Several Discourses Considering the Providence of God, Discourse · Part 2 · Sermon 20
SERMON XX.
Pſalm CVII. 43.
Whoſo is wiſe, and will obſerve theſe things: even they ſhall underſtand the loving-kindneſs of the Lord.
I Am going on in making ſome ſpecial Obſervations concerning the motions of Divine Providence: Five I have already made and diſcourſed, I proceed now to a ſixth.
Obſerv. 6. It uſually ſubordinateth the civil affairs of the world, to the Religious concerns of his Church.
1. The world was of old divided into the circumciſion, and the uncircumciſion, that is, Jews and Gentiles: The Jews which were the circumciſion, made the viſible Church, until Chriſt's aſcenſion, or at leaſt until he came in the fleſh. Since it hath been divided into Jews, Chriſtians, and Heathens; I ſpeak not meerly of the name Chriſtians, (that I know was firſt given the Diſciples of Chriſt at Antioch): but I underſtand under that notion, ſuch as own Jeſus Chriſt, and the Doctrine of his Goſpel: theſe make up the New-Teſtament Church, the Goſpel-Church: the whole number of them makes up the Church Catholick viſible. Thoſe of them in this or that Nation, make up the viſible Church in ſuch a Nation. Indeed a particular Organical-Church can conſiſt of no more than ſo many, as have either explicitly or implicitly agreed to walk together under the charge and inſpection of ſuch or ſuch Officers.
2. But there is a world amongſt Chriſtians, as well as amongſt Heathens; all Hypocrites, and ſeeming Profeſſors, who are carnal, and ſavour nothing but earthly things, make up this world: which is oppoſed to the inviſible Church, which is reſtrained to the number of true and real Saints, who glory not in appearance, but in truth and reality. Now this Church of God, is that which God hath ſet his love upon above all other people in the world.
1. The firſt and great objects of his love, are thoſe whom he hath choſen in Chriſt before the foundation of the world, and for whom in time Chriſt dyed, and whom God hath effectually called, and tranſlated out of darkneſs into marvelous light. Theſe are thoſe whom God hath ſet a part for himſelf, Pſal. 4.3. A choſen generation, a royal prieſthood, an holy nation, a peculiar people, to ſhew forth the praiſes of him, who hath called them out of darkneſs, into marvellous light.
2. Next to theſe is the whole body of the viſible Church. To the body of the Jews appertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promiſes, Rom. 9.4, 5. And, as the Scripture mentioneth divers priviledges which were peculiar to the Jews, and are to the Church; as to have the Oracles of God, the Word and Sacraments; ſo doubtleſs there are many promiſes which relate to the whole body of the Church, which argue Gods peculiar kindneſs to that body of people. Whether it be, becauſe God hath more honour from them, than from Pagans, or for the ſake of his inviſible Church which is amongſt them, I ſhall not undertake to determine, certain it is that the thing is ſo. Now the Obſervation which I make, is but a further evidence of this love, that God by his Providence diſpoſeth and governeth the affairs of the world, in a juſt ſubordination to the good of his Church; and to thoſe wiſe ends, which with reference to that he is bringing about: and this is true, both in reference to the Pagan world, and the Chriſtian world; according to the deſign which God hath, by which he doth deſign to do good to his whole Church; ſo he diſpoſeth and governeth the affairs of the Pagan world. And according to the deſign God hath, by which he deſigns to bring about good to the ſincere Servants of God in any place; ſo he diſpoſeth, ordereth and governeth the affairs of ungodly men, amongſt whom they live.
