needs, for their welfare in the great revolutions and changes of the World. In Iſa. 44.28. that ſaith of Cyrus, he is my Shepherd, and ſhall perform all my pleaſure, even ſaying to Jeruſalem, thou ſhalt be built, and to the Temple, thy foundation ſhall be laid. Cyrus had no knowledge of this end of God, though thou haſt not known me, Iſa. 45.4, 5. twice repeated. Cyrus did not know God, neither did he know Gods end; he acts his own purpoſes, and is acted by God to higher purpoſes then he underſtood. In all the ſiftings of Nations, and ſifting the Church among the Nations, as Corn is ſifted in a Sieve. God deſigns not the deſtruction of his people, but the cleanſing them, the ſeparating the ſlower from the bran.

3. Deſtroying judgments, yea, and the very curſes ſometimes are turned into bleſſings.

Deſtroying judgments. The deſolation of the Jews was not only in order to the fulfilling Gods truth in his threatnings, but uſeful for the great Goſpel deſign; the fall of the Jews was the calling of the Gentiles, Rom. 11.11, 12. Through their p. 241fall Salvation is come unto the Gentiles: And alſo their fall and diſperſion among the Gentiles, was propheſied of as the occaſion of their return to God, Ezek. 20.36, 37. Like as I pleaded with your Fathers in the Wilderneſs, ſo will I plead with you, and cauſe you to paſs under the rod, and bring you into the bond of the Covenant; when they are in the Wilderneſs of Captivity, then God ſhall plead with them, and make them to paſs under the rod of propriety, and bring them into Covenant. The like alſo is propheſied of that Captivity of the ten Tribes to this day not known where they are, Hoſ. 2.14. The time of Gods ſpeaking kindly to her, ſhould be in the Wilderneſs, and then I will give her the valley of Achor for a door of hope. No queſtion but God hath performed his promiſe, and brought many of the poſterity of the ten Tribes into the Church among the Maſs of the Gentiles, among whom they were diſperſed.

Curſes ſometimes as God, orders them, prove bleſſings. The curſe of inſpir'd Jacob upon Levi, **Gen. 49.7. Curſed be their anger, for it was fierce, and their wrath, for it was cruel, I will divide them in Jacob, and ſcatter them in Iſrael.Gen 49:7was the advantage both of Levi and the Iſraelites; that they p. 242were diſperſed among the ſeveral Tribes without any univerſal cohabitation as the reſt, was a curſe: But that they ſhould be the inſtructors of the people in the matters of the Law, was an honour God put upon the head of that Tribe, and a publick bleſſing to the people.

4. Diviſions in the Church. One would think this of all other things ſhould ſhake the foundation of it, yet God orders even theſe to the good of the Church. Paul and Barnabas two great Apoſtles fell out.**Acts 15.36, 37, 38, 39, &c.Acts 15:36Acts 15:37Acts 15:38Acts 15:39 the contention comes to be very ſharp, a thing naturally of very ill conſequence, in two of the prime guides of Chriſtianity, and at the laying the firſt foundation of it; but the Goſpel gains ground: One ſails to Cyprus, and the other travels into Syria. Perhaps had not this quarrel been between them and they thus disjoynted from one another, ſome of thoſe poor Souls had never, or at leaſt not ſo ſoon have heard of the Goſpel-mercy.

5. Perſecutions. Theſe naturally tend to the diſſolution and utter extirpation of it, but God orders them otherwiſe. God doth often lay the Scene of his amazing p. 243providences in very diſmal afflictions: As the Limner firſt puts on the dusky colours, on which he intends to draw the portraiture of ſome illuſtrious beauty. The Oppreſſion of Iſrael immediately before their Deliverance, was the dusky colour whereupon God drew thoſe gracious lines of their Salvation from Egypt, the pattern of all the after Deliverances of the Church in all Ages, and a Type of our Spiritual Redemption by Chriſt. The Humiliation, Perſecution and Death of the Son of God, was the dusky colour upon which God drew that amazing piece of Divine Love and Wiſdom in mans ſalvation, which the eyes of Saints and Angels will be fix'd on with raviſhing admirations to all Eternity. All Afflictions in the World, which God doth exerciſe the Church with, are parts of his Providence, and like mournful Notes in Muſick, which make the melody of the Tune more pleaſant, and ſet off thoſe ſweeter Aires which follow upon them. Afflictions here, cauſe the joys of Heaven to appear more glorious in the eyes of glorified Saints. The Perſecutions of the Martyrs did but heighten p. 244their Graces, ſend them to the place of Reſt, and enlarge their Robes of Glory. God many times ſaves his People by ſufferings, and brings them to the ſhore upon the planks of a broken ſhip, and makes that which was the occaſion of their loſs, to be a means of their ſafety: they ſometimes evidence that which they would deſtroy. Herods Murdering the Children to deſtroy him that was born King of the Jews, made his Birth more Conſpicuous in the World: Snuffing the Candle makes it burn the clearer.

They ſometimes make,

1. To the improvement of the Church. One of the ſoreſt Judgments God brought upon the Jewiſh Church, is expreſly aſſerted by God to be for their good; Jer. 24.5. ſpeaking of the Captiv'd Jews, Whom I have ſent out of this place into the land of the Chaldeans for their good. The Chaldeans had over-run their Land, carried them Captives, made them Slaves, deſtroyed the Temple; yet God tells them this was for their good; when there was no preſent appearance of any good in it. It ſhould be good in reſpect of Gods Favour towards them, which p. 245retired to return with the greater force; ver. 6. I will ſet mine eyes upon them for good, I will build them and not pull them down: God would give them a more durable ſettlement. In reſpect alſo of that frame of heart they ſhould have toward God; their knowledge of him, and cleaving to him: ver. 7. I will give them a heart to know me, and they ſhall return to me with their whole heart: God had but a moyety of their hearts before, but then he ſhould have the whole. And indeed it was remarkably for their good; for they who before were addicted to Idolatry, were never guilty of the ſame ſin after: And God kept them from being drawn away to it by the example and ſolicitation of thoſe among whom they were. The Church grows by tears, and withers by ſmiles. Gods Vine thrives the better for pruning. God makes our Perſecutions fit us for that for which we are perſecuted. As Saul by his perſecution of David for the Title God had given him to the Kingdom, made him fitter to ſucceed him in the Throne, and manage the Government. God uſes perſecutors as lances, which whiles they p. 246wound us, let out the purulent and oppreſſive matter; and makes them inſtruments of his Providence to work out his Peoples Happineſs, and thus makes the very wrath of man to be an occaſion of his Peoples Praiſe; Pſal. 76.10. The wrath of man ſhall praiſe thee. God doth in this as a Father deals with his Son, ſends him to a ſharp ſchool, that he may be Trained up in Learning.

2. In the increaſe of the Church. The Jews Crucified our Saviour to diminiſh the multitude of his followers, and by this means the number is increaſed. The whole World runs after him by that means they uſed to ſtop their Courſe; which Chriſt fore-told, that when he was lifted up, he ſhould draw all men after him; And that a grain of Corn brings not forth more ſeed, unleſs it be caſt into the ground, and dye.

1. In the increaſe of it within its own bounds. When the Iſraelites were moſt oppreſt in Egypt, the more they multiplied**Exod. 1.20.Exod 1:20. When the Dragons fury did moſt ſwell againſt the Woman, ſhe brought forth a Man-child**Rev. 12.1, 3, 4.Rev 12:1Rev 12:3Rev 12:4. When the Roman Empire was at the higheſt, p. 247and was moſt enflam'd with Anger againſt the Chriſtians: When the Learning of the Philoſophers, the Witchcrafts of Hereticks, the Power of the Emperors, and the Strength of the whole World was ſet againſt them, the Chriſtians grew more flouriſhing and numerous by thoſe very means which were uſed to deſtroy them. Not only a new ſucceſſion of Saints ſprung up from the Martyrs Aſhes, but their Flames were the occaſion of warming ſome ſo much with a heavenly fire, that ſome Perſecutors have become Preachers. Their very bonds for the Truth have ſometimes a ſeminal Vertue in them to beget men to Faith in Chriſt. Phil. 1.12. The things which have happened unto me have fallen out rather to the furtherance of the Goſpel.

2. In the increaſe of it in other Parts. Pauls Priſon made his Preaching Famous in Rome, and was an occaſion of bringing Chriſtianity into Neroes Court, that Monſter of Mankind**Phil. 1.13. Phil. 4.22Phil 1:13Phil 4:22; one might have looked for Saints in Hell as ſoon: his bonds were as great a confirmation of the Truth of his Doctrine as his Eloquence. When Saul made havock of the p. 248Church, and by that ſtorm diſperſed the Chriſtians, they like ſo many grains of Corn ſcattered in ſeveral parts of a greater Field, produced the greater Harveſt. Acts 8.3, 4. Therefore they that were ſcattered abroad, went every where preaching the Word. As Clouds ſcattered by the Winds, they Rain'd down the Goſpel in ſeveral Quarters. The Jews when ſcattered in their ſeveral flights, did ſcatter among the Heathen the Notions of the true Religion. When they ſhall go down to Egypt to ſecure themſelves from Senacheribs Invaſion, they ſhall be a means to make many Converts among that Idolatrous Nation. Iſa. 19.18. In that day (the day of the Jews Trouble) ſhall five Cities in the land of Egypt ſpeak the Language of Canaan, and ſwear to the Lord of hoſts: ſo one expounds it, but I rather think it meant of the times of the Goſpel. The flight of the Iſraelites ſhall be the occaſion of ſome Egyptians Converſion. A poor Slave in Naamans Family was an occaſion both of the cure of his Body and of that of his Soul; 2 Kings 5.2, 3, 17. So much for the firſt Reaſon, drawn from an enumeration of things.

