SERMON I.

THE Relative Particle [who] in the front of the Text, must necessarily relate to God spoken of vers. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Many of these spiritual blessings are enumerated, from that third verse to my Text. He hath chosen us in him before the foundation of the world, predestinated us unto the adoption of sons, vers. 5. Made us ac­cepted in him, vers. 6. And here again, ver. 11. Predestinated ac­cording [Page 2]to the purpose of him, who worketh all things according to the counsel of his will. All this is written to those at Ephesus, who were faithful in Christ Jesus. Ephesus was a City in the lower Asia: A City famous for Trade, and as famous for their Idolatrous Worship of the great Goddess Diana. Paul came thither, Act. 18.19, 20. but tarried not, being to keep the feast at Hierusalem, Acts 19. You find him returned thither, where he stayeth two years and three months, as you may gather from Acts 20. You may in that Chapter find him forced thence by an uproar of the people; during the time of his abode there, God used him to plant a Gospel-Church. He left the charge of it with Timothy, 1 Tim. 1.3. As I besought thee to abide still at Ephesus, while I went into Macedonia. We cannot gather from any thing in this Epistle, that any such corruptions in Do­ctrine or manners had crept into this Church, as had done into the Churches of Rome, Corinth, and Galatia; but the blessed Apostle knew, that although they stood, they were concerned to take heed lest they fell, and that the common temptations of those times might influence them; to obviate which he wri­teth this Epistle unto them. In the Preface contained in the two first verses, he after his manner saluteth them. In the third verse he begins the matter of his Epistle, minding them of the wonderful benefits, and acts of Grace, which God had made them partakers of, in, and through Christ. He instanceth in the Election of them to eternal life, as the end, and the Predestination of them to the means in order to that end, ver. 4, 5, 6, 7. Thence he proceedeth to a discourse about Redemption, vers. 8, 9, 10. In this Verse he returneth again to the business of Predestination. In whom also (saith he) we have received an inheritance, being predestinated according to the purpose of him. — Who worketh all things according to the counsel of his will. Where you have two things affirmed concerning God.

1. That God worketh all things. As he at first created all things, so he worketh all things; some by way of Efficiency, and special influence, others by way of Permission; or he worketh all things, whatsoever is not sinful.

2. That he doth it according to the counsel of his will.

I am aware, that there are some Divines, who restrain the Uni­versal Particle all things, to the things before spoken of, or at least to all those things which God worketh in a way of Efficiency. [Page 3]The latter is Bellarmine's sense, for which he quoteth Hierome. I do rather encline to those Interpreters, who think, all things, are to be interpreted more generally. Nor is there any fear, that by this interpretation we should make God the Author of sin: for besides that, after Bellarmine had spit his Venom against Calvin and Beza, Bellar. de amiss. Gratiae & statu peccati, cap. 15. he could find out a way himself to entitle God to all things, yet not to sin; for he tells us right, Peccatum fa­cere est deficere; certainly all actions as things, or natural moti­ons, must be from him, in whom we live, move, and have our be­ing; though the irregularity, obliquity, malice and deformity, and crookedness of actions (in which alone lyes the sinfulness of them) is not from God, but from the corruption and malice of the sinners hearts. Now the very esse formale of sin (if it be not improper to say so) lyeth not in the natural action, but in the obliquity and deviation of the action from the Divine rule; and this nei­ther Calvin nor Beza, nor any valuable person, ever ascribed un­to God. And therefore the All things of the Text may safely be understood, of all beings, natural motions and actions, and to entitle God to them, is no more than to say after the Apo­stle, In him we live and move, and have our being. Now the Text doth not only say, That God worketh all things, but that he worketh all things according to the counsel of his will, that is, an eternal Decree made in infinite wisdom. So that two Propositions are plain enough in the Text, 1. Prop. 1 That there hath been an eternal purpose and counsel of the Divine will concerning all things. 2. Prop. 2 That according to this eternal counsel of the Divine will the Lord worketh all things.

I begin with the first of these. Nothing hath come to pass, nor ever shall, but what the will and counsel of God hath be­fore determined, that it shall be; observe that phrase, That it shall be. There are many things have been done, and are every day done, or doing in the world, which the purity and holiness of God, will allow him to have no efficiency in; but there is no effect which he hath not willed should be done. Indeed concern­ing the means, the primary efficient, or instrumental causes of actions, Gods VVill hath moved variously. For all good things, motions, or actions that have any goodness in them, himself hath willed to do 'em, and to concur as a principal efficient cause. The A postle telleth us, that every good and perfect gift cometh down from above, which is not only true of spiritual gifts, habits, [Page 4]and influences, but of natural actions and motions, such as are purely so, and abstractly considered from any malice and filthi­ness, or irregularity cleaving to them; for the Apostle telleth us, In him we live and move. Now whereas all motions and actions, are either good or evil; as to the first, it is readily granted, the first mover must be the efficient of motions. God is the fountain and original of all good. And in this sense that of our Saviour is true, There is none good but God. There is a goodness in natural habits and actions, a goodness of being considering the motions and actions purely as natural, without the tincture of a vitiated will, or affections and passions debauched. There is a further goodness in spiritual habits and actions. All is from God, and concerning every good action or motion in either sense, there hath passed an eternal purpose or counsel.

The only doubt can be, is concerning evil actions vitiated from the corrupt and debauched will, and affections and passions of men. As to which it is on all hands most readily granted, That God is not the author of them as such, nor willed to effect them; he hath neither commanded them, nor approved them, but he hath willed that these should be done, he hath willed the permission of them. And this is so evident, both from Scripture, and from Reason, raising conclusions from scriptural principles, that it can with no modesty be denied. I will prove it but from one instance of Scripture, but that so high as nothing can be higher, and so plainly asserted, as nothing can be plainer. You shall find it Acts 4.27, Acts 4.27, 28. 28. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pon­tius Pilate, with the Gentiles, and the children of Israel were ga­thered together, for to do whatsoever thy hand and thy counsel de­termined before to be done. There certainly never was, nor is it possible there ever should be, an higher act of wickedness com­mitted in the world, than the adjudging to death, and crucify­ing the Lord Jesus Christ, who was the eternal Son of God, and the most just and righteous person that ever was in the world. There was a great Combination, as to this murther, Herod, Pontius Pilate, Judas, the Jews, the Gentiles: Judas betrayed him, He­rod mock't him, Pontius Pilate condemned him, the Jews ac­cused him, the Jews and Gentiles crucified him. They all did their highly sinful parts. Now one would think, and may rea­sonably conclude, that if there ever had been, or could have [Page 5]been, an action done in the world, which had slipped the eter­nal will, and counsel of God, and come to pass whiles the watch­man of Israel had been asleep, or which God never thought on, it should have been this action. But, saith the Apostle, they all in this act, this horrid act, did no more than what Gods hand and counsel had before determined to be done. The words are [...], Gods Counsel determined not to do it, but that it should be done. The word [...] is often used in holy writ, and usually it is translated predestinated, as ver. 5. of this Chapter, and in my Text; and so also Rom. 8.29. Whom he predestinated; in 1 Cor. 2.7. it is translated ordained. It apparently signifieth a Predetermination of persons, or things, and is used with reference to both, and that both as to good and evil things. I shall only further give you the note of a very great Divine upon it, that it signifieth such a Predeter­mination of things, as not only comprehendeth the end, but the means leading to that end. But in a further evidence of this, let us use our reason a little, though still exercising it up­on scriptural Principles. My first argument shall be,

First, From Gods certain fore-knowledg of all things. I will open it in three things:

1. God from all eternity did certainly and infallibly foreknow whatsoever should come to pass in the world. The holy Scripture is very plentiful in asserting the perfection of the Divine know­ledg, Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all their goings. Prov. 15.3. His eyes are everywhere beholding the evil and the good. Psal. 139.3. Thou art acquainted with all my ways. Jer. 16.17. Mine eyes are upon all thy ways. Heb. 4.13. Neither is there any crea­ture but is manifest in his sight: but all things are naked and open to that God with whom we have to do. 1 John 3.20. God is greater than our hearts, and knoweth all things. Now all things considered from eternity, were either such things which it was possible might be, but never were, nor are, nor shall be. God knew these things: He calleth the things that are not, as if they were, Rom. 4.17. he saw them in suo potenti, as he was able to have produced them. This Divines call scientiam simplicis intelli­gentiae. Or secondly, They are such things as have been, now are, or shall be. These things also God knew from eternity: Divines say, God knoweth these, In suo volenti per scientiam visionis. He from [Page 6]eternity saw them in a certain futurity, as things which should certainly be: for God doth not know things as we do by suc­cession, one thing to day, another thing to morrow; for then there must have been a time when God was ignorant of some things, which were blasphemy to assert: but such is the per­fect nature of God, that he must by the same Act, and at the same time have a perfect knowledg of all things, that ever were to come to pass in the created world.

2. Supposing now that God from all eternity had such a perfect knowledg of things, it followeth of necessity, That they were certainly to be, and have a certain existence: for God could not know, and see those things in a future existence, of whose future existence there was no certainty; which by the way is a concludent argument against the new device of Molina, Fonseca, Suarez, Lessius, and some other Jesuites, since embraced by Vorstius, Arminius, Grevinchovius, and their followers, who have devised a middle kind of conditional knowledg in God. Thus they say, that God knew that if Peter or James were in such circumstances they would believe. But this is to say no­thing, for if there were no certainty of Peter's believing from eternity, God could not certainly know, what was not cer­tainly to be.

3. Now I would gladly be instructed by any who stumbleth at this Counsel and purpose of God, what but the will of God de­termining the event, could give a certainty of being, or existence to any event? If the things that are, might not have been, then (as I said before) God from eternity could not have had a cer­tain knowledg of them as things to be: if there were a necessity of their being, what could make it but the will and purpose of God? For example: God did from all eternity certainly know, that his blessed Son our Lord and Saviour, should be born of the Virgin Mary, in the time of Augustus Caesar, and here live some years, and then be crucified; he did certainly know, that Herod should mock him, Pilate judg and condemn him, the Jews crucifie him. Then I say from all eternity, these things were certainly to be, otherwise God could not have known them: God indeed did not decree to put that malice into the heart of Pilate, Herod, or the Jews. But he did decree that such persons should be, and to suffer them to execute that malice of their hearts, yea and to influence them to those actions, [Page 7]so far as they were natural actions: without that influence, neither Herod could have opened his mouth to mock him, nor Pilate to condemn him; nor could the Jews have lifted up their hands, to have either made a cross, or driven a nail. That indeed they used this their natural strength, and power, their tongues and hands thus wickedly, and maliciously, this was from the Devil, and from their own lusts; but God willed that it should be done, though he did not will to do it in a way of efficiency. This was that which gravelled Vorstius (a man of a clear head, and great Learning and Reason, though corrupt, having not learned to submit his Reason to the Word of God), so that he confesseth it a very great difficulty to fix an immuta­ble cause of the certain existence of future contingencies: he rec­kons up all that is said, and at last reckons this for one opi­nion, The determination of the Divine will, in which God be­held all things as certainly decreed, which were to be effected, as in the first efficient cause effectually decreeing them. He saith, That as this is the most received, Vorstius de Deo, & Attr. Not. ad Disp. 5. p. 260. V. etiam, 267, 268. so it is the truest opini­on, if it be not extended to all future things, even to sins, &c. And again he tells us, That whatsoever we fix as the cause either of Gods fore-knowledg, or the future existence of things, we shall everywhere find Labyrinthum inexplicabilem, an inexplicable Labyrinth. And indeed it is not to be determined, How God should know all things from all eternity, if he had not willed them to be, either by his efficiency or permission. And our adversaries you see in this point, agree it the best way to fix it there; on­ly they are afraid, If God willed sin to be, he must needs be the author of it: That we deny, we say he did not will the infu­sion of any sinful habit, nor the doing of any sinful act, only that it should be done; and you heard before, the Scripture speaketh plainly enough in this case, That the Counsel of God had determined that should be done, which was done against Christ by Herod, Pontius Pilate, and the Jews.

2. My second proof shall be from the actual Providence of God, extending to all motions and actions. The Scripture is full of expressions, proving this, In him we live, move, and have our being, Acts 17. My Father worketh hitherto, and I work, John 5.17. My Text saith, He worketh all things. The actual Providence of God is a certain Servant to the Eternal Will, Purpose, and Counsel of God. It doth but execute the eternal [Page 8]thoughts and decrees. Look as every rational agent first think­eth, deliberateth, and determineth with himself what to do, and then his hands are employed to execute his purposes and deliberations: so God being the highest rational Agent, doth nothing in time, which did not meet with an eternal thought, nothing but what he had from eternity resolved, and determi­ned should be done. First, the Counsel of his Will passed upon the thing that it should be, then his Providence bringeth it about, though in a different manner suited to the purity and holiness of God: for God cannot be the author of sin. The Providence of God therefore, as to actions that are evil, only permits the filth and obliquity of them, though it further concurreth to the motion, or action, as it is natural (for so it hath a good­ness in it). As the Writing-master guideth the childs-hand in the Writing of its Letters, but guideth it not to make blots, or any crooked or irregular strokes; though it is true of him also, that if he pleased, he could hold the childs hand so steady, and so far influence it, that it should not make an irregular stroke. The Jews spit upon our Saviours face, they nailed him to the Cross; if God by his Providence had not assisted their natural faculties to these actions, so far as they were na­tural, meerly natural, they could not have spoke or spit, nor moved an hand to lift up a crown of Thorns to his head, nor to have driven a nail into his flesh. God did concur to up­hold their natural strength to their natural action: but now, That they spake bad words, rather than good, to, and of our blessed Lord; that they used their natural power to spit, (to the use of which God by his Providence concurred, rather to spit) upon Christs face than upon the ground, and their strength rather to drive a nail into Christs flesh than into the bare wood, and to work in their honest and lawful occupation; this was from the lust of their own hearts. Their sin was not in spitting or speaking, or driving a nail, but in spitting on Christs face, in speaking evil, and blasphemously of Christ, in piercing his flesh with their nails: This God had nothing further to do with, than to permit; for the just punishment of their former sin, and for the further working out of his own Glory in the salvation of those for whom Christ dyed. In the mean time the Provi­dence of God had its place about their sinful actions, though not causing, or any way effecting them, yet permitting, and not [Page 9]hindering the doing of them, in assisting to the actions so far as they were natural. And this motion of Divine Providence, (which is but a servant to the Divine Counsel), doth certainly conclude such a Divine Counsel, according to the nature of the operation of Providence. And this is enough to establish the Proposition.

This Proposition in the first place sheweth us the Vanity of those who dream of an incertainty in the effects of Divine Pro­vidence: with reference to us there is a great incertainty, Ʋse 1 we know not what a day will bring forth; but in it self there is none, there is nothing but hath met with an eternal thought. The truth is, a certainty of Divine knowledg doth necessarily in­fer a certainty of events; for God could not have a certain knowledg from eternity of such things, as in themselves were incertain, whether they should be or no. Vorstius grants that God is omniscient; but he expounds it thus, that he doth, Omnia scibilia exactissime scire quo quidem modo ipsa scibilia sunt; Vorstius de Deo, in Not. ad Disp. 5. p. 268. That God knows all that could be known, in that manner that they were to be known: so then it seems there were some things that could not be known by him who calleth the things that are not as if they were. I wonder what these things should be? he will tell you, Those things which depend upon the liberty of mans will. So then here is another first cause and mover set up, and God knows nothing of the effects and motions of that, till they discover themselves in action. And I beseech you, consider how great a part of the Divine Knowledg this takes away. God according to this Doctrine could not from eter­nity certainly know any thing that depended upon the will of man, so that it leaveth God no certain knowledg, but of things in their own nature necessary, which is a strange notion of God, yet necessary to be held by all those who are the Advocates of free-will, otherwise than as freedom is opposed to force and coaction: for if man hath a power to believe, or not to believe, God could not from eternity certainly know that man should believe, because he might not believe. I cannot understand how this assertion of the necessity of events, in regard of the Counsel of God concernig them, should (as they say) take away the Providence of God: for what do they mean by Providence, but Gods continual inspection of created Beings; his continual influ­ence upon them to preserve and uphold their beings and facul­ties, [Page 10]and to govern their actions. Now supposing that God hath determined all Events, why he should not yet inspect all Agents, and uphold their powers and faculties to those actions, which he hath willed to permit or effect, in order to the pro­duction of such effects and ends, and to govern all their moti­ons and actions in order to that end, I cannot tell. Do they contend for a liberty for God to alter the series and course in which his will hath set all things? This indeed were reasonable for foolish man, whose second thoughts use to be best; and whom succession of time teacheth knowledg; but not for God, whose will never moved, but circumstanced with that infinite wisdom, that required not a second thought, and whose name is I am, and his will as immutable as his essence. But I hasten to some­thing from this Doctrine, which shall be more practical.

This notion of the certainty of events from an eternal pur­pose of God, Ʋse 2 may be of great use for the quiet, stay, comfort and satisfaction of religious souls, under the ingrateful contingen­cies of this life; whether caused from the immediate hand of God, or from the malice and wickedness of men. There is nothing which cometh so to pass, but there first passed upon it the Counsel of the Divine Will: Then, a working of Divine Pro­vidence, either effecting, or permitting it, immediately influen­cing the Agent, if it be good; permitting the oblique motions of mans will to it, and in it, his lusts and passions in their boy­sterous motions, if the thing be evil. We are creatures who are full of passions, exceedingly subject to the exorbitancies, and over-boylings of them. In reference to evil, that is, things that are not pleasing to our external senses, there are two or three passions, which give us most, or all of the trouble of our lives. Fear, that torments us upon the prospect of some great evil probable, or likely to fall upon us. Grief, that drowneth us upon the over-flowing of some Divine scourge upon our per­sons, families, or interests in the world. Anger, that corrodes, and consumes us, because we cannot be revenged upon such as have been the instruments of any evil to us.

In the operations of all these, our corrupt nature is very prone to exorbitancy. Now under all accidents, apt to elicite, irritate, or inflame these passions, and so to disorder, and to spoil the quiet and composure of our minds, it should mightily stay [Page 11]us, that nothing is casual or contingent to God; nothing cometh to pass in time, but what he hath from all eternity determined, and set in order: man hath done, can do no more, than what God hath purposed, nor suffer more than what he hath fixed by the eternal counsel of his will. There are two necessary conse­quents of this eternal Predestination, and Predestination of God, which if duly weighed, will wonderfully relieve, and stay the hearts of Gods People under the troublesom accidents and con­tingencies of this life.

1. That although the Will and Counsel of God putteth no force upon rational agents, nor offers any violence to humane will, yet it layeth a necessity upon the event. This is what a Generation in the world will not understand, but nothing can be plainer to any who have ears to hear, or a mind to understand. Gods Counsel (as you heard) predetermined the death of Jesus Christ: the Scripture plainly saith, That Herod, Pontius Pilate, and the Jews, did no more than what the Counsel of God had determined to be done, Act. 4.28. I would fain know now, whether (as to the event) it had been possible that Pontius Pilate should not have condemned, or the Jews should not have crucified Christ; Who hath resisted his will at any time? Yet certainly none will say, but as to the action Judas was not forced to betray him, nor Pilate to condemn him; they acted freely as to their action, although the event was necessary. Gods Counsel influenced the event, but not their wills to move them to the action. But I say, the necessity of the event, though it doth not justifie the Agent, nor authorize the Act; yet it is of wonderful use to sa­tisfie such, as suffer under such events; and that upon a double ac­count.

1. As it letteth us know, That all our trouble and sollicitude, all our fears, griefs, all our suspicions, jealousies, and condemnings of our selves, for any omissions, or neglects of means are in vain, and to no purpose. The thing must, or will be, it must, or would have been; God had determined it, there was an eternal Counsel had passed upon it. We are very prone upon sad events, to torture our selves with such reflexions as these; If this or that thing had not been done, if this or that means had not been used, this thing had not been, such a friend had not dyed, such a mischief had not befallen me. Lord! (saith Martha, John 11.21.) if thou hadst been here, my brother had not dyed. [Page 12]We are wonderfully mistaken in these things: It is true, that our knowledg that events are certain, is no justification of us in the neglect of the use of any means in order to the obtaining any good we desire, or preventing or removing of any evil up­on us, or imminent over us: and the reason is plain, 1. Because though the event be certain, yet we are not assured of it: and as to duty, the case is the same of things which are not, and which appear not to us. 2. Because that God, who hath willed us any good, or the preventing or removing of any evil, hath willed both the one, and the other to be obtained, in the use of such means, as either in a natural way of working, or upon the evidence of reason, or direction of Scripture, appear proper for the obtaining it. And 3. It is the Command of God we should use means. But supposing no means neglected, the Predetermination of God ought to satisfie us, though we miss of some good, which we passionate­ly desired, or suffer under the pressure of some evil, which we passionately desired a deliverance from, and used all means in our power to be freed of: it should also quiet us as to any fears that are immoderate, and distracting our minds concerning any evil likely to befal us, or any who relate to us, when we have it in prospect, and see it hanging over our heads. It may also be of great use to still our spirits concerning means, less successfully, and ineffectually used to prevent such evils; yet, as I said before, and for the reasons I before mentioned, we must take heed of thinking that this certainty of the event, from the Divine Presci­ence and Will, giveth us any thing of a supersedeas, as to the use of any proper means, which we are equally obliged to use, as if the event had been incertain and casual, and might as well not have been, as been.

2. But there is more yet in this notion, to satisfie every good Christian; for if all events (how ingrateful soever to us) are according to the eternal purpose of God, and the Counsel of the Divine Will, 1. They necessarily must be good. 2. The products of infinite wisdom. 3. And of infinite love, and goodness to such, as love and fear God.

1. I say they necessarily must be good. I mean this of such as God hath willed to effect, not such events as God hath only willed to permit. But of the first sort are all evils of punish­ment. It is not beneath God to be the Author of his own Judg­ments: Evils of affliction are only nominally, and nuncupative­ly [Page 13]evil, and called so according to the language and apprehen­sion of our sense.

2. They must needs be the products of infinite wisdom. The Psalmist speaking of the works of God, saith, In wisdom hath he made them all. It is true of Gods Counsels, in infinite wisdom God hath established them all; so as all events are fixed in the best order imaginable, for the glorifying of God, which is the highest end any action can be levelled and directed to. It is the highest end which God could act for; because he could work for no higher, he hath wrought, and still worketh for himself: it is the highest end that we can act for, and that to which as we ought to direct all our actions, so we also ought to submit all our passions. The sum of all our Prayers is, or should be, Let the Lord be glorified: If God be glorified, every good man hath his highest wish, his utmost design, and desire. Now if all events were from eternity set in order, and predetermined by a Counsel of the Divine Will; they must be ordered to the Glory of God, because they are ordered by and in infinite wisdom, which always directeth the best means, in order to the best end. God could not be deceived in his contrivement, and pro­portioning of means, in order to his own ends. Although therefore we may, and ought to mourn, and be afflicted, for many things which we see done under the Sun; because they are brought to pass by the lusts, malice, and wickedness of men; by their sinful corruptions and passions, by which God is highly dishonoured, and it may be we cannot understand what honour God can have from the event it self; yet we ought at last to re­collect our selves, and get victory over our passions, and to say, Was not the hand of God in this thing? Was this a slip of the eternal Counsel, or was it a product of it? Surely nothing slipt the Divine notice; whatever happens, was ordered by him, who was infinitely wise in Counsel, who could order nothing but in infinite wisdom, and in subserviency to the great end of his actions, the Glory of his Name. Every good Christian there­fore ought at last to satisfie himself as to what he seeth before him in the world, and to say, Let come what will of me, and mine, or of a thousand others little concerns, I am frustrated of my expectations and desires; I thought God might have been more glorified my way, I see I was mistaken. God can­not be frustrated of his ends, nor be deceived as to means proper [Page 14]for the compassing of them. This thing came not to pass with­out the eternal Counsel of the Divine Will. God is true to his own end; he would never have decreed to have permitted it, nor have permitted it actually, if he had not known how to have compassed his Glory by, and from it, when done: Surely, the wrath of man shall praise him. I cannot see the Wisdom of God in it, but there is an infinite wisdom in it; and when the Lords work is finished, I shall then see it, and be able to under­stand what I now do not. I cannot look to see the bottom of Divine Wisdom.

3. But this is not all: supposing this, All events and accidents must to those who love and fear God, be not only the products of infi­nite wisdom, with respect to Gods glory, which is the highest end, but with respect also to their good; and this not only in regard of the Promise, That all things shall work together for the good of them that love God; but also of his fatherly relation unto them, All things are theirs, because they are Christs, and Christ is Gods. God hath said concerning them, that with an everlasting love he hath loved them; and having done so, all his eternal counsels, all the motions of his Providence, must be ordered to the Demonstration of it; and this every Child of God shall first or last see. It fal­leth out with us, as with an ignorant person, which goeth into a Limners Shop; he seeth there a rude and imperfect draught of a picture, and thinketh that it looks ugly; but he seeth not the Idea of the intended draught in the Limners fancy, and hath not patience to wait, until he hath finished his work, which if he had, he would then see it a very beautiful piece. Thus many of us looking upon Gods Works before they be finished, we pass an ill judgment upon them. But could we but see the Platform or Idea of them in the eternal Counsel of the Divine Will, or stay with patience till the Providence of God had finished his work, we should then apprehend it beautiful, and very agreeable to the Glory, Wisdom, Mercy, Truth, and Goodness of that God, which it is produced to demonstrate to the world; and that we cannot see this before, is our weakness and imperfection. The malice of men in the persecutions of Gods People, looketh upon us with an horrid aspect: these indeed God doth not effect, but he hath willed they should be, and hath told us, they must come, yea, and he worketh too permitting others to bring them about, and suf­fering them in the execution of their malice, whom he could easily [Page 15]hinder: but when these things are over, we often see both in­finite wisdom and goodness too in them. How should the sal­vation of Sinners have been purchased, if God had not permitted Judas to have betrayed his Master, Pilate to have condemned him, and the Jews to have nailed him to the Cross? had it not been for the persecution of the Jews, how should the Gospel have gone to the Gentiles? But yet for a close of this discourse, and that we may not mistake our Duty, we ought not to be so far satis­fied upon the Contemplation of this great truth; but that,

1. We must be piously affected with the sad Providences which God measureth out to his Church and People. What saith the Psalmist, If I forget thee, O Hierusalem, let my right hand forget her cunning. The sad rebukes of Gods Providence ought by us to be laid to heart. Though persecutions and other punishments be contrivances of infinite wisdom, and products of certain and infinite love; yet to the present sufferers, they may be punish­ments of sin, and marks of Divine displeasure, and therefore ought not to pass over our heads, without our taking some no­tice of them, and the causing of some sad thoughts within us: the crucifying of Christ was the product of infinite wisdom and goodness to the People of God, but yet a just cause of sadness to the Disciples of Christ. We must take things as they appear to us, being not able to see to the end and bottom of Gods designs. That they shall at last issue in the Glory of God, and the good of his People, is indeed matter of faith, and will be matter of joy to us, when we see it; but in the mean time it is matter of sadness to us, to see Gods Vineyard rooted up, his People eaten up like bread, and wicked men suffered to devour those that are more righteous than themselves.

2. Again, We have reason to be afflicted both for our own sins, and the sins of others. Although it be as to the event true, that both our own and others sins shall issue in Gods Glory; yet it is as true, that God hath no need either of ours or any others lyes for his Glory, and that God is both by our sins, and the sins of others actually dishonoured. That they are made to issue in Gods Glory, is the product of Gods Wisdom, not our oblique and irregular acti­on or intention, and therefore they ought to be causes of sad reflexi­on to us. But thus far we may satisfie our selves, 1. That (as I said before) the event was necessary, and nothing that hath come to pass, could, with our utmost care and diligence, have been other­wise [Page 16]than it is. We may talk after the manner of men, and reason after the measures of humane probabilities: If such a thing had not been, another had not followed; but there is nothing issued in time, but was ordered from all eternity. 2. We ought again in this to be satisfied, That of whatsoever the Lord hath promised, nothing shall fail. We are full of unbelief, and when we see Gods Providence working (as we judg) directly contrary to what he hath promised, we are presently giving up all for gone and lost; but if every thing be wrought according to the Counsel of the Divine Will, and the Holy Scriptures be such part of this will, as he hath pleased to reveal to us, God knoweth both what he hath said, and how he hath laid things in his eternal thoughts, and sooner shall Heaven and Earth pass away, than any word he hath spoke: Prov. 19.21. Isa. 40.8. The counsel of the Lord shall stand: and the word of our God shall stand for ever.

3. And lastly, As I have before told you, we may be thus far satisfied, That whatsoever doth, or ever shall come to pass in the world, shall serve Gods great ends; because it is ordered by the Counsel of the infinitely wise God, and therefore must necessarily serve his designs. In the end of the world we shall say, God could not have had so much Glory, but for such a per­secution, such a disorder. Surely the wrath of man shall praise him.

SERMON II.

THE last time I shewed you, That God hath from eter­nity setled all events by an eternal purpose, according to the Counsel of his Will; nothing cometh to pass in time, but what was determined before time. I told you my design was to discourse concerning Gods Acts of Providence, which are acts in time; and particularly to discourse some things relating to actual Providence, which do not fall into ordinary discourse, and often give occasion of trouble to the spirits of Christians: but in order to that, I thought it reasonable, First, to discourse a little of Gods Settlement of all futurities (things which were to be fulfilled in their season), by an act of his eter­nal Counsel. Nor can I yet come fairly at my intended subject, without speaking to Gods first Act in time (that was Creation); concerning which we must suppose a Decree of God, according to that known Rule in Divinity, Decretum Dei, & ejus execu­tio exquisitissime conveniunt; nihil est in Dei opere, quod non fuit in decreto, & nihil fuit in decreto quod non sequitur in opere. That is, the Decree of God, and the execution of that Decree, most exquisitely agree: God worketh nothing but what he first de­creed, and he decreed nothing but hath had, or shall have its issue in his working: and when we say God doth any thing, we by it do understand no more than a new effect of his eternal Will. According therefore to the Counsel of his Will, God [Page 18]first made of nothing, the world, and all that is therein. And indeed, according to some notion of Providence amongst Divines, this is a part of it. Now for a foundation of a short Discourse upon this subject, I have chosen this Text.

The Apostle subjoyneth the words of my Text, to a descrip­tion of Faith, which he had given, vers. 1. Where he had told us, That faith is the substance of things hoped for, the evidence of things not seen. In the second verse he had told us, That by this the Elders had obtained a good report. Here he saith, By faith we understand that the worlds were framed by the Word of God, &c. In the Text you have,

1. A Divine assertion. The worlds were framed by God: things which are seen, were not made of things which do appear. You have the work of Creation described in its Causes: Negatively, the world did not make it self, one part of it did not make another; then Positively, it was framed by God; [...], is the word used.

2. You have the way described, how we come to comprehend this in our understanding: By faith. The Proposition of the Text is this:

Prop. That by faith we understand that the worlds were framed by God: and the things which are seen, were not made by those things which do appear. Here are two things:

1. The worlds were framed by the Word of God: the things seen, were not made of those things which do appear.

2. We understand this, Through faith.

In the opening of these I must enquire,

1. What is here meant by the Worlds? [...].

2 What is the meaning of this, That the worlds were made by the Word of God.

3. What is the meaning of this? That the things which are seen, are not made of those things which do appear.

4. What is here meant by faith, or through faith?

5. How do we understand it by faith, that the worlds were framed by God? After this, I shall come to the Application.

Quest. 1. What is here meant by the Worlds?

The word here used [ [...]] doth often signifie an age, some­times (and so generally in St. John's Gospel, Eternity), but is sometimes in Scripture translated, World, Matth. 12.32. The [Page 19]blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, [...]. So Matth. 13.32, 39, 40, 49. The harvest is the end of the world, Heb. 1.2. By whom he made [...], the worlds. The term properly signifieth, The duration of the world; but in Heb. 1.2. and here it must signifie the Mass, the things of it. It carries here its own Interpreter with it in the other part of the Text, [...], The things which are seen; but neither is that term adequate to it: the object of Creation is larger than the objects of Sense; Spirits are not seen, but yet they are created. Let Moses ex­pound it, Gen. 1.1. In the beginning God created the heaven and earth. In short, all the Creatures, whatsoever is not the Crea­tor, must here fall under the notion of [...], the world, and all that is therein (excepting him who as the Creator made all, and filleth heaven and earth), the world, and the things there­of: the world, and the persons therein; heaven and earth, the world of things, and the world of persons: this world was made, [...].

1. The word in the Greek signifies, to make, to joynt, or fit to­gether, to restore: it signifieth, to make, or rather to make up (ac­cording to our English Idiom), to perfect. It is used Matth. 21.16. Thou hast perfected praise: we translate it perfect, or per­fected, Luk. 6.40. And be you perfect, 2 Cor. 13.11. 1 Thes. 3.10. That we might perfect that which is lacking in your faith, Heb. 10.5. A body hast thou prepared [or made me]. So Heb. 13.21. The world was made, established, made perfect by God: Ʋt totum quidpiam quod suis omnibus partibus apte inter se cohae­rentibus componitur: The worlds gave not a being to themselves, they were not eternal, and of an original from themselves, nor made of any casual concurrence of Atoms, according to the Heathens Philosophy; but they had their Original, their per­fection, their establishment from God.

2. The word signifieth to be made perfect, to joynt; to be put together. The world is a beautiful composition, it hath not only a Being, but a beautiful Being, all the parts of it being fitted and joynted together; this is also from God: it oweth not only its Being and Original unto God, but whatsoever it hath of Beauty and Ornaments; that one part of it is fitted to another, the beautiful composition of it, the subordination of the parts of it one to another, all this is owing unto God. This is part [Page 20]of the sense of it, 1 Cor. 1.10. That you may be perfectly joyned together. Whoso looketh upon the Creation wistly, must see it consist of a great variety of things; but all fitted together, so as there is no discord, but a beautiful subordination of things in that vast composition: so as they serve one another, and notwithstanding all their different affections and qualities; yet they destroy not, nor invade each other: this also is from the Lord. The world was not only by God made, and produced out of a not-being, into a being; but it was fitted, ordered, joynted together by God.

3. The word signifieth also to restore, and bring again in­to order, what is disordered; and so it is used sometimes to mend nets: Rem lacer am aliquam resarcire & collapsam reparare. And this seemeth to be the primary and most proper signifi­cation of the word. Thus it is translated, restore, Gal. 6.1. If a brother be fallen, restore such a one. A Metaphor, say some, taken from Chyrurgions, putting a bone out of order in­to its place again. The world at first made, perfected, established, and joynted by God, in the Fall of Adam was disordered, and put out of joynt: God by sending his Son, put the world in joynt again; set its broken bones, created a new heaven, and a new earth. Thus also the worlds were made, as it were made again, and restored by God. But I take the two former senses rather to agree to this place; where the Apostle rather speaks of the first Creation of the world by God, than of the Redempti­on of it by Jesus Christ. The world then was made, that is, it had its first Original, its Order, Ornaments, beautiful compo­sure, from a Divine creating Power; it did not give a Being, nor a Beauty and Perfection to it self. The Verb is passive, it had its Original from another, and this other was he whom we call God. But,

Quest. 2. What is the meaning of this, that the worlds were made by the Word of God?

None can understand here by the Word of God, the Holy Scriptures, which are called the Word, that is, the revealed will of God, spoken by holy men, as they were inspired by God. Nor do I think that the same is meant here by the Word of God, that is understood, John 1.1. In the beginning was the word: of that word it is said, That it was with God in the be­ginning: [Page 21] that it was God; all things were made by him, and with­out him was not any thing made that was made: that is to be un­derstood of Christ. Of him our Apostle saith, Heb. 1.2. By whom also he made the worlds: but besides that, the Gospel of John seemeth to be the only Scripture in which the second per­son in the Trinity is stiled the Word; neither is he there call'd the Word of God; it is there said, The word was God, and in the beginning with God, but he is no-where call'd the word of God. I chuse therefore rather to interpret it of that word of Power and Command which Moses Gen. 1. telleth us, God used in the making of the world, and the fitting and joynting of it together. He said, Let there be light, and there was light, &c. Thus the Worlds were made by the Word of God, so as the term is both exclusive of any other instrumental cause in the Creation of the world, and expressive of the true instrumentally efficient cause, which was the mighty, powerful, commanding virtue of the Word of God. And this is enough for the expli­cation of this term. But,

Quest. 3. What is the meaning of this, that the things which are seen, are not made of those things which do appear.

The Vulgar Latin Version reads, Ʋt ex invisibilibus visibilia fierent, that visible things should be made of those which are invisible, by a transposition of [...], as if it were not, [...], but [...]; but our Copies are otherwise. If by the invisible things be meant, those invisible things of God the Apostle speaks of, Rom. 1.20. His eternal power and god­head: So it is true, and the sense much the same with what went before; but else it is as Beza saith, Perperam, immo false. Some would make the sense of the words this, That the world was not made of those things which now do appear to us, and are the objects of our senses; but of invisible principles and ele­ments, which are not now the objects of our senses. Others thus, That it was made according to an invisible Platform and Idea (which was Plato's notion). Others say, That by invisible things, or things which do not appear, is to be meant nothing; that must be an invisible thing, and the world was not made of any pre-existent matter; but it was created, that is, produced out of a meer and total not being, into a being. Which sense, if we allow, the Apostle by it, as to the Creation of the world, assert­eth [Page 22]the Truth of God against the Heathen Philosophers, who could not by reason comprehend how something (especially such a something as the world is) should come out of nothing; and therefore grew very vain in their imaginations, about the pre-existing matter of which the world should be made. Estius and Calvin also take notice of a much differing sense, as if [...], signified [...], and it were to be read thus, We by faith understand that the worlds were made by the Word of God, that they might be the looking-glasses of those things which do not appear. The thing indeed is true, for the Apostle telleth us, Rom. 1.20. That the invisible things of God are known by the things that are made: But I cannot agree it the sense of this Text, not only for that (which Beza noteth) that it is a very harsh interpretation to interpret [...], by [...]; but because (as Pareus observeth) it seemeth not to be any thing of the Apostle's design to express the end here, why the World's were made by God. I do therefore take the Text to be a Di­vine assertion of the Creation of the World, against the vain imaginations of the Heathens; who either dream't that it was eternal, or made of a casual concourse of Atoms, or from some Idea's. It was, saith the Apostle, made of nothing by the Word of God, of nothing that doth appear. And so I have done with the first Member of the Proposition, That the worlds were framed by the Word of God: the things which are seen, were not made of those things which do appear. I proceed to the second.

Mem. 2. That we understand this by faith. Here I shall speak to two things: 1. What is here meant by faith? 2. How do we by faith understand this?

Faith in Scripture sometimes signifieth the object of faith, the Word of God. Thus Gal. 1.23. He which persecuted us in times past, now preacheth the faith which he once destroyed. Thus you read of the hearing of faith, Gal. 3.2. Received you the spirit by the works of the law, or by the hearing of faith; that is, of the Word of God, particularly the Gospel? sometimes it signifieth the act of faith, which as it respecteth the Proposition of the word for its object, is a firm and steady assent, the agreement of the mind to the truth of the Proposition; as it respecteth the person of the Mediator, is a resting, relying, and recumbency upon him, which is what we call the justifying act of faith: you may un­derstand the term Faith in either sense. By the word of faith [Page 23]revealing it, and by our souls acting faith, in agreeing and as­senting to the truth of that word; we understand that the world, heaven and earth, was at first brought into being, fitted and joynted together by the powerful Word of God, com­manding the production of all those Beings which are in the world, and that beauty and order in which we see them placed.

But secondly, How doth the Apostle say we understand it by faith? May not this be understood by Reason? if it may, what need Faith in the case? or why, or how doth the Apostle say, by faith we understand this? Wherein doth Faith give us a further knowledg of this, than Reason hath given the Philo­sopher?

To which I answer; Undoubtedly reason hath gone a great way, and may go a great way to make men understand, that the world was made by God. That the world was eternal, was indeed the opinion of a great Pagan Philosopher; but his master Plato was of another mind, and he is said to have learned it from Hesiod: and the most and wisest amongst the Heathens, ac­knowledged that the world was at first by a Divine power pro­duced out of a not-being into a being. Nor indeed would their Reason allow them to judg otherwise; the infinite motions (the measures of things in the world), their order and succes­sion, their alterations and corruptions duly considered, forbid­deth reasonable souls, with any consistency to themselves, to affirm the world to have had an eternal existence. All motions must be in time, and have had a being; all successions and cor­ruptions of things plainly speak, that they had a beginning; if we had no assistance in the proof of it from the word of faith.

2. The same Reason will agree that it gave not a first being to it self, nothing is the efficient cause of it self: experience tells us, that it is not in the power of a man to make the least hair of his head white or black, much less to make an hair. Man is the noblest sublunary Creature, but cannot make the meanest vegetable; all that his art can do, is but to counterfeit and dissemble nature; if it be but as to a spire of grass, or to the meanest flower of the field.

Now if it were not eternal: if it did not make it self: if one part of it did not make another; it must be made by God. [Page 24]The worlds comprehending Angels and Men, sensitive and vegeta­tive creatures; these all having had a beginning, and none of them being able to give being to another: we must in reason find out a more powerful and excellent first being, that must give being to all the beings in the world. This first being is that glorious infinite being, whom we call God. In short, he that further considereth the world in its structure and composi­tion, as one part is knit and united to another: he that consi­dereth the multitude of the creatures, their magnitude; the great and excellent powers, vertues, and qualities of some of them; the Symmetry of the several parts of the world, their subordinations each to other; must needs in reason, and by the force of that conclude, That the worlds were made by God.

So that the Apostle's words must not be understood exclusive­ly; not as if we could no way but by faith understand this: It may be understood by Reason; and many that knew nothing of Faith, yet confessed it, and agreed it from the evidence of their Reason. Yet is not Faith and Reason to be confounded: Reason concludeth from connate, natural principles; Faith from acquired, revealed principles: neither evidence contradicteth each other. We understand it by reason more darkly, confused­ly, imperfectly, faintly; by faith we understand it more clearly, distinctly, more perfectly, and fixedly. By Reason we understand a little thereof: by the Revelation of faith we understand it fully. Let me a little further open this to you in three or four particulars.

1. Reason rather sheweth us, that the world, then, that the worlds are made by Gods. It rather evidenceth to us the Crea­tion of sublunary things, which are subject to our senses, whose natures and accidents we understand; than of those things which are above the air. Reason will evidence to us, that the men of the world, the beasts and plants are made by God; but we see the wits of the world disputing whether there be any spirits or no: Reason layeth hold upon the alterations and cor­ruptions of sensible beings, that have quantity, and concludeth their Original from their corruptibility; but when we come to speak of those Beings, that have no quantity, but are meerly spiritual, and not subject to those changes and corruptions, Reason is at a loss in a great measure: here Faith (Revelation which is the object of Faith) must help us. That teacheth us, [Page 25]the worlds were made by God: the world of invisibles, and things not subjected to sense, as well as the world of sensibles. Reason will help us to conclude God the Father of all flesh; but not that he is the Father of all spirits, while it prompteth us to dispute whether there be any such Beings as Spirits, yea or no. Reason would hardly have agreed such Beings as Angels, if Revelation had not come in to make it a foundation to stand upon; but by faith we understand it. Supposing the holy Scrip­tures to be the Word of God, it is clear enough there; and we cannot agree to the Scriptures, but we must agree to it; both that there are such Beings as Spirits (substances without sensible matter), and that they were also made by God: being some of those things in the Heavens, of which God was the Creator.

2. Supposing that Reason will tell us, That the worlds were made by God; yet it will not tell us, That they were made by the Word of God. Reason (as I have before hinted) will go a great way to perswade, even an Aristotelian, that the World was not from eternity; but that it was made by a Divine omni­potent Being, pre-existent to it: insomuch that some of Aristotle's Disciples in other things here deserted him, and took themselves so much concerned for their masters Reputation, as to dispute whether he ever meant it, yea or no. And the great Philoso­pher himself, though he seemeth to have been fixed in his no­tion about the worlds Eternity in many places: yet in some particular passages of his writings, particularly in his Book De Generatione, seems to have wavered, disputing which way God went to work in making of the world. And the fancies of the great Philosophers ran very wild in this point: some will have it, that he first made a Chaos, or heap of confused matter; and out of that heap all particular things: as the Glass-man or Potter maketh his Vessels; or the Brick-maker maketh his Brick and Tile: as if it had not been as easie by one work for God to have made out of nothing, all particular things, as to have made a Chaos out of nothing, that should in it potentially con­tain all the species of particular Beings. Others would have that Heap or Mass, call'd the Chaos, to have been eternal, out of which God produced all things: so it should have been an improper Creation; not ex nihilo materiae, from a nothing of pre-existent matter; but ex nihilo subjecti capacis, from a nothing [Page 26]of a subject capable to receive such forms. But that God pro­duced all things out of a meer nothing, or not-being of matter; and by the word of his power gave a being, not only to all par­ticular forms of beings, but to all matter, and particular be­ings; saying, Let there be light, and there was light: let there be a firmament, and it was so. This is a thing Reason could ne­ver dream of, never from any connate principles conclude it. This faith tells us, the Word of God revealeth to us: Reason could never discern, never conclude: though it might conclude the thing, that the worlds were made by God; yet it could not conclude the modus, or manner of the thing, how God should do it; or that he did it by the word of his power. This we could not by reason comprehend or understand.

3. Reason giveth us a confused general notion, that the worlds were made by God: but faith giveth us a distinct account of par­ticulars, the order, manner, and method of them. Reason will tell us, the world could not be eternal, that it could not give an Original to it self; that it must be produced by a more no­ble and excellent being. But now for the circumstances of the Creation, the order, the time, the manner, that the world was created in six days; that light was first created, then the ce­lestial bodies, and then the terrestrial, &c. What was done the first day, what the second, what the third, &c. Reason tells us not. Reason will tell us, that the first man was Gods Crea­tion, for he could not be eternal; he could not give being to himself, he must be produced by a more excellent being: but that the woman should be made of the rib of man, That man should be made according to the Image of God; That he was made the sixth day, after the rest of Gods Works, and had a Dominion given him over them: This Faith learns us, Reason telleth us nothing of it.

4. Lastly, Reason creates in the soul, at best, but a faint assent to this Proposition, That the worlds are made by God, and still leaveth the mind under incertain fluctuations and doubts about it. By faith we understand, saith the Text; we are not proper­ly said to understand those things, of which we have only a ge­neral, confused, indistinct knowledg, and to which we only give an incertain languid assent. The great Philosopher in the world (as you have heard) hath doubted, whether the world were made at all, or had an eternal existence. Others, whether it had not [Page 27]its Original from a casual concourse of Atoms: infinitely vain have been unsanctified mens imaginations, as in other things, so concerning the Original of the world; and optimus Philosophus (we say) non nascitur. We are disputing still the most con­fessed conclusions, which are no more than the structures of Reason. So that indeed we are beholden to Faith, to the Reve­lation of the word (which is the object of Faith), and to the habits of Grace (habits of faith), for the settlement of our minds in Propositions of truth. It is but an auxiliary advan­tage as to Divine Propositions, which Reason gives us; our mind is not set at rest, and settled by them. A luxuriant wit and fancy maketh all the perswasion and confirmation of them from Reason very incertain. Faith only brings the Soul to a rest about them, and gives the soul a clear, distinct, certain notion, and understanding of them. By Reason we rather think, and opine, than understand, and certainly know, that the worlds were made by God. But this is enough for the Explication. I come to the Application of the Doctrine.

This in the first place may help to confirm our Faith con­cerning the Divine Being, the Ʋnity of it, Ʋse 1 and the Trinity of persons in it: the worlds were made by God: Then there must be a God, whose being was pre-existent to the world; and this God must be infinite in Power, and in Wisdom. The produ­cing of things out of a not-being into a being, required an infi­nite power: the producing of such a variety of Beings, many of which were furnished, and adorned with such excellent per­fections and qualities; the kniting and joynting of all together, and putting them in such an excellent subjection, and subordi­nation each to other, required an infinite wisdom, a wisdom pa­ramount to any created wisdom; yea above all the wisdom of the Creatures, had all their wisdoms been united. This being infinite in Power, and Wisdom, must be God: In the beginning God created the heavens and the earth, Gen. 1.1. God alone spread out the heavens, Job 9.8. He made the heavens, and the earth, the sea, and all that therein is. Yea, thus the Lord proveth himself to be God, I am the Lord, and there is none other; forming the light, and making the darkness, vers. 7. And thus the true and living God standeth distinguished from Idols, Jer. 10.11. The Gods that have not made the heavens and the [Page 28]earth: even they shall perish from the earth, and from under these heavens: He hath made the earth by his power, he hath esta­blished the world by his wisdom, and hath stretched out the hea­vens by his discretion. Thus the Apostle argues, Heb. 3.4. Every house is builded by some: but he that made all things is God; yea, and this God is one. The uniformity of this great structure, the beauty, and order, and subordination of all things in it do abundantly prove this by Reason. But Faith yet more confirmeth it, Mal. 2.10. Have we not all one father? hath not one God created us? Indeed (as I before said,) the structure and fabrick of it sheweth that one will willed it, one wisdom con­trived and directed it, and that one hand framed it. And this one God is three persons, the Father of whom are all things, 1 Cor. 8.6. The Son, by whom are all things; for without him was no­thing made that is made, Joh. 1.3. By him he made the worlds, Heb. 1.3. The Holy Spirit, that moved at the first upon the face of the waters, Gen. 1.1. Thou sendest forth thy spirit, and they were created, Psal. 104.30. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life, [...]. In the Hebrew, Gods created. I think it is well said of a grave Author, Constans aliqua & certa ratio plu­ralis numeri de Deo usurpati reddi alia nequit quam personarum pluralitas. There can be no other steady certain reason given, why the Hebrew word so ordinarily translated God, should be in the plural number, but to notifie to us the plurality of per­sons in the Divine Being: all three are but that one God, who made heaven and the earth. The School-men determine right, that there is an infinite space from nothing to something; and therefore nothing but the infinite power of an infinite God, could bring any thing out of a not-being into a being.

From hence we may easily conclude what a God we serve: Ʋse 2 we serve him that made heaven and earth, and consequently one, who is, 1. Infinite in power. 2. Excellent in wisdom. 3. Admi­rable in goodness and mercy. 1. Infinite in Power and Great­ness. To produce the least thing, and bring it out of a not-being into being (as I argued before), speaketh an unmeasurable infi­nite power: What power doth it then require, to produce all the various kinds and species of Creatures, the great bodies of the Heavens and the Earth; and all those great bodies in [Page 29]them both, out of a meer nothing, and not-being, into an ex­istence and being? Ex magnitudine creaturarum Deus magnus in­telligitur, &c. From the greatness of the Creatures, saith Au­gustine, we may understand the greatness of God: What an infinite and immense God do we serve? What nothings of being, and of power must we be compared with him? All the nations of the earth are to him as the drop of a bucket, as the small dust of the ballance. 2. Excellent in wisdom. The contrivance of the fabrick and structure of the world speaketh this: But what an abundance of wisdom hath the great Creator scattered up and down the Creation? What a natural sagacity is, not in man only, but in many brute Creatures? What abundance of moral prudence and discretion is observed, and to be found in many earthly Princes? Their Ministers of State and Counsellers, and in others of an inferior order? What infinite wisdom ap­pears in joynting the world, and making the several parts of it to fit, and to serve one another, and to compound the different qualities of creatures to the service each of other, and of the Uni­verse? Oh the infinite wisdom of the only wise God! yet how little do we see of it? 3. Yea, and his infinite goodness also is apparent in the Creation of all things. Whoso looketh upon the usefulness of the Creatures to each other; their joynt sub­serviency to their end, and particularly their usefulness and sub­serviency to man, who hath by the Law of Creation a Dominion and Rule over all; must cry out, Who is like unto thee, O Lord? who is like unto thee, glorious in holiness, fearful in praises, working wonders?

We may from hence observe the vanity of those Philosophers of this world, who would either make the world, Ʋse 3 as fitted and joynted together, to be eternal, and without a beginning; or at least some Chaos, or heap of confused matter to have been so: as also of those, who as to the Creation of the world, will have God at first to have made such a confused Chaos or Mass, and then out of that to have made all things. The Potter indeed must have such an heap of Clay, before he can make his Pots of several sizes and fashions; but if he were to create this Clay, certainly he would go the furthest way about; for by the same power that he must first have to give being to his Clay, he might make his several sorts and sizes of Vessels, and save himself that [Page 30]double labour. I conclude, by Faith we understand that the worlds were made by the Power, or by the Word of God. His Power was the efficient cause of it; his Goodness the final cause of its Creation; his Wisdom the exemplary cause.

4. Ʋse 4 We may from hence learn, the usefulness, necessity and ex­cellency of faith: Faith taken for the object of it, Faith taken for the habit and act of it. The Word of God, the habit of Faith, the exercise of it, they are all useful. We have great magnifyings of Reason, and indeed Reason is a noble faculty: it is that to the soul, which the eye is to the body, which light is to the eye; but Faith is not useless, because Reason is useful; yea Reason must ride but in the second Chariot: Reason would have taught us little of Spirits, indeed we by Faith know little of them; but we know so much as God will please to reveal; we had known much less, if left only to what conclusions we could have raised from natural principles. Reason would have taught us nothing in particular, how, and in what order, or in what time the world was made. Nay, 2ly, There is not an use of Faith only, but a necessity of it. The Creation of the world is an object of our Faith, and to be received upon the credit of the Word of God; we must so assent to it, as by our assent to give an homage to Gods Authority in revealing it: this we cannot do but by Faith. Finally, from this discourse appeareth the Excellency of Faith; it maketh us to understand, that the worlds were framed by the Word of God; it puts our mind beyond doubts, and endless disputes, and incertain fluctua­tions; it leaveth us not to the endless inquiries of Philosophy, how these things could be, &c.

Lastly, Ʋse 5 Learn hence how every inanimate and brute creature praiseth God, and how infinitely all rational creatures are ob­liged to the service and obedience of God. 1. How every inani­mate and brute creature praiseth God: The heavens (saith the Psalmist) declare the glory of God, and the firmament sheweth his handy-work: Day unto day uttereth speech, and night unto night declareth knowledg: there is no speech nor language, where their voice is not heard: their line is gone out to the end of the earth, and their words to the end of the world: In them hath he set a tabernacle for the Sun, &c. Psal. 19.1, 2, 3, 4. There is no [Page 31]Creature but giveth a mute praise to God, they shew the Lords Glory, and praise him; as the picture finely drawn doth praise the Limner, or the building praiseth the Mason or Carpenter; as any great effect praiseth its efficient cause. And this is a thing we ought to attend, and observe in our Contemplation and use of the Creatures; we should view God in them: see how God is glorified in their brave and useful structure and composition; Oh how sweet a Contemplation would this be, if we could view the Glory, Power, Wisdom, infinite Goodness of the Creator in them all! But secondly, How particularly is man concerned, to praise, love, and serve God, the Creator of Heaven and Earth! to man he hath a­lone given Reason to make conclusions; to man hath he given the word of Faith; for man he hath made all these things, and given him a Dominion over the work of his hands. Now who planteth a vineyard (saith the Apostle), 1 Cor. 9.7. and eateth not of the fruit thereof? The world is a great Vineyard, God hath planted it, he hath let it out to the Sons of men as his husband-men; Should he not eat of the fruit thereof? The inanimate Creatures, they declare the glory of God: the Hea­vens declare his Glory, the Earth sheweth his handy-work, the Sun, the Moon, the Stars, carry the high Praises and Glory of God to the utmost ends of the Earth. Do not you that are Fathers think your Sons obliged to serve, and to honour you? Yet you were but partial causes of their being; God did much more than you to their production. Doth not the Master think his servant is obliged to serve, and to honour him, because he hath made him, he hath raised him up to some capacity of living in the world, to some dignity? The Potter thinketh that he may command the Pots which he hath made, and shall not man be the servant of the most high God, who made him, and who made the world for him?

1. In Reason he ought to be so, he oweth his being, his well-being, all that he hath, all the accommodations of his life unto God.

2. God expecteth it from him. Nulla necessitate coactus, (saith Holy Augustine) nulla sua cujusdam utilitatis indigentia permotus, sed sola bonitate ac liberrima voluntate fecit Deus quic­quid fecit. God was not compelled to make the world, he [Page 32]needed it not, he made it meerly of his own goodness, and for the use of man. Can any one think that God doth not expect homage and service from man? And from hence three things must follow,

1. That the presumptuous sinner must necessarily be the most unnatural creature; he serveth not the end of his Creation. The grass was made for the food of the beast, that serveth its end, it grows, is cut down, &c. The beasts serve their end, they were made for the use of man, for his food, his covering; they dye daily, are clipped, shorn, flea'd, and all for man, only the sinner serveth not his end. He was made for the Honour and Glory of God, he doth nothing less; yea his whole life is a dishonouring God, an abusing of his holy name and things.

2. That this sinner is the most ingrateful creature in the world: he acts from his will and choice, with the use of Rea­son. Now doing so, considering that not only he is born in the Lords house, and is his Creation; but all the Creatures upon which he lives, by the use of which his life is made sweet to him, are the Lords, his Wheat, his Oyl, his Wool, Silk, Flax, &c. This speaketh him the most ingrateful creature in the whole Creation.

3. Nay lastly, It speaks him the most self-condemned creature. If he would but ask his own conscience, whose image and su­perscription he bears, it would certainly reply unto him, God's: then certainly that of our Saviour would follow, Render there­fore unto God, the things that are Gods; and in not doing so, he cannot but be condemned by his own Conscience, whenever he will give it liberty to speak freely to him.

SERMON III.

I Am now come to the Theme which I at first intended, viz. a dis­course concerning Divine Providence; to which my two for­mer were, indeed, but preliminary and introductory discour­ses. I shall not speak to Divine Providence in that latitude in which sometimes Divines take it, as it comprehendeth the Presci­ence of God; but shall restrain my discourse to what Divines call Actual Providence: by which I understand the workings of God re­ferring to the world as created. We have already shewed, 1. That there was an eternal purpose of God, according to the counsel of his will, concerning all things. 2. That in pursuit of this, he first made the worlds, all creatures both in heaven and earth. Now the questi­on is, Whether God, when he had made the worlds, left them to their own order and government, either subjecting them to a ma­thematical fate, or leaving them to their own inclinations, no fur­ther caring for them: or Whether he doth not exercise a daily care concerning them, in the preservation of their beings, qualities, and faculties; and directing and governing their motions and acti­ons: we affirm the latter, viz. That as all things were made at first, per essentiam creatricem, by the creating power of the Divine Be­ing, producing them out of a Not-being into a Being; so they are kept in Being and Order, per ejusdem potentiam conservatricem, by the same power, preserving, upholding and governing of them. This is a very large Theme, should I undertake it in the full extent and compass of it; but I shall reduce whatsoever I shall say con­cerning it to these Heads.

1. I shall speak something concerning the Nature and Principal [Page 34]acts of Providence, as more generally respecting creatures. I shall therefore first prove the thing, That there is such an act of God; and then discourse of the two main acts of it.

2. In regard the motions of Providence are not all equal, I shall discourse something concerning the specialties of it.

3. I shall shortly discourse of the depths, and unsearchable things of it.

4. Something I shall also speak (more largely) of our duty to observe it: and some more special observable things in the motions of it.

5. Lastly, I shall speak something fully concerning the [...], or hard Chapters of it. For what St. Peter, 1 Pet. 3.16, saith concerning Paul's Epistles, the same may be applied to the work­ings of Divine Providence. There are in them some things hard to be understood, which they who are unlearned, and unstable, wrest, as they do other things, to their own destruction. The profane and carnal hearts of men wrest them to their ruin: the jealous and su­spicious Christian to his own disquiet. My work will then be, to answer some hard questions, solve some Phaenomena's, expound some hard Chapters; so as to reconcile the motions of Providence to the eternal purpose, the faithful promises, and the unchangea­ble loving-kindness of God to his church and people. This shall be the method of my discourse. First, Let me open the term, and then establish the thing, That there is a providence. The word, Pro­vidence, is derived from the Latine; and indeed strictly accor­ding to the Notation of the word, signifies no more than a fore­sight of a thing that is to come; in which notion Tully describes it.

This it may be gave some Divines advantage to extend the Notion of it to the Divine Prescience. Per quam futu­rum aliquid videtur, ante­quam eveniat, Cicero de In­vent. [...]. But this Notation is too short to express the Notion of Providence as an act of God, and indeed the Notation of it, both in the Hebrew and Greek, signifies more than this. In the first a curious subtil search and care; in the second more than a bare sight; such a one as is con­joined with care and minding the thing seen.

Indeed we do not find the Noun Providence attributed to God in Scripture: we find Tertullus, the Roman Orator, telling the Governour, That by his Providence many worthy things had been done for the Jewish Nation, Act. 24.2. But I do not remember the term Providence of God, applied to God any-where. But we [Page 35]are not disputing for a word: the thing we find up and down. Can God provide flesh for his people, Psal. 78. v. 20. God having provided better things for us, [...], Heb. 11.20. Job 38.41, Who provideth for the Raven his food, when his young ones cry unto God. Our Saviour, Matt. 6. argueth from this act of God towards the Birds and the Lillies, to disswade his Disci­ples from a too eager sollicitude for the things of this life. There again is the thing plain enough, though not the word Providence.

I hinted to you before, that some Divines use the term some­times in a far larger notion than I am speaking to it, as com­prehensive of something of the Divine Decrees, relating to all but rational beings: hence their distinction betwixt the Decree of Predestination, and the Decree of Providence. The latter they make the purpose of God to create the world, and to preserve and govern it being created; and thus they make Creation a branch of Pro­vidence, (it was indeed a working according to the Counsel of the Divine Will). But I meddle not with the Decree, but shall limit my discourse to the work of Providence, which I told you was Actual Providence.

In short, the term, Providence, in the Notion wherein I shall speak to it, signifies, The daily influence of the Divine Being upon the whole Creation, preserving and upholding the several Beings and faculties of all the creatures, permitting, directing and governing their several motions and actions to the great end of his own glory, and other ends of their creation subordinated to this end. So I understand by it the work of God, which (as our Lord saith) he hitherto worketh, and his son worketh, contradistinct to the work of creation. Creation was his work in the beginning of time: this his work in the process of time, beginning when Creation ceased. That was the work of six days; this his work ever since: That gave the creature its Being; this upholdeth and continueth that Being: both the works of an Almighty power, of Father, Son, and Holy-Ghost. For the works of the Trinity, with reference to the creature, are not divi­ded: what is the work of the Father, is also the work of the Son, and the work of the Holy-Ghost. So that when we as­sert a Divine Providence, extensive to the whole Creation, this is that which we mean.

That as the blessed Trinity did at first by an Almighty power, [Page 36]bring the worlds, both Heaven and Earth, and all creatures therein, out of a Not-being, into a Being; so he doth still, wisely and powerfully influence the whole creation, preserving their Be­ings, and several faculties of all his creatures; and so far dire­cteth, permitteth, and governeth their actions, that they shall an­swer the ends, for which he created, and so qualified them, espe­cially the great end of his glory. For (saith Solomon) he made all things for himself; and for him, as well as of him, are all things (saith the Apostle). The School-men say, that Gods Be­ing, is esse fixum, a fixt and unalterable Being, in which there can be no variableness, no shadow of change: his name is, I AM, he is the same yesterday, to day, and for ever. But the creatures Being, is esse fluxum, a mutable Being; we see changes and varieties every day, in their Beings, in their Mo­tions: the whole creation is but one great Sea, in a continual flux and reflux. Now, as God by his Decree of Providence from eternity, determined these successions, varieties and moti­ons; so like a great King, mighty in Counsel, and wonderful in working, he upholdeth them to them, and he governeth them in their effects. So that, as the former Doctrine of creation excluded the Pagan conceits, either of the worlds eternity, or casual composition of it, and gave God the glory of that his first and great work of creation: so this is opposed to the A­theistical conceits of those, who would have the created world, to be either a principle to it self, of its standing or pre­servation in the order it is; or as a great Machine or Engine moving from some great wheels that move all the rest, (which is said to be the Peripatetick Doctrine, and much suits our Judicial Astrologers), or moving from any other first principle than the will, command, or influence of God. This is a great point, giving God the glory of His, and his Sons hitherto work­ing.

We live in a generation when Atheism aboundeth, other­wise it were needless to establish so great a principle. Ari­stotle thought he deserved to be answered with a Gallows that denied it. Suffer me a little to confirm your faith in it, by arguing it, 1. From the Creation. 2. From the Nature of the Divine Being. 3. From the effects which are our daily objects of sense in the World. 4. From the more sure word of Pro­phesie.

[Page 37]1. That the worlds were first made by God, I before shewed you: Our eyes are continually exercised in the view of a vast Theater (and 'tis but a little of it that we behold). The Hea­vens (that are visible to us) are replenished with great and vast bodies, the Sun, Moon, and Stars; in the Heavens are great Clouds, containing vast quantities of water: The Earth is full of multitudes of species, infinite individuals of all sorts; all in­dued with a variety of contrary faculties, and qualities; so are the wide Seas. The Earth hangs in the midst of the air. These things have lasted some thousands of years. The inanimate creatures still keep their Stations. The Sun is not wearied, nor worn out in its course, though it runs it with a strange swiftness every day. The Moon is where, and as it was; the fixed Stars keep their abodes, and the wandring Stars, yet go not out of their road. The Earth drops not down under us, nor doth the Sea invade the Earth; not a species of creatures is lost, from the first Creation. Individuals indeed perish, but as one generation goeth, another comes: the species in competent numbers is pre­served. The creatures move and work in a subordination to the good each of others; the production and being of no crea­ture, antedates the being or production of another upon which it lives. Those that renew their lives with the year, have their table spread before they appear. The silk-worms egg quickens not, but in proportion to the budding of the Mulberry. Each creature knows its season, when to fly from colder Countreys, in which it could not endure the winter, into what is warmer. Crea­tures have a care provided for them, while they are not able to provide for themselves; which then, as naturally leaveth them, as it before wrought for them: The Bee and Ant pro­vide for the winter: in short, a thousand such instincts and in­clinations might be insisted on. Countreys that have most poy­sons, have most antidotes; few Countreys have sufficiency for themselves, but must be beholden to their neighbours. Take any one body, but especially that of Man (who is a little world in himself); study but your selves, and consider how many Ves­sels, how many limbs and instruments must daily be kept clean and entire: How many humours, joynts, and members, must be kept in order to keep you alive, and in any degree of health and capacity to the operations of humane life. I would now fain know whence all this is: Will any ascribe all this to a fate, [Page 38]or order at first set? Suppose any would say so, he must needs conceive an omnipotent Divine Being, at first setting the joynts of the world in such an order; and surely it were as easie for him to suppose the same being upholding and preserving them in order; yea, and in acknowledging the former, he must be forced to acknowledg the latter. We see a skilful workman making a Clock or Watch, consisting of many wheels, and little instruments, that shall have and keep their several motions 24, 48, hours; suppose it were two or three months, suppose it were so many years; yet we see at last it must not only be wound up, but by daily motion the wheels, and other parts (though made of hardest mettals) decay: How is it, that in so many thousand years the Sun, Moon, and Stars are not worn, nor abated in their light? That by the daily motions of mans body, his instruments of motion are not sooner worn out? (his bones are not of Brass, nor his sinews of Iron); if they were, less than seventy years would wear them out. Will any say things are not under a fate, but are left to move at their pleasure? We know there are mul­titudes of natural Agents, that move not upon election or coun­sel, but naturally and necessarily; how come these influenced? For those that do move from Counsel, and have a Will to guide them: Let but any consider what a confusion would presently be by the wayward actions of Children and Servants in his own house, if they had nothing but their own wills to guide and govern them: What an heap of confusions every City or Town would make, if all inhabitants were left to their own wills and government; and he will easily conceive what a place of ataxy, mischief and disorder the world would be, if God did not daily work and rule in the midst thereof. The infinite variety, with the different qualities of created Beings, yet all conspiring toge­ther for the good and order of the whole; the order we see amongst them; their subserviencies and subordinations each to other; they all speak that there is a God, that by his Providence ruleth the world. Whoso lifteth up his eyes to the Heavens, and considereth the constant unwearied motions of those great celestial bodies, with the evenness of them; so as they are redu­cible to a science of all other most certain, liable to little more ex­ceptions, than an extraordinary command to the Sun to stand still in Gibeon, and the Moon in the valley of Ajalon, or to go back­ward some few degrees, as in Hezekiah's time; or considereth [Page 39]the vast bodies of water sometime in the Heavens, coming upon us, not as water from a pail, but through a water-pot; must needs conclude a Superiour hand, directing and guiding the motions, and holding the thin Cloud that it is not rent; while the rain makes its orderly passage by drops through the thin and subtil parts of it. Whoso standeth by the Sea-side, and observeth that vast body of water, driven by fierce winds sometimes, and con­stantly by its natural motion invading the Earth, as if it would presently swallow it up; and observeth it after the ceasing of the wind, or a six hours progressive motion, gradually retreating, and leaving it out of fear, yea, and further leaving a water-mark for the following flow, unless at some certain times, before and after the full of the Moon, must needs acknowledg a Supreme Being, setting bounds unto it, which it hath no reason to prescribe to it self; nor is it subject to the Command of the greatest Potentate on Earth. Finally, he that standeth upon the Earth, and considers its annual productions; the variety of Creatures, of all orders in it, their Sympathies, and Antipathies; their Successions, the varieties of their Beings, Motions, and Qualities; and yet their mutual sub­serviencies to one another, and subjection to each other; must be no less than a most absurd and bruitish Atheist, if he will not acknow­ledg, that no less than the daily and mighty influence of an Al­mighty God could compound their living together upon the same soil, in any harmonious agreement each with other. That every thing should know its seasons, and keep its bounds, and be in sub­jection to man, weaker than many of them; and not transgress its order or end (but when armed by God as a part of his Host to revenge his quarrels upon sinners), must be from a knowledg which God gives them, and a Law he daily puts upon them; but as the Psalmist saith, Psal. 107.23. They that go down to the Sea in Ships, that do business in great waters: these see the works of the Lord, and his wonders in the deep: For he commandeth, and raiseth the stormy winds, which lift up the waves thereof: they mount up to the heavens, they go down to the depths: their soul is melted, because of trouble: the breaking of a wave would swallow them up. Who is he that maintaineth the continuity of the parts of the water that the waves break not, nor the water divideth under the mighty weight that is upon it? who but the mighty God could do it? In short, he seemeth to have taken a very cursory, slight, and overly view of the Works of Creation, that doth not see a plain necessity of [Page 40]a Divine Providence, to uphold the various Beings within the compass of it, and their various Qualities; to compound the dis­agreements of their natures, into an harmony proportioned to the preservation of the Universe. Whoso is wise, and hath observed these things, he must understand both the Power and Wisdom of God in all these things, and consequently the loving-kindness of the Lord. I shall shut up this with that Pious foot of the Psal­mists Song of Providence, Psal. 107. O that men would praise the Lord for his goodness, for his wonderful works to the children of men!

