A gospel-glasse, representing the miscarriages of English professors, both in their personal and relative capacities ..., or, A call from heaven to sinners and saints by repentance and reformation to prepare to meet God.

CHAP. XVII. Their Abuse of Providence.

10ly. * 1.1 ABuse of Providence is another branch of Ungodliness, too much spreading among Professours. God is to be honoured, not only as the chiefest Good, and as the su∣pream Truth and Authority; but as the first Cause, that giveth Beeing to all things, and therefore ordereth and disposeth of all things as he pleaseth, having absolute Dominion over all events: But O! how is God dis∣honoured, by abusing his Providence? The blind World are not only guilty, who do not acknowledge God at the other end of Causes, as swaying all things by his Wisdome and Power, but set up an Idol, called Chance; but even Professours, eminent Professours, are herein very guilty.

1. * 1.2 How seldome do we observe Gods Provi∣dence? The Finger of God is in all the Crea∣tures; not only We, but all Creatures live, move, and have their beeing, from God, and in God: The whole course of Nature moves, as it is turned by the hand of God, and di∣rected by his counsel: It is not with the work of God, as with the Artificers Clock, which, put into a frame, and hang'd with weights, will goe, though the Artificer be off from it; but though God set all the Creatures in frame, yet the motion of every wheel depends on God. There is not a drop of rain falls, till God utter his voice, * 1.3 and cause the vapours to ascend from the ends of the earth: Yet how is God not minded? We see not his footsteps: We may say in this, He passeth this way, and that, and we see him not. Our eyes are held to secondary Causes: We look when the Wind, or Moon, will change; but we are so short-sighted, that we reach not God. How seldome do we consi∣der, that though Gods Providence doth de∣liver up his choicest Friends, into the hands of his and their Enemies, yet doth it not deliver them up unto their will: they cannot do what they please, but only what pleaseth God: Such of Gods own are still engraven on the palmes of his hands, though turned over into the hands of the Ungodly: they are Gods Fa∣vourites still, though the wicked say, Perse∣cute them, and take them, for God hath forsa∣ken them. How little do we mind, that our times are in Gods hands; and that as Satan is in a Chain, so are his Instruments: We fear

Men more than God. O! when shall we hear that Word of God, Say not a confederacy to all them to whom this people shall say a confe∣deracy; * 1.4 neither fear ye their fear, nor be a∣fraid: Sanctifie the Lord of Hosts himself, and let him be your fear, and let him be your dread; And he shall be for a Sanctuary, &c.

2. * 1.5 How little are we affected with the conti∣nual course of Providence, though it guards and keeps us every moment? The Stars in their courses would fight against us: the Sea would swallow us up, and break in as a devourer: the Beasts of the Field would arm against us; if God did not check them, and bound them: yea, one man would eat up another, were it not for the Lord, who sets bounds to the rage of all the Creatures. It is the eye of jealousie that is still wakeful for us: it is the Lord, that puts the hook into the nose, and the bridle in the lips, of the Senacheribs of the World; and yet how little are our hearts affected? how little are they comforted, and born up? how little do they cleave unto the Lord?

On the contrary: * 1.6 How distrustful are we of Gods Providence, in a time of seen dan∣gers, though we are wonderfully delivered from invisible ones every day? Who can number the legions of Devils? so many deli∣verances hast thou by Gods Providence every moment; and yet how diffident and doubtful are we, upon all new imminent outward dan∣gers? How little do we believe, that God will bring in good to us, by such Providences

as are ungrateful to Sense, to Flesh and Blood? Though nothing is more usual, than for God to take away some comforts, and lay in better comforts; to take away an Abel, and make it up in Seth: to deprive Noah of the comforts of the whole World for a while, and then to wash it from its filthiness, and to deliver him the possession of it, with mani∣fest proofs of his singular distinguishing care of him and his Family, whilst all the rest of the Creatures perished in the waters: to de∣prive Mary and Martha of their Brother La∣zarus, and to return him from the dead unto them with great advantage: to deprive Job of his Children and Estate, to make his last dayes better than his first, * 1.7 and to give him twice as much as he had before; for seven thou∣sand Sheep, he had fourteen thousand; before he had three thousand Camels, afterwards six thousand; before five hundred Asses, then one thousand; yet how little can we trust Provi∣dence in such cases? How hardly were the Disciples perswaded, that the absence of their Lord and Master, Jesus Christ, should be supplyed in the Spirit? And yet saith Christ, Nevertheless I tell you the truth, * 1.8 it is expedient for you that I goe away: for if I goe not away, the Comforter will not come unto you; but if I depart, I will send him to you. Christ in his Spirit, dwelling in our hearts, is better than Christ in Flesh, dwelling in our houses. When the unclean Spirit departs from a man, * 1.9 and re∣turns again, he brings seven Spirits worse than himself, and the latter end of that man is worse