Secondly. p. 2492. Reaſon; To prove that all Providence is for the good of the Church; is, Becauſe God hath ſometimes preferred Mercy to the Church, and Care of it, above his own concernments of Juſtice. He values his Mercy to them, above his Juſtice upon his Enemies. He conſults their ſafety before he brings ruin upon the Wicked whoſe ſins are full. He firſt prepared the ark for Noah, and ſees him lodged in it, before he begins to ſhower down deſtruction upon the World. He hath ſometimes puniſhed a Nation more for their Offences againſt his People, than their Sins againſt himſelf. Amalek was guilty of many Idolatries and other ſins againſt God; but God chargeth none of them upon them, but their malicious hindring the Iſraelites in their March to Canaan. 1 Sam. 15.2. Thus ſaith the Lord of Hoſts, I remember that which Amalek did to Iſrael, how he laid wait for him in the way when he came up from Egypt. He ſhews his love to them, and how much he values them, that when he is acting Juſtice and pouring out his Wrath, when he is (as it were) cutting and flaſhing on all ſides, and is in fury with wicked Men, p. 250he hath nothing but ſweetneſs and tenderneſs towards his own. Amos 9.9, 10. in the ſifting of Iſrael and the Nations, Not the leaſt grain ſhall fall upon the earth. All the ſinners of my People ſhall dye by the ſword. While he thunders out his Fury upon wicked Men, he hath his Eyes upon the leaſt grain of the true Iſrael. What would it be for God, when he is raiſing the Glory of his Juſtice upon the People that have provoked him, not to regard the concernments of this or that or many ſincere Souls, but put no ſtop to his Fury? Yet he doth, not a grain ſhall periſh. He is more deſirous to hear of the preſervation and welfare of a few Righteous, than of the juſt Puniſhment of the Wicked wherein his Juſtice is gloriouſly intereſſed. The Man clothed with Linnen, that was to mark the Mourners, return'd to God and gave an account that he had done according to his Command;**Ezek. 9.11.Ezek 9:11 the other five, which were to kill, returned not to give any account of their ſevere and ſharp proceeding. The Angels that held the four Winds of the Earth, Rev. 7.1. which ſome underſtand of Wars and Commotions in the World p. 251for the overthrow of the Romiſh power, were ordered not to let the Winds go, till the ſervants of God were ſealed in their Foreheads.

3. Reaſon; God takes particular notice of the meaneſt of his People, and mightily condeſcends to them, much more of the Church. 'Tis ſtrange to conſider that the Scripture mentions none of thoſe great Potentates among the Heathen, but either as they were inſtruments of his Peoples good, or executioners of his Juſtice upon them, or ſubjects of his Peoples Triumph. Cyrus and Darius are mentioned as their friends: Nebuchadnezzar and Senacherib and others, as Gods inſtruments in ſcourging them.**Gen. 14.9, 10.Gen 14:9Gen 14:10 Chedorlaomer and the other Kings with him as they were the ſubjects of Abrahams Valour and Triumph. He takes no notice of the Names of any in his Word, but upon ſuch Accounts: Cyrus and Nebuchadnezzar had done, no doubt, many actions before, but none taken notice of but thoſe: But he takes notice of the meaneſt wherein was Grace, and the meaneſt of their concerns and actions.**Rivet in Gen. exercit. 129. He mentions in his Word Jacob's Flocks, p. 452&c. things of no great moment; the actions, ſpeeches, geſtures of his People, to ſhew how his Providence wrought for them, and how much he is concern'd in the leaſt of their Affairs. But the great Empires of the World, their Original and Progreſs, and the magnified Founders of them, he ſpeaks not of, but as they have ſome relation or other to his People. As we love to uſe the names of our Friends, ſo doth God love the relliſh of the names of his ſervants. The name of Noah is repeated ſeveral times, as the Jews obſerve**Gen. 7. Gen. 8.Gen 7Gen 8. The Spirit of God loves the very mention of their names: he delights to dwell upon the Catalogue of their names. The Scripture uſes to reckon the Genealogies of wicked Men in ſhort characters. Cains Generation is numbred in haſte, as if God had no care at all of them**Gen. 7.17, 18.Gen 7:17Gen 7:18, he puts them off with a kind of &c. But he inſiſts much upon the Generation of the Godly. Seths Poſterity are written in a larger ſcroul and more legible hand**Gen. 5.6, 7, 8, 9. &c.Gen 5:6Gen 5:7Gen 5:8Gen 5:9, with the number of the years which they lived; which in Cains Poſterity there is no notice taken of. His whole Reſpect, his Heart, his Eye, his All is fixed upon p. 253them. And Chriſt himſelf ſtands more aſtoniſhed, and wondring at the Faith of the Centurian, the importunity of the Canaanitiſh Woman; condeſcends to them to grant them what they would have. You never find him taking notice of the Learning of the Rabbies, the Magnificence of Herod, or the glorious Building of the Temple. See how condeſcending God is, to work a Miracle for the ſupport and ſtrengthning of a weak Faith, and the peeviſh diſtruſt of his People. Gideons Faith was weak, yet how compaſſionate is God towards him**Judg. 6.36. &c. He would have one time the Fleece dry, another time wet; God condeſcends to them in all.Judg 6:36 in ordering his Providence as Gideon would have it, without upbraiding him; juſt as a tender Mother cheriſhes a weak Child? And this Miracle was in order to the Churches Deliverance from a preſent oppreſſive Enemy. Certainly when we find God taking care and ordering even the very Pins, Snuffers and Baſins of the Temple, the place of his Worſhip, as well as the more ſtately Ornaments of it; we may ſay, doth his Care extend to the meaneſt Utenſils in his Temple, and not much more to the Worſhippers in it? Doth he give order for the Candleſticks, p. 254and will he not have much more care of the lights in them? His care to the leaſt, implies his care of the greateſt too. In a building, the little ſtones muſt be well laid as well as the greateſt. Every Believer is a ſtone in the Spiritual building.

4. Reaſon, God reveals often to his people what he will do in the World, as if he ſeemed to ask their advice, and therefore ſurely all his providences ſhall work for their good. God would not ſurely acquaint them, and adviſe with them what he ſhould do, did he intend to do any thing to their hurt. There is not any thing in the heart of Chriſt wherein the Church is concerned, but he doth reveal it to them, John 15.5. I have called you friends; for all things I have heard of my Father, I have made known to you; he diſcovered all to them, the ends of his coming, his Fathers love, his death and reſurrection, what he would do after his aſcenſion, the progreſs of his affairs, and the glory of Heaven, and the end of all. John muſt be the Pen-man of the Revelation, which concerned the future ſtate of the Church in all ages. Joſeph muſt know the interpretation of dreams in order to the Churches p. 255preſervation. Moſes muſt be acquainted with Gods methods in the Iſraelites deliverance, with the Egyptians ruine.Dan. 10.11, 19, 20.Dan 10:11Dan 10:19Dan 10:20 Daniel muſt know the future ſtate of the Eaſtern parts of the world; he muſt know the turnings of the times, and the end of the World. 'Tis to Noah and none elſe, that he immediately diſcovers his intended deſtruction of the World. And all thoſe revelations ended in his peoples advantage; nay, he doth not only reveal, but, as it were, conſult with him in his affairs. God doth as it were unboſom himſelf to Abraham, as one friend to another, as it were, adviſeth with him concerning his intention on Sodom, Gen. 18.17. And the Lord ſaid, ſhall I hide from Abraham the thing which I do? i. e. I will by no means do it, it will not conſiſt with my Love and Friendſhip to him, to hide any thing from him. And ſee the reaſon of it, v. 18. Seeing that Abraham ſhall ſurely become a great and mighty Nation, and all the Nations of the Earth ſhall be bleſſed in him. It was firſt his great affection to him, becauſe he had advanced him, and promiſed that a mighty Nation ſhould ſpring out of his Loyns. And he had not p. 256withheld from him the ſecret of giving the Meſſias, which was a univerſal bleſſing, and ſo many ages were to run out, before it was to be accompliſht; he had diſcovered to him his acts of mercy, and therefore would not hide from him his acts of juſtice; he would know his mind in it, and what he thought of it. And you know the ſtory, how God regulated himſelf by Abraham's prayer, and denyed him nothing, till Abraham left off ſueing any more. It would make one conjecture, that if Abraham had proceeded farther, he had quite diverted the judgment from Sodom. And when the Iſraelites had provoked God by a Golden Calf, he would not do any thing againſt them, till he had conſulted Moſes, and therefore lays the whole caſe before him, and ſeeks to take him off from pleading with the Lord, and promiſing to make of him a great Nation,**Exod. 32.9, 10. and the Lord ſaid to Moſes, I have ſeen this people, and blhold it is a ſtiffnecked people, now therefore let me alone that my wrath may wax hot againſt them.Exod 32:9Exod 32:10 and in ſuch terms, that one would wonder at. Now therefore let me alone; As if God did fear Moſes's interpoſition would prevent him and diſſwade him from it. Do not you ſtand in the way; my wrath will cool, if you interpoſe your ſelf; as much as to ſay, God could not do it, unleſs p. 257Moſes gave his conſent: Moſes would not be quiet, but pleads the providences of God which had been all for him, the promiſe of God made to Abraham concerning them. And he would not leave, till God repented of the evil which he thought to do unto his people, v. 14. If Angels, as Calvin ſaith, are Gods counſellours in Heaven, Believers (are as it were) his Counſellors on Earth.