2. If we consider the Nature of God, we shall find that he who acknowledgeth a Divine Being, and denieth a providential care of all created Beings, hath but set up an idol in his heart, and rather owneth a God with his tongue, than in any truth and sincerity. For what do we mean by that term God, but an immense Being filling all places, a first cause of all things; Almighty in power, of infi­nite activity, wisdom, and goodness? We can hardly so much as fancy such a Being, but by the same conception, we must establish a Divine Providence.

1. If we allow not God to be the first Cause, we must grant a former cause of things; and this were to deny God, while we pretend to own him. It is as much nonsense to assert one before the first, as one higher than the highest. But how is God the first cause, if he hath no influence upon second causes, nor they any dependance upon him? If they say that second causes have a dependance on him, and he an influence on them; they establish what we contend for, viz. a Divine Providence.

2. If we allow God to be an immense and infinite being, filling all places: we must either allow him to fill all places as an oculate active being, or as a sensless inanimate being. A bulk of lead or stone filleth a place, but takes no notice of any thing in it: A man filleth a place which circumscribeth him, but seeth and observeth all things. It were an high blasphemy against God to affirm, that he filleth all places, only as a Log, or a bulk of Lead filleth a par­ticular place: if he filleth all places as an animate being, that hath eyes and ears, he must needs see and hear, and observe all things in all places which his Being filleth. Whoso granteth this, doth in a great measure own and acknowledg a Divine Provi­dence.

3. But this Doctrine is fully confirmed to us, if we will but [Page 41]recognize God a being of infinite mercy and goodness. God is not like the Ostrich, of which Job saith, 39.14. She leaves her eggs in the earth, and warmeth them in the dust: and forgetteth that the foot may crush them, or the wild beast may break them: she is hardned against her young ones. It is our great vanity, that la­bouring under a difficulty to conceive of any being above our own pitiful perfection and capacity, we fancy to our selves strange Idea's of God. We can hardly apprehend an immense being that should fill all places: if we could, we should easily conclude a Divine Omniscience. If we can fancy any thing of that, yet we are ready to conceive of him according to the lazy imperfections of our natures; and think of God, as of some great and mighty Prince, that hath either through inactivity, or for greater state, mewed up himself in his Court, and gives up himself, instead of his business of Government, to divertisements of pleasure, lea­ving the care of Government upon his Counsellors, or some prin­cipal Ministers of State. Hence the mistake of the old Philoso­phers, of Gods Providence extending not to all, but to some par­ticular Beings, observed to have a great influence upon sublunary Beings. And our Judicial Astrologers seem to inherit, though not their wisdom in all other natural things; yet their error in this: Astra regunt homines, sed regit astra Deus (is their Song). But alas! this is but to set up an Idol in our hearts. And indeed, if we could conceive any earthly Prince to be present in every place, we could hardly imagine him so neglective of his Govern­ment. What Prince will not rule all motions and actions which he seeth and heareth, to what he apprehendeth the wisest and best ends for his own honour? So that if we could suppose an earthly Prince in all places, where he hath Children, Servants, or Subjects, and to have his senses open, to see and hear them, he would certainly contribute his best help to preserve and govern them. Especially if he be a person of ordinary humanity, and goodness, and hath a sufficiency of Power and Wisdom. Do not we see how naturally the parent, to his finite capacity, careth for, preserveth, and governeth the Child? How the Master of a Family cannot neglect a care for, and government of his Family, till he hath debauched himself to a beast? Nay, do not the birds of the air, and beasts of the field naturally care for their young seed, and govern them? Whence had they their natural pro­pensions and inclinations to this goodness towards those, to whom [Page 42]they have stood in any order of causation? Was it not from the great Creator, who thus disposed them? If it be a piece of good­ness in the creature so to care for, preserve and govern its fellow-creature; certainly we must allow it to be so in God. What goodness of this nature there is in the creature, floweth from him, as the stream from the fountain: And is certainly much more in him, he having lost nothing by the Communication of the Crea­tures shares to them. So that whosoever will acknowledg a Be­ing that is infinitely good, must also acknowledg that Being infi­nitely provident for the Creatures that derive from him: and eve­ry creature thus deriving, God who wanteth neither Power nor Activity, must as naturally care for them all, as a Father or Mother careth for every Child, and a bird for every young one. And it is nothing but some mens Atheistical conceptions, and others more imperfect notions of God, not considering the Di­vine Being in the extent of his Immensity, Activity, Power, and Goodness, which maketh any so much as in the least to hesitate, as to the Doctrine of Divine Providence.

3. Let us once more turn our eyes to the strange effects and events which we see in the world: of which we see great variety, and many of them which appear to us of great moment and con­sequence. Now supposing that there were not a Divine Provi­dence directing and governing them, and being the first cause to them, they must either be the products of so many Machines or Engines, moving necessarily; or of the imperate acts of some crea­tures endued with wisdom and counsel. We shall find the effects in the world such as are impossible to be products of any such nature.

1. Were they the products of the first, Man might have a pre­vious knowledg of, and not at any time be surprised by them.

2. Were they meerly the products of the second, God him­self could hardly be conceived, to have a previous certain know­ledg of them, so as by his Prophets to give the world a warn­ing.

1. I say first, Were the effects we see in the world necessary, depending upon a certain fate, and moving in a certain order; What then hindereth, but man might have a certain previous know­ledg of them things which work necessarily, work certainly, and evenly? Thus indeed the Sun, Moon, and Stars, and all natural agents move: Every Almanackmaker therefore will tell you how [Page 43]many hours the Sun will shine in a day, six, twelve months hence; when the Eclipses shall be of either Luminary, and to what de­grees they shall be obscured. But can they also tell us when the next great Plague, the next Innundation, or Fire we shall hear of shall be? or when, and where shall be the next great mu­tation in an Empire, or a Kingdom? We see men (sometimes) infinitely surprised in the product of second causes, so contrary to their expectation, and to what appeared to us would have been their probable effect. If things had moved by a Law of Fate, the world is now so old, that the course of its motions would have been matter of science and demonstration to us; but alas there is nothing less. Who can tell what to morrow will bring forth? not only as to his own particular concerns, but the far greater, and more general concerns and interests of mankind, and the Church of God in particular.

2. How then are they produced? Is it from the will of man? I ask whether from the wills of men working necessarily, as the first and only principle of them; or working freely, and at perfect liberty; the first surely none will assert that considers what he saith. If from the wills of men working freely, then they might also work and move otherwise than they do. Then I say it is hard to conceive, how God himself should have a certain knowledg of things, previous to the event or effect; for there was no certain­ty of such an event or effect. But that God hath such a certain previous fore-knowledg, is evident from all the Prophecies, where by his Prophets, he foretold things that were to come to pass ma­ny hundreds of years after; and that with all their circumstan­ces. The great effects of created Beings must have some cause, I mean some first cause: If this were Nature, or Fate, i. e. a necessary law imposed upon them; their motions would be even, uniform, subjected to our art and fore-knowledg, which they are not. If the first cause of them be the wills of men, working upon choice, there could then have been no certainty of them before they had existed; for they might as well not have been, as have been. If any say, but though the wills of men move freely, yet he who calleth the things that are not, as if they were; he knew which way things should be, and how the wills of men would move. This we most freely grant, but we also say, That he knew them, because he willed either to effect, or to permit them; and that supposing this Decree of Providence, there must also be a work­ing [Page 44]of it, upholding created Beings, conducting their effects, and many times over-ruling them: and this is that which we call Pro­vidence.

4. In a further evidence of this, I might call in a plentiful Testimony, from the most learned and wise amongst the Heathens. But I shall not much trouble my self or you with that discourse; but refer those that desire to be satisfied herein, to the excellent discourse of Du-Plessis Lord of Morney, in his Book of the True­ness of Christian Religion, Chap. 13. where he sheweth Providence a bundantly owned by Plato, Plotinus, Hierocles, Aristotle, Cicero, Seneca, and others. I shall therefore only add one passage of Seneca (not I think particularly by him mentioned); it is in his Book of Natural Questions, Chap. 45. where he calleth God, ‘The keeper and governour of the whole world: Custodem, rectoremque universi, animum & spiritum, mundani hujus operis Dominum & artificem, cui nomen omne convenit. Vis illum fatum vocare? non errabis. Hic est, ex quo suspensa sunt omnia, causa causarum. Vis illum Providentiam dicere? rectè dices. Est enim cujus consilio huic mundo provide­tur, ut inconcussus eat, & actus suos expli­cet, Seneca Nat. Qu. l. 2. cap. 45. a Mind, a Spirit, the Lord, and Artificer [or Creator] of all the world, he to whom every name agreeth. Will you call him Fate? you will not be out. For he it is on whom all things depend. Will you call him Providence? you will say right; for by his Counsel the world is provided, and taken care for that it remains steady, and performeth its operations.’

Salvian upon this Argument tells us, that the Heathens acknow­ledged God to be in the world, as the Master of a great Ship is in that, abiding always in it, and stirring up and down: Whence he cryeth out, Quid potuerunt de affectu, & diligentiâ Dei religiosius sen­tire? Salvian, l. 1. ‘What could they more religiously judg and speak of God, than to compare him to the Governour of a Ship,’ who is never in the Ship idle, but continually at work either in one kind or another? The Pythagoreans compared God to the Soul in the body, filling each part, and actuating each part of the body. The Platonists call him the moderator of all things. The Heathen Poets speak as well and fully. Virgil tel­leth us, God is continually moving throughout all the Earth, Tractus (que) maris, coelum (que) profundum, and the Waters and the Hea­vens. In short, none but some of the most sensual and brutish Epicureans, ever so much as called this in question.

5. But hitherto I have been arguing this point with you as men, to convince you of it if you were Heathens, and had no [Page 45]knowledg of the Holy Scripture. When I consider you in that notion, I must say to you, as the Apostle speaks in another case, We have a more sure word of prophecy. As we by faith under­stand that the worlds were at first made by God: so by faith al­so we plentifully understand, that the created worlds are upheld, preserved, protected, and governed by God. I shall hereafter more distinctly prove this in my following discourse, when I shall come to speak of the distinct and particular acts and objects of this Divine Providence. I shall only here make use of a few, in­stead of very many Scriptures which might be produced, Heb. 1.3. [...]. Ʋpholding all things by the word of his power. He at first made all things by the word of his Power, and he upholdeth all things by the word of his Power. My Text saith, He preserveth both man and beast. Our Lord tel­leth us, that he cloatheth the grass of the field, and feedeth the Ra­vens, Matth. 6. The Psalmist tells us, that his kingdom ruleth over all. And again, Matth. 10.29, 30. Are not two sparrows sold for a farthing? yet not one of them falls to the ground with­out the will of your heavenly father. Acts 17.28. In him we live, move, and have our being. Prov. 15.13. The eyes of the Lord are in all places, beholding the evil and the good. John 5.17. My fa­ther worketh hitherto, and I work. In short, the places of Scrip­ture confirming this Doctrine of Divine Providence, are very ma­ny; and will most of them fall under some part or other of my ensuing discourse, referring to the particular objects and acts of Divine Providence. And I therefore shall not in this place fur­ther enlarge upon them, but come next to consider the extent, or particular objects of Divine Providence. I proceed therefore to a second Question.

Quest. 2. What are the objects of Divine Providence? or how far doth the Divine care extend?

Though the Epicureans of old would acknowledg no Provi­dence, and many of the Stoicks asserting a Fate, destroyed it; yet the wiser Peripateticks would grant it, though but a limited one, extended to some particular Beings and things; and too ma­ny amongst those who are called Christians, seem to inherit some­thing of their spirit. I remember that when Pharaoh saw Egypt almost destroyed, he calls for Moses and Aaron, and bids them go and serve the Lord: but adds, Exod. 10.8, But who are they [Page 46]that shall go? When Moses replyed, We will go with our young, and with our old, with our sons, and with our daughters, with our flocks, and with our herds will we go. He replyeth vers. 10. Let the Lord so deal with me, as I let you go and your little ones. Thus many deal with God. When they consider the vast bodies of the Creatures, the great varieties of their beings, and qualities, their motions, &c. they are forced to acknowledg a Divine Provi­dence; That the world could not stand, nor the parts of it hold together, unless a Superior hand ruled, upheld, and governed them: They therefore will acknowledg a Providence, as to the great bodies of the Heavens, &c. But say they, How far will you extend it? When they hear us assert it as to all things, the sound of the little ones in nature, troubles them, yea, and as to the wills of men, they are wonderfully disturbed. We must there­fore enquire what the Scripture saith, which certainly cannot err, as to the bounds and extent of Gods Providential care. The Scripture tells us, Heb. 4.13. That all things are naked, and open before him with whom we have to do: That the eyes of the Lord are in every place beholding the evil and the good, Prov. 15.3. My Text saith, He preserveth both man and beast. The Apostle to the Hebrews saith, He upholdeth all things by the word of his power. But to speak more distinctly; we extend the Divine Providence, 1. To all Beings. 2. To all motions and actions of Beings. 3. To all omissions, suspensions, or cessations of action. 4. To all events of things.

1. First, I say, to all Beings. Beings are usually distinguish­ed into such as have no life, or such as have life. Or if you please we may make use of that plain division of Beings into, 1. Such as have no more than a meer Being, neither life, nor sense, nor reason. Such are the Heavens, the Earth, the Waters. Or, 2. Such as have Being, and life, but no sense. Such are herbs and plants. Or, 3. Such as have Being, and life, and sense. Such are Beasts, Birds, Fishes, Insects, &c. Or Lastly, Such as have not only Being, life, sense, but Reason also. Such are Angels and Men. I shall shew you that Divine Providence extends to all these.

1. To such things as have meer Beings. As to the Heavens, Extol God (saith the Psalmist), Psal. 68.4.33, Who rideth up­on the Heavens. Gods riding upon the Heaven signifies his in­fluence upon them, and his Rule and Governance over them. [Page 47]Our Saviour telleth us, That he maketh his Sun to shine, and his Rain to fall upon the just and unjust; yea, and God makes it a thing proper to him to give rain: and the Scripture tell­eth you of his giving it, and withholding it at his pleasure, as in the days of Elijah. Job 9.7, God is said to be he who commandeth the Sun, and it riseth not, and sealeth up the stars. For the Earth, he is said to hang it upon nothing; and cer­tainly so great a weight would not hold there long, if it were not held up.

2. For those things which have not a meer Being, but life also: they are the herbs, and plants, and flowers. He causeth the grass to grow for the cattel, Psal. 104.24. Psal. 147.8, He maketh the grass to grow on the mountains: He cloatheth the grass of the field, which to day is, and to morrow is cast into the Oven.

3. For those Beings which have life and sense. He feedeth the fowls of the air, Matt. 6.18. Not a sparrow falls to the ground without him: he called for the flies and locusts, &c. a­gainst Pharaoh.

4. For the most perfect Beings, viz. such as have not on­ly Being, life, sense, but Reason also; These are either Angels or Men. Providence reacheth to both of these; it reacheth to the good Angels: he commandeth all his Angels to wor­ship Christ; he maketh his Angels Spirits, and his Mini­sters a flaming fire, Heb. 1.6, 7. and ministring Spirits for the good of his Elect. How frequently do you read in Scrip­ture of Gods government of his Angels, in sending them upon his messages? For the Devils: the Old Testament tells you of his employing them against Ahab; of his commissionating them against Job. And the New Testament plentifully declares their subjection to the Son of God. For Men; the Scripture speaks abundantly. My Text telleth you, He preserveth man and beast. In short, there is hardly a leaf in Scripture but abundantly confirmeth this piece of Divine Providence in one particular or other.

Secondly, I say, the Providence of God extendeth not only to all Beings, but to all the Motions and Actions of Beings: uphold­ing them to their motions, governing all their actions. The grass groweth not, the sparrow falleth not, the Lilly groweth not, without our Father: he hath made the Ordinances for the Sun, and Moon, and Stars, for the day and night. It is he [Page 48]that thundereth out of Heaven, 1 Sam. 7.10. 2 Sam. 22.14. The Scripture every-where asserteth the influence of God upon the natural motions of all creatures; nor is it to be excluded from the voluntary Actions, whether good or bad. As for good acti­ons, he moveth to them, he assisteth in them. As to bad acti­ons, he upholdeth as to the natural action, but hath nothing to do with the malice and wickedness of it, but to govern it, when shewed, to his own wise ends. The Scriptures are infinite which might be produced in the proof of this. What can be plainer than that of our Saviour speaking of good actions, Joh. 15.3, Without me you can do nothing: that of the Apostle, Phil. 4.13, I can do all things through Christ that strengtheneth me; and again, He giveth to will and to do. For bad actions, He suffered all Nations to walk in their own ways, Act. 14.16. And the Psalmist saith, Psal. 76.10, Surely the wrath of man shall praise thee; and the remainder of wrath thou shalt restrain.

Thirdly, The Providence of God extendeth to all omissions, cessations, or suspensions of actions; yea, and to all irregulari­ties of natural motions or actions. It was from God that the fire did not naturally act to consume the three children; nor the Lions to devour Daniel though in their Den; that the Sun stood still in the Valley of Ajalon; that it went backward, as appear'd by the shadow upon the Dial of Ahaz: and so as to actions depending upon the will of man, Gen. 20.6, God saith to Abimelech, that he suffered him not to touch Sa­rah; Jacob telleth his Wife, Gen. 31.7, that God suffered not Laban to hurt him. Multitudes of Scriptures might be produ­ced in this case.

4. Lastly, The Providence of God extendeth to all events. E­vents are reducible to two heads; they are either such as are good and grateful to us, or such as are evil and affli­ctive. The hand of Providence is in both. There is no good event but is from God; he is the fountain of good, the author of every good and perfect gift: evil events are from him, Is there any evil in the City (saith God by Amos), and I have not done it? Afflictions spring not out of the dust (saith Job). But the holy Scripture is so full of proof of this, as I need not give particular instances; especially con­sidering that it hath been recognized by the children of God in Scripture, and is so by every one of us, so often as we either [Page 49]praise God for any receit of good, or deliverance from evil; or pray unto him for the collation of any good thing, or pre­vention or removal of any evil. Thus now I have confirmed the Doctrine of Divine Providence, and also shewed you the extent of it. I should now come to discourse of the particu­lar acts of it; but first let me make some application of this general discourse of Providence, so far as I have carried it on.

In the first place, observe from hence, Ʋse 1 how unreasonably and Atheistically any deny the Providence of God, and that in the extent of it: Atheistically, for it is all one to deny a God, as to deny the Providence of God. If there be a God, there must be an infinite Being filling all places: infinitely active, all eye, all ear, all understanding, doing all that from his most per­fect Essence, which we do by the help of our senses, or any of our faculties. Now that God should fill all places, see, hear, understand all things, motions, actions, events, and not rule, and govern all to the wise ends of his own glory, having a power so to do, is to fancy that of God, which cannot be presumed of a man like our selves. Those therefore that deny Providence, must have deceived their souls with some false idea's, and con­ceptions of God, and set up an idol in their hearts, instead of the true and living God; Either a finite and limited Being, not filling Heaven and Earth: or a dead, lazy, dull, careless inactive Being. All which is indeed to blaspheme, to deny God instead of acknowledging him. 2. As it is Atheistical, so it is most irrational. I have formerly discoursed that, and therefore shall refer you to it. To fancy that the world could be pre­served or governed in that order in which we see it, without an infinite God giving conduct to it, ordering it, and ruling it to his pleasure, is to fancy that may be done casually in so vast a place as the whole world, which we see cannot be in a lit­tle City or Family; than which nothing is more unreasonable. 3. Nor thirdly is any thing more contrary to the Scripture, for there is no one proposition of truth, that hath a more plen­tiful evidence of Scripture, than this Doctrine of Providence hath. I beseech you therefore to take heed of suffering any such suggestion, any such thought, or imagination, to possess your hearts: look upon it as a very great piece of Atheism to deny, or to dispute it: besides that, as I shall shew you by [Page 50]and by; There is no Doctrine of greater use to settle and com­pose our Spirits under all the varieties of the world, nor to keep us in a more holy, quiet, patient temper, and in a depen­dency upon God under all accidents which occur to us, than this Doctrine of Providence. Let this therefore be the first use and application of this excellent Doctrine, to settle your hearts in this point, so consequential to a just, and due notion, and a right apprehension of him who is the living and true God.

In the second place, Ʋse 2 Let me apply this by way of caution. You have heard that there is a Divine Influence upon all Beings, Motions, Actions, Events, &c. But take heed of two things; 1. Of thinking that the Providence of God necessitates all moti­ons, and actions of voluntary Agents. Or, 2. That it gives a­ny supersedeas to our own endeavours, with reference to Events. Some Agents indeed act necessarily, all but rational Agents do so; they have no reason, and consequently, no counsel, delibe­ration or election. But reasonable creatures, such as men and women are, have a Will, and act from it as from their princi­ple: these the Providence of God influenceth, but doth not compel or necessitate. The Providence of God influenceth a man to good actions, suggesting them to him, moving him and in­clining him unto them, but not enforcing him. As to evil a­ctions; the influence of Divine Providence is otherwise. God doth not suggest, not move, not incline the heart to them. It upholdeth the creature to the meer natural action. 2. It suffereth the sinner to vent the malice and wickedness of his heart in the action. 3. It governeth the action when done, to the wise end of Gods glory. The influence of Providence neither necessitateth the child of God to do good, nor the sin­ner to do that which is evil. This is one thing you must wa­rily understand.

Secondly, Take heed of thinking that the influence of Provi­dence as to all events, supersedeth any thing of lawful endeavours, in order, either to the obtaining a good, or preventing a bad event or issue. The influence of Gods Providence doth by no means justifie mans improvidence. There is a great deal of reason for this, if we duly weigh it.

1. Providence is not our rule. We are to walk by the Pre­cept, and to depend upon Providence. So that whatsoever the [Page 51]word of God maketh our duty to be done, or used as a mean in order to the obtaining of any event, remaineth still our duty, without respect to the influence which Providence hath upon events.

2. Again, The Providence of God doth ordinarily bring about events by our endeavours as means. It is an extraordinary work­ing of Providence, when it bringeth about an event without humane means; it ordinarily brings them about in, and by the use of means: hence it is that we cannot regularly de­pend upon Divine Providence, without the use of proper means. So far is the influence of Providence from superseding the use of means. Thus the Providence of God neither destroyeth na­ture, nor discourageth industry.

In the third place, Ʋse 3 I know no Doctrine of further use than this, for the comfort and relief of the spirits of Gods people un­der any of the afflictions of this life. The wheels of the world sometimes run very cross, not only to the expectations of Gods people, but to their sensible interests: I say, to their sensible and appearing interests, for contrary to what is their true and real interest they cannot run. All things shall work together for the good of them that love God. All things must be theirs, for their good, profit and advantage. But Gods dispensations to them in this life are sometimes very afflictive, very ingrateful to their sense. Now what a relief is this to a child of God to be assu­red of this, to be rooted and confirmed in this, That there is a Divine Providence extending it self to all the motions and actions of creatures; To all the suspensions, omissions, and cessa­tions of creatures action. Hence follow divers things, which may be of great relief to us under our disquietudes.

1. That the omissions, suspensions, cessations of actions in means; yea, their workings contrary to our expectation, are things order­ed by Divine Providence. It is wonderful how great an afflicti­on this thing sometimes gives persons of more thoughtful and reflexive tempers. We lose a friend, and fancy, if such or such means had been used, or if such or such a thing had not been done, our husband, child, wife, had not died: you know what Martha said to our Saviour, Joh. 11, Lord, if thou hadst been there, my brother had not died. But now suppose this, that if such or such a thing had not been done, in a natural course thy friend had lived: (for that is all thou canst say), yet was [Page 52]not the hand of God in it? had the Providence of God, think­est thou, no influence upon the omission of such a means as was omitted, or the use of such things as thou conceivest to have been pernicious? Doth not a sparrow fall to the ground, and is thy friend (thinkest thou) fallen to the ground, with­out thy Father? thy Father ordering the omission of such a mean as might have preserved his life, or the use of such things as hastened their dissolution. God often hides from us what shall be the proximate cause of our end, and so as to our friends. It is true, if we have knowingly, and wilfully omitted or neg­lected probable means, we have cause of some reflection; but yet even in that case, the providence of God reaching to all e­vents is some relief to us. In this sense it is no blasphemy to say, God often deceiveth the Physitian, and the sollicitous friend; that is, suffereth them to err under false apprehension. There is not an omission but Providence hath influenced, not a su­spension, or cessation of an usual action in a natural agent, nor a contrary operation of it, but the Providence of God hath in­fluenced it. We, our friends, are of more worth than many spar­rows, and fall not to the ground but by the will of our heavenly Eather; so as we do but torment and disquiet our selves in vain.

Secondly, If the Providence of God influenceth all events, and that too, by effecting them, if not sinful; They must, as to the people of God, be good, and for good, and the products both of in­finite wisdom, and of infinite goodness. It is our unhappiness, that we judg of events to us in this world by sense, and not accor­ding to faith. This maketh us call many things evil; indeed there is nothing can happen to a good man truly evil: for the hand of his Father must be in it. Providence must have the or­dering of it, and never did the hand of a good Father, know­ingly mix a potion of poison to his child, and with his own hand give it him to drink. We do not ask evil of God; and he that heareth our prayers, will not, when we ask him bread, give us a stone, nor when we ask him a fish, give us a Scor­pion. If we that are evil, know how to give good things to those that ask them of us: much more doth our heavenly Father, know how to give good things to his children, asking them of him. In this we may be secure: If the Providence of God influenceth all the events of the world, he so regulates them, that although [Page 53]they may prove sensible, joyless, and afflictive evils; yet they shall never prove real evils to those that fear God, but in the issue appear the products, as of infinite wisdom, so also of in­finite goodness. Thus far this Doctrine of Divine Provi­dence is a great fountain of consolation to the people of God.

But lastly, Let us enquire what duty we may conclude from hence, and that is very much. I shall instance in some few par­ticulars.

1. Is there a Divine Providence? and doth this influence all beings, motions, actions, events, &c? Let us learn then the du­ty of faith, to commit all our ways unto God, to trust in him, and depend upon him. It is a duty we are often in Scripture called to, and that with respect to our persons, and with re­spect to our affairs and ways, 1 Pet. 4.19, Wherefore let them that suffer according to the will of God, commit the keeping of their souls unto him, in well-doing as unto a faithful Crea­tor. Our Saviour presseth it in opposition to two things.

1. In opposition to the fear of man, Matt. 10.28, 29, 30, And fear not them which kill the body, but are not able to kill the soul. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? But the very hairs of your head are numbred. Fear you not therefore, for you are of more value than many sparrows.

2. Again, He presseth it in opposition to too great sollici­tude, Matth. 6.25. Therefore I say unto you, Take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body, what you shall put on. This he presseth from Gods Providence, for the Lillies, the Birds, &c. vers. 26, 27, 28, 29, 30, 31.

2. With respect to our affairs, and the events of things in the world, so far as they concern us. 1. Pet. 5.7. Casting all your care upon him, for he careth for you. Psal. 55.22. Cast thy burden up­on the Lord, for he shall sustain you. Psal. 37.3. Trust in the Lord, and do good. Vers. 5. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. Prov. 16.3. Commit thy works unto the Lord, and thy thoughts shall be established. Man troubleth himself in vain, both with care and fear; the Child of God especially. We cannot let God alone to rule and govern the world. But surely, if there be a God in the world, [Page 54]an immense and infinite Being that filleth all places, and infinite­ly active, seeing and hearing all things; and this God is not idle, but influenceth all beings, all motions and actions of beings, all suspensions, omissions, and cessations of action in the creature, all events; and if he hath any Children, people, or servants in the world, whom he loveth, delighteth in, careth for; these peo­ple may trust him, and commit themselves and their ways to him, and it is their duty so to do. Who may trust God? who may commit their ways unto him, if these should not? Let me there­fore say with the Psalmist, Psal. 115.9, 10, 11. O Israel, trust thou in the Lord: O house of Aaron, trust in the Lord: you that fear the Lord, trust in the Lord. Be not over-solicitous, be not sinfully afraid as to any events. There is a God that ruleth in the earth, that overseeth the world. But this trusting in God must be,

1. In doing good: Trust in the Lord, and do good, Psal. 37.3. Our souls must be committed to the Lord in well-doing, 1 Pet. 4.19. There is no trusting in the Lord, without walking in his way. The unholy walking man hath no ground to trust God for any good: he hath no promise to bottom his trust upon. We must trust God in an holy walking.

2. We must, notwithstanding the Providence of God, trust God in the use of proper means. The reason for this is, because the Precept commandeth the use of lawful means. Trusting of God is indeed exclusive of the use of unlawful means, but it al­ways includeth the use of means that are proper and lawful. To refuse proper and lawful means, and talk of trusting God, is to tempt him not to trust him.

3. It includeth also the use of Religious means: such as the waiting upon God in the use of his Ordinances. The word Sa­craments, and Prayer: For these things (saith God) I will be enquired of by the house of Israel. Prayer is a general means instituted by God for the obtaining of any mercy. But I say, supposing these three things: That a Child of God keepeth in the Lords way, and hath used all proper means for an event which he hath desired, and sought the Lord for by Prayer; This Doctrine of Divine Providence sheweth him the highest reason imaginable, for his committing both his person, and his ways unto the Lord, without any anxious sollicitude, or distracting, fears: Because he is the Lord who careth for us, therefore we should cast our care on him.

[Page 55]2. A second thing which I shall press upon you as your du­ty, and consequent to this Doctrine of Providence, is a pious secu­rity in all conditions, and with respect to all events. There is a sinful security which all good men ought to avoid, and to take heed of. Security is the freedom of the mind from care, as to this or that thing. Now this is sinful two ways.

1. When the ground of it is some carnal confidence, a relying on some arm of flesh. Cursed be he (saith the Prophet) that trust­eth in man, and makes flesh his arm. Thus the Jews were of­ten secure upon the view of their great allies and confederates, Assyria and Egypt. In like manner people may be secure upon the account of their relations and interests, or the power and favour of men. We are commanded to cease from man, whose breath is in his nostrils; and the Psalmist tells us, It is better to trust in the Lord, than to put confidence in Princes.

2. When there is a pretended confidence in God, but not conjoyned with an holy walking, nor with a due use of means, Natural, Mo­ral, or Religious; take heed of such a security as this is. That which I call a pious security, is the fruit of a confidence in God. When the minds of men upon the view of a Divine Providence, are quiet, and free from distractions, and over-much sollicitude as to the events of things, whether relating to the Church, or to their own particulars. This I say is every good Christians duty: and if there be such a Divine Providence, as I have been discoursing of to you, it is the most reasonable thing in the world. God is the high­est rational Agent, and must work for some ends, and those the best; the great end of his Glory, the subordinate end is the good of his People. Now if he hath in his working an influence on all beings, all motions and actions, all omissions, suspensions, and cessations of such motions, all events, &c. Certainly that man or woman that loveth and feareth God, and keepeth his way, and hath used all proper means, natural, moral, or religious, in order to the obtaining of what he apprehendeth for Gods Ho­nour, the good of his Church, or his own particular good, he hath all imaginable reason to sit down quiet, and be secure. Affairs in the world are upon the wheels, but those wheels are full of eyes: God seeth all things, and his hand is in and upon all things, and hath his own ends in his eyes, and a power to turn all things, and to make them to serve his ends. We may in the darkest day cry out, Psal. 76.10. Surely the wrath of man shall praise [Page 56]him, and the remainder of wrath he shall restrain. A good Christian may sit down, having done his duty, and leave the world to wag as it will. Let that great Ship wallow as it will, there is one that sitteth at the Stern, that will guide it, and all its motions, it shall at last come into the true Port. Hence a Child of God hath reason enough in all things to give thanks, and at all times to rejoyce in the Lord, and again to rejoyce. What then mean the disquietments, anxieties, and sollicitudes of our thoughts? Are they not tacit denials, or suspensions of the workings of Divine Providence? Are they not Indications of the weakness of our Faith? Certainly if we had Faith in the Doctrine of Divine Providence, if it were but as a grain of mustard-seed; we should only attend our duty, and when we had done that, should speak to our soul, if yet in a tumult, Why art thou cast down, O my soul? why art thou disquieted within me? Trust still in God, for I shall praise him, who is the health of my countenance, and my God. This is a second piece of duty.

3. A third duty which this Doctrine of Divine Providence will evidence but reasonable for us, is, A patient waiting for God under all the displeasing varieties of this life. A duty which in Scripture you will find often called for by God, and his Holy Servants, who have spoke in his Name, Psal. 27.14. Psal. 37.7, 34. Psal. 6 [...].5. Prov. 20.22. Hos. 12.6. and as often resolved upon by the Holy Servants of God, Job. 14.14. Psal. 25.21. Psal. 52.9. and in many other places: And there are many excellent promises that are made to it, Psal. 37.9. Prov. 20.22. Isa. 49.23. It is exclusive of all murmuring, repining, and discontentedness at any of Gods dealings; of all use of irre­gular means to help our selves: it is an habit of grace, which in the midst of the most adverse and afflictive Providences, teach­eth us to stand still, and to see the salvation of God. It is a great piece of a Christians duty, keeping a Christian in his station, and in the paths of holiness, under the most cross and thwarting Providences, in the most dark and gloomy days, and the greatest confusions we see in the world. The failure of this is like the start­ing of the Ballast in a Ship in a storm: every Ship of burthen, that goeth to Sea, hath a Ballast of stones, or sand, or some weigh­ty thing, which keeps it even upon the waters; if in a storm this Ballast starts, so as it is thrown on one side, and gives not a just poise to the Ship, there is a great danger of a wrack, the Ship [Page 57]presently lyes all on one side. Faith now is this Ballast, active patience, or waiting for God in a storm of Providence, is that which keepeth the soul poised; if this Ballast starts, there's great danger of the souls being overwhelmed. Now this Do­ctrine of Providence, and the extent of it to all motions, actions, to all suspensions, omissions, and cessations of actions, to all events, and future contingencies, sheweth us the duty and reasonableness of this patient waiting. Is there a storm, a whirlwind, an hur­ricane of political motions in the world? It lets us know that God is in that storm, God is in that whirlwind, that hurricane is not without the Lord, and God is not out of it. If the Enemies of the People of God could raise a storm without the Lord, or when they have raised it shut God out of the Governance of it, it were something; but they can do none of this: we can have no confidence in them, in the goodness of their natures, or their designs; but we may be confident of God, and wait for him. I compared Providence before, to a man of business, that seldom keeps a road; but ever and anon turns out this way, and that way, as his variety of business leads him; those that will bear such a man company home, must ever and anon wait for him, while he turneth out of his road. Let this Doctrine of Pro­vidence have this kind influence upon your souls, to make you to wait upon God, whiles he hideth himself from the house of Ja­cob, and to look for him. It is good to wait upon God; for none yet that ever waited upon him, returned ashamed; it is your duty to wait upon God, he is a great Soveraign, he hath required this homage from your souls. It is reasonable you should wait on him; for you may be sure he is in every storm, in every hurricane, seeing it, working by it, governing of it.

4. This Doctrine of a Divine Providence, sheweth the reasona­bleness of a passive patience, or submission to, and contentation with our lot and portion in the world, under the most afflictive and adverse issues. Nothing comes to pass without the Will of God, not a sparrow (as cheap, and inconsiderable a bird as it is) falleth to the ground without our heavenly Father. It is true, while we are in the world, we are in the midst of briars and thorns; sub­jected to a thousand accidents, which are afflictive to us, afflictions in our bodies, troubles in our spirits, crosses in our relations, and in our affairs in the world; and no affliction is joyous, but [Page 58]grievous. It is the great effect of Faith to make us glory in tri­bulations. But certainly, although this Doctrine of Providence doth not shew us a sufficient ground to glory in tribulations, which is an exercise of grace most proper in such Tribulations, as we suf­fer for the name of Christ; as the Apostles went away rejoycing, that they were thought worthy to suffer any thing for the name of Christ. But surely the consideration of this Doctrine of Gods Influence upon all events, all motions, all actions, &c. of his Crea­tures, sheweth us a great reason why we should be submissive and patient, possessing our souls with patience under the most afflictive contingencies of this life. I remember Rabshakeh would not have the men of Hierusalem think that he was come out without God against that place. Is affliction come upon thee? Are crosses in thy estate, in thy relations, come upon thee? Think not that any of them are come upon thee without God; the hand of God is in this sickness, in this pain, in this depriving of thee of thy near relations; in this poverty that hath overtaken thee like an armed man. None of these things are come upon thee without God, 1. Willing them. 2. Nor without God influen­cing them, ordering the causes of them: now if we do but consi­der the wisdom and infinite goodness of this God; if we do but look upon him, as our Father, how cogently doth the Apostle speak, Heb. 12.10, 11. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: Shall we not much rather be in subjection unto the father of our spirits, and live? For they verily for a few days, chastened us after their own pleasure: but he for our profit, that we might be made partakers of his holi­ness. How many arguments are there in two verses to perswade us to this submissive patience? The main argument is from our reverent subjection to the Fathers of our flesh. Hence the Apo­stle concludes, that we ought much rather to be subject to the Father of our Spirits. 1. They were but the Fathers of our flesh: he the Father of our spirits. 2. They chastened us after their own pleasure, but he for our profit. But I say here is argu­ment enough, God is in the affliction, It is the Lord (said that good man) let him do what seemeth to him good. Nothing can seem good to God to bring upon his people, but what truly and really is for their good; he cannot but give good things, dispense and deal out good things unto his people: submit your selves therefore unto God, under his severest Dispensations. [Page 59]Remember he is in the storm and whirlwind.

5. This Doctrine of Providence may convince you of the rea­sonableness of your duty of Prayer. 1. Daily Prayer. 2. More extraordinary, and solemn Prayer. I say first daily Prayer. Every day is pregnant with new designs. The world is a place full of a variety of Beings, and those are in daily motion and action: hence we are subject to infinite accidents, and as our Saviour saith, Who can tell what a day may bring forth! This speaketh our sub­jection to ingrateful changes and mutations. Now certainly the same reason that teacheth us, if at any time we have any bu­siness of concernment to us (that may (if it goeth for us) be much for our advantage, if against us, much to our prejudice) to be dispatched in Parliament, or any Court of Judicature; to apply our selves to those persons, to whom in those cases we may have access, to intreat them to be our friends, and to lend us their assistance, should also direct us to be as constant and dili­gent in our Applications unto God by Prayer. We have great concerns in the world every day, the concerns of our lives, our health, our success and prosperity in our affairs, the concerns of all our friends and relations, above all, the concerns of our im­mortal souls. The good prosperity and welfare, or the evil and mischief of them, all doth very much depend upon the motions and actions of other beings, as well as our own, upon the omis­sions, cessations, and suspensions of their actions, upon the events, &c. Now you have heard that the great God of Heaven and Earth filleth the world, influenceth all beings, motions, actions, cessati­ons, suspensions, or omissions of action, all events; he is ever pre­sent, seeing, and considering the matters of the world; Will not now Reason evince it to be our duty, to be much in Prayer alone, with our Families, morning and evening, to be crying to God, Prosper thou the works of our hands upon us? Restraint of Prayer from God, argues Atheism in our hearts, either that with the fool in the Psalm, we say in our hearts, There is no God: or else that we say, Tush God, seeth us not, the Almighty doth not re­gard us.

2. But it lets us see the more especial reasonableness of more solemn and earnest Prayer, upon more especial Emergencies. I told you that every day is big of events, and who can tell what any day may, or will bring forth? But there are some more espe­cial times, when we have more high and eminent concerns up­on [Page 60]some special undertakings, or when some eminent danger threateneth us. In reason here, our sense of a Divine Providence influencing all events, all Beings, all motions and actions, of Beings, and all omissions, cessations, or suspensions of such actions, doth more particularly oblige us, upon the emergency of such affairs, to be more earnest and importunate with God. It is the precept of Solomon, Acknowledg him in all thy ways, and he shall direct thy steps. And accordingly hath been the practice of the people of God; as you see it in the whole story of holy Writ, and is the pra­ctice of the people of God still. Now this Doctrine of Divine Pro­vidence justifieth this practice of the children of God, as a very reasonable practice; and evinceth as daily Prayer, so this more set and solemn prayer to be the reasonable practice of all those that have any knowledg of God, or any desire to maintain fellowship and communion with him.

6. Lastly, As it evinceth the duty and reasonableness, both of daily, and of solemn and extraordinary pray­er: so it evinceth also the duty, both of daily, and more so­lemn and extraordinary praises. We have not a good thing hap­peneth unto us, but there is an hand of God in it: it may be some created Being hath been the instrument to bring it to our hand; but the action or motion of that created Being hath been influenced by God. The event or issue hath been ordered, go­verned and directed by God; the hand of God is in every days health and protection, in every nights sleep and preservation. But this is obvious enough to every Christian, of how mean a capacity soever. I shall therefore add no more to this part of my discourse. I have, you see, hitherto proceeded no farther than to prove, That there is a Providence. 2. And to shew to you the exceeding great latitude of its objects.

SERMON V, VI.

I Have hitherto sh [...]wed you no more, Than that there is a Divine Providence extensive to all things, influencing all Be­ings, all motions, and actions of Beings, &c. I am now come to discourse concerning the acts of God, by which he exerci­seth this Providential care. Divines do usually reduce all to two Heads. 1. Preservation. 2. Government. Preservation respect­eth the creatures Beings; and that in esse tali, in such a kind of Being as he at first created them. Government properly re­specteth the motions or actions of these Beings, or the omissi­ons, suspensions, or cessations of such actions or motions, and the events of the things. The Proposition I shall a little enlarge my self upon, is this,

Prop. That as the worlds were at first made by the power and word of God, so they are by the same power and word preserved and upheld.

The Heathens had some notion of this, as appeareth by their fiction of Atlas, bearing up the world upon his Shoulders. God is the true and only Atlas: the Apostle saith, He upholdeth all things by the word of his Power. The Psalmist saith, That he preserveth both man and beast. You have a recognition of this, in that solemn prayer of the Levites, Neh. 10.6, Thou, even thou, art Lord alone, thou hast made the Heaven, the Heaven of Heavens, with all their host; the earth, and all things that are therein; the sea, and all that is therein, and thou preservest them all. Job gives God the glory of this, Job 7.20, I have sinned, [Page 60] [...] [Page 61] [...] [Page 62]and what shall I do unto thee, O thou preserver of man! But al­though the upholding, and preservation of the world, the in­fluence of God upon the world, in order to its standing and conservation, be matter of clear and undoubted Revelation, and demonstrable by reason, and confessed even by the wiser amongst the Heathens themselves; yet every one possibly doth not suffi­ciently understand the method and order of Gods sustentation, and preservation of the world: Nor dare I promise you fully to open it to you, and make you to understand it, for how lit­tle a portion of his ways do we know? But something I will speak in particular. I hope it may be of further use to you, not on­ly to expound Gods works, but to make you understand how wonderfully we are preserved, and what a necessity there is of the Divine hand to uphold our souls in life, and us in any state of well-being. Only let me first premise two or three things.

1. That there is a more common and general preservation of all beings, and a more special preservation of some.

2. That there is a preservation common both to man and beast, and a preservation more peculiar to man; and yet more special to the people of God, those amongst the sons of men, whom God hath set apart for himself.

3. That there is a preserving Providence, respecting the body and outward man: and a preserving Providence, respecting the in­ward man.

4. That as to man he is considerable in a threefold capacity. 1. In his personal capacity, as a reasonable creature, endued with all the powers and faculties of vegetive and sensitive creatures: and further, with several powers, and faculties suited to his rea­sonable nature. 2. In his Political capacity, as he makes up a member of a Kingdom, or civil society. 3. In his Ecclesiasti­cal capacity, as in society with others he makes up that body of people which is called the church of God. God preserveth him in all these capacities; of which (when I come to it) I shall speak more particularly, and distinctly.

I shall lay down several conclusions. The first of which shall be more general and extensive to such creatures as have meerly being, and no life. The other will concern living creatures, and amongst them men, as the nobler and more excellent of them.

[Page 63]1. Concl. God by the word of his power upholdeth the Beings, order, and courses of all his creatures; so as not only their na­tural inclinations, and qualities, and affections, by which they are mutually serviceable to each other, and to the upholding of the universe, do not fail, abate, or decay, but so, that their power and opposite qualities work not to the ruin and destruction of the whole. This now to him who will give his thoughts leave to stand upon it, will appear a great and wonderful work of God, and no less than a wonderful miracle of Divine Providence. When God gave a being to the world, and to all the things there­in, he indued them all with several qualities, according to his infinite wisdom; he set them in an excellent order, so as they might be mutually subservient one to another, and all of them to the whole: he did not only make the world, but he fitted and jointed it together, so that one part of it corresponded with the other. 2. He indued them with several qualities, by which they are mu­tually serviceable each to other. 3. He set the several creatures in their orders and stations, so as they might be best serviceable. Now, I say, the Providence of God worketh in the preserving of them. 1. By upholding these qualities, and keeping them in this order, that they do not dislocate and fall out of joint, but abide both in their station, and in their full vigor and ver­tue.

2. By keeping them that the qualities in them, which are oppo­site one to another, and would naturally encline them to a disloca­tion and falling out of order, yet have no such operation, nor pro­duce any such effect; but even inanimate Beings, move and work orderly according to the Creators intention, though they do nothing out of any counsel, choice, or deliberation. Let me but illustrate this a little, in the four great Inanimate Bodies of the World; the Heavens, the Air, the Earth, and the mighty Waters. All exceeding great, and vast bodies, yet without life, sense, or reason; so as their motions cannot be from reason and counsel of their own. The order in which God set these things in the day of Creation was this, The Heavens he placed uppermost, the Air in the midst betwixt them and the Earth. Then he placed the Earth; and the Seas in the midst, contigu­ous one to another. In the Heavens he placed Waters, the Sun, the Moon, the Stars, all great bodies. Now all these bodies have several qualities; Gravity, or weight, levity, heat, [Page 64]cold, moisture, &c. Who knoweth not that active qualities in creatures are subject to spend, waste, and decay? To instance but in that one body of the Sun, whose great qualities are light and heat: We see candles, and torches, and fires give light and heat; but they spend themselves, their light goes out, their heat wastes, and spends it self in a short time. How is it that it is not so with the Sun, and the Stars, but from the power of God that upholds these qualities, that they neither waste nor abate from their continual motion? The candle is fed from the tallow, and wax; the torch, and taper from pitch, wax, rozin, and other combustible matter; when that fails, it expireth. Whence is the Sun, Moon, and Stars fed? but from the immediate up­holding power and hand of God? Again, these great bodies are not indeed so gross, and heavy, as mere sublunary and terrene bodies are; but yet, they must not be denied something of weight, especially the Waters in the Heavens. We know weight and heaviness is of the nature of Water; yea, of that Water which falleth from Heaven: how come the Clouds which are a thin body, to contain and restrain it, and keep it as in bot­tles? how come those vast bodies of Water to be contained in the thin body of the Clouds, and to diffuse themselves so gradually upon the Earth?

2. Let us look upon the Air, from the agitation of which proceed the great and boisterous stormy winds. The Air is cold, and moist, only heated and warmed from the Sun: how comes it to pass, that it is not in that continual agitation, which we see it in sometimes? sometimes we hardly discern it moved at all, sometimes more violently, and that sometimes from one quarter, sometimes from another; is this a natural, a meer natural motion? then it is necessary, and would be uni­form: so we see it is not. Who can give a reason sufficient to satisfie an inquisitive Philosopher, of the heat and cold in the Air in several Countrys, nay, in our own Country? or a suffi­cient reason of drought and moisture in the Air? whence is it think you, that it is not always dry, nor always moist; not always stormy, nor always calm, none of which would suit the conservation of the world, but from Gods upholding those qua­lities in those bodies which influence it, and by which these things are caused? so that unless when the ordinary Providence of God is not withheld from the creatures, in some particular [Page 65]places, for the chastisement of the wickedness of them that dwell therein. The Air keeps its motion, and courses: the winds their courses, for the preservation of our bodies, and the advantage of humane affairs. God, I say, by a daily providence upholds these Beings to those motions, and measures of motion, which he at first set for them, in order to keeping the World in joint. The Air putrifieth not, nor groweth infectious; the Winds some­times blow, sometimes are still, &c. The Psalmist giveth God the great glory of his Providence, in this particular, very plen­tifully. He raiseth the stormy winds, Psalm 107. v. 25. He walketh upon the wings of the wind, Psalm 104.3. He bringeth the winds out of his treasures, Psalm 133.7. He causeth his winds to blow, Psalm 147.18. The stormy winds fulfil his word, Psalm 148.8. The Heathens had such a sense of the Necessity of a Divine Providence to rule this Creature, that they devised a God on purpose (whom they called Aeolus) whom they feign­ed to have a care and dominion over them: and the Poet saith, That if he did not, they would confound Heaven, and Earth.

3. From the Air let us come to the Earth, a great and vast body. Job saith, It hangeth upon nothing, Job 26.7, upon no­thing but the Almighty power of divine Providence. It hang­eth in the midst of the Air, and that upon nothing God did hang it there, in the day of Creation: the Seas are contiguous to it, both of them make but one Globe, or round body of a great weight. We see it is of the nature of weighty Bodies to incline and press downward. Suppose God did at first hang it there, What is it keeps it there? We should conclude it a great Mi­racle, not to be effected by other than a divine Power, to see but a great stone, or Canon-bullet hang in the air; how would a whole City come out, and be astonished at so great a sight? especially, if it should hang there a month, or a year, or any considerable proportion of time. But who sufficiently con­templateth this great sight? Who thinks on the immense weight of the Earth, and the Seas, hanging in the midst of the thin bo­dy of the air? Let the Atheists of this generation come near, and see this great sight! If there be no God, or if this God exerciseth no Providence in the upholding and governing created Beings: How cometh the Earth to hang upon nothing? or how doth it abide one day in that station? Let any of them in an open field [Page 66]climb up, and hang up a Cannon-bullet so if they can. I know the Philosophers tell us, it is in its Center, and every thing na­turally rests there. The Poet tells us, That Ponderibus librata suis. But this is all but an idle and an impertinent muffling us with unintelligible terms: for what do they mean by the center of things, the center of the Heavens, or the center of the Earth, or of the Waters, unless they understand the place which God or­dained for them, or wherein God fixed them in Creation? in that they abide, and we say, there Providence keepeth them. Let them try if the art of all the men in the World can so poise a great weight in the air, that it shall not fall, but abide hanging there any considerable time.

4. Lastly, let us view the great body of the Waters, in conti­nual flux and reflux; whether they be placed higher than the Earth, is a little question: But suppose they be not, certain it is, that the winds oft raise them much higher than the Earth: they are of a fluid Nature, of a great weight, in continual mo­tion; whence is it that they do not drown the World, or at least a great part of it? It is a matter of demonstration, that in ma­ny places, they rise higher every side than the Earth next adja­cent to them: How comes it, that the Sands check them, that in many places, they bring their bridle in their mouth, an huge quantity of small stones or sands, which make a bank on every side to protect the adjacent Earth against their rage? certain­ly no reason can be given, but what the holy servants of God have long since given. Job 26.10, He hath compassed the waters with bounds, until the day and night come to an end. And Jer. 5.22, He hath placed the sand for a bound to the sea, by a perpe­tual decree, that it cannot pass. Now suppose such a Decree, these inanimate Creatures obey it not out of election and choice, but being natural Agents, they work and move necessarily accord­ing to the affections and inclinations, which God hath created them with. So as the water being fluid, and heavy, would from a necessity of natural working, overflow and drown the Earth, did not God by his Providence continually work, establishing his Decree, and seeing to the execution of it; and to that end governing these inanimate Creatures, contrary to their natural inclinations, that the World may be kept in order, knitted and jointed together; and the qualities and affections of one creature may not work to the ruin and prejudice of another, and so to [Page 67]the ruin and destruction of the whole. And thus I have opened to you my first Conclusion, shewing you the Method and or­der of Gods working in the preservation of his creatures: in their beings, stations, and orders; and in upholding the useful qualities of them, that they do not waste or decay; and the re­straining and governing of their opposite qualities, that they shall not work according to their natural tendencies and in­clinations to destroy the World, or spoil the beauty, comeliness, and order of it. Nor do they transgress, but upon Gods with­drawing this Providence, this ordinary Providence. Whence come inundations of Waters, infections in the Air, strange mo­tions of Celestial bodies in some places, as the just, and wise God at any time, will please to make use of any part of the hosts of his Creatures, to execute his Vengeance; either upon particu­lar Persons, Countries, or places. But thus much shall serve to have been spoken for the illustration of the first Conclusion. The others will respect such creatures, as have life and sense. I pro­ceed to a second.

Concl. 2. God preserveth his creatures which have life; or life, and sense; or life, sense, and reason; by a daily providing for them food, and nourishment, and directing them to their proper food, and an ordinary avoiding of what is noxious, and destru­ctive to their bodies. Of living Creatures there are three orders: 1. Such as have nothing but being and life; such are Plants, and Herbs. 2. Such as have not only being, and life, but also Sense. Such are Birds in the Air; Beasts, and creeping things in the Earth; Fishes in the Sea; Insects, and other creatures, that live on the Earth, and in the Air, which the Birds, and Fowls also do. 3. Such as have not only being, and life, and sense, but also Reason. These are (upon the Earth) only Men, and these only have Bodies. All these creatures having life, and that in a bodily substance: and so being in continual motion, are of mutable perishing, and decaying beings; and the lapses and decays of their Natures must be daily repaired by nourishment; to the taking of which, they are naturally inclined, by the passions of Hunger and Thirst: and by this Nourishment all know that all sorts of creatures are preserved, and without this they cannot live. Now as to this, the Providence of God is eminently seen in three things instanced in, in this second Conclusion.

1. God provideth it for them. All Vegetables; Trees, herbs, [Page 68]plants, are nourished by heat and moisture. The moisture is ei­ther the natural fatness of the Earth, or the adventitious dew of Heaven, or falling of water from thence, either in a more fluid form, which we call Rain; or congealed, as Snow, and Hail. The heat is from the Sun. There is a natural moisture in the Earth; it is also in part watered from the Springs and fountains of water into it, from the contiguity of the waters to it; but we see in a time of drought how all these fail. The Earth is parch­ed, and dry; God reneweth its moisture by showers from Hea­ven; by Rain, and Snow, and Dew, &c. Moisture alone will feed sew plants, if any. They must have heat, as well as moisture; Some, and the most must have the beams of the Sun, all must have the heat of it diffused through the Air. Now who is he, who in the Heavens hath set a Tabernacle for the Sun, which as a Bride­groom cometh out of his Chamber, and rejoyceth as a strong man to run his Race? Is it not Gods? Psalm 19.4, 5. Our Saviour tells us, Matth. 5, He maketh his Sun to shine, and his rain to fall upon the just, and upon the unjust. The Heathens lay under so much conviction of this, that their Poets feigned a Chariot of the Sun, which none but their God Phoebus could drive, without burning the World. For the Rain, how plentifully doth the Scri­pture give unto God the Prerogative of it. Hath the rain a fa­ther; or Who begot the drops of dew? Job 38.28, He causeth it to rain upon the earth, 26. He giveth rain, Jer. 5.24. He ma­keth lightnings with rain, Jer. 10.3; Yea, and none but he can do it, Jer. 14.22. Are there any amongst the vanities of the Gentiles that can cause rain? or can the Heavens give showers? Art not thou he, O Lord our God? therefore will we wait upon thee, for thou hast made all these things. Thus the Lord provideth food for vegetables. The sensitive Creatures are the Birds, and Fowls of the air, the beasts, and creeping things of the Earth; the Fishes of the Sea: These live partly upon herbs, and plants, and the seed, grain, and fruit of them; partly upon each other, the greater devouring the lesser. God in providing a nourishment for herbs, and plants, provides a nourishment for the most of them; as also by upholding the procreating virtue of some crea­tures, he provideth food for others. Man liveth upon the crea­tures of inferiour order to him; partly upon vegetables, herbs, roots, the fruits of plants; partly upon sensitive creatures. God hath given him a commission to Kill, and Eat. God provideth [Page 69]food for Man, by upholding the budding, germinative, seed-bearing qualities of plants, and the growing vertues of them, and by upholding the procreative vertue of birds, beasts, fishes, &c. without which those species would fail from the Earth, and Man who lives upon them, would perish also,

2. Secondly, The workings of Divine Providence are seen in directing them to their proper food. Whence is it that each crea­ture knoweth its proper food, and is inclined by its appetite to that only? Let me, as to these two things, shew you how plenti­fully the Scripture speaketh. God takes the glory of this, Job 38, Wilt thou hunt the prey for the Lion? or fill the appetite for the young Lion? V. 39, Who provideth for the Raven his food? when his young ones cry unto God, when they wander for want of meat? Our Saviour telleth us, Matt. 6.26. That it is God, who feedeth the young Ravens. The Psalmist giveth God the glory of this, Psalm 104.27, These wait all upon thee, that thou maist give them their meat in due season: That which thou givest them they gather, thou openest their hand, they are filled with good. These all wait upon thee: Who are these? the wild asses. V. 11, He sendeth the springs into the valleys, which run amongst the hills: they give drink to every beast of the field, the wild asses quench their thirst. V. 14, He causeth the grass to grow for the Cattel, and herbs for the service of man, that he may bring forth food out of the Earth, and wine that maketh glad the heart of man, and oyl to make his face to shine, and bread which strengtheneth mans heart. V. 21, The young Lions roar after their prey, and seek their meat from God. V. 30, Thou renewest the face of the Earth. God at first said, Let the earth bring forth grass, Gen. 1.11. He sendeth the grass of the field, Deut. 11.15; He causeth it to grow for the cattel, and herb for the service of man. He multiplyeth the beasts of the field, the birds, and fowls of the air. He leaveth us not without witness, but giveth fruitful times, and seasons, filling the hearts of men with food, and gladness.

3. From whence is it, but from the influence of God, upon his Creatures, that Creatures universally, and ordinarily avoid the eating of such things as would be noxious to them, and many crea­tures, if they be distempered, are directed to such things as will cure them? But this is enough to have spoken to the second Conclusion.

3 Concl. Thirdly, God preserveth living Creatures, by uphold­ing [Page 70]those faculties in all living creatures, upon the operations of which their lives are preserved, their species are propagated, and they are to propagate their species, and to perform those actions which are proper to their several Beings, and natures.

To uphold the Creation, as to those things in it which have life, there are divers faculties necessary which must be upheld: here are four sorts mentioned in the Conclusion. Let me speak a little to each of them. It will be of excellent use to convince you of the necessity of a Divine influence, or Providence upon you every moment. 1. The first sort are those: By which the Beings, the lives, and beings of Creatures are preserved, and en­creased to their due proportion. These are those which belong to those principal faculties, which the Philosophers calls Facultatem altricem, & auctricem: (I will put them together) and instance in divers particulars. We are craving, changeable creatures, subject to wasts and decays in our beings; and we must have a Nutritive faculty, or we could not live: The action of this faculty is called Nutrition, or Nourishing. Now our nourishing depends upon our food, the change of our food in our stomachs by the natural heat of our stomachs; and this dependeth upon several powers, which God hath created in all sensitive creatures; in the upholding of which, the daily Providence of God is wonderful­ly experienced, although possibly, not so wistly observed, and considered by us as it ought to be. Let me a little awaken you to a due consideration of it, by instancing in several Particulars.

1. In the first place, We have a power, a natural power to crave and desire food. Without an appetite the creature desires no food, can take none, though it be set before him; but instead of it, the very sight of it maketh him sick: he loatheth and abhor­reth it, and calleth to have it taken away out of his sight, as we see in daily experience. Now I would know by what this faculty is upheld, but by the concourse and daily operation of Provi­dence? I do not intend to divert here into a Philosophical dis­course, concerning the causes of a decay of our appetite. It is suf­ficient to tell you, that the causes may be various, and the varie­ty of the causes, which may produce such an effect, is sufficient evidence, that nothing but the upholding power of Divine Pro­vidence can hinder it. It is God that must give us our daily food, and it is God that must give us a stomach, or appetite to it; and the causes are so many which may abate and destroy our [Page 71]appetite, that did not God daily watch over us, and influence us, as to this very thing, it were an hard thing to conceive, how it should keep preserved a few days, much less as it is with ma­ny, to very many years.

2. But suppose us to have an appetite (to say nothing of our power to take, and chew, and swallow our food); We see by a daily experience, if we have not a power to digest it; if the na­tural heat of our stomachs be from any cause abated, so as it will not change our food, and this continueth upon us for any time, and no remedy can be apportioned to it, the creature dyeth, whether it be man or beast. If the nap of the stomach be but worn off, our bodies soon appear thredbare; we pine away, and presently sink into our graves: by which we learn, that a natu­ral faculty, power, or ability to digest our food, is necessary to the preservation of our beings. As I said before of the Appe­tite, so I shall say again of this. I intend no discourse of the variety of causes, from which such a thing may proceed, but the possibility of such a thing, and that as an effect of various causes, evinceth a necessity of a daily influence of God upon us, to uphold this faculty in its vigour and efficacy, which ministreth to our nutrition.

3. But thirdly, suppose our food taken into our bodies, con­cocted, and digested in our stomachs that it may nourish the whole body; it must be by several vessels and channels distribu­ted to the several parts of the body. So as there must be supposed a freedom from obstructions in those passages, and an at­tractive vertue and faculty in the several parts. If these passages be any way stopped, or the attractive vertue abated, the parts are not nourished, but decay and wither, the creatures being destroyed. Of such obstructions we have daily examples: and indeed, whoso considereth the various passages in our bodies, through which that part of our food, which proves for nourishment passeth, and the variety of obstructions to which we are subject, must needs a­gain acknowledg, that our Souls must be kept in life, our bodies in health, meerly by a Divine Power.

4. Again, What we take into our bodies for our proper food, be­ing in part, found either not proper for us, or in too great a pro­portion; when the stomach hath done its office, there is a separa­tion made, that not proper for us, or in a superfluous proportion for that end, must be voided and cast out; and a natural facul­ty [Page 72]to do it, must be supposed, which if it ceaseth but for a while, or the freedom of the passages, by which it passeth be obstruct­ed, the life of the creature quickly determineth. Now, whoso con­sidereth the variety of powers, and faculties in a living body, which must be all upheld, and the variety of causes, from which they may be incumbred, yea and quite destroyed; will be forced to acknowledg the incessant influence of Divine Providence, in upholding, and preserving both the being and well-being of eve­ry creature that hath a sensitive life.

2. But yet here is not all: For in order to our nourishing, not only those faculties in the body nourished, which I have mentioned, must be upheld; But also the faculties, and vertues in the bodies nourishing, by which they are made nourishing to us. In all nou­rishing, there must be a body giving the nourishment, as well as a body receiving it: each of these must have its faculties up­held, or there will be no nutrition, and consequently no preser­vation of life. Philosophy telleth us, that the nourishment of li­ving bodies must be, 1. Something that hath a capacity to be turn­ed into the substance of our bodies, else how can it nourish? Hence it is, that a man cannot feed, or be nourished, by stones, or dirt: there is not in these things a capacity to be turned into humane flesh. 2. It must have something of contrariety in it to the body nourished, otherwise the stomach would make no alteration of it. And 3. It must have in it something of similitude, else it would never incorporate with us, and join it self to our flesh, or mix it self with our blood. All our food must have some quali­ties in it, that must be accommodate to our nourishment; and these qualities, or faculties must be upheld in it, and upheld too in some due proportion. Hence we see, that food when corrupted and putrified, and so hath lost these faculties and vertues, and they be extinguished, it instead of nourishing us, breeds diseases, and destroyeth us. Now God preserveth the life and being of his creatures, by a daily concurrence of his Providence, as well by upholding the nourishing vertues and qualities of their food, as those natural faculties, by which they crave, concoct, and digest, or attract their nourishment; or expel, and throw out that part of it which is not proper for the nourishment of their bodies. But this is enough to have spoken as to that first principal Faculty, by which the life, and being of all sensitive living creatures are preserved.

[Page 73]2. A second principal Faculty by which the life of creatures is preserved, is that of Respiration or breathing, which is the mo­tion of the breasts and lungs by which they draw in air, and a­gain puff it out, thus continually cooling the heat of the heart, which would else soon determine the life of the creature. A Fa­culty so necessary, that we daily see with what difficulty the creature liveth, when it is any way incumbred; daily expe­rience we have of this in persons sick of Consumptions, or Asth­ma's, &c. When any living creature is once wholly deprived of this, it presently dieth. This God giveth and maintaineth: He giveth to all Life, and Breath, and all things, Acts 17.25. He al­so taketh it away; Thou takest away their breath, and they die (saith the Psalmist), Psalm 104.29. God is said to be the God, who spreadeth forth the Earth, and that which cometh out of it; he that giveth breath unto the people, and spirit to them that walk thereon, Isa. 42.5. Now God preserveth both man and beast, by upholding this power or faculty in them, by which they draw in, and puff out the air: yea, and his daily Providence appeareth also in the preserving of the air which they suck in, ordinarily, from such affections and qualities as would destroy life in his creatures: I say, ordinarily, to except those special remissions of Divine Providence in this case, by which God sometimes pu­nisheth persons and places by a noxious and infected air, as the procreative causes of more Epidemical sicknesses and distem­pers. And this sheweth us, how reasonable a thing it is, That all that hath breath should praise the Lord, according to the Psal­mists exhortation, Psalm 150.

3. A third principal Faculty, necessary to the upholding of the life and being of creatures, is that by which they sleep, and take their alternate rest: Quod caret alterna requie durabile non est. Experience tells us, that we can live very little while without sleep; we must therefore have a power to sleep. There is no living creature that is always asleep, or always awake; we must have a power to sleep, and a power to awake again, or we cannot live. Some sleep more, some less, all must sleep sometime. Sleep is a cessation of the common sense and the exterior senses from action. The Eye seeth not, the Ear heareth not, &c. Now this is caused (say the Philosophers) from the ascending up of vapors out of the stomach, which stop the passage of the animal spirits from the brain; which vapours when they are spent, and the passages [Page 74]are clear again, man waketh, and the senses return to their exer­cise. Be the cause what it will, certain it is, it is necessary in or­der to the holding of our souls in life: we must have a power both to sleep and to wake, and this power must be preserved; and by the upholding and preserving of this power and faculty, both men and beasts are upheld, preserved, and kept alive. Now I say, this is Gods work; he that made the deep sleep at first to fall upon Adam in the day in which he was created, Gen. 2.21; makes ordinary sleep to fall upon all living creatures. He gi­veth sleep to his Beloved, Psalm 127. v 2. It is a piece of his pro­mise, Prov. 3.24, Thou shalt lie down, and thy sleep shall be sweet. David complained, that God held his eyes waking, Psalm 77.4. And thus I have shewed you, how God preserveth both man and beast, by upholding and preserving those powers and faculties in their Bodies, by which they are kept in life, and their Being is preserved.

2. But both men and beasts are very small when they first come into the World. Their Beings afterward increase; and this must be by a natural power, which God the great Creator hath created in them at first, and made every creature to be brought forth with, without which it could not grow beyond its pro­portion in the first day of its production into the World. This is that which the Philosopher calls Facultatem Auctricem; the power by which the living creature grows and increaseth to a just perfection and measure. I say, a just measure, for no creature groweth always. The God of Nature hath set a just measure to every Being: This Power also must be upheld, or the World would be full of none but Children, and very small beasts. The Psalmist saith, Psalm 104.14, He causeth the grass to grow for the cattel; and by a parity of Reason, he must also cause the cattel to grow for the grass. Christ hath taught us, that we cannot add one cubit to our stature: It is true, man and beast grows to both their just dimensions by a natural faculty; mans growth stops at thirty years, or under, by a natural Law. But God at first crea­ted in them this Natural faculty; and God by a daily concourse of his Providence upholdeth, enliveneth, and assisteth this natural faculty, and by this particular act of his Providence he doth preserve and uphold both man and beast, as in their Beings, so in their just dimensions and proportions in which we see them supplying and adorning the World.