This will appear by a twofold Obſervation, which you ſhall make:
1. Concerning the variety of the ſame people's ſpirits.
2. Concerning the variety of their actions.
1. As to the variety of the ſame people's ſpirits, with reference to the Church of God, and thoſe eſpecially in it, that walk more fully and cloſe with God. It is matter of aſtoniſhment to thoſe who do not wiſtly conſider the wheel within the wheel, or the ſpirit of the living God within the wheels, upon which all the great actions of the world do turn: the world is ſometimes all in an uproar againſt thoſe they nickname Puritans, that is, ſuch as exerciſe themſelves to keep a good conſcience, both towards God, and towards men, (for that is the true deſcription of ſuch a perſon); and if profane and carnal men hate ſome that are otherwiſe in their Converſation, it is but their miſtake, for they think them ſo; holineſs and ſtrict walking, is the thing they hate, revile, and maligne: If you were of the world (ſaith our Saviour) the world would love its own; but becauſe you are not of the world, but I have choſen you out of the world, therefore the world hateth you, John 15.19. ſometimes again the ſcene is quite altered, that of the Prophet Zechariah is fulfilled: Zech. 8.23.Ten men take hold of the skirt of him that is a Jew, ſaying, We will go with you, for we have heard that the Lord is with you: men ſtand amazed at this. The People of God are the ſame, walk in the ſame method of Converſation: but the hand of God is in the thing. Sometimes God deſigneth in his external Providence to ſmile upon his people, and give them ſome breathing-time, a few halcion-days; then they ſhall find favour in the eyes of the great men of the Earth, and of their leſſer neighbours: another time he deſigneth to ſcourge and chaſten his people, then every ones ſpirit ſhall be up, and their tongues let looſe againſt them. Thus it was with the Iſraelites, Gods ancient people, Exod. 11.7. But againſt any of the children of Iſrael, ſhall not a dog move his tongue. The Pſalmiſt telleth us, Pſal. 105.23, 24. That Iſrael came into Egypt, and Jacob ſojourned in the land of Ham, and he increaſed his people greatly, and made them ſtronger than their enemies, Verſ. 25. He turned their hearts to hate his people, to deal ſubtilly with his ſervants.
2. The great variety of actions in the world, doth alſo demonſtrate this. In the 12th of the Revelations you have, as Divines think, ſhewed unto John the ſtate of the Goſpel-Church, there repreſented under the notion of a woman cloathed with the Sun, having the Moon under her feet, travelling, and in pain. The Devil and his inſtruments, the Enemies of the Church, ſet out under the notion of a great Red Dragon, Verſ. 3. Having ſeven heads, and ten horns, and ſeven crowns: This Dragon was caſt unto the earth, and there ver. 13. He perſecuted the woman, who had the wings of an Eagle given her, by which ſhe fled into the wilderneſs, where ſhe was nouriſhed for a time, and times, and half a time, from the face of the ſerpent, verſ. 15. The ſerpent caſt out of his mouth water, as a flood after the woman, that he might cauſe her to be carried away off the flood. Now verſ. 16. it is ſaid, That the earth helped the woman, and the earth opened her mouth, and ſwallowed up the flood, which the Dragon caſt out of his mouth. Very good Interpreters, by the Earth there underſtand, V. Paraeum ad loc.Homines terrenos, per quos, ſaepe aliud agentes, Deus Eccleſiam ſuam mirabiliter protexit; The men of the Earth, by whom (though they intend no ſuch thing) God often wonderfully protecteth his Church. God ſometimes deſigneth to ſcourge and chaſten his people for their ſins, then all the world is in arms againſt them; ſometimes again, he deſigneth to increaſe his Church, and give them further ground to enlarge their Territories, and increaſe their borders: he then accordingly diſpoſeth the ſpirits of the men of the world: and the truth is, the various complexion of thoſe Nations in the world, that are Enemies to the Goſpel of Chriſt, and of thoſe perſons, that are certain Enemies to the power and practice of Godlineſs, is a thing, of which an account can hardly be given by him, that doth not conſider this; That God hath a people in the world, that are dear unto him, and with whom in the wiſdom of his Providence