5. God has given the choiceſt things he hath to his people; He hath given his Law. The Church is the Sphere, wherein the light of the Goſpel is fixed, and wherein it ſhines, from whence its beams do dart out to others. Iſa. 2.3. out of Sion ſhall go forth the Law. The oracles of God, the great things of the Law, as it is phraſed, Hoſea. 8.12. his Covenant and the counſel of his will, are intruſted with the Church. Now this being a mercy which exceeds all other things in the World, is therefore comprehenſive of all other, as the greater comprehends the leſſer. And the Pſalmiſt conſiders it as the top-ſtone of all bleſſings; for after ſumming up the Providences of God, he ſhews how God had diſtinguiſhed Jacob by more eminent marks of his favour. p. 258Pſal. 147.19, 20. He ſhews his word to Jacob, his ſtatutes and his judgments unto Iſrael, he hath not dealt ſo with any Nation; he hath not left ſo rich a Legacy to any, or given any ſo much of his heart. Others are ordered by the word of his power, (for that is meant by word in the foregoing verſe;) but Jacob hath the word of his grace too. And this being the choiceſt piece of affection which God hath ſhewn to the Church, implies the making all leſſer providences ſubſervient to it. The Church wherein God hath laid up his Goſpel, and thoſe Souls which are as the Ark, wherein God hath depoſited his Law, ſhall be ſhadowed with the wings of his merciful providence, in a perpetual ſucceſſion of all true bleſſings. All the providences of God are to preſerve his Law in the World; his ſevereſt judgments are to quicken up the Law of nature in men that know no other, and the Law of his Goſpel in men that ſit under it. And he hath given Chriſt to his Church, and thereby hath given an earneſt, that ſtill their good ſhall be promoted: 'Tis not to be thought, that God will ſpare any thing elſe, when he hath given them his Son.

p. 259Secondly. The Second thing. It muſt needs be that all providences is for the good of the Church.

First. 1. All the providence of God is for the glorifying his grace in Chriſt. The whole Oeconomy or diſpenſation of the fulneſs of time to the latter ages of the World, is for the gathering all things together in him, Eph. 1.10. that in the diſpenſation of the fulneſs of time he might gather together in one all things in Chriſt, both which are in Heaven, and which are on Earth, even in him. In him as their head. This was the deſign in all his diſpenſations, both before his coming, and ſince, ever ſince the promiſe made to Adam, though it be more manifeſt in the latter Age. This the Apoſtle repreſents as the main purpoſe of God, v. 9. This was the myſtery of his will, which according to his good pleaſure he had purpoſed in himſelf, that is, purpoſed in himſelf, as a thing he was mightily pleaſed with; and ver. 11. ſaith he, he works all things after, or foreign, according to the Counſel of his own will, or of that purpoſe which he had purpoſed in himſelf, to gather all things in one, in Chriſt. All the things that God acts, are referred to this as their end, and ordered p. 260by this Counſel as their rule. As it was the deſign of Gods providence to make way for Chriſts entrance into the World, and all the prophecies in the old Teſtament tended to the diſcovery of it; ſo ſince the coming of Chriſt, the end of all is to advance him in reſpect of his headſhip, Eph. 1.22, 23. and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fulneſs of him that fills all in all. God would advance Chriſt to the higheſt pitch, v. 21. far above all principality and power, both in this world, and in the world to come; and there is ſtill a fulneſs wanting to Chriſt to compleat him, not any perſonal fulneſs, but a fulneſs belonging to him as Head, which is the advancement God deſigns him. He is already advanced above all principality and power. He is already given as a Head to the Church; but the compleatneſs of it is not till all his members be perfected, to which all his providence in the world doth ultimately tend: Therefore if the deſign of God be to honour Chriſt, and if the ſpiritual happineſs of the Church be part of that Glory and p. 261fulneſs of Chriſt, it muſt needs be carried on by God, elſe he will want part of his compleatneſs as a Head: But this ſhall not be wanting, ſince, as all things are ſquared according to that Counſel of glorifying Chriſt as Head, ſo all things are acted for believers by that power whereby he raiſed Chriſt from the grave to be their Head, which power is the Copy according to which all acts which reſpect the Church, are framed, v. 19. and what is the exceeding greatneſs of his power to us ward, who believe according to the working of his mighty power, which he wrought in Chriſt when he raiſed him up from the dead. God intended the good of the Church in this very act of glorifying Chriſt, for he is made the head over all things to the Church. As if God then had preſcribed him that order, that the glory he gave him ſhould be alſo managed for the Churches intereſt: Chriſt is Lord of the reſt of the World, but Head of the Church: All things are under his feet, but are not his members; He is Head over all things to the Church, and therefore to every member of the Church, the leaſt as well as the greateſt; and to the whole Church, p. 262even that part of it which is on Earth, as well as that part which is in Heaven, who are compleated. This Church is the fulneſs of Chriſt, he would be bodyleſs without it: therefore ſince Chriſt will be a head without a body, if the Church be not preſerved; in order to the preſervation of it, all things muſt neceſſarily concur by the wiſe diſpoſal of affairs. Therefore ſince they are travelling to be where their head is, he having the government of the world, will make all things contribute aſſiſtance to them in their journey; that Chriſt may have that compleatneſs of glory, which God intends him, he expreſly tells his Father, John 17.10. that he is glorifyed in his people. **John 17.10. And I am glorifyed in them.John 17:10And at the ſound of the ſeventh Trumpet, the Kingdoms of this world are to become the Kingdoms of the Lord and of his Chriſt, and he ſhall raign for ever and ever. **Revel. 11.15.Rev 11:15Now ſince all the motions in the world, are, that the Kingdoms of the world may become the Kingdoms of his Chriſt, peculiarly his, as being anointed King by him: It muſt needs be, that all things muſt be ſubſervient one time or other to this end, wherein the good of his people p. 263doth conſiſt; otherwiſe they would not bleſs God ſo highly for it as they do.**Revel. 11.17.Rev 11:17 We give thee thanks, O Lord God almighty, becauſe thou hast taken to thee thy great power, and haſt raigned. And where there is a reſiſtance of this glory of Chriſt, it is a natural effect of that decree whereby Chriſt is conſtituted King, that the reſiſters ſhould be broken in pieces, and daſht like a Potters veſſel. Pſal. 2.6, 9, and the iſſue of all is the bleſſedneſs of thoſe that put their truſt in him, v. 12. The care that God hath of Chriſt and the Church in the types of them, ſeems to be equal. The Ark which was a type of Chriſt and the Table of ſhew-bread a figure of the Church, had three coverings, whereas all the reſt of the Veſſels, &c. belonging to the ceremonial part had but two;**Numb. 4.5, 6, 7, 8.Num 4:5Num 4:6Num 4:7Num 4:8 On the Ark there was the vail and covering of badgers skins, and a covering of blew: On the Table of ſhew-bread there was a cloth of Blew, a cloth of Scarlet, and a covering of badgers skins. God orders as much for the ſecurity of the Church, as for the ſecurity of Chriſt; therefore the ſame things that tend to the glorifying of Chriſt, ſhall tend to the advantage of the Church.

p. 2642. God has given the power of the providential Adminiſtration of things to Chriſt to this very end, for the good of the Church. If God hath conſtituted him Head over all things to the Church, can there be any doubt but that he will manage the Government for that which is the principal end of his Government, which he hath ſhed his Blood for, and which is chiefly intended by God who appointed him?

1. All power of Government is given to Christ. Matth. 11.27. All things are delivered to me of my Father. And the Father judges no man, but hath committed all judgment to the ſon; Joh. 5.22. that is, the whole Government and Adminiſtration of Affairs. 'Tis not to be underſtood of the laſt Judgment, for then it would be a limitation of that word all; not that the Father lays aſide all care of things, but as the Father diſcovers himſelf only in him, ſo he governs things only by him. All this power was committed to him upon his interpoſition after the Fall of Man: He was made Lord and Chriſt, that is, anointed by God to the Government of the World. For upon the Fall, God as a Rector, had overturned p. 265all; Man could not with any Comfort have treated with the Father, had not Chriſt ſtept in and pleaded for the Creation, whereupon God commits all judgment to the Son, that he might temper it. It was by Chriſt as a covenanting Mediator, that the Earth was eſtabliſhed**Iſa. 49.8.Isa 49:8. He had this Government Anciently, and it was confirmed to him upon his death; Heb. 1.3. Who being the brightneſs of his glory, and the expreſs image of his perſon, and upholding all things by the word of his power. Calvin underſtands the firſt word not only of the Deity of Chriſt, but of the diſcovery the Father made of himſelf in and through him as Mediator. The latter words ſome underſtand both of his Providential and Mediatory Kingdom: by the word of his power, this, ſay ſome, is referred to the Father, whoſe image Chriſt is, as acting by a delegated Authority and Commiſſion from his Father: others, to Chriſt; as, that Chriſt upholds or bears up all things by his own powerful word. Calvin thinks both may be taken, but embraceth the ſecond as being more generally received.

I may offer, whether it may not be p. 266meant alſo, of the powerful interpoſition of Chriſt as Mediator; whoſe intereſt in God was ſo great, that he kept up the World by his powerful Interceſſion, when all was forfeited; and God put it, upon that interpoſition, into his hands, as heir of all things; (who having a hand with him in Creation, underſtood both the Rights of God and the Duty of the Creature) upon the condition of purging ſin by his Death, which he did, and thereupon went to Heaven to take Poſſeſſion of the Government, at the right hand of God; ſat down, took his ſeat at the right hand of the Majeſty on high, as due to him by Covenant and Articles agreed on between them. I know nothing at preſent againſt ſuch an interpretation of the words; but I will not contend about it. All this honour was confirm'd unto him upon his Death. For having perform'd the Condition requiſite on his part, God deputes him and intruſts him with the Government of things, that he might order all things ſo, as to ſee the full Travel of his Soul.