[Page 75]3. But thirdly, Supposing all living creatures preserv'd and upheld in their several lives and beings by Gods upholding and preserving those several powers and faculties in the object of their nourishment, by which they are made fit nourishment for their bodies: and those several faculties in their bodies, which are the subjects to be nourished, by vertue of which they desire their due food, concoct, digest it, &c. and to uphold the just pro­portions of creatures in the World, by preserving and uphold­ing in them that faculty by which they dilate themselves, grow, and increase to the law of Magnitude which the great Creator hath set for them: yet if they had not all a several power to propagate their species or kind, the World, or at least the living creatures in the World, would quickly cease; the days of mans life are three or fourscore years, the days of most other crea­tures much less. God hath therefore created all living things with a power to propagate their species, some one way, some a­nother: of all he hath, he saith in the day they were created, Let them increase and multiply: and hath created several powers and vertues in them, by which, as all species, so most individuals doth so. To some individuals of most kind he denieth this, or at least concurreth not by his Providence to the effects of it. Some Men and Women are barren; so are some beasts: generally not so: and this is another act of Divine Providence, by which he preserveth both man and beast, and eminently attributed to God. The Rabbies tell us of three Keys which God keepeth: the Key of the Clouds, of the Womb, of the Grave. None can give Rain but God; none can open the Graves but God; none can open the Womb but God. Psalm 113.9, He maketh the bar­ren womb to keep house. Psalm 127.3, Children are the heri­tage of the Lord, and the fruit of the womb is his reward. It is as true of other creatures as of man; He turneth a fruitful land into barrenness, Psalm 107.34. It was Gods Promise, Exod. 23.26, There shall nothing cast her young, nor be barren in thy land. Deut. 7.14, There shall neither male nor female be barren a­mongst you, nor amongst your cattel. The flocks of the field and of the air, the herds of Cattel, the multitudes of Fish in the wa­ters, the numberless Families of the Earth, they are all pre­served by the daily concurrence of Divine Providence, in the up­holding of that natural power and vertue with which he hath created them, by which they propagate their species: by the pro­pagation [Page 76]of which, and the multiplication, and the succession of individuals in it, Man, and beast, the whole living World is preserved.

4. There is yet a fourth sort of Powers and Faculties, which I called those faculties, abilities, or powers, which are necessary to every living being, for the performance of its several operations ac­cording to the specifick nature of it. God also preserveth man and beast, by upholding, and preserving these to their several operati­ons. The Herb hath only a vegetative soul, by vertue of which it grows, buds, blossoms, produceth its seed, &c. The beasts have a sensitive soul, which works a little further: Man hath a reasonable soul, comprehensive of all the powers and vertues of the former, and extending further; he seeth, heareth, perceiveth things by his outward and inward senses. By his Understanding he gains the notion of things, judgeth of them: he willeth, and chuseth by his will, &c. Now his power to all these, and other operations proper to his nature, must be preserved and upheld, or he can do none of these things. These powers are not indeed all necessary to our being, and the keeping of our souls in life; but the uphold­ing of them is necessary to our perfection, and the actions that are proper to the stations wherein we are, and the capacities in which we stand: God hath not only created in the Soul a power to see, hear, tast, &c. and created the Eye to be the Organ to the visive Faculty, and the Ear to be the Organ to the hearing fa­culty, and the pallat to be the Organ for the faculty of discern­ing tasts: but he concurreth with his Providence both to up­hold the faculty in the soul, and to keep the several Organs in tune and order, that by and through them as means, those facul­ties might be exercised; and as the upholding both the faculties and Organs, or instruments, the bodily members, by which they are exercised in their due state, is the cause why we hear, see, tast, &c. so Gods withholding that concurrence, as to some in­dividual persons, is the reason why some are deaf, blind, &c. For though there be second causes of these infirmities, decays and weaknesses in humane bodies, yet all these are under the go­vernance of the first cause, either set on work by God, or per­mitted in their motions by God; and this is as true also of the Locomotive faculty, the power in man or beasts to move from one place to another for their food and dispatch of business: for though it be the Soul that moveth, yet it is by vertue of a [Page 77]power which God created in it to command the motion of the feet, for the moving of the whole body: and man moveth no longer, than this inward power or faculty is upheld by God; and his feet which are the Organs or instruments of motion, are kept in order free from dislocation, or ruptures of joints or bones, or the incumbrances of troublesome humours; the keep­ing of which freedom dependeth upon the influence of the Divine Power; and thus, requiritur continuus tam verbi conservatricis, quam creatricis influxus, to preserve man and beast, there is re­quired as well a continual influence of the upholding-word, as the influence of the creating-word to give both man and beast a first being. So as Raymundus de Sabunde saith truly, Ut radiorum esse a Sole, um­bra a corpore: ita omnes crea­turae, a divinâ pendent conser­vatione. All creatures depend upon the Divine Power for their preservation, as the beams of the Sun for their being depend upon the Sun, and the shadow upon the body. I shall add no more to my Discourse con­cerning this third Act of Providence, by which God preserveth both man and beast.

4. A fourth Act by which God preserveth both man and beast, is Gods discovering to his creatures the vertue of other creatures, with which he hath created them, for the amending, repairing, and recovering of the decays and disorders to which their frail na­tures are subjected, and concurrence in the use and application of them: upholding the vertues in them in order to that end, and blessing the application of them. For the delivery of his crea­tures from diseases and accidents to which they are subjected, Mesua the great Arabian Doctor, is said to have cried out, Solus Sanat languores Deus. That God alone doth heal sicknesses and diseases. God made man healthy, in the day wherein he was created, and most think he should have continued so, if by his fall he had not disordered the crasis or temperament of his bodily humours, corrupted the air, brought a curse upon the Earth, which hath ever since brought forth as well bryers and thorns to prick and offend his flesh, as herbs and fruits to increase and nourish it. Man is subject to a variety of diseases in all parts of his body, from the predomi­nance of humours, the ill affections of the air, of his food, &c. The Heathens had some notion of this: Their Elegant Poet cries out,

[Page 78]That was their Fiction; That one Prometheus stole fire from Hea­ven, which Jupiter had hid up, and distributed it amongst men; whence he saith came sickness, and a whole troop of agues, and fevers, and death. Faith makes a better discovery: it tells us man fell from the state wherein he was created, lost the Image of God, brake Covenant with him, and so became subject to sick­nesses, unto death, &c. Yea, so subject are we, that if every one that falls sick should die, men especially would fail from the Earth; but to prevent this, as God in the day when he made Heaven and Earth, created divers qualities in his creatures, by which they have a sanative or healing vertue for various Dis­eases: so his Providence is daily working, and daily seen in this thing, in two particulars:

1. In discovering to some of his creatures these hidden vertues. The Physitian indeed studies, and makes experiments; and upon the exercise of his reason, and the demonstrations he makes, di­rects the Apothecary to compound Medicines; but his God in­structeth him to this discretion; and we may reasonably so conclude, when we find the Prophet, Isaiah, ch. 27. v. 29, affirming it concern­ing the discretion of the Thresher, not threshing the fitches, nor turn­ing the Cart-wheel upon the Cummin; and this is a work of daily Providence; as every day produceth new Methods of the Physi­sitians practice, new Medicines and Compositions, &c.

2. Secondly, In upholding the Vertues of those herbs, roots, &c. that are made use of, in order to our healing, so as they have their effects in removing our distempers, and healing us. The strength of the body must be upheld, and the faculties by which it is ena­bled to take in, and apply, and retain the Medicine: and the vertues, faculties and powers also of the drugs, herbs, plants, seeds, &c. must be upheld also: both of them are by the mighty powerful concourse and power of God: hence the Scripture at­tributeth our healing unto God; I am the Lord that healeth you, Exod. 15.26. And the Psalmist saith, He healeth all our diseases: I wound, and I heal, Deut. 32.39. Hence Asa is rightly blamed for trusting in Physitians more than in God. Physicians are Gods Ordinance, they are to be used, but not to be trusted in. God must discover the healing-Medicine to them: God must uphold the healing-vertue in the Medicine when used by them, and the faculties also in their Patients, by which they must be inabled to take, use, and apply the Medicines they administer And thus [Page 79]now have I shewed you, how God by the ordinary workings of his Providenee, every day worketh in the preserving man and beast, consider'd as Individuals.

5. But as in the production of things into being, notwith­standing the ordinary rule and law of Nature generally observed, there are some Anomalies or deviations; so in the preservings of the creature, in the workings of Divine Providence, God who will not be tracked in any of his ways, maketh some Anomalies, turns out of his ordinary road in some special cases. Ordinari­ly he worketh by means natural, and to the Eye of Reason pro­bable means: sometimes he will do his work without means, or without such apparent probable means, or, by what our Rea­son shall judg, quite contrary to the end: He will walk some­times in a natural course, sometimes contrary to it; These we call Miraculous Acts of Divine Providence. The Bodies of some of his people shall be sometimes upheld a long time with­out nourishment, without natural Rest, without sensible breath­ing; healed without proper applications of Physick. Many in­stances of which we have in the story of the Evangelists, and of the Acts of the Apostles: but these are ertraordinary and spe­cial; and my business is not to discourse those workings of Provi­dence which are unaccountable to us.

6. Lastly, There is a special providence of God in preserving man, that is yet further considerable by us. We have hitherto only considered the preservation of men as Individuals, man considered as a single person by himself. I must further consider him as a political creature, involved in Society, and shew you the workings of Divine Providence in preserving Bodies-Politick, and the Societies of men: and then (3dly, as a spiritual creature, capable of the Grace of God, and being made partaker of it. Nisi vegitaret Deus, cum ego dormio nisi me defenderet & custodiret cum ego sim securus fieret ut omni momento more &c. Luther. I shall conclude this Discourse so far as I have already carried it on, with that saying of Luther: If God watched not when I sleep, if God did not defend and keep me when I am void of care, I should die every moment, and every moment be losing either an hand, or an Eye, or an Ear, or a Foot. I shall further at this time only apply what part of this Discourse concerning preserving-Provi­dence you have already heard.

Ʋse 1 This in the first place may serve to give you a view of the immense and glorious Nature of God. Oh! that men would fear this great and dreadful Name of the Lord our God. [Page 80]The Lord who preserveth both man and beast! How great, how glorious must the God whom we serve, be, if what you have heard be true? But to open this a little in a few Particu­lars:

1. It may satisfie you in that great truth of Gods Immensity. The Schoolmen say, God filleth the Heavens and the Earth, & in­finitum ultra Spatium, an infinite space beyond. The Scripture, Jer. 23.24, saith. Do not I the Lord fill Heaven and Earth? It must needs be so. The Heavens and the Earth are creatures, and they are all full of living creatures. So are the great and wide Seas: all these creatures must breathe, be nourished, rest, grow, and increase, multiply their species, be renewed daily; they have all their several and various motions and operations: for these, they have powers, and faculties; all these (as you have heard) are upheld by God by the daily concourse and influence of his Divine Providence; he must heal their diseases, restore their lapses and decays. How could all this be, if he were not every where filling it with his Essence, Presence, and Power?

2. Secondly, From hence you may conclude, The Activity of the Divine Essence. You must not think that the great God is in any place, as a stone which indeed filleth the place, but moveth not, acteth nothing; He is in the World, (say the Heathen Phi­losophers) as a Master of a ship, is in a ship, as a Moderator; as the Soul is in the Body, which is in every part of the Body, enlivening and actuating every part. God is totus actus, all Act. He worketh (saith our Saviour); hitherto my Father work­eth: Take heed of making an Idol of God in your secret thoughts and apprehensions of Him. Our fear of God, our love, our homage to him, will all be proportioned to our apprehensi­ons of him; it is therefore of great importance for Christians to have right notions and apprehensions of God, otherwise they will never glorifie him as God; and needs must his Being be an active working Being, if (as my Text saith) he preserveth man and beast. They in all places have need of the Activity of God every hour, every moment.

3. Thirdly, This may teach you to apprehend the great God, as the Psalmist doth describe him, Psalm 113.5, 6, Who is like un­to the Lord our God, who dwelleth on high: who humbleth himself to behold the things that are in the Heavens, and in the Earth? This [Page 81]beholding is not an idle view, and beholding of them neither, as followeth there, ver. 7. He raiseth up the poor out of the dust; and lifteth the needy out of the dunghil. God is not in the world as a King is in his Kingdom only. A King is a body, that must occupy, and take up but one space; there he is, and influ­enceth his dominions by his Laws, Edicts, and the ministry of inferiour Magistrates. But this great Lord is in all places, Quis disposuit membra culicis, & pulicis, ut habeant ordinem suum, & vitam suam? quis di­sposuit ista? quis fecit ista? Aug. hath his hand in and upon every natural action. It is Augustines meditation: Who (saith he) hath disposed, and set in order, the members of the flea, and of the gnat, who hath given them life? Consider but any little beast, what you will, who hath made them? upon Psal. 147. The usual prejudice against this Doctrine in our thoughts is, that it seems to be an employment too low for the great God, to uphold the faculties of the meaner and more dishonourable part of his creatures: but Ambrose answers it well. If it were not beneath the honour of God to make them, it is not beneath his honour to uphold and preserve them; in the mean time how doth God humble himself in these his acts of Providence? Who is like unto our God, who humbleth himself thus to behold, and look upon; to care for, and look to the meanest of his creatures?

4. But this Doctrine shews us God admirable in nothing more than in his patience and long-suffering. Hath any of us an ap­petite to our meat and drink, a power to digest and concoct it, it is the Lord that gives it: have we a power to move our tongue to speak, our feet to walk, our body to any natural actions? all this is from the Lord, who is wonderful in work­ing. Oh how patient is God with the drunkard, with the liar, the profane swearer, with all sorts of sinners, who use their bodies, or the several members and parts of them, to the pro­faning, abusing, blaspheming of his holy name; or in doing, or in order to the doing of any actions in the violation and con­tempt of his holy and righteous Laws. Why do they go on despising the riches of his goodness, and forbearance and long-suffering, not knowing that the goodness of God leadeth them to repentance? but after the hardness and impenitency of their hearts treasure up unto themselves wrath against the day of wrath, and the revelation of the righteous judgment of God. Who will render unto every man according to his deeds, Rom. 2.3, 4, 5. Yea, and the Lord is not slack, as some men count slackness, but is long-suffering [Page 82]to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night, 2 Pet. 3.10. Thus far this Doctrine may instruct you concerning God.

Secondly, Ʋse 2 It may instruct us a little concerning our selves. I remember the Psalmist, Psal. 139, 14. cries out, I am fearfully and wonderfully made. Certainly every one of us may see rea­son to cry out, O Lord! I am fearfully and wonderfully preser­ved; the truth is, none of us think upon it as we ought to do. If a man would sit down, and think how many bones are in the body of a man, a dislocation of any of which would make his life, without speedy help, very uncomfortable to him; how many nerves, arteries, muscles; how many parts, humours, &c. What offices they have, how many passages are in his body, how many ways they may be stopped, what faculties and pow­ers are in these, how these are upheld to their due operati­ons; and in them, how many things are noxious to, and at en­mity with man; he would think the life, the health of eve­ry day almost a miracle, and cry out, O Lord, I will praise thee, for I am fearfully and wonderfully preserved: we live by a miracle almost every hour. Study this, it will much con­tribute to your being in the fear of the Lord all the day-long. And that is the last use that I shall make of this discourse, so far as I have carried it on.

Learn here what an Argument this point affords. Ʋse 3

1. For the defaming of all sin, and disobedience to the di­vine will.

2. For the promoving of piety, indeed in all the parts of it.

First. How should this defame sin to every ingenuous soul, and that two ways. 1. As it sheweth it to be a most audaci­ous daring of a just and holy God. I remember a passage God useth to his ancient people the Jews, Hos. 2.9, She did not know that I gave her her corn, wine and oyl, which she prepared for Baal; therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness; and I will discover her lewdness in the sight of her lovers. Doth the man who useth his tongue to lying, cursing, swearing, blaspheming, reviling, know that it is God that upholdeth that faculty by [Page 83]which he speaketh? Doth the glutton and the drunkard know that it is God that gives him an appetite, a power of concoction, and digestion, attraction, &c. Doth the sinner know, that it is God who giveth him air to suck in, and a power to suck it in? doth he know that it is God who hath given him that hand, and a power to move that hand, which from the malice of his heart he stretcheth out to work iniquity? Oh! what a daring of an holy and righteous God must all sinning with our bodily members be! Methinks the bold and daring sinner should think with himself these two things. 1. That he who gave him these natural powers, can also at pleasure take them away. 2. That he can do it with the greatest ease imaginable. It is but the withdrawing of this hand of Providence from us, our natural powers fail; our faculties are all lost. When a man is using his tongue to lye to his neighbour, to curse him, to swear profanely, and to blaspheme God; methinks he should thus think with himself, How easily can God stop my breath, with­draw that hand from my tongue which upholds my faculty to speak. Methinks he should remember the instance of Ananias, and Saphira, and Zechariah the father of John the Baptist, but for a few words of unbelief. When a man is stretching out his hand to work any iniquity, methinks he should remember how easily God could do by him, as by Jeroboam, When he stretched out his hand to lay hold of the Prophet, and his hand presently withered. If any of you lent your hand to one that were blind, or lame, and he should spit in your face, revile you, &c. would not you think it a strange daring of you? Oh! what a daring of an holy, just, and powerful God it is for a man wilfully and presumptuously to use a member of his body, or a power, or faculty of his Soul, knowingly, and presumptu­ously to sin against God? Thus this Doctrine may serve to de­fame sin to every ingenuous soul, as it necessarily must be an impudent daring of a just and holy God.

2. But it defameth it further, As it speaketh it an act of the highest ingratitude imaginable. Ingratitude soundeth ill, very ill in the ears of humane nature; so ill, that an Heathen could say of it, Call a man an ingrateful man, and you call him all that is naught: it is a very great vice. Every sinner must say, If God had not been so good to me, I had not been so evil a­gainst him. The Drunkard must say, If God had not assisted [Page 84]me to my natural action in drinking, I could not have disho­noured him by that excess. The like must every sinner say, the lyar, the swearer, the adulterer. God hath nothing to do with the obliquity of their action; but to the action so far forth as natural, his Providence assisteth, upholding the natural fa­culties to their natural Operations. And do you thus requite the Lord, O foolish people? Is this your thankfulness to God for Gods assistance of you in the use of your faculties, for the necessary uses of your life? I gave thee cloth, saith God, to cover thy nakedness, thou makest it to serve thy pride; my creatures to silence thy natural passions of hunger, and thirst, and thou usest it to serve thy Luxury. I gave thee a tongue to interpret thy mind to thy neighbour, and to praise me, and I assist thee in the natural use of it: thou usest it to swear, curse, to blaspheme my great and sacred name. I gave thee an hand, and assist thee in the use of it, that thou mayest get bread, and do the works of thy calling in order thereunto: thou usest it to smite with the fist of wickedness, to persecute and oppress my people. Thus the sinner turneth the gifts of God into weapons with which he fighteth against him. I re­member a quite contrary resolution in holy David, Psal. 116, I will (saith he) take the cup, of salvation, and praise the Lord. I know, that Poculum salutis is capable of other interpretations, which are also given according to the various fancies of Inter­preters. But why may not we interpret it thus? I will take that very mercy which, thou hast shewed me, and use it, and im­prove it for thy honour and glory. Certainly thus we ought to do as Hannah, 1 Sam. 1. did by her child Samuel, which she had begged and received of God. She takes her child, and at the return of the year carrieth him up to Hierusalem, and saith, For this child I prayed, and the Lord heard me; hath given me my Petition which I asked of him: Therefore also I have lent him to the Lord; as long as he liveth he shall be lent unto the Lord. But of this more under the next head; to which I now come, to shew you how far what you have heard may be useful. 2. To promove piety, and that both in the internal and external acts of it, in the more immediate acts of homage, which we are to pay to God, and in all the duties of an ho­ly and pious conversation before men, in obedience to the will of God. It is not hard to understand upon this hypothesis, [Page 85]that God doth thus concur in the assistance of all our natu­ral faculties, in order to the preserving of us, how reasona­ble it is, that we should be in the fear of the Lord all the day long; That we should live in an exercise of faith, trust and de­pendency upon him; That we should love the Lord at all times. And for acts of more external immediate homage, pray­er and praise, &c. How reasonable a thing is prayer morning and evening; doest thou not remember it is God that must concur to give thee sleep in the night, a power to breath, to move, to work, to eat, to drink, &c. and give me leave to tell you, if you do not think the sleep of the night, or a strength to labour in the day, an appetite to thy meat, a power to di­gest it, a liberty and power to breath, mercies worth the asking; it is because thou hast not wanted them much: will you not every day have need of the use of your senses, your hands, your tongue, your feet, your ears, &c? do not you think them mercies worth the asking? Go to the lame, and the blind, and the deaf, and those that lye on sick-beds, and enquire of them; they will better instruct you in the value of these things. Do not you know what to pray for so often? this Doctrine will shew you in part; pray that God would preserve your life and being, uphold your powers and facul­ties, &c. And Praise is as reasonable as Prayer; you are eve­ry day fearfully and wonderfully preserved. By whose pow­er is it, as Peter and James said to the people when they had cured the lame man? Not by our power, but by the power of Jesus of Nazareth doth this man walk. So give me leave to tell you, it is not by your own power, nor by the meer ver­tue of your own faculties, with which you are born, that you sleep, walk, discourse, work, but by the mighty power of God concurring and assisting those faculties. Particular­ly, you may hence conclude the reasonableness of that Religi­ous custom, (which some have bruitishly cast off) begging a blessing upon your meat at meals, and giving thanks after receit of it.

Lastly, Certainly this Meditation well digested, cannot but highly promove all manner of practical holiness. For what is ho­liness, but the obedience of the members of our bodies and powers, and faculties of our Souls to the Will of God, the ex­ercise of them all according to the Divine Rule, and the end for [Page 86]which he gave them to us; and what can be more perswasive to this, than for us to hear, that as God hath given these powers, so God upholdeth them in exercise; in him we live, by him eve­ry member we have moves, and we are all kept in being: may I not therefore with the Apostle conclude, Rom. 12.1, I beseech you therefore brethren, by the mercies of God, that you present your bodies as a living sacrifice, holy acceptable unto God, which is your reasonable service. It is reasonable that he who hath given you the Sacrifice, should smell the sweet savour of it. He hath pro­vided the sacrifice for you; He hath provided it for that end, to be a sacrifice for him; it is therefore but a reasonable Service. It is reasonable that he who planteth a Vineyard, who dresseth, keepeth, and preserveth it every day, should have some of the fruit thereof. Which of you planteth a Vineyard, and Orchard, &c. and eateth not of the fruit thereof? But I shall add no more to this first part of my Discourse, concerning Gods preserving Pro­vidence.

SERMON VII.

I AM discoursing concerning the first mentioned great Act of Providence, in the Preservation both of man and beast, Ʋpholding all things by the word of his power. I shewed you in my last Discourse, by what particular acts, God preserveth individuals of all kinds. But Man, is to be considered yet in two notions further: Man is [...], a sociable, a poli­tical creature; and so as one of a multitude, formed into po­litical bodies, called by the names of Kingdoms, Common­wealths, &c. He is further to be considered, as a spiritual crea­ture; capable of Divine Grace, and divers spiritual Habits, things which accompany salvation, and make him fit for the King­dom of God, and preparing him for that blessed Eternity, which is the end of our hopes. These also must be upheld, and main­tained by the power of Providence; We are (saith the Apostle) kept by the power of God through faith to salvation, 1 Pet. 1.5. My last Discourse shewed you no more than the particular work­ings of Divine Providence, in preserving and upholding the na­tural world. Let me now shew you the workings of it, in pre­serving and upholding the Political, and Spiritual World. I be­gin with the former, and so the preserving Providence of God worketh several ways. 1. In disposing the minds of all people un­to Government. There are indeed some Anomalies here, some sons of Belial in all places, that will endure no yoke, but generally it is not so. And the minds of men are disposed to order and Govern­ment; [Page 88]without Government Polities could not stand, the World would quickly be in confusion; there can be no order without Governours, and governed. Governours must be spirited for the exercise of Government, and the Governed must be spiri­ted for obedience. Both these are from the Lord, who is wonderful in working. Every one is not fit to govern; he hath not parts for it, he hath not a spirit for it. Some are like Issachar, fit for nothing but to couch under the burthen. Others like Judah, who have hands fit to be upon the necks of their Enemies, and their fa­thers children shall bow down before them.

1. God by his Providence influenceth some for the exercise of Government, either from the womb, or from the time they are called to that exercise, as it is said of Saul, 1 Sam. 10.9, when Samuel had anointed him to be King over Israel, God gave him another heart. Every man hath not a spirit of Government; there is much goeth to the making up of that spirit. It was prophecied of Christ, Isa. 9.6, That the Government should be up­pon his shoulders. And Isa. 11.2, The Spirit shall rest upon him, the spirit of wisdom, and understanding, the spirit of counsel, and might, the spirit of knowledg, and fear of the Lord. A spirit of knowledg, and of the fear of the Lord is necessary to a religious Government. A spirit of understanding and wisdom; a spirit of counsel, and might, is necessary for a good civil Government. Joshua the Son of Nun, was full of the spirit of wisdom, Deut. 34 9. Every man in a Kingdom, or a City, or Common­wealth, hath not knowledg, and understanding, nor wisdom, and counsel, nor might, and courage fit for Government: God gi­veth it only to some persons, whom he designeth to rule over men. And herein is the Providence of God mightily seen, and that both in Hereditary Kingdoms and States, and in those also which are Elective: 1. In such as are hereditary: ordinarily the sons of Princes are not like other men, though under equal cir­cumstances of Education. When Gideon asked Zeba and Zal­munna, Judg. 8.18, What manner of men they were that they kil­led? They answered him thus, As thou art, so were they; each one resembled the children of a King: There is something that or­dinarily appears in the faces of Princes, more of Majesty than in other men, which shews another spirit. I know that this is not universal; there have been Princes in the World of mean parts, courage, &c. which ordinarily happens when God hath a [Page 89]quarrel with a people, Eccl. 10.16, 17, Wo to thee, O Land, when thy King is a child, and thy Princes eat in the morning: Blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength, and not for drunken­ness. 2. It is much seen in Elective governments. God by his Providence directeth, and disposeth the Electors to the choice of such persons as he hath prepared with such a spirit; or (except in cases where God hath a design by unworthy Governours to chastise a sinful people) when they are chosen, he giveth unto them such a spirit, and by his extraordinary Providence correct­eth the errours of those that choose them to that employment. This is a wonderful working of Divine Providence. We often see persons in Government, shewing quite another spirit and tem­per than they before appear'd to us to have. Nor is the Provi­dence of God less seen in disposing the spirits of the Governed; That thousands, yea millions of people should consent to a subje­ction to one chief Ruler (as in a Monarchy) or to the Govern­ment of a few (as in Commonwealths), and be willing to be ru­led and governed by him, or them: yet this we ordinarily see. It is the Lords doing, and it should be marvellous in our eyes: and it would be so, if we would but be so considerate as to think of the variety of mens humours, fancies and passions. Sometimes indeed God in judgment against a people, suffers a perverse spirit to mingle it self with the governed; there are rebellions, and mu­tinies, yet those for the most part are originated in oppression and violence. But supposing no errours in Governours, that yet multitudes of people should be so willingly subject (and yet few of them for conscience sake) must needs come from the Lords influence, who is wonderful in the working for the preserving of the Politick Societies of men, which without a Political order or Government could not stand.

2. Secondly, God preserveth men in their Political Societies, by directing them to make, and to agree in Laws proper for their Go­vernment; as to this he upholdeth the reason of Legislators. Laws are the rules of Government. 1. God hath given unto men a Divine Law for a Copy; the Book of this, the King of Israel was always to have before him, and he was to read in it all the days of his life, Deut. 17.19. Jos. 1.8. The Divine Law con­cerns some generals; but there must be many particular Laws, respecting the complexions of several Kingdoms and bodies of [Page 90]people: In the making of which the Providence of God, and his influence is wonderfully seen, upholding the reason of the Law­makers to the making of such Laws as are necessary and expedi­ent, and proper for the government of such a people. It is true, as the Hebrew Doctors were wont to say, That the Spirit of God did not always touch the hearts of the Prophets; so neither doth the Spirit of God always touch and direct the hearts of Legislators. God suffereth sometimes the wisdom of the wise to fail them: impious and wicked Laws, foolish and insignificant Laws may sometimes be made, to which it were blasphemy to intitle God in any efficient causation. God will by these instances let us see men are but men; but yet there is such an ordinary influence of Divine Providence, that although some Kingdoms and Common­wealths in a Superfoetation of Laws may have some wicked and impious, others foolish and insignificant; yet they are not de­ficient in such as are necessary to maintain Justice, and preserve civil order and peace. Now although we must by no means in­title God to the wicked effects of men (which he only permits), nor to the follies and impertinencies of men: yet he is justly to be entitled to the wise and prudent effects of his creatures; for good useful and necessary Laws they are from the Lord, who is wise in counsel, from whom cometh every good and perfect gift. If the Plowman be instructed by God with discretion, and taught, and the Thresher be instructed, as to the discretion he useth, by the Lord of Hosts, who is wonderful in counsel, and excel­lent in working (which the Prophet asserteth, Isa. 28.23, 24, 25, 26, 27, 28.) Then certainly the hearts of those who are instru­cted to the making of Rules for the Government of the great bo­dies of his people, are instructed also from the Lord, who is great in Wisdom, and wonderful in Counsel. And herein is the mighty Power and Wisdom of God seen, in the preservation of Political Societies.

3. A third thing wherein the Providence of God is seen in the preserving of these Societies, is, In the ordinary silencing of those passions in men, which disorder and disturb all Government. We justly look upon it as a merciful piece of Divine Providence, to conceal from some beasts of great use in our lives their own strength, which if known to them, would make them our ma­sters. The multitude in any Polity is as an unruly beast, and all Governments are preserved by their ignorance of their [Page 91]own strength, and the bridle of Divine Providence, by which God keeps them in and silenceth their passions, which if let loose, would quickly turn all into a tumult and confusion. The Individuals of all Societies are full of boisterous and brutish passions; so as a considerate man when he looketh upon such a City as this, or any other great Political Body, and considereth how many persons are in it of unruly tempers and passions, who either know not the rules of natural Justice and Equity; or if they know any thing of them, their lusts and passions will not suffer them to live in any just observance of them; will see reason to wonder how people of such heterogeneous tempers and different passions, should ever live together a year, or a month, in peace and any de­grees of order: nor is there any thing which holds them toge­ther but the wonderful influence of Divine Providence, silencing their passions, and restraining those lusts in men, which other­wise would set any Kingdom, City or Nation on a fire, and bring it quickly to an heap of rubbish and confusion. It was said of old, that in the degenerate state of man, Homo homini lupus, one man is a Wolf to another, and nothing but the Divine Hand keeps them from biting and devouring each other; the Lord by his Providence holds them in as the Horse and the Mule with bit and bridle. When God thinks fit for the punishment of per­sons or Nations but a little to let loose the Reins, we see what brutish passions do discover themselves in men; what envy, malice, revenge, oppression, and other lusts and vices directly tending to destroy Societies. So as we are only preserved because these dis­orders are but fits of distemper, not abiding diseases in the bodies of people; and the reason why they are no more is from Gods restraining influence upon unruly turbulent spirits: He that ru­leth the raging of the Sea, and stilleth the waves thereof when they arise, ruleth also the passions of men, keeps them generally still, and stilleth them if at any time they rise to any exorbitant heighth: 'tis the same power that doth them both: Psalm 65.7, Thou stillest the noise of the Sea, the noise of its waves, and the tu­mults of the people. It is God that saith, Be still, O ye inhabitants of the Islands: Whence is it but from this, that there are so few murthers, rapes, &c. no more thefts and acts of Violence? We see the fear of punishment will not restrain them, as soon as God but takes off his restraint from them; and the consideration how un­reasonable multitudes appear in their fits of disorder, is enough [Page 92]to convince men, that the general tie of people have not reason e­nough to be a law unto themselves, but are meerly governed and over-ruled by the influence of Gods restraint upon them, for the preservation of his people in their political Societies.

4. A fourth thing wherein the power of Divine Providence is emi­nently seen in the preservation of Men, in their Political Societies, is in discovering the secret devices, and conspiracies of men, tending to the disturbance and dissolution of Government in the places where they live: I still understand this in ordinary causes. When God hath a design to punish a Senacherib, he suffers the plottings of his own sons to take effect against him. God sometimes punisheth Rulers: sometimes he punisheth People by such sufferances, but ordinari­ly he doth not. You have an hundred Treasons discovered, for one that takes effect. Here I might enlarge strangely, how God brings to light those hidden works of darkness, wherein the welfare of States and Kingdoms are concerned. Solomon there­fore gives good counsel, Eccles. 10.20, Curse not the King in thy thoughts, nor the rich (that is, the Ruler I conceive) in thy Bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter; that is, it shall be discovered strangely and swiftly. What eminent instances of Divine Providence of this nature we had in our own Nation, especially in the reign of Queen Elizabeth, and the beginning of King James his reign.

1. Sometimes God setteth their own Consciences on work, and they shall betray and discover themselves; before they fall to their work, God smiteth one of their Consciences, and they come and discover their Complices and confess their own errours: how often have we had this in our own story? 2. Sometimes their Countenances shall betray them, while they are just ready to strike the fatal stroke. 3. Sometimes a terror shall seize them, and their Daggers shall drop out of their hands. 4. Sometimes their own Letters shall destroy them (of which we had an emi­nent instance in the Powder-Treason, hatched by Papists in this Nation); sometimes the powder shall not take fire: another time it shall miss the mark. The Monsters are sometimes brought to the birth, and the parents of them want a strength to bring forth. How often was Queen Elizabeth in this Nation so preserved to ful­fil the word of the Lord? Job 5.12, He disappointeth the de­vices of the crafty, so that their hands cannot perform their enterprise.

5. A fifth thing I shall instance in, is Gods defeatings of the [Page 93]counsels of Ahitophels. All men are not alike in wisdom and counsel: God fitteth some more eminently, who are to have sta­tions in the publick Government and Councils of a Nation. Amongst these, some are men of integrity and sincerity, men of publick spirits and designs, who use all their wits, parts and abili­ties, for the general good and prosperity of people. Others are men of more private spirits, driving selfish designs; and these oft­times are men of great craft and subtilty, whose counsels yet, should they take effect, would ruin the body politick, which they pretend to serve, whiles they serve but their own bellies, or families, or the lusts of some others in order to that end. Here now the Pro­vidence of God is often seen, in defeating their counsels, and that various ways: Sometimes by making them unacceptable, as was in the case of Ahitophel: his counsels ordinarily, were taken and fol­lowed as Oracles; but God makes the counsel of Hushai, though (as appeareth by the story, a friend at first suspected by Absolom) to be more accepted. Sometime God doth it by some more extra­ordinary ways, as in the case of Haman, who had both given coun­sel, and obtained a decree against the Jews. The King shall not sleep, but spend his waking times, reading the book of the Chro­nicles; there he shall fall upon the place where a record is of the good service Mordecai had done. The King shall mistake Haman's Courtship to the Queen, while he is making suit to the Queen for his life, for an attempt to force her: Thus Haman shall be defeated in his designs, and it shall be his own lot to be hanged upon the Gallows which he had prepared for Mordecay: nor are these the only instances. There is no Kingdom, no Age, in which observing persons will not observe some instance or other of this nature, for the preservation of the Political societies of men.

Sixthly, The power of divine Providence in preserving Politi­cal societies, is eminently seen in ballancing and diverting oppo­site powers. It is wonderful to observe how God ballanceth one Nation against another; sometimes by natural scituation, sometimes by voluntary associations. We in England are an in­stance of the former. All the Kingdoms about us are larger and more mighty than we are; France, Spain, &c. far more populous. God hath ballanced us with them by our scituation. We are an Island, we are powerful in Shipping, they cannot march an army by land against us: that keeps us at some pro­portion with them, and from being a prey to them, often ga­ping [Page 94]for us. Others God hath scituated in Countries full of Rocks, and Mountains, and Waters; by which natural For­tifications they are ballanced with the far greater fleshly power of their Enemies. Thus God preserved his people in Epirus from the overflowing flood of the Turkish Power: In Holland, from the attempts of the Spaniard 40 years together, a Nation far more great and mighty than they. Thus he hath preserved his Church, his little flock in the Valleys of Piedmont and Lucerne. As Solomon saith, because the Conies are a feeble people, they have their habitation in the Rocks: So where God hath had a little people, a feeble people, his Providence hath for their habitation allowed them the natural defences of moun­tains, and the inaccessible paths of Rocks. Others he ballan­ceth with the far greater power of their adversaries, by vo­luntary confederacies and consociations: were they singly to be encountred, they would quickly be swallowed up; but they join in league with others, and so make a proportion to their Potent Adversaries. Some he ballanceth by giving them a more extraordinary strength, spirit, courage; that one will chase ten, and ten an hundred, and an hundred a thousand, and a thou­sand shall put ten thousand of their Enemies in flight. Some are stronger in Land-forces, but weak as to Naval-forces; others strong in Naval-forces, but weaker in Land-forces: till the pe­riod of a Nation comes (for Nations have their periods) he ballanceth all Political Societies one way or other, according to the variety of his infinite wisdom. 2. Another way is by Diversion; you have many instances of this in Scripture. How often hath God thus preserved us in Europe, from the over­flowing flood of the Turks, by stirring up the Persians to in­vade him, by suffering rebellions amongst tho [...]e that are his own Subjects. But I shall contract this discourse, much will fall into my following discourse of Governing Providence.

7. The last thing which I shall instance in, wherein the Provi­dence of God is seen in the preserving of men in their Political So­cieties, is, in giving unto men wisdom, and disposing of them to several Arts, Trades, Mysteries, and Occupations, by which they become mu­tually serviceable one to another, and contribute to the upholding the societies in which they live. Here are two things, in both which, the Providence of God is eminent to every eye which wistly obser­veth it. There is nothing more evident than that there is a variety [Page 95]of Arts, Mysteries, Trades, and Occupations useful for man, by some of which he is supplied with things necessary for food and rayment; by others of them, with things for delight and ornament: both the one and the other, if not necessary for individuals, yet are necessary for preserving a Polity consisting of multitudes.

Now, 1. The wisdom, by which men work in these several Arts, Mysteries, and Occupations, and by which men follow these several Trades, is from the Lord. The Prophet Isaiah tells us, the discretion of the Plow-man, and of the Thresher is from him. God called by name Bezaliel, the Son of Uri, and he was filled with the Spirit of God, in wisdom, and in understanding, and in knowledg, and in all manner of workmanship: and to devise curious works, to work in gold, in sil­ver, and in brass: And in cutting of stones, to set them, and in car­ving of wood, to make any manner of cunning work, Exod. 35.31, 32, 33, 34. and it is said, that God filled him and Aholiab with wisdom of heart to work all manner of work of the engraver, and of the cunning workman; and of the embroiderer, in blue, purple, and in scarlet, and in fine linnen, and of the weaver, even of them that do any work, and devise any cunning work, v. 35.

2. The Providence of God in this thing is eminently discerned, in disposing men to these several employments. So that as in the natu­ral body, there are several members, and every member is inclined, and naturally disposed to its particular office; by which the seve­ral uses and necessities of the body-natural are supplied. So in bo­dies politick, as there is a great variety of members, so the several members of it are, by the wise Providence of God, disposed and inclined to the learning and practice of several Arts and Sciences, Trades and Occupations; by which, the uses of the whole are sup­plied, as well as the several individuals in the Society enabled to get themselves a subsistence, yet in the service of the publick: This is a great piece of Divine Providence. One man is disposed to hus­bandry; unless some were so disposed, however slavish and dirty the employment be, the Nation could not be fed: others to the making of Cloaths, and Stuffs, and Linnens; if none were so dis­posed, though the whole might be fed, they could not be cloath­ed. One works in iron and brass for more necessary uses; another in gold and silver for Ornaments, and more fine and delicate uses. One man is disposed to study Physick, Law, Divinity, and cannot endure hard labour: another is of a more slavish and servile dispo­sition, no ways disposed to learning and studies: All this is from [Page 96]the Lord, and by this working of his Providence, the uses of all are supplied, and so Political Societies are by this means preserved. We have now considered man, 1. In his single and individual ca­pacity: And. 2. In his Social and Political capacity; and shewn you several acts of Divine Providence, by which God, in either, preserveth him. But we have yet a third capacity to consider him in, that is, his spiritual capacity, as a creature possessed of the grace of God, the Grace of Justification, and the Grace of Sancti­fication. As to this he is in a peculiar sense Gods creature, often, by Saint John, said to be born of God: and as to this likewise he is pre­served by God, 1 Pet. 1.5, You are kept by the power of God, through faith to salvation. Indeed, a discourse upon this properly belongs to the specialties of Providence, of which, I may possibly hereaf­ter speak distinctly; but not knowing whether I shall reach to that, something (though more shortly and generally) I shall speak to it here. Grace in the Soul of a man, or woman, is a noble creature, and one of those things that are upheld by the mighty power of God. Now that which I have to do is to consider, How the Providence of God worketh in upholding this noble creature in those individual souls, into which he hath breathed this breath of spiri­tual life. Let me shew you this in a few particulars.

1. God preserveth man in his spiritual life and capacity, by a daily repeating to him his gracious acts, in the pardon of sin, and reck­oning of Christs righteousness to him. It hath been a Question be­twixt Arminians, Papists, and Calvinists, Whether there can be an intercision of the state of Justification? Whether a soul once justi­fied can again be not justified? We say No. The gifts and callings of God are without repentance; whom he loveth he loveth to the end: Well, but how can this be? for who liveth and sinneth not? The righteous falleth seven times in a day. If Justification be not repeat­ed, how can a soul be justified? We say, Though the state abide, yet Gods gracious acts are repeated. Sin is not pardoned before it is committed; but when commited, it is pardoned by a repetition of an act of Grace. Justification speaks a state; this is not repeated: but remission of sin, is an act of Grace frequently repeated; and the imputing of Christs righteousness is an act often repeated. We are not daily created or born, as to our natural life, but we are daily preserved: so God puts the believer once into a state of Ju­stification, that abides and faileth not; but we should fall from it every day, did not God continue us in it, by the repetition of these [Page 97]gracious acts. We need a continual pardoning, a continual impu­tation of the righteousness of Christ, to preserve our spiritual life, as we need continual acts of Providence to preserve and to uphold our souls in their natural life. Thus every day it is God that justi­fieth.

2. God preserveth his Church and particular souls, as to their spiritual life, by a daily infusion of those habits of grace, which are necessary in those souls that are ordained unto life, as the principles of those operations by which they must attain this life, and by increasing these habits in them. In a word, by perfecting, 1. The number of his Saints. 2. By perfecting their graces. The first respecteth the collective body of his Church, and is called in Scripture, an adding to the Church such as shall be saved; a working of faith in all them that are ordained unto eternal salvation: without this the Church of God must perish, and fail from the earth in a short time. Gods people are mortal, even as others. Now God so ordereth it in his Providence, that there is a succession. One generation of believers passeth, another cometh; and thus God hath a seed kept alive in the Earth. 2. God also doth it as to individuals, by a daily infu­sion of gracious habits, further strengthening and quickening them to their spiritual operations, Phil. 4.13, I can do all things (saith the Apostle) through Christ that strengtheneth me: believers, Eph. 3.16, are strengthened with might by his Spirit. God upholdeth his own seed in the soul, and bloweth up the sparks which himself hath kindled.

3. Gods Providence in the preservation of men in their spiritual capacity, is seen, in the upholding and maintaining his word and or­dinances, upon which the souls of his people live. As the body liveth by bread, as to its natural capacity; so the soul liveth by the word of God, as to its spiritual capacity. By these things men live (saith Hezekiah). I know some interpret that passage concerning affli­ctions: but others concerning the promises. Now the Providence of God hath been, and is eminently seen, in maintaining of his word; the written word, the word preached; in taking care that his people have had a succession of Ministers. Before the Books of Moses were written, God provided for the souls of his people by a word not written: since, by a written word, and that most eminently, since the whole Scripture was written, since which time Prophecy; and unwritten Revelations are much ceased, not further to be expected. God may yet reveal himself to some parti­cular [Page 98]servants of his: but we are not to expect such Revelations, nor are they the object of faith. Now herein hath the stupendous Providence of God been eminently seen; that when so many thou­sand books wrote since the Scriptures were written, are lost, and there is no memorial almost of them; and the Scriptures have had more enemies than any of them, more that have endeavoured to cor­rupt them, and to destroy them; yet God hath preserved this store­house of spiritual food, and kept it from corruption by the extra­ordinary care of the Jewish Church; the multiplying of transla­tions, guiding and governing of those who have been employed in them: Nor hath the Providence of God been less seen in maintain­ing Ministers and Teachers of his word. In the Jewish Church, when the ordinary officers failed, and were corrupted, God from time to time raised them up Prophets, who were his extraordina­ry Embassadors to teach his people. In Christs time, he calls Fisher­men to the Apostleship: and in all succeeding Ages, though there have been sometimes more, sometimes fewer able, and faith­ful Ministers; yet God hath so ordered, that there never have wanted some, and a competent number to break the bread of life, and to feed his people with wisdom, and with spiritual understand­ing. No sort of men have been more maligned, hated, persecuted, yet God hath upheld the order, and taken care for the souls of his people, that they have continually had faithful stewards of the my­steries of God.

4. The Providence of God is admirable in preserving man in his spiritual capacity, in the daily influence of his spirit attending his word, and sanctifying his institutions. The word is in it self but a dead letter; the Preaching of the word is far from a mean ade­quate to so great an effect as is the conversion and edification of souls: God is therefore pleased to join his quickening spirit to the word, where he pleaseth, blessing and sanctifying it. I am not of their judgment, who think that there is such a constant concur­rence and influence of the Spirit with the preaching of the Gos­pel, that if men will do what in them lies, they may repent, believe, &c. I know no Scripture which will justifie that notion; but certain it is, that the holy Spirit doth ordinarily join it self with the preaching of the word, like the wind blowing where it pleaseth, and none knoweth the motion of it, convincing men of sin, of righteousness, and of judgment.

5. Lastly, The Providence of God preserveth men in their spi­ritual [Page 99]capacities, by supplying them with strength and succour against their spiritual enemies; their own flesh, the world, the Devil; all which with a variety of temptations strike at our spiritual wel­fare. But this is much of kin to what I said before. I shall add no more to this discourse concerning Gods Act of Providence, as in the preservation of beasts, so of men, and that in their single na­tural capacities; In their Social and Political capacities, and final­ly in their Spiritual capacities. I shall only add some few words of application.

This in the first place may inform us, Ʋse 1 How great that God must necessarily be whom we serve; he is the Creator of the ends of the Earth, of the Heavens, of the Seas, of all things, and it is he who preserveth both man and beast: he preserveth all men in their single and natural capacities; this I opened before. He preserveth all men in their Political capacities, all his people in their Spiritual capacities. It is an ordinary observation in the Kingdoms and Em­pires of the world, that when they have grown to a great bigness, they have perished with their own bulk and weight. No Monarch hath been found sufficient to preserve them by his wisdom and Counsels. And I remember the Historian speaks of it to the great honour, and as a wonderful thing, in one of the first Roman Kings, that he put the Roman Kingdom (it was no more then) into such an order, that it was governed as if it had been but one Fa­mily. But how much doth it speak the Glory and Majesty, the Immensity and Omnipresence, the Efficiency and Activity of God, who at the same time is working over all the Earth, in all the Em­pires and Kingdoms, in all the Cities and Towns in it, defeating Ahitophels, discovering Plots and Conspiracies, ruling the spirits of unruly men; so as the whole Universe is kept in order: and the thousands and ten thousands of men in it, that know not the yoke of Reason and Religion, are yet bridled by his Providence, and kept in some just order and decorum, and made, in stead of running one upon another, and destroying one another, mutually to be sub­servient one to another? I say, how great? how wise? how infi­nite? how glorious in power must this God be?

Secondly, Observe how much mercy passeth over our heads, Ʋse 2 which we do take little or no notice of: We are fearfully and wonderfully preserved, and that in every capacity. I shewed you it before as [Page 100]to our natural capacity, few think of that; what a strange work­ing of Providence there must be to keep our souls in life but one day: It is as much remarkable in our Political capacity. I remem­ber, when Christ sent out his Disciples to Preach, he told them, That he sent them out as lambs amongst wolves. It is true indeed, not only of Gospel-Preachers, but of all sober and vertuous men, that would live in the world but according to the Laws of Reason and Moral vertue. They are in the world as lambs amongst wolves: Let but any one consider how many lewd, unrighteous, debauched men are in all places, such whose only rule is their lusts: how full the world is of men that make no conscience of murthers, rapes, thefts, oppression, and other enormities, and then stand and wonder at the Providence of God, that in any part of the world there is any thing of order and decorum observed, that men have any thing which they can call their own, that the lives of Princes or sober people are secured. What can it be attributed to, but the mighty power of Divine Providence, that we have no more mur­thers, rapes, thefts, &c. we see laws, punishments will not restrain all, nor the same men at all times; how, or whence is it, that they restrain any, or at any time? I will conclude this with what the Psalmist so often maketh the foot in that his admirable song of Pro­vidence, Psal. 107, Oh! that men would praise the Lord for his goodness, for his wonderful works to the children of men! Oh that Princes would praise the Lord for his goodness! It is by him that they reign, that they have a days liberty to decree justice; by him that the Counsels of Ahitophel are defeated, the conspiracies of ungodly men are discovered; that the spirits of unruly and unrea­sonable men are subdued under them: by him that they have wis­dom to make Laws, and liberty to execute them: that men in their dominions are disposed into their several orders, ranks and stations, so as mutually to serve one another, and to uphold the whole. Oh that Subjects would praise the Lord for his good­ness! that they have wise Magistrates, good Laws, that their lives are not Sacrificed to murtherers, that their houses are not fired, that their Wives and Virgins are not ravished, that they are disposed to Trades and Occupations: that they have wisdom for them, a spirit to them. Let every Citizen, every Subject, see and acknowledg the hand of the Lord in these things, and bless his holy name.

But lastly, Let the Redeemed of the Lord, particularly, Ʋse 3 see and acknowledg the Providence of God, in the preserving of them in their spiritual capacities. Were it not for the preserving Provi­dence of God, our spiritual life would be extinguished every mo­ment: God preserveth it by repeating his Gracious Acts in the remission of our sins, in the imputation of Christs righteousness. Our habits of grace would weaken: we a [...] preserved and kept by the power of God through faith unto salvation. It is a great mer­cy, and deserves a great acknowledgment, that we have our lives preserved, our estates preserved, our wives and daughters preser­ved. But oh! how much greater is it, that we have our state of Justification maintained? Our principles of Spiritual Operations, our habits of Grace, our power to repent, believe, love God, preserved; that the influences of Grace are continued, that we have the Word and Ordinances preserved. Let the redeemed of the Lord say, his mercy endureth for ever; let them adore preserving-Providence: let them consider what a subtil adversary they have, Who goeth about like a roaring Lion, seeking whom he may devour. What abundance of lusts and corruptions they have in their own hearts; what a law in their members, warring against the law of their minds; and they will say, that the seed of God, which is in them, is wonderfully preserved. But thus much may serve to have spoken of the first great act of Providence, which I called Preser­vation. My next work is to speak concerning Government.

SERMON VIII.

I AM (as you know) discoursing concerning the Principal Acts of Actual Providence, which I told you were two: 1. Preservation, 2. Government. All things were at first created by a Divine word of Power: all things are preserved by a Divine Power; He upholdeth all things by the word of his Power (saith the Apostle). This I have done with: but Gods actual Providence doth not extend only to the upholding and the pre­serving of all his creatures, but he governeth them also. Preserva­tion respecteth their several beings and capacities: Government respecteth their motions and actions. For a Discourse upon this I have made choice of this Text, and chusing it with that design only, I do not take my self so much concerned to enquire into its relation to what went before, or followeth. I shall only con­sider it in it self: and so it giveth you an account,

1. Of the Royal Seat of the Divine residence, or place where God more gloriously manifests that Presence, which yet filleth Heaven and Earth. He hath (saith the Psalmist) his throne pre­pared in the heavens. 2. The vastness of his Imperial royal influ­ence and dominion; His Kingdom (saith the Text) ruleth over all. I shall not meddle with the first part: it is the second only which I have to do with. The Proposition shortly is this:

Prop. That he whose Throne is in Heaven, governeth the whole Creation.

The Scripture speaketh plentifully to this point of Gods Uni­versal dominion, 1 Chron. 16.31, Let the heavens be glad, and the earth rejoyce; and let men say amongst the Heathen, The Lord reigneth. Psalm 96.10, Say amongst the heathen the Lord reign­eth. Psalm 93.1, The Lord reigneth, he is clothed with Majesty, &c. Psalm 97.1, The Lord reigneth, let the earth rejoyce. Psalm 99.1, The Lord reigneth, let the people tremble. An Heathen Prince ac­knowledgeth it, Dan. 4.3, 34. But not to multiply Texts, Rea­son will evince it; every Superiour being hath a kind of natu­ral right to rule over those that are inferiour to it: and God being the Supreme Being, and the Creator of all other beings too, hath a natural right to extend a Kingdom and Dominion over all; and that not only as he is Superior to them, and greater than they are, but also as he is the efficient cause of all, the Creator of all things. But to speak more particularly: we will enquire, 1. What Government is; 2. What are the Objects of this vniversal Government and Dominion, which the Proposition ascrib­eth unto God; 3. What are those special acts, by which God ex­erciseth this Dominion and Government.

Government implieth three things: 1. The fixing of some ends. 2. A power invested in some one or more persons, upon others, or­dering and directing them in order to that end. 3. The exercise of this Power. The end of Government amongst men, is usually the peace, quiet and settlement of a place: Gods End is his own glory; He hath made all things for himself, and he doth all things for himself, for the fulfilling of his own Counsels and Will, in or­der to the glorifying of his holy Name. The Apostle saith, Of him, and for him are all things.

2. Secondly, Government implieth a power invested in one or more persons in order to an end. Now that God hath such a power none can deny and acknowledg him to be God; Once have I spo­ken, yea twice have I heard it (saith the Psalmist) that power be­longeth unto God. He who confesseth God to be almighty, and able to do whatsoever he pleaseth, must own him to have a power sufficient for an Universal Government. If we take Power for Au­thority, i. e. a Right to exercise a power over such and such ob­jects, that also God hath by the very law of Nature; Hath not the potter a power over the clay? and is not the creature the clay, and God the potter?

3. But thirdly, Government implieth yet something more, viz. [Page 104] an actual exercise of this power; and indeed this is the main: Actual Government is the exercise of a power, wherewith a person or persons, are invested over some persons, or things in order to some wise ends. But let me come to the second Question, viz.

Quest. What are the particular Objects of this Divine providen­tial Government? The Text saith, His Kingdom ruleth over all. I think that term all is to be expounded by three general heads: 1. The beings and existences of his creatures. 2. The motions and actions of his creatures. 3. The omissions and obliquities of his creatures: all these (as I shall shew you) fall under the govern­ment of Providence.

1. The Beings and existences of his creatures, the production and cessation of them; the giving of them Being belongs to Crea­tion, the ordering and directing their beings under their circum­stances belongeth to Providence: so doth the issue and determi­nation of their beings with their circumstances; Psalm 68.20, Ʋnto God belong the issues from death. Providence holdeth the key of the Womb, and the key of the Grave; he it is that kil­leth, and maketh alive. From that it is that one generation pas­seth, another cometh; and this holdeth to all creatures: There is not a sparrow which falleth to the ground without the will of our heavenly Father, as our Saviour telleth us.

2. A second object of this Providential Government, is all the motions and actions of his creatures: all their operations accord­ing to their several forms and natures of being. There are some motions and actions of reasonable creatures: I mean, some of their moral actions influenced from their wills, upon which God hath no efficient influence; such are mens sins and obliquities, but there are none but he ordereth and governeth, when done and brought into effect; even with the vilest actions of men God hath thus much to do. 1. To uphold their natural powers and faculties while they do them. 2. To order and govern them, when done, to his own wise ends, so as they shall issue in the glory of his holy and blessed Name: and that brings me to the Third.

3. A third Object of the government of Providence, is the Omissions, Errours and oblique actions of his creature. Every crea­ture moveth not according to a Divine Rule, man only varieth; the stormy winds fulfil his word; the Sun, Moon, Stars, all obey his Law; man only rebels, and is guilty of thousands of obliqui­ties and Omissions. Now these also are under the government [Page 105]of Providence, some corrupt inclinations and lustings he restrain­eth; Others he suffers to break out into action, then maketh the wrath of man to praise him. But this is enough to have spoken to the second Question, the third followeth:

3d Quest. By what particular acts doth Providence shew it self in the Government of the World?

1. To this I shall answer in several particulars: 1. By causing the production and existences of his creatures, or making them to cease as it pleaseth him; He causeth the barren wombs, and again maketh the barren to bring forth Seven. Hence you shall find the multiplication of Abrahams seed to the number of the grains of the dust of the Earth, or sands upon the-Sea-shore, is made the matter of a Divine Promise. The Beings of his crea­tures are both the objects of his Government, and his Ʋtensils or Instruments in Governing; for he governeth a great part of the inferiour creatures by the Superiour influenced with Reason and Wisdom for that end. God blessed man, Gen. 1. saying, Have do­minion over the fish of the sea, and the fowls of the air, and every mov­ing creature that moveth upon the Earth. Now the Lord in order to this Government, multiplieth or diminisheth them: whence is it, but from this Providence of God, that the wild Beasts are not multiplied to the destruction of man? that we are not so full of Lions, Bears, Tygers, Wolves, Foxes and other hurtful creatures, as we are of sheep and Neat-cattel, though many of them often bring forth young in greater plenty than those useful unto man? Thus also God ordereth the reasonable World: should men live as in the first age of the World, to five, six, seven hundred years; should all children born live to an old age, there would be no room on the Earth, there would not be food enough for them: God therefore in order to the Government of the Universe, as well as for the punishment of the multitude of sins committted in the Earth, limiteth the number of Individuals, and diminisheth them; and this not only in an ordinary course of nature, shortening the periods of their life, but by some extraordinary dispensations: such as those of War, Pestilence, and other fatal and Epidemical dis­eases, by which he not only serveth the great end of his glory in punishing the sins of men, but also reduceth the World to a go­vernable body, and to such a pass, that one sort of his creatures is sufficient for the service of another, so as the whole is pre­served. [Page 106]But this is but the first thing.

2. God governeth the World (Secondly) by maintaining the laws and ordinances of Nature. As there are positive Laws, writ­ten Laws in the Word of God, which God hath ordained for the government of reasonable creatures: so there are Laws and Or­dinances of Nature, by which creatures not indued with reason move, and work in order to the preservation of the whole, by the mutual service each of other. Thus Jer. 31.35, you read of the Ordinances of the Moon and Stars, and of Gods covenant of the day, and of the night, that they should be in their season, Jer. 33.20. Such an Ordinance you have, Gen. 8.22. While the Earth remaineth, seed-time, and harvest, and cold and heat, and summer and winter, and day and night shall not cease. By vertue of these Ordinances it is that the Sun every day riseth, and setteth upon one part of the world, causing day and night; rejoycing as a Bride­groom to run its course (as the Psalmist speaketh), that at some­times of the year it is nearer, another it is further off this, or that part of the Earth. These Laws and Ordinances of Nature are nothing else than the affections, and inclinations of several creatures to their several motions and actions. Now these affections and in­clinations were put into them in the day of their Creation, but the Providence of God maintaineth these Laws: and hence it is, that seed-time and harvest, cold and heat, summer and winter, do not cease. By this it is, that the proud waters ordinarily ex­ceed not the bounds of the sands which God hath set to limit them: The winds do not always blow from the same quarter, nor at the same rate. The Earth brings forth its variety of fruits: there are thousands of things, of which we can give no other ac­count than that they cause such effects, they make such motions by an Ordinance of Nature, by a Law which God imprinted up­on them in the day of their Creation; and God preserveth them by his Providence, which daily worketh in upholding these Laws, and regulating the creature that it moveth not, nor acteth con­trary to this Law.

3. A third thing wherein the Government of Providence is seen, is in the miraculous suspension of these natural Laws and Ordinances, according to the good pleasure of God. Indeed this is a specialty of Providence, and more proper to be handled under that head: I shall therefore only touch it here. It is a thing which God seldom or never doth, but for some more than ordinary declaration of Judg­ment, [Page 107]or Mercy. Thus he suspended the law of day and night, to plague the Egyptians with three days continued darkness. He suspended again the law of Nature for the ebbing and flowing of the Sea, that the Israelites might pass over it in safety. By an Ordinance and law of Nature the fire burneth, the hungry Lions devour men; God suspendeth both these Laws in the case of the three Children, and of Daniel: by an Ordinance of Nature, the Sun keepeth its course, and is in a continual progressive motion; God suspendeth its motion in Joshuah's case, altereth it, and ma­keth it to come back in the case of Hezekiah, 2 Kings 20.10: by the Ordinance of Nature, the Earth brings forth her fruit, so doth the womb ordinarily; God suspends this Law in Judg­ment; the Earth is made as Iron, the Heaven as Brass: men commit whoredom, yet do not encrease; they eat, and have not e­nough, Hos. 4.10. This both demonstrates the governance of Divine Providence, and also sheweth how God exerciseth it. This is a third Particular.

4. A fourth Particular, wherein God sheweth his Dominion over all, and exerciseth his Government over the whole Creation, is his influencing all creatures to their natural actions, either in a more ordinary, or extraordinary manner. Every living creature hath its natural motions, and actions, and powers and faculties in order to them, which are the principles of those operations; and in the upholding of those powers to those natural motions and actions, God exerteth and putteth forth his preserving power of Providence: but his extraordinary influencing of them to some motions and actions, which are not in a natural course and order, doth more eminently shew the Governing power of Divine Pro­vidence. That Locusts and Caterpillers should feed upon grass and green herbs, this is but their natural motion and action ac­cording to their nature and the kind of their being; but that they should come in troops, and rather feed upon one place than upon another, till they had devoured all the grass and green herbs in Egypt, this was extraordinary: Psalm 105.24, He spake; and the Caterpillers came; and did eat up all the herbs in their land, and devoured all the fruit of their ground. And again, Psalm 74.46, He gave their increase to the Caterpiller. The same may be said for the Flies, Lice, Frogs, and other creatures used as a plague upon Pharaoh: but indeed this is rather a specialty of Providence, than belonging to the ordinary Government of it; [Page 108]though very demonstrative of the governing power of Provi­dence.

5. A fifth act, by which the Providence of God exerciseth its governing power and influence, is, His daily raising up and influ­encing Governours for the Housholds and Societies of men, and gi­ving checks to them upon their miscarriages, and mal-administra­tions. The governing Providence of God, exerteth it self either more immediately, or mediately. Other creatures God ordi­narily governeth by men: many of them, I mean, influencing man with Reason and Discretion, by which he ruleth, ordereth, and governeth them, though many of them be much more migh­ty and powerful than he: the mouth of the horse and mule which have no understanding, by the Providence of God so influencing man, are held with the bit and bridle, lest they come near unto us, Psalm 32.9. The Whale is smitten with a spear, wild bulls and boars are hunted down, &c. The Ox is tamed and brought to serve our uses, who are much less in strength than he is. Men also are governed by men; the weaker by those that are more wise and powerful: but whence have the Governours their wit and power, their wisdom and understanding, prompting them to make Laws acceptable to the greater part of Subjects, so as con­spiracies are of the lesser number, and subdue [...] [...]o the greater and keeps them in order? Is it not from the Lord, great in wisdom, and wonderful in counsel? Psalm 75.7, God is the Judg, he pul­leth down one, and setteth up another, and by him Kings reign. God ruleth the World by Magistrates: which if well considered, would aw men to that duty of honour and obedience which they owe to those that are their Superiours; and may make us to under­stand how we ought to be subject for conscience-sake, and for Gods sake in things commanded, which we cannot say are con­trary to the Divine Law, nor so appear to us, and have any ma­nifest appearance of good for the government and peace of the whole. As on the other side, it calls to Kings to be wise, and the Judges of the Earth to be instructed to serve the Lord with fear, and to rejoyce before him in their great capacities with trembling: Psal. 2.10, 11, they are but the Lords Vice-Roys; and as Jehosaphat told his Judges, they judg not for themselves, but for the Lord; for him whose Throne is prepared in the Heavens, and whose Kingdom is over all. They ought therefore (according to the command to the Kings of Israel) to have the book of the law be­fore [Page 109]them, and to be reading therein all the days of their life; and where that doth not give them particular direction to have the honour and glory of God yet in their Eye, to measure all their laws and actions according to that Rule; to remember God is the Judg, and hath only exalted and dignified them to rule the World, or this or that part of the World by them: still the Go­vernment is the Lords.

6. A sixth particular act by which God providentially go­verneth the World, is, By influencing the souls of some in it to such actions as more immediately tend to his honour and glory. God hath an honour and glory from the natural complexion, and con­stitution, and motions of inanimate Beings. Psal. 148.6, 8. Thus the Heavens, and in them the Sun, Moon, Stars; from them the snow, rain, hail, meteors, the lightning and thunder, the cold and heat, the vapours and stormy winds bring glory to God: stormy winds fulfilling his word, saith the Psalmist. The heavens declare the glory of God, the Earth sheweth his handy-work, Psalm 19.1. God hath made in the Heavens a tabernacle for the Sun, a course for the Moon and Stars: the very complexions of them, their natu­ral and necessary motions bring God abundance of glory. Now this ariseth from a necessary causation, they cannot but do it. The same may be said of brute creatures, though animate, not acting upon Election: The Whale in the Sea; the Lion and Tiger a­mongst the beasts; the Eagle and others amongst the birds; the Bee, the Silk-worm, and others amongst Insects: several sorts of creeping things glorify God, but it is necessarily. Man only amongst earthly creatures glorifieth God voluntarily from a principle within himself, and upon choice. Take mankind in the general, it is a noble piece of Gods Creation, and necessarily glorifieth God. Man is fearfully and wonderfully made, his body is an admirable structure, but the great glory which God hath is from his spiritual actions. Man is not a mute Preacher of Gods glory, as the Heavens and the Earth, the Sun, Moon and Stars are, or brute creatures are. He hath a Soul, and un­derstanding, will, affections; from these God expects a great ho­mage and glory. But now take man in his depraved estate, and he doth nothing less; No creatures, but the evil Angels so much dishonour God, and so cross him in the great end of his govern­ing the World, which is his glory. Now it pleaseth God to influ­ence some of the children of men, to such actions as do truly and [Page 110]immediately tend to his glory, ex intentione agentis, from the intention, will and design of the agents; and also ex fine ope­ris, from the end and issue of the action: such are acts of re­pentance, faith, and all manner of holiness. The glory of God in these actions, is first in the intention of the agent, and al­so in the issue of the work. Joshua exhorteth Achan to confess his sin, and give glory to God: The Apostle saith, Rom. 4, That Abraham was strong in the faith, giving glory to God. And our Saviour tells his Disciples, Joh. 15.8, Herein is my father glo­rified, if you bring forth much fruit, the fruit of Holiness. Now so depraved is the heart of man, that he neither could nor would do any of them, if not influenced and over-powered by God; Without me (saith Christ) you can do nothing. God there­fore, as to actions of this nature, doth influence the heart of man, making him willing and able; so that as to the event the actions are necessary, but as to the manner of working they do them free­ly, willingly and chearfully: and this is another piece of Govern­ing Providence, by which he ruleth and governeth the motions and actions of men to his praise.

7. A seventh act, by which God governeth the motions and actions of rational creatures. 1. His permission and overruling their oblique intentions and actions. 1. He permitteth the do­ing of them. 2. He overruleth and ordereth them, when done, to his own ends. Concerning Gods permission of sin, I may have hereafter a more proper and particular opportunity to speak. His overruling and ordering of them, when done, to his own wise ends, is what I shall speak to, and but shortly in this place. It is the great art and wisdom of a civil or military Gover­nour, amongst men, to make use of the several humours and passions of those under his Command, to make them serve the great ends which he hath proposed to himself in his Govern­ment. The great and infinite power and wisdom of God in the Government of the world, is in this wonderfully perspicuous; making use of the several lusts, passions, and humours of men to his own praise and glory; for God governeth man so, as he putteth no force upon his will: If he doth any thing that is good, acceptable, and well-pleasing unto God, he doth it willingly and freely. The power of God indeed is seen in making some souls willing; he giveth to will, (saith the Apostle), not in overruling him, to do the action whether he will or no: [Page 111]Man acting thus freely, many men do that which is evil from the sinful inclination of their own hearts, not corrected by the power of Divine Grace. God permits mens sins, Act. 14.16, Who in times past suffered all Nations to walk in their own ways; but the actions being done, his power is seen in overruling the oblique action, beyond, or quite contrary unto the intention of the agent, to the glory of his holy and great name: this is that which the Psalmist saith, Psal. 56.10, Surely the wrath of man shall praise him, and the remainder of wrath he shall restrain. You have an eminent Text to prove this, Isa. 10.5, 6, 7, O Assyria, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like mire in the streets. Howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy, and to cut off nations not a few. The business was this: Israel (that is, the ten tribes) had grievously provoked God; God was determined to punish them, they were an hypocritical Nation: There must be an in­strument to bring divine wrath upon them. Assyria shall be the instrument, therefore called, the rod of Gods anger, and the staff of his indignation. Possibly the inward cause moving the Assy­rian, was his own lust, the enlargement of his Territories; some revenge of himself, the robbing of their treasures: he meant not so, his heart never did think so meerly to serve God, in the execution of his wrath; but herein was the governing and o­verruling Providence of God seen, that he so ruled the lust, ambition, and revenge of the King of Assyria, that he accom­plished his pleasure upon mount Zion. And indeed thus God doth, as to all the sinful actions of men, God will have his glory from them, but it is by the overruling power of his Pro­vidence: the sinner meaneth not so, neither is it in his heart to think so. The persecutor saith, I will satisfie my lust, or I will supply my self with moneys for the satisfaction of my lust, that is his end: in the mean time God by his Providence overruleth his malitious actions, so as he chasteneth his people for their sins, and ripeneth the sinner for destruction. God in this doth with sinners, as the wise Faulconer doth with the Hawk: The Hawk is a bird of prey, a ravenous bird, that flyeth at the Pheasant or Partridg for it self, to satisfie its rapacious qua­lity; [Page 112]but the Faulconer, by his art, tameth the Hawk, and maketh use of its ravenous quality to serve his own table: and this is a wonderful piece of Divine Providence in governing of the world; Most of the motions and actions of men in it are diametrically opposite to Gods glorious end, yet they are all made to serve the manifestation of Gods glory, and to bring about his great designs in the world. But this is enough to have spoken Doctrinally, to this point of the Governing-Pro­vidence of God. I cannot at this time compass all, which I would speak of for the Application of this point.