he dealeth diverſly, ſometimes exalting, and lifting them up; another time humbling them, and keeping them low, and with relation to theſe he governs the hearts and actions of Princes, and great men, and of the lower ſort of men alſo; ſubordinating the affairs of the world to his deſigns, with reference to theſe people. God hath a deſign to multiply the ſeed of Jacob, according to his promiſe; though there be a famine in Canaan, it ſhall not deſtroy them; his Providence directeth one of that family to be ſold into Egypt, to become a great man there, to ſave much people alive, to give them reſt, and a time to multiply there peaceably, duplicate page duplicate page Exod. 1.7. And the children of Iſrael were fruitful, and multiplied, and increaſed abundantly, and waxed exceeding mighty, and the land was filled with them, Exod. 1.7. But there was another part of the promiſe to be fulfilled, they were to come out of Egypt, and to inherit the promiſed land of Canaan. God accordingly ordereth the actions of the Kings of Egypt; they ſhall grow jealous of them, and ſet themſelves to deſtroy them: He turned their hearts to hate his people (ſaith the Pſalmiſt) and to deal ſubtilly with his ſervants. David is anointed to be King over Iſrael and Judah, and to the Kingdom he muſt come, the Philiſtines ſhall protect him; he ſhall flee to them for ſanctuary againſt Saul, and they ſhall afford it him. On the contrary God hath a deſign to chaſten the Iſraelites, and David their King; the Philiſtines ſhall be their conſtant Enemies, ſeeking all advantages againſt them. There is nothing more remarkable in Divine Providence than this is: Who ſeeth, and is not aſtoniſhed, ſometimes to obſerve the ſtrange difference in the complexion and inclinations of the wicked world, to Gods little remnant in it? The ebbing and flowing of the Tide (of which none that I know hath as yet given the world a ſatisfactory account) is not ſo unaccountable a thing as this is. If we do not admit of the hypotheſis of this Obſervation; Will not any one be amazed to conſider how the Goſpel ſhould at firſt have gotten any footing in the world, but for this? What a ſtrange thing it was, that John the Baptiſt, the harbinger of our bleſſed Lord, ſhould be ſuffered to come preaching in the wilderneſs; and ſo plainly to point out the coming of the Meſſias, that Jeruſalem, and all Judea, and all the Region round about Jordan, ſhould go out to him, confeſs their ſins, and be baptized of him: that immediately upon this Chriſt ſhould come, and meet with that acceptance he did, though indeed it was true, that the generality of his own received him not. That firſt the ſeventy, and then the twelve ſhould go out to Preach the Goſpel, and Paul alone ſhould carry it from Hieruſalem to Illyricum; and the great perſecutions ſhould not ariſe, till the Goſpel had got ſuch a footing, that it was not to be rooted out; but they rather tended to the furtherance, than to the hinderance of it. I ſay theſe were all ſtrange things to him, that conſidereth not how God, to this great end, ſubordinated the affairs of the world. The Jews were then tributary to the Romans, and ſo in no capacity to ſhew themſelves ſuch hinderers of this, as probably they otherwiſe would have been: The Romans were a great while more careleſs in the matters of Religion; while the Goſpel continued in Judea, it made little noiſe in the world, and was looked upon but as a diviſion amongſt the Jews in matters of Religion: in which the great maſters of the world concerned not themſelves ſo much; and when the Apoſtles firſt carried the Goſpel amongſt the Heathens, it was at firſt little taken notice of, while the Chriſtians grew very numerous; ſo as ten perſecutions, ſucceeding one another, could not root them out; and the ſame thing you ſhall conſtantly obſerve in any great works of Providence relating to the Church. It could not have been thought, that Germany and France ſhould have ſo eaſily fallen in with the carrying on of the Reformation, if the Providence of God had not firſt fitted the world for it, by the complexion of Princes, the diverſity of their intereſts, by ſuffering the ignorance and ſottiſhneſs of the Popiſh-Clergy, together with their covetouſneſs, ambition and debauchery, to grow to that heighth, that they grew an abomination to all men.