2. All this power was intended by God for this End, the good of the Church. As p. 267God appointed Chriſt a Prieſt for his Church to ſacrifice for them, a Prophet to teach them; ſo the other Office of King is conferred upon him for the ſame end, the advantage of the Church. God acquaints us of this End, aimed at by him, in the Promiſe of the Government to him. Jer. 33.15, 16. In thoſe dayes, and at that time, will I cauſe the branch of righteouſneſs to grow up to David, and he ſhall execute judgment and righteouſneſs in the land; what is the end? In thoſe dayes ſhall Judah be ſaved, and Jeruſalem ſhall dwell ſafely. He ſhould execute Judgment, that is, Adminiſter the Government for the ſalvation of Judah, and ſecurity of Jeruſalem. It was his Office both to build the Temple, and to bear the Glory, and to Rule upon his Throne; to be a Prieſt upon his Throne, to Rule as King and Prieſt, Zach. 6.12, 13. He ſhall build the temple of the Lord, even he ſhall build the temple of the Lord. The erecting a Church is the ſole work of Chriſt by Gods appointment. And he was to bear up the Glory of it. He ſhould rule to this End, for the Counſel of peace ſhall be between them both. If by [both,] be meant, p. 268the Lord, and the Man whoſe name is the Branch; it then chiefly aims at our Reconciliation, as wrought by Covenant between them. If by [both] be meant the two Offices of King and Prieſt, and that the counſel of Peace be between them; it will extend to all the Bleſſings of the Church, to the good and Glory of the Church, which is the fruit of his Kingly, as well as the firſt Reconciliation was the fruit of his Prieſtly Office. By Peace, in Scripture, is meant the confluence of all Bleſſings; ſo that the intent of God in beſtowing thoſe Offices upon Chriſt, and ſo great a Rule, was for the good and advantage of that Church or Temple, which he appointed him only to build. And in Iſaiah 11.9. where the Prophecy of the Government of Chriſt is, the End is expreſt to be that none ſhould hurt or deſtroy in all his holy mountain. And certainly, ſince God ſet him at his right hand, and confirm'd this power unto him, after he had purged our ſins; it was certainly out of the high value God had for him, and therefore muſt be the intent of God, that he ſhould govern all things in reference to the deſign of that death, p. 269and for the good of thoſe, whoſe ſins he had by himſelf purged. For the poſſeſſing this Government, was the very end why Chriſt died and roſe again; Rom. 14.9. For to this end Chriſt both died and roſe and revived, that he might be Lord both of dead and living. If this were Chriſts End in dying and riſing, it was his Fathers End too, who appointed him to Death, and raiſed him by his mighty power. And ſince he was delivered for our offences, and roſe again for our juſtification, Rom. 4.25. The Government he is inveſted with, being Lord of the dead and of the living, muſt be for the ſakes of thoſe for whom he was delivered, and for whom he roſe. His Regal power, which was one end of his Death, cannot croſs the other main end, the conſtituting a church and carrying on the good of them that believe. The Government, being in the hands not of God as Creator, but in and through the hands of a Mediator, and that Mediator which both died and roſe again peculiarly for them; therefore it cannot in the leaſt be for their hurt but advantage. The whole management of Chriſts Kingly Office in p. 270relation to the Church, is preſcrib'd unto Chriſt by God. God reveals to him what ſhall be done in the World, what acts he ſhall performe for the Church, and gives him a Hiſtory of all that was to be done upon the ſtage, together with an order to communicate it unto his Servants, Revel. 1.1. The Revelation of Jeſus Chriſt, which God gave unto him, to ſhew unto his Servants [to be communicated to the whole Church] things that muſt ſhortly come to paſs. Whether this Revelation was made to the humane nature of Chriſt at his incarnation, as Tirinus thinks, or rather upon his aſcenſion, is not material; The whole Scheme of what was to be done in the World, is revealed here by God to Chriſt: And you find all the motions in the World relating to the Church, and the end of all, is the good of the Heavenly Jeruſalem.

3. All power thus given, and intended for this end, is actually adminiſtred by Chriſt for this end. Chriſt as the head of the Church, doth like a natural head: It never ſees, nor hears, nor exerciſeth any act of ſence only for it ſelf, but for the good of the whole Body: The eye watches p. 271for the body, the Tongue ſpeaks for it, the underſtanding contrives for it; every part of the head is active for the whole body. Now Chriſt as head is more bound to act for the Church militant, then for the Church triumphant; becauſe the greateſt part of his work for the Church triumphant, viz. the bringing them to Heaven, is already performed. And they are above the reach of all things in the World, and all the actions and motions in the world cannot touch or diſorder them. But the command of God concerning the other part behind, is not yet performed; and even they are the members of Chriſt, as well as thoſe in Heaven. The Apoſtle**Col. 1.16, 17, 18.Col 1:16Col 1:17Col 1:18 ſeems to refer both Chriſts creation and the preſervation of things to this title of headſhip. All things were created by him and for him, and by him all things conſiſt, and he is the head of the body the Church, and therefore the conſervation and government of all things ſhall be ſubſervient to the Church, which is the body of this governing Head. The chief ſeat of Chriſts Soveraignty is the Church, Pſal. 2.6. yet have I ſet my King upon my holy hill of Sion: And he ſtands upon p. 272Mount Sion, Rev. 14.1. The Church is the proper Seat and Metropolis of his Empire, the Royal Chamber of this Great King. All the conqueſts of Princes redound to the advantage of that place, where they ſix their Reſidence: He is King of the World, but for the ſake of Sion. Chriſt did manage this charge anciently for his People; when Joſhuah had paſſed over Jordan, and firſt entered upon the conqueſt of Canaan, he ſees a man over-againſt him with a ſword drawn in his hand; Joſhua 5.13, 14. And Joſhua ſaid unto him, Art thou for us, or for our adverſaries? And he ſaid, Nay, but as Captain of the hosts of the Lord am I now come. This was Chriſt that came armed for his People, according to his charge, as their Captain and General. It was not an Angel, becauſe Joſhua worſhipped him; ver. 14. An Angel did not uſe to receive any Worſhip from Men; and he accepts the Worſhip, and commands him to looſe his ſhoe from his foot, for the place whereon he ſtood was holy; ver. 15. And the ſame Perſon, Joſh. 6.2. is called Jehovah; and there he gives him orders how he ſhould manage his p. 273War. Chriſt came here to direct his People in their concerns; He employs his Wiſdom for his Church, as well as his other excellencies. He is called a Counſellor**Iſa. 9.6.Isa 9:6; 'tis one of the great Letters in his Name: and this, as the reſt there mentioned, hath a relation to the Church. For unto us a Child is born, unto us a Son is given. And the firſt uſe he makes of his Power, after the confirmation of it to us, upon his Reſurrection, is for the Church; Matth. 28.18. All power is given unto me in heaven and in earth; all Authoritative Power over Angels, and the affairs of the World; Go you therefore and teach all Nations, baptizing them, &c. and lo, I am with you alwayes, even unto the end of the world. He commands the Apoſtles to gather a Church among all Nations; and doth, by Vertue of this Authority committed to him, promiſe his Preſence with them, in all ſuch ſervices they ſhould do to this End, even to the end of the World. He promiſes his Spirit and his Providential Preſence; as his Power ſhould endure to the end of the World, ſo the exerciſe of it for this End ſhould run Parallel with the continuance p. 274of it; There ſhould be no alteration or change in this great end of his, as long as the World laſts. How can Chriſt be with them, and that to the end of the world, if all the parts of his providential government were not ordered to ſerve this end, the good of the Church? For the Church is the fulneſs of him that fills all in all, Eph. 1.23. that fills all in all places, all in all actions and motions, for the good of his Church which is his body.

Thirdly. 3. God in the Church diſcovers the glory of all his attributes. 'Tis in a mans houſe, where his riches and ſtate is ſeen: 'Tis in the Church God makes himſelf known in his excellency more then in all the world beſides. Pſal. 76.1. In Judah is God known, his name is great in Iſrael, in Salem alſo is his Tabernacle, and his dwelling place in Sion. 'Tis in his Church he doth manifeſt his power: 'Tis called therefore a glorious high Throne, Jer. 17.12. a glorious high throne from the beginning is the place of our Sanctuary. Kings uſe to diſplay all their Glory and Majeſty upon their Thrones; in this ſenſe Heaven is called Gods Throne, Iſa. 60.1. p. 275becauſe the proſpect of the Heavens affords us diſcoveries of the wiſdom and power of God, more then in any other viſible thing, both in their eſſence, magnitude and motion: So is there a greater diſcovery of Gods attributes in the Church (which is alſo ſtyled Heaven in Scripture,) then in the whole World beſides: There it is that the Angels look to learn more of the Wiſdom of God then they underſtood before.**Eph. 3.10.Eph 3:10 'Tis there the day of his power dawns, Pſal. 110.3. 'Tis there his Saints ſee his power and his glory, Pſal. 63.2. the Sanctuary is called the firmament of his power, Pſal. 150.1. The glory of Gods attributes is centered in Chriſt in a higher manner then in the creation, and in that work did excel themſelves in what they had done in the framing of the world; and the Church being the glory of Chriſt, all thoſe attributes which are glorifyed in Chriſt, do in and through him ſhine forth more clearly upon the Church, then upon any other part of the world. He ſtyles himſelf their Creator, as much as the Creator of the whole frame of Heaven and Earth, Iſa. 43.15. I am the Lord, your holy one, p. 276the Creator of Iſrael, your King. As though all the attributes of God, his power in Creation, his holineſs in redemption, were deſigned for none elſe but them. And indeed by virtue of the Covenant they are to be ſo, for if God be their God, then all of God is theirs. What wiſdom, power, ſufficiency, grace, and kindneſs he hath, is principally for them. If God be their God, it is in their concerns he will glorify himſelf as a God, in the manifeſtation of all his perfections. This cannot be without the ordering all providences for their advantage.