Only let me mind you again from hence, Ʋse 1 how great the God of Heaven must necessarily be, and that, not only in respect of the immensity of his Being, as he filleth Heaven and Earth; but in respect of his activity and power: he is called the King of Kings, the ruler of Princes. The Persians thought themselves great Princes that ruled one hundred and twenty seven Pro­vinces. The Turk glorieth in the greatness of his Empire; so doth the Spaniard, upon whose dominions, they say, the Sun never sitteth. But alas! what are all these to the Lords King­dom, who ruleth over all, and that after another manner than any Earthly Prince, who exerciseth a dominion over his Sub­jects and Vassals? how justly therefore is greatness ascribed un­to God? and who is there that can be compared with him, or like unto him? The Unity of the Divine Being also may be concluded from hence, for if he ruleth over all, then all is subject unto him; and there cannot be another God imagined, but must be in subjection unto him. Indeed such a subjection, or subordination, the Heathens fancied amongst their idols. Ju­piter was their supreme idol, others were subject unto him; but he is no God that can truckle under another, and be in sub­jection unto any Being. And this greatness of God calleth to all men to fear before him, and do reverence unto him: who shall not fear before that God, whose throne is prepared in the heaven, and whose Kingdom ruleth over all? and for a free and voluntary subjection to him, for he ruleth over all, not as a Tyrant and Oppressor, whose title lies in his Sword, but as one who is a native Prince, and hath a rightful title, not to obey whom is the highest Rebellion, which Samuel compareth to the sin of witchcraft. But I must leave the distinct and full application of this Doctrine for a further discourse.

SERMON IX.

I Am at this time to make Application of what you have heard, concerning the Governing-Providence of God. I shall do it under three Heads, shewing you how it may be use­ful for Instruction, for Consolation, and for Exhortation.

In the first place, you may conclude from hence, Ʋse 1 In what sense alone any thing can be said to be casual or necessary; what to determine concerning Chance, and Fortune, or Fate. As to the first I shall only lay down this Conclusion.

Concl. That although many things, as to our eyes, and ap­prehensions of them, may appear casual, yet there is nothing so with reference unto God, the first universal cause. It is truly said by Augustine, that chance and fortune are but terms of hu­mane ignorance; as we say of the old Philosophers occult qua­lities, they are but the refuges of ignorance: so the same may be said of chance and fortune. He described chance well, that called it inopinatum rei eventum, an event of a thing which man thought not of; it is not inordinatus eventus, but inopinatus: there is no event of any thing that is a slip of Providence, not ordered and disposed by him, whose Kingdom ruleth over all. Beings and existences, motions and actions, yea, errours and obliquities; nothing cometh to pass in the world, but was foreseen, fore-ordained, fore-ordered, and that in infinite wis­dom: but many things come to pass which we did not think [Page 114]of, could not foresee whose causes are hidden from us: these things, we say, come by chance and fortune: A word indeed not very fit for a Christians mouth. I remember Augustine, more than once, repents that he had defiled his tongue with it. The Heathens ignorant of the true God, and of his in­fluence on all things, devised such a blind God as Fortune; and assigned it a place amongst their other Idols: Te facimus fortuna Deum. But Christians must own no such blind cause of things: they believe there is a God, whose throne is pre­pared in the Heavens, and whose Kingdom ruleth over all; and therefore can leave no place for chance or fortune. You read of a case, Deut. 19.5, which one would think, if any thing in the world were casual and fortuitous, that were so. A man go­eth into the Wood, with his neighbour, to hew wood; and his hand fetcheth a stroke with the ax to cut down a tree, and the head slippeth from the helve, and lighteth upon his neighbour that he dye. What can be imagined more casual and fortuitous than this, for the head of an Hatchet to fly off from the helve, and to kill a man at work with him who had the Hatchet? such were the cases also mentioned, Numb. 35.22, 23. Casting a thing upon a man without laying of wait; or with any stone, wherewith a man may dye, seeing him not, nor seeking his harm: yet in these cases, Exod. 21.13, God is said to deliver the per­son slain into his hand, who involuntarily and unwarily hath been the cause of his death. There are many things, which indeed to us are casual, nothing is so to God; he hath ordered all, he ruleth and governeth all actions. Ahimaaz and Cushi knew not of each others journey; or at least he that ran first knew nothing of the others journey: they both met at the Court of David to carry tydings of Absaloms death: but Joab had ordered the running of both. Ahimaaz casually met Cushi there; but though it was casual to him, it was not so to Joab who sent him: I say, nothing is in it self casual, or with re­spect unto God casual; with respect to us many things are so, that is, we do not know the causes of them; but God order­eth and directeth all; his Kingdom, his Rule and Government extendeth to it; his hand is in it, either permitting, or effe­cting it.

Secondly, You may from hence conclude how things are ne­cessary. Arminians make a great deal of stir about this, and [Page 115]charge those, whom they call Calvinists, as maintaining a fatal necessity of all things. Let us examine the word Fate a little, we shall find a three or fourfold use of it; there is two or three sorts of Fate, which we shall condemn as freely as any of them: but in a fourth sense we shall find the word honest enough, and to destroy it, will ask better arguments than any they have yet favoured the world with.

1. There is a Stoical fate. The Stoicks were a sort of anci­ent Philosophers; you read of their name in Scripture, Act. 17.18. They fancied an eternal necessity of things, Cui & Deum licet nolentem subesse fingebant nexum in rebus ipsis; to which, they conceived God himself, though against his will, was subjected: according to this they fancied all things came to pass by an equal necessity, and that the wills of men were forced by it. This is a fate to be abominated by all those that own God, and him as the first cause of all things.

2. There is a Mathematical fate. This was a necessity of things depending upon the motions and influences of the stars: these men indeed make God to be the ruler of the Stars, but the Stars to be the Rulers of mens motions and actions, ac­cording to that verse in credit amongst them, Astra regunt ho­mines, sed regit astra Deus; as if God did not exercise a daily Dominion and Power over the Creation, but had made the celestial bodies, which being created, and set in their order, move other things by a fatal necessity. Of both these, Au­gustine saith, Si cor tuum non esset fatuum, non crederes fatum: if thou hadst not a foolish heart, thou wouldst not credit such a thing as fate.

3. There is thirdly, a Physical or Natural fate, by which we understand that necessity which God hath established in na­tural causes; according to which, they cannot but produce such and such effects, supposing them not hindered by the supreme cause: thus the fire burneth necessarily, and we say, all natu­ral causes move necessarily, and produce their effects, unless suspended, hindered, or restrained by some superiour cause: this is called in Scripture Gods Covenant with day and night, heat and cold, summer and winter. Such a necessity all must ac­knowledg, in the operation of all natural agents; the power and pleasures of God only being reserved to countermand their operations, which when he doth, we call it a miraculous work [Page 116]of God: thus, day and night, cold and heat, seed-time and harvest, summer and winter are under a fate, they necessarily follow one another; but as God was the first cause of this necessity by the Covenant he established, so their event is in the power of God to hinder, or suspend, or alter as he plea­seth.

4. But then, Lastly, There is a Theological or Christian fate, which is nothing but a necessity of event imposed upon things by the most holy, wise, eternal, free purpose, and counsel of God, executed by his Providence. It is true, the name of fate soun­deth ill, because of the Stoical and Mathematical vanities about it; but if we take it for, Quod Deus in animo suo fatus est, a­pud se statuit, ac decrevit: what God hath said within himself, purposed and decreed, it is innocent enough. Now whoso denieth a fate (if they will call it so), in this sense, doth not so well, as he should do, understand the Divine Nature, or the Scriptures. We neither deny (saith Augustine), an order of causes, which the will of God hath set; neither do we call it fate: In the mean time they are very ignorant, that cannot see the difference betwixt this necessity of events, and the Stoical fate.

1. The Stoicks subjected God himself to fate: this necessity dependeth upon the will of God as the cause of it. 2. They made their fate pre-existent to God. 3. They asserted a fate that took away all the liberty of mans will. Now this is no consequent (saith Augustine) that if God hath set a certain or­der of all causes, Non est autem consequens, ut si Deo certus est omnium causa­rum ordo, nihil sit in nostrae vo­luntatis arbi­trio. Aug. l. 5. De Civ. dei. then nothing is in the power of our wills. The upshot of all is this. We say there are a thousand things hap­pen in respect of us casually, and fortuitously, that is, we know not the causes of them, and manner of their operations, yet there is nothing so in respect of God. And though all things happen necessarily, as to the event, with respect to the decree of God, which hath set all things in an order; and in respect of the universal power, and influence of his Governing Providence; yet for such things as are done by us, they are not necessarily brought forth, but freely: our will is not for­ced, but acteth as a free agent. But I shall add no more to the first Branch of Instruction.

2. Branch. What you have heard, may help to confirm your [Page 117]Faith as to the glorious nature of God, and that in four or five Particulars:

1. As to his Omniscience or knowledg of all things; He must needs know all things who governeth all things; He governs all the beings and existences of his creatures, all their motions and actions, all their errours, obliquities and Omissions, as I have shewed you, which he could not do if they were not all naked in his sight: all things must needs be open and naked in his sight with whom we have to do. The Doctrine of Gods Omniscience is evident from the work of Creation? He that made the Eye, shall he not see? He that made the Ear, shall he not hear? and it is evident from the work of Providence, if his Kingdom ru­leth over all.

2. Secondly, It as much confirmeth us in the Doctrine of Gods Omnipotence. If his Kingdom ruleth over all: 1. He must have a power to Rule and govern all. 2. He must be in a capaci­ty to exercise this power, and there must be no power able to resist him; So that you may see the Reasonableness of those titles given to God in Scripture, viz. The Lord God Omnipotent. The Almighty God. The King of Kings. The Lord of Lords. The Lord of all the Hosts of Heaven and Earth. If there were any thing too hard for God; if he could be resisted, he could not rule o­ver all.

3. Thirdly, It may confirm you in the Activity of the Divine Essence. The Schoolmen say, That God is Totus Actus, wholly an Act, always moving, working, operating; so it must be if he hath such a Rule, as I have been describing to you. He must fill all places, not as a meer inactive moles, and bulk of a thing fil­leth a place: but so as at the same time he is in all places at work, seeing, observing, governing, effecting, and directing, or re­straining, and over-ruling. We have no Similitude to express it by, but cometh much short. That of the Soul in man comes nearest it which is in all parts of the body, animating, actuating, and governing of it.

4. It confirms us in our belief of the Infinite wisdom of God. He is called, The only wise God, 1 Tim. 1.17, and Jude v. 25. This Do­ctrine concludes it. We see it requires a great deal of wisdom to govern a Family, and keep it (if it consists of many members) in order; but much more to govern the greater bodies of people, in Towns, Cities, Kingdoms, Empires, &c. Such a variety there is [Page 118]of motions, humours, passions and tempers of people: Who is able to conceive what Wisdom it requires to govern all beings in the World, all motions and actions of all creatures in the World, and to keep them in any order or decorum at all? In fine, Next to the work of Creation, there is nothing like the work of Providence well-studied to give a man the true notion of God, and let us know what manner of Essence, the Divine Es­sence necessarily must be. Thus much by way of Instruction.

Secondly, Ʋse 2 This Doctrine serveth for the unspeakable consolation of the people of God. Psalm 97.1, The Lord reigneth, let the Earth rejoyce; let the multitude of Isles be glad thereof. It is matter of rejoycing to all the World that the Lord reigneth; and there is none so vile and wicked, but experienceth much (though many consider it not) of the good effects of this universal Domi­nion which God exerciseth. The Devils cannot do what they please in it; the wills and passions of men cannot have their swing. There is an Almighty One that holds the reins upon the brutish affections and passions of men; the ill effects of which the great­est Atheists and contemners of God which live in the World, would quickly experience: but to the people of God, as being the lesser number, the most hated and maligned part of the World, and the far weaker as to natural strength and power; besides the restraint their Souls are under from putting out what natural power and strength they have beyond the Divine Law, doth most eminently demonstrate to them the good effects of the Lords Reign, and the necessity of it. Isa. 52.7, How beautiful upon the mountains are the feet of him that bringeth good tidings, that pub­lisheth peace, that bringeth good tidings of good, that publisheth salva­tion; that saith unto Zion, thy God reigneth? It is good news to all the World, that God reigneth; but particularly to Sion, to the Church and the people of God: to the whole visible Church it is good tidings, but particularly to the invisible part that is mi­litant here on Earth, and the individual members thereof.

1. This Doctrine first is of great use to comfort them against, and under all their disturbances for things which happen to the Church in general, or themselves in particular. A ship at Sea were but in an ill case if it were not for him that sate at the Helm: a skilful Pilot there ordereth her well enough, so as the winds serve his de­sign; so it is with the Church tossed with winds and waves, she is only safe in the Lords government of all the affairs of the [Page 119]World. Luther (I remember) saith thus of himself; ‘I (saith he) have often attempted to prescribe God ways and methods in the government of his Church, and other affairs. I have said, Ah Domine, hoc velim ita fieri, hoc ordine, hoc eventu. I would have this thing thus done, in this order, with this event. But, saith he, God did quite contrary to what I asked of him. Then (saith he) I thought with my self what I would have had, was not contrary to the glory of God, but would have been of great use for the sanctifying of his Name. In short, it was a brave design, well advised, but undoubtedly God laught at at this wisdom of men: and said, Go to now, I know you are a learned man, and a wise man; But it was never my manner to allow Saint Peter, or Saint Martin or any other, to instruct, teach, govern, or lead me. Non sum Deus passivus, sed acti­vus; I am not a passive, but an active God.’ That great man and Melancthon were two famous Instruments in the Reformation of Germany, but of different tempers: Melancthon was a man of a more mild and gentle Spirit, and melancholick timerous temper. Luther was of a more fierce and bold temper. Melancthon would often write very troubled Letters to Luther about the state of the Church affairs. Luther would constantly make use of this argument, from the Governing-Providence of God to support Melancthon. Melancthon (saith he), Let God alone to govern the World; The Lord reigneth. It pleaseth God so to order it in his Providence, that the face of affairs relating to the Church, often looks very sadly, and there is nothing which giveth the spirits of the people of God a greater disturbance. Now all these disturbances are caused from our Not-attending to this Prin­ciple; which yet every good Christian professeth to receive, and to believe. Were we but rooted and grounded in the faith of this one Principle, That the Kingdom of God ruleth over all, and that he exerciseth a special care and Government relating to his Church, and ruleth the World with a special regard to the good of his little flock, we could neither be immoderately disturbed for the concern of the glory of God, nor yet for the Church of God. 1 Chron. 16.31, Let the heavens be glad, and let the earth rejoyce, and let men say amongst the Nations, the Lord reigneth; let the Sea roar, and the fulness thereof, let the fields rejoyce, and all that is therein, Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judg the Earth. Say [Page 120]therefore unto Zion, Thy God reigneth. Let Papists rage, and Atheists scoff and threaten, and do what they can; Let all their Favourites take counsel together and join hand in hand: when they have done all they can, they will find, that the Lord reigneth. And this is enough to say unto Sion, or to any of her sons and daughters. Two things are sufficient in the most trou­blesom and tumultuous times to still, support, and comfort the spirits of Gods people.

1. That the Lord reigneth; and hath an unquestionable super­intendence upon all the Beings of his creatures, all their mo­tions and all their actions: He is higher in power than the high­est of them.

2. That this God is our God. The Psalmist hinteth both in that excellent 46 Psalm, v. 10, Be still, and know that I am God; I will be exalted amongst the Heathen, I will be exalted in the Earth: The Lord of Hosts is with us: The God of Jacob is our refuge. Let not therefore those that fear the Lord trouble them­selves about the motions of the World, and commotions in it, a­bout the ragings of lewd men against the interest of Christ. Let them not trouble themselves further than is their duty, viz. to be sensible of the rebukes of Divine Providence; The Lord reign­eth, He that sitteth in the heavens laugheth. The Lord shall have them in derision, and shall (one day) speak unto them in his wrath, and vex them in his sore displeasure; and let the World know, that yet he hath set his King upon his holy hill of Sion. I remember a passage of Luther, Si nos ruamus, ruet Christus, unus Christus scilicet, magnus ille regnator mundi, &c. If we perish (saith he) Christ must fall too; Christ, that great Governour of the World.

2. If we did consider this as we might, or ought, we should also see as little reason to be disturb'd, as to the concerns of our own Souls: with the fear of two things as to their own Souls ordina­rily the people of God are troubled: 1. The prevailings of their own lusts and corruptions. 2. The prevailings of Satans tempta­tions. This Doctrine of Divine Providence excellently serveth to still our unquiet spirits, as to either of these troubles. If the Lords Kingdom be over all, both these fears must be vain and causeless: for supposing the faithfulness of the Promises; Sin shall not have dominion over your mortal bodies: God shall bruise Satan un­der your feet shortly: He will with the temptation give an happy [Page 121]issue. If the Lords Kingdom be over all, neither shall corrup­tion prevail, nor Satan by temptations prevail to destroy the work of God in our Soul, or to prevent us or hinder us as to the Kingdom, which God hath prepared for us: for as he that hath promised is faithful, or cannot repent, or lye; so he is powerful, and hath a dominion over all beings, persons, things, &c. My fa­ther (saith Christ) is greater than all; none can pluck you out of my fathers hand.

3. Lastly, It affords us a relief against the sad prospect we have almost continually before our eyes, of the malicious actions of wicked and ungodly men. There is, and always was, a generation in the World, which sleep not unless they do mischief; they are conti­nually devising mischievous devices against the little flock of Christ: Their counsels, designs, works, have a plain and appa­rent tendency to the ruin of the whole interest of God in the World, if possibly not to leave Christ a Name in the Earth, nor Religion, pure and undefiled Religion, a footing in any place: he that runs may read this day, that the malice of some is against no form in Religion, but the life, and power, and practice of Ho­liness. The Devil their Master hath given them a command like that of Benhadads, Fight neither against small nor great: Nei­ther against Conformists, nor Non-conformists, but against the life and practice of Religion only. Who seeth not, that although a man hath a further latitude than others of his brethren, as to matters of Conformity: yet if he liveth an holy life, if he presseth Holiness in his Pulpit, and practiseth it in his Conversation, he maketh himself a prey to the common Enemies, both of Gospel, Faith and conversation? But trouble not your selves, Christi­ans, The Lord reigneth; the Frogs out of the bottomless pit, may through Gods permission get out, and croak a while, but to the pit they must return again. A sad time it was, when the Enemy said to the Soul of the man according to Gods own heart, Flee as a bird to the mountains: when the wicked bent their bows, and made their arrows ready upon the string, that they might pri­vily shoot at the upright in heart, Psalm 11.2. When the founda­tions were destroyed, and the godly knew not what to do, what com­fort at such a time? Observe the same Psalmist, v. 4, The Lord is in his holy temple, the Lords throne is in heaven: his eyes be­hold, his ey-lids try the children of men. I shall conclude this branch of Application with that Psalm 99. v. 1, The Lord reign­eth, [Page 122]let the people tremble; he sitteth between the Cherubims, let the Earth be moved: the Lord is great in Zion, and he is high above all people; Let them praise the Lords great and terrible Name, for it is holy.

Lastly, Ʋse 3 This Doctrine is a foundation for a great deal of Ex­hortation: Every good Christian upon hearing this Doctrine concerning Gods providential Kingdom, should be saying, What now is my Duty? what ought I to do, if the Lord reigneth? I will tell you in five or six particulars, and so shut up this Dis­course concerning the main and principal acts of Divine Provi­dence.

1. An exercise of Faith seems a very reasonable piece of du­ty to be concluded from these premises. By Faith here, I under­stand not an assent to the Proposition of the word, nor yet a resting upon the person of the Mediator (which is the justifying-act of faith); but committing of our selves unto God, and casting our care upon him in all estates and conditions: a thing often cal­led for in Scripture: Cast thy burthen on the Lord, Psal. 55.22. Cast­ing all your care upon him, for he careth for you, 1 Pet. 5.7. Commit thy way unto the Lord, Psal. 37.5. So Job 5.8. Prov. 16.3. Some­times it is called a Trusting in God, Psalm 4.5, and 7.1. Pro. 28.25. and 29.5. Isa. 57.13, &c. Power and Love are the things that support and justifie one in trusting and putting confidence in another. This Doctrine concerning the general Providence of God in governing all, justifies him as to his Power, to be the true and sole Object of our confidence. We can trust in none else, but may be controuled. The greatest Princes of the Earth are but men under the authority of one, who is higher than they; and a mans trust in them, oft-times is but like the Jews trusting in Egypt, which the Prophet compareth to a leaning to a bruised reed, and upon a broken staff, which are not able to bear the weight of a mans body; but if he leaneth upon them, they will run into his hand. If God be against us, man cannot protect from him, nor deliver out of his hand: therefore (saith the Psal­mist, Psalm 118.8, 9.), It is better to trust in the Lord, than to put confidence in man: It is better to trust in the Lord, than to put confidence in Princes: but he, whose Kingdom is over all, must needs be a proper Object of our confidence; and as our confidence in God is warranted from general Providence, as to the power of [Page 123]God; so as to his love, it is secured from special Providence: but of that I hope to speak distinctly, only a word here, lest any should say, But although the Kingdom of God be over all; so that upon the account of his Power, I may trust in him; yet how doth it appear his Power shall be put forth for me? I shall but offer four Meditations to you.

1. That the glory of God is the great end that he aimeth at in all his actions: He made all things for himself: he preserveth, he governeth the World for himself.

2. That whereas God hath a twofold glory from his Creation, Passive, and Active: One wherein the creature doth nothing from an inward principle; thus the Heavens declare the glory of God, and every creature speaks of his glory: The other where­in the creature is Active, acting out of intention and design, and from the principle of its own will: This latter is that which is most pleasing to God and acceptable.

3. That God is capable of receiving no further glory from his creatures, than what floweth from the predication of his praise, and the doing of his Will.

4. Lastly, That from hence it must needs follow, That God is more glorified by his Church, and by his Saints, than by all the Creati­on besides. God is mutely and passively glorified by other creatures: but in his Temple men speak of his glory. The children of men, and amongst them, only those who are born of God, do voluntarily and out of choice bring glory to God. God (if I may so speak) wrests his glory from others, as from Pharaoh, &c. God indeed in some sense may be said to be actively and voluntarily glorified by all Professors; but only by that little flock whom he hath chosen to himself, with a full intention, voluntarily and sincerely. They are the favourites of him, whose Kingdom is over all. Supposing then God to have a Dominion and Government over all, and to be continually in the exercise of it, surely, if Haman could say, Whom should the King delight to honour but me? They may with much better right and advantage say, For whom should the great King of kings, and Lord of lords, exercise a Rule and a Dominion? For whose advantage should the Lord govern the World, if not for those who most freely, chearfully, voluntarily serve the greatest end and design which he hath in the World, viz. his own glory; and can sincerely sum up all the desires of their Souls, in that one Petition, Let the Lord be glorified? surely, [Page 124]therefore the children of God have all obligations imaginable upon them under all vicissitudes of Providence, to trust in God, and to commit their ways unto the Lord. But this is but the first Duty.

2. A Second Duty which this Doctrine of Providence calleth to us for, and sheweth us the reasonableness of, is Prayer. We have reason in our distresses to seek unto God by Prayer, be­cause the Lord reigneth; and it is an encouragement to us to seek him, because he reigneth: Whither should we go but unto him who hath power to help, save and deliver? Prayer there­fore hath in all times of distress been the Refuge of Gods peo­ple. It was a sad time with David, Psalm 109.4, The mouth of the wicked, and of the deceitful (saith he, v. 2, 3.) are opened against me; they have spoken against me with a lying tongue. They compass me about also with words of hatred, and fought against me without a cause; for my love they are my adversaries, but I give my self unto Prayer, v. 4. Luther, when he was in any strait, was wont to say, I will go and tell my God of it. Prayer hath been the constant mean which the people of God have used for rescue out of any troubles. You see it is upon a good foundation, viz. The Dominion which God hath over all, and his daily exercise of it.

3. It calleth to you for praise and thanksgiving; Prayer sol­liciteth for a mercy when we want it: Praise acknowledgeth the gift when received, and giveth unto God the glory of it. Nor can it, without robbery, be paid at any other than Gods Altar. Is there any good done by thee? Let God have the glo­ry of that; thou hast done it by vertue of a power or gift which is given to thee from above; yea, and it is from his Go­verning-Power of Providence, ruling, directing, and influencing thy heart to it: His Kingdom is over our hearts, our hands, our tongues, inclining them to every good thought, word, action; without him we can do nothing. Doth any good come unto thee? Let God also have the glory of that. The earthly Prince looketh that you should acknowledg your peace, your trade to his Government; but he is but the instrument of God in bringing these things. It is the Kingdom of the Lord that ruleth over all; he gives thee power to get riches, (saith Moses): I am sure the people of God have more special rea­son to acknowledg God in all their peace and prosperity. They [Page 125]are men of peace, their hands are against none; but the world hates them, they are as sheep amongst wolves; if they have any months or years of peace, they are beholden to the pow­er and ruling of God for it. Is any evil kept from you? It is God that doth it, he that ruleth the raging of the Sea, he stilleth the tumults of the people; he hath the hearts of Kings in his hand, and turneth them as the Waters of the South. It is because the Mountain of the Lord is full of Chariots and Horses, that they are not swallowed up by their Enemies every moment. O see, and praise the Lord for the Governance of his Providence!

4. This Doctrine calleth to you for patience in adversity. The people of God are subjected to trials of adversity; yea, [...]o fiery trials, as well as other men, yea, in greater degrees than others: hence the Apostle calleth to them, to let patience have its perfect work. Patience is nothing else but a quiet submissi­on to the will of God under any adverse dispensation of his Providence, in obedience to his command; and because it is his will, and he layeth it upon us, we have need of patience, and the exercise of it is our duty; and this Doctrine will shew you that it is but a reasonable duty. Let me shew it you in two or three particulars.

1. As it showeth you, that all your afflictions (be they of what sort and kind they will) are from the Lord, Job 5.6, Affli­ctions cometh not out of the dust; nor doth trouble spring out of the ground. Is there (saith God by the Prophet) any evil in the City and I have not done it? Affliction comes not by chance or fate, it comes from God, and is the wise issue of his Pro­vidence in the Government of the World: we have therefore no reason to fret and vex our selves against instruments. They are but instruments. Perhaps (said David of Shimei,) God hath bidden him curse. They possibly do ill, and at last will know it; but God is righteous in their unrighteousness. I held my peace (saith David), I knew it was thy doing. It is the Lord, (saith that good man) let him do what seemeth him good.

2. As it assureth us, that all things shall work together for good to them that love God. If God ruleth and governeth the world, he certainly doth it for himself, and for his own glo­ry: which glory of his being the highest design of his people, [Page 126]all things must necessarily tend to their good, to that which they above all things desire and seek after. This God, who ruleth the World, is his peoples father, and doth what-ever he doth as a father for the good and advantage of his chil­dren.

3. Lastly, It is a good Argument of patience, As it letteth them know, that their afflictions are ordered and governed by God. The Afflictions, Oppressions, Persecutions of the people of God are not things excepted out of the Dominion of God. It was, you know, the Centurions faith, That diseases were to Christ, as his servants were to him: He said to one go, and he went; to another come, and he came; and to another do this, and he did it. So God speaketh to diseases; and not to diseases only, but to all sorts of afflictions: Isa. 27.8, In measure when it shooteth forth thou wilt debate with it. God first causeth, then ruleth, and governeth all our troubles, afflictions and trials.

Fifthly, This Doctrine calleth to all the people of God for love to him. This is the Psalmists Exhortation, and upon this very Argument, Psal. 31.23, O Love you the Lord all you his Saints: for he preserveth his Saints, and plentifully rewardeth the proud doer. All the earth is bound to love the Lord for the exercise of his Governing-power. If the Lord did not reign, the worst of men would quickly find the ill effects of it; they need no worse enemies than their own brethren and compani­ons in wickedness, did the Lord lay the reins upon the necks of their lusts, and suffer them, as they would, to devour one another. For as we see the ravenous Birds, Fishes, and Beasts, do not only prey upon other, but their own species: so, were it not for the Restraining-Providence of God in governing the world, the wicked of it would see their brethren in iniquity, not only preying upon the Saints and people of God, but al­so upon those like unto themselves, if lesser than themselves. But, I say, above all the people of God, as being the least flock, are more especially bound to love the Lord for the Go­vernment of his Providence; but this will more eminently ap­pear, when I come to discourse concerning the Specialties of his Providence with reference to them.

6. Lastly, This Doctrine calleth unto all for a willing sub­jection and obedience unto God: This is that which we call ho­liness. [Page 127]There are two Arguments arising out of the former discourse, which ought to have a force here.

1. Let us do what we will, God will be our Governour. Let Assyria mean, or not mean so, he shall be the Lords Servant, and execute his pleasure, and no more. Pharaoh may huff a little, and ask, Who is the Lord, that he should serve or obey him: but God will at last be glorified on Pharaoh, and make him know his Kingdom is over all. God will disappoint the devices of the crafty, so as their hands shall not find their en­terprises. God will at last be glorified, and make all the wrath of man, at last, to praise him.

2. None shall be rewarded by God, or be his favourites, but only such as yield him, free, willing, and chearful obedience. Let us do what we can, we cannot resist his will; but unless our obedience be free, voluntary, and chearful, it shall never be re­warded by a just and righteous God. There is nothing more ordinary in the Prophets, than to read the denunciation of Gods judgments against Assyria and Babylon; which were yet Gods servants in executing vengeance upon the hypocritical and rebellious Jews. Let this therefore mind us to be obedient to to the will of God, freely, and willingly, and sincerely, that so we may hear that joyful voice, Well done, thou good and faithful Servant.—Enter thou into thy masters joy.

I Have been for some time discoursing con­cerning Providence, that is, Actual Provi­dence, which is nothing else but Gods ta­king care for his creatures, made (as you heard) by the word of his power. I have discoursed this care of God more generally, opening to you those two more general Acts of God, by which this care is expres­sed. 1. In preserving of them. 2. In the rule and governance of them. I have shewed you the workings of Divine Providence, in the preserving of his creatures in gene­ral, in their Beings, and use of their several faculties with which he created them; of man in particular, considered singly, as an individual, or in his Political capacity; or, 3. In his Spiritual capacity, as the subject of Divine Grace. I have also discoursed generally, concerning the Government of Divine Pro­vidence; and by what particular acts God exerciseth this Go­vernment, [Page 129]and declareth his Dominion over all the Creatures which he hath made; but besides the general care of God con­cerning all his Creatures, there is also a special Providence. For the beginning of a discourse concerning that, I have made choice of this Text: Doth God take care for Oxen? (saith the Apostle). Non est vox dubitantis (saith Pareus), It is not the language of one that doubteth. The Apostle knew well enough that our Saviour had said, That God cloatheth the Lillies, the grass of the field; and that a sparrow (though two of them are sold for a farthing) falleth not to the ground without the will of our heavenly father. The words therefore only signifie an inequal care, viz. That God taketh a greater and more special care for some of his Creatures than he doth for others, and so it layeth a foundation for this Proposition.

Prop. That God exerciseth a special Providence for, and con­cerning some of his creatures. He taketh a general care con­cerning them all: but a more special care concerning some of them. That is the Proposition which I shall handle in this me­thod.

1. I shall shew you that there is such a special Providence, i.e. though the Lord taketh a general care of all his Creatures, according to their natures; yet he taketh a more particular and special care concerning some more than others.

2. I will enquire, Which of his Creatures they are, as to which he exerciseth a special Providence; and concerning which he tak­eth such a more especial care?

3. We will enquire by what acts God exerteth, putteth forth, and declareth this his especial care.

4. Lastly, I will make some Application of the whole.

1. That God doth exercise a more particular care in the Preservation and Government of some of his Creatures than he doth of others, will appear,

1. By express Scriptures which assert it.

2. By promises made to some, in which others are not con­cerned.

3. By experience and matter of fact.

1. By express Scriptures: thus Deut. 11.12, Canaan is called a Land which the Lord careth for: so Matth. 6.30, If God so cloath the grass of the field, which to day is, and to morrow [Page 130]is cast into the Oven; Shall he not much more cloath you, O you of little faith? Matt. 10.31. Fear you not therefore, you are of more value than many sparrows, ver. 29. Christ had let them know, that the Providence of God extended to the sparrows; two of them were sold for a farthing, but not one of them fell to the ground without God: but (saith he) you are better than many sparrows, God will more regard you, and take more care of you, 1 Tim. 4.10, He is the Saviour of all men, but especi­ally of them who believe. Psal. 33. v. 13, He beholdeth all the sons of men: but Verse 18, The eye of the Lord is upon them that fear him: upon them that hope in his mercy, to deliver their soul from death, and to keep them alive from famine: so this Text, Doth God (saith the Apostle) take care for Oxen? or doth he say it altogether for our sakes? for our sakes no doubt. It is true, there are degrees and differences as to this special Pro­vidence, as I shall shew you hereafter: I am only, as yet, evin­cing the thing in general.

2. All the promises of God made to some men, not to others, are a proof of this; for what is a promise but the Revelation of Gods Will, to bestow some good things in the way of his Providence? so as, if there be any special promises, there must be a special Providence. Now there is none so meanly versed in the holy Scripture, that he is not aware of a multitude of promises in them, made to the people of God; promises that concern this life, and that also which is to come: the 91 Psalm is made up of such promises.

3. Lastly, The experience of all times proves it, that some have been preserved, upheld, directed and governed by a Providence, in a more special manner than others have been: So that none can modestly deny or doubt a special Providence. The next Question is,

Quest. 2. Who are the objects of it?

It is generally answered by Divines, that reasonable creatures are the objects only of special Providence. These are only Angels and Men: for the Specialty of Divine Providence, so far as they relate to Angels, as we know little of it, so neither doth the knowledg of it much concern us: of that therefore I shall say nothing, being not desirous to intrude into those things which man hath not seen. It is certain, that by the special Providence of God they are more eminently upheld, con­firmed [Page 131]in their state of integrity, governed in their motions and actions by God, and that in a more eminent manner than other inferiour creatures: but I intend no discourse of that.

2. The second object of special Providence is Man. 1. Man­kind considered in the general. All men and women are under more special acts of Providence, as to Preservation and Govern­ment, than the grass, or the beasts, the inanimate creatures, or the brute creatures: but neither shall I make this the subject of my discourse. The Psalmist speaks of man in the general, Psal. 8.5, Thou hast made him a little lower than the Angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his foot. All sheep and oxen; yea, and the beasts of the field.

2. But Secondly, The Church of God, and more especially, those that are the invisible part of it, that glory not in appearance only, but in reality, and have not only a name to live, but live indeed, are the more eminent objects of special Providence. I say first,

1. The whole visible Church, by which, I mean, the whole body of people, whom God, by the Preaching of the Gospel, hath called out to an external profession, and visible owning of the Lord Jesus Christ. The Church of the Jews of old, ( Amos 3.2.); the whole body of that Nation circumcised, and visibly owning and serving the true God, were under more spe­cial Providence than all the world besides. The Christian Church is so. Canaan of old was the land which God cared for, and he hath a Canaan now; his whole Church which he doth care for, and for whom he exerciseth a more special Providence, both in the preservation and Government of them.

2. But yet the invisible part of the visible Church, that is, that number of Professors, whose Profession is not only visible to men, ( Psal. 33.18), but their faith, their sincerity, their true holiness is seen by God, who love and fear the great God in truth and holiness; these are the most special objects of special Providence. Only one thing let me more add, in an answer to this Question; that neither all mankind, not members of the Church, nor all Churches, nor all Saints are under the same, or equal influences of Providence; and therefore Divines have di­stinguished special Providences into those which are more extra­ordinary [Page 132]or ordinary: the former are more miraculous, or little differing from miracles: the latter are more equal and ordina­ry, and so will be the more the subject of our discourse. All men are not restrained as Abimelech was. All Churches are not preserved in a red Sea, a wilderness; have not Manna rained from heaven to feed them, nor Waters brought out of a rock to satisfie their thirst, as the Jewish Church had. All Saints are not taken up to Heaven in a fiery Chariot as Elijah, nor preserved in the Lions Den as Daniel, or in the fire as the three children. But there is, 1. A special Providence attends every visible Church of Christ. 2. And every one who is a true be­liever, and puts his trust in the Lord. I come more particu­larly to shew you, by what more particular acts the Providence of God discovereth Gods special care, for his Church, and for particular Souls.

Quest. 3. By what more particular acts doth the Providence of God discover Gods special care for the visible Church, and for particular believing souls.

1. As to the Church of God.

1. He preserveth it so as it shall never perish. You know the promise: The gates of hell shall not prevail against it, Matt. 16.18. God preserveth the individual Being of every particular man, He holdeth our souls in life, but yet his being shall fail: there will come a time when he shall not be. Our Prophets are gone, our fathers where are they? God preserveth the Beings of Polities, the Kingdoms and Empires of the World; but these al­so have their periods: where are the great Empires of the Medes and Persians, the Grecians, the Romans, &c? He so pre­serveth his Church, that it shall never fail; this is a Specialty of Providence. Men shall dye, Kingdomes shall dye, Empires shall come to nothing: the Church shall not dye. This woman may flee into the Wilderness from the red dragon, (as in Rev. 12. Where she hath a place prepared of God; but there she shall be fed 1260 days: the earth shall help the woman, Rev. 12.16. Christ will be with them to the end of the world: God so preservetth, no creatures, no Polities, no Societies of men what­soever.

2. A second specialty of Providence relating to the Church, seems to be a special Ministry of Angels, Heb. 2.14, Are they [Page 133]not all ministring spirits, sent forth to minister for them who are heirs of salvation? Who are those that are heirs of salvation, but the Church of God? Acts 2.47, And the Lord added to the Church daily such as should be saved. 1 Cor. 11.10, The woman ought to have power over her head (or a covering over head) be­cause of the Angels. There have been many Divines, who have thought that in the Government of Providence, some particu­lar Angels have the charge of particular Kingdoms, and Pro­vinces, and Churches. You read, Dan. 10.12, The Prince of the Kingdom of Persia withstood me twenty one days: but lo, Mi­chael one of the chief Princes came to help me: and ver. 21, There is none that holdeth with me in these things, but Michael your Prince. There are some also that interpret thus; The Angels of the Asian Churches mentioned in the Revelation (but most interpret them of the Pastors over them): but certain it is, the Angels (whe­ther one more specially or no) have a special Ministry towards the Church of Christ. Psalm 91.11, He shall give his Angels charge over thee, to keep thee in all thy ways. I shall not enlarge upon this: for though this seemeth to be plainly enough in Scri­pture revealed, yet the particulars of their Ministration are not so clearly revealed, as we can assert much distincty concerning them. Dan. 12.1, At that time (saith the Prophet) shall Michael stand up, the great Prince, which standeth for the chil­dren of thy people. The Angels stand up for the Church; that is a Specialty of Providence.

3. Thirdly, All Gods extraordinary acts in the Government of his Creatures have been for his Church. It was in revenge of their oppressions, that God sends ten plagues one after another upon Pharaoh: it is for them he suspendeth the Laws of Nature, for them the waters of the Red-sea, then the waters of Jordan divide: for them it was that the Sun stood still in Gibeon, and the Moon in the Valley of Ajalon, in the time of Joshuah; That the earth opened, Numb. 16, and swallowed up Corah, Dathan and Abiram: It is for his Church that natural Beings have acted be­yond their ordinary capacities: Hail-stones are made so big, as falling down upon their Enemies-heads, they killed more than his peoples swords. At the sound of Rams-horns, the walls of Jericho fall down. It is for this people that the clouds rain down bread, and the Rock gusheth out water. There was no people, that God so assayed to take from the midst of another Na­tion [Page 134]by temptations, by signs and wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, Deut. 4.34: and although God hath not been so seen in mira­culous operations for his Gospel-Church: yet how often hath one chased ten, ten an hundred, an hundred a thousand, and a thousand put ten thousand to flight? There have been no such instances in the World of the Providence of God, working for the salvation and deliverance of Heathens, as of that body of his people, which are his Church: or of Gods workings in a mi­raculous manner for the preservation of others, as of that his little flock.

4. But 4thly, It is a great specialty of Providence, that unto this people are committed the Oracles of God; they are the only people which have the ordinary means of salvation. This is that Much advantage every way (as the Apostle speaketh) which the Jews had, Rom. 4.2: beeause unto them were committed the Oracles of God. It hath been a question, Whether God giveth unto all suf­ficient means for salvation. Some affirm it, others with better reason deny it; at length some of the Patrons for it, are forced to yield, That none but the Church hath sufficient means. In Judah is God known: in the Church Christ is preached; the glad tidings of salvation are published; the Heathens have only the light of Nature, a light sufficient (if not walked up to) to make them inexcusable, but by no means sufficient to direct men to Heaven: it sheweth men nothing of Christ, and there is no other Name under Heaven but the Name of Jesus by which we can be sa­ved, neither is there salvation in any other. Christ is only ordi­narily preached in the Church of God. This is a great Privi­ledg, a great Specialty of Providence towards the Church of God.

But yet, There is a more special Providence attends the mem­bers of the invisible Church, particular Saints, and that is plain from the Promises of God in Scripture. There are indeed many Promises which concern the whole visible Church; but the most of the Promises are made unto Godliness: the Apostle tells us, 1 Tim. 4.8, that hath great promises both of this life, and a life to come: and as the great variety of Promises evinceth a special providence in the preservation and government of them; so also Gods Dispensations upon those Promises do abundantly evince it: but let me open it in a few particulars.

[Page 135]1. It is for them that God ordinarily goeth out of the common road of his Providence for their preservation: Thus Daniel is pre­served in the Lions Den; The three Children in the fiery Furnace; Moses in a little ark of Bul-rushes; Noah, when the whole World was swallowed up in a Deluge of waters: they are those that dwell in the secret place of the most High, that shall abide under the shadow of the Almighty; these he delivereth from the snare of the Fowler, and from the noisom Pestilence; and to whom all the Promises are made, Psalm 91. I do not say, but others may sometimes meet with strange and miraculous preser­vations, but the instances of them are rarer. The Promises are not made to them, they can expect no such thing, and usually it is for the sake of such as fear God: indeed these Providences are not the portion of all the children of God. God will have us know that these are not the good things which he hath prepared for them that love him: though the power and goodness of God shall be thus declared for some of them, yet it shall not be so for all, that we may not think them the Believers portion; but things which God addeth unto them, who are the heirs of salvation, and seek first the Kingdom of God and the righteousness thereof.

2. These are those, whom God gives special warnings to of evils to come, and whom he prompts to hide themselves. What saith God? shall I hide from Abraham, the thing I intend to do to Sodom? Noah being warned of God, prepared an Ark (saith the Apostle); you know what a warning Lot had of the destru­ction of Sodom. They tell us of a Voice which the godly Jews heard a little before the fatal destruction of Jerusalem, Ite Pellam, Go away to Pella. It is true, those extraordinary warn­ings are much now ceased; but the Providence vf God yet conti­nues. God told David, that the men of Keilah would deliver him up. God gives warning still by secret impressions upon the spirits of his people, by causing them more steadily than others to believe the threatnings of his Word, and to give credit to his Ministers speaking from him. These secrets of the Lord, are mostly with them that fear him, while simple wicked men will believe no­thing, take no warning at any thing; but pass on, and are pu­nished.

3. For these it is, that he commandeth inanimate creatures to move for their service; The stones of the field shall be at peace with them: the Sun, the Moon shall serve them, the stars shall [Page 136]fight against Sisera in their order. The dust shall fly in the face of their Enemies: The winds shall serve them;

saith the Poet of that eminent Christian Emperour. But I have touched a little upon this under the first Head.

4. For these (fourthly it is) that God commandeth the sensitive creatures that they shall not hurt them, that they shall serve them: the Lions shall not hurt Daniel; it is to them the Promise is made. Psalm 91.13, Thou shalt tread upon the Lion, and the Ad­der, and the Dragon shalt thou trample under thy feet. It is a fa­mous story of that Protestant in the Parisian massacre, that was saved by a Spider, that had woven a web before the entrance of a hole, in which he hid himself from the murtherers that sought his life; which made them conclude, that he was not there.

5. For these it is, that he bridleth the rage of wicked and un­godly men: The Providence of God (if I may say so) hath its hardest task with wicked men. These alone have an enmity to Gods people: there is, and ever will be an implacable Enmity between the seed of the Woman and the seed of the Serpent. God holds them in as we hold in an unruly Horse with bit and bridle, and oftentimes of Enemies they are made friends. Gallio stands up, and pleadeth for them. Cyrus becomes Gods servant for the de­liverance of the Jews. Nebuchadnezzar shall be a friend to Da­niel; Darius to Nehemiah. Paul shall meet with Friends in the Court of Nero.

6. For these it is, that he over-ruleth the most malitious actions of men: Surely (saith the Psalmist) the wrath of man shall praise thee; and the remainder of wrath thou shalt restrain: Hamans ma­lice shall issue in the exaltation of Mordecai, and the further esta­blishment of the Jews. Josephs brethren shall sell him into E­gypt, intending him nothing but evil; the issue of it shall be the exaltation of Joseph, and the keeping much people alive. But, as I said before concerning these matters which relate to this life, though the people of God can only claim a right in these Promises, and be those to whom they generally are fulfilled, not to o­thers: yet you must not be mistaken to think, that all the people of God shall have them made good to them. God as to these Dispensations, dealing out (as in other things of outward Pro­vidence) [Page 137]according to his own good pleasure; regulated by his infinite Wisdom, working for the glory of his holy Name, and for the good of his people.

7thly, There is a special Providence of God extended to­wards all those that truly fear and love God. In the giving to them the things that accompany salvation, and preserving and up­holding in them those habits of grace; by the operations of which, they are made fit for the inheritance of the Saints in light. Grace is the only creature of God, which God preserveth that it shall not die; but yet it is preserved alive by the power of God. Na­tural habits may perish; Moral habits may be extinguished; Gra­cious habits are the seed of God, which do not die: he shall be hold­en up, for God is able to make him to stand, Rom. 14.4. Now this is a piece of Providence common to all the Saints, and special and peculiar to them.

8thly, The special Providence of God to his people, is emi­nently seen in this, That all things work together for their good: You know the Text, Rom. 8.28, And we know that all things work together for the good of them that love God, who are called accord­ing to his purpose. There is another Text much of the same im­port, possibly of a larger extent, 1 Cor. 3.21, All-things are yours: whether Paul, or Apollos, or Cephas, or the World, or life, or death, or things present, or things to come: all are yours, and you are Christs, and Christ is Gods. The former Text chiefly re­spects sufferings: the sufferings and afflictions of Gods people are for their good. The latter respecteth Ordinances, but both of them have the universal particle All: All things are yours; All things work together for good: and whether either of those Texts respect sins or no (which indeed are hardly to be counted into the number of things) I will not say; yet most certain it is, that by the over-rulings of Divine Providence, even the sins of Gods people work together for their good. What fear (saith the Apostle), What sorrow? what jealousie, what revenge do they work? How low do they make the child of God in his own Eyes? How do they contribute to a poor, broken and contrite spi­rit in him? What care and watchfulness do they produce in him for the time to come? It is the misery of a wicked man, all things work together for his hurt: if he hath Riches, Honour, worldly enjoyments, or crosses, trials, afflictions, all things are against him. God gives the Israelites, rebelling and murmuring, [Page 138] Quales in his wrath, and a King in his wrath; and God gives o­thers Riches, honours, wives, children, all in his wrath; all things are against them: but now if a man be a child of God, all things are his; all things are for him, for his good and advan­tage.

Ninthly, (which indeed should have been mentioned first), God giveth his good Angels charge concerning them: The good Angels have not only a Ministry to the Church, which I touched before, but they have a Ministry as to every individual Believer. It is a Promise made, Psalm 91.11, to every one: who, ver. 1. dwelleth in the secret of the most High; He shall give his Angels charge over thee to keep thee in all thy ways: they shall bear thee up in their hands, lest thou dash thy foot against a stone, ver. 12. Heb. 1.14, Are they not all ministring spirits, sent forth to mini­ster for them who shall be heirs of salvation? and therefore they are called Their Angels. Matth. 18.10, Take heed that you de­spise not one of these little ones: for I say unto you that in Heaven, their Angels always behold the face of my father which is in Hea­ven. It hath been the opinion of some, and those very eminent Divines, That every child of God hath his particular Angel, usually called his Tutelar Angel, or Angel-guardian. They have builded this Notion upon those probable Texts, Acts 12.23: where the Christians met, told the Maid concerning Peter, It is his Angel. Gen. 48.16, where Jacob prays, That the Angel who had redeemed him from all evil would bless the lads, Josephs children: and Matth. 18.10. I shall not meddle with that nice Question; those who desire to read what is to be read for it, or what may be said, may find it in Mr. Dingles judicious Dis­course of the Deputation of Angels: certain it is, that the Angels have a special Ministry with reference to the heirs of salvation: certain it is, that they shall bear them up in their hands (as the Psalmist saith) that they shall not dash their feet against a stone: that they shall keep them in all their ways. What power they have to make impressions upon their minds, I cannot determine; but pro­bable it is, that as evil angels have a power to tempt and sollicit to evil: so the good Angels do often move, and sollicit (by way of secret impressions) the souls of the Saints to that which is good. Certain it is, this is a Specialty of Divine Providence with reference to the Saints; therefore our Saviour calleth them, their Angels. The Angels pull'd Lot out of Sodom, Gen. 19.16: [Page 139]they appeared to Jacob in his journey to Padan aram, Gen. 28.12: they met him again at Mahanaim, Gen. 32.1, 2. The Psalmist telleth us, Psalm 34.7, They encamp about him that feareth the Lord. An Angel attends Elias, moveth him to eat, 1 Kings 19.7; appeared for Elisha, 2 Kings 6.17. In short, much is spoken in Scripture concerning the Ministry of Angels, for the good of the people of God; though much also of their Ministration be, doubtless, unknown to us: Scriptura piis tantum Angelorum custodiam, & ministerium tribuit, impiis non item (saith a grave Author). But I shall add no more to the Explicatory part of this Discourse, having touched most of the Specialties of Divine Providence; with reference both to the Church, and to particular believing Souls. If any thing be further needful for the proof of this: what need we do any more, than take a view of the Church of God in the several periods of it, and of the number of sincere and pious Souls in any age of the World? The Church of God from the beginning hath been either Jewish, or Christian. For the Jewish Church he that runneth may read it in the whole story of the Old Testament; Moses makes a large re­capitulation, Deut. 1. ch. 2. ch. 3, and ch. 4; and the very bent of his Discourse is to shew the eminent special Providences of God for them, above all other people and Nations upon the Earth. In short, the whole story of the Jewish Church after Moses his time, until Christs coming, is all but an eminent proof of this Doctrine. After Christs coming and ascension, the Chri­stian Church was formed, encompassed with Enemies on all hands; the Jews on one hand, the Heathens on the other. The Jews pow­er indeed was not much: they were at first under the power of the Romans, and in a few years utterly destroyed by them; but the Heathens over-spread the World. The Roman Empire was then in its glory; They were full of Philosophers and learned men, to whom the Gospel appear'd no better than foolishness; They were established and rooted in Idolatry, and very jealous of their Religion. The Christian Church began with twelve men, most of them Fishermen: one indeed (a learned man) Paul was afterwards added to them: What think you, must there not a great deal of special Providence be shewed to preserve this little flock? these few men sent out to, plant the Gospel over all the World; that they should go, and in despight both of Jews and Gentiles, spread the Gospel over all the World. It is true, there [Page 140]were great persecutions, great havock made by the Enemies of the Church amongst them for three hundred years; but this still evidenceth the more special Providence of God, watching over them, working with them; that though they did what they could to blow out this light, and had all the power in the World on their side; yet neither the Philosophers, and Orators of the World, with their Philosophy and Rhetorick, could argue and per­swade the World from this New Doctrine; nor all the force and rage they could use, could fright the World from it, nor root it out of the World; neither destroy all the Ministers, nor root out all the professors, but a number should be left in all places: and after three hundred years, an Emperour should arise that should establish the Christian Religion, and make it obtain in all places. It is true, after this the Christian Church degenerated, admitted foul Heresies, Idolatry and Superstition; and it became with the Christian Church, as it was with the Jewish Church in the days of Elijah, Prophets were hid in caves; Elija complain­ed he was left alone; yet God had his seven thousand in Israel that had not bowed the knee to Baal: nor kissed him with their lips. An­tichristianism had so prevailed in the Christian Church; that the sincere and true Professors were few. A few in the valleys of Pied­mont; A few in Germany, who stuck to the truth: did it not ar­gue a great and special Providence of God to watch over these few, keeping them, that they were not swallowed up by their numerous adversaries? Luther began the Reformation in Ger­many, and began it almost alone: One poor man against all the power of Rome: God preserved him alive, prospered his works in his hands. Indeed this Doctrine of special Providence need­eth no other proof, than what might be afforded it from the story of that great man; who considering what he did, and with what an undaunted spirit and courage he did it, lived al­most every day by a Miracle, and yet went down to the grave in peace in a good old age, like a shock of corn in its season (as Job speaketh). For particular instances of the special Providence of God towards particular Saints; the time would fail me to tell you the particular stories of Abraham. Jacob, Joseph, Da­niel, David: and there is hardly any child of God living, but will find it in the records of his own life, that hath been preser­ved more than other men. There is no truth more wrote with a Sun-beam, than this great truth of Special Providence is.

Now if any man ask me the reason of it, it is enough to say, So it pleased God. God is free in these, as in other of his dispensations: but yet let me shew you the reasonableness of these more particular and special Providences.

1. It hath been an old Observation, That Gods Providence is most eminently exercised about the noblest of his Creatures, An­gels, and Men: but I know not how to make this Notion out. The Angels are more noble creatures than men, spiritual sub­stances, of vaster capacities; according to this observation they should be the more the objects of special Providence: but I say, I doubt this. I am sure there was one great act of special Providence, in which the Angels were not concerned: Christ did not take upon him the nature of Angels, but the seed of Abraham.

2. But Secondly, Of the whole Creation Angels and Men are those creatures, whom in Creation he was pleased most to fit, and capacitate for the great ends of his glory, for an active, designed, glorifying of his holy name. Let me open this a lit­tle.

1. The great end of all the actions of God, is his own glory. The wise man tells us, That the Lord made all things for him­self, Prov. 16.4. Indeed, if we wisely consider the thing, it must be so; every rational agent worketh for some end, and his reasonable nature constraineth him to work for the best end. God is the highest reasonable agent; and as he can do nothing in vain, but for some end, so he cannot but act for a good end, and for the best end. Now this could be no other than himself, his own honour and glory: so that as the Apostle saith of Gods swear­ing, because he could swear by no greater, he sware by himself: so we must say of Gods working; because he could work for no better, no higher end than his own glory, therefore he wrought for himself: whatsoever he did he did for his own honour and glory. Now (as I have said before),

2. If we diligently consider it, God cannot be otherwise glo­rified by his Creatures, than by their praedication and publicati­on of his honour and glory. The essential glory of God is nei­ther capable of augmentation, nor of diminution; no creature can add any thing unto that. Now look,

Thirdly, As a man may be honoured mutely, or more livelily; so may God. For example. A Limner draweth a curious piece, [Page 142]which is exposed to view; he gets a great deal of honour, credit and repute by it: the Picture is a dead mute thing, and hath no voice to praise its maker by, nor any understand­ing or will to praise him from any intention, and design, and choice; yet it honoureth him: the Workmanship and Art of it gives the Limner a repute to all that view it. We will now suppose this Limner to have two Sons, both excellently bred up in Arts and Sciences, &c. but the one a rude debaucht fellow, rebellious to his father, yet a man of parts; and as he shew­eth his breeding and education upon any subject, he honoureth his Father. But the other Son is dutiful, loves his Parent, makes it his business to commend him to all: you will say, That this Limner, though he receiveth some honour from his mute and dead Picture, and some honour from his rude and rebellious Son, yet the dutiful Son is he who bringeth most honour and repute to the Father. This is the case betwixt God and his Creatures; God hath made the Sun, the Moon, the Stars, the Earth, the Seas; the Whales, the Lions, and Elephants, the Eagles, the little Silk-worms: all these are pieces of the Divine Workmanship, all give honour and glory to God; but it is done mutely and passively. The vile and wicked men of the world, that are rebels against God, yet give a glory to God. The structure of their bodies, the endowments of their minds, honour God, who made them, and gave them those excellent features, qualities and endowments. God useth them (some of their vile and malitious actions) to bring about his wise and glorious ends; but God doth but, as it were, extort his glory from them: But now, the people of God, out of choice, and design, and by a voluntary act and constant study give honour and glory to him. Obedience is better than sacrifice; doing of his will is more acceptable to him than burnt-offerings. The glory God hath in Heaven from Angels, and the Souls of just men made perfect, is from their voluntary praising of him, and doing of his will: therefore we pray, Thy will be done in Earth, as it is in Heaven. Now I pray observe,

Fourthly, Angels and men are the only creatures capable of an active, voluntary, designed, glorifying of God: The Heavens, and in them the Sun, the Moon, the Stars glorifie God, but they know it not; they are inanimate creatures, not capable of knowledg. The brute creatures act not from any principle [Page 143]of reason, they have no rational nature; and though God hath glory from them, yet it is not from any principle within them: so that Angels and Men being rational Beings, have a further capacity to serve the Lords great end in bringing glory to God, than all the Inanimate Creatures; yea, than all the vegetative or sensitive Creatures in the World.

Fifthly, Amongst men, The whole Church of God in the gene­ral, is that body of people, where there is any voluntary glorify­ing of God: Psal. 29.9, In his temple doth every one speak of his glory. The whole visible Church bringeth an active glory to God: it is the Pillar upon which his Proclamations of truth and grace are hung forth to the view of the World: Psal. 76.1, His name is great in Israel. In the Church, whether in truth or in sincerity, all men glorifie God by a professed subjecti­on to his Ordinances, and an outward owning of him.

Sixthly, But Lastly, God is most eminently glorified by his Saints.

1. They do it most heartily, steadily, and fully. What hypo­crites do they do in a meer shew and outward appearance. As they glory in appearance, so they glorifie God but in appea­rance, from the teeth outward, as we say; there is nothing of heart, design, and choice in it: they indeed glorifie God, but we may say of their honouring and glorifying of God, as the Prophet said, Isa. 10.7, of Assyria's serving God, Howbeit he meaneth not so, neither doth his heart think so; but it is the godly mans choice, design, study, and he doth it more steadi­ly: the hypocrite is in and out; he glorifieth God one hour, by confessing his sins, putting up prayers to him, reading his word, singing his praise, and spits in the face of God the next hour, by swearing, and cursing, and blaspheming, by drunkenness and disobedience; and the godly man glorifieth God most fully: the hypocrites action is but the action of his outward man; he doth not glorifie God as the godly man doth in body, and mind, and spirit.

2. Godly men glorifie God sincerely: so do no hypocrites, no formal professors. All hypocrites aim at themselves, they do what they do, (as our Saviour said of the Pharisees), [...], to be seen of men: the godly man driveth no such designs, nor hath a squint-eye in his actions, which appear to be directed to the glory of God: the glory of God is the first, the main of his design.

[Page 144]3. Lastly, The godly man is he alone whom the Lord hath set apart for himself; whom he intendeth to take up into Hea­ven to pursue the great end of his glory to all eternity.

Now the glory of God, being the great end to which he direct­eth all the general and particular acts, both of his preserving, and of his Governing-Providence; it from hence appeareth ex­ceeding reasonable, that Providence should work both in pre­serving and in governing the world by these different degrees, and with these Specialties which I have shewed you. God is more glorified by men, than either by inanimate creatures, or by any vegetative or sensitive creatures. More by that body of men called his Church, than by Heathens amongst whom his name is not known. More yet by godly men, whom he hath set apart for himself, and who steadily, designedly, heartily, sincerely set themselves to pursue the great design of his glory, than by any hypocrites and formal professors: therefore it is but reasonable, they should in their degrees be cared for, pre­served and governed by God in a more special and eminent manner. But I shall add no more to the Doctrinal part of this discourse. The Application still remains for the subject of further discourse.

SERMON XI.

I Am come now to the Application of my former Discourse. You have heard that God doth not only exercise some ge­neral acts of Providence in the preservation and government of all his creatures, but some special acts of Providence, in the preservation and government of some creatures in a more parti­cular and eminent manner. Though God doth take a care for Oxen, yet he doth not take such a care for Oxen as he doth for Angels, for men, and amongst the children of men, particularly for the members of his Church, and amongst them for such as are not so only in an external visible profession, but in truth and sinceri­ty; they are under the highest Specialties and care of Divine Pro­vidence. The Doctrine of Gods Special Providence concerning Angels, and mankind in the general, and the Polities and Societies of men, I much passed over. The former being much a secret to us, and not much concerning us: and my Discourse being not a­mongst Heathens, but to a Congregation, which universally is within the pale of the visible Church. I therefore most enlarged upon the Specialties of Divine Providence (as you know) with reference to the Church of God, and those in it who truly fear God; accordingly I shall sute my Application.

In the first place, Ʋse 1 Let this instruct all that hear me this day in the Reason, That God hath this day a Church in the world: and also confirm them, that notwithstanding all the appearances of ho­stility [Page 146]against it, yet God will have a Church to the end of the world. Whoso considereth the Church of God this day, especially the Reformed Church, and looks back upon it, even from the com­mencement of its Reformation, cannot but fancy it, as Noahs Ark in the midst of raging waters, every moment threatning to swal­low it up; like Moses his ark of Bulrushes, ready to be washed away at the return of every tide; like the Burning bush which Moses saw all on fire, yet not consumed. You shall find the Reason why it is not so in the 46 Psalm (a Psalm which Luther was wont often to call for in his troublesom time); God is our refuge and strength, a present help in trouble, Ver. 5, God is in the midst of her: The Lord of Hosts is with her; the God of Jacob is our refuge: he breaketh the bow, he cutteth the spear in sunder; he burneth the chariots in the fire. Papists call for Miracles, as a Note of the true Church; see here a Miracle: Was it not a Mi­racle that Luther, a poor Friar, renouncing his former Supersti­tion, and bidding an open defiance to the Pope and the whole power of Rome, in such a time when all the World was admiring, or fearing the Beast, and so boldly and freely opposing himself to them, as he did, and falling upon them in a point of profit, should not only go through all his bold attempts, and die in peace; but also draw unto him so many learned men, and prevail so far amongst the people, as that in very many, if not in most parts of Germany, the Doctrine of the Gospel should prevail, the Mass and Popish worship should be abolished, and the Truth contrary to the Doctrine of Rome should be received? Was there not a special Providence (think you) watched over them? Next to the pre­servation of the Apostles, and the succeeding of them to the first plantation of the Gospel in the World, there hath not been a more eminent and conspicuous work of special and miraculous Provi­dence than in Gods preserving and succeeding the works of Re­formation; by which the Doctrine of Christ, and Worship insti­tuted by him, was restored in a great measure to that Primitive in­tegrity and purity, which the great Lord of the Gospel first in­stituted. And a due meditation of this Doctrine of special Pro­vidence, may also secure the hearts of the people of God against their fears, for the prevailing of the Churches enemies against it. Their fears can arise but from the prospect of the multitude, and rage of the Churches enemies: and their judgment is but a judg­ment of probability, made from the more common and ordinary [Page 147]workings of Providence: but this judgment proceeds upon a false Hypothesis, viz. That Gods way of Providence as to his Church, is but an ordinary road, and such as he keepeth towards other men. Now this is false; God in his workings for his Church, keepeth not the beaten road of his Providence. Zion hath a special Pro­vidence, watching over it: The eyes of the Lord are upon it from one end of the year to the other. Canaan is the Land that God careth for; God is known in the places of his Church for a refuge; For lo the Kings were assembled, they passed by together; they saw it, and so they marvelled, they were troubled and hasted away: Fear took hold upon them there, and pain as on a woman in travel. Psalm 48.3, 4, 5, 6, God will establish it for ever. Ver. 8, Watch about Sion (saith the Psalmist) and go round about her; tell the towers thereof: mark you well her bulwarks, consider her palaces, that you may tell it to the generations following: for this God is our God for ever, and ever: he will be our guide until death. We have lived to see as bold and impudent attaques made upon the Church, as to that part of it that hath been studious of the stricter and severer practice of Holiness, as possibly later ages have known. If Christians could have been swagger'd and hector'd out of the practice of Holiness, or jeer'd and drolled out of it; or threatned and frighted, or cudgel'd out of it, there have been arguments enough of this nature used: but how little have they done? how few are less in love with the good, and holy ways of God than before? Having therefore so many great and precious Promises for the preservation of the Church, and God exercising a special care for it, and keeping it under a special tu­telage; Let us not fear, but believe that God (as the Psalmist saith) will establish it for ever. Let us therefore look off crea­ture-appearances and humane-probabilities. The Church is a burn­ing-bush, and hath been so from the very first plantation of it: but we see it is not consumed, because God is in the midst of it. Remember this, That the Church liveth not upon an ordinary, common, general Providence, but upon a special peculiar Provi­dence; watching over it, and caring for it.

In the next place, this may serve to shew you your duty: Ʋse 2 e­very one to observe the special Providences that attend your lives. There is an observation of the more general Providence of God in upholding and governing the World; which is our duty, and a ve­ry [Page 148]sweet and advantageous piece of duty; (but this I shall hereaf­ter further press upon you). That which I would speak a few words to here, is the observation of the special Providence of God relating to you. What the Psalmist saith of the observations of Providence more generally, Psalm 107, the last verse; Whoso ob­serveth these things is wise, and he shall understand the loving-kind­ness of the Lord, is eminently true. Here it speaks, 1. A Spiri­tual wisdom. 2. It will be of great use to make us understand the loving kindness of the Lord. Observe the special Providences of God towards his Church; his Church in former ages, his Church in our present age: you will by those observations be able to make up a judgment what man is like to do against it; and what God is like yet to do for that body of people that come under that Notion: nay, you will be able to go a great way in making up a Judgment, who they are that make up the true Church of God; even those upon whom the Eye of God is most, and for whom his Arm is most stretched out; not in this or that parti­cular act, but in a continued series and course of strange preser­vations. There is, and indeed always hath been a great dis­pute in the World, which is the true Church of God. The Jews arrogated the honour to themselves; and indeed there was a time when none could claim with them: but the Apostle am­ply declareth their rejection, and the Gentiles ingraffing. But though it be certain now, that the Church of God is made up of those that were Gentiles; yet as several Sects and parties have ri­sen up amongst them, so they have had an ambition still to ar­rogate this Name to themselves. The Arians would be the only Church; since that, the Papists: the Protestants think they have the best claim, and great disputes there are for this Honourable Title. I will not say this will determine the cause, but it will go a great way. That body of people professing Christ, against whom the gates of Hell cannot prevail, Matth. 16.18. In the midst of which God appears to be by a more special powerful Prote­ction, keeping it that it shall not fall. Psalm 46.5, That people which the Lord keepeth and watereth every moment, lest any should hurt it, keeping it night and day, Isa. 27.3. That people round about whom the Lord is as the mountains are round about Jerusalem. Psalm 125, v. 2, Who can say, as Psalm 124, If it had not been the Lord who was on our side: If it had not been the Lord, who was on our side: when men rose up against us, then they had swallowed us [Page 149]up quick, when their wrath was kindled against us: Then the wa­ters had over-whelmed us, the proud waters had gone over our souls. I say, that people amongst those that lay claim to the ho­nourable Title of the Church of God, seem to have the best claim; for it is the Church for which God exerciseth a special Provi­dence: I will not say, This alone will prove any party the true Christian Church; but where-ever we see a people professing faith in Jesus Christ, holding the Doctrine of the Gospel; cry­ing, To the Law and to the Testimony for the trial of her Doctrine, Worship and Discipline, and God watching over this people, strangely preserving, multiplying and encreasing them; using the ministry of his Word amongst them, to convert and build up Souls, delivering them in a constant series and succession of Pro­vidence from their Enemies, far more and more mighty than they are, we may join our selves to them: The anointed of the Lord, the Church of the true and living God is doubtless before us. Though these special Providences will not make an argument a­lone, yet they are a far better argument than the Popish pedegree they pretend to in a succession from St. Peter, or Antiquity, or their pretended Ʋnity, or Miracles, indeed rather to be called ly­ing wonders. I know no promises of these things to the Church to the end of the World; but I know many promises for special Providence attending them. And certainly, that Body of Christi­an people called Protestants: I mean, that people in all the parts of the World, that are now called by that name (for the name beareth date but from the German Reformation): but I say, that Body of people united in their Doctrine and Worship, can lay the fairest claim to this of any others. No people hath been more strangely preserved than they: witness those in the valleys of Pied­mont and Lucerne, and Bohemia; none more strangely preserved, nor whose number hath been more strangely encreased, nor their Doctrines more strangely prevailed. A Christian by observing which way special Providence hath most moved, may get much wisdom, and much help himself in making a judgment which is the true Church. 2. Yea, and he may also much help himself in judg­ing of those in the World, who are the true Saints and people of God; who they are that dwell in the secret of the most High, as the Psal­mist speaketh; for they generally abide under the more particular shadow of the Almighty. It is true, there are some rare instances of persons that walk close with God, whom yet God followeth [Page 150]with a series of severe Providences; such an instance was Job, and such particular instances we see in our time, to let us know, that outward prosperity is not the Saints portion: God hath provided some bet­ter things for his people. But take now any considerable number of people in any City or Place, that (so far as we can judg) walk more close with God, and in a more strict observation of his law than others do; and oppose these to a like number of persons in that place, that give a liberty to their lusts, and walk by no such rule: and observe number for number, who are most under the special Providence of God, preserving them from dangers and in dangers; who are most blessed with special Providences, as to length of life, health, &c. you will remember, that I told you, we must abate for particular instances of Gods own people, whom he picks out, to make examples of saith and patience, and to be his witnesses unto the world in a time of trial. Who observeth not how strangely God preserveth and blesseth some people that fear him, and walk closely with him? and I do believe the observation will justifie it self, concerning any considerable number of such persons compared with a like number of others. So that although none can conclude himself, or herself, a child of God, from some particular special Providence, no not from a series and course of them; yet where men and women walk close with God, Gods special Providences attending them, will much evidence, even to others, that they are not hypocritical in their professions.