And as it is in the Political and Eccleſiaſtical body, ſo it is as to the particular perſons of Chriſtians; the Providence of God (ordinarily) diſpoſeth the body, according to the work which he hath to do upon the ſoul. But that is more forreign to my obſervation, therefore I ſhall not inlarge upon it. Beſides that I ſpake ſomething to it under the former obſervation, which hath ſome cognation with this, this only differing from it in this, ſhewing you, that the Providence of God doth not make the Church lacquey to the world, but he makes the world lacquey to the Church; and ſubordinateth the buſineſs of the world to his own great deſigns, relating to the Church. Now if you ask me the reaſon of this, it doubtleſs lyeth,
Reaſ. In the peculiar favour of God, to that people in the world, which bear the name of his Church. You have an expreſſion, Pſal. 87.2. The Lord loveth the gates of Sion, more than all the dwellings of Jacob. Sion was the place, at the foot of which the Temple was built, where all the worſhip which God had in the world performed according to his will was performed: The tabernacle in Shiloh was forſaken, Pſal. 78.60. God hath a particular kindneſs for any place, for any perſons, amongſt whom his duplicate page duplicate page true worſhip is, and where he hath placed to himſelf a Tabernacle; though God had a kindneſs for the whole ſeed of Jacob, yet he loved the gates of Sion above all the dwellings of Jacob, becauſe that was the place where his worſhip was regularly performed. It holds ſtill under the New Teſtament, and will hold to the end of the world; whereſoever God hath a Church, or people, he hath a particular kindneſs for that people: they are in Scripture called the houſe of God. God is ſaid to dwell, and walk amongſt them; and God hath yet a more particular favour to thoſe that are the inviſible part of the viſible Church; I mean ſuch as truly belong unto God, that worſhip him in ſpirit, and in truth; that fear the Lord, and hope in his mercies, as the Pſalmiſt expreſſeth it, Pſal. 33.18. All the world is nothing to God, in compariſon of this little flock, to whom it is his will to give a Kingdom: He hath given them his Chriſt, and ſhall he not with him give them all things? This were eaſily to be proved to you from a variety of Scripture, and arguments drawn from thence. Now ſuppoſing this, it is no wonder if he ſubordinateth his works in the world, to his deſigns here: This is that Canaan which the Lord careth for, and upon which his eyes are from one end of the year to another, Deut. 11. His heritage, the dearly beloved of his ſoul, Jer. 12.7. His peculiar treaſure, his ſiſter, his ſpouſe, the redeemed and ranſomed of the Lord, his portion; in ſhort, there is a multitude of expreſſions, by which God hath ſhewen that his Church, the whole body of people owning and profeſſing him; and eſpecially thoſe of them, that worſhip him in ſpirit and truth, and walk up to the rule of his word, are dearer to him than all the world beſides. He calls them his bride, Rev. 21.9. His beloved, Pſal. 108.6. His building, 1 Cor. 3.9. His City, Heb. 12.22. His choſen generation, 1 Pet. 2.9. His family, Eph. 3.15. His husbandry, 1 Cor. 3.9. His Kingdom, the lot of his inheritance. Now conſidering this, it is no wonder at all, that the Providence of God ſhould manage all the affairs of the world, in ſubordination to his deſigns, for the good of this body. All the relation of God to others, is but that of a Creator; and they are no better than the ſynagogues of Satan, as to the Divine Worſhip that is in them: and the throne of Satan, with reſpect to the homage of their Converſation: They are called children of wrath, of diſobedience, of the curſe, ſtrangers, and forreiners. If God ſometimes gives up his people into the hands of wicked men, it is either, 1. For his peoples good, to purge away their droſs, and take away their tinn (as the Prophet expreſſeth it), or for to ripen ſinners for their deſtruction, that they may by it fill up the meaſure of their iniquities. Methinks you have a full proof of this Obſervation, in the 105 Pſalm: the Pſalmiſt in that Pſalm, is calling the Church of the Jews to give thanks unto the Lord, to ſing unto him, to talk of all his wondrous works. Then followeth a recapitulation of thoſe great things which God had done for them; amongſt which, this is reckoned, that he ſubordinated his motions of Providence amongſt the men, and the nations of the world, to his gracious deſigns for them; Verſ. 14. He ſuffered no man to do them wrong; yea he reproved Kings for their ſake; ſaying, Touch not mine anointed, do my prophets no harm; and ſo he goes on, almoſt quite through that Pſalm. Now I ſay, the reaſon of all this was, his love ſet upon this people. As moſt of us have ſome particular perſons, that our heart is moſt ſet upon; ſome particular intereſt and deſign that we drive on: now whoever thoſe perſons be, or whatever that deſign be, we make all the reſt of our actions to be ſubordinate to that. So the great God having ſet up his glory as his great intereſt and deſign, and ſet apart him and them that are godly for himſelf; it is no wonder at all if he ruleth all the world, and governeth all the affairs of it, in ſubordination to this great intereſt, and the good of this people. I now come to the Application of this Obſervation.