Fourthly. 4. There is a peculiar relation of God and Chriſt to the Church; upon which account this Doctrine muſt needs be true. God is ſet out in all relations to manifeſt his great care of his people. He is a Father to provide for them.**Iſa. 68.5. A Mother to ſuckle them.**Iſa. 49.15.Isa 49:15 Chriſt is a Husband to love and protect them.**Eph. 5.29.Eph 5:29 A Brother to counſel them:**John 20.17.John 20:17 And when all theſe Relations meet in one and the ſame perſon, the reſult of it muſt be very ſtrong. Any one relation where there is affection, is a great ſecurity; but here all the relations are twiſted together with the higheſt affections p. 277of them in God to the Church. A Father will order all for the good of his child; a Mother for her Infant; a Husband for his Wife; and one kind Brother for another; So doth God for his People, and whatſoever thoſe Relations bind Men to on Earth, in reſpect of Care, Love and Faithfulneſs, that is God to his Church. The Church hath that Relation to God, which none in the World have beſides. They are his Jewels, therefore he will keep them; they are his Children, therefore he will ſpare them**Mal. 3.17.Mal 3:17. They ſhall have protection from him as they are his Jewels, and Compaſſion from him as they are his Sons. The Church is Chriſts Fleſh, as dear to him as our fleſh is to us; as much his as our fleſh is ours. Eph. 5 29. No man hates his own fleſh, but nouriſheth it, as Chriſt doth his Church. No man can have a higher value for his own fleſh, then Chriſt hath for his Church. The Church, as Tertullian ſpeaks, is nothing elſe but Chriſtus explicatus **C…ist unfolded.; and as conſidered in Union with Chriſt, is called Chriſt; 1 Cor. 12.12. 'Tis the Apple of his eye; Zach. 2.8. A tender and beloved part. The Church p. 278is Chriſts Spouſe; the contract is made, the Eſpouſals ſhall be at the laſt Day. The Members are pick'd out one by one to be preſented to the Lamb at laſt as a Glorious Bride for him. Rev. 21.2.

And all Gods dealings with them in the World, are but preparations of them for that State. Upon the making of the Match, God promiſes a communion of Goods; Hoſ. 2.20. I will even betroth thee unto me in faithfulneſs, which is a fruit of Marriage, the Wife being inveſted in her Husbands Eſtate. When God hath given the blood of his Son for the Church, he will not deny her the ſervice of the Creatures, but Joynture her in that as one part of her Dowry. In that day will I hear the heavens, &c. ver. 21. In what day? in the day of betrothing, in the day of the Evangelical Adminiſtration; when the contract ſhall be made between me and my Church. Heavens, Earth, Corn, Wine and Oil; the voice and motions of all Creatures are for Jezreel, which ſignifies the ſeed of God. This great Prince he hath a care of all his ſubjects, ſo more peculiarly of his Spouſe and Princeſs, which is his ſeed too; p. 279and all Creatures ſhall be her Servants. This Fatherly Relation and Affection is ſtrong and pure, not as the love which acts an ambitious man to Ambition, or a covetous man to Wealth, which reſpects nothing but the graſping and poſſeſſing the Objects they dote upon; and have nothing of love for the Objects themſelves, therefore deſerves not the name of Love. But it is the love of a Father, whoſe love is pure towards his children; He ſeeks their good as his own.

Conſider theſe two things.

1. God hath a peculiar love to this very Relation, and often mentions it with delight, as if he loved to hear the ſound of it in his own Lips: Cant. 8.12. My vineyard which is mine, is before me. Me, My, Mine. The Church is alwayes under his Eye, ſeated in his Affection; and God is pleaſed with his propriety in them. God never calls the World, My World, though he created it; ſometimes he ſaith, the Earth is mine, but it is either to check the preſumptions of Men, who aſcribe that to themſelves which is due to the firſt Cauſe; Or to encourage his p. 280People in the expectation of Deliverance, becauſe all things in the Earth are at his beck: Or to ſhew his own ſufficiency, without the ſervices of his People; as when he ſaith, the Earth is mine and the fulneſs thereof: but it is never mentioned in ſuch a way, as to diſcover any pleaſure he hath in the Relation between him and it, ſimply conſidered; but My Vineyard, My People, My Children, My Jewels, My Sanctuary, very often. So much doth God eſteem his Propriety in them.

2. This Relation is prevalent with God in the higheſt Emergencies and Diſtreſſes of his People. The very conſideration that they are his People, kindles his Affection, and enlivens his Strength for them. Iſa. 63.8. And he ſaid, Surely they are my People, Children that will not lye, ſo he was their Saviour. God is brought in, as one that had heard the cries of his Church, and had not been moved; but when he recollects himſelf, and conſiders that they were his People, and that he was in a ſpecial manner related to them, he became their Saviour; He could no p. 281longer bear it, but ſtirs up himſelf to relieve them. Nay, it hath ſo ſtrong an influence upon him, that if this Note be often ſounded in his Ears, it doth as it were change his Voice; and when he ſeems to have a mind to caſt them off, he cannot. When Iſrael had offended by erecting and worſhipping a golden Calf, he calls them no more his People, but Moſes People; Exod. 32.7. And the Lord ſaid unto Moſes, Go, get thee down, for thy people which thou broughteſt out of the land of Egypt have corrupted themſelves. As though God had not been concerned in this Miraculous Conduct out of Egypt; And ver. 9. this people; as if he had had no intereſt in them, but particularizes them with Diſdain. God had here diſcarded them, and turn'd them over upon Moſes's hands, as if he would have no longer any thing to do with them; but Moſes in Prayer turns them upon God again, and would not own them as his, but pleads that they were God's proper Goods; ver. 11. Lord why doth thy wrath wax hot againſt thy people, which thou haſt brought forth out of the land of Egypt? And ver. 12. again thy People; and God p. 282at laſt reſumes his former Notes, ver. 14. And the Lord repented him of the Evil he thought to do unto his people. Now they are Gods People again; the repetition of this Relation, is a powerful Rhetorique to perſwade him to own them again, which he had Caſhiered and turned off.

Fifthly. 5. The whole intereſt of God in the World lies in his Church and People. He ſees little of himſelf in any part of the corrupted World, but only in them. 'Tis in the Church he hath put his Name; 'Tis there he ſees his Image, and therefore places his love there; and ſhall all this ſignifie nothing? Shall the Governour of World let things go contrary to his own intereſt? They are like to him in that which is one of his greateſt perfections, viz. his Holineſs; which gives him a greater intereſt in them. 'Tis his Intereſt that is oppoſed, by an oppoſition to the Church. All the hatred any bear, it grows from the inward root of enmity againſt God himſelf; Pſal. 44.22. Yea, for thy ſake are we killed all the day long. God ſurely will concern himſelf in the p. 283Churches intereſt, ſince it is his own. His Intereſt lies,

1. In the Perſons of his People. 'Tis his Inheritance**Iſa. 19. laſt.Isa 19. It is his Portion**Deut. 32 9.Deut 32:9. Deut. 32.9. The Lords portion is his people, Jacob is the lot of his inheritance. Every part of an inheritance, and a portion, doth as particularly belong to the owner, as the whole. Every part of the ground which belongs to the Inheritance, is the Heirs, as well as the whole Field. He will not ſuffer the World which is but the work of his hands, to lay waſte his Church which is his proper inheritance. 'Tis his Treaſure, and where a mans treaſure is, there is his heart; and where Gods Treaſure is, there is Gods heart.

2. In the ſervices and actions of the Church. If the Church ſhould be deſtroyed, whom hath God to love and imitate him, and to ſhew forth his Glory? If the Candleſtick is broken, what is fit to hold out the light to the World? He hath none in the World beſides, that do intentionally mind his Honour, that take pleaſure in glorifying his p. 484Name, and writing after his Copy, and obſerving his Works. And will it ſtand with his intereſt to govern things contrary to theirs, which is really his own?

When God had made the World, and pronounced it good, what would it have ſignified, if he had not brought in man as his Rent-gatherer, and the Collector of his Tribute, to return it to him? And what would Man ſignifie? ſince the corrupted World embezles that which is Gods Right, and turns it to its own uſe; if God had not ſome honeſt Stewards, who faithfully act for him, and give him the Glory of his Works? And God will ſpare them as a man ſpares his own Son that ſerves him. God hath no voluntary ſervice in the World but from them; therefore he is more intereſſed in their good, than in the good of the whole World beſides. The ſervices of the Church, are all the delight God hath in the World; Hoſ. 9.10. I found Iſrael like grapes in the wilderneſs, I ſaw your fathers as the firſt ripe in the figtree at her firſt time. They are as the refreſhing Wine and Grapes, as the delicious fruit of the firſt ripe Figs; wherewith a weary Traveller p. 285recruits his Spirits after a long and tyring journey. And God hath a greater delight in the fruit he receives from the Church, then in it ſimply as it is his inheritance, for no inheritance is valued but for the fruit and revenue it yields, and therefore God orders all his blackeſt providences in the World, like dark clouds to be the watering pots of this his Garden; that the Fruit and Flowers of it may be brought to maturity, which yield him ſo much pleaſure and honour. God only is acknowledged by them and in them, as the Jews were bound to acknowledge God the Author of their mercies, by preſenting the firſt fruits of their increaſe to God. And Believers are called ſo, Rev. 14.4. Theſe were redeemed from among men, being the firſt fruits to God and the Lamb. 'Tis by and in them that God hath the acknowledgment of all his mercies and bleſſings to the World.

Sixthly. 6. It cannot be but all the providences of God ſhall work to the good of his Church, if we conſider the affections of God.

p. 2861. His love. What hath God in the World as an object to beſtow his affections upon, and communicate the rayes of his love unto, ſince he created it, but his Church? The men of the World hate him: He can ſee nothing amiable in them; for what was firſt lovely, they have defaced and blotted out; but the Church hath Gods comlineſs put upon her, Ezek. 16.14. it was perfect through my comlineſs which I had put upon thee, ſaith the Lord God; and he did not lay thoſe glorious colours upon her to, manage his government, or any part of it againſt her, to deface her. Beſides their lovelineſs which is conferred upon them by God, they have a love to God, and no man will act againſt thoſe whom he thinks to be his friends. God being purus actus, there being nothing but purity and activity in God, his love muſt be the pureſt and higheſt love, the moſt vigorous and glowing: As fire, which ſets all other Bodies, ſo this all other powers in the World in motion for them. God cannot love them, but he muſt wiſh all good to them, and do all good for them; for his love is not a lazy love, but hath its p. 287raptures and tenderneſs, and his affection is twiſted with his Almighty Power to work that good for them, which in their preſent condition in the world they are capable of … is certain God loves his Church. …,

1. He carries them in his hand, **Deut. 33.3.Deut 33:3and that not in a looſe manner to be caſt out, but they are engraven upon the palms of his hands,**Iſa. 49.16.Isa 49:16 that he cannot open his hand to beſtow a bleſſing upon any perſon, but the picture of his Church doth dart in his eye. God alludes to the Rings wherein men engrave the image of thoſe that are dear to them. And the Jews did in their captivity engrave the Effigies of their City Jeruſalem upon their Rings, that they might not forget it.**Sanctius in Iſa. 49.16.Isa 49:16 If his eye be alway upon the Church, his thoughts can never be off it in all his works.