2. But secondly, The observation of Gods special Providences towards our persons, our families, our Church, will much make us to understand the loving-kindness of the Lord. The love of our friend to us is not seen so much in some acts of his goodness, which others experience as much as we, as in some special things, which he doth for us, and doth not, or will not do for others. The observation therefore of special Providence helps much to affect our hearts with the love of God. God in trying our love to him saith to us, What do you do more than others? and as our love to God is so tried, so Gods love to us is so evidenced: this is that which hath always set the hearts of the people of God admiring God. This was that which set the Psalmist upon admiring Gods goodness to mankind, Psal. 8.4, What is man that thou art mindful of him, or the Son of man that thou shouldest remember him? If you read on, you will see, that which affected the Psalmist, was Gods special Providences to man, making him little lower than the Angels, cloathing him with [Page 151]glory and honour, putting all things under his feet, &c. This made David understand the loving kindness of the Lord, 1 Sam. 7.18, Who am I, O Lord, and what is my house that thou hast brought me hitherto? and this was yet a small thing in thy sight, O Lord. God aggravates our sins from the special Providences he hath blessed us with; as in the case of David, 2 Sam. 12. and Saul. Moses ar­gueth the Israelites to duty from Gods special Providences to them, in the four first Chapters of Deuteronomy: nothing makes us so much as them to understand the loving-kindness of the Lord. Oh therefore observe, consider what God hath done, and what he daily doth for you more than others; preserving your lives, your health, blessing you in your relations, and estates, and trades, prospering and succeeding you in your undertakings; above all, what he hath done for your souls more than for the souls of others, plucking you as brands out of the fire, snatching you (as the An­gels did Lot) out of Sodom.

3. Lastly, This observation of special Providence, will more emi­nently engage and quicken you to duty. God expects it from you, as you may see by Moses his discourse to the Israelites in the four or five first Chapters of Deuteronomy; and you will find your hearts more enlarged in duty from the sense, and apprehension of them. But of this more under the next branch of Application.

Secondly, Ʋse 3 This Doctrine of special Providence calleth upon all mankind in general; that part of them which make up the Church of God more especially; and yet more particularly, those that fear the Lord, for more special homage and duty to God: those gradati­ons, you know, I observed in special Providence. The objects, the general objects of it, I told you, were Angels and Men. I baulk­ed the discourse of Gods special Providence in the preservation and Government of the good Angels; as that the particulars of which we know little of: so neither are they those to whom we are to preach, neither do those blessed Spirits need any of our exhortati­ons: they spontaneously, perpetually, and without ceasing give ho­nour and glory to God, and do his will; and this in a degree pro­portioned to that special Providence, by which they are both pre­served and governed. We are bid to pray, that we might be able on earth to do the will of God, as it is done in heaven: it is to men, to the sons and daughters of men, that I am to speak.

1. Let all the sons and daughters of men then praise God, [Page 152]and glorifie him in a degree proportioned to that special Provi­dence which God exerciseth toward them in general. You will say, what is that? I answer in the general, It is more than that which God exerciseth towards any degree of creatures that is beneath them. There are three orders of creatures beneath man. 1. Such as have only Being, no life, as the Earth, the Waters, &c. 2. Such as have Being and life, but no sense, as berbs and plants. 3. Such as have Being, and life, and sense, but no reason, as beasts, birds, fishes, creeping things; of all these God taketh a care, as I have before shewed you: but doth God take care for Oxen? (saith the Apostle in my Text), God exerciseth a more particular special Providence for all the children of men than for any of these. Then certainly every man is obliged to honour and glorifie God more than these do. There is none of these but glorifieth God in its kind: The Heavens declare his glory; The little Bee and Silk-worm glo­rifieth God as they are his workmanship, and indued with excel­lent qualities which speak the infinite wisdom of God: every spire of grass glorifies God as it sheweth it self to the world, and chal­lengeth all the art of men to make such a thing. Nay, these inani­mate and brute creatures use all the faculties and qualities with which they were created, to the end for which God indued them with them. Alas! the best of men come much short, none liv­eth and sinneth not. None lives who useth not some of the facul­ties which God hath given him for his honour and glory, to his dis­service and dishonour. Wherein then can man live up to the special Providence, that watcheth over, preserveth, and governeth him? I answer, In the voluntary directions of his words, thoughts, and actions to the glory of God. This no creature but man can do; they have no reasonable souls, they act meerly ex necessitate naturae, ac­cording to the necessity of nature imposed upon them by the Law of creation: God indeed hath an honour from every man, as he is created in the image of God, and is a noble and glorious crea­ture. One man may more speak the praises of God than another, as he is indued with a greater wit or wisdom, hath more dexteri­ty, sagacity, more excellent parts than another; but while the poor creatures heart is not right-set, and bent, and directed to the glory of God; wherein doth he more than an Element, or a brute Beast? that man only in this excelleth a Stone, or a brute Beast, that with purpose of heart, out of choice, and designedly honoureth God: and quotus quisque est, how rare is the man in [Page 153]the world that sets his heart to bring God glory by his man­like actions. God hath indeed an accidental glory by most mens actions; but it is rather to be said, that God is glorified by them, than that they glorifie God: Now what a sad reflection this is for a wicked man to think, that his horse more glorifies God than he doth. There's no man liveth, but partaketh more of a special Providence than any other creature, not of his or­der: certainly God expects from all of you, some service proporti­onable to this particular Providence. Say to your selves sometimes, What do I more for God than the flower of my Garden? the grass in my field, the beast in my stall? and see if the answer of your souls, to such a Question, will not reflect a shame up­on you. O study your special Providences, and live up to them: remember, that where God hath given much he expects much. But rest not here, do not only study the special Providences which you are under, as men, and which are common to all men with your selves, or to the most of men with your selves; but observe, and study also the particular Providences that have followed you, for which God expecteth a return. It may be you have more wit, more wisdom than others, you have a greater dexterity in business: God hath better provided for you, given you a better estate, more comforts in your relations, &c. Oh live up to these Specialties of Providence: you will expect it from those to whom you have at any time done any good: you are mistaken if you think that God doth not expect it from you.

2. This more especially calleth to you, who are the members of the visible Church, for a more special consecration and dedi­cation of your selves unto God. You have heard that the Church is an eminent object of special Providence many ways; many special Promises are made to it, and that is the body of people of the world whom God careth for: see then what a particu­lar obligation lieth upon all professors, all members of the vi­sible Church, to give God honour and glory. You are the only people in the world, to whom the Oracles of God are com­mitted; you are the pillar of truth; you are those who do alone enjoy the Ordinances of God: you are the people in the midst of whom God dwelleth, upon whom the eye of God is from one end of the year to the other. Certainly there lies an high obligation upon you to honour God more than others. God [Page 154]hath done infinitely more for you than for Heathens. Now what a shame it is that an Heathen should out-doe you in any thing; yet give me leave to tell you, that while you only do some actions that are materially good, not formally and truly, many Heathens have done as much as you. An Heathen may do, and many of them have done, and that with some good in­tention, actions materially good, that is, such things as God commanded. Many of them have been eminent instances of mo­ral vertue, Justice, charity, temperance, liberality, &c. many of them have professed to love vertue for the sake of vertue. Wherein can you excel them? but by doing actions which are formally good, designing Gods glory, acting in obedience to Gods will, regulating your selves as to the manner by Gods word: you have the word, the Gospel of God, oh how rea­sonable it is that our conversation should be as becomes the Gos­pel of Christ! The Heathen else that lives up to his light of nature out-does us, and it will (as our Saviour tells us) be more tolerable for Tyre and Sidon in the day of Judgment than for us.

3. But Lastly, Let the Saints of God see what an obligation, to all manner of duty and holiness, lies upon their souls: they are the most special objects of special Providence. God takes more care for all men, than for Oxen, or for the grass of the field; he exerciseth a more special Providence for that body of people which make up his visible Church, than for all the earth besides: but yet what is that special Providence which God exerciseth for meer formal professors, or for any other men in the world, in comparison of what they have experien­ced! Any thing of more special distinguishing Grace, is a great Specialty of Providence, and that in the best and highest sort of good things, viz. those which concern the salvation of the Soul. Oh, what doth God expect? what doth God require from you? what should you do more than others? More particularly, This Doctrine of special Providence calls to you,

1. For more extraordinary degrees of Love. 2. For more special acts of Faith. 1. For more eminent degrees of Love, Psal. 31.23, O Love you the Lord, all you his Saints, for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. Reason argueth thus with us, that the reciprocations of our love ought to bear proportion to love received. If (saith [Page 155]our Saviour) you love them that love you, what reward have you? the law of nature commandeth us to love, and by actions of kindness and duty to express our love to them who have ex­pressed their kindness to us: and the same reason requires the reciprocations of love to be proportionable. God therefore de­claring especial love to you, you are bounden in a special duty to him. Let our Saviours question be often in your thoughts, What do you do more than others? If you for whom God hath sent his Son to dye, and into whose hearts he hath sent his Spirit, the Spirit of Adoption, Supplication, Consolation, and whom the Lord hath from the womb watched over and preserved by a more special peculiar Providence, bearing you as upon Eagles Wings, and gathering you as an Hen gathereth her Chickens under her Wings; I say, If you do no more for God than others do, not under such influences, nor such Providences; you must certainly act beneath, and short of your duty. This dependeth upon what I told you before, of the reasonableness of the reciprocations of love in some commen­surate proportions.

2. It calleth to them who fear God, for special exercises of faith; you have reason more to trust and depend upon God than others, because God hath declared a more special care and Pro­vidence for you. The ground of all faith is the word and pro­mise of God. Now special promises call for a more special and peculiar faith. What though another man cannot trust God contrary to a sensible or reasonable appearance; yet you have reason to do it, because God hath declared more his care for you, and the workings of his Providence for your preservati­on and deliverance than for others: God hath promised to save, defend and deliver you, not after the workings of his ordina­ry Providence. You may therefore say with David, The Lord is my light and my salvation, whom shall I fear? He is the strength of my life, of whom shall I be afraid? Psalm 27.1.3, Though an Host should encamp against me, my heart should not fear: though war should rise against me, in this I will be confident. But thus much shall serve to have discoursed concerning the Specialties of Divine Providence.

SERMONS, XII, XIII.

I Have finished my Discourse concerning the principal Acts of Divine Providence, both generally and specially. I have dis­coursed concerning Gods general Acts in preserving and go­verning all his creatures, and concerning God's more special pre­serving and governing of some creatures. I am now come to dis­course concerning the Methods of it, concerning which we must cry out with this great Apostle; O the depth both of the wisdom and knowledg of God! how unsearchable are his judgments, and his ways past finding out? My Text is the conclusion of an exceed­ing deep discourse, which the Apostle had made concerning the Rejection of the Jews: which he proves to be neither Total, nor final. In the ten first verses he proveth that it is not Total. V. 2, God did not cast off his people, whom he did foreknow. V. 5, There is a remnant according to Election. As it was in Elias's time: he thought, and complain'd that he was left alone, and they sought his life also: but he was mistaken, God at that time had seven thou­sand in Israel, that had not bowed the knee to Baal. V. 7, He saith, The Election had obtained, though some, though the most of them were rejected: yet the Elect amongst them were not re­jected; and this he proveth to have been but according to what was prophesied. V. 11, He proveth that this Rejection should not be final: There should be a fulness of them, V. 12. Receiv­ing [Page 157]of them, V. 15. They should be again grafted in, V. 23, 24. It is but (V. 25.) till the fulness of the Gentiles should come, and then all [...]srael should be saved. This Discourse is mixed with several arguments to prove the assertion, and with several reflecti­ons upon the Gentiles, whose present state was better than theirs: shewing them their duty negatively and positively: not to be high-minded, but humble; To fear, &c. Now look as a man wading in deep waters, when he finds the water go over his head, and trip up his heels; he cries out, O I shall be drowned, and endea­vours to get back again. So doth the blessed Apostle; he had been wading into the great deeps of Gods counsels and ways: but he findeth that such knowledg (as David saith) was too wonder­ful for him. In my Text, he doth referre pedem, draw his foot backward. I will go back, saith he, I will wade no further: O the depth! There are some truths, and ways of God which are unsearch­able. We may discourse a little, and more generally of them: but we shall never be able to find the bottom of them. It is wisdom for us in time to retreat, and cry, O the depth! But what depth is this? The blessed Apostle tells you of the wisdom and knowledg of God; in man knowledg and wisdom, are two differing habits; a man may be a knowing man, yet not a wise man. Knowledg ap­prehends things, Wisdom directs the practice to the best ends of humane life. Knowledg is a speculative habit, Wisdom; a practi­cal habit. In God also (though he be but one simple act), we may conceive a difference betwixt Wisdom, and Knowledg; but in this Text, possibly it is but [...], one thing expressed by two terms: he is speaking of the wisdom, the unsearchable wisdom of God in some particular acts of his Providence; How unsearchable are his Judgments, and his ways past finding out. Here are two terms, Judgments, and Ways: Both again here signifie, 1. the same thing. Judgments in Scripture, sometimes signifie the ways and statutes of God; because of the Justice and righteousness that is in them. By Justice, God measureth his own Words, and Laws. 2. Some­times the Term signifieth corrections and chastisements; because God measureth out all these likewise in Justice, and in them act­eth as a righteous Judg: But here doubtless, Judgments and ways signifie the same thing. All Gods ways are Judgments, ways of Justice and Equity, and Righteousness. The term ways, is also used in more senses than one: Sometimes it signifies the way of Duty, wherein we ought to walk towards God, or the course [Page 156]of mens actions; so you read of the way of the wicked, the way of sinners: here it is applied to God, and signifies, The course and series of his actions towards his creatures; so it signifies here. Of these Judgments, and ways of God, of this wisdom and know­ledg of God, it is said, They are unsearchable, they are past finding out. Ʋnsearchable, that is, such as we can by no means search out, by no means come to the bottom of. The only Proposition I shall insist upon from these words, is this:

Prop. The ways of Gods counsels and Providence, are unsearch­able and not to be found out.

In the handling of this Proposition,

1. I will endeavour to prove it to you that it is so.

2. I will shew you how far it is our duty to behold, and to search into them: and to shew you also wherein they are unsearch­able, and not to be found out. Then I shall make some applicati­on. Let us first see how this is established from Scripture: Ec­cles. 8.17, Then I beheld all the works of God, that a man cannot find out his work that is done under the Sun: yea, though a man la­bour to seek it out, yet he shall not find it: yea, though a wise­man thinketh to know it, yet he shall not find it. A Text which must be understood of Gods works of Providence. The Wiseman saith, a man cannot find them out, yea though a man labour to seek it, yet he shall not find it: He that spake this was Solomon, a man to whom God had given Wisdom above all that had been before him, and said that there should be none after him, who should be like unto him. He tells us ver. 16, That as he was indued with Wisdom, enriched with this Talent, so he had not laid it up in a Napkin, but had made it his business to improve it: I have (saith he) applied my heart to wisdom, and to see the business which is done on the earth. V. 17, you have the conclusion, That the ways of God were not to be found out; yea though a wise man think to know it, yet he shall not find it out. Psalm 36.6, His righ­teousness is like a great mountain, his judgments are a great deep: Not a deep only, but a great deep. The Sea is called a great deep; there is no sounding the bottom of it in many places: For (saith the Apostle) what man knoweth the things of a man but the spirit of a man that is within him: even so no man knoweth the things of God, but the spirit of God; and it must be so if we consider the [Page 159]infiniteness of the Divine Light, Wisdom and Understanding; His understanding is infinite, Psalm 147.5. Now it is said of the works of God, In wisdom hath he made them all: There is the infinite wisdom of God in the works and contrivances of his Providence. The Apostle telleth us, he dwelleth in that light to which none can approach, 1 Tim. 6.16: and so he walks in that light which none can see, and fully comprehend: There is no searching out of his understanding, Isa. 40.28. The way of the Lord is like the way of an Eagle in the air; of a Serpent upon a Rock, not to be seen, not to be tracked, Incomprehensibilis Dei sapientia inter angustias humanae rationis coarctari non potest. It is the saying of a grave Au­thor, Gods unsearchable incomprehensible wisdom cannot be cooped up within the straits of humane Reason: but the Doctrine is experimentally, and de facto, evident enough.

In the second place, here may arise a Question; How far our duty extendeth, as to the ways of Divine Providence? for cer­tainly we have a duty, a great duty incumbent upon us to Divine Providences. I remember it is the saying of Cicero, Si vera est sen­tentia quorundam philosophorum, qui omnino nullam rerum humanarum procurationem docent habere Deos; Quae potest esse pietas? Quae Reli­gio? Quae sanctitas? Cicero de Nat. Deorum: If the opinion of some Philosophers, who deny that the Gods exercise any providence (or take any care of humane affairs) be true; What piety can there be? What Religion? What Holiness. A sentence which will let us know that there were some amongst the Heathens that were less Atheists, than some amongst those who are called Christians. Now the case is the same, supposing this Divine Procuration or Providence, if we may not, or do not at all take notice of it. Let me therefore dis­course a little concerning the duty of man with reference to the Providence of God; and then I shall shew you the boundaries of it, and wherein it is unsearchable. I shall open the first in three or four particulars:

1. It is doubtless the duty of Gods people, To see and behold the works of the Lord: indeed we cannot but see them, they are be­fore our eyes every day. But my meaning is, to behold the things that are done in the earth, as the works of the Lord. There are too many that do see, and not see; they see pluckings up, and plantings of Nations and Families, but they see nothing of God in these effects. They say not this is the Lords doing, and there­fore it is not marvellous in their eyes: They see Pestilences, sweep­ing [Page 160]away Cities and Families; fires laying populous Cities waste: Enemies breaking in upon Countries, and strangely over-running them, the hand of God sweeping away whole Families, but they see nothing of God in them: they consider these as terrible things, as misfortunes, to which the state of Humane affairs is sub­jected; their Eyes are upon the visible wheels that turn these things, but they see not the wheel within the wheel: the Psalmist calleth to us, to come and behold the works of the Lord, what deso­lations he hath wrought in the earth. Men see desolations wrought in the Earth, but they see them not as the work of the Lord, as desolations wrought by him. This is what the Psalmist com­plained of, and for which he prayeth against them, Psalm 28.4, 5, Give them according to the works of their hands, &c. Because they regard not the work of the Lord, nor regard the operations of his hands: he shall destroy them, and not build them up. This is a sign of an Atheistical heart, to see great changes, and not to see God in them: the Heathens had more of Religion than this came to. I remember the Poet in his description of the ruine of Troy, bringeth in Venus taking Aeneas of his mettal in the last defence of his Country, and from taking Revenge on Helena the cause of it, by shewing him the gods at every corner and post of the City, helping the Grecians to fire it, and to over-turn the walls of it. It is very sad that amongst Christians, there should be any that in the great changes which God worketh in Nations, Cities, Fami­lies, cannot see the great and living God at work, and using creatures but as instruments in his hand: but this is but a see­ing and beholding the works of Providence, highly useful for the production of pious affections, and such acts of duty as God re­quireth; We have a further Duty than this incumbent upon us.

2. It is not only our Duty to see and behold; but wistly to consider and observe these things. Psalm 107.43, Whoso is wise will observe these things, and he shall understand the loving-kind­ness of the Lord, (a Text which in this discourse I shall make a fur­ther use of.) Observation implieth the application of our minds, unto the passages of Divine Providence which are before our eyes: as we must not be careless and forgetful hearers of the word of God, so we must not be careless and forgetful observers of the works of God. It is said Gen. 37.11, that Jacob observed the saying, Josephs say­ing in the repetition of his Dream, relating to eminent providen­tial [Page 161]workings. So it is said, Luke 2.19, That when upon the birth of our Saviour, the Angels had spoke to the Shepherds, and the Shepherds had published the glad tidings which they had brought to the City, That all who heard it wondred at those things which were spoken by the Shepherds: Mary kept all these sayings, and pondered them in her heart. To see a thing, is one thing, to make our minds to stand upon it, to consider it, and to ponder upon it, is another thing. This is also our Duty, as to meditate on the Lords words, so to meditate on the Lords works: twice the Psalmist hath it, I will meditate on all thy works, Psalm 143.5, I muse on the works of thy hands. So Psalm 77. v. 12, I will meditate also on all thy works, and talk of thy doings. It is our great fault, that we suf­fer the impression of Gods works to go off our hearts too soon. We hear of great changes; we see great desolations, God works in Kingdoms, Cities, and Families: at first they make a little im­pression upon us, we startle at them; but by the next day they are as a tale that is told, the sound is out of our ears, the impression is off our minds: this is now, not to observe the works of the Lord, not, as we ought, to consider the operation of his hands.

3. It is thirdly our Duty, modestly and humbly to search out the causes of Providences towards our selves especially. We are com­manded to hear the Rod, and who hath appointed it. Thus did Josephs brethren, Gen. 42.21: when they were in prison they said one to another, We are verily guilty concerning our Brother, when we saw the anguish of his soul; when he sought to us, and we would not hear, therefore is this distress come upon us. Job prays, Job 10.2, Shew me wherefore thou contendest with me: this is but a searching, and trying our ways, an excellent help, and necessary medium in order to a true repentance. Indeed it is our great er­rour, that we are very prone to search out the causes of severe Providences upon others. The Barbarians seeing a Viper cleave to Pauls hand, conclude him a Murtherer; but we are very slow and backward, to enquire into the meritorious causes of Gods se­vere Dispensations to our selves: Yet as to others, as it is our Duty to observe the Providences of God to them, so we may mo­destly and humbly search out the causes of them. Thus did Jere­miah, venia praefata, having first recognized God, in the Justice and righteousness of his proceedings: Jer. 12.1, Righteous art thou, O Lord, in thy Judgments, when I plead with thee; yet let me talk with thee of thy Judgments: why doth the way of the wicked [Page 162]prosper, &c? So the Prophet Habbakuk, ch. 1.13, Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? But as to this searching into the causes of Divine Providences, I put in those two words, modestly, and humbly. Indeed, God is so plain and open in his Judgments sometimes, that the provocation is wrote, and that in capital Letters in the front of the punishment. Thus it was in the case of the Sodomites, the Egyptians, the Ben­jamites; Sauls bloody house, Haman, the final destruction of the Jews, &c: and thus it is still very often. The Drunkard dies in his drunkenness; but it is not always so. The Judgments of the Lord are a great deep. This enquiry therefore into causes must be modest and humble: we must no more caecutire in revelatis, as to the works of God, than as to the word of God: if we see a blood-thirsty and deceitful man, not living out half his days, a Dart stri­king through the liver of the Adulterer; these are open things. And when we see prophane vile wretches, devouring those that are more righteous than they: when we see God plaguing men accord­ing to his own heart, chastening them every moment, not giving them time to swallow their spittle: These are secrets of Divine Providence, of which we must be careful that we pass no unground­ed censure, yea, and we must search humbly too. Our judgment in these cafes will amount to no more, than a judgment of proba­bility: we cannot pretend to an infallibility, we are not of Gods counsel, and his ways are great deeps.

4. Lastly, We ought so far to search into, and to enquire into the workings of Divine Providence, as may any way conduce to make us better, by more adoring and revereing God; more avoiding of sin, more quickning up the habits and exercises of grace: but to take heed of such an enquiry as will be of no use to us, unless to make us Atheists, or too curious searchers into the unsearchable things of God, or uncharitable consurers of our brethren. The reafon of this is, because Duty is the End of all our beholding, considering and observing the Lords works, or any way enquiring and search­ing into them. This is the main thing which God hath said to us, Obey my voice. Now so far as an enquiring into the Lords ways and works of Providence, will help us to obey the Lords voice, so far doubtless it is our Duty. The voice of the Lord is in Scripture everywhere to us; to fear before him, to love him, to trust in him, to take heed of sinning against him. Now so far as [Page 163]the searching into the causes of Divine Providence, may conduce to quicken us up to these Exercises, so far is it undoubtedly our duty, and a very commendable practice; but where it only tend­eth to make us Atheists, by seeing nothing of the hand of God in them, but confirming a fancy in us, that we have found out the reason of all in a necessary connexion, or working of natural cau­ses, or only serveth us for an advantage or ground for us unwar­rantably and uncharitably to judg and censure our brethren, so far it is undoubtedly sinful. Where the searching of the causes of Divine Providence to us, or others may contribute; and so far forth, as it may conduce to quicken us up to repentance for them, to a faith in, and a dependence upon God, to make us either more thankful, or any way more holy; so far forth it is our advanta­gious duty. Thus Jona's reflection upon the storm he met with at Sea, when he was fleeing from God, Jonah 1.10, 11: and Jo­sephs brethrens reflection upon the imprisonment they met with in Egypt, were both good and pious, tending to bring them to a sense of their several sins against God. Davids observation of Pro­vidence helped him in the exercise of his Faith; 1 Sam. 17.34, 35. Manoahs observation, that God had accepted a sacrifice, confirm'd his faith, that he would not destroy them. Oft-times the obser­ving of, and searching into the ways of Divine Providence, huge­ly exciteth praise and thankfulness, Psalm 107.8.15, 21, 31, &c. Thus far now it is our duty, to behold, observe, search into the ways of Divine Providence; they are not called unsearchable, to de­ter us from beholding, seeing and considering them, so far as it may help in the performance of any piece of that duty which we owe unto God. God hangs out his great works of Providence to the world that men may behold them, look upon them, and that not su­perficially, but wistly and considerately. Well, but how are they then unsearchable? why doth the Apostle pronounce them past finding out? That brings me to the last thing promised you in the Explication of the Proposition: I shall open it to you in several particulars.

1. They are unsearchable and past finding out, as to the latitude and full compass of them. Job, ch. 26, had been largely discours­ing of the great works of Divine Providence, his stretching out the North upon the empty places, and hanging the Earth upon nothing. Ver. 7, His binding up the waters in the thick clouds, and the clouds not being rent under them, ver. 8, &c. But then concludeth ver. 14, Lo these are part of his ways, but how little a portion is [Page 164]heard of him? but the thunder of his power, who can understand? some read it, These are but the borders, some corners of Gods ways. David telleth us, Psalm 111.2, The works of the Lord are great, sought out of all them that have pleasure therein. It is our duty to seek out the works of the Lord, and every good man hath a plea­sure therein, and will be modestly seeking out Gods works; ay, but though they will be seeking, yet we shall be no more in this World than seekers: Job 16.7, Who can find out the Almighty to perfection, saith God? Much of God is seen, much of God may be found out; but the perfection of Gods works, as well as of his Divine Being, is an unsearchable thing. There are thousands of things in the workings of Divine Providence which we cannot find out: infinite motions in the upholdings of it, in the govern­ment of it, of which we know nothing; something we can by the helps of Scripture and Reason, discourse, how Providence up­holds the great varieties of Beings in the World, the Methods of God in governing the World; but who can find out the Almighty to perfection? Who can discourse the thunder of his power? There is a terra incognita, or rather a coelum incognitum in the Divine workings. What Job said, we may apply here; A thing was brought unto me, and my ear received a little thereof. Many things concerning Gods workings are brought to our senses, and our senses receive, yea our reason receiveth a little, and but a little thereof: as to them we may say as the Apostle saith in ano­ther case, Where is the Scribe? where is the Wise man? where is the disputer of this World? We by study can dive a little into Gods ways; but we must come out of our deepest studies, crying out with our Apostle, O the depth of the wisdom and knowledg of God! This knowledg is, as Job saith, ch. 11.7, 8, As high as heaven, what canst thou do? deeper than hell, what canst thou know? the mea­sure thereof is longer than the Earth, and broader than the Sea.

2. A second thing unsearchable, and past finding out in these ways of God, is the tendency of them, while we see them come to an issue. Had one of us been a companion with Joseph, and seen him thrown into a pit, then sold into Egypt; after this thrown in­to a prison, upon the accusation of his Mistriss, we could never have judged this a Method in order to his riding in the second Chariot, and being the second man in Egypt; but we see at last it was so. Had we been in the Court of Persia, or Babylon, and have seen Haman's Exaltation and his power with the King, ob­taining [Page 165]a Decree from him for the destruction of all the Jews, we should never have seen the tendency of this to the ruin of Haman, the exaltation of Mordecai, &c. Had we seen Daniel thrown into the Lion's Den, we could never have read the tendency of this to his greater exaltation and fuller preferment, and conquest over his Enemies; and yet so it was. The tendencies of Divine Provi­dence are sometimes by us boldly determined; sometimes guessed at: but how unsearchable are the ways of God in them? How strangely are we every day mistaken in what we judged the de­sign, and tendency of many motions of Providence, proving in the issue quite contrary to what we expected.

3. A third unsearchable thing in Divine Providence, is the track of it. Necessary causes (and such Natural causes are) have a cer­tain track, you may follow the prints of their feet: Moral and voluntary causes have not such a certain track, moving not like Machines, but as influenced from the will of man; but yet there is something of ordinary certainty in them. Reason in all men, and in men of several ages is much a kin; whence that certainty doth arise, as well as from the finiteness of mens wisdom and un­derstanding. But here God is unsearchable: he doth not always do the same things, the same ways; sometimes by humane means, sometimes without means, sometimes by improbable means: sometimes adding by a preternatural power to natural causes: sometimes by suspending their acts; sometimes by over-ruling their motions and workings, all in infinite variety: so as his ways are like the ways of a Ship in the sea, an Eagle in the air, a Serpent up­on a Rock; you can track them in none of their ways. By Faith we know that God will deliver his people; but how, and by what means, or when, we know not. Sometimes prosperity shall slay the fool, sometimes he shall perish by adversity; sometimes the Sinner shall be cut off in the middle of his days, sometimes he shall live to an extream old age: men keep a path and a track in their motions, but God keepeth none. Naaman did ill, when he came to the God of Israel to be healed of his Leprosie, to be prescribing to him so much as in his thoughts, thinking that the Prophet must needs come down, and stroke the sore, &c. Gods way or method of Providence, in bringing about the effects of his counsels and purposes, is unsearchable.

4. A fourth thing which in the motions of Divine Provi­dence is unsearchable, is the indications of it. Solomon telleth us, that [Page 166] the righteous and the wise, and their works are in the hand of the Lord, Eccles. 9.1, 2. Unto all men there is one event, both to the righteous and to the wicked: No man can know either love or hatred, by all that is before him in this life. Esau is re­jected, yet he hath the mountains of Edom given him for his portion, and the seed of Jacob must not dispossess him. Jacob is beloved, yet must he fly to Padan Aram, endure the ex­tremities of weather to feed his Uncles flocks, &c. and when he cometh away, he must once and again run the hazard of his life. No man can expound the Providences of God unto any to make them indications of Gods love or hatred. Israel is the people beloved of the Lord, yet they must serve an hard ser­vitude in Egypt; then forty years together, by travelling through a desolate and howling Wilderness. Dives is rich, cloathed with purple, and fareth deliciously every day; yet when he dyeth goeth to Hell. Lazarus is a poor beggar at his gates, cloathed with rags, abounding with sores, yet when he dies is by Angels carried to Abraham's bosom. Abraham, and Lot, and David, and Joseph of Arimathea, all rich men, yet very good, and heirs of the Kingdom of God: Others very poor, yet every-whit as poor spiritually, and miserable as to their spiritual estate, as they are in respect to their outward condi­tion. Grateful Providences speak the appearing love of God to us, and oblige us to thankfulness, but they do not speak speci­al distinguishing love. Adverse Providences appear as the frowns of God upon us, yet may be but the chastenings of an indul­gent father, who chasteneth whom he loveth, and scourgeth every child whom he receiveth. Hell begins with some in this life; their life is but a life of misery, and leadeth into that misery which shall never have an end: sometimes men in the enjoyments of this life are lifted up to Heaven, but it is— ut lapsu graviore ruant, that their fall may be the greater into the pit prepared for them. The Indications of Divine Provi­dence are altogether unsearchable. No man can know love or hatred by any thing which is before him in this life.

5. A fifth unsearchable thing in Divine Providence, is the causes of them. There is infinite wisdom and reason in all the dispensations of Providence. In wisdom hath the Lord done, and made whatsoever he hath done: but this wisdom of God, as to all his works of Providence, is not always evident to [Page 167]us. It is one of those things, which Divines say, we shall more perfectly understand at the day of Judgment, and in another life, than we yet do, how wisely the infinite wise God hath managed the Government of the World. We are oft-times startled, and troubled, and amazed to see the works of God in the World, and at loss to compound them with the decla­rations of his love to his people, and the great number of pro­mises made to them. What Christ said to Peter, We may ap­ply here, what God is doing we do not know here, but we shall know hereafter. We cannot tell the reason of a thousand dispensations of God to his Church and people here, but we shall know them hereafter. Sometimes we know much of them in this life, but what we do not know in this life we shall know in the day, when all hidden things shall be made manifest, and all the works as well as all the Saints of God shall praise him.

6. Lastly, The windings of Providence are unsearchable. It is with the Providence of God, as it is with a man of busi­ness that is riding to London; that is his utmost journey, but he doth not like a Post keep his road, but rides out this way and that way, to speak with this and that man, as his busi­ness leadeth him. The Providence of God drives at the securing of his Church, the destruction of his Enemies, the promoving of Gods glory, &c. But it carrieth on many designs together, possi­bly the chastising of his people for their sins, the suffering of the Amorites to make up their measure: so it winds in its motions, and the reason of the variety of its windings and turnings we do not understand. But this is much co incident with what I told you before concerning the tracks of Divine Providence, that they are past finding out. I come therefore now to the Application. I shall there only shew you the usefulness of this point. 1. To check curiosity. 2. To direct you in spiritual duty.

In the first place, Ʋse 1 Let this check that curiosity which so much infecteth humane nature, and to which the wiser part of men are mostly too subject. It was the complaint, long since, of an acute Author, Iste labor vexat homines ut plus Deum laborent intel­ligere, quam diligere—malumus vestigando laborare quam amando reperire, malumus inquirere, quam invenire & perfrui.— ‘This is a labour which vexeth men;’ they take more pains to under­stand, than to love God. We had rather tire our selves by search­ing [Page 168]than by loving find God. We had rather enquire than find and enjoy. Curiosity is a great piece of the vanity of the mind of man: it was Eves temptation to eat of the true knowledg of good and evil, that she might be like God knowing it. It is a lust inclining a man to employ his out­ward senses and his understanding, to an inordinate gaining of some knowledg which God hath hidden from him. Knowledg is good; it is the light of the soul. Solomon tells us, That it is not good that the soul should be without it. But there is a know­ledg that is too wonderful for us. Secret things belong unto God. Our Saviour told us, that there is a day and hour of which none can have any knowledg, no not the Angels. It is not for you, (saith our Saviour) to know the times and seasons, which the father hath put in his own power, Acts 1.7. The know­ledg of truth is good, but it may be accidentally evil.

1. If the End be naught: If a man desires to know only that he may be able to cavil and dispute, or, that he may be thought wiser than others. Solomon saith, It is not good for a man to eat much honey: so for a man to seek his own glory, is not glory.

2. If we will use unlawful means to gain it; such are now going to witches and wizards, Astrologers, Star-gazers, cunning men, as Ahaziah sent to Baalzebub the god of Ekron, to know whether he should recover of that disease; and Saul went to the witch of Endor to raise up Samuel, the Devil in the likeness of Samuel, to tell him the fate of the approaching Battel. A practice too fre­quent amongst simple people in these days, and places where we live.

3. When men have an itch to know what God hath concealed from them. It was an excellent advice of St. Augustine, That men should neither be too curious to pry into secret things, nor be blind as to what God had revealed. To do the first, is to be un­warrantably curious; the latter is damnable unthankfulness. Vain man would be wise, and so becometh indeed more foolish in his imaginations. Plutarch well compareth men infected with this itch, to those that should not be content to behold the Sun in the firmament, but must make a Ladder to climb up to see it in its Throne; we shall find the best of men had something of this disease. Moses saith, Lord, shew me thy Glory. Philip saith, Shew us the Father. The Disciples say, Wilt thou not this time restore the Kingdom to Israel? And again, Lord, When shall these things be? Now as this Curiosity in us sheweth it self in other things, [Page 169]so it wonderfully busieth it self as to the ways of Provi­dence, to find out all the ways of God, and track him in his most secret paths; to understand the reasons of Gods dealings, the tendencies and indications of them. But oh! the depth of the wisdom and knowledg of God! how unsearchable are his judgments, and his ways past sinding out! Let me offer you two or three Meditations to give check to this lust.

1. It is an unprofitable labour. It is a labour; much study is a weariness to the flesh: and it is an unprofitable labour, by search­ing thou canst not find out what thou searchest for: Should a wise man utter vain knowledg (saith Eliphaz), Job 15.2? Should a wise man seek after knowledg in vain, and fill his belly with the east-wind? The boy in Plutarch carrying a covered dish, answered him well, that would know what was in it, by telling him, It was therefore covered that he might not know what was in it. God hath also his covered dishes, man will be enquiring what is in them; but he ought to know that God hath there­fore covered them, that he might not know, and therefore it is but a vain thing for him to enquire and ask. Should a Chri­stian, an understanding Christian, busie himself in searching out that which he cannot find out, when he hath wearied himself in a long and vain enquiry? as soon may you track an Eagle in the air, or a Ship on the Sea, as God in the ways and methods of his Providence: such knowledg, when you have done what you can, will prove too wonderful for you. No wise man will labour in vain, and spend his time, and his wit, and parts to find out that, which he is assured he shall never find out by en­quiry.

2. You shall observe our blessed Lord continually checking such enquirers: one while putting them off, and directing them to more profitable employment for their thoughts; as when they asked him, If there were few that should be saved, he bids them strive to enter in at the strait gate, Luk 13.21, 22. When they asked him, Matth. 24.3. When shall these things be? He re­plyeth, Take heed that no man deceive you: sometimes he chi­deth them, Acts 1.4, 5. It is not for you to know the times and seasons. When Peter asked, John 21.21. And what shall this man do? Christ answereth, If I will, that he tarry until I come, What is that to thee? Follow thou me.

[Page 170]3. Lastly, It commonly produceth error in our imaginations, vain thoughts, bold determinations of the Councels of God, ground­less prophecies, erroneous apprehensions both of God, and of his ways. What strange effects have mens curious enquiries about the time for the calling of the Jews, the ruin of Antichrist, the day of Judgment produced in the world? What have men at last found out about them, that a wise man can set his foot upon? Verily they have laboured for the wind, and filled their belly with the east-wind, and run themselves into a temptation to believe nothing of Scripture, because their mis-apprehensions about those dark portions of them, have failed them. There are some things, of which we may say, Bona coecitas est non videre, & quae scire non licet piè ignorance; ‘It is a good blind­ness not to see them, but to be piously ignorant of what we cannot lawfully know.’ Let us labour to know God, and the Will of God so far as he hath revealed it. But for a know­ledg of God in all his ways, for a perfect knowledg of him, it is too high, it is too wonderful for us: let us more study to love him, than to know him. By our understanding and compre­hension of God, we draw God to us. By Love we pour our selves into the bosom of God. Knowledg and Wisdom, let us have never such degrees of it, if love to God be not as the soul to give it life, signifie nothing; and indeed Love is the end of all knowledg, and knowledg without Love is very unprofitable and insignificant. If (saith the Apostle, 1 Cor. 13.) I knew all mysteries: yet if I have not love, I am but as a founding-brass, and as a tinkling-cymbal.

2. But in the second place. This discourse concerning the unsearchable things of Divine Providence, may serve to direct us as to much spiritual duty. I will shew you this in four or five particulars:

1. The first is that of the Apostle, Rom. 12.3. [...], to be wise to sobriety. We translate it, Not to think of himself more highly than he ought to think, but to think soberly. It may as well be translated, Not to be wise above what we ought to be wise, but to be wise soberly. The Apostle, Col. 2.18. makes an intruding into things which we have not seen, but a sign of ones be­ing puft up with a fleshly mind. Augustine saith, when a thing is ob­scure, Et aperte divina Scriptura non subvenit, temere aliquid de­finire humana conjectura praesumit, Aug. ‘And the Scripture [Page 171]doth not plainly help, humane Wisdom doth but presume, rashly to define any thing about it.’ 'Tis an excellent thing for a Christian to know his measures, not to reach at further degrees of knowledg, about the secret things of God, than it hath pleased God in his Word to communicate unto us: that is the true boundary of spiritual knowledg. But I shall not inlarge upon this. This is now opposite to that curiosity, which I largely reflected upon under the first head of Applica­tion.

2. This in the second place calleth to us for a deep adoration, and veneration of God. This is one reason why the Lord hath made his judgments so unsearchable, his ways past finding out. An holy, and humble admiration of God, is one piece of that homage, which our souls owe to God: He is to be admired of all them that believe, 2 Thes. 1.10. All admiration is the daugh­ter of some ignorance, we seldom, or very little admire what we fully and perfectly understand. The unsearchableness of God in his ways, makes him the true and proper object of our admiration, and admiration giveth God the honour of his un­searchableness. Take heed of denying, or disputing what the Scriptures reveal of God, because you cannot comprehend and fathom it. Where you cannot comprehend him, there it is your duty to adore, and to admire him.

3. This Proposition calleth aloud to all, To take heed of ma­king the motions and issues of Providence, the rule and guide of their actions. We are to follow the rule of the word, not the windings of Providence. I told you before, that Providence is like a man of business, that carrieth a great many designs in his head at once, and seldom keepeth his road: he that will bear such a man company to London, or any other place, which is the ultimate end of his journy, may go a great deal out of his way, and where he hath nothing to do, and be a great while longer than he need, before he cometh there; neither must the opportunities which Providence offereth be always taken, nor conclusions be made from the successes or frowns of it.

4. Learn hence to take heed of raising either too sweet, or too bitter conclusions for, or against your selves, from the Provi­dences of God. The indications, reasons, tendencies of Provi­dence [Page 172]are all unsearchable things. Love or hatred cannot be concluded from what is before you in this life. Providence carrieth many to hell by a gale of prosperity; and others in­to heaven by a whirlwind of adversity; the way to heaven is by much tribulation: some are scourged into heaven, others go leaping and dancing into the lake, which burns with fire and brimstone.

5. Lastly, Though it be our duty to be wise unto sobriety, and not to search curiously into what God hideth from us, though we cannot make either the motions or issues of Pro­vidence, the rule of our duty or action, because in our ap­pearance, it sometimes pointeth one way, when the rule of the word directeth us another; yet it is our duty to observe the motions and passages of Divine Providence, to behold, ob­serve, ponder them, and to lay them up in our hearts. Now what observation of Providence is our duty; or what obser­vable things there are in the workings and motions of Di­vine Providence, must be the subject of a far larger dis­course.

SERMON XIV.

WHoso wistly casteth his eyes upon this Psalm, will find it from first to last a Song of Providence, intermixed with frequent exhortations or wishes, That men would praise the Lord for his goodness, and for his wonderful works to the children of men. My Text is the conclusion of this excellent Song, Whoso is wise, observeth these things. The Prophet Hosea hath much such a conclusion of his Pro­phecy, Hos. 14.6. Who is wise, and he shall understand these things; prudent, and he shall know them? The Proposition of the Text is plainly this:

Prop. It is an argument of spiritual wisdom in men to observe the motions of Divine Providence: and those that do it shall un­derstand the loving-kindness of the Lord. The Proposition you see hath two Branches.

1. That it is an argument of spiritual wisdom, to observe the motions of Divine Providence.

2. That he who doth observe them, shall understand the loving-kindness of the Lord.

The work commended to us, is the observation of Providence. The honour and reward of the work is expressed in two things: 1. It speaketh a man wise, truly, spiritually wise. 2. He shall understand the loving-kindness of the Lord. The word which we translate [observeth] is, [...], a word that signifies to keep, and to observe: it is often used in Scripture to signifie a keep­ing [Page 174]safely, and translated by the LXX by [...]. He shall keep me in the way wherein I shall walk: and he that keepeth Israel, neither slumbereth nor sleepeth, Psal. 121.4. And he shall give his angels charge over thee, and they shall keep thee, Psal. 91.11. In all those Texts the same word is used, sometimes it is used to signifie such a keeping of Gods Commandments, as sheweth it self in practice, as in Deut. 6.17. and chap. 8.2. sometimes a keeping of them in our mind, as in that Text, Gen. 37.10. Jacob kept the saying, the LXX interpret it [...]. Pagnine saith of it, Curam, sollicitudinem & diligentiam denotat, ne quid emittatur, elabatur aut excutiatur. ‘It denotes care, sollicitude and diligence, that nothing slip out, or be let go, or shaken out.’ In short, I conceive this duty of ob­serving the works of the Lord, his great and various works of Providence, may be dispatched in three things:

1. In a considerate beholding and looking upon them: Works of Providence, pass before our eyes every day, but the truth is, for the most part, we see, and do not see them, that is, we do not considerately, and deliberately fix our eyes upon them, and see them as the Lords works; we see them as events in the world, but consider not the operation of Gods hands in them. This is no observing of them. Observing them argues a fixing of the eye of the mind, as well as the body upon them, without which, a transient view of them, is of very little significancy and import unto men.

2. In a diligent reposing them in our minds: this is that which we call a remembring of them. The Lord doth his great work to be had in remembrance. This is a consequent of the other, we remember little of those things we only cursorily view as they come before us: but when we six our eyes up­on them, and apply our minds to the knowledg of them, then we remember them.

3. In a continued and repeated view of them, and reflexion upon them. That man that suffereth not the great and daily workings of Divine Providence to pass by his eyes, as a tale passeth through his ears, which he heedeth not, nor applieth his mind unto, but fixeth his eye and mind upon them, lodgeth them in his memory, frequently reflecteth upon them, repeat­eth and re-considereth them in his thoughts; that is a wise man, and he shall understand the loving-kindness of the Lord: And [Page 175]that brings me to the second Question in the Explication of the Proposition.

Quest. 2. How is he wise? how is it an argument of wisdom? and doth he appear to be a wise man, who observeth these work­ings of Providence?

Wisdom is sometimes taken in a larger sense, so a knowing understanding man is a wise man; sometimes in a stricter sense, as it signifieth a practical habit, directing the life and conversa­tion; sometimes as comprehending both, and so I shall take it in the Proposition. He is a wise man, he will have more know­ledg and understanding than another man, and will know bet­ter how to order and direct himself in the several parts of his Conversation:

1. He will be a more knowing and understanding man. We use to say, Experience is the mistris of fools: Experience maketh a fool wise, and indeed without it notions give little wisdom; we speak in the commendation of the ablest persons, in any art or profession, such a one is an experienced man; and the more ex­perienced any one is in his art, or course, the better you account him in it. Nothing is so well learned by rule and precept, as by example and president. Hence it is a common maxim of these times, That the study of books accomplisheth none so much, as the study of men doth. Knowledg is much increased by experi­mental observation. By this, Much of the knowledg of God will be let into the soul. We cannot see God as he is, in his own light we must behold him, in his word, and in his works. From the Word of God we get a great knowledg of God, what he is as to his Divine Being, and in his glorious Attributes; but the knowledg which we have of God from his Word, is both confirmed in us, and increased by his works of Providence; and our observation of them, as well as of his great work of Creation. And that,

1. As they establish the Proposition of the word, and confirm our faith in it. Psal. 48.8. As we have heard, so haeve we seen in the city of our God, God will establish it for ever. Demon­stration confirms us in our notions. The Church had before learned it, that God would establish his Church; but now they were confirmed in it, when they had seen it in the Works of Providence, what they had before heard from the mouth of [Page 176]Gods Prophets and Messengers: indeed a notion is but a pro­bationer in our souls, until we come to have it established by Faith and Demonstration.

2. An observation of Providence doth also increase knowledg, as it expounds to us the word of God, and giveth us a more certain, clear, and distinct knowledg of the revelations of it. We do not know how to expound some words of God, but as we are taught the meaning of them by his Providential Dispensations in the fulfilling of it. Gods dispensations in the world, both toward his Church, and the enemies and persecutors, help us to under­stand both his promises and his threatnings.

2. He who observeth the motions of Divine Providence, will also know better how to order and direct his life. I told you, that Wisdom strictly taken, is a practical habit directing this: He that thus observeth, will best know how to order his Con­versation. But will some say, Is not this to make Providence our rule? I answer, It is one thing to make the Providence of God an argument to justifie our actions, which the word condemneth: Another thing to take occasions from Providence for the performance of our duty. Providence alone is no rule of our actions; but the word, which is the rule of our actions, is more sealed and confirmed to us by Providence. Though Providences give no rule, yet they wonderfully confirm and establish a rule; when what we have read and heard in the word, we see in the dealings of God, it giveth a new life, and makes a new impression of the rule upon our hearts. God hath said, Blood-thirsty and de­ceitful men shall not live out half their days: and honour thy fa­ther and thy mother, that thy days may be long in the land which the Lord thy God give thee. Now when we see God cutting off cruel and bloody men in the strength of their years, or cut­ting off a stubborn and rebellious Child in his youth; it won­derfully confirmeth the word to us, and helpeth us to guide our Conversation, so as we may not tread in their steps, and be partakers of their Judgments.

2. Again, Though Providence be no rule as to particular acti­ons, yet it is a great help to us, as to the three great principles of all our spiritual actions: which are Faith, Fear, Love. It is true, the Proposition of the word is the object of our Faith; when a soul giveth assent to the Proposition of the word, be­cause of the Authority of God, who hath revealed it: and [Page 177]this is the reason why wicked men, though they have the Scriptures as well as others, yet walk not in the light of them, because they believe them not, they assent not to the Proposi­tions of Truth that are revealed in them; but either say in their heart, That it is but the fancy and invention of men, or else flatter themselves with the hopes of impunity, saying with those in Deuteronomy, That they shall have peace, although they walk according to the imaginations of their own hearts. But now when a man observeth the Providence of God exemplifying, and verifying the Word of God; it much helps his faith in the word, especially as to those in whose heart God hath wrought a previous habit of Faith. It is true, in this case the Provi­dences of God will do little alone: we have the words of Christ, They have Moses and the Prophets: if they will not believe, they will not believe if one should rise from the dead: But where a soul is first taught of God to give a credit to his word, if his faith be weak and languid, the exemplifying of the thing re­vealed in the Word of God, by the issues of Providence, tend­eth much to the confirmation of the souls faith and assent; and therefore it is laid to the charge of the Israelites, as a great aggravation of their sins, That they believed not for all his won­drous works. And this was the great aggravation of the sin of the Pharisees and the Jews, that lived in the time, when our Saviour was upon the Earth; that although the Providence of God had declared Christ to be the Son of God, by his doing such works, as no man ever did, and by such evident signs and tokens, as never before were declared as to any man, yet they believed him not to be the Son of God.

2. As Faith is one great principle of all our spiritual actions, so Fear is another. Now the observing of Divine Providences much conduceth to this: It is particularly remark't by the Holy Ghost, upon the sudden death of Ananias and Saphira, That a great fear came upon all the Church, and upon as many as heard of those things: And in the Law of Moses you shall find God commanding exemplary Justice to be done upon some remarka­ble offenders for this very end, That all Israel might hear and fear. It is particularly said, Jonah 1.16. When Jonah had told them the cause of the storm, and they had thrown him over-board; Then the men feared the Lord exceedingly, and of­fered sacrifices, and made vows. Severe Providences without [Page 178]the word make men startle, and put them into a passion of fear; but when they follow a word of threatning, and they do but see God doing what in his word he hath said he will do: this must needs have a great power and influence upon the heart, especially upon the hearts of such as before had an habit of Divine Fear wrought in them, though it were smothered with the ashes of too much carnal security.

3. Love to God is a third principle of spiritual action: an ha­bit wrought in the soul of every Child of God, but not at all times so lively, and quick, and working as it ought to be. Now the observation of Gods good and gracious Providences, serves hugely to excite it, and to blow up the Coals of it in the soul, Psal. 37.23. O love you the Lord all his Saints! for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. But this will be further enlarged upon in my discourse upon the second branch of the Proposition, which I now come to dis­course upon.

Mem. 2. Whoso observeth the Providences of God, he shall un­derstand the loving-kindness of the Lord.

I take the word understand here to signifie three things: 1. Knowledg. 2. A more clear and distinct knowledg. 3. A more demonstrative and experimental knowledg.

1. He shall know the loving-kindness of the Lord; understand it with reference to the Church and People of God: for Gods Providence is like the Cloud, which conducted the Israelites out of Egypt, and through the Red-sea; it hath a light-side, which hath an aspect upon Gods Israel, and it hath a black and dark-side towards his enemies. Now he who observeth Divine Providence, will know this, That all the ways of the Lord are mercy, and truth to those that fear God, Psal. 25.10. A slight and transient view of Divine Providence, will not bring a man to the knowledg of this; but a wist view and ob­servation of Divine Providence in the course and series of it will do it. The word of God speaketh much of the Love and Favour of God to his People. Providence to the strict and constant observer of it, will confirm all these words: God himself (speaking after the manner of men to Abraham) speaks as if he had not known his love and obedience to him, till he had made an experiment of it, and saw that he would [Page 179]not have withheld from him his Son, even his only Son. We know nothing of the loving-kindness of God, before we see it experimented, and brought into demonstration, in comparison with what we know upon such an evidence: and this we gain by our considerate observation of the motions of Divine Pro­vidence.

2. He who observeth the motions of Providence, shall have a more distinct knowledg of the loving-kindness of God. He shall not only know that God is good to Israel, and to all that are of a clean heart; but he shall also see something of the Methods of God in the exercise of his loving-kindness. When we speak of the Love and Favour of God to his People, we are prone to understand by it, nothing but pleasing Providences, grateful to our senses: now the loving-kindness of God is not only seen in pleasing dispensations, but in adverse Providences also; Whom he loveth, he chasteneth, and scourgeth every child whom he re­ceiveth: All things are yours (saith the Apostle). This know­ledg must be gained by observation. Sense looks upon cross dispensations of Providence, and it may be Reason judging of them from present appearances, and effects, cryeth out, All these things are against me: Here is nothing of promised loving-kindness in all this. Is his mercy clean gone? doth his promise fail for evermore? But whoso observeth Divine Providence, will in these things also understand the loving-kindness of the Lord, and know that it is the method of Divine Providence, to deal out the loving-kindness of God to the Souls of his People, through crosses and tryals, and afflictions, in a way, which at present they do not understand and know, but shall know here­after. No affliction (saith the Apostle) is joyous at present, but grievous; but it bringeth forth afterward, the peaceable fruit of righteousness, to them that are exercised thereby, Heb. 12.11.

3. Ʋnderstanding (thirdly) may signifie experience; and in­deed, there is no such understanding as experience gives. Every Child of God that observeth Divine Providence, shall find it (let the wind of it blow which way it will) giving him an ex­periment and demonstration of the Love of God to his Soul. But thus much shall serve to have spoken to the Explication of this Proposition in both branches. I come to the proof of it, to shew you how it appeareth, That he who observeth the motions of Divine Providence, and he alone shall understand [Page 180]the loving-kindness of the Lord. It will appear to you if you but consider,

1. That however things go in the course of Providence; yet it is most certain that they are mercy, and truth to them who fear God. For this we have a certain word: Psalm 25.10, All the paths of the Lord are mercy, and truth unto such as keep his Covenant, and his Testimonies. And again, Psalm 73.1, Truly God is good to Israel. In my former Discourse, I shewed you three Objects of special Providence: 1. Rational creatures are a more special ob­ject of Providence, than either inanimate or brute creatures. 2. Amongst rational Creatures, those men and women in the World which make up the Church, are more peculiar, and special objects of Providence, than all others in the World. 3. A­mongst them such as fear and love God in sincerity, are yet the more peculiar objects of Divine Providence; and which God hath a most peculiar regard unto, which maketh a cogent argument to prove, That supposing the glory of God to be the great end of all his providential Dispensations; that the Providence of God must most eminently work for the good of these as being such, who most eminently serve the great end of his Glory. So as he who observeth the motions of it, must needs by them under­stand the loving-kindness of the Lord towards them.

Secondly, The mercy and truth of Gods ways towards them that fear him, are not to be read in the surface of present Providences. The dark side of the cloud, is sometimes towards the Israel of God; and at such a time it must be by Faith, that we understand that the ways, all the ways of the Lord, are mercy and truth to­ward his own people. Who could read the loving-kindness of the Lord towards Israel, while they were in Egypt, serving at the Brick-kilns, and under their great oppression there? but he who observed the Providence of God, thus working to make them willing to go out, and take possession of the promised Land, he might understand this. It is not every motion of Providence, but the issues of it, that demonstrate all the ways of the Lord to be mercy and truth; and this evinceth to us, that an observation of the motions of Divine Providence, yea, and a wist, and diligent, and continuing, observation of them also, is necessary to make us understand the loving-kindness of the Lord. I come now to the Application of what you have heard upon this Argu­ment.

This in the first place sheweth us one great reason of that ig­norance which is in men, both concerning God, and concernng their own duty. Men know little of God, and little, how to govern their actions according to any degree of Christian prudence. As ignorance of, and unbelief in, the Word of God is one great cause; so their not observing the motions of Divine Providence, which have been in the World, is another no small cause of it. Men are much ignorant of God; indeed there is but little of the knowledg of God in the World, especially that knowledg, which floateth not only in the brain, but influenceth the heart and affe­ctions; and men know little how to govern their actions by any spiritual wisdom, but live directly contrary to what they own, and pretend to as their highest end. And we understand as little of the loving-kindness of the Lord; I say, one great cause of this is mens not observing the workings and motions of Providence. They pass before their eyes every day, but they observe them not: Non tantum oculis intueri, sed animum ad hanc considera­tionem ita exuscitare, ut meliores inde evadamus; ‘To ob­serve, signifieth not only with our eyes to behold it; but so to stir up our minds to the consideration of a thing, that we may grow the better by it, (saith a grave Author).’ Now in this Notion of it, how few are they that observe these things? they see stupendious Providences, sometimes, in the destruction of the Churches Enemies for the salvation of his people: it may be at first they (as all new things do) affect men with a little passion, according to the nature of them; but they are like a flash of lightning, which though at present it startles us, yet the impression is presently off our spirits: and I say, this is one great reason why we are so ignorant of God, so unskilful in the go­vernment of our lives to his ends, and that we understand so little of his loving-kindness.

Hence it is, that we cannot understand how much good God doth his Church, and people by afflictions and trials. They are the sen­sible frowns of Providence which blind our eyes, that we cannot see the loving-kindness of God in all his ways. We think some­times we see God driving his Chariot in a direct road to his great ends, the glory of his holy Name, and the good and prote­ction of such as fear him, here we think we can easily discern Gods Wisdom, and as easily understand his loving-kindness: But now [Page 182]when the Lord drives his Chariot out of our sight, and exercis­eth his Church, or the particular souls of his people with long and tedious Afflictions, here we are at a loss, and can neither read the wisdom nor loving-kindness of God. But what is the reason of this, but only our superficial view of Gods Providences with­out a wist, and diligent observation of them. If we would but bend our minds, to observe what a wholsom influence Afflictions and adverse Providences have ordinarily both upon vvhole Churches, and upon particular Christians, we should even in them easily understand the loving-kindness of the Lord. The Husband­man can easily understand that he could as ill want the frosts and snows of Winter, as the warmth, heat and sun-shine of the Sum­mer. Gideon taught the men of Succoth with briars and thorns: and God ordinarily doth so teach his people. Blessed is he (saith the Psalmist), whom thou chastenest and teachest out of thy Law. David tells us, Psalm 119.61, that before he was afflicted, he went astray; but since that he had learned to keep the statutes of the Lord. It was an old saying, The blood of the Martyrs is the seed of the Church. The Church is bettered, and the Soul is bettered by adverse Providences. That Text, Isa. 27.9, is very remark­able: By this [that is, by this severe affliction, by this captivity] shall the iniquity of Jacob be purged: and all the fruit shall be to take away sin, when the Lord shall make the stones of the altar as chalk stones that crumble in pieces, the groves, and the images shall not stand up. As an hard Winter keepeth under, and killeth the weeds: so the winter of Affliction much helps to the purging out of corruptions, both out of the Church, and also out of the parti­cular Soul. Augustine (as I remember) somewhere lament­eth, That a Fever had done more with him to subdue, and mortifie a lust than before the love of God could do with him. Now I say, our not observing this, which is matter of no difficult observation to him that wistly eyeth Divine Providence, is one great reason, that men do not understand the loving-kindness of the Lord.

Another reason of mens not understanding it, is their making of a judgment of Gods works before they are perfect. If any of us should go into a Limners shop, and see his first draught of a love­ly picture; we should discern little loveliness in it, which yet we should easily discern if we would but stay until he had finish­ed his work, and laid on his life-colours. It is the same case with us as to works of Divine Providence; we look on them while the [Page 183]Lords work is yet upon the wheel, we see nothing in it that re­sembleth God the great workman: we see in it nothing of the Divine Wisdom, possibly nothing of the divine goodness and lo­ving-kindness; but could we have patience till the Lords work came off the wheel, we should easily see it in quite another repre­sentation: we often see in Gods works of Providence nothing but confusion, and blood, and trouble, and multiplied troubles, and disturbances to those who most fear him, and desire to walk most closely with him: But in the evening of that day (saith the Pro­phet, Zech. 14.6,) it shall be light. The day neither light nor dark, but in the Evening it shall be light. Gods peoples days sometimes are plainly darkness, thick darkness: but would we have patience to the evening of them, we should see light. The Evening is the close and making up of the day. When God cometh to close up his days work, did we but observe Divine Pro­vidence, we should easily understand that it would be light. Sor­row may be for a night, but joy shall be in the morning. So as I say again, This is one great reason, why at all times we cannot understand the loving-kindness of the Lord to his Church and his people, because we do not observe the motions of Divine Pro­vidence, but take only a slight and superficial view of them.

I shall conclude this Discourse with an Exhortation to the duty of the Text, The observation of the motions of Divine Providence. Ʋse 2 In my last discourse I discovered to you, some unsearchable things in Divine Providence, and cautioned you against too curious an En­quiry into them: My business now is to call upon you, non caecutire in revelatis, not to be blind as to those things which God hath re­vealed. This also is your duty as well as the other: by the for­mer you acquit your selves from an unwarrantable curiosity, by this from a wretched unthankfulness. The Providence of God is daily working, in order to the fulfilling of Gods great end, the glorifying of his great and holy Name, the establishing of his people, &c.

1. Do not rest in a meer view of what is done in the World, but fix your eyes upon it. Lay up the things in your heart, let your thoughts dwell upon them, the remarkable passages of them e­specially. You see and hear of Wars, and rumours of Wars, in­undations, fires, changes, and over-turning in Nations; of pow­ers and Dominions: you at present understand not the tenden­cies [Page 184]and indications of them, you cannot make up a judgment of them, and prophecy what will and shall be from them; but yet observe them, lay up these things in your minds, yea, and let them not pass out of your minds: as we are to hear for the time to come, so we are to behold and observe the motions of Provi­dence with a respect unto a time to come too. Do not think, you can expound every Providence presently; the vision oft-times is for an appointed time, and is to be expounded by time; in the mean time, only to be diligently marked and observed, taken no­tice of as a great work of God, the meaning of which we shall understand hereafter. Divines say, That the meaning of many Providences, and our clear understanding of them, is one of those things wherein our knowledg shall be bettered and perfected in the day of Judgment; and till that time, when the hidden things of God, as well as of men shall be made manifest, we must be con­tent to know but in part.

2. Do not secondly observe meer single acts of Divine Provi­dence, but let your Eye follow it in its motions. God sometimes hath his works a long time upon the wheel, especially those re­lating to his Church. I will give you two famous instances: 1. The establishing of his ancient Church of the Jews in Canaan. The promise was out for it, Gen. 12, to Abraham; it was more than five hundred years, before this work was off the wheel of Providence: four hundred years before they went out of Egypt, where they were in bondage; forty years they travelled in the wil­derness, then during all the time of the Judges: yea, and in Sauls time too, they were but in a very unquiet condition. In David and Solomon's time, they came to a setled estate in the promised Land. There was a Promise given out unto Christ, for having the ends of the earth for his possession: David mentioneth it; Isaiah prophesieth much of it. After this Christ comes, was cru­cified, &c. And it was three hundred years after this, before these Promises had any considerable accomplishment. Indeed as to par­ticular persons, their beings are of shorter duration, and the Pro­vidence of God brings about the promises to them, in much shor­ter periods, or they could see nothing of Gods loving-kindnesses in the issues, or contextures of them: but take heed there of rest­ing your Eye upon the observations of some single acts of provi­dence relating to them; those who should thus have observed the motions of Providence with reference to Abraham, Jacob, Jo­seph, [Page 185]David, Daniel, Job, would have seen little of that loving-kindness of the Lord to them, which yet is evident enough to all that keep their Eye upon their story, to the winding up of their bottoms. Now to this observation of Providence, you have two great Arguments in the Text: 1. It is an Indication of spiritual Wisdom. A wise man looketh not only at present things, but at things past, and yet to come. Now Wisdom is a lovely thing; It is justified of her children (saith our Saviour). Every man de­sireth the reputation of a wise man, and studiously avoideth the re­proach of a fool. Two things speak a fool: 1. To observe and mind nothing. Or 2dly, Meerly to take notice of things present, and gather conclusions from them. 2. Thus you shall understand the loving-kindness of God. Then you will see that all the paths of God to­wards his Church, are mercy and truth. Truth, not a word fail­ing of the promise; and mercy, working for the good of them that love God: yea thus, you that fear the Lord shall understand the loving-kindness, and truth of God to your particular souls. A thing, the evidence of which is, and ought to be of more value to you than the whole World. I will conclude my Discourse by giving you three Cautions to direct your observation.

1. Observe the Providence of God, when it seemeth to move con­trary to his Word; but never determine the Indication of it without the Word. Indeed, the Providence of God never moveth contrary to the Word, it is always a servant to some Declaration of the will of God, in some promise, or threatning, but it often seem­eth to us to move contrary: which made the Psalmist cry out, Doth the promise fail for evermore? The reason of this [...], that deceiveth us, is our imperfect knowledg, or understanding of the Word of God, and non-acquaintance with the Counsels of God, and contrivances of his Wisdom, and the variety of those designs which he carrieth on at the same time. God designs to bring the Jews into Canaan; but a-long with this to carry on the destruction of the Egyptians, the Amorites (whose sins in Abra­hams time were not come to the full): the destruction of the re­bellious and disobedient amongst the Israelites. Now in order to this, the Egyptians must ripen themselves for their ruin, by their oppression of Israel: The Amalekites, and Amorites, and the o­ther Nations by their falling upon them at their coming out of Egypt, and in their journey. Now upon these accounts, the Pro­vidence of God often seemed to move quite contrary to the word [Page 186]of Promise. The people of Israel at the Red-sea, and in the Wil­derness, looked very unlike a people that should have a quiet pos­session of Canaan: Therefore I say, Providence is to be observed in its Motions, which seem contrary to the Word; but the Indi­cations of it are only to be determined from the Word. God hath appointed wicked men to slaughter; notwithstanding this we see most vile and wicked men, thriving, prospering, growing great in the World, and trampling the righteous servants of God un­der their foot. Observe this, but take heed of determining the Indication of this but from the Word, which saith, There is no peace to them: keep therefore thine Eye upon their Taber­nacles, and thou shalt see the Lords Sun go off it, and the Threat­ning verified.