Ʋſe 1. In the firſt place (as I ſaid before upon the other Obſervation, ſo I ſay here): From hence a wiſe and obſerving Chriſtian, may in a great meaſure know, what weather it is like to be in the Climate of the Church: How it is like to fare with them that are the People of God. They are, and always were the far leſſer part of the world; and their quiet and tranquillity (to look with a rational eye) doth much depend upon the complexion of the men of the world, and their inclinations: if God intends a calm and tranquillity to the Church, he uſually ſo ordereth the world, that the earth helps the woman, the men of the world, either out of good nature, or (which indeed moſtly is the buſineſs) out of intereſt, ſhew them kindneſs. Hence you ſhall obſerve, that when God intendeth the tranquillity and proſperity of the Church, his Providence (ordinarily) bringeth one of theſe things to paſs.
1. He ſometimes raiſeth up ſome eminent ſervant of his, to do great ſervices for the men of the world: this you ſee in the caſe of Joſeph, God had deſigned the Jews a proſpering, multiplying time in the land of Egypt: he raiſeth up Joſeph, makes him a Privy-Counſellor to Pharaoh, yea the ſecond man in Egypt; and this by endowing him with a power to interpret Pharaohs dream, ſo he came to be a great man, and was a protection to the Church of God for many years in Egypt. So when they were in the Captivity of Babylon, we do not read, that beſides their Captivity, and their want of their worſhip at Hieruſalem, their condition was very ſad; but in the peace of that Countrey, they had peace, yet they were amongſt Heathens and Idolaters: but the Providence of God raiſed up Daniel and the three Children, and by giving them great Wiſdom, and ſome miraculous deliverances of them, he brought them into a great credit; and Daniel was made firſt Preſident over 120 Provinces. God deſigned afterwards the Jews peaceable building of the Temple, and enjoyment of their own land; his Providence brings Eſther (one of them) to be Queen, makes uſe of Mordecay to diſcover a great treaſon, and by this means brings theſe two eminent friends to his Church, into great reputation. The like might be parallel'd all along in ſtory, and may be every day obſerved: but the Scripture-inſtances are enough.
2. Sometimes the Providence of God makes the Earth to help the woman, by making his people the ballance to the claſhing intereſts of the men of the world: and this is a very ordinary method of Divine Providence. The men of the world are not always friends one with another; if they were (in humane probability) the Church would quickly be ſwallowed up. But their luſts will not ſuffer them always to agree, and then the Providence of God (ordinarily) maketh his Church the ballance: and ſo they obtain peace and protection, either by a neutrality, not engaging on either ſide, or by ſtrengthening the weaker party againſt the ſtronger, where the caſe is ſuch, that they can do it with conſiſtency to their duty to God, and religious principles. David with his little company, upon this account doubtleſs, was protected by the King of the Philiſtines a while.