than his beginning; but when Christ withdrew from Earth to Heaven, he brings seven con∣solations better than at first, in the powring forth of the Comforter, and the end of such (in whom the Spirit supplies the want of Christs bodily presence) is better than the beginning. Why cryest thou for thine afflicti∣on? thy sorrow is incurable for the multitude of thine iniquity, * 1.10 &c. Therefore all they that de∣vour thee, shall be devoured, &c. for I will re∣store health unto thee, and I will heal thee of thy wounds, saith the Lord, because they called thee an outcast, &c. Nothing more usual with God than to make the loss of one comfort, the means of enjoying another with advan∣tage, yea with the advantage of the hundred fold: But alas! most fear they shall be losers by Christ and for Christ. God doth as Mar∣riners, row one way, and look another: he brings most of his great ends about by look∣ing quite aside from what he hath a special in∣tent to bring to pass: the Lord seldome pro∣ceeds in a direct way to his ends, i. e. in a right way to our apprehensions, in such a way as we would have him go in; but he leads us about, * 1.11 as he did Israel, and yet that was the right way indeed: though the means seem to oppose the end; yet he works to the praise of his Name: he can write right by a crooked pen, and bring honey out of the Car∣kas of the Lion: make use of strange instru∣ments, break down Jerichos walls by the sounds of Ramshorns: But O! how little do we trust Providence when the means are not probable

to effect our expected end? * 1.12 Who believes there shall be light in the Evening? And that Sarah shall have a posterity as the Stars in the Firmament for multitude, and as the sand on the Sea shore, which is innumerable, when she was old, had been barren so long, and her Lord old also? Who will think that the Sun and the Stars shall bow to Joseph, when he lies in the Pit, or is in the Dungeon of the Heathen King? How slow to believe were the Disciples, when Christ is dead and buried, * 1.13 and lies three dayes in the Grave? We thought this should have been he that should have deli∣vered Israel. How little doth the Worm Ja∣cob (Jacob when reduced as low as the earth, when creeping into holes for security, when as contemptible as a worm, that no man scru∣ples to tread upon, when so easily to be destroy∣ed, as a worm) believe, * 1.14 that yet the Worm Jacob shall thresh the mountains and fan them, and the wind shall carry them away? Alas! how unseemly is the behaviour of many, if Providence thwarts them in taking away a Child, an Husband, an Estate, how discoura∣ged and cast down are we, as if God in his Providence had pulled down that, which he could never build again, or rooted up that which he could never plant again. O! how few believe that if God pull down their brick∣houses, that he will build them again of hewn-stones, and that if he consume their Fir∣trees, he will build again with Cedars? Do not many afflicted Christians think it impossi∣ble for their sorrow to be turned into joy?

Whence is all our dejectedness under Cross-Providences, * 1.15 but from our not believing that all things are disposed by the wife and gracious Providence of God? We believe not enough that the Eyes of our loving Father run to and fro throughout the Earth, to shew himself Marvellous for our help in a time of need and danger. David was thus overta∣ken, till he school'd himself into a better frame, with Why art thou cast down, O my Soul, * 1.16 and why art thou disquieted in me? Hope thou in God, for I shall yet praise him for the help of his countenance. Few can say, God is our refuge and strength: * 1.17 a very present help in trouble. Therefore will we not fear, though the Earth be removed: and though the Mountains be carried into the midst of the Sea. Few be∣lieve that if the Lord be pleased to lay a great burden upon their shoulders, he will give great strength to bear it, and if he gives but little strength, he will surely proportion the burden to it. Whence are all our uproars of Spirit, and disquietness of heart, but from our not trusting upon Providence? When God is working desolation, did we see it his work, we would be still. David was so, when strangely provoked by Shimei's insolen∣cy and railings. God hath bid Shimei curse. Abisha was not so much concerned in the affront, as David, but he sees not God in the lips of Shimei, and therefore his Spirit is inflamed.

All the boylings of Revenge that are in the hearts of men one 'gainst another may be * 1.18

attributed to mans blindness and injudicious view of things, they see not the wicked to be Gods Sword to let out their corruption: they do not believe that God intends to pur∣sue gracious designs by such instruments. Joseph was easily conquered and perswaded to forgive the unkindness, yea the cruelty of his Brethren in making Merchandize of him to the Ishmalites, he could say, * 1.19 It was not you that sent me hither, but God, &c. As for you, ye thought evil against me, but God meant it un∣to good, to bring to pass as it is this day, to save much people alive. He insinuates to them, that they had no cause to fear his revenging himself on them; for that he could easily pardon that offence of theirs, out of which God hath drawn so much good to his people, and so much glory to his own Name. How silent would we be, yea how full of praises, if by an eye of faith we did see the end of God in all his Providences, that they lead to holy∣ness: Before I was afflicted I went astray; * 1.20 but now I keep thy Word: I know O Lord, that thy judgements are right, and that thou hast af∣flicted me in faithfulness. He for our Profit, that we might be partakers of his holinesse. Can we fume at the Physician for prescribing a dyet, or bitter pills and potions, if he pro∣vides these for the purging away diseases, that threaten our ruine? Shall we fly in the face of him that binds us, in order to the Sa∣ving us? and yet what murmurings have we, whilst in the hands of the Physician? * 1.21 The folly of a man perverteth his wayes, and his

heart fretteth against the Lord. How should we honour God, if we did believe, that in his hand our breath is?