2. Compare present Providences with those that are past. As those who will understand the letter of Scripture, must compare Text with Text: so those who will be wise by understanding the motions of Providence, must compare Providences of a present age, with Providences of former ages. Thou art offended possibly at the Providences of God towards wicked men: they thrive and prosper, they grow mighty and encrease, and do what they list. Or at the Providences of God towards those, who (if thou canst judg) are such as walk closest with God, and are most severe worshippers and servants of him: they are hated, malig­ned, exposed to all manner of injuries, which may make their lives bitter to them. Thou cryest out here, O the depth! I cannot un­derstand the ways of God, I cannot see his loving-kindness to­wards his people. Compare now (Christian!) Gods dealing in thy age with his dealings both with wicked men, and with his sincere servants in former ages, and see if they be not much alike with what they were: In Jobs time, and Davids time, and Jere­miah's time. Yet it is not hard for thee to understand how the ser­vants of God in those times found the loving-kindness of God, and experienced that all the ways of the Lord were mercy and truth: believe that the Hand of the Lord is not weakned, nor his Arm shortened, nor his Truth failed.

3. Lastly, If you would by observing the Providence of God understand his loving-kindness, and gain a spiritual wisdom, Let your eye affect your heart. I hinted to you before, that Mol­lerus telleth us, such an observation of Providence is here intend­ed, unde ad pietatem exuscitemur, ut inde meliores evadamus, as [Page 187]will quicken us unto piety, and help to make us better. There are many careless observers of Providence, that indeed see Events rather than Providences; they see much that comes to pass in the World, but consider nothing of God in them: they see great fires laying populous Cities wast, and possibly see a villain put­ting the first coal to them, or a careless person accidentally oc­casioning them; but they do not see God, throwing such a wretch off his hand of restraint, nor blowing the coals that turn the Cities into ashes, by his winds, which men could not cause. O­thers are curious observers of Providences: these are wonderfully busily employed in searching out the natural causes of such thun­ders, lightnings, inundations, devouring pestilences, &c. They do by the book of Providence, as Augustine complain'd of himself, that in his unregenerate state he did by the book of Scripture; he rather brought to it discutiendi acumen, than discendi pieta­tem. So men bring to the great Works of God rather an acute Eye, and wit to find out the immediate causes, and reasons natu­ral or political, than a trembling, humble heart, that they might learn by them more to acknowledg, love, fear, adore, and revere the great and mighty God whose works these are: let not yours be such an observation; but let your Eye beholding God in his providential Dispensations, affect your hearts with that adorati­on, and veneration, that love and fear of the great and mighty God, which such works of God do call to you for.

But for the further hopes and consolation of the people of God in their states of affliction, I intend to commend to you some principal Observations upon the motions of Divine Providence; which shall be the work (if God pleaseth) of some succeeding Exercises.

SERMON XV.

I Am discoursing concerning Divine Actual Providence, as the Object of good mens observation. I shewed you in my last Discourse, That the observation of the motions of it, is both an Indication of spiritual Wisdom, and an excellent step towards it; and that by it duly made, men and women shall understand the loving-kindness of the Lord. Now to advantage you a little in this Observation, I shall give you an account of some obser­vable things in the motions of Providence, which possibly you may parallel in the present or future dealings of God, both with his Church, and with particular Souls. I shall lay down my first Observation thus:

1. Observ. The Actual Providence of God, in bringing about that word to which it is a certain servant, doth rarely move in a direct line, but sometimes obliquely, sometimes to our ap­pearance quite contrary: but at last it fulfilleth the word, and is all the while faithfully executing the Eternal Counsel.

There are three things in this Observation, each of which I will open in a few words, and then endeavour to justifie the ob­servation by particular instances: after which, I shall give you some reasonable account of it, and then make some short Ap­plication.

First (I say), The Providence of God, is a certain servant to the word: the word either of Promise, or of Threatning; for Pro­vidence [Page 189]serveth to the execution of them both: As we have heard, so have we seen in the City of our God, saith the Psalmist, Psal. 48.8: the Promise is but providentia occultata, and Provi­dence is but promissio explicata, the Promise fully explained and opened: and this is no more than you shall find recognized by the holy Servants of God, both in all their thanksgivings for mercies they had received, and in all their humiliations upon any judgments, which the Lord had brought on them, as also in all the Narrative parts of Scripture, declaring any great motions of Providence: how often do you meet with it in the Gospel, such or such a thing was done, that it might be fulfilled, which was spoken by the Prophet, &c. Dan. 2.12, He hath confirmed his word which he hath spoken against our Judges, &c. which way soever Providence worketh; whether in a way of sensible good, or sen­sible evil, against any persons, people, or places, it is pursuant to, and in fulfilling of some word of God.

But (secondly), I say, it moveth not always, yea it moveth seldom in a direct line, in order to the fulfilling of that word to which it is a Servant; and here I shall take notice of three things observable.

1. Ordinarily at first it seemeth to move directly towards the end which we have in our eye: this you will better understand by and by, when I come to give you instances in the proof of it.

2. Sometimes it moveth obliquely, seeming to be driving a­nother design.

3. Sometimes to our appearance directly contrary.

But thirdly, I say at last it comes home to the Promise: and so lets us see, that all the while it hath been but a faithful servant to the Counsel of God. But I shall make you understand this bet­ter by the instances, by which I shall in the next place endeavour to justify and establish the Observation, to which I now come, and shall particularize in four or five instances:

The first instance I shall give of it, shall be that great work of Divine Providence, in bringing the posterity of Abraham into a quiet possession of the Land of Canaan. The Promise went out from God, Gen. 12.2, I will make of thee a great Nation, and I will bless thee, and make thy name great; and unto thy seed will I give this Land. This Promise was given out to Abraham, when the World was little more than two thousand years old: It was above two hundred years after this that Jacob with his Family [Page 190](not exceeding seventy persons) went down into Egypt: How slowly did the Providence of God move as to that part of the promise, which concerned the multiplication of Abrahams seed. After the giving out of the Promise, Abraham first fleeth into E­gypt for the Famine: Gen. 13.12, You have him again returned into Canaan, Gen. 13.18. He is told, that notwithstanding this Promise, his seed should be servants in a Land that was not theirs. Ver. 16, But in the fourth generation they shall come hither again. Abraham dieth, seized of this good Land: Isaac succeeds him, and dies there too. Jacob first is forced to flee to Padan-aram: return­ing from thence, he is compel'd by the Famine to go down into Egypt; where after his and Josephs death, the posterity of A­braham, for the multiplication of which the promise was out so many years before, was attempted to be diminished, and destroy­ed by all acts imaginable. The Midwives are practised with to stifle their Infants in the birth: when that will not do, others must be employed to throw the Males into the River; the Pa­rents are afflicted with the highest degree of oppression. At length, the Providence of God begins to turn toward the Promise. The Israelites are allowed to come away: but they had gone but a little way, but they see the Red-sea before them, the Phili­stines behind them: one would have thought that now they had been far enough from any prospect of Canaan. Providence by a miraculous operation brings them over this Mountain of difficul­ty: but whither do they come? into a long and howling Wil­derness: one while they are assaulted with Famine, vvant of Bread, then of Meat, another time with drought; then again assaulted with Enemies, set upon with fiery flying Serpents; at last they come within prospect of the desired Land: But on the sudden for their murmuring, are turned back to forty years wandering. When they get over Jordan, they meet with seven Nations more strong and mighty than they, who must all be sub­dued before they could have possession of Canaan: at last, the Providence of God comes home to the Promise; Joshuah their Captain having first conquered the Land, divides it amongst them: yet after this they were far from a quiet possession of it; all the time of the Judges, or indeed till Saul, or Davids time. What staange circulations, and windings of Divine Providence were here in the accomplishment of the Promises? how little to an humane Eye the Providence of God seem'd to mind the pro­mise [Page 191] of multiplying Abrahams seed for above two hundred years? Abraham had but one Son of the promise; and that when he was very old and past hopes of children. Isaac had but one nei­ther that was an heir of the Promise, that was Jacob: Jacob had indeed twelve, and these in the remaining space of that time were multiplied but to seventy (besides Joseph in Egypt), how quite contrary to the Promise did Providence seem to move all the while that the Israelites were in Egypt? yea and after too, how often would one have judged that the people guessed right? when in their impatience they complained, that God had brought them out of Egypt to destroy them in the Wilderness; yet at last Gods work was done, Providence faithfully served the Promise, and gave a Being to the Word of the Lord given out, Gen. 12.

2. Let the second instance be that of Joseph. Joseph had a promise, Gen. 37; I know it was a dream, but it was the revela­tion of Gods will to him in that dream; That there should come a time, when all his Fathers house should bow to him: all their sheaves should bow down to his. Now observe how Providence moveth in bringing this Word of the Lord to pass. Joseph is ha­ted of his brethren, hardly escapeth with his life; at length is sold into Egypt, and into Potiphars house; here now he was brought to Court, but no sooner doth he grow into Reputation, that there was any appearance of his rising to any degree of Dignity, that might look towards a fulfilling of the promise; but he is ac­cused by his Mistris, thrown into prison, like enough to lose his life; but after this Providence turneth again, raiseth him to a great degree of Dignity; makes him the second man in Egypt, and what God had told him in his dream, was all fulfilled: his Father and his Brethren, all come and bow down to him.

3. A third instance shall be that of David, the promise of the Kingdom, was given out to David in the day, when Samuel by or­der from God anointed him, 1 Sam. 16. In the 17th Chap. The Providence of God so ordereth it, that Saul having made a Pro­clamation, That if any man would encounter Goliah, the Cham­pion of the Philistines who defied the Armies of Israel, he should have his Daughter to Wife. David coming to the Army, accepts his Challenge, fighteth, and slayeth him, and obtaineth Sauls daughter. Jonathan Sauls Son, taketh a great kindness to him, the people admire him: Here now the Providence of God, at first setting out, moves as if David should presently have come to the [Page 192]Kingdom: but after this Saul falls out with David, useth all arts to take away his life, pursueth him with an Army from place to place: David had a pitiful company with him, is forced to flee to Gath, there to dissemble himself mad; would any one have thought that had seen David among the Philstines, scrambling on the walls, that he should ever have been King over Israel and Judah? At length Saul, and Jonathan (the next heir) are slain in Battel; then Ishbosheth is set up: but yet after all these oblique and seemingly contradictory motions of Providence, it cometh home to the promise. David is setled in the Throne of Israel and Judah.

4. Let a fourth instance be that of the Gospel Church: God had promised, that he would set his King upon the holy hill of Zion. Psalm 2.6. v. 8, That he would give him the heathen for his inhe­ritance, and the uttermost parts of the earth for his possession: and promises of this nature are everywhere multiplyed by the Pro­phets ( Isaiah especially). Our Lord, when he ascended up into Heaven, gave out a Commission to his Disciples in order to this effect: Go preach and baptize all Nations, &c. Now at the first, the Providence of God seemed to move as if the thing should presently have been done. You read Acts 2, That the Spirit of God descended: and there were then at Jerusalem (saith the Text) devout men of every Nation under Heaven: Parthians, Medes, E­lamites, Mesopotamians, Jews, Cappadocians, men of Pontus, Asia, Phrygia, Pamphilia, Egypt, Lybians, Cyrenians, Romanes, Cretes, Arabians, and heard the Apostles in their own language, speak­ing of the great works of God. Here were now Preachers made for all the World: would not one have thought that surely at this time, all the ends of the Earth should have been given unto Christ? Peter at one Sermon converts two thousand: soon after there were five thousand added to the Church. But all on the sudden the Providence of God turneth, the Gospel groweth out of repute, and the Apostles that preached it too, both with Jews and Gentiles. James is put to death, Peter hardly escapes. The Church (the only Gospel church God had at that time) at Je­rusalem was scattered and broken: the Apostle complains, That they were made as the filth of the world, and as the off scouring of all things. The Jews persecute them, the Gentiles in all places rise up against the Preachers of the Gospel: bonds, stripes, and imprisonments, waited for the Apostles in all places where they [Page 193]came: Paul saith he thought, that God had set them forth as men appointed unto death; spectacles to the World, Angels and men. Few of the great Ministers of the Gospel died their natural death; the Christians were a sect everywhere spoken against; all courses al­most imaginable taken to root them out of all places for three hundred years together. But at length, the Providence of God cometh in a great measure to work up to the direct fulfilling of the many promises of this nature. Constantine an Emperour of a great part of the World, ariseth and commandeth, and encoura­geth the preaching of the Gospel. And thus it came to be spread, and accepted in most known parts of the World. Indeed, there is hardly any instance can be given of any great work of Provi­dence, respecting Churches, Nations, or particular persons, as to which this Observation will not justifie it self.

5. For another instance may we not bring in, if not all, yet very many of your particular Souls, who fear the Lord. You also upon believing receive the promises: The promises are made of old, but we receive them: we come to have a title to them, in the day when God opens our eyes, and opens our hearts to a re­ceiving of the Lord Jesus Christ, turning our hearts from dead lusts and sins to serve the living God. In that day, I say, we have a first right to all the Promises, whether respecting joy, and peace or spiritual strength and assistances. Now very-often at the first of our conversion, the Providence of God moves directly towards them: the Soul finds a great life to Duty, a great zeal against sin, great joy and peace in believing, glimpses of the glory of God. But after this very ordinarily follow very dark hours, and the Soul like Jonah cryes out of the belly of Hell. The Soul that feareth the Lord, and obeyeth the voice of his Servant, yet walketh in the dark, and seeth no light, cryeth out, My God, my God, why hast thou forsaken me? and hath a thousand fair and foul days in its journey to Heaven. I know particular cases must here be excepted: but I speak of the ordinary Methods of Di­vine Providence, with Souls whom God bringeth to glory.

6. I will conclude this Discourse with the instance of the great work of Providence in the Reformation of his Church in this lat­ter age; whether you look upon it in Germany, France, or Eng­land. In Germany it began with Luther (an eminent Servant of of God, though like Elias of like passions and infirmities with o­ther men): how strangely did the Providence of God in the be­ginning [Page 194]work towards the accomplishment of it? That Luther, who was a poor Monk, should be preserved to plant the Doctrine of the Gospel, and should diffuse it so far as he did, and be pre­served to do it against all the rage both of the Pope, and Empe­rour 28, or 29 years, was a great favour of Providence to the in­fantile Reformation: but afterwards, how the Providence of God gave check to it is sufficiently known, yet it kept its ground and gained. For England we know from our story, That King Hen. 8, laid the first stone; we also know how Providence at first favoured the work, during all the reign of Edward the sixth; but in Queen Maries time, for five years together it seemed to move directly cross; the Popish Superstitions were restored in all parts of the Nation, Multitudes burnt for the profession of the Gospel, others fled into foreign parts to secure their lives. But the Providence of God returned again to its work in the time of Queen Elizabeth. But I have spoken enough to justifie the Observation.

Let me in the next place endeavour to give you a reasonable ac­count of these transverse motions of Providence: not that I dare presume to give you the reasons why God moveth thus, or thus; for who hath been his Counsellor at any time? but so far forth, as to shew you that these motions of Providence are approvable to our Reason, so as we may judg the Lords ways but propor­tioned to his wise and great designs.

1. In the first place, certainly one reasonable account to be given of these motions, must be the variety of designs which the Providence of God ordinarily carries on together. I have hinted this to you before; suffer me here to enlarge a little upon it a­gain. I then compared Providence to a man of great business, and dealings in the World; who though London, or some other great place, be in his Eye as the end of his Journey where his business lies, which he doth chiefly design the dispatch of; yet hath also other business here, and there, at this Town and that Town; and therefore seldom or never keepeth a road long. Pro­vidence is Gods great Minister of State, upon the hand of which all the effects of his Counsels and Eternal purposes lie, and it ne­ver driveth a single design. The Promise was gone out, for the seed of Abraham to inherit Canaan: Providence is to bring this about, but this cannot be done till the Nations be dispossessed, and in order thereunto the iniquities of the Amorites must be full, [Page 195]Gen. 15.16: and God giveth Abraham this very reason, why his seed should not possess Canaan until the fourth Generation. God had designed to get himself glory upon Pharaoh; in order to this he must first oppress, then pursue Israel to the Red-sea. The Providence of God never carrieth on a single design, but in the fulfilling some eminent Counsel of God, referring to a person or a Nation, effects an hundred other pieces of Divine Counsel; although it may be to us not so remarkable, as that which our Eye is so much upon, and which we are so impatient for. The Providence of God will bring David to the Kingdom; but in order to it, it must also execute Divine Vengeance upon Saul, &c.

Secondly, The seemingly oblique, and contradictory motions of Divine Providence, do often (though we at first discern it not) bear the notion, and have the nature of proper means in order to the great End. If Joseph had not been sold into Egypt, if there he had not been thrown into a prison, how should he have been of use to save much people, and particularly his Father, and his Brethren alive? It was in prison that he had the opportunity to interpret first the Butlers dream, who recommended him to the King, and brought him before him to interpret his also, which you know was his rise to his great capacity. It was the Israelites affliction and oppression in the Land of Egypt, which made them willing to leave the fleshpots, and Onions, and Garlick, there to go to­ward Canaan. We use to say, The furthest way about, is the nearest way home. That man makes it so, that doth a great deal of business in one journey (riding only now and then a little out of the way) which he must else have dispatched by new jour­neys: but it is never truer, than in the motions of Providence; what seemeth to us in Gods working, the furthest way about, in order to the saving of a Soul, or the preserving of his Church and making it to grow and flourish, is indeed the nearest way to it. They say, the beating of a Walnut-tree, is the way to make it fruitful: the treading on the Palm-tree, the way to make it more flourish. We see in daily experience the treading down, and trampling a piece of ground, makes it the better in the Spring for grass or corn; and much spareth other stercorations. It is as trite an observation, That the blood of the Martyrs hath always proved the seed of the Church. David before he was af­flicted, went astray. And this many times we can say, when a [Page 196]day of Evil is over, though we could not so easily read it in the hour of his afflictive Dispensations either to the Church, or to particular persons.

3. A third account of it, may be Gods design to exercise the faith and patience of his people. God hath determined the im­penitent sinner to destruction, and his people to salvation; but both of them must come to their Eternity by means. The Sin­ner by the pursuit of his lusts, and a continuance in them; the child of God, by the exercise of his graces. Amongst other ha­bits of grace, faith and patience, are not the least. The exercise of these is when sense faileth, and the Providence of God moveth out of our sight, in a time of adversity when it seemeth to move at a great distance from the Promise, if not directly contrary to it. Blessed are they who have not seen, and have yet believed (saith our Saviour). God gave Abraham a Promise, nay divers pro­mises: two more eminent, the one of a Child; the other, of a numerous seed, and their inheriting the land of Canaan. Now if the Providence of God, had presently moved in a direct line to­wards the fulfilling of these Promises, where had been a room for Abrahams faith, so much celebrated in Scripture? the A­postle saith, Rom. 4.18, That he against hope believed in hope,— and ver. 19, Being not weak in faith, he considered not his own body being now dead, when he was about a hundred years old, nor yet the deadness of Sarahs womb. Ver. 20, He staggered not at the Pro­mise through unbelief, but was strong in faith, giving glory to God; and being fully perswaded, that what he had promised, he was also able to perform: and therefore it was imputed to him for righteous­ness. The Providence of God delayeth the time, suffereth A­braham first, and his Wife to live to an age, that they both were past any reasonable hope of children, then it giveth him a child: why doth Providence move thus slowly, and obliquely? how else should Abrahams faith have been tried? how should it have been tried whether he would stagger at the Promise through unbelief? Another branch of that Promise was, That the child which God should give him of Sarah his Wife should be his heir, Gen. 15.4. This [that is, this Eliezer of Damascus of whom thou speakest, ver 2.] shall not be thine heir: but he that shall come forth of thine own bowels, shall be thine heir. Chap. 22. God by his Pro­vidence tempteth Abraham; He bids him go, and with his own hands sacrifice this his son, his only son; what an oblique, yea con­trary [Page 197]motion of Providence doth this seem to be, to the promise of Isaac his being the heir? In Isaac shall thy seed be called, saith the Promise. How shall that be, when Isaac (who as yet had no seed) must be sacrificed? But how else shall Abrahams faith and obedience be tried, which standeth upon Record. Heb. 11.17, By faith Abraham, when he was tried, offered up Isaac; and he that had received the Promise, offered up his only begotten son, of whom it was said, In Isaac shall thy seed be called; accounting that God was able to raise him up from the [...]ead; from which he also received him in a figure. Abraham had a promise of Canaan for his seed: Providence went a great way about before it sensi­bly came home to this Promise; if it had not, how had Abra­hams faith had its exercise mentioned? Heb. 11.8. By faith A­braham when he was called to go out into a place, which he should afterward receive, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange Country, &c. God gave him no inheritance in it (saith St. Stephen, Acts 7.5,) no not so much as to set his foot on: yet he pro­mised, that he would give it to him for his possession, and to his seed after him, when as yet he had no children.

Fourthly, What if we should say, That God doth this, that he might be the more admired in the works of his Providence when they came to an issue, and have the more of the praises and thanksgi­vings of his people. We are never so deeply affected either with with the good, or evil that be tideth us, as when we are surprised with it, and it comes upon us, fearing or looking for the contra­ry. Evils unthought-of are more heavy, and more dejecting and afflictive: Good things not look'd for, are more affecting, and raise up holy affections more to the high praises of God. Now, when the Providence of God hath moved obliquely, and to our ap­pearance quite contrary (as we judged) unto the Promise, when it cometh home unto it, to give it a being and issue, it cometh up­on us as it were upon the sudden, and contrary to the expecta­tion of our sense and reason; and so wonderfully affects our hearts, and enforceth from us great and high acknowledgments of the Omnipotency, and power of God, of his mercy and goodness, of his truth and veracity. It is the common infirmity of our Natures, that we more know our mercies by wanting them, than by enjoying them. If the Providence of God moved in a right line to bring promised good to them who love and fear God, he [Page 198]would neither have so much of the prayers and cryes of his people, during the want of their desired good, nor yet so much praise upon the bestowing of it. You shall observe, That God is not so much praised for mercies of common Providence, which we re­ceive every day (how valuable soever, as our sleep in the night, our appetite to our meat, &c.) As for such Dispensations as are more rare and extraordinary: the reason is, because we look for the former; they are common with us, and we expect them, Providence more ke [...]peth a road as to them, than as to others. But it is time I should come to the Application of this Obser­vation.

In the first place, Ʋse 1 This Observation should bespeak us afore­hand, that no such oblique, and seemingly contrary motions of Pro­vidence may be any prejudice to our faith in the Promise. W [...]n­der not if you still see the Providence of God keeping the same Methods, that it hath alway in all the great things which it hath brought to pass in the World. Particularly, as to Gods great works relating to his Church; God hath used to begin a work in one age, which it may be he hath not finished, or will not finish till that age be out. Thus you have heard, that it was in the first plantation of the Gospel, begun in the Apostles time. Thus it hath been in the Reformation of the Church when corrupted; there is nothing more ordinary than this. If therefore you see any-where foundations of Reformation laid, and then the Provi­dence of God seems to desert its work, and the foundations laid seem to be plucking up again, and all things to run in the old Channels, trouble not your selves at it; this is but an ordinary Method of Divine Providence.

But let us secondly from hence collect what is our duty with reference to such times, Ʋse 2 when to our appearance the Providence of God seemeth to move obliquely, or contrary to the Promise. This I shall attempt to open to you: 1. With reference unto God. 2. With reference to the Promise. 3. With reference unto Provi­dence.

1. Quest. What is our duty relating more immediately unto God, under the posing and astonishing Dispensations of his Provi­dence,

In the first place, we doubtless ought to take heed of charging God foolishly. I borrow the expression from Job, Chap. 1, In all this Job sinned not, nor charged God foolishly. To charge God foolishly upon the account of his Providences, is by occa­sion of them to utter vain and foolish things that are not fit to be spoken of the Majesty of God; as if he failed either in his truth or mercy, or goodness to his people. It is an exellent precept of the Apostle in this case, though given in another: 1 Cor. 4.5, Judg nothing before the time. There is a time when God will give us leave to judg of his ways, whether they be not both mercy and truth to them that fear him. Only Judg not before the time, before God hath finished his work, and brought off what he hath upon the wheel. Now it is this hasty Judgment, which is the cause of all our murmuring and repining, of all our hasty sayings, like the Psalmist in his passion, Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies, Selah? Psalm 77.7, 8, 9. If this be the usual method of Providence in the accomplish­ment of Promises, to move obliquely and contrary (as to hu­mane appearance) and yet at last most certainly to bring the Pro­mise to effect; we have no reason under the oblique, or seeming­ly contrary motions of Providence, to charge God, as if he failed in his truth, or failed in his mercy; he is only fetching a compass in order to the verifying and justification of both. For us so much as to suspect, or to think the contrary, is to charge God foolishly, not observing, nor understanding the ordinary methods and courses of Divine Providence in accomplishing of his greatest Promises.

2. It is our duty to admire God in those providential Dispensa­tions, which we do not understand. Man vainly studieth to find out God in his unsearchable Counsels and motions of Providence; Vain man would be wise. Now the ways of God (as I have shew­ed you) are in many things past finding out. Where we can fee God in his ways of mercy, there is an opportunity for our love and thankfulness: where we cannot see him, there is an opportu­tunity for our fear and admiration; stand upon this bottom, That all the ways of God are mercy and truth to them that fear him: Let nothing shake you from this foundation, nor move you from this Rock: where this is not matter of demonstration to your sense and reason, let it yet be matter of admiration to you. Be admiring at [Page 200]the wisdom of God, that can out of a Chaos bring order, out of darkness bring light. But secondly,

2d Quest. What (at such a time) is our duty with reference to the Promise?

1. I answer to stand fast by it. I would have every good Christian think at such a time as Providence (to his appearance) moveth obliquely, and contrary to the Promise, to think that he heareth it speak unto him; as Christ sometimes spake to his Disciples, Matth 5, Think you that I am come to destroy the law and the Prophets? I am not come to destroy them, but to fulfil them. I say, I would have you think you hear the Providence of God thus speaking to you, under its darkest Dispensations. Think you that I am about to destroy the Promise, or by my motions to make it of no effect? No, I am come not to destroy a tittle of a promise: Heaven and Earth shall pass away, but not a tittle of the promise shall fail: I am not by these motions destroying the promise; whatever your sense may dictate to you, or whatsoe­ver your reason may prompt to you, I am but fulfilling the pro­mise. Therefore I say at such a time, look to your hearts that they abide by the promise: Let it be the case of the Church in which we live, or the case of any particular Soul, still keep to the Word, the promise to the Church is sure; the promise to the particular Soul is sure: Providence is not moved out of its way, it is only got a little out of thy sight; if thou canst but wait for it, it will come into thy road again, and go with thy ex­pectation most certainly to the fulfilling of the Promise. Take that one word, Eccles. 8.12, 13, Though a sinner do evil an hundred times, and his days be prolonged; yet surely it shall be well with them that fear God, which fear before him: But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God. Consonant to which is that, Isa. 3.10, 11, Say ye to the righteous, it shall be well with them, for they shall eat the fruit of their doings: Wo unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. Now these words both of Promise, and of Threat­ning, are sure words; yet such as to which the Providence of God makes our faith stagger, more than as to any other. It often goes out of what we take to be its road, in order to the accomplish­ment of these words: we see wicked men prospering, growing [Page 201]great in power, honour, riches: yet their ways are such as he that runneth may read, that the fear of God is not before their eyes. Well, be it so, yet let not your hearts fail as to the pro­mise, keep close to it: you will see Providence return to what you call its Road again. If a Sinner do evil an hundred times, if he liveth an hundred years; yet the Word of the Lord shall be ju­stified upon him. So if a child of God be chastened an hundred times; if Religion, and Reformation, and the interest of God in the World be brought under the hatches an hundred times: yet Magna est Veritas, & praevalebit, Truth shall prevail at last, and Gods people shall have the day at last. Consider, O Christian, thou canst not give God a greater honour, than to believe when thou doest not seee: This is a faith like Abraham's, who believed in hope, above hope, or contrary to hope, Rom. 4: who believed when he had nothing else to trust to, but that God was able to raise up, and save from the dead. Say in the prosperity of Sin­ners, I will have nothing to do with them: For I know it shall be ill with them; though they thrive, and prosper some months, and years, yet I know the reward of their hands shall be given them. In the adversity and afflicted estate of Gods people, say, with those will I cast in my lot, for I know it shall be well with them. Take heed that the Providence of God draw you not from the Promise.

Lastly, (will some say), What is our duty with reference to Providence at such a time? I will open this in four or five par­ticulars, with which I will shut up my Discourse upon this Ob­servation:

1. Search, and see whether some miscarriages of thy own, hath not carried Providence out of thy sight, and turned it out of its right line. I told you before that Providence is never out of its way: it is always moving upon Gods Errand, but it is of­ten out of our sight, and our sins are the cause of that its mo­tion. You know under what a multitude of Promises the Jews were, as the seed of Abraham, Isaac, and Jacob; as the posteri­ty of David, &c. Promises for great measures of outward pro­sperity; notwithstanding which they were carried captives into Babylon, and there endured an hard bondage of seventy years. Isaiah tells them the Reason, Your iniquities have separated betwixt God and you: and your sins have made him to hide his face from you. What do the godly amongst the Jews under this Dispensa­tion? [Page 202] Lam. 3.39, 40, Let us (say they) search and try our ways, and return again to the Lord: this is undoubtedly the duty of the Church, the duty of every particular Soul. When thou seest God turned out of his way, as thou thinkest, and not doing by thee as thou didst expect, search and see, whether thy miscar­riages have not caused that withdrawing, or turning aside. It is true, Gods punishments of his people are not always for sin: he may sometimes do it to try their faith, their patience, their ad­herence to him; but this is a secret to us.

Two things are certain in this case: 1. That God doth most ordinarily punish them for their sins. 2. That he never punish­eth them, but they have sin'd enough to warrant it an act of ju­stice, and to give them cause of suspicion, and of Soul-humilia­tion: so as a searching and trying of their ways in the day of divine chastenings, can never be improper, or out of sea­son.

2. Look to your faith in the Promise. It is the Promise is the object of Faith, and Providence no further than it relateth to the Promise. A time of dark Providences is usually a time of great temptations: It is so oftentimes on Gods part, that is, God designs his peoples trial. It is so often from Satan, who takes the advantage of those hours to suggest to the Soul. It is so as to the World; they pierced Davids heart in such an hour as with a sword, when in it they said unto him, Where is thy God become? Psalm 42. It is so in it self, considering that we are but flesh, and how ready the language of that is, Surely I have cleansed my hands in vain, I have washed mine hands in innocency for nothing: Or that of Saul, This evil is of the Lord, why should I wait for him any longer? Therefore, I say, Look to your Anchor-hold in such a day. Thus doth David, Why art thou cast down, O my Soul? why art thou disquieted within me? trust thou in God, for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42. So doth the Church, Micab 7.8, Rejoyce not over me, O mine Enemy; when I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me. The Heathen Poets have a story, that Ʋlysses in his sailing home, being to pass the Syrens, who were wont to al­lure Mariners with their melodious tunes towards them, while their ships were dashed in pieces upon Rocks, to avoid the temptation, caused himself to be tied to the Mast of his Ship. [Page 203]I would have every Christians heart tied to the Promise as to his Mast, that he might be out of the danger of all temptations from Providence.

Thirdly, (which indeed is a consequent of this), Resolve to wait upon God under all the hidings of his face. I call'd this a consequent of the other: for he that believeth, maketh not haste (saith the Prophet). This was the Churches resolution, Isa. 8.17, I will wait upon him, that hideth his face from the house of Jacob. Temptations in an evil day can have no advantage, but upon our Souls precipitancy. The Soul that is resolved to wait upon God, hath much defeated all Tempters, and is out of all their Gunshot. I remember the speech of the three Children to the King of Babylon, We are not (say they) careful to answer thee in this matter, The God whom we serve is able to deliver us out of thy hand: however, we will not fall down before the image which thou hast set up. If he will not presently deliver us, we are resolved to wait on him.

Fourthly, To waiting, must be added Prayer: I will look unto him, for he will hear me. Prayer is the Catholick remedy, both for the aversion of any Judgments, and for the obtaining of any mercy.

Fifthly, To all this add but that of the Psalmist, Psalm 37.34, Wait upon the Lord, and keep his way, and thou shalt inherit the promise made to it; He shall exalt thee to inherit the land: and when the wicked are cut off, thou shalt see it. But I shall proceed no further in this Discourse.

SERMON XVI.

HAVING shewed you it to be the duty of Gods people to observe the motions of Divine Providence (which are the things spoken of in this Text) and shewed you what a great indication of spiritual Wisdom such an observation is, and how great a mean, to make us to understand the loving-kind­ness of the Lord; I came in my last Exercise to commend unto you some remarkable Observations concerning them. I finished my Discourse at that time upon my first Observation, without any further preface I shall now proceed to a second, which you may take thus:

Observ. 2. The Providence of God, in the fulfilling of the words, both of promise, and of threatning, doth ordinarily fulfil the first, when the people of God are at the lowest: and the latter, when his Enemies are at the highest. I shall handle this in the same method as I did the other, speaking to it shortly, 1. By way of Explica­tion. 2. Confirming the Observation, and giving you the reasons of it: and lastly, making some Application of it. For Expli­cation,

1. I must desire you still to observe what I before told you, and now repeat, That the Providence of God in all its motions is but a Servant of the Word, it fulfilleth the will of God: That it is the spring from which all its motions do proceed, both the se­cret, and revealed will. The will of God is but one; but part of [Page 205]it is revealed, part concealed. So much of it as is necessary, in order to our Salvation, is revealed, whether respecting our rule of life; or respecting what shall happen to us, or others, to Nations, and Kingdoms, and Churches in this life; or to par­ticular Souls in, or after this life. Now what God hath thus re­vealed, Providence brings to issue; and here is the ground both of our prayers, and praises.

2. For the Promises: I say, you shall observe, It is the ordi­nary method of Divine Providence, to bring them to an accomplish­ment, upon the Church and people of God, when they are at the lowest in all humane appearance; in the lowest state of dejecti­on, in the lowest degree of affliction; when they are lowest as to their outward state, lowest as to their hopes.

3. I added thirdly, That it ordinarily gives a being, and ful­filling to the threatning, when Gods Enemies are at the highest. The people of God are those to whom the promises are made: they are the heirs of them; they are those to whom are given the great and precious promises: wicked men are they, to whom the threatnings belong; they are the children of wrath, the heirs of the Curses: the work of Providence in reference to them (those of them that will not be reformed) is to bring all the Curses, that are written in the book of God, upon them. But I say you shall observe, That the time in which the Providence of God fulfilleth these words of Threatning upon them, is when they are at the highest; in the highest hopes of the contrary, on the highest mountains of prosperity.

Let me endeavour to justifie this Observation by some instances, and those concerning bodies of people, or individuals. You know the people of the Jews were the only people under Heaven until Christs ascension, that God owned as his people: Individuals there were that were not Jews, as Job and others; but (I say) for a body of people there were no other. Gal. 3.16, To Abra­ham, and his seed were the Promises made, Rom. 9.4, Who are Israelites: to whom appertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises. The Promises made to Abraham, Isaac, Jacob. David, &c. The Promises of inheriting Canaan, coming out of Babylon, destroying their Enemies, &c. Now these promises being given out, it was the work of Divine Providence to give them a verification, and to fulfil them. Observe what times the Provi­dence [Page 206]of God doth it in: It bringeth the children of Israel out of Egypt, and into Canaan, not while Jacob, or Joseph were a­live. Joseph was a great man, and could have given a probable conduct to that great work. The Israelites while he lived were in a very flourishing condition, multiplying exceedingly, and be­ing in a very prosperous state every way. But this is not a time when the Providence of God will accomplish the Promise; Jo­seph must die, and another King rise up that knew not Joseph. The children of Israel are diminished, their little ones slain, their whole body oppressed with hard labour, and brought to as low a pass as you can well imagine a people to be not wholly blotted out. This is the time that Providence will accomplish the promise for their coming out of Egypt. They pass the Red-sea in a very formidable body, like enough to make their way through the Wilderness, and a variety of Enemies into the promised Land. But before the Providence of God brings them in, they must be broken, in a great measure destroyed; all dead unless Caleb, and Joshuah, who came out of Egypt, and their body wholly a new generation; then they shall pass over Jordan. Read over all the story of Judges, and observe; God seldom delivered them from their oppressors, until they were brought as low as could be. Af­ter that time, when the men of Jabish Gilead were ready to take the basest terms, then God sends Saul to their rescue; when there was not a sword, nor a spear found in all Israel, but in the hand of Saul and Jonathan, then will God deliver them from the Phi­listines. They shall be delivered out of the captivity of Babylon, but not till they had been worn out there seventy years: when one would have thought scarce any should have been left to have returned, and those that were so linked with alliances to the Babilonians, so fixed in another Country, as few of them should ever have been perswaded to have come out, and have gone to build a new a desolate City. The promise of Christ (their great King) shall be made good to them: but when? when the Scep­ter is departed from Judah, and the Law-giver from his feet. When the Jews are made tributaries to the Romans; for parti­cular persons the cases are very many: Abraham shall have the Child of the promise, when he is an hundred years old. Joseph shall be exalted out of a dungeon. Isaac shall be rescued, when the knife is at his throat. David shall have the Kingdom, when he is brought to the lowest Ebb; and that is the time when Job shall [Page 207]be restored to a prosperous state, and his latter end shall be grea­ter than his beginning. The three Children, and Daniel shall be delivered and exalted, but not till the former be actually thrown into the fiery Furnace, and Daniel into the Lions Den. Peter shall be delivered out of prison, but not till the very night before his execution was designed. Paul shall be delivered when he de­spaired of life, and had the sentence of death in himself, 2 Cor. 1.9. In short, you shall observe this the constant course and method of Divine Providence.

Secondly, The observation is as true on the other hand: when Pharaoh with his Host was in their highest ruff; and he says, I will pursue, I will overtake them, I will satisfie my lust on them, then shall he be drowned in the Red-sea; when the sins of the Amorites are at the full, then, and not before, will Providence destroy and root them out. When Sisera is in his greatest heighth, then will God by Woman bring him down. When Sennacherib is at his heighth, then shall he perish. The like instances might be given of Belshaz­zar, Haman; in short, of all the Enemies of God, and his peo­ple, of whom we have any Scriptural record. I remember when Gideon had his great Army: God said, they were too many for him to conquer by, and reduceth them to three hundred, then maketh them victorious. The people of God, though under some misery, and oppressions may be too many, or in too good a condition for him to deliver them, and the Enemies may be too low, or in too pitiful a condition for the Lord of Hosts to en­counter them. He will then deal with Pharaoh, Sennacherib, Haman, Belshazzar, Herod, when they are at the highest, and think themselves out of the reach of divine Power and Justice. When all the World almost is turned Arian he will begin to root out Arianism: When all are made slaves to the Pope, and he can with his Bulls fright the greatest Prince; that is the time Providence will chuse to begin Reformation. Let us a little en­quire into the Wisdom of God in this method of working.

God in all his great workings, both of Judgment and Mercy, in all his great motions of Providence, is pursuing one and the same great end, viz. the glory of his great and holy Name; he can work for no higher, he will work for no lower, or lesser end: The deliverance and good of his people is subordinate to this, so is the ruin and destruction of their Enemies; so that this must be the reason of this method of Providence, Because, thus God [Page 208]is most glorified, by delivering his people when they are at the lowest; by destroying his Enemies when they are at the highest, God is most glorified. My further Work must be to demonstrate this, God is thus most glorified:

• 1. By a Declaration of himself in his glorious Attributes.
• 2. By Eliciting pious actions from his Creatures.

1. By a Declaration of himself: that men may know that he is God, and he alone; and the work is his, and his alone. There is, as I have told you, a mute Glory, which ariseth unto God from his own works: as the Psalmist saith, The heavens declare the glory of God. As all Gods works of Creation, so all his works of Providence, declare the glory of God; and he doth them to be had in remembrance, that he might by them be glorified, and get himself a great Name in the Earth. God is divers ways emi­nently magnified, and made known to the World by this me­thod of Providence in its workings: divers Attributes of his are remarkably by it published to the World. I will instance in some: His power, his wisdom, his justice and righteousness, and his goodness, and mercy.

1. The power of God is thus more magnified. Power is a great Attribute of God: Once have I spoken (saith the Psalmist), yea twice have I heard it, that power belongeth unto God. Hence he is so often call'd The great God. Now the power of God, is never so eminent in the view of the World, as when he raiseth up his people out of the dunghil, and pulleth down the Sinners in the heighth and pride of their glory. When God falleth upon a Nebuchadnezzar, crying out, Who is that God who shall deliver you out of my hands? Dan. 3.15. Upon a Sennacharib, saying, Who are they amongst the gods of the Nations that have delivered their people out of my hand, that the Lord should deliver you out of my hand? Isa. 36.20. Upon a Pharaoh, saying, Who is the Lord that I should obey him? Exod. 5.2. Then doth the Lord make the great­ness of his might and power known: God lets them then see, that wherein they thought, spake, and acted proudly, he can be above them. Power is never so magnified, as when an opposite power is greatest, when men most think they are out of Gunshot. I remember the story of Gideon (which I hinted before); you have it, Judg. 7.2. The people (saith God) are too many for me, [Page 209]lest Israel vaunt himself against me, and say, my own hand hath saved me. Ver. 3, They were reduced to twenty two thousand: Ver. 4, God saith, They are yet too many for me. In short, they must be brought to three hundred, and by them God will work; here now Gods Arm was made bare: when there is a plenty of means, and probabilities, and God worketh by and in the use of them, it is still God's arm that brings Salvation; but it is as it were a cloathed-arm, and the arm, the power, and strength of God is hidden and concealed: but when God works contrary to humane probabilities, and without such means, there the arm of the Lord is made bare. The Egyptians, the Philistines, the vilest Ene­mies cry out; God fighteth against them, or, This is the Lords work.

Secondly, As the Power, so the Wisdom of God is seen in these methods and operations of Providence. Indeed, sometimes God so worketh, that the Power of God appeareth uppermost, and is most conspicuous in the destruction of the Enemies, and in the salvation of the Lords people: as in the case of Sennacherib's Army, destroyed by an Angel; of Pharaoh, destroyed by the re­turn of the waters, &c. But oft-times there's a wonderful wisdom of God in ordering contingencies, and seeming casual things, to his own ends in these cases: as in the case of Joseph and Haman, the reflexion of the Sun upon the waters, which caused the Moabites mistake and confusion. But the wisdom of God is further seen in this, That a mercy seldom comes; but though we could see nothing of Wisdom relating to it before it came, yet when it is come to pass, there's no understanding Christian but is forced to say, It could never have come in a more seasonable time: the wis­dom of which, we could see nothing of in the prospect, is evident upon the event. It would have been a great question, whether the Israelites would have been so willing to have come out of Egypt under the conduct of Joseph, when they were pinch'd with no op­pressions, as they were under Moses and Aaron, when they had been serving in the Brick-kilns, and their lives so many years to­gether had been made bitter to them, through the hard bondage which they had so long endured.

Thirdly, The Lord doth thus more eminently magnifie his justice and righteousness. Justice lieth in the distribution of rewards and punishments: the first we call Remunerative; the second Vin­dicative Justice: Both are much magnified by this method of Pro­vidence. Persons in the greatest heighths of prosperity, or depths [Page 210]of [...], are ordinarily the most remarkable objects of the worlds eyes, and more regarded than those that are in a more middle-state. When God lifts up a Joseph out of the dungeon, and a Daniel out of the Lions den, and advanceth a Mordecai, for whom a gallows was set up, and the three Children are ta­ken out of a fiery Furnace; He proclaimeth to all the World, and they are forced to confess it, that verily there is a reward for the righteous: and so on the other side, when a Pharaoh, a Sennecharib, an Haman, a Nebuchadnezzar are pull'd down in the midst of all their pride and jollity, from their very pinacles of honour; the Justice and Righteousness of God in punishing proud and imperious Sinners, is proclaimed, and made more e­vident to all the World. Lastly,

4. The Lords goodness is thus more magnified and taken notice of. Common and ordinary Dispensations of gracious Providence, are little remarked by us: what mercy do we receive every night, every day from God, yet how little notice do we take of it? how little is our heart affected with it? but now when we are brought to the pits-brink, to a very low estate, and then are pluck'd from it; when we are in a very low estate, and then de­livered; Gods goodness is both more proclaimed to the World, and more conspicuous unto us. But this will in part fall in under the second head: for I told you, that God is glorified by this method of his Providence, not only as his glorious Attributes (divers of them) are by it more exalted; but also as the pious and religious Acts of his people, are more by this method of Pro­vidence elicited. I have often hinted to you, that God hath a two­fold glory from his Creatures, and the works of his hands: The first is a meer passive glory; Thus the heavens declare the glory of God; the Heavens shew forth the greatness, glory, and power of God. The second is Active; wherein the creature doth some actions, from which a glory doth result unto God. Now by this Method of Providence, God is not only glorified in the first sense, as this kind of working speaketh more of his Power, Wisdom, Ju­stice, Goodness, &c. but in the second also.

[...]. Thus God sometimes forceth an acknowledgment of his Power, even from the worst of men. Julian himself shall confess that Christ is too hard for him, throwing up his Dagger to Heaven, and cry­ing, Vicisti Galilaee. The Egyptians shall cry out, Exod. 14.25, Let us flee from the face of Israel, for the Lord fighteth for the [Page 211]Israelites against the Egyptians. Nebuchadnezzar shall make a Decree, Dan. 3.29, That every Nation, People and Language, which speak any thing against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghil, because there is no other God that can deliver after this sort. Dan. 6.25, Darius shall write to all people; Nations and Languages that dwell upon the Earth, and make a Decree, That in every Dominion of his Kingdom, men tremble and fear before the God of Daniel; for he is the living God, and stedfast for ever, and his Kingdom that which shall not be destroyed, and his Dominion shall be even to the end: he delivereth, and he rescueth, and he work­eth signs and wonders in the Heavens, and in the Earth, who hath delivered Daniel from the power of the Lions. The King of Ba­bylon that set up the Golden-image, and so rigorously command­ed all should bow down to it, or be thrown into the fiery Fur­nace, heated seven times hotter than ordinary, Dan. 3.26, shall bless the God of Shadrach, Meshach, and Abednego, who hath sent his Angel and delivered his servants that trusted in him; and have changed the Kings word, and yielded their bodies, that they might not serve or worship any god but their own God. What a wonderful glory here had God given him from a wicked Pagan Prince? he confesseth his Command wicked; he blesseth God that put into these three hearts [...] to disobey it, and make him change his word; he acknowledgeth God the true God, and that he delivereth them that trust in him. All this accreweth from Gods delivering these three men when they were at the lowest, when all gave them over for dead men.

But secondly, How much more glory hath God from his own people upon any such deliverance? Surprizals affect us most. An unthought-of evil most startleth and dejecteth us: An un­thought-of good most elevates, and affects us. Good things lessen in our opinion and estimate, by a long expectation; They are greatest and most affect us, when we are past hopes of them. Sudden and unlook'd for good, raiseth our hearts to great ad­miration, great praise, and thanksgiving. Now, he that offereth praise (saith God) glorifieth me. The more God is admired, the more his goodness is predicated and proclaimed; the more men upon any occasion speak of his honour, and power, and great­ness, the more glory God hath from them.

Thirdly, God is more honoured by this method of Providence, [Page 212]not only as the suddenness of it doth more affect and elevate his peoples hearts; but also as by it his people are more prepared for the receiving of mercy. The Psalmist saith, He prepareth the heart, and then causeth his ear to hear: their heart is prepared by their exercise of grace; as of other grace, so especially faith and patience; they become more low in their own eyes, they learn more to trust and depend upon God, and to wait upon him in the way of his Judgments, as the Prophet speaks. Now all ex­ercise of grace bringeth glory to God, all of it is the fruit of his Spirit, it is obedience to his Will; it carrieth with it a re­cognition of the power, wisdom, goodness and Soveraignty of God. The longer God deferreth a mercy, the more time his people have to search and try their ways, to humble themselves under the mighty hand of God, to exercise their faith, their pa­tience, &c. the more he hath of his peoples prayers, &c.

Fourthly, I may yet add one thing more: he hath by this means, the glory of his Justice, both from his own people, and from wicked men. By suffering his own people to be brought very low, he proclaimeth to the World, that he will not suffer the best of them to go unpunished; but as to them he will approve himself a God of purer eyes than to behold any iniquity: and by letting Sinners run on to the heighth, before he pulleth them down, their wick­edness also becomes so exorbitant and conspicuous to the World, that the neutral part of the World, shall both acknowledg the righteousness of God, in bringing them down to an utter destru­ction, and delivering of his oppressed people out of their hands. But this is enough to have spoken in justification of the Observa­tion, and giving you some reasonable account of it.

This (in the first place) may let us see, Ʋse 1 how little means is con­siderable in the great effects of Divine Providence. Humane means are by us to be used when Providence affords them: but God or­dinarily doth his works either without them, or when there is but little of them to use: Not by might, nor by power; but by my Spirit saith the Lord. The stone was cut out of the mountain without hands, which smote the image on his feet: which were part of iron and clay, and brake them in pieces, Dan. 2.34: and indeed, if this Observation is true, if God ordinarily delivers his people when they are at the lowest, and brings down his Enemies when they are at the highest, humane means must have but a little share in [Page 213]Gods works: when men are at lowest, there is least visible means to lift them up; and when God's Enemies are at highest, there is least appearance of humane visible means to pull them down. Now this, as you have heard, is the time when God ordi­narily works, and therefore our eyes should be off the arm of flesh: What is a Mountain before Gods Zorobabel? How little of humane means did God use in bringing his people out of Egypt and Babylon? There is never greater improbability of any great work of Providence, than in the greatest probability of humane means. Gideon's twenty two thousand were too many for God. Let us then learn how to look upon, how to use means: Look upon them as signifying nothing without Gods efficacy: use them as not trusting in them, or to them. Raise up no great hopes upon great probabilities in respect of them. The people of God are never more deceived, than in their judgments upon such ap­pearances. Many times the thing appears too probable to humane eyes, for God to suffer it at that time to come to issue; he should have little honour, little glory from the effect; if he should give it, men would say that God had saved them by their own bow, and sword, and staff. God will have it otherwise: When he turn­eth again the captivity of Sion, his people shall be like them that dream, Psalm 126.1. He will so destroy his Enemies, that they shall cry out, Let us flee, for God fighteth for the Israelites against the Egyptians, Exod. 14.25. He will so bring to pass all his great works, both of Judgment and mercy, that they shall sing that Song, Psalm 115. v. 1, Not unto us, O Lord, not unto us; but un­to thy Name be given the glory.

Hence learn in the second place, Ʋse 2 That the Sinner can never be secure: nay is then least secure, when he judgeth himself most se­cure. Gods people value themselves upon the Promises: but wick­ed men value themselves upon Providences, and judg of their secu­rity from their prosperity, successes and interests. They ne­ver crow, but when they have made their nests in the Cedars, and fixed their habitations on some strong Mountain, which they think shall never be moved. They are never less secure, they are ne­ver nearer to ruin than now: For when they shall say peace and safety, then sudden destruction cometh upon them, as upon a woman in travel, and they shall not escape, 1 Thes. 5.3. When Babylon was given to pleasures, and dwelled carelesly, and said, she should [Page 214]be as a Lady for ever; she was, and there was none besides her: she should never sit as a widow, nor know the loss of children: then it was that God tells her, that both these things should come upon her in one day: both the loss of children, and widowhood, Isa. 47.7. Dan. 4.30. When Nebuchadnezzar was in his Ruff, walking in the Palace of the Kingdom of Babylon, and saying, Is not this great Babylon that I have built? for the house of my Kingdom, by the might of my power, and for the honour of my Majesty. Even then while the word was in the Kings mouth (saith the Text, ver. 31) there fell a voyce from heaven, saying, O King Nebuchadnezzar! to thee be it spoken, the Kingdom is departed from thee. A Sinner can be secure in no estate, at no time: If God hath lifted him up he hath reason to fear his ruin is near: If God be pulling him down, he hath reason to fear that he is sinking into Hell. God delights to grapple with a prospering, fortified, interested Sin­ner; and to let him then when he speaketh most proudly, know, that wherein he speaketh proudly, he will be above him. Let not therefore any Sinner trust to his prosperity.

Thirdly, Ʋse 3 From hence we may learn much of our duty, both with reference to the high, and prosperous estate of Gods Enemies; and with reference to God in the low and mean estate of his Church and people. It is one of the great temptations which attend us in this life, to see the wicked prospering, and flourishing like a green bay­tree. It troubled the most eminent Servants of God we read of in Scripture, Job, David, Jeremiah, Habbakuk: We had need therefore learn our duty in such an hour. You will say, What is it? I answer, 1. Not to envy them, 2. Not to fret, and repine a­gainst God, 3. Not to take part with them.

1. Not to envy them: It is what the Psalmist calls to us for, Psalm 37.1,— Neither be thou envious at the workers of iniquity: And the Wiseman, Prov. 3.31, Envy not the Oppressor. Prov. 23.17, Let not thy heart envy Sinners. You have an usual saying, It is better to be envied, than pitied: the meaning is, to be in a state of prosperity, which usually is the Object of Envy, than in a state of adversity, which is usually the Object of pity: It is not so here, It is better to be a child of God, though an Object of pity, than a Sinner, though an Object of Envy. Prosperity slayeth the fool, nor is he ever so near ruin, as when he is at the highest. There is a story of a custom they had in Persia, to gratifie a condemned Ma­lefactor, for an hour before his Execution, with whatsoever he [Page 215]should desire; which of us should have envied such a poor wretch for that hours pleasure? Sinners are never so near ruin as when they are at the highest: O then envy them not in their heighths!

2. Much less fret, and repine against God, for allowing them such a preheminence over thee, as to their outward estate. God hath his wise and just ends in it, both in suffering them to grow high, and thee to continue in a low and afflicted state; by the former, he ri­peneth them for Judgment: by the latter, he prepareth you for Mercy. Fret not because of evil-doers (saith the Psalmist, Psalm 37. ver. 1.) We cannot dive into the bottom of Gods Counsels; but if this observation of the motions of Providence be true, we may see cause enough, not to fret our selves, nor to murmur and repine at God; we have no reason to repine at God, when we see his Providence working towards our deliverance, and to­wards the downfal of his and our Enemies. Thus it is according to this Observation; when we are brought most low, and the Enemies of God are suffered to mount most high.

3. Certainly (if this be true) the flourishing state of sinners should be no temptation to us, so much as to desire to take part with them. Solomon joins them together, Prov. 3.31, Envy not thou the Oppressor, neither chuse any of his ways: My son (saith Solomon) If sinners entice thee, consent not thou unto them; though they say, we shall find all precious substance, we shall fill our houses with spoil. The words of Sinners are nothing so enticing, as their prosperous state; for riches, and honour, and rule, and pleasures, not many can resist the temptation of them: but certainly, if the heighths of these to sinners be prognosticks of their ruin; if we could consider their pride, their riches, honours, plenty, do­minion, as things which set them nearer unto ruin, they would be no temptations: desire not to rise, and thrive and grow great, and domineer with wicked men, lest thou also fall with them.

2. But in the last place, let us from hence conclude the duty of a child of God in his lowest state, or in the lowest state of the Church and people of God. I will open it in few particulars, and so conclude.

First, To glory in Tribulation. The Apostle maketh this one of the fruits of justifying faith, Rom. 5. St. James would have the rich Christian rejoyce in that he is made low, Ja. 1.10. A depth [Page 216]of misery in the people of God, always makes way for mercy; and the redemption, and salvation of the people of God is never nearer, than when in humane appearance it seems to be furthest off. Indeed, this must be the rejoycing of faith, for the eye of sense at such a time is quite put out. Besides the circulation of Divine Providence, which is evident to those who look wistly up­on the motions of Providence in the World; there is a great deal more to give the people of God at such a time cause of re­joycing: they are more prepared for mercy, their Enemies are more prepared for vengeance; it is then a fit season for God to work for his glory, &c.

Secondly, This should learn the people of God patience under all their sufferings, pressures, and oppressions. Patience is a grace, of which we may say as Solomon of a Friend, or a Brother: It is made for adversity. There are many arguments to perswade Pa­tience, that is, a quiet, calm submission to God under frowns of Providence; but nothing more effectual to our hasty and impa­tient frail natures, than to hear, that the burthen of God upon our shoulders shall not lie there long: when we can hope that Nube­cula est & transibit, it is but a storm, and it will over. What said our Saviour to his Disciples, Could not you watch with me one hour? The prospect of the shortness of an Evil, doth very much alleviate it, and relieve our spirits under the burthen of it. That miserable Emperour had no other relief under his most cruel tor­ments, than Hoc non est Eternitas; this is not Eternity. Now what an argument is this for a Christians patience, and fortitude, for him to think when his case is worst, when his burthen most pincheth him, then his deliverance is nearest, even at the door. They say in a dark morning, the darkness is always thickest just before break of day. In the Mount of the Lord it shall be seen. I am sure it is always darkest just before break of day with the Church and the people of God. As the pains of a Woman in tra­vel encrease, so the hour of her delivery more hasteneth; and there is no worse sign of a long travail to her, than little and lingring pains. The Women at such a time will sometimes say to those that enquire after the Woman in pangs, We want more pain. Truly it is so oft-times with the Church of God: They want more pain, more pressures and oppressions, they are not brought low enough for a mercy. O let us be patient then under the great­est trials: Great trials never last long. You know what the [Page 217] Martyr said, We have a bad Dinner, but we shall have a better Break-fast.

Thirdly, This calleth aloud to the people of God at such a time for the exercise of faith. Indeed, this is the proper time for faith to work. As too much light blinds the Eye instead of helping it, so doth sense blind the Eye of Faith: Sense followeth Providence; but Faith stands by the Promise, and exerciseth it self upon that. When the Providence of God is most out of our sight, then is the time to lay the fastest hold upon the Promise. As there are de­grees of darkness in nights, some are much more dark than o­thers; so there are degrees of darkness in the Churches nights: sometimes there is a darkness in it which may be felt, when Pro­vidence is so far from giving a light to us like that of the Sun, that it doth not give us the light of a Candle. Here now Christians stand concerned to shew, that they do not live by the light of Providence, but by faith in the word of God; which still is the same, and abideth for ever. If two be walking together, they had never more need to take heed that they lose not one anothers company, than in a dark and blustring night, when the darkness keeps them that they cannot see one another: and the wind hin­dereth that they cannot hear the sound each of others feet. The Believer and the Promise are Relates, companions each to o­ther: there is never more danger of their being parted each from other, than in a night of dark and blustring Providence. Now a Christian stands concerned, to be often applying his Soul to the Promise: often calling upon his Soul as David, in Psalm 42, Trust thou in God, for I shall yet praise him. Nor is there any thing more conducive to make a Christian at such a time hang upon the Promise, than to hear that it is the usual method of Di­vine Providence; then to remember Gods people, when they are in the lowest condition.

Fourthly, As this calleth to the people of God for faith in the Promise, so it calls to them for hope: Faith and Hope are so near of kin, that they are oft put one for another. Indeed, Hope is nothing else but Faith looking out at the windows of the soul, in expectation of the coming of the thing believed. There is an hope that worketh upon the encouragements of sense, when the mercy hoped for is seen coming in a way of probable means: but there is an Hope that proceedeth meerly upon the Evidence of Faith, when the Soul hopeth for some good thing, but seeth no [Page 218]encouragement from any sensible thing: the former is but a na­tural affection working upon an absent probable good; This latter is a supernatural habit, and an exercise of grace. The Apostle calls it an hoping against hope; or a believing in hope against hope. This is that which I am calling to you for: This is that which keepeth the heart alive in the deadest time. We use to say, If it were not for hope (under evils) the heart would break. Faith is the acquiescence of the Soul in the World: Hope is the motion of the Soul consequent to this acquiescence. Faith saith, the thing is sure; Hope seeth it coming, and relieveth the Soul with that. Hope is the Souls watchman. The Soul cryes out, Watchman, what of the night? Watchman, what of the night? Hope saith, The morning is coming. Now this Observation advantageth Hope; It assures you, that God is coming at Midnight. When you see these things come to pass (saith our Saviour, Luke 21.28.) lift up your heads, for the day of your redemption draweth nigh. It hath reference to all that went before, where our Saviour had been telling them of the great Evils that were to precede his coming. Now, saith our Saviour, when you see things at this miserable, despicable pass; then lift up your heads.

Fifthly, This Notion calleth to the people of God for fervent, and constant prayer for the Church, and people of God, when they are at the lowest ebb. Never give over the case of the Church and people of God for desperate, it is never less so than when it most appeareth to you to be so. I remember it is particularly re­marked concerning Daniel, in the 9th Chapter of his Prophesie, That when he understood by books that the time was come for the fulfilling of the Jewish captivity, then he made that excellent Prayer, which you have upon record in that Chapter, with a great deal of fervor and zeal for the people, of which you will find it full. Daniels certain knowledg, that that was the time for their deli­verance, did not supersede his duty of Prayer, but more abun­dantly quicken him to it. In such a state of the Church and people of God, as I have been describing to you, a Christian hath two great arguments to perswade him to a more constant, diligent, and fervent application of himself to the throne of Grace. 1. The Churches misery and low condition, calling to him for pity, and what help he can give it. 2. The knowledg he hath, or may have, that it is now about the time, when God useth to arise and help.

Lastly, This Observation calleth upon all that fear the [Page 219]Lord, especially at such a time when they, or the Church of God is lowest, to watch unto holiness; to wait upon the Lord and keep his way, and to be wary of sin. To deter all that fear God from sinning, especially at such a time, I might mind you of that pre­cept of God to the Jews: When the Host goeth forth to battel, then take heed of every wicked thing. But I shall conclude with that known story of the Israelites: You know they had an old Pro­mise made four hundred years before, that they should inherit the land of Canaan: they had served in Egypt many years, they were now come over the Red-sea, and had encountred, and overcome the long and many difficulties of the Wilderness: they were brought within a prospect of the promised Land, nothing wanted, but a taking possession: they murmur against God, retard their en­trance forty years, until all that generation was destroyed, ex­cept Caleb and Joshuah. I shall conclude, Hath the Church been a long time under great pressures, things still as to its interest growing worse and worse, that they seem to be brought to as low a pass as they can be? Now begins her hope to dawn, according to that Method of Providence which I have observed to you: Only now, let the people of God look to themselves, that by some defection they do not set back their own mercies. You may take the Exhortation in the words of the Apostle, 1 Cor. 10.6, Now these things happened unto them for our ensamples, to the end that we should not lust after evil things, as they lusted: neither be ye Idolaters as were some of them, &c.

But I shall add no more to this Second Observation.

SERMON XVII.

I Have both shewed you the duty of the people of God, to make Observations upon the motions of Divine Providence; and the advantage accrewing to them that perform it. 1. It is an indication of spiritual Wisdom. 2. Those that do it shall un­derstand the loving-kindness of the Lord. My work at present is to give you some observations upon the motions of Actual Pro­vidence, which is the work of God in the World, fulfilling his purpose; and fulfilling his Word, both of Promise, and of Threat­ning. Two of those Observations I have given you, discoursed upon them, and made some futable Applications. I proceed to a third.

3d Observ. Providence ordinarily doth its greatest works, in the day of mans smallest things.

It is truly observed, that the greatness of Divine Power and Wisdom is most seen in the Creation, and Preservation of the least creatures. As a Workman is most magnified, that can bring most art into the least room: and it is as true, that the greatness of Divine Providence, delighteth to shew it self in the day of mans smallest things. This Observation hath some cognation with the former: but there is more in it, as you will see by the Sequel of my Discourse. Mans smallest things may be under­stood to signifie, 1. Smallest means. 2. Smallest hopes. 3. Smallest works or actions.

[Page 221]1. Smallest means: Though God be not tied to humane means, but sometimes he worketh without them: Though they have no ef­ficacy, but what they derive from him, and he commandeth them to exert and put forth; yet he often maketh use of means. But this you shall observe, and it shall be justified to you by and by, that God seldom doth great things by great means: but when God doth great work, though he make use of means, yet it is but little small means: and the day of smallest means, is usually the day of Gods work.

2. In the day of smallest hopes: and indeed this almost natu­rally followeth upon the other; for humane hopes do usually ebb, or flow according to the proportion of humane means that are in our Eye: so that if God doth his greatest works in the day of smallest means, he doth them likewise in the day of our smal­lest hopes; which rise higher, or fall lower (usually) accord­ing to the prospect which we have of probable means.

3. Lastly, In the day of smallest works or actions: when man is most busie, God seems to be most idle, most asleep when we seem to be most awake. When God turns again the captivity of Sion, they are as those that dream: they never see so much the Salvation of God, as when they stand still. I do not say, when men will do least; but when they do, when they can do least, then usually God doth his greatest works of Providence.

I shall justifie this Observation by a great variety of instances:

Let the first be that great work of Providence, in bringing the children of Israel out of Egypt. It is true, they were no in­considerable body, or number of people: they were at their coming out six hundred thousand souls, but scattered over all the Land of Egypt, a small number in comparison of the Egyptians: diminished by all arts, by many years hard labour, in no Milita­ry order, nothing of the power of the Lord was in their hand: they were so very slaves, that they murmured against Moses and Aaron, for but going in to Pharaoh to ask for a deliverance for them: means of deliverance for them there appeared none to an humane Eye. Indeed, being so great a body of people, God might have made use of their Swords to have fought their way out of Egypt: he could easily have commanded them into a Mi­litary rank and file, but he useth none of them; only sendeth Moses and Aaron upon his Errand, to command Pharaoh to let his people go, that they might serve him. The same might be said [Page 222]of their deliverance out of the captivity of Babylon: there was no means, they had no hopes from any appearance of humane probabilities, (those that believed amongst them doubtless had an hope from the Promise); there was none of them stirred that we read of. Cyrus proclaims their liberty. The walls of the strong City of Jericho fall down before the Israelites, upon the blowing of Rams-horns, and the peoples compassing it at a distance about se­ven days, Josh. 6. Canaan is given into the hands of the Israelites: they were indeed a considerable Army, but the seven Nations, through which they made their way into that possession, were more strong and mighty than they, as Moses tells them, Deut. 7. Gideon delivereth them, oppressed by the Midianites, with a party (rather than an Army) of three hundred men. Sampson with the jaw-bone of an ass stayeth a thousand Philistines. David with a sling and a stone, shall kill Goliah, when none durst encounter him; and the hearts of the people were killed with his daily de­fiance of them. Indeed, God hath seldom done any great things in the World by great means: when the Philistines came out in an Army of thirty thousand, of which we read in 1 Sam. 13, and but of three thousand Israelites that could be got together: and they also frighted, so as ver. 6, They hid themselves in caves, thickets, rocks, and in high-places, and in pits: those that kept to­gether (except Saul and Jonathan) had neither sword, nor spear amongst them, ver. 19, 20. Jonathan and his Armour-bearer go up alone and smite them: set all the Host on trembling, and the multitude melteth away, chap. 14. v. 16. The colour of the Water deceives the Moabites to their ruin, when Jehoram, Jeho­saphat, and the King of Edom were almost all famined for want of water, 2 Kings 3.20, 21. When Jehosaphat knows not what to do, 2 Chron. 26.22, God tells them, ver. 17, They need not fight, only stand still and see the salvation of God: they did but stand still, and sing, and praise; their Enemies destroy one another: Look upon Gods great work of Providence, in the conversion of the World to the obedience of the Gospel; How doth God do this? Not by might, nor by power, but by his Spirit. Christ sends out a few poor Fishermen: these shall go and perswade the world to throw out their Idols, and to receive the new Doctrine of the Gospel, which to their wisdom appeared foolishness. The World was full of very learned Philosophers: God could have converted, instructed, and sent out them, but he chuseth to do this great [Page 223]work by small things: Chusing (as the Apostle speaks, 1 Cor. 1.27, 28.) the foolish things of the world, to confound the wise: the weak things of the world, to confound those that were mighty: the base things of the world, and things which are despised, to bring to nought the things that are. Next to this was the great Work of God in the Reformation, begun in Germany by Luther; it was a day of very small things, the whole world was Popish, and had given their power to the Roman beast: the remainders of the Church were in the valleys of Piedmont and Lucerne, and in Bohemia, a small despised remnant. Now God begins to work, and by what means? Luther, a poor despised Fryer, he begins and preacheth against indulgences: the whole world al­most were against him, he hath to do with, the Emperour, the Pope, all the Popish Doctors; yet by these small things the Pro­vidence of God brings to pass this his great work. It was a day of small things with us, when we were delivered from the Spanish-Armado in the year 1588, from the intended Powder-Treason. In short, I say we shall find, that the Providence of God hath done the greatest works, that it hath brought to pass in the world, in the day of mans smallest things; when there have been the smallest appearances of humane means, when the People of God have had the smallest hopes, and when they have been least in action. God hath in his Providence seldom done any great things by great humane means.

Now the reason of this is the same, as of my former obser­vation, Because thus he gets himself most glory. The Glory of God is the great end of all his actions, he worketh for him­self, for the Honour and Glory of his own great Name. Now God hath more Honour and Glory by these accomplishments, than if he should bring them to pass by greater and more pro­bable means. The Apostle gives this very reason, 1 Cor. 1.29. Why God chose weak things to confound those that are mighty, &c. That no flesh should glory in his presence.

