and broken on the scandals laid before them, whilst iniquity and superstition were established by law; but this is that which God hath now done and accomplished, the imprisoned are set at liberty, the banished are recalled, they that have lain among the pots have got doves' wings, conscience is no more inthralled, their sacrifices are not mixed. with their blood, nor do they meet with trembling in the worship of God. O ye 'messengers of the nations,' this is that which the Lord hath done! Who, I say, not entangled with one prejudicate engagement or other, may not see this with half an eye? But such is our state and condition, such our frame and temper, so full are we of our own desires, and so perplexed with our own disappointments, that we can see nothing, know nothing, nor are able to give any word of account, that may tend to the glory of our God, to them that inquire of us; but every one vents his own discontentments, his own fears, his own perplexities. The Lord look down in mercy, and let us not be found despisers of the work of his power and goodness. Ah! how many glorious appearances have I seen, of which I said, under the shadow hereof, 'Shall we live among the heathen?' but in a short space they have passed away. Shall we therefore, 'choose us a captain, and go down again into Egypt? The third proposition ensues.

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

To make this clear some few things are previously to be considered. As,

1. The proper interest of the people of God is to glorify him in their several places, stations, and generations: none of us are to live unto ourselves. It is for this end that God hath taken a peculiar people to himself in this world, that he might be glorified by them, that his name may be borne forth by them, and upon them. This is the great end whereunto they are designed, and that which they ought to aim at only, even to glorify God. If this be not done, they fall off from, and are besides their proper interest. Besides innumerable testimonies to this purpose, I might give evidence to this assertion from God's eternal, electing love towards them, with his intendment therein; from their redemption

out of every kindred, tribe, and family under heaven, by the blood of Christ; from their separation from the world, by their effectual calling, and the like considerations. But I have the consenting voice of them all in general, and of every individual in particular, crying out, This is our, this is my proper interest, that we may glorify God; fail we, and come short in this, we come short, and fail in the whole: so that I shall not need farther to confirm it.

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

3. Providential dispensations are discoveries of the wisdom of God in disposing of the 'condition of his people, so

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

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

I might go through the stories of God's dealings with the nations of the world, and his own people amongst them, and manifest in each particular, that still his design was the establishment of his people's proper interest. But instead of instances, take two or three testimonies that occur: Deut. xxxii. 8. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel:' from the beginning God hath so ordered all the nations of the world, that they may bear a proportion to what he hath to do with his people; that he may so order and dispose of them, as that his design towards his own may be accomplished. Amos ix. 9. 'For, lo, I will command and will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth:' all the stirs and commotions that are in the world, are but God's siftings of all the nations, that his chosen ones may be fitted for himself, and not lost in the chaff and rubbish. Heb. xii. 26, 27. Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaAnd this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain' all the shakings of the nations are, that the unshaken interest of the saints may be established. Isa. li. 15, 16, 'But I am the Lord thy God, that divided the sea, whose waves roared, the Lord of hosts is his name. And I have put my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people:' heaven and earth, and all things therein, are disposed of, that Zion may be built and established. All God's works in this world lie in a subserviency to this end and purpose. Doth God at any time prosper an evil,

ven.

or a wicked nation? an antichristian nation? is it for their own sakes? Doth God take care for oxen? hath he delight in the prosperity of his enemies? No: it is only that they may be a rod in his hand for a little moment, and a staff for his indignation against the miscarriages of his people. Isa. x. 5. 'O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.' This in such a season is their proper interest, to glorify God in distress. Doth he break, ruin, and destroy them, as sooner or later he will leave them neither root nor branch? All that he doth to them is a recompense for the controversy of Zion. Isa. xxxiv. 9. For it is the day of the Lord's vengeance, and the year of recompences for the controversy of Zion.'

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

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

If it be in the infinite, wise counsel of God, to give his saints in this nation peace and tranquillity, they shall not

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

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

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

1. Discontentment with our peculiar lot and portion in the work of the Lord, and common interest of his people. It is with us in our civil affairs, as the apostle saith it is not in the natural body, nor ought to be in the spiritual or church body. The foot doth not say, because I am not the head, I am not of the body; no, it doth not, but is content with its own place and usefulness. It is so with the rest of the

members that are more noble, and yet are not the head neither. It is otherwise with us. I interpose not my thoughts, as to your present constitution, and the order of things amongst us. I speak no more than I have sundry years since, sundry times complained of to a parliament of this commonwealth. Every one, if not personally, yet in association with them of some peculiar persuasion with himself,