3. Sometimes the Providence of God raiſeth up his people to ſuch a conſiderableneſs, as to the commerce and trade of a Nation; that they cannot be rooted out, without cutting the ſinews of a nation, and breaking the ſtrength of it. The Prince (who Solomon ſaith is ſerved by the field) is concerned as to his revenue; the poor are highly concerned as to their employment and livelihood; it may be many of the maddeſt of their Enemies are concerned; for there is a ſtrange twiſting of all mens intereſts in the trade and commerce of a Nation. This is another way by which the Providence of God helpeth and maketh the earthy part of the world to help the Woman his Church.
4. Sometimes the Providence of God ſuffers the maddeſt Enemies of his people, to run out to ſuch ſtrange extravagancies of oppreſſion, and injuſtice, of folly, and ſuperſtition in worſhip, of looſeneſs and debauchery in morals; that the ſoberer part of men, though no great friends to the practice and power of godlineſs, yet is not able to bear them, but chuſe rather to take the part of them with whom they agree better in matters of civil juſtice, and ſobriety, and temperance, though not at all better in matters of true Religion and Godlineſs. This was the very caſe in the beginning of Reformation, both in Germany, and other places: The Providence of God having deſigned a better time for the true worſhippers of him, had ſo ordered it in his great Wiſdom, that the Church men of the Popiſh party, had made themſelves a juſt abomination to all ſober perſons; the generality of their watch-men were ſuch as they were in Iſrael and Judah, juſt before their ruin deſcribed, Iſa. 56.10. His watch-men are blind, they are all ignorant, they are all dumb dogs, that cannot bark, ſleeping, loving to ſlumber; yea they are greedy dogs, that can never have enough; and ſhepheards that cannot underſtand, they all look to their own way, every one for his gain, from his quarter: Come you, ſay they, I will fetch wine, and we will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant. Juſt ſuch a Clergy they had in Germany, and in England, and other parts too before the reformation. Some learned men they had, but they (for the moſt part) ſpent their ſtudies and pains about trifles in Divinity, ſubtil ſchool-niceties and diſtinctions, ſignifying nothing to mens ſalvation: the generality of them were drunken ſots, and debauched perſons, dumb dogs that could not bark; neither pray, nor preach, nor ſay any thing (almoſt) beyond what they had in their maſs-books; but thought to have carried all before them, with the forms of a few latine Prayers, their Albes and Stoles, and Levitical habits, &c. yea and they were greedy dogs too, never thinking they had enough. This was that ruined them, their ſelling men pardons for a ſum of money, every one looking for his tythes and oblations, but none regarding peoples ſouls. And by the way, obſerve this, A generally debauched, ignorant, ſottiſh, cruel Clergy, is a certain ſign, either of an approaching ruin to that nation, or to that party, by a reformation of the nation. To the Jews it was a prognoſtick of an approaching ruin: All you beaſts of the field come to devour, yea all you beaſts of the forreſt (ſaith the Prophet), his watchmen are blinded, &c. Upon the reformation from Popery, it was a prognoſtick of reformation, and indeed ſo it is ordinarily, where there is not like people, like prieſts. But God keepeth up in any conſiderable number of people, an abomination and hatred of thoſe Prieſts, and their courſes; but where they fall in with them, applaud, patronize them, and theſe are the men they are for, The interpretation be to thoſe that hate that people.