1. His power is thus more magnified: He thus appears to be a great God, a mighty God, though it be true, that the Power of God is equally exerted, when he worketh by great means, as by small: (had we spiritual eyes, or did we look upon means as we ought to do, as deriving all their efficacy from God), yet de facto, it is not so to us; and therefore you shall in Scrip­ture observe God often declaring, that he would work this, or [Page 224]that in this, or that manner, that his People might not say, that they had done this by their own might or power. The lesser appearance there is of second Causes, the more the efficiency of the first Cause is evident; so God getteth himself a great deal of Glory, by working in the day of mans smallest things.

2. (As I also told you under the former head) God getteth himself more Glory by the praises of his people: he is more admired in his workings, more praised and adored for his work­ings. The Enemies are also hereby enforced to confess the works of the Lord, and to acknowledg the greatness of his Power. But having enlarged upon these things under the former obser­vation, I shall add no more here, but come to the Application.

Ʋse 1. The first Use I shall make of this point, shall be what the Prophet Zechariah hath made before me, Zech. 4.10. Who hath despised the day of small things? The Prophet propoundeth it by way of Interrogation, but it contains a Precept in the bowels of it: Learn not to despise the day of small things; it is usually Gods day. It may be a day of small things as to the Church, the state of it may be very sad, the case of it very low; little humane means or probabilities may appear of the amendment of its state; all things may seem to make against the interest of God and Religion. Now I say, let no man despise this day of small things: It may be a day of small things with the particular soul, the case of it may be very sad, it may be full of dejections, full of despondencies, hurried with temptations; it may have hope, and but a little hope, light shining in upon it at a poor crevice: let none now despise this day of small things. Two things I would press upon you. 1. Not to despise this day. 2. To perform what is your positive duty with reference to such a day.

1. I say first, Despise not such a day. Persons or things may be despised two ways: 1. Directly. 2. Interpretatively. Take heed of despising it directly. Take heed of despising it interpre­tatively. We despise a person or thing directly, when in our hearts we contemn him or it, and have a low and poor estimate of him or it, and express it by any outward sign, as words, gestures, &c. Thus the Enemies of the Jews scorned the Jews, employed in re-building the City and Temple; when they said, What will these feeble Jews do? if a fox go up, he will break down [Page 225]what they have builded. It was (it seems) a day of small things with the Jews, their Enemies despised them, and mocked at them. Thus Sennacherib despised Hezekiah, when he offered his Com­missioners two hundred horses, if his master could set riders on them: Take heed of this despising. Thus the Popish party in Germany despised the day of small things in the beginning of the Reformation by Luther; when they bid him go into his Cell, and pray, Lord have mercy upon me. The issue in all three cases shewed, that they had no reason, as to any of them, to have de­spised the day of small things: Providence usually brings forth its greatest works in such a day. But besides this despising,

2. There is an interpretative despising of such a day. Take heed of this also: thus we may despise things,

1. When we do not give that due regard to them which we ought. Thus our Saviour telleth you, A man cannot serve two masters, but he will cleave to the one, and despise the other; that is, not give that due regard which he ought to give to the other. He that neglecteth what ought not to be neglected, doth interpre­tatively despise; when we have not that due value for a thing we ought to have, we despise it. Thus Esau despised his birth-right, (saith the Apostle): we no where read that he spake contemptu­ously of it; but he did not duly value it, he sold it for a con­temptible price, a mess of pottage.

2. When because of the smallness of means, our hearts fail in the use of the means we have; or, as to the promise: this is a de­spising of the day of small things. Now I say, take heed of de­spising such a day any of these ways; it is usually Gods day. Let your rule be this:

If a work, or issue of a work, be for Gods Glory; if it be the matter of a Divine Promise, though there may be but a small ap­pearance of means for the accomplishment of it; take heed of despising it, either directly, or interpretatively. Who hath despised such a day? (saith the Prophet), intimating, that none ought to despise it, none hath any just reason to despise it.

2. But secondly, Do what is your duty in such a day: you will say, What is that? I will open it in three things: 1. Ʋse the means you have. 2. Exercise a faith in God, beyond the probable effect of those means. 3. Make up in prayer, what you will want in action, through a want of means. Of each of these a word or two.

[Page 226]1. Ʋse those means and grounds of hope which you have. If David hath but a sling and a stone to go out against Goliah with, yet he will use them. Means that have a natural vertue in them, or a divine institution, have Gods stamp upon them, and must be used, leaving the event and success unto God: we must neither idolize means, by attributing the divine Efficiency to them; nor yet tempt God by a neglect of them, when God affords us them. You shall observe God sometimes commanding the use of means, which had no rational tendency to the production of the effect: as what influence could the Israelites blowing with Rams-horns, and the Army encompassing the City seven days, have upon the walls of Jericho; yet the Israelites were bound to use them, be­cause they had the stamp of a divine Institution upon them. It is much the same case, when they have a natural vertue, or a ra­tional tendency; there is a divine stamp too, though of a differ­ent nature: what means are proper must be used, how mean so­ever they appear in our eyes. What proportion was there be­twixt Jonathan and his Armour-bearer, and the whole Garrison of the Philistines, between Jeroboams Army, and Abijahs? This but four hundred, the other eight hundred thousand; be­tween the Army of Asia, and that of the Ethiopians and Lu­bims, 2 Chron. 14. God often works, yea, he ordinarily worketh by small means, and Providence brings forth its great work in the day of mans small things. If we be sure that we are in Gods way, and about his work, let the means be what they will, if lawful, and rational, it is our duty to use them; God must be honoured in his own Institutions, and sought in his own way: though the means be small, and our humane hopes small; yet if we expect Gods blessing, this mercy must be sought in the use of those means which the Providence of God layeth before us.

2. But secondly, The duty of a Christian will lye much in the exercise of his Faith in God, beyond the probability of the means. This is the great duty of a Christian, and the very end which God aimeth at in cutting us short of means many times. I think we may say, Ʋbi media deficiunt ibi fides incipit; where means begin to fail, there faith begins to work: Where we are out of sight, as to means, there's a room for faith; For it is (saith the Apostle) the evidence of things not seen: By faith, here I mean, a trusting and relying upon God, as a God able and faithful. But [Page 227]to open this a little more clearly to you: I will shew you, 1. In what cases we may warrantably exercise a faith in God beyond the vertue, and probability of means. 2. What means we may use for the help of our faith in this case. 3. What encouragements we may take to our selves in such a case to set our faith on work.

1 Quest. In what cases may a Christian exercise faith in God for the accomplishment, beyond the vertue, efficacy and probability of humane means, to be used in order to it?

1. To this I answer, The object of faith must be a Promise. It is ridiculous to talk of an exercise of faith in God, for an accom­plishment, for which we have no word to warrant us in the ex­pectation of it: But now, a Promise may be either particular, or General; of old many had: particular persons, and the Nation of the Jews had particular promises made to them by God immedi­ately, or mediately by his Prophets; we have no such, God hath left us unto his written Word. There are many general pro­mises, which shall be made good still to particular Churches and persons: Hence is our difficulty to conclude what it is we may ex­ercise a faith in God, for bringing to pass. To direct you a little,

1. Where you have a particular promise, the case is plain. Some such there are, as for the destruction of Antichrist, &c.

2. In the want of a special particular Promise, a general pro­mise is a sufficient object for our faith. General promises made to the Church and people of God, are applicable to particular Churches, and particular Saints.

3. Every Precept doth imply a Promise: God hath certainly promised a blessing upon the doing of that which he hath com­manded us to do; no man serveth God for nothing.

4 Whatsoever issue certainly conduceth to the glory of God, is under a Promise: God hath resolved to glorifie himself, and he ordereth all his actions in order to that end.

The substance of all this amounts to thus much: We may exer­cise a faith in God, and trust in him for accomplishing by his Pro­vidence whatsoever in his Word, he hath either more particular­ly, or generally promised: or whatsoever he hath commanded us to act in tendency unto, or whatsoever doth certainly tend to the glorifying of his great and holy Name. Now if any thing of this nature be upon the wheel, although we see the present vi­sible [Page 228]means in order to the accomplishment of it be small, and in all appearance disproportioned to the greatness of the event; yet a Christian using what lawful means the Providence of God lays before him, may warrantably trust in God for the exerting a further power for the accomplishment of it, than is in the means which at present are apportioned to it. But this is now an hard thing to us. Let me therefore secondly, direct you what you should do in a day of small things, for the advantaging of your faith in this noble Exercise. I shall offer but two things in the Case:

1. Keep your Eye as much off the means, and as much upon God as you can. We have so much of sense and reason in us, that we are very prone from one or other of them to take all our mea­sures about future events. If we would keep our hearts steady in a time of such exigencies as these, we must shut the Eyes both of our sense and reason. Faith credits a Proposition, neither up­on the demonstrations of the one of these, nor the conclusions of the other; but the meer authority of God. Men count it wis­dom when they are upon precipices, never to look downward, but upward; if they look downward, their weak heads are apt to be giddy. Christians in such stresses of Providence as these are, have nothing else to do: if they look downward, their sense, their reason, saith, how can these things be? If God would make windows in heaven (saith that Nobleman) these things could not be. Our poring upon means in the day of our small things hin­dereth the exercise of our faith in God. If the foundations be de­stroyed (saith the Psalmist, Psal. 11.3,) what can the righteous do? Means are the foundations of our natural hopes: now if these be destroyed, if there be little or nothing of these, what can we do? Wicked men are indeed at their wits-ends, they de­spond and despair; but saith the Psalmist, v. 4, The Lord is in his holy temple; the Lords throne is in heaven, his eyes see, his eye-lids try the children of men God is still where he was, and hath the same power, the same knowledg of things, the same rule and dominion. Twice in Scripture Abraham is propounded to us as a noble Example; and a father of the faithful in this thing, Rom. 4. God had promised him a Son, a Son of his Wife Sarah; he grew to be an hundred years old, his Wife many years past child bearing; here was no means: yet Abraham believeth for a Child, and he was not weak in the faith (saith the Apostle), [Page 229] Rom. 4.18, 19, 20. How doth he behave himself? The Apostle telleth you, That he considered not his own body now dead, when he was about an hundred years old, nor yet the deadness of Sarahs womb; he staggered not at the Promise, but was strong in faith giving glory to God; being fully perswaded that what he had pro­mised, he was able to perform. Abraham, that he might keep up his heart, fixed on the promise; he considered not the nothing­ness or improbability of the means; he considered nothing but the power, and faithfulness of God. God had said it, there was a promise for it, a promise from him who could not lye: then he considereth, that he who had promised was able also to perform: an honest faithful man may sail in his promise, because he may not be able to perform; but as God was faithful, so he was also able; he keeps his Eye off means, fixed upon God. So again, Heb. 11.17, 18, 19, By faith Abraham when he was tried offered up Isaac, and he that had received the promise offered up his only begotten son; of whom it was said, that in Isaac shall thy seed be called, account­ing that God was able to raise him up even from the dead. Abra­ham had a promise, that in Isaac his seed should be called. God calls Abraham with his own hand to slay Isaac, he could not but have such thoughts as these: Lord, if Isaac be gone, where is thy promise? what becomes of thy word? how shall my seed be called in him? how shall I be the father of the Jewish Nation, if Isaac be he, in whom my seed must be called, and he be dead before he hath a child? He had nothing to relieve him under these thoughts but this, That God was able to raise him from the dead: hither he flies, and keeps up his faith in the Promise, by turning his eye off from the means, and meerly considering the power and faithfulness of God. You shall find Asa doing thus, 2 Chron. 14.9, 10, 11: Asa had but an Army of five hundred thousand: Zerah the Ethiopian, cometh out against him with an Army of a million, and three hundred Chariots, there was double the number he had: If he had look'd upon the means, he must have desponded; how should five hundred thousand deal with ten hundred thousand? but he looks off the means, and fixeth his Eye upon God. Ver. 11, He cryeth unto the Lord, and saith, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God, for we rest on thee; and in thy Name we go against this multitude: O Lord, thou art our God, let not man prevail against thee.

Secondly, In such a day consider the experiences of Gods people: consider what they did, and how they sped. What they did, that you heard in the instance both of Abraham, and Asa. They shut the Eyes of their sense and natural reason; they took off their Eyes from all consideration of means, and eyed only the certainty of the Promise; the faithfulness of God, and the power of God. So did Abraham, so did Asa. Then 2. Consider how they sped: Abraham had a Son at the set-time; Abraham had his Son re­prieved, when the knife was at his throat, and his seed was called in Isaac. The Lord smote the Ethiopians before Asa, and before Juda, &c. saith the Text, 2 Chron. 14.12, 13, 14. Now it is a great encouragement to us in the exercises of our faith, to consi­der the experiences of other of the Servants of God in their ex­ercises of Faith. Our fathers trusted in thee (saith David, Psalm 22); they trusted, and were delivered. The strength of this lieth in the stedfastness and unchangeableness of God: he is the same, his name is I am. David as to Goliah, raised up his faith upon his former experiences in slaying the Lion and the Bear, 1 Sam. 17, and upon the experience of others, Psalm 22: nothing is more conducive, to help and relieve a Christian, weak as to his faith, in the day either of small things, as to the Church of God, in which he is considered as a member; or in the day of small things as to his own personal concerns. God chuseth the day of small things to be seen in: it is the day which Providence chuseth to shew it self great in. And you may thus advantage your faith in God in such a day. Now for your further encouragement in this exercise of faith in God, beyond the visibility or apparent probability of means, I shall offer these things to your consideration.

1. That it is Gods ordinary time and method of working. This is that which I discoursed to you in justification of the Observa­tion, and proved it to you from a plenty of instances, and there­fore shall not enlarge here.

2. That God never worketh with so much advantage to his own glory, as in such a time when he fulfilleth his Word in the day of mans small things. We never need doubt Gods pursuing of the great ends of his glory; He doth all things for himself, his glory is the end of all his great works. Now I say, God never worketh more for the advantage of his glory than in such exigents: then is his power, and the greatness thereof most eminently made known: Then shall his people more see, and confess the Arm of the Lord.

[Page 231]3. Consider (thirdly) this is the proper work of faith. It is true, we ought to exercise Faith in the use of means, let them be never so great, never so probable for the accomplishment of the the End: but the proper place for faith, is, where means are weak, or wanting, to put the Soul in hope against hope. It is the evidence of things not seen: as patience is an habit of grace given the Soul for a day of adversity, so faith is made for an hour of sensible darkness.

4. Lastly, Nothing so pleaseth and engageth God, as such an exercise of faith. Asa, 2 Chron. 14.11, useth it as an argu­ment with God: Help us, O Lord, for we rest on thee, and in thy Name we go against this great multitude. The next Verse saith, God smote the Ethiopians, 2 Chron. 13.18. You will find that Jeroboam's Army was full double to the number of Abijah's: and could not have been conquered without some extraordinary influence of God upon Abijah's side. Now would you know what engaged the Lord of Hosts. ver. 18, Thus the children of Israel were brought under at that time; and the men of Judah prevailed, because they relied upon the Lord God of their fathers. See the contrary, 2 Chron. 16.7; Hanani the Seer cometh to Asa, and telleth him, Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore the Host of the King of Syria is escaped out of thy hands. Thus I have shewed you a second thing, in which I conceive the duty of a Christian lies in the day of small things, viz. The exercise of a faith in God, beyond the vertue and probability of the means.

3. A third piece of his duty is, To beware of the use of sinful means in order to the accomplishment of what he desireth. It is a great vanity to which through our misapprehension of means we are very subject: if we want lawful means, to make use of unlawful, thinking to add to the day of small things this way. Abraham failed in this, going in to Hagar: so did Asa, in the instance beforementioned, though he acted otherwise, when the Ethiopians and Lubims were against him. Indeed, nothing is more contrary to faith than this; it speaketh a plain distrust in God: nothing is more improper and needless, supposing the truth of this Observation.

4. The last thing to be done in such a case, is Prayer to God, to sup­ply by his arm what is wanting in humane means. To this Asa, and Abijah, & all the servants of God in such distresses have had recourse. God will be found in a way of Prayer.

SERMON XVIII.

I Am pointing you to some observable things in the motions of Divine Providence, though the way of God in it be in many things unsearchable, and past finding out. Three Observati­ons I have already made, justified them by plenty of instances, and endeavoured to give you some reasonable account of them, and suted some Application to them. I proceed now to a fourth, which you may take thus:

Observ. 4. The Providence of God as to its works, relating to his Church and people, rarely as to circumstances answereth the expe­ctations, and confidences of the best of Gods people. I will open it in two things:

1. God never faileth the grounded expectations of his people, as to any thing which he hath promised. Psa. 9.18, The expectation of the poor shall not perish. Their expectation is upon God, and their Souls wait for God, Psalm 62.5, and their expectation and confidence in him shall not fail; They that trust in him shall not be ashamed. It is made the portion of a wicked man, Prov. 11.7. Prov. 10.18, that his expectation shall perish; but the hope of the righteous shall be gladness. The Wiseman saith, His expectation shall not be cut off, Prov. 23.18; The reason is plain, The expectation of good men is an expectation of faith, and the object of faith is the word of God; and heaven and earth shall pass away, before one tittle of Gods word, be it of promise, or precept, shall fail: Many promi­ses [Page 233]as to the Jews, and as to Gospel-Churches are fulfilled; some are yet to be fulfilled: Antichrist is yet to be destroyed; The Jews (doubtless) are to be called in a more plentiful manner than they have yet been. There are many Scriptures that seem to as­sure a more united, peaceable, glorious state of the Church. Now these Promises, are matter of Gods peoples expectations; and as to the things promised, the expectations of the poor people of God shall not perish for ever: the things shall certainly be ac­complished. If their hopes, and expectations, and confidences might fail; the word of God, the truth of God might fail: but this cannot be.

2. But secondly, as to circumstances you shall observe, God rarely answereth the confidences and expectations of the best of men, unless they be part of the Promise. By circumstances, I under­stand whatsoever is not essential to the thing promised. Particu­larly, 1. Time, when a thing is done. 2. Place, where a thing is to be done. 3. Particular persons, by whom, as Instruments, God will do his work. 4. Particular means, or actions, by which the things should be brought to pass. These and such like I call Cir­cumstances, as to which Gods Providence often fails, not only the earnest desires and expectations, but the highest perswasions and confidences of men; yea even of such as fear him.

1. As to persons. Who, if he had not exactly considered the Promise, subjoined to what God had said, they should four hun­dred years be servants to the Egyptians, (and it was not like Jo­seph should indeed live so long); but I say, if he had not consi­dered that, but only received a notion of the delivery of Israel out of Egypt, would not have thought Joseph should have been the man who should have given conduct to that motion? Who would have expected it from Moses, a poor Hebrew child, exposed to the next tide in a thin Ark of Bulrushes? yet by Moses, Pro­vidence did the work. When Moses had done that work, and given them forty years conduct in the Wilderness, and was grown an experienced Commander; who would not have thought, and expected that he should have led them over Jordan, and given them possession of the promised Land? But Moses must die, and his servant Joshua must do it. In the captivity of Babylon, the believing Jews doubtless had great expectation of a deliverance, according to the Promises so often repeated by the Prophet: and unquestionably they had their expectations upon this, and that [Page 234]person, probable to have done it; but who could have dreamed that Cyrus should be the man? The Army of Israel under Saul, might reasonably have expected that some or other of the great Soldiers, which were at that time doubtless in the Army of the Israelites, should have encountred Goliah; Who could have thought of a Shepherd's coming and doing of it, with a sling and a stone? There is a Promise under the New Testament for the bringing down of Antichrist, the ruin of Babylon: how often have mens expectations been upon this, or that, or the other Prince to have done it? and to what strange confidences have some, even good people grown? that this, or that person should be the man, should pull Antichrist out of his Seat: we see hither to God hath failed all their expectations; the person appears not that shall do that great work; and when he shall appear, it is like­ly that it shall be one never talk'd of, never thought of.

Secondly, As to Time: We have a strange curiosity to know the times and seasons, which is not for us to know, but are reserved only to God. Tell us (say the Disciples) when shall these things be, and what shall be the sign of thy coming, and of the end of the World, Matth. 24.3? Acts 1.6, Wilt thou at this time restore the Kingdom to Israel? There are three great Pro­mises, or four, concerning the Churches of God, the fulfilling of which we yet expect, 1. That for the destruction of Anti­christ, 1 Thess. 2.7, 8. 2. For the full conversion of the Jews, Rom. 11.26, (to speak nothing of many other Texts which look that way). 3. Christs second coming, of which you know the Scripture speaketh plentifully. 4. A more calm, and flou­rishing, and peaceable state of the Church; which many Scrip­tures also seem to look toward: whether for a thousand years precisely, under the conduct of Christs coming personally, or no, hath, you know, been much disputed: but the generality of the most inquisitive Divines into the will of God, do think there shall be a more peaceable and calm state of the Church of God. Now it is strange to observe the curiosity of many in searching out the precise time when these things, or some of them, should begin, or be. Some have fixed this year; some another. How many agreed in the year 1666, is known to those any thing ac­quainted with books: we see the Providence of God hath hither­to failed all mens conjectures; and still it holds, that of these days and hours knoweth no man; the best Prophets have proved but vain guessers.

I might give you a-like instances as to Places and Means: but you will generally observe it, That the Providence of God rarely, as to circumstances, suteth any of our fancies. And the same thing we shall observe as to particular cases of Christians, who are ready to think, that if ever, by such an instrument at such a time, or by such a means, they must, or shall obtain their desired mercy. They obtain it probably, but by quite other means, and at other times, and by other instruments than they fancied, and such perhaps as they never thought of; the thing is plain, and evidenced from a daily experience: let us a little en­quire into the Reason of it. Hath God a pleasure in frustrating the expectations of his people? or exposing them to the worlds censures, as persons pretending to more acquaintance than they indeed have with the Counsels of God? Surely no: But God by this method of his Provdience does two things: 1. He punisheth the rashness and vanity of his peoples spirits. 2. He more consult­eth the glory of his own name.

1. He by this means chastiseth the vanity and rashness of his people: there is a great deal of vanity in peoples spirits in this par­ticular. Let me shew you the great evil of this in some few par­ticulars.

1. There is in it an unwarrantable curiosity. Job tells us, chap. 11.12, That vain man would be wise, though he be like a wild asses colt. We have a great itch after knowledg of things, which God hath hidden from us. Now this is a great Errour, and you shall observe it continually checked by our Saviour, when any thing of it discovered it self even in his best Disciples: when they said to him, Wilt thou at this time restore the Kingdom to Israel? He saith unto them, It is not for you to know the times and seasons, Acts 1.6, 7. When Peter saith to him, John 21.21, 22, Lord, what shall this man do? Mark our Saviours answer; If I will that he tarry till I come, what is that to thee? follow thou me. When the Disciples asked him, Matth. 24.3, Tell us, when shall these things be, and what shall be the sign of thy coming, and of the end of the world? Jesus answereth and saith unto them, Take heed that no man deceive you. God of old had an Ark into which none might look. There are secrets of his Will, which are as yet the Ark of God: we would fain be looking into this Ark, there's our vanity. God chastens us in it with disappointments, that we may learn, not to pry into Gods secrets; things which we can­not [Page 236]see, because God hath hidden them; the things are sure, the vision is certain, and there is an appointed time, but that ap­pointed time is not published.

2. There is as to these things an ungrounded confidence, which God also chastiseth by these disappointments: There is nothing more worthy of a Christian, than a believing God upon his word, and a relying upon him for the fulfilling of it. There is nothing more idle, nothing more unworthy of him, than to be confident, where he hath no word to set his foot upon. Now such a confi­dence as this, is the confidence of people as to circumstances. It is true, as to the Jews deliverance out of Egypt, and out of Baby­lon, the promise did not only extend to the thing, but to the time: the four hundred years for the first were named, and the 70 years for the latter; yea, and the particular person Cyrus, by whom God would deliver them. But it is not so as to the pro­mises which we live in expectation of the fulfilling of, as to the Church: God hath no-where revealed the year for the ruin of Antichrist, nor for the calling of the Jews; nor when the hal­cion-days of the Church shall begin, or when Christ shall come to the last judgment. If people will expect any of these things shall begin, or be at such a time, in such a year, by such persons, their Confidences are without ground or bottom, their pre­tended faith but a rude and bold presumption, a rush growing up without any mire, and a flag growing up without water; and it is but reasonable, that God should chastise these vain Con­fidences.

3. There is in these things a sinful limitation of God. It is laid to the charge of the Israelites, That they limited the Holy One of Israel, Psal. 78.41. When men tye up God to their circum­stances in the fulfilling of his promises, or his threatnings, they limit God. Now this is a great sin, God is a free and a pow­erful Agent, he works by means, or without means; sometimes by means that seem probable, sometimes by such as have no ap­pearance of probability to produce the effect: he can work how, and when, and by whom he pleaseth: he that fixeth God to his circumstances, secretly saith, It must be thus, or no way; by this means, and by no other, now or never. What ground else is there for the expectation or confidence, if God hath no where revealed his Will as to particular circumstances, only as to the accomplishment of the thing in general? God will have us know we are not to limit him.

[Page 237]4. Such expectations and confidences are usually but introdu­ctions to a greater unbelief. God hath promised the things in the plain letter of Scripture: the Vision is sure; vain man would be wise, and search out when these things shall be, and where accomplished, and by what instruments and means; at length he fixeth his eye upon some instruments at work in the world, or some means which he fancieth probable to bring these words into a Being. Upon these he raiseth up to himself high expectations, and groweth very confident, that in such a year the thing will be; and such a person shall be Gods Instrument, and by such means he will effect it: It proveth no such thing. What a temptation this often proves to men, to believe nothing of the thing; but because they have deceived themselves in ex­pectations and confidences, for which they have no ground, to think also that God hath deceived them, and there shall no such thing at all be as he hath promised?

5. And lastly, These expectations and confidences prove often­times very great temptations to the use of unlawful means, in or­der to the bringing about of what we would have, and know God will bring to pass; and do but fancy that he will do it at such, or such a time, or by such and such instruments. The story of the Anabaptists in Germany is a dreadful story to this purpose; There is a world of evil in these vain confidences and expectati­ons, and consequent to them, which God sometimes punish­eth in a more smart and severe manner, as he did to those Rusticks, that so much disturbed the Civil peace in Germany; but generally punisheth by disappointments, to bring us to a re­gular trust and confidence in him, where we have a plain and sure word to fix our foot upon.

Thus I have shewed you the reasonableness of these cross mo­tions of Divine Providence, in point of Divine Justice; that God might punish peoples sinnings in them, and caution others a­gainst the like guilt.

2. Let me (in the second place) shew you the reasonableness of it in order to the glory of God; which I have often told you is the great end which God aims at in all his great Works, whether of Creation, or of Providence.

1. The work is more eminently seen to be the Lords, although he in effecting it, maketh use of instruments and humane means. God doth not always, yea, he doth not ordinarily work mira­culously, [Page 238]but maketh use of rational means, and worketh in, with, and by them. Now if God in these workings should make use of means, and instruments, and circumstances, which our fancies prescribe unto him; we should be apt to overlook the mighty Power and Efficiency of God in the means; for the more we have a prospect of an event in the second Causes be­fore it comes, the less we see of the first Cause in it. But when we see our selves disappointed in all our expectations, as to time, persons, means, circumstances, and the thing brought about by persons we thought not of, at a time we looked not for it, by means not at all in our eyes as probable to effect it; the more is the hand and power of God seen in the effect, while we cry out, This is the Lords doing, and it is marvelous in our eyes.

2. Again, God hath more Glory from the Prayers, Humi­liations, and Praises of his people. By these things God is glo­rified, as his Will is done, as his Power is recognized. Disap­pointments produce more extraordinary Prayers and Humilia­tions: when we meet with them, we see the folly of our rash­ness, ungrounded confidences; and see reason to lye low before the Lord, with more fervent Prayers to God, to take his work into his own hand, and having manifested to us our follies, now to declare his own wisdom, that having broken our arms of flesh, he would now make bare his own holy arm; and the ful­filling of his word at last by means and circumstances not known to us, produce praises, adorings, and admirings of his infinite wisdom, and further confidences in God for the time to come; when we see arms of flesh broken, and find our bruised reeds and broken staffs but running into our hands, and wounding us, instead of helping us. I have done with the Doctrinal part of this Observation, I come now to the Application of it.

Ʋse 1. The first Use may be, Not to wonder at disappoint­ments of this nature, and to take heed they be no temptations to us. Here are you see two branches: 1. Not to wonder at them. There is nothing more ordinary; it is not often that a Church, or body of people, or a particular soul, or person, obtaineth any great mercy or deliverance in the way they looked for it, or at that moment of time they expected it in. God delights to surprize his peoples hearts with joy and gladness: we are sick, and we are ready to think such a person, and by such a means, [Page 239]must heal us: the cure comes quite another way. Naaman thought the Prophet would have come, and laid his hand upon his leprous body: the Prophet bids him go and wash in the wa­ters of Jordan. We are in terrors, in troubles of mind, &c. and we are ready to think, such, or such a Minister must speak to us, and then we shall be relieved; he cometh, and applieth what help he can; we are yet disquieted, and find no relief at all; the mercy comes at last quite another way: Mercy comes to Gods People, as Judgment (ordinarily) comes upon sinners, in a way, and upon a day they looked not for it: when with Agag they say, Surely the bitterness of death is past: I say, so mercies ordinarily come to Gods People, in an unlooked-for time, in a way, and by persons they looked not for it by.

2. Let not such disappointments be temptations to you: Let them not be temptations to make you distrust the promises, or to use any unlawful and indirect means to obtain your desires. It is not God that hath deceived you: you have but deceived your selves: God hath made you certain promises of the things; you will limit him to do it by such a time, by such means, by such persons and instruments: The promises express no such things, but have left God to his liberty. You have no reason to distrust Gods word, because you have disappointed your selves.

Ʋse 2. Let us make this use of the Observation, To embrace the promises, and to depend upon God for the fulfilling of them, without limiting him as to circumstances. Let us do this as to those great promises which are behind to be fulfilled: as to the destruction of Antichrist, the calling of the Jews, the second com­ing of Christ, the more happy and calm state of the Church, &c. The Scripture seems clear as to the things, that they shall be; but it is far from being clear, that it shall be in such a year, or by such a mean or instrument; there is nothing particular of this nature for a good Christian to set the foot of his faith upon. I have shewed you, there is a great vanity of Christians in these things. I know Christians have a very great curiosity to search dark Prophecies, to find out the particular circumstances for these things: I cannot commend their diligence; it is much like the hard labour and study of those that have been studying the Philosophers stone; a great deal of money, and much more pre­cious time hath been spent about it, nothing yet effected; no [Page 240]more hath there been in these things: men have wearied them­selves in vain, and their study hath been but labour and travel. 2. Again, As to promises that concern our particular souls, for comfort, for a victory over temptations, &c. they are many, they are exceeding sweet; but they are general, not to this or that individual person, but to such as love and fear the Lord, to persons under such or such qualifications; they are exceeding sweet, but they are not made with circumstances. God will have his people trust him, he will have them wait for him. Take heed either of saying, These things shall never be: this is to give the lye to the God of Truth. God says thou shalt live: thou sayest, I shall dye, I shall fall by the hand of this temptation: and take heed of saying, If it ever be, it must be by such a time, by such a Minister, it would have been by such a Minister, &c. This is to limit the Holy One of Israel; thou knowest not the ways of God, it is a knowledg too high, too deep for thee: Providence usually bringeth home, both the promises to the Saints, and the threatnings to the Sinners, in a way quite different from what they looked for, or it may be expected it in.

I have spoken enough already to take Christians off this; but yet because it is a great point, a thing wherein we are prone to slip, and wherein our slipping is more than ordinarily dangerous: let me spend a little time further to argue you out of this vanity, and to direct your Souls in the expectation of the fulfilling of Di­vine Promises.

1. Consider how much the strength of your souls is spent, and how vainly, in the expectations of your own fancies. As the expe­ctation of that for substance, which God never promised, is but the expectation of our own fancy: so neither is the expectation of what God hath promised under such circumstances as are no part of the promse. Now the strength of our Souls runneth much out in such expectations: Let a man but fancy, that in such a year Babylon shall fall, The Jews shall be called; The thousand years shall begin, That by such a time the Church in distress, or his Soul in distress, shall be delivered: It is strange to observe, how the Soul will spend it self upon such a Notion; the thoughts of men run upon it, their wits are bent to interpret dark Scrip­tures into their own fancies: it presently becomes the main ar­ticle of their faith, and the great argument of their hope, and the whole subject of their discourses; and at last (possibly) they [Page 241]are enforced to acknowledg, that they had a lye in their right hand. The Prophet useth the expressions upon an higher argu­ment; but yet they are applicable here: Why spend you your strength for that which is not bread, and your labour for that which will not profit? There is nothing that is bread for a Soul, but the Word of God; it hath pitied my Soul many times to observe ma­ny (otherwise I hope serious persons), how they have spent themselves in such Enquiries and expectations as these.

Consider (secondly) how the faith of your souls is often en­dangered and shaken by your disappointments in these things. I do but name this again; for I before enlarged upon it. How ready are we to dis-believe the Promise wholly, because it comes not in the circumstances that we fancied it would come! The Apostle was aware of this great Evil; and therefore when some had been prophecying in the Church of the Thessalonians, of a sudden com­ing of Christ to Judgment, he writeth to that Church, 2 Thess. 2.1, 2, Now we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that you be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us; as if the day of Christ were at hand. Let no man deceive you by any means. The Apostle saw that this hasty and ungrounded expectation of Christs coming, un­der such circumstances as he had now here revealed, did not only tend to the troubling of Christians when they saw themselves disappointed, but also to the shaking of their faith, as to the thing it self: and therefore beseecheth them, by the coming of our Lord Jesus, and by their gathering together unto him: what can be the meaning of that, but this? If ever you expect the joyful coming of Christ, and would keep your faith steady as to it; if ever you would be with us gathered unto him, concern not your selves in those who would limit the Promises to the circumstan­ces of their own fancying: Let them pretend Revelations of the Spirit, or wrest the word of God; yet faith the Apostle, let them not deceive you. You have an eminent instance of this shaking of Christians faith, so consequential to this limiting of God to cir­cumstances, Luke 22.31. There was a Promise of redeeming Is­rael: Christ had been crucified, and three days were passed, and they had heard nothing tending to their expectation: say they, We trusted it had been he which should have redeemed Israel: and besides all this, to day is the third day since these things were done. [Page 242]Their faith began to shake as to the main Promise, because Provi­dence in the accomplishment of them, did not fit it with the cir­cumstances which they had fancied.

Thirdly, Consider, it much hindereth that duty of waiting upon God, which the Scripture so often presseth upon us. I need not mention particular Scriptures: there is hardly any one duty more pressed upon Christians in Scripture, than this patient waiting upon, and for God. Now how doth that Soul wait upon God, that limits God to his circumstances of time, place, means, persons? he indeed waiteth upon those circumstances a while; but when he is disappointed as to them, he knoweth not how to wait upon God any longer. The Soul which truly waiteth on God, leaveth circumstances unto him. You will say unto me in the next place, What then is the duty of a Christian with respect to the Promises, whether concerning the Church, or his own soul in particular? I answer, to receive and embrace them, and be per­swaded of the truth of them, and leave unto God the way, time, manner, and circumstances for fulfilling of them, which he hath not revealed: going on in the way of our plain duty, till God shall please to give a being to his Word. You shall see your duty, Heb. 11.13, These all died in the faith, not having received the pro­mises; but having seen them afar off, and were perswaded of them, and embraced them, and confessed that they were strangers and pil­grims on the earth. What promises were these? The promises of Canaan, of the Messias. Abraham saw Christs day, and re­joyced (saith our Saviour); They received these promises in their ears, God revealed his will for these things; they saw them afar off, as things like to come to pass many years after; they were per­swaded of them, of the truth of them, that God would give them a being: they embraced them with thankful believing hearts, and lived so, as that they confessed themselves strangers and pil­grims of the Earth; in a constant course of self-denial, and ful­filling the will of God, and in a crucifixion to the World: they never stood troubling themselves to search out the particular time, and circumstances, when, and which way God would do these things: but kept in the faith of the Promise; leaving cir­cumstances unto God: Let us go and do likewise. I shall con­clude this discourse with a Text of our Saviours, Luke 17.20, 21, And when he was demanded of the Pharisees, when the Kingdom of God should come? He answered and said, the Kingdom of God com­eth [Page 243]not with observation: Neither shall they say, Lo here, or Lo there, for behold the Kingdom of God is within you. Let me a little open these words to you: The Kingdom of God, that is, the great things which concern the Kingdom of God; these are not brought to pass, and come not with Observation, [...], that's the Original phrase, we translate with Observation. There are di­vers interpretations given of that Text: Not with a superstitious observation of days, months, and years; so some make the sense, according to that of the Apostle to the Galatians, You observe days, and months, and years: I am afraid of you, &c. And Rom. 14, 17, The kingdom of God is not in meat, and drink, but righ­teousness and peace. Some understand it of external Observations of meat and drink, such as God had commanded to the Jews: but the most, and most valuable Interpreters agree in one of these two senses: which indeed well considered, both make but one.

1. So as it may or can be observed. Thus Brugensis, Piscator, and Beza, who indeed translates it, Ita ut observari possit; so as it can be observed. Theophylact understands it of the time; so as the time cannot be fixed, nor the place neither. It followeth, Nei­ther shall they say, Lo here is Christ, or lo there.

2. Not with a worldly Pomp, Splendor or Ceremony. Thus Stella, Chemnitius, Erasmus, Piscator, &c. This is the same indeed with the other: and therefore they generally add, ut observari pos­sit, we do not use to observe the coming of a Kingdom, but by observing some Pomp, Splendor, &c. preliminary to it. Now (saith Christ) the Kingdom of God cometh not so as it can be ob­served, it stealeth upon men and surprizeth them: it cometh not by observation. Christ indeed hath given us general signs of his second coming, and of the end of the World, &c. But he hath also added, Of that day and hour knoweth no man. I suppose the same thing is to be said as to the Promises for calling the Jews: for the expected peace, and tranquillity of the Church of God, when the usual years shall begin, &c. Believe the thing, pray, wait, that is all which we have to do in the case.

SERMON XIX.

I Am yet proceeding in recommending to you some further Observations I have made upon the motions of Actual Pro­vidence, in the execution of the eternal Counsels and Pur­poses of God; and fulfilling his Word, whether of Promise or Threatning. Four I have done with: A Fifth I shall now offer and discourse a little upon it.

5th Observ. The Actual Providence of God, in the production of its great works, relating to his Church, or the particular members of it, doth ordinarily suit or fit the circumstances of the world, or the circumstrances of particular persons, to the work he intend­eth to produce.

I say Ordinarily. Every Rule must have some Exception: e­specially such Rules, as upon observation we fix concerning the methods of Divine Providence. The infinitely wise God tread­eth not always in the same steps; I say, in his great works rela­ting either to the Church, or to such particular persons as are mem­bers of it: These two, I before told you were the great Objects of Special Providence. As Canaan of old was the Land which God cared for, upon which his Eye was, from the beginning of the year to the end of it: so his Church still is, and to the end of the World will be the object of his more special care; and with re­ference to which, Providence produceth its most remarkable works: Hence you shall observe throughout all the Scripture, [Page 245]though mention be made of such other Sons as the Patriarchs had, and other Nations and Princes contemporary with those of the Jews, are named; yet very little of their story is recorded, and that only subservient to the story that was to keep a Re­cord of Gods dealings with his own people. This makes me restrain the Observation to the Church and Members of it; and that which I recommend to your remark is, Gods ordinary fit­ting the circumstances of the adjacent world (which lyes round about the Church, as the mountains about Hierusalem, or the Nations of old about Canaan) to what he is producing in his Church; and the particular circumstances of persons, to the work God hath to produce, more eminent with relation unto them.

1. I will shew you this, with reference to the productions of Pro­vidence, relating to the collective body of his people, which we call the Church.

2. With reference to particular persons, that have relation to this body, in matters of an outward concern.

3. With reference unto the souls of his people, in matters of a more inward and spiritual concern.

1. With reference to the great products of Providence relating to the body of his people, called the Church.

1. The Jews (you know, under the Old Testament) were the only people that could lay claim to this great Name, To whom God was nigh, in the midst of whom he dwelt, whom he so of­ten delivered, and for whom he so signally engaged. Great works of Providence we read of relating to them: their deli­verance out of Egypt, and conduct through the wilderness; their bringing out of Babylon after their seventy years Captivity, and re-building their Temple and City. The sending of the Messiah. When the Providence of God sets about these works, let us observe how God fitted circumstances to these great products, making every thing beautiful in his time (as Solomon saith in Eccles. 3.11.) In the bringing of the Children of Israel out of Egypt, God did two things: 1. He brought out the Jews out of a Nation where they had been bred, and lived some hundreds of years: His Providence now fitteth circumstances to this; it suffereth the King of Egypt most miserably to oppress them, so as they were weary of their lives. It is hardly else conceiva­ble, that they would willingly have quitted their possessions, and their Native-Countrey, to obtain a land promised 400 years [Page 246]before; and that not without overcoming the difficulties of an houling wilderness, and many years fighting. The Providence of God also destroyeth Egypt by Ten successive plagues, else the King and his Servants would never have let so many 100000 persons go out of their Dominions. Circumstances were fitted by God to the design of his Providence: they must be griev­ously oppressed, that they may be made willing to go; and Pharaohs People and Nation must be destroyed, that he may suffer them to get into a body for a march, and furnish them with a viaticum for their journey. Pharaoh and his Army must be destroyed; alas, the Israelites are in no circumstances fit to fight them: the Sea shall divide it self, they shall see the Israelites go through safely as on dry ground: this shall allure them to follow them, then the waters shall return and swallow them up.

2. God brings this people out of Babylon: he had promised, that after 70 years they should come out; Cyrus, he conquers Babylon just at that time, and it was his interest to let them go, as much as it was the interest of the Kings of Babylon to keep them there: He thus endeared the Jews to him, and thus trans­planted a Colony; yea, and secured Hierusalem to his obedience, which was before under the Command of the Babylonians, who were his Enemies.

3. The sending of the Messias was a great product of Divine Providence: he was to introduce a new way of worship, to preach (what to them in their corrupted state) was a new Doctrine: had the Jews been in their heighth, this would by no means have been endured by them: See how God fitteth the worlds circumstances, to this great product of Providence: The scepter is departed from Judah, and the lawgiver from his feet: the Jews are become Tributaries to the Romans, and under their power; so they were not so brisk as they would have been: There is a general peace over all the world, so as the Romans were not so jealous of making parties and factions: people were more at leisure to listen to the Gospel, and Prince of peace. Now comes the Lord Jesus Christ. If we should carry the business a little further, What great work hath God ever done since, in which we may not see a remarkable fitting of the worlds cir­cumstances to the production of it? I will instance but in one or two things, referring to the Protestant-Reformation.

Our reformation you know was began in the time of Henry [Page 247]the Eight; How did God fit our circumstances to it? King Henry shall fall out with the Pope, because he will not allow his divorce, and so shall break with him, and set up a purer course of Religion; it was hardly to have been imagined, how England should have been freed from Popery at another time, by the ad­vantage of the chief Magistrates assistance.

There was a strange concurrence of Divine Providences in the reformation which was begun in Germany. Luther was raised up, a man of a most invincible spirit and courage: Printing was found out a-few years before in that very Countrey, in 1440; by which means, Luther's, and others books were presently dif­fused throughout all Europe, [ V. Sculteti annales, l. 1. c. 1.] The knowledg of Arts and Learning, were just restored to the world, after the long darkness and ignorance in which Popery had muffled the world. Many secret favourers of Religion were ad­mitted to great places in the Popish-Church, who either out of favour to the reformed Religion, or out of love to their learning, shewed great kindness to the first Reformers: several great Princes of Germany were also prepared; some possibly out of conscience, others out of principles of honour, favouring and protecting Luther. In short, the Providence of God hath hard­ly at any time produced any great work, in the change of the State of the Church, or of any Kingdom; but his fitting of the circumstances of the world to it, have been strangely obvious and remarkable to every observing eye.

2. Let us, secondly, take a view of the Providence of God working as to particular persons, with reference to things of a more outward concern: take it in the instances of Joseph, of David, of Haman, of the three Children, and Daniel. David was to be brought to be King over Israel and Judah; from a Shep­herds boy, to be a great Prince; he shall first kill Goliah; he shall be sent for to Court, to drive away Sauls evil spirit with his Harp; he shall marry, the Kings Daughter, and grow great with Jona­than. Joseph is to become a great man in Egypt; he shall first be recommended to Pharaoh, grow great with him, a famine shall come, he shall save much people alive; and thus be in great honour, and in a capacity to serve his Fathers family. The Pro­vidence of God designs to preserve the Jews, to advance Mor­decai, to ruin Haman. An Hebrew Lady, by a strange Provi­dence shall come to be Queen, and one that shall be Mordecai's [Page 248]Neece. Haman shall be found upon the bed with Esther, and mistaken in his Complement to her, as if he had a design to force her, &c. Infinite are the instances which might be brought.

3. Let us consider the motions of Providence with reference to the souls of people, as to their best and most spiritual concerns. If God hath much people in Macedonia, St. Paul shall be called thither: he ordereth Ministers to places, or particular persons to a Ministry proper for the work, in a strange way many a time, when he hath a design to do good to particular souls. But here let me recommend one observation to you; When he de­signeth the tryal of a Child of his, with inward troubles and temptations, he usually fits it with an unhealthy body, suted to such impressions; and when he designeth the restoring of quiet and peace to the spirit, he ordinarily fits it with an healthy body: Not that all the trouble and disquietudes of the spirit floweth from the indisposition of the body; the contrary is evident enough to any who diligently observe Christians at such times, and may know many others under the same kinds, and possibly greater degrees of bodily distempers, whose minds are not so disturbed, who have no such temptations, &c. But sel­dom it is, but such inward troubles are circumstanced with bodi­ly disturbances; and so on the contrary, it is rare to find a peace­ful, quiet, rejoycing spirit; but it is suited also with a freedom from bodily distempers, especially such as have an influence upon the head, and affect that. But I shall enlarge no further upon what is so evident to any who observeth any thing of the mo­tions of Divine Providence.

Reas. Now the Reason of this is evident; Because, though the Providence of God sometimes produceth things miraculously; yet it ordinarily produceth them by the way of means: some means, although possibly not adequate, and fully proportioned to the produ­ction. The Providence of God is a servant to his Glory: that is the end for which it works, for which it always worketh, and can work for no other end: but it doth not always work for the glorifying of God in the same Attribute: sometimes it glo­rifieth his Power, sometimes his Wisdom, sometimes his Good­ness and Mercy, &c. It glorified Gods Power in the destructi­on of Pharaoh; he was ruined by the immediate supernatural [Page 249]hand of God; but ordinarily the Providence of God worketh by means, and the Wisdom of God is most eminently seen, in con­triving, and ordering, and disposing means unthought-of; and yet ordinarily the Power of God is also glorified, the means be­ing such as are very unlikely, or improbable to produce such an effect. Now this being granted, that the most ordinary way of Gods working is by means, little or much; there must be an ordering and preparation of them: and this is the reason of Gods fitting adjacent circumstances to his work which he pro­duceth; those circumstances, being the ordinary means, which God thinks fit to make use of, to work in, with, and by. And here the great Power and Wisdom of God is seen, in ordering the affairs of the world, so as they shall sute his great designs and purposes, that men see reason to cry out, O the depth of the wis­dom and of the Counsel of God! So that, look as God did not bring man into the World, till he had fitted the World for his use and Government; nor doth bring any creature (by his continued Creation) into the World, before its table is prepared: the Flie, the Silk-worm, &c. doth not prevent its meat; so neither doth Gods work prevent the means, by which he designeth the ac­complishment of it. Thus every thing is brought forth in its time, and every work of God is thus made glorious.

Secondly, God by this means, putteth a wonderful beauty upon his works of Providence. The beauty of any creature, you know, doth not only lie in the colour of it, and the loveliness of that; but in the Symmetry and proportion of all its parts. Hence our Eye judgeth sometimes a person that is of a good complexion, to have little or nothing of beauty; but a good mixture of colour, with a good symmetry and proportion of parts, must concur to a per­fect beauty. Gods work is perfect, and his ways are Judgment, Deut. 32.4, and he is excellent in working, Jer. 32.19. The glory of the Lord is much concerned, not only in the goodness of his works; but in the perfection and beauty of it. Now it adds much to the beauty of a work, when it is brought forth in a fit season, and is as an apple of gold in a picture of silver. The unlook'd-for concurrence of all circumstances to the production of any great work of God, makes it appear very admirable in our Eyes.

Thirdly, God doth by this means wonderfully glorifie, both his Power and his Wisdom, in the Eyes of the men of the World. [Page 250]1. His power: when men see the whole Creation sequacious to his Will and Counsel; that assoon as he begins, and sets out in any work, there is a fudden change in the creature, and all of them follow him in his paths. As the power of a great Prince is herein magnified, all his Subjects possibly are secure and at quiet, and peace, and think nothing of the Prince's counsels: But no sooner doth he set up his Standard, or cause his Drums to be beat up, but presently all his Subjects are in arms, and ready to fol­low him, upon what designs he pleaseth to lead them. This speak­eth now the great power and influence, this Prince hath upon his Subjects. So now, to observe the World as it were all at quiet, and minding no such thing, and God then beginning some great work, and as it were setting up his Standard; and it is no sooner up, but all men flock to it, as if it had been a design laid amongst them. To make it plain by an instance; The whole World al­most was in a dead sleep of Popish-ignorance and superstition, and in all humane appearance, none thought or dream't of any Re­formation: God no sooner proclaimeth his design of Reformati­on, and useth Luther to set up his standard at Wittenberg 1516; it was but by a pitiful Monk: but as if this had been a design of a long contrivance in the World, and laid in the several parts of Germany, Duke Frederick the Saxon-Elector, falls in with him; Franciscus Picus Mirandula, at Rome perswades a Reformation, Marquess Caracciolus, and Bernhardenus Bonifacius, Marquess of Oria turn Confessors at Naples: Zuinglius stands up for Refor­mation in Switzerland; Myconius, at Thuring (I think all in a year) and then other parts in Germany, till the Reformation had over­spread the greatest part of Germany. What a wonderful Specimen was this of the power of God upon men, upon the hearts of men in the World? yea, and thus the Wisdom of God is wonder­fully magnified: for by this means all the World comes to be convinced, that God could not have begun, or done his work in a fitter time. Indeed, God could have done it with equal advan­tage at any time, having at all times the hearts of Princes, and of all men in his hand: but those that do not so wistly consider the influence of God upon mens hearts in the cause, and only view hu­mane circumstances, when they see God bringing forth his work, at a time when the World is prepared and fitted for it, must a­dore the wisdom of God in it.

Fourthly, God doth by this means check the haste and preci­pitancy, [Page 251]and rashness of our spirits, and shew us our own folly. We are very prone to prescribe to God, and to limit the holy One: Wilt thou at this time restore the kingdom to Israel (say the Disciples)? Now when we see God disappointing our hopes and expectations, and bringing forth his work in his own time; when the worlds circumstances fit it, and all things concur to it; then we understand our own folly and rashness, and that our spi­rits are too hasty; then we see, that if the work of God had been brought forth in our time, it had not been half so easily effected, nor half so beautiful. Methinks here we are like some foolish, ignorant children, that view the Carpenter at work a­bout some goodly frame of an house: the Carpenter you know, doth his work by degrees; first he fitteth one piece, and lay­eth it by him, then another, and so a third: The child vieweth this, and not understanding the contrivance, he is every day cry­ing to his father to set it up; Father, when do you set up the house? shall it not go up this day? to morrow, &c The child thinks that there is nothing to do, but to set up this piece, or that piece: but his wiser Father, knows that he must have every piece fitted and prepared, the joints and the tenons ready to couple one piece to another; or it would be to no purpose to begin to set up the building, before it were framed, and one part coupled to the other: The child at last, when he seeth his Father set it up all, and the parts fitted one to another, then it begins to see its self a fool, and to understand that its Father was wiser than it; against another time it learneth wit, to let the Father alone to his own wisdom, time, and contrivance. The Father might have lost his pains, and spoiled some pieces of good timber, and done nothing else, in sooner hearkning to the childs importunity. It may be the child in its haste, hoists up a piece of timber, but it falls down upon him, and bruiseth him, &c. It is much the same case with us: we look for a Reformation, we be­lieve God will sit as a Refiner upon Zion; we cannot let God a­lone to his own time, till he hath fitted the world's circumstances to his design; but it may be we are hastening of God, not only by modest prayers, submitted to his will (which is our duty), but by murmurings and repinings at God: It may be we, like the hasty child, are hoisting up some pieces of timber, encouraging some or other to begin it irregularly; and by that means get nothing but a knock, or a bruise, and lose such Instruments as might have been [Page 252]useful. But at last, we see God bring forth his work, the world is (as to its circumstances) fitted to it: then we see our folly. David was anointed to the Kingdom of Israel and Judah; after this, he is called to Court, he is made the Kings son-in-law: If any one upon this should have made a party for David, to have rent the Kingdom from Saul (a defensive party he indeed had to protect him from Sauls rage, but no more), he had undoubted­ly but made himself a prey. But David waiteth year after year, till God had fitted the circumstances of that Kingdom to his de­sign: till Saul and Jonathan were gone, and the peoples hearts were inamoured, and set upon David, and the Captain of the Army was turned also to him; and when these circumstances con­curred, then he brings forth his great work, and setteth his Ser­vant David peaceably upon the Throne promised unto him. Thus far I have enlarged upon the Explicatory part of this Observati­on: I now come to the Application of it.

Ʋse 1. In the first place, Let us learn from hence, to adore the wisdom of God, in his great productions of Providence. There is much, very much of God to be seen, in his great products of Providence: but he is to be seen in them, in nothing more than this, his adopting and fitting the world to his designs. With how much blood must David have come to the Kingdom, the children of Israel been brought out of Egypt and Babylon, had it not been for this? Oh, the infinite, unsearchable wisdom of God! his footsteps are not known, his ways are past a creature's finding out. Wisdom in action is then much seen, when the action is not attempted, but at such a time as it takes effect. The wisdom of the Smith teacheth him to strike, when the Mettal is hot and malle­able. The wise General opens not his trenches, till all is ready to make the Sally, or assault: nor springs the Mine, till it be carried right under the wall. Herein is the infinite wisdom of God seen, that he attempt [...] not a great work, until he hath ac­commodated circumstances to it.

Ʋse 2. Secondly, Observe from hence; That the miscarrying of a good design, must be the product of mans improvidence; not of Gods directive Providence. There are many instances might be given of mens miscarrying in a good design, that is, in the at­tempt of things which God will certainly bring to pass. How many have perished, in their undertakings of works of Reforma­tion, their works miscarried? The Providence of God, is not in­deed [Page 253]excluded out of these events: it permitted those persons so to act, it governed their action: But it was their own un­grounded zeal and sinful passions, and undue precipitancy that caused their miscarriage. God's effective Providence never mis­carrieth in its designs; for it always, either produceth a thing by an almighty-Power, miraculously; or else so fitteth the worlds circumstances afore-hand, that if it be to be done mediately, it is certainly produced. It is only mans haste and mis-guided zeal, that makes any good work abortive. By a good work here, I understand, whatsoever is made the Object of a Divine Promise; and (by the way) this may teach us, not to let go our hold on the Promise, upon any such disaster. If the work be of God, if it be any thing which God hath promised, it shall be effected, though it may miscarry in a first, or second undertaking; either because the Providence of God is driving another design, viz. in the accomplishment of it, first to punish some undertakers in it for their sins, which was the case of the Israelites against Ben­jamin, and against Ai; or for their precipitancy, and rash set­ting upon it out of Gods time; or their ill-managery of it: yet let not your faith fail in the Promise, for the work shall revive in Gods time, when he hath fitted the Worlds circumstances a little better to it; it shall go on. But thirdly,

Ʋse 3. Let me call upon you to Observe this in Gods provi­dential Dispensations, both towards the Church, and towards your own Souls in particular: Whoso is wise, observeth these things (saith the Text), and he shall understand the loving-kind­ness of the Lord. This is a very observable thing, it will make us spiritually wise, it will make us to understand much of the Lords loving-kindness, in the products of his Providence. 1. I say first, it will give us spiritual wisdom, and in a great measure make us to understand Gods time for the production of his great works; and very much guide us, as to our duty in the use of means: what, and of what nature is seasonable, and proper for us to make use of. For Example, There is a great expectation of the Conversion of the Jews; whether the whole Body of them shall be converted, or no, and whether they shall return to Jerusalem, and again build, and inhabit, that once holy City, I cannot say: But the Scripture seemeth to incline very much, That there shall be a far greater conversion of them, and calling of them in, than yet hath [Page 254]been. But to look for this suddenly, or to fix it upon any certain year, must needs be a very great, an idle and groundless vani­ty: we must first see the Worlds circumstances much better fit­ted to it, than we yet do; whilst either the lives, or blasphe­mies of the Jews are such, as it is not reasonable that Christian Princes should endure them in their Territories; or the spirits of Christians are such, as they will not so endure them, or such Ido­latries and Superstitions are amongst Christians, as are abomina­tion to that people: the circumstances of the World do not seem fitted to the production of such a great and noble work. If we should live to see the bitterness of the Jews against Christ aba­ted, and the bitterness of Christians Spirits against them more generally allayed; The lives, and worship of Christians more re­formed from such superstitions as they abominate, and the lives of the Jews more reduced to rules of Christians; we might then hope for something of this nature, and judg Gods time at hand. To give another instance: Protestants do believe, or at least did (till of late some have began to doubt it) That the Pope of Rome was the great Antichrist: That wicked one, of whom the Apostle prophecied, 2 Thess. 2.8, that should be revealed, whom God would consume with the spirit of his mouth, and with the brightness of his coming: He it is, ver. 4, who opposeth, and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. The mysterie of his iniquity began to work, even in the Apostle's time, though there was none of many years after owned the name of Pope; or arrogant title of Ʋniversal Bishop, or Vicar of Christ, &c. But the Apostle, ver. 6, tells us, there was something which then hin­dered his being revealed, and would let, until he should be taken a­way. The Roman Empire hindered, nor is that hinderance yet taken away. 'Tis true, there is but a stump of that Empire re­maining in Germany, Spain, France, England, many other great boughs are lop'd off it; but most of them kept their Antichri­stian favour, though they changed their temporal Lords, and set up for, and by themselves, as to temporal subjection and domi­nion. You see and hear how fierce, the French, the Spaniards, the Portugals, &c. the house of Austria, are for the Romish Reli­gion. 'Tis true, England hath broke that yoke off its neck; so hath Holland: the Gospel hath got a great foot in Germany, France, Denmark, Poland, Sweden, Hungary; but yet the Devil [Page 255]hath a large Chappel in most of those places. It is the National Religion of France, Spain, Portugal, Italy, the Imperial Proper-territories. God is fitting the circumstances of the World, much to his promised Work; of destroying this Antichrist with the spirit of his mouth, with the brightness of his coming. England is fallen off, Holland is fallen off, a great part of Switzerland, many Cities and Territories in Germany, Sweden, and Denmark; great numbers in France. God is by degrees doing his work, and a great deal is done within the space of a hundred and fifty years last past (for it is no longer since Luther began to shake his Throne): but yet the circumstances of the World do not look, as if it were like to be a work we should see in our age; nor it may be our childrens children. Methinks the Scripture looks, as if that man of sin should die a natural death, not a violent one. I mean, that that Religion should be loathed out of the World, not fought out of it; God will consume it with the Spirit of his mouth, and with the brightness of his coming: Not by might, nor by power, but by my Spirit (saith the Lord). I tell you but my judg­ment, that before the fall of Antichrist, you must yet see a greater falling off from Popery, by the Princes of other Nations and their people. The Worlds circumstances do not yet seem fitted to that great Work: God may work Miracles in the case, but I know no ground we have to expect them. I am very confident that Antichrist is in his wane, much past his full, declining every day; and therefore the fears of some, that that ridiculous Religion should again over-spread England, or Holland, or any other refor­med Church, do not much afflict me: I take that for granted, that Babylon is falling; but when we shall hear that joyful sound, Baby­lon is fallen, Babylon is fallen, that I cannot tell you: but in the general I think, we must first see the World otherwise circum­stanced than it is.

2. By this observation of the motions of Providence, you shall also understand much of Gods set time, as to shewing mercy to your own particular soul: viz. when your bodily, or spiritual circumstan­ces are fitted for the desired mercy.

1. I say first, when your bodily circumstances are fitted to it. There is nothing more evident, than the dependance of our minds upon our bodies, and the influence that some bodily distem­pers (especially) have upon our souls and minds: now although it be true, that God can work miraculously, and by light can [Page 256]break through a darkness, be it never so thick, and ravish a Soul with unspeakable joy and peace, though at that time it be yoked to a dark, cloudy, melancholick, disturbed body: yet God useth not to work Miracles ordinarily, but to move in a more ordi­nary course of Providence, by the use and application of means that are proper: so that as it is seldom, but God useth the dis­orders and disturbances of the body, to influence and afflict the mind, and to be (at least an adjuvant) cause, when he will trouble a Soul: so he usually restoreth health, and a better con­stitution of body, when he intends to restore peace and quiet, and a composure of spirit; I say, ordinarily he doth so. And hence again in the next place,

3. We by giving attendance to this Observation, may learn our duty in reference to the use of Means, so as to use what is proper to its season: for there is great wisdom to be used in apportion­ing means. For Example: as to the bringing down of Antichrist, if Gods time be not come, the means are not, girding our swords up­on our thighs, &c. (I question whether that will ever be a Mean proper to be used in that case); but endeavouring by all means possible, to loath the World of Popish superstitions and cere­monies, and all the idolatry of that Synagogue, and of all the cheats they put upon the World, and alienate the hearts of people from them. So for calling the Jews: the means to be used is not inciting them to get into a body, and heading them, &c. but to convince them of their errours, to endeavour the sweetning of their spirits, the enlightning their minds with the knowledg of the truth of the Gospel; and reconciling them to the Christian Religion, and shewing them the Examples of an holy life and con­versation. So in case of particular Souls, where the discompo­sure of the mind, is originated in, or further advantaged by bodi­ly distempers (which is a thing very frequently happening); I do not take it to be the duty of a Christian, meerly to pray and hear, but also to use natural means proper for the abating of these distempers: yet not this, without Prayer and use of Or­dinances, both for the blessing of God upon such means, and for the further influences of his supernatural grace; for God fitteth the circumstances of the person that is to receive the mercy, to the desired mercy, when he intendeth the bestowing of it; as well as the circumstances of the World, to the mercy which in his set-time he intendeth for his Church: so, as I say, this observing of [Page 257]this method of Providence duly attended to, addeth spiritual Wisdom to a Christian, as in discerning of Gods time for mercy; so also in directing him to his duty, as to proper means to be used by him in the way of his duty, in order to the obtaining of the mercy; teaching him to know, what Israel ought to do: what a good Christian ought to do under the circumstances, under which God hath brought him.

2. By an attendance to this working of Providence, you shall understand much of the loving-kindness of the Lord; very much of the goodness and love of God to Nations and Churches, is seen in this his fitting of the worlds circumstances to his designs, be­fore he produceth them; as his designs are effected without tumult and bloodshed, which otherwise through mens opposition to it, would not be avoided. With how much bloodshed (in all hu­mane probability) must the Children of Israel have first came out of Egypt, then out of Babylon, had not God fitted the cir­cumstances of the world, to those designs of his Providence? Who could have imagined, either the first Plantation of Gos­pel-Doctrine and Churches, or the after-reformation of it, when Popery had everywhere obscured it, had not God by an infinitely-wise Providence, first fitted the circumstances of the world to his own works? To give you an instance, so late, that it is in most of your memories. The Restauration of our present Soveraign, was a great work of Providence; had not God fitted the cir­cumstances of the three Nations for such a work, with how much tumult, confusion, and blood-shed must it have been effected? It were easie to make the same observation of particular Providen­ces, relateing to our selves; we shall find that God brings forth his works in their seasons, and his season is always such as the Wit and Wisdom of Man, had it been to chuse, could not have chosen a fitter: He maketh every thing beautiful in his time (saith Solomon). Indeed this is all the beauty of Providence (almost) which we discern: Beauty in persons lyes much in symmetry, or proportion of parts, and mixture of colours: There is a Beauty of Providence, that lyes in the symmetry and propor­tion of it to the revealed Will and Promises of God: but the further beauty of Providence lyeth in the seasonableness of it, and the fittedness of Gods work to the circumstances of the world, or of our persons at that time, when he produceth it. [Page 258]And herein we understand much of the loving-kindness of God. But I shall add no more to this Observation.

SERMON XX.

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.

[Page 259]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, [Page 261]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, [Page 260] [...] [Page 261] [...] [Page 262] 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 [Page 263]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 [Page 262] [...] [Page 263] [...] [Page 264]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 [Page 265]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.

[Page 266]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, [Page 267]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 [Page 268]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 [Page 269]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.

[Page 270]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 [Page 271]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 [Page 272]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.

SERMON XXI.

I Proceed yet in making some Observations upon the motions of Divine Providence. A seventh Observation I shall make, is this:

Observ. 7. It ordinarily enforceth wicked men, who mean nothing less, yet to do the Lords work.

It is the great art of a Politician to serve himself of every hu­mor: A good Pen-man will write almost with any Pen, and a good work-man will work with any tool; and the great and wise God herein sheweth the greatness of his Wisdom, that he also works with any tools, and doth his business by any instru­ments. The Stars shall fight in their courses, against Sizera; the Sun, and the Moon, against the Canaanites; the Frogs, the Lice, and the Flyes against Pharaoh; the Earth against Corah, Dathan, and Abiram. Now in this there shines forth a great deal of Divine Power; thus God sheweth himself to the world, to be the Lord of hosts, to have all the hosts of Heaven and Earth at his command. So that as a great General, who hath several Regiments under his Command, at his pleasure, he sometimes commandeth out one, sometimes another, as it pleaseth him up­on a particular service: so doth our great and mighty God; and as that great Commander, shewing his vast Army to his friend, is reported to have said, there is not one of these, but if I bid him throw himself down a Precipice, or into a River, he will do it: so there is not any company of inanimate, or brute Crea­tures, not one Company in the whole Army of the Lord of Hosts; but like the Centurion's servants, if he saith unto them, Go, they go; if Do this, they do it. But though much of the Wisdom and Power of God be seen in this, yet it is more eminently seen in the use he makes of wicked men, to accomplish his designs, which is a thing very usual in the motions of Divine Providence. As that Politician doth most shew his Wisdom, that maketh his Enemies serve him; so God in this doth commend to us his infinite Wisdom, to make use of the Sons of men, that have a perfect hatred and enmity to God, and all his holy designs, that they shall serve him, and accomplish his designs. Now this Observation justifieth it self by a great variety of instances. You have one in holy Writ very plain, Isa. 10.5, 6, 7. O Assyrian, the rod of mine anger, and the staff in their hand is mine indig­nation: I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them like mire of the streets: Howbeit he meaneth not so, neither doth his heart think so. As­syria you see was the Rod of Gods anger: Gods indignation was his staff: Thou couldest do nothing against me, saith Christ to Pilate, if it were not given thee from above. He went upon [Page 274]Gods errand, when he went against Gods People the Jews; they had proved an hypocritical people, and God had determined to make the people, that had been the dearly beloved of his soul, the people of his wrath: God gave him his charge to spoil, to take the prey, to tread down the people. O but how should God perswade the Assyrian to serve him? The Assyri­ans were Enemies to the true God; the Text telleth you, How­beit he meaneth not so: neither is it in his heart to think so. He thought of nothing less than serving of Gods design, that which he thought of was plunder and spoyl, and prey for his Soldiers, as the Apostle saith of himself, 2 Cor. 12.16. Being crafty, I took you by guile; so we may say of God, being wise, infinitely wise, he took the Assyrian by guile; or rather by his infinite wisdom. This is that which the Psalmist saith Psal. 76.10. Surely the wrath of man shall praise thee: The wrath of man shall praise God: How can that be! James tells us, That the wrath of man worketh not the righteousness of God: Well, but for all that it shall praise God; God will make use of their wrath and ma­lice, to bring forth his great designs. Who would ever have thought, that Pharaoh the King of Egypt should have been a great instrument to have brought the Children of Israel out of Egypt? Yet he was rather a greater instrument in it than Moses was: Moses did no more than lead out of Egypt a willing people, and sollicit Pharaoh to give his consent: Pharaoh was Gods in­strument to make them willing; he meant nothing less, he saw the people grew great and mighty, Come on (saith he) let us deal wisely (that is, subtilly) with them, lest they multiply, and it come to pass when there falleth out any war, they joyn also unto our enemies, and fight against us, and so get themselves out of our land: here was all he aimed at in his oppressing them, to bring them low, and keep them still under his subjection. Ob­serve how God made use of this. The Children of Israel were now seated and settled, and multiplied in a fertile Countrey, and had it not been for the King of Egypt's oppressing them, would never have been willing to have left the flesh-pots, and onions, and garlick of Egypt: but for this dealing of Pharaoh with them, making them to serve with rigour, slaying their male-children, &c. This quite tyred them, and made them wil­ling to go out of Egypt towards Canaan. But let me a little [Page 275]shew you what a variety of lusts in wicked mens hearts, God hath from time to time made use of, to accomplish the great designs of his Providence, with reference to his people: and in­deed it is hard to say, what lust in sinners hearts God hath not made use of (at one time or other), and made it to serve the holy and wise designs of his Providence.