2. He loves the very gates and outworks. Pſal. 87.2. the Lord loveth the gates of Sion. He loves a Cottage where a Church is, more then the ſtately Palaces of Princes. The gates were the places where p. 288they conſulted together, and gave judgment upon affairs: God loved the aſſemblies of his Saints, becauſe of the truths revealed, the ordinances adminiſtred, the worſhip preſented to him.

3. Nay one Saint is more valued by him then the whole World of the wicked. God is the God of all Creatures, but peculiarly the God of Abraham, and of his ſeed: One Abraham is more deeply rooted in his heart, then all the World; and he doth more entitle himſelf the God of Abraham, then the God of the whole World; for in that ſtyle he ſpeaks to Iſaac, Gen. 26.24. I am the God of Abraham thy Father, much more the God of Iſrael; The God of the whole Church, of which Abraham was but a member, though the Father of the faithful, and a Feoffee of the Covenant. God hath a greater value for one ſincere Soul, then for a whole City. He ſaves a Lot, and burns a Sodom: Yea, then for a whole World, he drowns a World, and reſerves a Noah: He ſecures his Jewels, whilſt he flings away the pebbles.

4. He loves them ſo, that he overlooks p. 289their crabbed and perverſe miſconſtructions of his providence. When the Iſraelites had Jealous thoughts of him, and of Moſes his inſtrument, when they ſaw that mighty Egyptian Army juſt at their heels, and themſelves cooped up between Mountains, Forts and Waters, God doth not upon this provoking murmuring draw up his cloudy Pillar to Heaven, but puts it in the rear of them, when before it had marched in the van,**Exod. 14.19.Exod 14:19 and wedgeth himſelf in between them, and Pharaoh's enraged hoſt, to ſhew, that they ſhould as ſoon ſheath their ſwords in his heart, as in their bowels; and if they could ſtrike them, it ſhould be through his own deity, which was the higheſt expreſſion of his affection: And though they often murmured againſt his providence after they were landed on the ſhore, yet he left them not to ſhift for themſelves, but bore them all the way in his armes, as a Father doth his Child;**Deut. 1.31.Deut 1:31 and bare them like an Eagle upon his Wings.**Deut. 32.11.Deut 32:11 And God loves them magnificently and royally, Hoſ. 14.4. I will love them freely, **Hoſea. 14.4. foreign Sept. …Hos 14:4without any doubting, without any reluctancy. I will love thee without any repugnancy p. 290in my heart, to draw me back from thee, for mine anger is turned away, as the ſtreams of a River quite another way. Now all this conſidered, can the Governour of the World, the King of Saints act any thing againſt his own affections? Yea, will he not make all things ſubſervient to them whom he loves?

2. His Delight. See what an inundation of ſweetning joy there was in him, for which he had not Terms of Expreſſion, to ſuit the narrow apprehenſions of Men; Zeph. 3 17. The Lord thy God in the midſt of thee is mighty, he will ſave, he will rejoyce over thee with joy, he will reſt in his love, he will joy over thee with ſinging. He ſeems in his expreſſion to know no meaſure of his delight in the Church, and no end of it; I will rejoyce over thee with joy: Joy ſparkles up freſh after joy: 'Tis his reſt where his Soul and all that is within him Centers it ſelf with infinite contentment. Joy over thee with ſinging; A Joy that bloſſoms into Triumph. Never had any ſuch charming tranſports in the Company of any he moſt affected, as God hath in his Church; he doth ſo delight p. 291in the Graces of his People, that he delights to mention them. He twice mentions Enochs walking with him.**Gen. ….22.24. And certainly God cannot but delight in it more than in the World, becauſe it is a fruit of greater pains than the Creation of the World. The World was created in the ſpace of ſix daies by a Word; the Erecting a Church hath coſt God more Pains and Time. Before the Church of the Jews could be ſettled, he had both a conteſt with the Peeviſhneſs of his People and the Malice of their Enemies. And his own ſon muſt bleed and dye, before the Church of the Gentiles could be fixed. Men delight in that which hath coſt them much Pains and a great Price. God hath been at too much Pains, and Chriſt at too great a Price, to have ſmall delight in the Church; will he then let wild Beaſts break the Hedges and tread down the fruit of it? ſhall not all things be ordered to the good of that which is the Object of his greateſt delight in the World?

Seventhly. 7. The preſence of God in his Church will make all providence tend to the good of it.

p. 292It would be an idle uſeleſs Preſence, if it were not operative for their good. The Lord is there, is the very name of the Goſpel Church**Eſa. 48.…5.Isa 48:5; what would it ſignifie if it were a uſeleſs Preſence? Chriſt ſtands upon Mount Sion, his Throne is in the Church, when the great things in the World ſhall be acted for the Ruine of Antichriſt.**Revel. 14.1.Rev 14:1 Gods Preſence in his Church, is the Glory and Defence of it; As the preſence of the King is the Glory of the Court. Zach. 2.5. 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. His preſence is a Covenant-preſence. Iſa. 41.10. Fear not, I am with thee; be not diſmayed, for I am thy God: whence follows Strength, Help and Support; I will ſtrengthen thee, yea, I will help thee, yea, I will uphold thee, with the right hand of my Righteouſneſs: that is, with my Righteous Power, with my power engaged to thee in a Righteous Covenant. His Preſence and Providence in the World, is in a way of Abſolute Dominion; but in his Church, in a way of Federal Relation. He is the God of Iſrael, and God to Iſrael, or for Iſrael **1 Chro. 17.24.1 Chr 17:24; yea, and a God in the p. 293midſt of Iſrael. Every one of them ſuffficient engagements to protect Iſrael, and provide for Iſrael, and govern every thing for Iſraels good. God is under an Oath to do good to Iſrael; will he violate his Oath? tear his Seal? break his Covenant, who never broke his League with any of his people yet?

Eightly. 8. The Prayers of the Church have a mighty force with God to this end. God is entitled a God hearing Prayer, and what prayers ſhould God hear, if not the prayers of his Church, which aim at Gods Glory in their own good? Though the prayers of the Church may in ſome particular fail, yet in general they do not; becauſe they ſubmit their deſires to the Will of God, which always works what is beſt for them.

When God would do any mighty work in the World, he ſtirs up his people to pray for it; and their prayers by his own appointment have a mighty influence upon the Government of the World: For when they come before him in behalf of the Church in general, he doth p. 294indulge them a greater liberty and boldneſs, and as it were a kind of Authority over him, then upon other occaſions of their own: Iſa. 45.11. Thus ſaith the Lord, the holy one of Iſrael, and his maker, ask of me things to come, concerning my Sons, and concerning the work of my hands command you me. God would be more poſitively, confidently and familiarly dealt with, about the concerns of his ſons, though they were things to come to paſs in after Ages. And indeed the prayers of the Church have a powerful and inviſible Efficacy on the great actions and overturnings which are in the World. The Being of the World is maintained by them from ſinking, according to the Jews ſaying, ſine ſtationibus non ſubſiſteret mundus; (ſtanding in prayer was their uſual prayer-geſture.) And that they have actually ſuch a force is evident, Rev. 8.3, 4. An Angel hath a golden Cenſer with Incenſe, to offer it with the prayers of the Saints, upon the Altar which was before the Throne. And ver. 5. the Cenſer wherein their prayers were offered, was filled with the fire of the Altar, and caſt into the Earth; and there were Voices, p. 295Thundrings, Lightnings, and Earthquakes. When the prayers of the Saints were offered to God, and aſcended up before him, that is, (were very pleaſing to him:) The iſſue is, the Angel fills the Cenſer with fire of the Altar, and thereby cauſes great commotions and alterations in the world; ſignifying that the great changes of the World are an anſwer unto thoſe prayers which are offered unto God, for fire is taken from that altar, upon which they were offered, and flung into the World. And it muſt needs be that the prayers of the Church ſhould have an influence on the government of the World.

1. Becauſe God hath a mighty delight in the prayers of his people. The prayer of the upright is his delight, and he loves to hear the Churches voice, Cant. 2.14. O my dove, let me hear thy voice, for ſweet is thy voice; [Chaldee] thy voice is ſweet in prayer. In the times of the Goſpel God promiſes that the offerings of Judah and Jeruſalem ſhould be pleaſant to him, Mal. 3.4. When Chriſt ſhall ſit as a refiner, v. 3. what is the iſſue of thoſe p. 296prayers, v. 5. I will come near to you to judgment, and I will be a ſwift witneſs againſt the ſorcerers, &c. Prayer awakes providence to judge the Enemies of the Church: A Parent delights, not in the bare crying, or the voice of his Child ſimply conſidered in it ſelf, but in the ſignifications and effects of it. He delights in the matter of their prayers, it being ſo agreable to his own heart and will, and in the ſence they have of the ſufferings of the whole body.

2. Becauſe Prayer is nothing elſe but a pleading of Gods promiſes. Unto this they are directed by that Spirit which knows the mind of God, and marſhals their petitions according to his will. Now as God turns his own decrees and purpoſes concerning his Church into promiſes to them, ſo the Church turns thoſe promiſes into prayers for them: So that promiſes being for the good of the Church, and there being an exact harmony between thoſe promiſes and the Churches prayers, all thoſe providences which are the iſſue of thoſe promiſes, and the anſwer of the Churches prayers, muſt needs p. 297be for the Churches good.

3. Becauſe there are united ſupplications and pleadings both in Heaven and Earth; all the hands of the whole Family in Heaven and Earth are concerned in their petitions.