So that I ſay, from hence obſerving Chriſtians may make a great judgment, how it is likely to go with the Church: you muſt lay down this for a principle, That no wicked men have any hearty love and affection for thoſe that are the people of God. There is an Enmity which God hath put betwixt the ſeed of the woman, and the ſeed of the ſerpent, and nothing but grace will wear it out; beſides, they ſee themſelves ſhamed, and condemned every day by their contrary converſation. It is only the intereſt of the men of the world, that gives them any breathing-time, and maketh the earth to help the woman. So that if at any time you can but make up a judgment, from what quarter the the wind blows for the men of the worlds intereſt, you may go a great way to determine, how at ſuch a time it is like to fare with the Church and People of God: for God ordinarily ſubordinates his government of the world, to his deſigns with reference to his Church. If there happens to be ſuch a juncture of affairs, that the People of God are few in any place, like a gleaning of grapes after a vintage, or an Olive-berry or two upon the top-boughs; there is little good to be hoped for, unleſs God by his Providence makes ſome particular perſons amongſt them highly ſerviceable, or inſtrumental in the ſtate where they live; either diſcovering ſome plots or treaſons (which was the caſe in Mordecai's time), or brings ſome of them to ſome great favour, which was the cauſe of the Iſraelites firſt in Egypt, then in Babylon, and Eſther afterwards upon their return from Babylon; or elſe God by his Providence ſecureth his little flock, by ſuffering ſome inteſtine factions to riſe amongſt the men of the world, or ſtirring up other enemies againſt that part of the world, that they have ſomething elſe to do, and cannot attend the execution of their malice upon the ſervants of God: or bleſſeth a particular ſtate with a good-natured Prince, that is not enclined to rigour and ſeverity, but naturally abhorreth the blood and ruin of people: though uſually, if the latter be the caſe, it is but an incertain time with the Church; for good natures are ordinarily with eaſe enclined this way or that, according to the mutability of prevailing Counſels.
But now if the People of God in any nation be a conſiderable number, and you ſee the Providence of God hath raiſed them up, to be men of intereſt many of them, either with reſpect to their Wiſdom, or Eſtates, or Imployments; though their Enemies be many and boiſterous, yet there is no great fear (unleſs of particular perſons ſuffering): God ſeems to have ſubordinated the world to their peace. For though ſome few imprudent men, that are raſh and malicious, and ſome hot-ſpur'd Church-men, who underſtand little of politicks, may in ſuch a juncture be for nothing but fire and faggot: yet God, who in his Providence hath ordered civil affairs ſo, that it ſhould be the intereſt of the men of the world to give them liberty and peace, will ſeldom ſuffer thoſe whom he hath betruſted with the government of the affairs of the world (unleſs he deſigneth to bring a period to the ſtate) ſo far to overlook their intereſts, as to gratifie the luſts of malicious and raſh men.
Again, If you ſee in any place, God ſuffering men calling themſelves Miniſters, to degenerate into ſuch ſots in their Converſation, or to run into ſuch heighths of ſuperſtitious vanities and fooleries, as all men condemn and ſee the vanity of; or to be ſo inſufficient for any part of their work, that they can do nothing of it, but are contemptible unto all, and make the offering of God to be abhorred: This is another juncture of affairs, when you may either fear the ruin of the place, or hope for a reformation, or more quiet abode for Gods People in it. And (by the way) my enlargement upon this Obſervation, may mind the People of God of the Policy, as well as Piety of a threefold duty.
1. The firſt is, All juſt homage and ſerviceableneſs unto ſuch rulers as God hath ſet over the places wherein their lot is caſt: I ſay juſt homage, for it is better to obey God than Man; and we cannot obey Man, where Obedience to him is diſobedience to God. But the more any of our conſciences towards God ſtraitens us, as to ſome points of Obedience, the more we ſhould be ſerviceable in what we may. If it at any time falls in our way to ſecure their lives, by diſcovering dangerous plots and conſpiracies; Mordecay by ſuch a ſervice, made himſelf the Protector of all the people of the Jews. If we be called to it, and can aſſiſt them with our arms, with our wiſdom, counſel, with our ſervice and induſtry; remember what great inſtruments for the good of Gods People, Joſeph, Daniel, the three Children, Nehemiah, &c. were made.
2. Obſerve here alſo the Policy, as well as Piety of the practice of all moral virtue: Juſtice to all, charity and liberality to the poor, temperance, ſobriety, all manner of lovelineſs in Converſation; there muſt be ſomething more than theſe things to commend you to God: but theſe are the things that muſt commend you to the world. Moral vertue hath a great cognation with humane Nature: though mens luſts and paſſions ſometimes run them out to acts of injuſtice, and oppreſſion, and debauchery; yet no body would willingly himſelf be oppreſſed, or dealt unjuſtly with, or have his own wife and daughters debauched. It is very rare but the higheſt and maddeſt Enemies of the People of God are malicious and debauched perſons; few of them perſons of moral vertue and honeſty: make but your ſelves great Examples of theſe things, and you will certainly at one time or other be too hard for your adverſaries; the world ſo loatheth their injuſtice, cruelty, oppreſſion, hard-heartedneſs, their drunkenneſs, and uncleanneſs, their lying, cheating, and defrauding, that it will vomit them out.