1. The lusts of the eye and flesh, are of all other the most un­manlike brutish passions; yet the Providence of God hath some­times taken advantage of these for the glory of God. You all know what a strange influence Esther's being advanced to be Queen of Persia, had upon Gods design for the building of the second Temple in Ezra's time; she was the great instrument to save the whole Church of the Jews (the only Church God had upon the Earth at that time) from utter ruin. God made use of the lust of Ahasuerus to bring this about; he takes a Teach to Vasthi, for refusing to come to him, to be shown to his Princes, and turns her away, and then must look for the greatest beauty could be found: Esther proveth to be she. What a strange instance of this had we of this in King Henry the Eighth of that name in this Nation? Those who know any thing of the story of those times, know, that it was no abhorrence of the Ido­latry and Superstition of the Popish-Religion, that set him up­on the work of Reformation. After some beginnings of it, the six Articles came out: Papists were burnt on one side of Smith­field, Protestants on the other: but the King was weary of his Wife, and had a mind to another. His wife indeed was one whom Protestant-Divines judged he could not keep (having been his brothers wife) without a continual living in incest; the Pope (who thinks he can dispense with any thing) he thinks or decrees she was his wife, and would give no dispensation for a divorce; the Popish-Universities, and Divines (who never fail to be on their holy Fathers side) all oppose the King in his de­sire of change: This angers the King, and was the first motive to his business of Reformation, and casting off the Pope's Supre­macy. Nor is this any reproach at all to the Lords work of Reformation amongst us; there's nothing more ordinary, than for God to make the wrath of man to praise him, and make use of the lusts of men, to bring about his own designs.

2. Ambition is another lust, which fireth the heart of wicked men, especially great men. It is an excessive desire of Honour [Page 276]and Dominion. Poor wretches, born to, and brought up in little circumstances, and low stations in the world, are ordinarily not so much infected with this; it is the great mans lust. God makes an eminent use of this. See it in the case of Jehu, a proud ambitious man, that had in him a great lust, and desire of rule and honour; God had a quarrel against the house of Ahab, by his Providence he ordereth Jehu to the Kingdom, makes use of him to destroy Joram, the Son of Ahab, and Ahaziah, the King of Judah the Son-in law of Ahab, and Jeze­bel, Ahab's wife, whom God had threatned for the blood of Naboth, and his whole Family, until none remained, 2 Kings 8. vers. 23, 24, 25. chap. 9. vers. 9, 10, 24, 27, 35, chap. 10. vers. 7, 11, 17. And thus he delivered his seven thousand in Israel, that had not bowed knee to Baal, from the idolatry, cruelty, and oppression of a vile and wicked Prince. Jehu indeed in all this, pretended a great zeal for God, and did destroy Baal from Israel, 2 King. 10.28; but yet ver. 9. Howbeit from the sins of Jeroboam, the son of Nebat, who made Israel to sin, Jehu departed not from after them; to wit, the golden calves that were in Bethel, and that were in Dan. Vers. 31. But Jehu took no heed to walk in the way of the Lord God of Israel, with all his heart, for he departed not from the sins of Jeroboam, who made Israel to sin. Hence it was, that though the Lord tells him, 2 King. 10.30. That he had done well in executing that which was right in the eyes of God, and had done according to all that was in Gods heart, as to the house of Ahab; and therefore promised him a reward for it, viz. that for it, his children of the fourth gene­ration, should sit on the throne of Israel; yet God by the Pro­phet Hosea told them, Hos. 1.4. Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu: The business was no more than this. Jehu was an ambitious Prince, that loved honour and dominion, the Providence of God maketh use of this lust of his, to bring about his holy and righteous designs upon that wicked family of Ahab, and for the delivery of his people from their oppressions. This was the case of Haman, a proud ambitious Courtier in the Court of Persia; he had a mind to be great, this made him malice Mordecay, he would not bow his knee to him; this made him propose such great things to be done, to the man whom the King should please to shew favour and honour to; the Text tells you he said, To whom will the [Page 277]King delight to do honour, more than to my self? Est. 6.6. God maketh use of his ambition to bring Mordecay into honour, and to save the whole people of the Jews: and thus it ordinarily falls out in lesser spheres; the humble disposition of Gods People incli­ning them to give honour, to whom honour belongeth, and not to deny civil respects to the worst of men, doth often commend them to those that are ambitious of honour and respect, and maketh them their friends; God making use of his Enemies am­bition for their sake, which by the way commendeth to all that fear God, that Precept of the Apostle, Rom. 13.7. Render therefore to every one their dues, tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour.

3. Another lust of men, which you shall find Gods Providence hath made great use of, is curiosity. A curiosity to know secrets: What shall come to pass in after-times? or a curiosity to delight in rare workmanship of any sort, &c? This is a great vanity of the heart of man; but the Providence of God hath made great use of it. Of the first sort, there are in holy Writ the instances of Pharaoh and Nebuchadnezzar; both of them dreamed dreams, wherein God revealed to them things that were to come to pass in the world. Then God inspireth Joseph, a great friend to his people, and Daniel with wisdom to interpret these dreams to them: this brought them both into high and great favour with those mighty Princes, in subjection to whom the Jews at those times were. This indeed is not an ordinary work of Provi­dence, but what God hath done. The second is more ordinary, men have a curiosity to see, and have fine pieces of work done, to hear rare musick, to see fine mathematical operations. In­deed some of these things are very useful, but a curiosity in many of them, is but vanity; Solomon after a long experience, so concludes it: but the wise God often makes a most remarkable use of this lust in mens hearts. David's skill at his harp brought him to Court. And many sober persons skill, dexterity, and activity in arts and sciences, hath made them very acceptable to those that have had the power of the world in their hands, and put them into great capacities to serve the interest of God in the world: where God hath both shewed his Wisdom, in making use of mens lust of curiosity for his own glory; and also in making his own common and ordinary gifts so servicea­ble also.

[Page 278]4. A fourth lust, which you shall observe God to make an ordinary use of, is that of covetousness. The People of God many times buy their peace and tranquillity; sometimes they obtain it by their usefulness in trade and traffick, and the de­triment the publick revenue would have by rooting them out: sometimes they make themselves friends with their industrious hands, sometimes with their liberal hand: This was but our Saviours counsel, Luk. 16.9. Make to your selves friends of the Mammon of unrighteousness. It is particularly said of Joseph, when he was a servant to Potiphar, Gen. 39.2, 3. That the Lord was with Joseph, and he was a prosperous man.—And his ma­ster saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand: and Joseph found grace in his sight, and he served him, and he made him overseer over all his house, and all that he had he put into his hand. This was Gods first step to bring Joseph into a great capacity, that he might be able to protect his people.

5. I will instance but in one lust more, that is, the malice, hatred, and cruelty of wicked men, Psal. 76.10. Surely the wrah of man shall praise thee. Now this seems a strange thing, but there is nothing more ordinary than this. The malice and cru­elty of Pharaoh, contributed much to the Children of Israels coming out of Egypt: had they not been so cruelly dealt with, they would never have been so willing to have removed: it is no better than madness, not to be justified by Religion, nor yet by Reason, for private persons to rise up in arms against their rulers: but Solomon tells us, Oppressian makes wise men mad, and God sometimes makes use of the madness, both of his Enemies, and of his own People, to bring about his own designs. Far be it from me, either to incourage, or to justifie such actions; my business is only to shew you how far God makes use of mens lusts. But the most ordinary and regular way, which God maketh use of in this case, is by making the soberer part of the Princes and Rulers of a Nation, sensible of the greatness of their peoples sufferings, and the unreasonableness of the rage and mad­ness of their adversaries; and giving them bowels of compassion to their brethren, though it may be they be not of their minds. I remember I have somewhere read it in one of the French Hi­storians, that a great Peer of that Nation (though a Papist) in the midst of that woful havock, the fury of the Romish Priests [Page 279]were making, stood up in Counsel, and said, He had no patience to see French-men so used. And this is very ordinary, the men of the world are not all of a complexion: some of them are men of Honour and Vertue, men of Justice, Charity and Mercy, persons almost perswaded to be Christians, not far from the King­dom of God; in short, men of moral vertue, abhorring sot­tishness and cruelty: others of them are men of blood, and vio­lence, and cruelty. These latter are they that make the great havock in the Church of God, breathing out (like Saul, Act. 9.) threatnings and slaughters against the Disciples of the Lord; and commonly like Saul, they have letters from the high-priests, to Damascus, to the synagogues. It is much, but it is observa­ble from the very beginning of story—that the greatest cruelty and rage which the People of God, that have desired to walk more strictly and holily with him have met with, hath been from the corrupt Priests and Ministry. It was thus upon the first gene­ral corruption of the Priesthood in Israel: that was you know upon the revolt of the ten Tribes in Jeroboam's time: for though before that there were personal corruptions, as that of Hophni and Phinehas, yet (generally) they kept to the Law of God; but in Jeroboam's time, the body of the Priests was cor­rupt; for the Scripture said, That Jeroboam made of the mean­est people priests of the high places, whosoever would, he consecrated him, and he became one of the priests of the high places, 1 King. 13.33. It was not to be thought that so great a body of that people should all be corrupted, many there were that kept close to the instituted worship of God at Hierusalem, and would go thither: though abundance of the people, as Hosea saith, Willingly walked after the Commandment, Hos. 5.11. The Commandment of Je­roboam, the son of Nebat, the Commandment of which you read, 1 King. 12.28, 29, &c. yet many would not. Now as to these, the Prophet Hosea tells us, Hos. 5.1. The Priests were a snare on Mizpah, and a net spread upon Tabor, and the revolters were profound to make slaughter. So it was in our Saviours time, the Priests, and Scribes, and Pharisees, were the cruel Enemies of Christ, and his Disciples, as you read in the Gospels, and the story of the Acts of the Apostles. And so it always hath been, and still is in the Church of Rome, their Priests and Jesuites are the bloody men, the cruel men against those that cannot [Page 280]comply with them. But now there are a great many others, that are persons of better nature and temper, that hate sensuality, and cruelty, and injustice, and oppression. Now God often makes use of the immoralities of the Enemies of the People of God, to bring about his designs for their liberty and deliver­ance: men of honour and vertue, abhor the sensuality and beast­liness of the great Enemies of the Church; and although them­selves (possibly) be not of the minds of the People of God, yet they abhor injustice, and oppression, and cruelty, and sensuality; and this makes them favour the poor servants of God, as men that have done nothing worthy of such deaths, or bonds, or to be so unreasonably dealt with: and thus God maketh the wrath and rage of bloody men to praise him.

I might go on, and shew you how God makes use of the wars and fightings, the envy, emulation and strife, which often arise amongst the men of the world, (and James 3.1. Whence come all these, but from the lusts that war in our members?) to gain his people liberty and protection. But I have spoken enough to justifie this Observation: but it may be some will say to me, Why doth God do this? Could not God do his work by o­ther instruments? And were it not more suitable to the Ho­liness of God, to bring about his designs by better instruments? To which the answer were good enough to say, Who art thou that disputest with God? It is enough for us, that thus it plea­seth him, and that this is consistent enough, both with his Ho­liness and Wisdom. It is not inconsistent with his holiness, to mean, and to turn that for good, which men mean, and intend for evil, (as in Joseph's case, Gen. 50.20.) for God doth not put this malice into their hearts, he only suffereth them to walk in their own ways, and then governeth their lusts to his own praise and glory. But I shall shew you, that this is a very reasona­ble motion and working of Divine Providence, which will ap­pear to you by the following Considerations:

1. That God by this sheweth his infinite wisdom and power, by how much there is the less aptitude and disposition in a cause, to bring forth an effect; by so much must the power and wis­dom of the efficient cause be made more glorious. Now there is nothing in nature less disposed to the Glory of God, nor that hath so much antipathy to the Glory of God, as sin and lust. What cannot that God do, that can make mens lusts to praise [Page 281]him? Lust (of its own nature) opposeth God, nothing is so contrary to his designs; for God to make this now to serve his designs, and to bring about his Counsels; this must glorifie God, as an Almighty God, that can do whatsoever he pleaseth, and by what means soever he pleaseth; yea, and by this means God maketh his Wisdom admirable. When he taketh the wise in their own craftiness, Come (saith Pharaoh) let us deal wisely with them: God makes Pharaoh's wisdom to destroy his people, a great means to deliver his people. What an infinitely-wise God did he by this declare himself? Turning Pharaoh's wisdom into folly, and making it to operate directly contrary to his deliberations.

2. A second Consideration is this, That it is but reasonable that God should make some use of the worst of men. The worst of men are the Lords creatures, he hath made them, he doth much for them, they live upon his hand of Providence; 'tis reasonable they should do him some service: now, intentionally, and designedly, a wicked man will do God no service at all; his heart is quite another way, his life is a pursuit of one lust or other; if God did not get glory on him besides his intention, he could have no service at all from him. There is no reason that leud and wicked men, covetous, ambitious men, bloody and cruel men should live in the world for nothing; and be maintained from Gods basket for nothing, without doing him any service; they will not serve God, as reasonable creatures should do, offering up their bodies as a living acceptable sacri­fice to God, which the Apostle, Rom. 12.1, determines our rea­sonable service: The Apostle therefore to the Thessalonians, calls wicked men unreasonable. They shall therefore serve God, as brute creatures, as the beasts of the field serve him; not knowing what they do, as a meer machine, and engine serveth us by the force of our hand; nay in a worse degree quite contrary to their own counsels, intentions, and designs. God could have no service from wicked men, if he did not get himself a glory from their lusts, as he got himself glory upon Pharaoh.

3. There is something in Gods Counsels to be produced in the world, that is fit for no other hands, than the hands of sin­ners, and is hard to be effected any way, but from their lusts. These are the acts of his Punitive Justice upon his People. God is compelled by his Justice, sometimes to kindle a fire in [Page 282]Sion, and to set up a furnace in Hierusalem, to melt, and to try his people, in order to the purging out of their dross, and taking away their tin. Now as it is lust which kindleth all fires, so (ordinarily) it is the lust of Gods Enemies, of wicked men, which bloweth up this fire. Sometimes indeed Ephraim is a­gainst Mamasses, and Manasses against Ephraim; but (ordina­rily) it is the Assyrian, or Egyptian, or Babylonian, that must destroy Israel. Men do not use to set sheep to hunt, and tear sheep; but to make use of dogs for that work.

4. This is a reasonable motion of Providence, to incourage the people of God, never to despair, but continually to hope in the Lords mercy. That which usually discourageth our hope in God, for any good as to his Church, is the heighth of the rage of Ene­mies, the sad and forlorn state of things, the appearance of never an instrument like to do any service for God, or for his Peo­ple. But none of all this is a sufficient ground for discourage­ment, if God can make use of the worst of men, and make the lusts of people serviceable to his own wise counsels, and bring­ing about his purposes. I might also have added, that these motions of Providence are reasonable to shew wicked men their folly, and how vainly they set themselves against the counsels and purposes of God; who ordinarily taketh them by guile, and overthroweth them in their own craftiness. But I have enlarged enough upon the doctrinal part of this Observa­tion, I now come to the Application of it.

Ʋse 1. In the first place let us here admire the infinite power, and the wisdom of God, and learn at all times to trust in his word. What cannot that God do? What will not the wisdom of that God extend to, who can make the highest and proudest Enemies, which his glory hath, to serve the designs and coun­sels of his glory? The work of Creation, is not so much a work of infinite power and wisdom, as this work of Providence. In Creation, God only produceth being out of not being: here God brings out his glory from that which hath an unmeasu­rable contrariety to his glory: nothing is so desperately op­posite to the glory of God, as the sordid lusts of mans heart: no creature is so opposite to the honour and glory of God, as a resolved malitious sinner is. Now for God to make such a wretch to serve him, nay, to make such a wretch in the hot­test [Page 283]pursuit of his lusts to serve him; and by the satisfaction of his lusts, to serve the great design of his glory: O what an Almighty Power, what an infinite wisdom must this speak in God!

And this I say should recommend God to us, as a God that may at any time, under any face of things, be trusted. We cannot see a worser face of things, than when wickedness is at the heighth, men in the heighth of rage and malice against the People of God: when all kind of filthiness and sensuality a­bounds in a place; when the vilest men are exalted, and the wicked walk on every side: they are put together, Psal. 12.8. But under such dispensations, Christians, trouble not your selves as to Gods care of his Church: indeed it is, and ought to be an afflicting dispensation. 1. For the glory of God. Un­der such a face of things, the holy Name of God is blasphemed, the honour of God is at present laid in the dust. 2. Such a time must needs be a time of great suffering to the holy and inno­cent servants of God. Many particular servants of God, must be made great sufferers under such a Providence: But yet in­courage your self in God; he that can bring light out of darkness, can, and will bring good out of such an evil as this is. The Providence of God doth ordinarily compel even the worst of men to do his work; howbeit that they mean not so: one way or other they shall do the Lords work; if no other way, yet by making their own folly manifest to all men: God often brings wicked men upon the stage, to make them more abominable. There are many in the world, men of sobriety and vertue, would not have believed there had been such horrible injustice, and oppression, such horrible, and insatia­ble avarice, such merciless cruelty in the hearts of many sin­ners, if they did not see them play their parts upon a stage in the world. In the mean time know that you trust in a God, that knoweth how to make use of mens malice, and to make the maddest and desperatest sinner serve his pur­poses.

Ʋse 2. In the second place, what a foundation doth this notion lay, for an Exhortation to all, to break off their sins by true repentance, and to give unto God a voluntary chosen ser­vice.

[Page 284]1. To break off their sins by a true repentance. I remember our Lords words to Saul, out of Heaven, Saul, Saul, (saith he) why persecutest thou me? it is hard for thee to kick against the pricks. Suppose a person, whose heart the Devil hath filled with all malice, that if he could, he would pluck God out of Heaven, and root out the Name of God from the Earth: yet methinks this should discourage him in his fullest career and madness; to think, that he that sitteth in the Hea­vens, laugheth him to scorn; and when he hath done all he can, he shall but have effected the Lords counsels, and done the Lords work, although he meant not so. Let therefore the sinners of the Earth be instructed, and learn wisdom: they cannot do what they list, and many times, wherein they think, and talk proudly, God sheweth himself above them, and they do Gods work quite besides, and contrary to their own intentions. There is no encountring with a God, who can make the wrath of man to praise him, and restrain the remainder of it when he pleaseth. 2. If this be so, certainly it is wisdom in men, designedly and intentionally to serve God: otherwise they lose their reward, at least their spiritual and eternal reward. We find God with temporal rewards, some­times rewarding men, that do some things at his command, though their hearts in the action be not right with God: so Jehu was rewarded, his Sons inherited the Throne to the 4th generation; but God at last visited the blood of Jezreel upon the house of Jehu. But no man hath a spiritual reward, in­ward joy. and peace of conscience; nor shall have an eternal reward, but that man, who with purpose of heart serveth the Lord.

SERMON XXII.

I Proceed yet in making some Observations concerning the motions of Providence, in the preservation and government of the world. An eighth Observation, which I shall make, and a little enlarge upon, is this:

Observ. 8. That the Providence of God is wonderfully seen in bringing to light hidden counsels of darkness, and punishing of sins, which tend to the disturbance of civil societies. Indeed there are not many sins but have an ill influence upon humane society; and the reason is, because there is no law in the world so fitted to the prosperous beings of Societies, as the law of the Lord is: but yet there are some which tend to a more eminent di­sturbance and confusion in them. Such are now plottings and treasons against Princes, whom God hath made the heads of these Societies; Seditions, and raising up mutinies, murthers, &c. These make great gaps and disorders in political bodies, and you shall observe the Providence of God bearing an eminent testimony against them, Eccles. 10.20. Curse not the King, nō not in thy thought, and curse not the rich in thy bed-chamber; for a bird of the air shall carry the voice, and that which hath wings shall tell the matter: it shall be discovered, it shall be sud­denly discovered, and by ways, that one would never think of. Two things you shall observe in the workings of Divine Provi­dence as to this thing.

[Page 286]1. That it is very rarely, that the Providence of God suffereth any such designs to come to any effect and issue.

2. That if at any time he doth for the punishment of flagitious rulers suffer them to come to issue, he very rarely suffereth the actors in them to go down to their graves in peace. This abun­dantly justifieth it self in the story of Scripture, and in all other story.

'Tis very rarely, that the Providence of God suffereth conspi­racies to take effect. Of an hundred plots, that you read of in story, to take away the lives of Princes, and make di­sturbances in political affairs, it is very rare to read of any that take effect, Job 5.12. either the Lord makes their own hearts to fail them, or weakneth their hands, that they cannot find their enterprize; or put's it into the hearts of some of the con­spirators to reveal the matter, or causeth some strange impres­sion and jealousies in those whose lives are aimed at: some way or other the Providence of God worketh, to crush the cockatrices egg, before it hatcheth into a serpent. Our Queen Elizabeth was a famous instance of the special Providence of God in this kind, over such, as God maketh rulers over others. What a strange discovery had we of the Powder-treason in this Nation? But this is but the first thing which I commended to you under this Observation.

2. Sometimes the Providence of God, for his wise ends, doth suffer such conspiracies to come to issue; either for the personal sins of such rulers, or for the sins of the people, over whom God hath set them; but when he doth, he rarely suffereth the actors in them to go down to their graves in peace. You read 2 Sam. 4. that Baanah and Recab, two servants of Ishboseth, conspired a­gainst him, and slew him, ver. 9. David causeth them both to be slain. Baasha, 1 King. 16.27, conspireth against Nadab, and slayeth him; (indeed the Scripture doth not express the particular kind of his death) but he threatned him by Jehu the Prophet, 1 King. 16.3, 4. and tells us, ver. 7. That the wrath of the Lord came against him for all the evil that he did—in being like to the house of Jeroboam, and because he killed him, that is, he killed Nadab, the Son of Jeroboam.

And against Elah his Son, Zimri killed him, ver. 20. Had Zimri peace that slew his master? no, he killed himself; when he had reigned but seven days, ver. 28, after him Ahab (a [Page 287]most wicked man) dyed in war, his Son Jehoram was slain by Jehu, and Jehu executed both the Lord's counsel and command in what he did; so the Lord spared him, and three or four af­ter him of his generation, to fulfil his promise to Jehu. After this, 2 King. 15, Shallum conspireth against Zechariah, and slayeth him, but reigns only one month; and Menahem requi­teth his bloodshed, and slayeth him: Joash was slain for the blood of the Sons of Jehojada, 2 King. 24.23. Amaziah his Son succeedeth him, 2 Chron. 25.1. & ver. 3. He slayeth his servants that had slain the King his father. And as this notion is justified everywhere in sacred story, so civil story also maketh it good: Solomon saith, He that breaketh an hedg, a serpent shall bite him: Government is the hedg of a Nation, and rulers are the stakes in that hedg, that keep it together; and it is very rare, but the Providence of God ordereth it so, that a serpent biteth him, who breaketh this hedg, which the Providence of God hath set up about a Nation, or People. Princes and Rulers, are (in a great measure) priviledged persons, and have great prerogatives from Divine Providence. And this motion of Divine Providence seemeth very reasonable. 1. If we consider the relation that they have unto God. 2. Or their usefulness un­to men. I say, first, if we consider their relation unto God, which I shall open to you in three things: [...]: They are the Ordinance of God. 2: They are Gods Creatures. 3. They are Gods Vicege­rents.

1. Rulers are Gods Ordinance. This is the reason which the Apostle giveth Christians, for subjection to governours, Rom. 13.1, 2. Let every soul be subject to the higher powers, for there is no power but of God: the powers that be, are ordained of God: whosoever therefore resisteth the power, resisteth the ordinance of God. God is a God of order, and not of confusion, as well in States, as in Churches: and for the conservation of this order, he hath been pleased to ordain Government, a subordination and subjection of some unto others: and a man cannot rise up a­gainst this, but he must rise up in opposition to a Divine Ordi­nance. In 1 Pet. 2.13, Rulers are called the Ordinance of man, or as it is in the Greek, an humane creature: but that must not be understood of Government in it self, (that is the Ordinance of God). I am aware that that is a Text, that is much made use of to prove Christians duty of Obedience to humane Laws and [Page 288]Sanctions. But this seemeth not to be the sense: For, 1. We cannot submit thus to every Ordinance of man for the Lords sake. Men may command us things which are contrary to the Will and Command of God, and in such cases our Allegiance is first due unto the great God. 2. Again, The distribution that fol­loweth, seemeth not to favour this sense—whether to the King as supreme, or unto rulers sent by him. Let the form of Govern­ment, under which you live, be what it will, let the persons en­trusted with the execution of this Government, be what they will, their qualities are not so much to be regarded, as the office which they bear. 3. Thus both the Syriack version, and some of the antients interpret it: the Syriack version interprets it— Be you subject to all the Sons of men. 4. But lastly, The word [...], which is there used, is always applied to persons, not to such constitutions, as laws are. Besides, there are that think, that the Apostle useth a dialect, then in use: there is nothing more ordinary in Latin Authors, than those phrases of creare consulem, creare dictatorem, &c. it is a phrase a little in use amongst us, to express the conferring of some particular ho­nours. But I digress too far, certain it is, that as Government in the abstract, so particular governours in the concrete, are the Ordinance of God, and so have a more eminent relation unto God: All men are the creatures of God, they are the works of his hands, rulers are the Ordinance of God.

2. Rulers are Gods creatures, and that not in a large sense, (so every thing else is) but in a more eminent way; as Rulers in that capacity, to which God hath called them, they are Gods creatures; Prov. 8.15. By me Kings reign, and Princes decree justice: by me Princes rule, and nobles, even all the Judges of the earth. It must not be understood only by my sufferance and permission, nor by me in an ordinary course of Providence, as all things are by God; but by me in a way of special Providence and designation: for (as the Psalmist saith), Psal. 75.6, 7. Pro­motion cometh not from the east, nor from the west, nor from the south: but God is the judg, he pulleth down one, and he setteth up another. And this must be said of the worst of Rulers: they came not up into that place of government, without the Lord. Saul was a Prince bad enough, God foretold by Samuel what he would be; yet you know what a special hand God had in the setting of him up. And God setteth up good or bad Rulers [Page 289]over a people, according to his designs to bless and prosper, or to chastise and punish them. Rulers, as rulers, be they good or bad, gentile, or froward, are God's creatures in an eminent way. Now as a Prince thinks himself obliged in honour to maintain his creatures, whom he hath set up in any place, for any end; so God will maintain Princes, as they are his creatures, raised up for his special designs.

3. Nay further yet, Rulers are Gods vicegerents, Psal. 82.6. I have said you are Gods; and in this sense it is true which the Apostle saith, There are Gods many, and Lords many. Every Prince is but a Vice-roy to the King of Kings, a Deputy-Lieu­tenant to the great Lord of Heaven and Earth. This createth a very near relation betwixt God and them, and highly engageth the Providente of God for them. Every Prince taketh a special care of persons, which he sendeth abroad for Embassadors, and which represent his person and authority. Plots and conspira­cies against Princes, are much against God himself. God giveth this reason for his severe Law against murther, Gen. 9.6. Who­so sheddeth mans blood, by man shall his blood be shed: for in the image of God made he man. The Image of God in man, lay much in his Knowledg, Wisdom, Righteousness, dominion over other creatures. If God sendeth a people, a Prince, in whom no­thing of the Image of God can be seen in the three former things, Knowledg, or Wisdom, or Righteousness: yet he hath given unto all Rulers a dominion over his creatures, and that not only over brute and inanimate creatures, (every man hath such a dominion, and is a great Prince) but over rational creatures: and herein much of the Image of God, who is the King of kings, and Lord of lords, and ruler of Princes, is to be seen. Now I say considering this great relation of Rulers to God, it is but reasonable that God should watch over them with a special eye of Providence, maintaining his own Ordinance, his own Crea­tures, his own Vicegerents in the Earth.

2 But secondly, The reasonableness of it will appear, if you consider the usefulness of Rulers unto men. Upon the former ac­count I have shewed you how God consulteth his own glory. I shall now shew you how God in these motions of Providence consulteth our good. It is usually said, and I think very truly, Better Tyranny than Anarchy; better a very ill oppressive go­vernment, then no government: He that would pluck up the [Page 290]government of any place, would but pluck up the bridg, which in a short time, himself will have occasion to go over: so that God in his special Providence towards, and for Rulers, sheweth a special kindness to humane society. What do laws signifie without Executors of them? Now this is the office of Rulers, to execute the Laws, and if some of them be partial in the exe­cution of them, and spare some transgressors; yet there's none of them, but in many things do execute justice, and keep up some­thing of the face of order of humane society. But I have hi­therto only instanced in one sort of sins, eminently disturbing humane societies, treasons, seditions, conspiracies, &c. I come now to a second.

2. Oppression is another sin of this nature, and this must be the sin of Superiors, and men that are in power over others. I may joyn with it tyranny and cruelty, they are of a great cognation one to another: Oppression is one of the crying sins of a Nati­on, and the Providence of God is eminently seen in giving testi­mony against it: this was that sin for which God so plagued Pharaoh, Exod. 3.7. For the oppression of the poor, for the sighing of the needy, now will I arise (saith the Lord), and the venge­ance of God is so certain against oppressors, that the wise man calleth to us, Prov. 3.31. Envy thou not the oppressor, and chuse none of his ways. Doth he flourish? doth he grow rich and great? Envy him not, chuse none of his ways. It is very seldom that God letteth eminent oppressors escape. If they be amongst inferiour Rulers, God stirreth up their superiours against them at one time or other: If chief rulers be oppressors, God hath other ways to punish them, either immediately by his own hand, as he did Pharaoh; or suffering people to throw off the reins of Go­vernment, which was the case of Abijam, though he did but threaten oppression, 1 King. 12.11. All men are not wise, the most of people are over-ruled by their own lusts and passions, and not governed by reason: but even for wise men Solomon tells us, Eccles. 7.7. That oppression will make them mad, put them out of the government of their reason. It is indeed madness, and nothing but madness for private persons to rise up against a government; but we see it sometimes done, and usually op­pression, eminent, and general oppression gives the occasion, and is the proximate cause of it; but one way or other God (or­dinarily) revengeth oppression by signal Providences; and there­fore [Page 291]the wise man saith, Eccles. 5.8. If thou seest the oppression of the poor, and the violent perverting of judgment and justice in a people, marvel not at the matter: for he that is higher than the highest regardeth, and there is higher than they. Now the rea­son of the special and remarkable Providence of God in this case, may be conceived to be, 1. Gods great love to Justice and Judgment. 2. His great kindness to Political Societies. God is a just and righteous God, and loveth justice: Justice is an es­sential Attribute of God, he could not be God, if he could be unjust: he giveth to every one their due, and he cannot but give every one their due; and the righteous God loveth righ­teousness, and hateth iniquity. Now oppression is nothing else but a violent perverting of Justice and Judgment, by him that hath power on his side. Solomon saith, Prov. 14.31. He that oppresseth the poor, reproacheth his maker: he reproacheth his Maker, because it is God that hath made his brother poor, and put him under his feet. Again, he reproacheth his Maker, be­cause God hateth and abhorreth all oppression and injustice; he pre­tendeth to rule in the place of God, but he reproacheth his Maker: God dealeth so by none, his law directeth the quite contrary. Again, he reproacheth his Maker, because God hath taken the poor, the stranger, the fatherless, and the widow into his special protection; and hath given many particular laws about them, and given the world a particular charge concerning them.

2. As God is a God of Justice, and loveth that; so he hath also a great kindness for humane societies, and for brotherly love. God hath in Creation disposed man to society, he is not like the wild Ass, that loveth to be alone in the wilderness; he hath also disposed them to trades and employments, serving one ano­ther; so as though a beast, or a bird could live without one another, yet men can live in no degree of felicity (outward feli­city) without company; nor can society be well maintained without justice and brotherly love; injustice, violence, and op­pression break all humane society. There is nothing that breaks humane society, more than oppression doth; when the greater devour the lesser, and the richer swallow up those that are more poor, that they might be left alone in the Earth. There's no­thing more opposite to brotherly love, the ligament of humane society, than oppression is; and therefore the special Providence [Page 292]of God in the punishment of it, and delivering the oppressed from the bondage of it, is not to be judged a strange thing, but ex­ceeding consonant to the nature of God.

3. A third sin which makes gaps in humane societies, is murder, a private, willful taking away the life of another; I say private, for if it be done by the hand of Justice, it is no murther: I add wilful to distinguish it from casual homicide, when one is the cause of the death of another, not in the least intending him death, or any harm tendent to it. It was one of Gods Precepts to Noah, Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed, for in the image of God made he him. Afterwards it was one of his Ten Commandments, given to his people on Mount Sinai, Thou shalt do no murther. And although in the case of casual homicide, he appointed Cities of refuge, to which the manslayer might fly, and be free from the avenger of blood; yet for the wilful murtherer, Numb. 35.31. he saith— you shall take no satisfaction for the life of a murtherer, which is guilty of death; but he shall surely be put to death: and verse 33. So shall you not pollute the land wherein you are: for blood, it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. And accordingly the Providence of God hath (generally) ordered the govern­ment of the several parts of the world, that unless it hath been in a very debauch't nation, scarce any place hath been found where the Rulers have not been zealous, even from the light of nature, against wilful murtherers; and the Providence of God is in nothing more eminently seen, than in the discovery of such transgression, and bringing them to justice. It is a common observation, therefore I shall need the less to insist upon the Justification of it. Sometimes God makes use of the fear and passion, and shy-looks of the guilty conscience of the murtherer, to discover himself: sometimes the birds of the air shall pursue him (as I remember I have somewhere read of a famous story of murtherers, pursued by Crows and Ravens), sometimes a Dog shall do it; sometimes a Spirit shall do it: in short, the stories are very many, and strange, of the Providence of God in disco­vering of murther: Murthers make great gaps and disorders in humane societies.

4. Adultery is another sin, which maketh great confusion in humane society; though not like those beforementioned, but in [Page 293]a more secret way; yet great disorder it begets. By Gods old Law, the adulterer was to be put to death; it was an extra­ordinary act, and one of those we call heroick acts, not to be defended, but by an immediate impetus, by a command from God, that of Phinehas, I mean, taking a javelin, and at once running through Zimri and Cosbi: God justified it, and promised Phine­has a reward for it. The vengeance of God upon those that have given up themselves to this sin, is eminent; he hath prepared a dart to strike through their livers, which he useth in no other case, a peculiar defiling, tormenting disease: The persons that are guilty, are often sent to hell in the act, by the jealousie of Husbands; and by the Laws of most Nations, such manslayers are justified. It is a sin indeed, that doth not make that havock in humane society, which some of those beforementioned do; and therefore the Providence of God is not so remarkably seen in pre­venting it, and discovering preparations to it; but it is emi­nently seen in the punishment of it, both as to punishments in this life, and in his threatnings, as to depriving them of a life to come.

5. I will instance in one more, and that is, Rebellion and dis­obedience to the lawful commands of parents. It is the fifth of of the Ten Commandments, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. Upon which account the Apostle calleth it, the first commandment with promise. Indeed this sin is the root of most disorder that is in political society. The rebellious child sel­dom proveth a dutiful wife, or good husband, nor good ser­vant, nor good subject, unless grace first maketh a change in their hearts, and bringeth them from under the government of their passions; the Providence of God is therefore eminently to be seen in the punishment of such children. By the Law of God, the Son that obeyed not his father, was to be stoned to death. Read Deut. 21.18, 19, 20. He that curseth his father or mother, shall dye the death, Exod. 21.17. Levit. 20.9. Mal. 15.4. Mar. 7.20. And if you observe the Providence of God, it strangely pursueth rebellious children with vengeance, they sel­dom prosper.

6. I will instance but in one sin more, That is persecution, or eminent disturbance of others, for their conscience towards God. This is a sin which doth not only disturb humane society, but [Page 294]the best of humane societies, the society of the Church: it di­sturbeth humane society, ingageth husband against wife, and children against parents, and brother against brother; it spoileth that commerce and traffique, by which political societies are maintained and upheld. As to that, it cannot be without a great connexion and twisting of mens interests of divers perswasions, one with another; so as the interrupting the free course of one, is the interruption of another: and while persons are rifled in their houses, haled to prisons, there must needs be an interrup­tion in their commerce. But this sin hath this further aggra­vation, That it makes disturbance in the best societies; the As­semblies of Gods People for his worship, are the best of humane societies, God is in the midst of them, more present with them, than with any societies in the world besides them. Those that rudely break in upon such Assemblies, break in upon the great God of Heaven and Earth, who hath said, Wheresoever two or three are gathered together in my name, I will be in the midst a­mongst them; and may justly expect some such extraordinary judgment, as the Sodomites met with, when they would have bro­ken open Lots house, to have pull'd the Angels out; but God doth not always work miraculously, but seldom fails (even in this life) to set his mark upon this sort of sinners. It is an ob­servation that I have formerly made to you. You shall in story read of persecutions, which sometimes have lasted long, very long, but seldom of a persecutor that hath lasted long: he is an odious, abominable wretch, whom vengeance will neither suffer to live, nor often to dye after the ordinary death of men. He that will but read over the story of the ten Primitive persecutions, will see this abundantly confirmed: or if any thinks those stories too old, let him read what became of Gardiner and Bonner, those two bloody wretches in Queen Maries days, and of divers others that were their instruments, and willingly followed their Commandments; and possibly he may confirm himself in this Observation, by later examples than those also. But I have instanced in those sins, which do most eminently disturb humane societies, and spoken enough to the doctrinal part of this Ob­servation. I shall reduce all I shall say by way of Application to two heads: 1. Shewing you what advantage this observation giveth me, to call upon all men, but especially those in higher orbs, to praise the Lord. 2. To perswade all men to take heed, as of all [Page 295]sin, so especially of such sins as these are, against which the wrath of God is so eminently revealed.

Ʋse 1. In the first place, let then all men that live upon the Earth praise the Lord; but especially such as are superiors and rulers over others, and more especially such as are his Church. The Psalmist, Psal. 135.1. calls to all, saying, Praise the Lord, praise ye the name of the Lord, and ver. 19, 20, 21. He calleth in particular, Bless the Lord, O house of Israel: Bless the Lord, O house of Aaron: Bless the Lord, O house of Levi; you that fear the Lord, bless the Lord: Blessed be the Lord out of Zion, which dwel­leth at Hierusalem. 1. This observation calleth to all the sons and daughters of men to bless the Lord. We are all sociable creatures, and much of the comfort of our lives lyeth in our societies and fellowships one with another, either in our family-societies, or in our civil-societies, or in our Church-societies. We should think it a life worse than death, to be condemned to live like a wild Ass alone in the wilderness. Now there are some lusts of men, that would spoil us of all this comfort. God pe­culiarly sets himself against them, and makes these the marks for his arrows of vengeance. The Jews said of the Centurion, He hath loved our nation, and hath built us a synagogue. We may say of our good God, he hath loved mankind, for he hath taken care to preserve order in humane societies, and severely to chasten the invaders upon the rights of others. What an in­gagement doth this lay upon all men to praise the Lord? Cer­tainly sirs, there is a great deal of praise, and glory, and homage due to God from all men, as they are concerned in their several societies. There is a great deal of glory due to God from fa­milies, for his testimony against those lusts of men, (such as are murtherers and adulterers) which in a short time would spoil all the comfort of those societies. Certainly every family is bound to worship God, and to walk with God. But parti­cularly,

1. Let Rulers praise the Lord. Let all the Princes of the Earth give homage to him that ought to be served; they are more espe­cial marks for furious and ambitious mens lusts. Gods Pro­vidence (as you have heard) is eminently seen in preventing their dangers, in revenging their harms. 2 Sam. 23.3, 4, 5. Surely then (as David saith) those that rule over men should be just, ruling them in the [Page 296]fear of the Lord: their light should be like the light of the morning without clouds. God hath not only set them up as lights upon an hill, but he hath made his special Providence to be a lanthorn about them; that 'tis rarely, that the wind of sedition and trea­son prevails to blow them out, and then 'tis (ordinarily) for some eminent Provocation of God. But I am not speaking to persons in that capacity. You that are parents, praise the Lord: Gods special Providence you see reacheth you, and in a great measure secureth you from that great heart-ach of rebellious and disobedient children. I know you will say, How then com­eth this to be the great affliction of many good parents? To which I answer: 1. There is many a good parent may have been but like good old Ely, too indulgent and cockering to their chil­dren; ordinarily God keepeth up the authority of parents over their children, until themselves have prostituted it; and in the rebellion and disobedience of their children, they may read their own sin, and see as much cause to be humbled for that, as any thing else, as David in the case of Adonijah, 1 King. 1.5, 6. And herein the goodness of God towards parents will be seen, that if he doth not (upon their endeavours) secure to them the duty of their children; yet he will not fail to revenge their quar­rels against them.

2. Let the poor and weak of the earth praise the Lord: he hath declared himself the father of the fatherless, and the judg of the widows, a refuge for the oppressed, Psal. 68.5. Exod. 22.5. Psal. 10.11. How are all the widows, and fatherless children, all the poor and oppressed people of the world bound to praise, and to serve this God, who hath taken upon himself the special patro­nage and protection of them? This indeed would be the best use we could possibly make of this Observation, relating to the special Providence of God, if it might lay a special obligation upon all those, who are thus especially concerned, to magnifie God as their great patron and defender. And how can they praise God more effectually, than in doing those particular du­ties which concern them all in their respective relations? or with reference to those peculiar circumstances of Providence, under which they are acted. I shall add but one branch of Application more, and indeed it is not a new Use, for it is a part of our praise and homage which we owe unto God upon this Reflexion, viz.

Ʋse 2. To all, to take heed of those sins, which God in his word declares himself more eminently to abhor, and in the execution of Providence, doth most severely punish. All sin is in it self a filthy and abominable thing, and the just object of every good mans hatred: for should not we hate what God hateth? and what hath of all things the greatest opposition to God? yes, we ought to hate it with a perfect hatred. But such is the naugh­tiness of our heart, that we are not so led to an hatred and ab­horrence of sin, from the intrinsecal evil, and obliquity of it, as from the dangerous and pernicious consequence of it. Death, eternal death is the wages of every sin; but this being only mat­ter of faith to bold sinners, (none having ever come from the dead to give them an account of those flames) the punishments of sin in this life, are those things which most deter carnal sensual men. But if men will look no further, nor believe any more; yet let this lay some law upon us, and make us afraid of those sins which I have instanced in, being such, whose judgment the Providence of God seldom letteth sleep so long, as to another life. Let this mind us not to meddle with them that are given to change, that curse Kings and Rulers in their bed-chambers, and are of turbulent and unquiet spirits, always plotting, and con­triving seditions, and treasons, and disturbances to civil gover­nours: it is very rarely, that God suffereth their designs to come to issue, or their persons to come to the grave in peace. 2. What a law should it lay upon the rich and great men of the earth, to take heed of violent perverting justice and judgment, of turning away the causes of the widows, and the fatherless in judgment: To consider, that he who is the highest, doth consider the matter; and there is one higher than the highest of them, who abuse their power to trample the poor under foot. If men be not turned Atheists, and have banished all the fear of God from their eyes and hearts; it must a little give them law, and lay them under some restraints, as to those horrible sins, of murther, persecution, de­filing their neighbours wives, &c. To consider that these are some of the sins, which go ordinarily before-hand to judgment, and which God usually revengeth by some special remarkable Provi­dences in this life. But it is time to finish this discourse. Let us beg Gods blessing upon it.

SERMON XXIII.

I Am in a discourse about the observable things of Divine Pro­vidence. When do you think, shall I have finished it? Day unto day uttereth speech, night unto night declareth knowledg. When I have said all that I can, I must conclude with Job, Lo these are parts of his ways, but how little a portion of him do we understand? However, it is wonderfully sweet to know the least of God. If a learned man could think it worth his while to write a book of the admiranda Nili, the admirable and obser­vable things of the famous River of Nile; What a book might be written, and how much worth a pen-mans hand would it be, to write a book, and call it, Admiranda, or Observanda Provi­dentiae Divinae, the admirable and observable things of Divine Providence? But leaving Prefaces, I proceed to a ninth Observa­tion, which is this:

Observ. 9. The Providence of God often repayeth both good and evil, and especially charity and cruelty in this life in its own kind, 1 Cor. 3.8. 2 Cor. 5.10. That God will reward every man according to his works, is most certain, and is a piece of Divine Justice; he cannot condemn the innocent, nor clear the guilty, there will be a now when God will visit for all sin: and though sinners do evil an hundred years, yet the day of vengeance will come. And to let us know the certainty of it, oftentimes the Prophets of God in the denouncing of judgments yet a far off, cryed out, It is come, It is come; and gave the alarum, as if the enemy had already entred the gates. But God doth not re­compence all sinners in this life: Judgment comes afterward. [Page 299]But for those whom God doth chastise in this life, he doth not punish them all the same way; some are punished with tem­poral judgments, and those some of them of one sort, some of another: others he punisheth with spiritual judgments, blind­ness of mind, hardness of heart. And it is the same case for rewards of grace, some have little reward for all their service for God, until they come in Heaven; others are rewarded in this life, but in different manners. The Observation which I am making, concerneth charity and mercy, and the vices opposite to it, such as are, cruelty, hardheartedness to those in want and misery. In these cases I observe Gods Providence often retaliates. I say, 1. The Providence of God doth often recompence other sins in this manner, but especially sins against charity and bro­therly love. God many times repayeth other sins in their kind: our Saviour by this argument dissuades from rash censuring, and censorious judging of others, Matth. 7.1, 2. For with what judg­ment you judg, you shall be judged: and with what measure you mete, it shall be meted to you again. (A text which if well thought upon, should deter Christians from the too common practice of censuring and judging one another) especially in doubtful things, where they are not of a mind; as if sincerity and uprightness were the Prerogative of a party in Religion, or annexed to some particular forms. You know God threatned David for his adultery with Bathsheba, That he would take his wives before his eyes, and give them to his neighbour, and he should lye with his wives in the sight of the Sun, 2 Sam. 12.11. and it was fulfilled by the permission (though not by the instigation) of Divine Provi­dence, in 2 Sam. 16.22. Spoiling and plundering of others, ta­king away their goods without a just warrant from God, is another sin we find thus threatned, Isa. 33.1. Wo to thee that spoilest, and thou wert not spoiled; those that thou so rifledst, ne­ver did thee any wrong; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled, and when thou shalt make an end to deal treache­rously, they shall deal treacherously with thee. But that indeed referreth to the more special observation, as to sins opposite to that Charity we should exercise to our brethren, to which I now come. I say it is very observable, that God punisheth sins against charity, and rewardeth deeds, and acts of charity in their kind, secundum legem Talionis, ordinarily giving the Authors of both [Page 300]like for like. I will first shew it you in the motions of Provi­dence, as to the execution of Vindicative Justice, in the punish­ment of sins against Charity. Against which men may sin, ei­ther by omissions, hardening their hearts from their brother in distress, not relieving him when it is in their power, according to their ability; or by commissions: murders, oppressions, cruelty, are all sins against Charity. 1. For omissions. It is a dreadful text, Prov. 21.13. He that stoppeth his ear against the cry of the poor, he also shall cry himself, and shall not be heard. A text worth deliberating upon by those who find their hearts so shut up in cafes of Charity: not that we are bound to hear the cry of all that are poor. There are some poor, that the greatest act of Charity we can shew them, is not to relieve them, that they may learn not to be idle, and wander up and down begging, refusing to work. The poor we are concerned in, are Gods poor; I hope we favour none that are lazy, idle, or leud, and by that means bring themselves to, and continue themselves at a morsel of bread: far be it from me, or any Minister of Jesus Christ, to plead for such. You from us hear the cries of the Lords poor, take heed of stopping your ears at their cry, remember Solomons word, Gods word by Solomon: He that doth so, he also shall cry, and not be heard: you may also come into such a condition, or you may have a child may come to it through age, through Gods hand upon him. You remember the story of Naomi, she went out full, she returned empty; the story of Job, and others in Scripture. I could tell you the stories of Belisarius, of di­vers persons of far greater estates (some of them), than any that hear me this day, yet brought to live upon the baskets of others: who knows what you or yours may come to? Do you think the great fire at London 1666, that at Northampton but the last year; That at a Town in this County two or three years ago, at Cottenham in Cambridg-shire the other day, hath not given many instances of this nature? (for God of late hath very remarkably contended with England, as by such a plague, as our forefathers never knew; so by a multitude of such de­vouring fires, for number and greatness not to be parallel'd). God make us to understand his Rod, and how many ways he is as a moth unto England, secretly, and gradually, and almost irreparably devouring and destroying us. This maketh our days full of the cry of the poor: God grant we be not also full [Page 301]of such as stop their ears at the cry of the poor, either giving nothing, or in no proportion to relieve them. I wish we could consider and remember that Text, and think what may be our portion, and do as we would be done by, and remember, God often punisheth this uncharitableness in its kind. Men of hard­hearts in prosperity, (ordinarily) meet with hard-hearts in their adversity; with what measure they mete to others, it is meted unto them again. The Apostle, Gal. 6.1. perswadeth the restoring of a brother fallen in the spirit of meekness, and useth this Topick, Considering thy self, lest thou also be tempted. And to the Hebrews he speakes, To remember them that are bound, as bound with them: and them which suffer adversity, as being your selves in the body, Heb. 13.2. There's much in those words, Lest thou also be tempted, and those, as being your selves in the body. In cases of true charity, Christians, as they should consi­der other things, so they should consider, that they themselves are in the body; they may lose their estates, their health, their limbs; they are not in Heaven yet, they are in the world, and they are in the body; they are not meerly spirits invulnerable, impenetrable: Men should think my house may be fired, and all I have lost in an hour or two: I may lose my eyes, my limbs, as this poor creature hath, I am in the body. So in those words there's a great Emphasis, Lest thou also be tempted: Tempted, sometimes signifies as much as afflicted, (though indeed in that Text it seems to signifie sollicited to sin, and overcome). God (saith the Apostle) for thy rigid dealing with thy brother, over-born with a temptation to sin, may suffer the Devil to give thee a foil; would'st thou in such a case be roughly dealt with thy self? With what measure men mete to others, God measureth to them again. Let me say to you, take heed of omitting your duty in a charitable act, lest thou also comest to be so afflicted, as to need others charity; and when thou art so, God should repay thee in thy own kind, so straiten mens hearts towards thee, that from persons, from whom thou mightest have expected pounds, thou hast not so many pence: think with thy self how such a thing would please you? Let me here give you two rules, which I think your Reasons will all concur with.

1. It is a foolish thing for any person (in circumstances of mortality) so to govern himself in his conversation, as if he were not subject to the common accidents of that state. The Apostle [Page 302]saith of Elijah, That he was a man subject to like passions with other men: The Apostle speaks of humane weaknesses, sinful in­firmities; and God considereth that, and gives us allowances for it: and therefore though Job had many ill fits of impatience, when the hand of God was heavy upon him; yet God saith, Be­hold the patience of Job. We are all of us also subject to the same sufferings, and the Apostle from this Topick, comforteth his Corinthians in those first (and furious) times of the Gospel, 1 Cor. 10.13. There hath no temptation taken you, but what is common to men. Now I say there is nothing more foolish, than for any of us in our conversation to govern our selves, as if we were not so, but out of the gun shot of the chastising Providence of God. Our bodies are subject to death, to sicknesses, to old age, and impotencies; our estates are exposed to the fire, to the thief, to the merciless soldier, to the oppressor. Now for a man in his conversation to govern himself so, as if he were never to dye; as if he were never to be sick; as if it were not possible that a fire should devour his pleasant things, that he or his should not be brought to straits, is no better than folly and madness.

2. It is as foolish a thing for a man to promise himself, that in case of such accidents, others should be kinder to him, than he hath been to others in the same circumstances. We cannot so much as fancy such a thing, without supposing them better-natured, or more gracious, either of which is at best a reproach to our selves. And this is but reasonable for us to think, although we consider not the influence of God in the case, who hath told us, That he who stoppeth his ear against the cry of the poor, he also shall cry, and not be heard; and hath the hearts of all men in his hand, and can easily shut them up (in judgment) against the cries of those who have sinfully stopped their ears against the cries of those who have cried to them in their distress. Hence it fol­lows, that it is but reasonable for us in these cases thus to con­clude. I have now a fair estate, but it is subject to decay, a fire may consume it in a moment, soldiers may devour it, either in my or my childrens days: I have now an healthy body, sound and perfect limbs, I may grow sickly, lose my limbs, my senses, and be brought into the condition of a receiver, who am now a giver. Why should I think that any should consider me, or mine in such circumstances, more than I consider others? Let me therefore do unto others, as I would have others do unto [Page 303]me: I have no reason to look, that it should be meted to me a­gain, better measure then I measure unto others. But I have dwelt too long upon this first, shewing you how the Providence of God doth often retaliate hard heartedness, by suffering the hearts of others to harden against men in straits, who have stop't their ears against the cries of others to them in distress.

2. But there are other kinds of uncharitableness, which God doth ordinarily repay in their kind. Those are acts, bearing the highest opposition to charity, tending to the utter ruin and de­struction of their brethren: such as murthers, cruelties, and barbarous and inhumane usage of others. We shall find in the old Law, that God in divers cases established a law of Retaliation. If any mischief followed such a striking a woman with child, as caused a miscarriage, God ordained they should give eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21.23, 24, 25. and in the case of a false witness there was such a law, Deut. 19.16, 17, 18, 19, 20, 21. which you may read at your leisure. It was Gods will, that a witness who had testified falsly against any man, (if he were once found a false witness) should suffer the very same thing that the other should have suffered. So that throughout all the Jewish period, the Providence of God did (ordinarily) execute this Justice by the hands of Magistrates. But you must not mistake to think this rule of God was with­out exceptions; for oftentimes exceptions were made with re­spect to the quality of the persons, and this by the Law of God, Exod. 21.16. He that cursed his father or mother, was to dye the death: that now was more than like for like: and ver. 26. If a master had struck a servant, and put out his eye, the masters pu­nishment was only to manumit his servant, not to pay eye for eye: the reason was the disparity of persons. I might observe to you, that the Providence of God directed other Magistrates, then those he set up amongst his own people, to enact laws, to render like for like: in many cases especially, where offences were emi­nently against mercy and charity, (though with the like respect to persons and other circumstances) which is enough (by the way) to evidence the justice of such laws in many cases. But further, the Providence of God, in this retaliating sins of this nature, is eminent in those whom he took to punish with his own hand. In the case of Pharaoh, he cruelly caused the male­infants [Page 304]of the Jewish children to be drowned; God causeth him, and his host to be swallowed up in the red Sea. In the case of Adonibezek, Judg. 1.6. The Israelites took him, and cut off his thumbs, and great toes. You never read that the Israelites served any Enemy so, either before or after that time; and doubtless what they did, was by an extraordinary instinct from God. Ver. 7. Adonibezek acknowledgeth the hand of God in it, Threescore and ten Kings (saith he) having their thumbs and great toes cut off, gathered their meat under my table; as I have done, so God hath requited me, 1 Sam. 15.33. When Samuel com­eth to slay Agag by Gods Commandment, observe what he saith, As thy sword hath made many women childless: so this day thy mother shall be made childless as to thee, and he cut him in pieces before the Lord. And this is that which God hath said, Rev. 13.10. He that leadeth into captivity, shall go into captivity: he that killeth with the sword, shall be killed with the sword: and in Rev. 18.6. speaking of mystical Babylon (by which our Forefathers have understood Rome, though late Authors have otherwise en­deavoured to interpret it), and the fall of it, saith God, Re­ward her even as she hath rewarded you, and double unto her double, according to her works; in the cup which she hath filled, fill her double. You see still those whom God hath thus punished from time to time, have ordinarily been great offenders against mercy and charity, great actors of cruelty; the wickedness of these men, God hath ordinarily retaliated, and payed them in their own kind. I have hitherto justified the first part of my observation, that God very ordinarily doth repay eminent sin­ners against charity in their own kind; what hath been wanting, there's hardly any observing Christian but will be able to make up in his daily observation; 'tis very seldom but God gives cruel and bloody, and mischievous men blood to drink, and cruelty to digest; if he gives it not to them, he ordinarily doth it to their children, as he did to Saul, and to Ahab, and to Jehu. Sauls chil­dren were hang'd by David at Gods command, for his bloody house; Ahab's seventy Sons were slain for his bloodshed and cruelty. And God repaid the blood which Jehu shed in Jesreel, (though in it he executed Gods counsel) unto his children, as the Prophet saith expresly. God gave Manasses his children ( Josiah only excepted) blood to drink, to requite him for his filling of Hierusalem with innocent blood.

[Page 305]2. Let me now justifie the Observation as to the second part of it. Gods retaliation of charity: Charity is a word of a very vast extent, and comprehendeth under it all acts of kindness done unto our brethren, standing in need of our help. It is a saying I have met with somewhere, A man seldom himself experienceth in himself, that misery which he hath truly felt in others. Many great and exceeding pretious promises are made to it, as if it were all Godliness; what the Apostle saith of Godliness, is appli­cable unto it. It hath promises both of this life, and that which is to come. Blessed are the merciful (saith our Saviour, Mat 5.7.) for they shall receive mercy: He that giveth to the poor shall not want, Prov. 28.22. I have been young (saith David) and now am old; yet I never saw the righteous forsaken, nor their seed beg­ging their bread: he is ever merciful, and lendeth, and his seed is blessed. It were a great work to reckon up all the promises of this nature, made to mercy and charity, so many that the hard­hearted, the niggardly-handed person, must necessarily be either an Atheist, or a notorious Unbeliever, either not believing there is any such God, as the Scriptures speak, or such Scriptures as are the word of God; or not daring to trust God upon his word; either of them hath a soul in state bad enough. But my work is to shew you how the Providence of God justifieth this word. I told you before how David observed it in the whole course of his life, he never saw such a man forsaken, nor his po­sterity beggers. What an experience was that? he was a good man, a wise and observing man, much acquainted with the world; he had seen more than most of us, he lived to be an old man; he doth not say he had rarely seen, no, that was too little. I have been young, saith he, and now am old, I never saw the righteous for­saken. If you would know what righteous man he means, he telleth you, One that is ever merciful and lendeth. I think in this case we may as to the motions of Providence distinguish (as St. Paul doth in another case between a righteous man, and a good man, Rom. 5.) The Providence of God doth sometimes so order it, that we see religious men, (though it is a hard task, I would not willingly be employed in it, to reconcile an hardness of heart in this kind to Religion); yet so it is, that we find sometimes persons, that in other things we cannot say, but they are devout, religious men, and just men, and (were it not for that of St. John, how dwelleth the love of God in him? after a very [Page 306]imperfect manner certainly; his brother can scarce tell how) for that of St. James: He that keeps the whole law, and (in the con­stant track and course of his life) offends but in one point, is guilty of all. One would think they had love for God, and were righte­ous men: yet when you come to them for an act of charity, oh it grateth them, a six-pence comes at two or three pulls, and with many a grudg and excuse. You may possibly see such a man decay (God distributes his estate, because he would not), and such a mans seed you may see begging bread: But for a good man, one that disperseth abroad, and gives to the poor, Prov. 3.9, 10. Da­vid never saw such a mans seed begging their bread: and 'tis no wonder, thousands of men grow poor by lending; but he that gives to the poor, lends to the Lord (saith Solomon): never any man lost by that lending. The great God never yet failed, ne­ver yet was unfaithful. I could fill your ears with stories. I will only give you one or two. It is reported in the life of that famous Junius, Minister in France and Holland, he died but in the year 1602; he met with the Lot of many godly Divines in all ages, as well as ours, and came to be pinched with want, and resolved for the supply of his necessities, every each day to dig in the Town-ditch. But see the Providence of God, there lived near a Taylor, a young man, whose Mother had in France lived near to this Junius's mothers house, and being very poor, Junius's mother had often relieved her. Her son remembreth this kindness, and though but a poor man, inviteth Junius to his house, and provideth meat and lodging for him for seven months. I could tell you many, and strange stories of Gods repaying Charity in its kind, of little pieces of silver given in this kind, repaid with an hundred fold, even in this life. But this is an observation which justifieth it self in the experience of every one of you. I shall rather shew you the reasonableness of this motion of Divine Providence, which will be evident to you. I will open it to you in five particulars:

1. God doth this to evidence his general love to mankind, and special care of Providence for the needy, the poor, and the father­less, the stranger, and the widow. Justice and Charity are the two pillars of the world, all humane society is dependent upon them: Justice, because as I told you before from Solomon, op­pression makes the wise-man mad, mens spirits will never be calm under a course of oppression; hence Tyrants must have [Page 307]constant standing-armies to secure their lusts. The Turkish Empire is little but injustice and oppression, it could not stand but for his Janizaries. Charity is another pillar of the Earth, the reason is, because as our Saviour told us, The poor we shall have always with us. Now God sheweth his great love to so­cieties of men in eminent upholding of both these. And be­sides, the Scripture speaketh God to have taken the special patro­nage of the poor, and needy, the stranger, and widow, and fa­therless. God doth this by raising them up friends, and it is a great means to raise them friends, to incourage them by sensible rewards, and that of the same kind.

2. It is necessary, that (as our Saviour oft saith) all righte­ousness should be fulfilled. The promises might have a being given them. I told you before, that the promises made to mercy and charitableness are very many; now some of these promises are made for a term within this life: He shall not lack (saith So­lomon:) that must be a promise respecting reward in this life: and so for the threatnings against cruelty and hard-heartedness to­wards them in misery, or that exercise any barbarous dealings towards their brother; so that it is necessary God should in this life retaliate such wickedness.

3. It is necessary for the terror of such sorts of sinners. God himself gives this as one of his ends in establishing the law of Retaliation in the case of false witnesses, Deut. 19.16, 17, 18, 19, 20. And those which remain, shall hear and fear, and from hence­forth commit no such evil more amongst you. The most of men hearing that Adonibezek, who cut off so many Princes thumbs and great toes, came to be served in the same kind himself, are a­fraid of such kind of Inhumanity.

4. Again, It is necessary for the conviction of unbelievers. There are many sins, against which there are dreadful Revelati­ons of Divine Wrath in holy Writ, and the Providence of God gives them a being every day: but yet sinners will not believe when they see the vengeance that comes upon them, that God designs to punish them for their unmercifulness and cruelty to their brethren; no, all things fall alike to all men, and those that judg otherwise, are with them in no better repute, than as bold priers into the secrets of God, and judges of his Counsels. God therefore will please sometimes to write their sin in their plague. It shall be wrote over the Gallows fifty cubits high, upon which [Page 308] Haman was hanged: this was the Gallows which he prepared for Mordecay. The accusers of the three Children shall be thrown into the same fiery furnace, which they had caused to be heated for the three children; and Daniel's accusers into the same den of Lyons, in which they would have had him pe­rished: He that leadeth into captivity, shall be led into captivity: and he that killeth with the sword, shall be killed with the sword. When men see this, if they will believe any thing, they will be­lieve this.

5. Lastly, It is also reasonable, for the more perfect demonstra­tion of Gods favour to these exercises of grace and vertue. Our Saviour faith, All men have not faith. The most of men live, either meerly by sense, or by reason. The promises of a reward of Heaven, are matters of faith A true believer, only from these, understands Gods favour to merciful men; his faith being the evidence of things not seen, indeed, evidenceth to him Gods love sufficiently. Inward rewards of grace, are like the new­name given unto the People of God, only known to them that have them. The most of men are acted by sense, and convinced by that mostly, (for in this cafe Reason will do little). God is therefore pleased to reward such persons to great degrees in this life, and that in the same kind too, that all the Earth may know what he will do for such persons. But I come to the Ap­plication, which I shall dispatch in two branches, making it a foundation.

Ʋse 1. First, for Admonition to all that hear me, to take heed of these sins. I would have you brethren take heed of all sin, for the wages of every sin is (without repentance) eternal death; but especially take heed of sins eminently against charity. Take heed of stopping your ears against the cry of the poor: God will be even with you; you, or yours shall cry, and not be heard. It is a woful folly for a man so to govern himself in his Conver­sation, as if he were not subject to changes; it speaketh the man that doth it, to be void of understanding; and it is a most unreasonable madness for a man to expect that from another, which himself would not do to another. Abraham checks Dives in the parable, for thinking that Lazarus should go to fetch him a cup of cold water, when as he in his life-time would not afford him a cup of drink: take heed of cruelty, [Page 309]of false-witnessing, of any eminent act of uncharitableness. Re­member, he that sheweth no mercy, when he comes to need it, shall have judgment without mercy for his portion. Take heed of persecuting good people for their conscience-sake towards God; it may be you may take the advantage of a furious time, and plunder them a little, or get them imprisoned or oppressed, di­rectly contrary to what is law and justice, or directly contrary to the highest law, which is the Law of God: but if you do, it is ten to one, but as your hands sent many to bed, without bread for themselves and their children to eat, to sleep, without a bed to lye upon, to work, without a tool to work with; so God will find hands, shall requite it into your bosom: Or if you should contribute to make the wives of your brethren widows, and their children, fatherless, and vagabonds, in a good sense to seek bread out of desolate places; God ere long will stand over your houses, and say, Let these mens children be fatherless, and their wives widows: let their children be continual vagabonds in the earth, and beg, and let them seek their bread out of their desolate places: Let the extortioners catch all they have, and let the strangers spoil their labour: let there be none to extend mercy unto them, neither let there be any to favour their fatherless children: Let the ini­quity of their fathers be remembred with the Lord. It was the curse, Psal. 109.9. And for what cause? they were adversaries without a cause to David, while he gave himself unto prayer, ver. 4. They rewarded him evil for good, and hatred for his love. Oh! my heart akes to think what judgments many in these days have laid up for themselves, and their wives and children: they have shewed no mercy, they, or some of theirs will find judgment without mercy: God hateth cruelty, and the sons of violence his foul abhorreth.

Ʋse 2. This observation calleth aloud to you for the exer­cises of charity and mercy. They are virtues, or graces, the ex­ercises of which, God will not only certainly reward; but he maketh haste to their reward, he ordinarily lets not their re­ward sleep. As it is said of some sinners, Their damnation sleepeth not: so as to some exercise of grace and vertue, it is such a sweet savour in the nostrils of God, that their recom­pence shall not sleep till the resurrection. Let me not hear a mouth opened amongst my brethren, nor see a purse-string [Page 310]tyed against an act of charity and mercy, it grateth upon my ears. Sirs, give me leave to tell you, that God never came more on borrowing, than he doth in this age. Troops of Robbers have robbed God: they have robbed his Servants, and God accounteth what is done to them, as done to him­self. Anon it may be, before these are gone, another comes, and tells you, that such a Town is burnt down to the ground, many hundred. Families undone, God sends to you for some help for them. Anon another comes to tell you, God hath sent to borrow a little of you for such a poor servant of his, who hath not spent his estate in Luxury, but God hath blasted him. Possibly God sends another to you, to lend him a little for another, that is under the Physitians hand, or under the Surgeons hand, and hath spent all his or her e­state. O lend it: He that gives to the poor, lends to the Lord, and he will repay. Say not (as many of you do) when such come to borrow of you, as you have no mind to lend any too, Truly I have no money, I can spare from my necessary oc­casions: When the truth is, thou hast no money thou art willing to lend such a person God sends on borrowing to thee. He that hath given thee all that thou hast, hath sent to thee, to lend him a few shillings, a few pence, he hath sent us his Ministers upon his errand, or some poor servant of his; but he hath sent us with a ticket under his hand, which thou knowest, thou ownest his written word, his holy Scriptures: Say not thou hast no money, if it be true indeed, it is a good excuse; or none that thou canst spare from thy necessary occasi­ons; if that be true too, it is a good excuse: but take heed it be true (remember the case of Ananias and Saphira). What mean the bleating of the sheep, and the lowing of the oxen? What mean thy garments of silk, thy costly laces, thy feasting, thy faring deliciously every day? I do not blame these things, where there are estates to bear them out; soft rayment may be worn in Princes houses: but then, say not thou hast no money, no money for to buy a cap to keep thy brother from the cold, and yet money to buy a costly periwig? no money to help thy brother to buy so much bread, as to keep him from starving? and yet hast thou money to furnish thy table with varieties and dainties? hast thou no money to help a poor Chri­stian to buy cloathes to cover his nakedness? and yet hast thou [Page 311]money to lavish out to cloath thy self and family with silks and fine linnen? hast thou no money to lend to thy Lord, to relieve one of his prisoners? to buy them a bed to lye on, to recover them a seat to sit down upon? and yet canst thou find enough to buy thy self a cupboard of plate, or the most costly houshold­stuff? O take heed that God judgeth not, that thou hast no heart, thou canst not trust that God thou so much talkest of, and art no more than a prating Christian. But, my brethren, remem­ber, that acts of mercy and charity, are such as God ordinarily retaliateth in this life; it is seldom that God putteth men to trust him to another world for rewards in these things. It is a time to speak, and I must speak in this case. It is reported of holy Mr. Bradford, that in an hard time he sold his Chains, Rings, and Jewels to relieve those in want. It is reported of Basil, that in a famine once he sold all the lands and goods he had to relieve the poor. I shall add no more, but conclude my discourse as that of our Saviour; He that hath ears to hear, let him hear. He that believeth what he hath heard this day, and searching the Scripture, finds it true, let him be up and doing accordingly. But if any man believeth not the word of God, nor us his servants, but hath a mind to make an experiment, whether Solomon had any warrant from God to tell the world, That he that stoppeth his ear to the cry of the poor, he also shall cry, and not be heard; Let him at his peril try, whether Solomon or he was the wiser man: I know I have spoke to many obedient ears, if there be any other, I so far my self am assured of what I have said, That in these things, Let them do what they please, I and my house shall desire both to obey and fear the Lord.