Now, let us consider hence some further observations :—
Obs. XV. The sinful actings of men against those who deal with them in the name of God, and about the works or will of God, are principally against God himself.
The people chode with Moses; but when God came to call it to an account, he says they strove with him and provoked him. So Moses told the people, to take them off from their vain pretences and coverings of their unbelief: Exod. xvi. 2, “The whole congre- gation murmured against Moses and Aaron.” But saith he, verse 7, “The Lorp heareth your murmurings against him: and what are we that ye murmur against us?” Asif he had said, ‘ Mistake not yourselves, it is God, and not us, that you have to do withal in this matter. What you suppose you speak only against us, is indeed directly though not immediately spoken against God’ So God himself informs Samuel, upon the repining of the people against him: “They have not rejected thee, but they have rejected me, that I should not reign over them;” because he ruled them immediately in the name of God, 1 Sam. viii. 7. They pretended weariness of the government of Samuel, but were indeed weary of God and his rule. And so what was done against him, God took as done against him- self. And under the new testament, our Saviour in particular applies this rule unto the dispensers of the gospel, Luke x. 16: saith he, “ He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.” The preachers of the gospel are sent by Christ, and therefore their opposition and contempt do first reflect dishonour upon him, and through him upon God himself.
And the reason hereof is, because in their work they are repre- sentatives of God himself,—they act in his name and in his stead, as his ambassadors: 2 Cor. v. 20, “ Now then,” saith the apostle, “we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” They treat with men as sent of God, in his name, about the affairs of Christ. The violation of an ambassador amongst men is always
56 AN EXPOSITION OF THE [ CHAP. 111.
esteemed to redound unto the dishonour of him by whom he is em- ployed; for itis he unto whom the injury and affront are principally intended, especially if it be done unto him in discharge of his office Nor are kings or states ever more highly provoked than when an injury is offered or an affront done unto their ambassadors, The Romans of old utterly destroyed Tarentum in Italy, and Corinth in Greece, on that account; and occasions of the same nature have been like of late to fill the world with blood and tumult. And the reason is, because, according to the light of nature, what is done im- mediately against a representative as such, is done directly and intentionally against the person represented. So it is in this case. The enmity of men is against God himself, against his way, his works, his will, which his ambassadors do but declare. But these things absolutely are out of their reach. They cannot reach them nor hurt them; nor will they own directly an opposition unto them. Therefore are pretences invented by men against those who are em- ployed by God, that under their covert they may execute their rage against God himself. So Amaziah, priest of Bethel, complained to Jeroboam the king, saying, “ Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.” It is not because he preached against his idolatry, or de- nounced the judgments of God against the sins of men, that Ama- ziah opposeth him; no, it is merely on the account of his sedition, and the danger of the king thereby, Amos vii. 10. And when, as it is likely, he could not prevail with the king for his destruction, he deals with him personally himself, to flee away, and so to render himself suspected, verses 12, 13. He had used an invidious expres- sion concerning him to the king, 1T7¥ wW?,—“ He hath conspired against thee ;” that is, to take away thy life. The word is used con- cerning two kings of Judah, one after another, and the matter ended in their death, 2 Chron. xxiv. 25, xxv. 27. And it is mostly used for a conspiracy ending in death, And yet all this was from enmity against God, and from no affection to the king. Under the shade of such pretences do men act their opposition unto God upon his mes- sengers. God sees that they are all but coverts for their lusts and ob- stinacy,—that himself isintended; and he esteems it so accordingly. Instruction lies plain herein for them who, by vainly-invented pleas and pretences, do endeavour to give countenance to their own consciences in opposition unto those who speak in the name and — treat about the things of God. Let them look to it; though they . may so satisfy themselves, in and by their own prejudices, as to think they do God good service when they kill them, yet they will find things in the issue brought unto another account. This lies so clear from what hath been spoken that I shall not further insist on it. But let them principally consider this, and thence what is incumbent