3. It lets you alſo ſee the Policy, as well as Piety, of keeping cloſe to God in the matters of his worſhip. The ſottiſhneſs and ſuperſtition of Prieſts ſignifieth good, not hurt to you, unleſs you approve of their ſavings and doings: But when the prophets prophecy falſly, and the prieſts bear rule by their means, and the people love to have it ſo: what will you do in the end thereof? Jer. 5.32. If the miniſtry in any nation be ſottiſh in their lives, corrupt in their Doctrines, ſuperſtitious in their Worſhip, dumb dogs, that can neither pray nor preach, let not the people love to have it ſo, and comply with them, and own them. God will not long ſuffer his flock to be rent in pieces with ſuch wolves, nor be at the will of ſuch idol-ſhepherds. But I have enlarged far enough upon this firſt branch of Application, I ſhall be ſhorter in the other.
2. Obſerve from hence both the felicity and duty of the people of God. 1. Their felicity and dignity.
Their dignity. I remember the Pſalmiſt admiring the mercy of God towards man, and expreſſing his Dignity, Pſal. 8.6, 7. Thou madeſt him to have dominion over the work of thy hands, thou haſt put all things under his feet: all ſheep, and oxen, yea and the beaſts of the field, the fouls of the air, and the fiſh of the ſea, and whatſoever paſſeth through the ſeas. This is a great dignity of man, that God hath ſubordinated all the works of Creation, all the orders of Creatures beneath him, unto him. But what a dignity is this to which God hath advanced his Church, that all the affairs of the world ſhould be (as it were) put under their feet? that they ſhould not only have a dominion over the works of the Lords hands in Creation, as ſheep, and neat cattel, and fouls, and fiſhes, but alſo all the Lords works of Providence: that the Kingdoms of the Earth, and the great affairs of ſtates ſhould be ruled with reference to the good of this little flock. What a felicity it is to be within this hedg, to be a member of this body of people; I mean a true member of the Church of God? I know the whole viſible Church (as I have before ſhewed you) is under a ſpecial Providence: But it is not to be thought that God ſhould do much for Hypocrites and Formaliſts: What advantages they have from the Providence of God, they have for the ſake of thoſe better ſervants of God, with whom they are joyned in an external communion. And certainly in the laſt place, this obligeth all within the Church of God, to a more ſpecial duty. Doth God ſubordinate all his great actions and motions in the world, to his gracious deſigns and counſels relating to that body of people of which we are a part? Surely then it were but reaſonable for us to ſubordinate all our little actions in the world, to the honour and glory of God: Gods glorifying of himſelf is his great deſign, he aims at no other end, and it ought alſo to be our higheſt deſign. He hath choſen a certain people out of the world, and marked them out for himſelf, as the people in whom, and by whom he will be more eſpecially glorified: This people is called his Church. God ſubordinateth all his great actions in the world to his gracious deſigns upon, and for theſe; certainly in reaſon, Whether we eat or drink, or whatſoever we do, we ſhould (according to the Apoſtles Precept) do all to the glory of God. His people are thoſe whom he hath created, whom he hath formed for himſelf; all the world is nothing to God in compariſon of them, they are the dearly beloved of his Soul. What love, reverence, obedience is but reaſonable on our parts towards this great God? What ingratitude muſt it argue on our part, to prefer any thing in deſign or action to the Honour and Glory of this God? We can never live enough unto, nor do enough for that God, who hath done, and doth do ſo much for us. This Obſervation might be many other ways improved, but I ſhall add no more.