1. Chriſt intercedes for the Church, who alwaies deſires mercy and deliverance for them in the appointed time, Zach. 1.12. How long wilt thou not have mercy on Jeruſalem? and the iſſue is alwaies gracious: For, v. 13. God anſwers him with good and comfortable words; and thereupon Carpenters are raiſed to cut off the horns which had ſcattered Judah, v. 20.

2. Angels in all probability plead for the Church, as we have already heard: 'Tis likely they offer and preſent that to God which makes for his glory, and that is the good of the Church. Angels ſurely deſire that which their Head doth, which is**Zach. 1.12.Zech 1:12 deſcribed as one of their own order, and called an Angel. Do they rejoyce at the repentance of a ſinner, and do they not likewiſe triumph at the happineſs p. 298of the Church, which is part of that Family they are of? And we know, that the greatneſs of our joy is ſuted to the mercies of our deſires; where our joy is moſt triumphant, it implies that our deſires before were moſt vehement.

3. Glorifyed Saints are not ſurely behind. The rich man in the Parable deſired his Friend on Earth might not come into that place of torment.**Luk. 16.28.Luke 16:28 If there be ſo much charity in Hell, can there be leſs in Heaven? If he deſired it, that by the preſence of his Companions in ſin, his own torments might not be increaſed, Do not the Saints in Heaven deſire the preſence of the whole Church, that there happineſs in that of the whole body may be compleated? If the Head Chriſt be not compleat without the body, the members of the body cannot be compleat without one another. The Souls of them that were ſlain for the word of God, cry under the Altar for vengeance on them that dwell on the Earth, as Revel. 6.9, and 10. How long, O Lord holy and true, doſt thou not judge and avenge our blood on them that dwell on the Earth? Will p. 299not their kindneſs to their fellow-members, be as ſtrong as their juſtice, And their love for the good of their friends draw out their prayers as well as their deſire of vengeance on their Enemies? Why may they not as well pray for us, as we praiſe God for them? Had they not ſome likeneſs to their great Maſter whilſt they were on Earth, and ſhall they not be more like to him now they are in Heaven, and behold his face, and feel all the ſtirrings of his heart? And if they have no ſence at all of the Churches ſufferings, how ſhall they be like to him who hath? As their bodies ſhall be like the glorious body of Chriſt at the reſurrection, are not their Souls now like his glorious Soul, merciful, and compaſſionate, and ſympathizing in all the afflictions of the Church; and can this be without ſome breathings for a full compleating of the Churches freedom? Are ſuch deſires and pleas any hindrance to their preſent happineſs? 'Tis ſo far from that, that it doth rather further their glory, which cannot be compleat, as the glory of Chriſt, as head, is not mounted to the higheſt pitch of glory, till his myſtical p. 300body be all gathered in and lodged with him. If it be thus, will God do any thing prejudicial to the Church, and contrary to the combin'd deſires of all thoſe that are ſo neer him? If God doth ſometimes ſtir up himſelf upon the ſupplication of one man, and grant an order upon his petition according to his mind, and if the prayers of one faithful Moſes or Elias or Samuel have ſuch a kind of Almighty power in them, much more is the joynt force of ſo many prayers twiſted together.

Uſe. Ʋſe. 1. For information. Is it is ſo that all providence is for the good of the Church? Then,

The Text.

1. God will alwaies have a Church in the World, he will have ſome to ſerve him. The whole courſe of his providence being deſigned for it; As long as the world, which is the object of his providence, doth endure, he will have a Church. God would otherwiſe loſe the end of the motion of his eyes, the operation of his providence, ſince it is to ſhew himſelf ſtrong for the Church and every p. 301member of it. As long as the candle and light of the Goſpel burns and ſhines, God will have a candleſtick to ſet the candle in.**Cham. les trais verit; liv. 3. Chap. 1. p. 16. His great deſign in making a World, was not to have Sun, Moon and Stars, but a Church, a company of men that might bear his mark, and honour him, to whom he might ſpeak, and extend his grace abroad, which he was ſo full of within. As a Limner, who would draw an excellent draught, draws his deſign in the midſt of the cloth, and fills the void places with clouds and landskips, and other fancies at his plea-ſure, which communicate ſome beauty and luſtre to the work: But that was not the principal deſign of the Workman. That redeemer which bears the Church upon his heart, will create a ſtability for it; 'tis a part of his Prieſtly Office to have a care of the Lamps: 'Tis one of his Titles to be he that walks in the midſt of the Seven Golden Candleſticks.**Revel. 2.1.Rev 2:1 Prieſts under the Law were to look to the great Candleſtick in the Temple, ſupply the Lamps with Oyl, and make them clean.**Levit. 24.3, 4. Chap. 27. 20. Chap. 30. 8.Lev 24:3Lev 24:4 The Church indeed may be eclipſt, but not extinguiſhed; if it be not conſpicuous p. 302on the mountain, yet it ſhall be hid in the Wilderneſs. There ſhall be ſprinklings of profeſſors among all people. God will leaven the places where they are into Chriſtianity, and cauſe them to fructify and grow up in purity and glory:**Micah. 5.7.Mic 5:7 And the remnant of Jacob ſhall be in the midſt of many people, as a dew from the Lord, as the ſhowers upon the graſs, that tarrieth not for man, nor waiteth for the Sons of men. It tarries not for man. It attends not the power of man, the precepts of man, or inventions of man; but whoſe deſcent is from Heaven, and is carried on not by humane power, but by the divine Spirit and providence: It ſhall be firmer then all worldly power, and the ſtrongeſt Kings, Iſa. 2.2. And the Mountain of the Lords houſe ſhall be eſtabliſhed upon the top of the Mountains, and ſhall he exalted above the hills. Above Mountains and Hills, to which ſometimes the powers of the World are compared,Zach. 4.7.Zech 4:7 Zach. 4.7. That providence which gave the Church at firſt a footing in the world upon a weak foundation to outward appearance, in ſpight p. 303of Men and Devils, will preſerve it, and not ſuffer it to be blown up, he will ſhadow the Church with his wings in a perpetual ſucceſſion of the choiceſt mercies.

2. God will in the greateſt exigencies, find out means for the protection of his Church. This will be till his providence be at an end. When God hath removed one inſtrument of his Churches protection, he hath his choice of others, whom he can raiſe and ſpirit for his work. When thoſe upon whom the Churches hopes hang, are taken off; he can raiſe things that are unlikely, to ſupply the place. As the Luteniſt accidentally had a Graſshopper leapt upon his inſtrument, to ſupply by its noiſe the place of a ſtring which had newly crackt, whereby his Muſick was continued without interruption. God can Spirit men againſt their own natural fears. It was very improbable, that Nicodemus, one of a fearful diſpoſition, who came to our Saviour by night for fear of the Jews, ſhould have the courage to aſſert his cauſe in the face p. 304of a whole counſel of Phariſees, contriving his death; and at preſent blunt the edge of their malice, though we read of none at that time in the counſel to ſecond him:**Joh. 7.50, 51.John 7:50John 7:51 The holy Ghoſt takes perticular notice that it was he that came to Jeſus by night.

Joſeph of Arimathea, whoſe name we meet not with in the Catalogue of any of our Diſciples, till the time of his death, and then he appears boldly to beg the body of Jeſus of Pilat. God will never want inſtruments for the preſerving that Church, which he owns as his. 'Tis obſerved by ſome, that God ſo ordered it that the ſame day, that Pelagius, the great poyſoner of the Chriſtian Doctrin was born in Brittain; Auſtin the moſt famous defender of the truth was born in Africk; That the horn, which puſhed the truth, ſhould no ſooner appear, but the Carpenter to cut it off, ſhould be provided too. As it is obſerved where poyſons grow, Antidotes grow neer them by the indulgent proviſion of the God of nature.

p. 305As there is the Wiſdom of the Serpent againſt the Church, ſo there is the Wiſdom of God for it. Gods Goodneſs upon His Church in former Ages is not all laid out: He hath his Stores ſtill, neither is his Wiſdom non-pluſt, nor his Power weakned, neither is he, nor can he be weary of his care.

3. The Church ſhall in the end prove Victorious againſt all its Adverſaries, or Providence muſt miſs of its Aim. The Church is compared to an Olive Tree, Hoſ. 14.6. In reſpect of Beauty, his Beauty ſhall be as the Olive Tree. It is ſo alſo in reſpect of Victory. Olive Branches were uſed in Triumph. God is on the Churches ſide, and he is ſtronger than the ſtrongeſt, and wiſer than the wiſeſt, and higher than the higheſt. Jeſus Chriſt is the Churches Head and General: Chriſt the Head watcheth for the good of the Church, the Body. He muſt be deſtroyed before the Church can. There is a mighty Arm, which though it may for a time ſeem withered, will in the end be ſtretched out, and get it ſelf the Victory. Whilſt Chriſt is in the Ship it may be toſſed, p. 306but it ſhall not be ſunk. It may be beaten down, but like a Ball to rebound the higher. The young Tree that is ſhaken by the wind may loſe ſome leaves, and ſome fruit too, but the root gets greater ſtrength and ſtrikes it ſelf deeper into the Earth, and makes the Branches more capable of a rich return of Fruit the following year. The Churches Stature is compared to a Palm-Tree**Cant. 7.7.Song 7:7 which cannot be depreſt by the weights which hang upon it, but riſeth the higher. God uſes the ſame method in the Churches as in Chriſts advancement. Our Saviours Death was neceſſary to his Glory**Luk. 24.26.Luke 24:26, And the Churches affliction ſometimes to its exaltation. A Nation may loſe ſome Battels and yet be Victorious: The Church may have many a croſs, but in the end will furmount all difficulties: Though Judgments and Apoſtacies may be great in a Nation, yet God will have a care of his own Plants.**Iſa. 4.12, 13.Isa 4:12Isa 4:13 There ſhall be a tenth, It ſhall return, the Holy Seed ſhall be the ſubſtance thereof: As a Tree in Winter which ſeems dead, but its …v… ſhall revive into rich and generous … ſoms. p. 307The Ark ſhall float above the waters. Babylon ſhall fall, the Lamb ſhall ſtand upon Mount Sion, Men may as well ſtop the riſing of the Sun in its mounting to the Meridian, Bridle in the Tyde of the Ocean, as hinder the Current of an Almighty Providence.

