The reasons of this are taken, 1 . From their envy, 2. From their carnal fear ; the two principles whereby they are acted in reference to the saints of God.
1. Their envy. They have a devouring envy at them,s which at length shall shame them and consume them ; Isa. xxvi. 11. They are of their father the devil, and he (through envy) was a 'murderer from the beginning;' John viii. 44. The portion God measureth out unto his people is in distin- guishing mercies, differencing blessings ; in such things as the world hath not, giveth not. Now this is that which envy takes for its proper object. That others should have enjoyments above them, beyond them, this envious men can- not bear. God accepts Abel, not Cain ; presently Cain is -wroth and his countenance falls; Gen. iv. 6. Jacob gets the blessing, and this fills the heart of Esau with murderous re- venge; Gen. xxvii. 41. Upon all God's appearances with the apostles, how were the Jews cut to the heart, vexed, per-
9 Quis facile potest quale sit hoc rnalum verbis exprimere, quo invidus odio lio- rainis persequitur divinuiu niunus in homine. Pros. vit. cont. Invidia est trislilia de bono proximi, prout proprium malum aestimatur et est diminutivum proprii boni. Aqn. ?2. a?, q. 36. A. 1. c.
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plexed ? God gives distinguishing mercies to his people, such protections, such deliverances; this Cushan and Mi- dian cannot bear.
2. Their carnal fear. They have all of them that conclu- sion in their breasts, which Haman's wise men and wife made to him ; Esth. vi. 13. If they begin to fall before the seed of the Jews, utter ruin will follow. When God begins to own his people, as them in the Acts,chap. v. 24. 'they doubt whereunto this will grow ;' their hearts tell them secretly they are usurpers of all they have ; and when God owns any, they instantly fear lest for their sakes they should be called to account. When a distinction begins to be made, in ordi- nances, privileges, deliverances, protections, evidently given to some peculiar ones, they tremble within that they are set apart for no good. This picking and choosing of men by the Lord, Psal. iv. 3. they cannot bear with. Such mighty works attend the Israelites, what thinks Midian will be the end of this? It is true, their pride calls on them to act openly more of their malice than their fear ; but yet this lies at the bottom, like a boasting atheist's nightly thoughts.'^ The chief priests and Pharisees having gotten the apostles before them, what big words they use to coun- tenance the business! 'Who gave you this power?' Acts iv. 7. But when they are by themselves they cry, 'What shall we do? and whereunto will this grow?' This lies at the bottom with many at this day ; though they boast and lift up their mouth to heaven, their hearts do tremble as an aspen leaf.
Use. Learn not to be troubled at the great tumultuating, which is amongst many against the ways of God at this day. God is measuring out his children's portion, giving them their bread in season, viewing for them the lot of their inhe- ritance. Men of the world, profane Cushanites, superstitious apostatical Midianites, will not, cannot be quiet. Vexed they are, envious and afraid, and will act according to those prin- ciples. Cushanites see religion owned, Midianites theirs dis- claimed, and both are alike provoked. The Lord convert them, or rebuke them, or the one will have the armies, the other their wiles. Only judge not their hearts by the out- ward appearance always ; they seem gallant to you, indeed
'' Noctu dubitant. K 2
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they are frighted, galled, vexed. I have seen a galled horse under dressing, leap and curvet, as though it had been out of mettle and spirit, when indeed it vvas pain and smart that roade him do it. They pretend to despise us, when they envy us. They look like contemners, but are tremblers. Be not troubled at their outward appearance, they have inward anguish; they bite others, but are lashed themselves.
XVI. Observation. The season of the church's deliverance being come, Cushan and Midian must wax vain and perish.
That there is such a season I told you before. When four hundred and thirty years are expired, Egypt must be destroyed, the Araorites rooted out, and all the nations round made to tremble. When seventy years of captivity expire, Babylon must be rui'ned, and the Chaldean monarchy quite wasted, that the Jews may return. The church being to be delivered, Haman must be hanged. This you have fully set out. Rev. vi. 12 — 17. It is the fall of heathenish tyranny, by the prevailing of the gospel, which you have there de- scribed. Rome and Constantinople, pope and Turk, are preserved for a day and an hour wherein they shall fall and be no more. If the season of enjoying ordinances and pri- vileges be come to this nation, that the tabernacle of God will be here amongst men ; woe be to Cushanites, woe be to Midianites, open opposers, and secret apostates. They shall not be able to be quiet, nor to prevail ; God will not let them rest, nor obtain their purposes. The story of Haman must be acted over again ; their hearts shall be stirred up to their own ruin ; Rev. xx. 8. This is the frame of perishing Babylonians, in the day of Sion's restoration. The reasons are,