3. Their erroneous principle in civil policy, that Christ's kingdom and the freedom of his worshippers is not consistent with civil interests. Whatever hath been the matter, worldly rulers have been jealous of Christ's interest and kingdom, as if it could not consist with public safety, and the civil interests of that state and nation where it is admitted ; and suggestions of this kind do easily prevail with them : Esther iii. 8, 'It is not for the king's profit to suffer them;' and John xi. 48, 'If we let him alone, all men will believe on him, and the Romans shall come and take away both our place and nation.' Reason of state is an ancient plea against the interest of religion, la the Roman empire, though the Clnistians were inconsiderable as to any public charge, yet they had a jealous eye upon them. Justin Martyr showeth the reason of it, on /daaikelav 6vo/u,d^o/j,€v, because they were often speaking of a kingdom ; though they meant it of the kingdom of heaven, and were far enough from all rebellion.
Use 1. It informeth us that we should not measure the verity of religion by the greatness of those that are with it or against it. This was one of the Pharisees' arguments, ' Do any of the rulers believe in him ? But this people, that know not the law, are accursed.' John vii. 48, 49. Alas ! men of authority and great place may be often against God's interest : James ii. 1, ' Have not the faith of our Lord Jesus Christ, the Lord of glory, in respect of persons.' Mark that title that is given to Christ, ' the Lord of glory ; ' he is able to put glory enough upon his worshippers, though they have nothing of out- ward pomp and splendour ; and ' not many mighty are called,' 1 Cor. i. 26. Many will say they have none of quality to join with them, none but ignorant people. If a man had judged so in the first times, when the gospel came first abroad in the world, would not Christianity itself have seemed a very contemptible thing ? Therefore a simple, plain-hearted love to Christ and his truth, whether powers be averse or friendly, is that which is required of us.
2. It reproveth those who are soon discouraged with the reproach which base people cast upon the ways of God. David stood both in
VeR. 23.] SERMONS UPON PSALM CXIX. 219
the one temptation and in the other, the reproach and contempt of the vulgar, and also when princes sat and spake against him. But to these we may say, as Jer. xii. 5, ' If tliou hast run with the footmen, and they have wearied thee, then how wilt thou contend with horses?' If Ave be such tender milksops that we cannot suffer a disgraceful word from the basest of the people, what shall we do when we meet with other manner of conflicts and oppositions in the farther progress of our duty to God? If we are tired out with the disgrace and affronts of these mean ones, and cannot put up with a scornful word at their hands without disorder, what shall we do when we are to contest for God's interest with those great and masterly ones that are armed with power and authority, and it may be the advantage of laws against us? Scommata nostra ferre non poles, said the Antiochians to Julian in another case, quomodo feres Persay^um tela? God's servants do often receive discouragement from the people and from authority, but the goodness of their cause and the favour of God makes them joyfully persevere.
3. It teacheth us what to do when this is not our case. I have treated as this scripture hath led me of the oppositions of princes and worldly powers against the people of God; it may be you may judge it unseasonable ; but how soon it may be seasonable you cannot tell, considering the spirit of enmity against the power of godliness. Blessed be God that it is not so seasonable now. But what use shall we now make of it ?
[1.] To bless God when he giveth religious rulers, and such as are well affected to religion. It is a fulfilling of his promise : Isa. xlix. 23, ' And kings shall be thy nursing-fathers, and queens thy nursing- mothers.' God's interest in the world is usually weak, and his people, like little children, had need to be nursed up by the countenance and defence of worldly potentates. Now, when they discharge their duty, and do afford patronage and protection, it should be acknowledged to God's glory, in whose hands their hearts are ; and the rather by us, because of the iron yoke that was upon us, and those hard task- masters under which we formerly groaned. We have our own dis- contents, as well as former ages ; but because all things are not as we could wish them, shall Ave be thankful for none ? The liberty of religion is such a blessing as we cannot enough acknowledge, and doth sufficiently counterA'ail other inconveniences. Oh ! therefore let us not sour our spirits into an unthankful frame, by dwelling too much upon our discontents and private dissatisfactions ; it is a mercy that the sword of authority is not drawn against religion. When God meaneth good or evil to a nation, he usually dispenseth it by their magistrates. If good, then he puts Avisdom and grace into the hearts of those that govern, or goA'ernment into the hands of those that are wise and gracious. When he meaneth evil, he sendeth them evil magistrates: Isa. xix. 4, 'The Egyptians Avill I give over into the hands of a cruel lord, and a fierce king shall rule over them.' But when good governors, it is a mercy, and a presage of good.