4. The intereſt of Nations is to bear a reſpect to the Church, and countenance the Worſhip of God in it. This is to concur with Gods main end, and imitate him in his Providential Adminiſtrations. Gods people, (whatever their Enemies ſuggeſt to the contrary) are a Bleſſing in the midſt of a Land**Iſa. 19.24.Isa 19:24; their intereſt is greater than the intereſt of all the World beſides, though they be but a handful their fruit ſhall ſhake like Lebanon **Pſal. 72, 16. Broughton on Dan. 10.20.Ps 72:16Dan 10:20. The neglect of Religion is the Ruine of Nations. 'Tis obſerved that Cyrus was ſlain in the War in Scithia, a little after he neglected the building of the Temple of Hieruſalem which he had begun. Thoſe Perſian Kings Reigned the longeſt, that favoured the Jews in that and their other juſt requeſts: God Honoured or Diſgraced them as they were kind or cruel to his p. 308People. And when any act for the good of his People, they ſhall not be without their Reward. When Cyrus ſhould let the Jewiſh Captives go free without Ranſom, he ſhould be no loſer by it. God would give him the labour of Egypt, the Merchandize of Ethiopia, & the ſtrength of the Sabeans into his hand for the price of his Peoples Delivery**Iſa. 45.13, 14.Isa 45:13Isa 45:14. Thoſe Nations which ſhould favour them in the times of their Perſecutions and Flights, & give them ſhelter in their Countreys, ſhould thrive and proſper by the bleſſing of God upon them. If Moab give entertainment to the flying Iſraelites in the time of the Invaſion of Salmanaſſar; God will preſerve their Land that the Spoyler ſhall not enter into the Confines of it, and they ſhall have Kings and Judges under the Protection of the Houſe of David; i. e. under the Kings of Iſrael, (as ſome underſtand it**Iſa. 16.4, 5.Isa 16:4Isa 16:5.) Saints are the Guardians of the Places where they live, their Prayers have a greater influence than the wiſeſt Counſels or the mightieſt Force.2 Kings 2.12,2 Kgs 2:12 And Eliſha cried my Father, my Father the Chariot of Iſrael and the Horſemen thereof. The Chaldee paraphraſeth p. 309thus. Thou art better to Iſrael by thy Prayers than Chariots and Horſemen. This is the Elogy of one ſingle Prophet, what influence then hath the whole Church of God in a place? The whole world is the better for the Church of God. The Chaldee Paraphraſe hath a notion upon that, Pſalm 22.3. But thou art holy oh thou that inhabiteſt the Praiſes of Iſrael: Thou that eſtabliſheſt the World for the Praiſes of Iſrael. God hath nothing to do in the World but the ſaving his People: When that is once done, he will put an end to this Frame of things: When he hath gathered his Wheat into his Garner, he will burn up the Chaff. His People are the Spirit and Quinteſcence of the World: When this is extracted, the reſt are ſlung upon the Dung-hill, as a Caput Mortuum.

5. We may ſee hence the ground of moſt of the Judgments in the World. Men by their rage againſt the Church, will not acknowledge God's Government of the World for the Churches good: Therefore the Pſalmiſt, Pſal. 59.13. Conſume them in Wrath, conſume them that they may not be, and let them know p. 310that God rules in Jacob unto the ends of the Earth. The Church is the Seat of his Government, and from thence he extends it to the uttermoſt parts of the Earth. In Jacob he rules, and for the ſake of Jacob he orders his Government to the ends of the Earth: The not acknowledging this brings wrathfull Conſumptions upon men: And it is alſo the end of his Judgments, to make men know it. 'Tis likely enough the four KingsGen. 14.Gen 14 might have gon clear away with all their Booty had not they laid their fingers upon Lot: But when they would Back him up among the reſt, they did but ſollicit their own Ruine and arm the Almighty God againſt them. God did not think any of the People worth the mention, verſe 11. only Lot a righteous perſon, verſe 12. he is named as having Gods eye only upon him. And when Abraham returns from the Victory, v. 16. the reſt of the delivered Captives are mentioned in the bulk, Lot only in particular. As though all that had been done, had been done by God only for Lots ſake. They might have preſerved the whole Prey p. 311to themſelves, had it not been for this Jewel too precious in Gods accompt for their Cuſtody. And the fearful Curſe that God pronounced againſt the Ammonite and Moabite that they ſhould not come into the Congregation for ten Generations, though any of them turned Proſelytes, was becauſe they came not out with ſo much as Bread and Water to meet the Iſraelites, and becauſe they hired Balaam to Curſe them.Deut. 23.3, 4.Deut 23:3Deut 23:4 The utter waſting of Nations and Kingdoms is becauſe they will not ſerve the intereſt of God in his People. Iſa. 60.12. For the Nation and Kingdom that will not ſerve thee ſhall periſh, yea, thoſe Nations ſhall be utterly waſted: God will bring an utter Conſumption upon thoſe people that refuſe to love them, much more upon thoſe that hate them.

6. What eſteem then ſhould there be of the Godly in the World? The Providence of God, being chiefly for the good of his People, cannot well fall upon them but ſome drops will fall upon thoſe involved with them in a common intereſt. When the Corn and Wine and Oyl hear Jezreel (the p. 312Seed of God) and the Earth hears the Corn, and the Heavens hear the Earth, and God hears the Heavens**Hoſ. 2.21, 22.Hos 2:21Hos 2:22: When their ſupplications come up to the great Superintendent of the World: many of the Wicked will fare the better for that Providence which is given only in anſwer to Jeſreels Prayer: God cauſes his Sun to ſhine upon the unjuſt, upon them, not for their ſakes. When Nebuchadnezzar iſſued out that unjuſt order for the ſlaying the Chaldeans for not performing an impoſſible command in telling him the Dream he had forgotten, Daniel was ſought out to undergo the ſame fate: Yet by his Wiſdom God bends the heart of Arioch the Executioner of this Decree to ſtay his hand.**Dan. 2.12.Dan 2:12 Daniel goes to the King, God ſtayes Nebuchadnezzars Fury and moves his heart to give them time. The Providence is chiefly intended for the preſervation of Daniel and his Godly Companions, but the reſt of the wiſe men have the Benefit of it. As the water with which a man waters his choiceſt Plants and Flowers in his Garden is intended only for them, yet ſome falling off from p. 313thoſe Flowers refreſheth the Weeds that grow under them. If God had not had ſuch flowers as Daniel and his Companions, the Weeds in Chaldea had been plucked up. Yet the ungrateful World takes no notice of the benefits they receive from this Salt of the Earth, which preſerves them, and to whom they are all ſo much beholding. Lot had been the occaſion of reſtoring Zoar from Captivity, as I mentioned before,Gen. 14.8.Gen 14:8 for the Inhabitants of that City were engaged with thoſe of Sodom in the Fight againſt the four Kings, And the King of Bela, the ſame is Zoar, And perhaps were carried Captives with the reſt of their Neighbours: And it had been ſaved from the Flames which fell upon Sodom meerly by Lots prayer, Gen. 19.21. See I have accepted thee concerning this thing, that I will not overthrow this City for the which thou haſt ſpoken, yet he found them a ſurly people, and was requited with a rude reception notwithſtanding his kindneſs, verſe 30. He went up out of Zoar, for he feared to dwell in Zoar: It was not likely he was ſo diſtruſtful of p. 314God that he ſhould overthrow it, when he had abſolutely promiſed him the contrary: Therefore moſt likely for ſome churliſh threatnings from them. Nay, Sodom it ſelf was beholding to him for a ſmall reſpite of the Judgment intended againſt them. For God tells him he could do nothing till he were come thither**Gen. 19.Gen 19. And it was ſo, for Lot was entred into Zoar before a drop of Brimſtone and Fire was rained down upon Sodom **Ver. 23.24.. Then the Lord rained upon Sodom, when? when Lot was entred into Zoar, This good the Wicked World get by Gods People is ſo evident that ſometimes wicked men cannot but take notice of it. Laban, a ſelfiſh Idolater was ſenſible of it, Gen. 30.27. I have found by experience that the Lord hath bleſſed me for thy ſake. It was a Leſſon ſo legible, that he might have learned it ſooner than in fourteen years. The Church is the chief object of preſervation, wicked men are preſerved for their ſakes; as Dung is preſerved, not for its own ſake, but for the manuring a fruitful field, and Thorns in the Hedge are preſerved for the Gardens ſake.

p. 3157. 'Tis then a very fooliſh thing for any to contend againſt the welfare of Gods People. 'Tis to ſtrive againſt an Almighty and unwearied Providence. Men may indeed ſometimes be ſuffered by God for holy ends to have their Wills, in ſome meaſure upon the Church, but not altogether: They muſt firſt depoſe him from his Throne, blind his eyes, or hold his Arm. 'Tis as fooliſh as if a worm ſhould deſign to dig down a Mountain, or Chaff to Martial it ſelf in Battle Array againſt the Wind, or for a poor Flye to ſtop the motion of a Milſtone.

1. 'Tis fooliſh, Becauſe it is exceeding ſinful. What is done againſt the Church is rather done againſt God than againſt it. Since all her Conſtitution, Worſhip, Obſervances are directed to God as their ultimate end, ſo that to endeavour to deſtroy the Church is to deny God a Worſhip, deprive him of his Sanctuary, break open his Houſe, Raviſh his Spouſe, cut off Chriſt's Body, rob him of his Jewels, and will be ſo interpreted by God at the laſt, upon the ſcanning of things. If the Church be Gods p. 316houſe, the Enemies ſhall anſwer for every Invaſion, every forcible Entry, for the breaking down the Gates and Bars of it, God will ſue them at laſt for dilapidations.