How carefull are we to please them that have power over our lives, * 1.22 and to whom we are beholding for every breath we breath? O! study how much you labour to comply with men, and how little with the Lord, and you will find your distrust of Providence, that you do not believe, that God sitteth upon the flouds.

3. * 1.23 How oft have we made Providence an ar∣gument to justifie our actions and states? That, because God doth not punish us, but tolerate us, therefore he loves us, and approves of our way? Whereas the Scriptures and Ex∣perience shew, that there is a just man that perisheth in his righteousness, and there is a wicked man that prolongs his life in wickedness: The Lord sometimes puts his Hoggs into the fattest pastures, in order to the Slaughter; yea, sometimes his not punishing, is the greatest punishment. * 1.24 I will not punish your Daughters for their Whoredomes: God lets Adulterers and Adulteresses to prosper and thrive. Hierome observes, that God deals with us, as Parents with Children, whilst there is any hope of reclaiming them, * 1.25 they are corrected; but otherwise they are let a∣lone, to do as they list: Or as Physicians con∣tinue their applications, whilst there is any hope of the Patients life; otherwise they let them alone. How do some bless themselves, that they never fasted and prayed as others,

and yet they ride on horseback, whilst others foot it out: But what saith Hierome to there? Quando videris, &c.

When thou leest a sinner flow with wealth, and braving of his power: when thou seest him very healthful, and to have a company of brave Children bravely arrayed; then say, the threatning of God, by the Prophet Hoseah, is full filled upon that man.

Dives had his good things here, and Lazarus evil: Dives fa∣red deliciously every day, his misery is reser∣ved to hereafter, as Lazarus his comforts are reserved till death. Mark the perfect man, * 1.26 and behold the upright, for the end of that man is peace. i. e. a confluence of all good. What said one of the late English Bishops?

It is the common lot of the true Children of God, because they have many out-fly∣ings, wherewith their holy Father is not well pleased, to come under the scourge oftner than the Bastards do. If they do a∣miss, they must smart for it either here or hereafter: now God meaneth them no con∣demnation hereafter, and therefore he giv∣eth them more chaslning here.

* 1.27 It is a con∣siderable passage of a very learned man, in weakning the late position of some, that God had borne Testimony to their cause, by the many Victories which he had given them, saith he,

This concluding of yours will by the same reason infer that Christianity is not, and that Mahumetisme is the true Religion; because when the Turks asserted one, and the Greek-Church the other, and that dif∣ference

begat a War betwixt them; it is clear that the Turks were successful, and the Greek-Church was sadly wasted and subdued by them, and so remains to this hour in that un-returned Captivity.

Doe not all things com•• alike to all? * 1.28 And yet good men, some of the best that ever breathed, have been stumbled at these dispensations:

Lord (saith the Prophet Jeremiah) thou art righteous, * 1.29 yet let me reason with thee, Why doth the way of the Wicked prosper? Thou art of purer Eyes (saith the Prophet Habakkuk) than to behold evil, * 1.30 and canst not look on iniquity: Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the Wicked de∣voureth the man that is more righteous than he?

The Saints also of the New Testa∣ment were apt to stumble at the Cross, at Gods Providences towards his Saints and fa∣vourites, that they should suffer such hard things: so that the Apostles were forced to counsel them, and to rectifie their thoughts, in this particular; My Brethren think it not strange concerning the fiery tryal: * 1.31 And the A∣postle Paul sent Timothy on purpose to com∣fort them, and to establish them, that no man should be moved by these afflictions: Yea our Lord himself knowing how apt his Disci∣ples were to stumble hereat, preacheth on purpose on this subject. These things have I spoken unto you, that ye be not offended: What things were these? They shall put you out of the Synagogues (excommunicate you, cast

you out like dogs:) Yea the time shall come, that whosoever killeth you will think he doth God service. Good men, when they see the wicked thus walk on every side (go where they please, and do what they please) they are apt, either to doubt of Gods Providence, Whether he governs the World, or to call in question whether they have any relation to Gods special care. But do not we know that the Child is oft beaten, whilst the Servant or stranger is spared? Doe not we know that judgement begins at the House of God, yea, * 1.32 yea, and stays long there, and all that while the tents of ungodliness may be free: these may wash their steps in butter, and the Rocks may pour them out Rivers of Oyle: they may wax old and grow in a wealth; * 1.33 their seed may be establi∣shed: the Rod of God may not be upon them: they may rejoyce in in the sound of the Organ, &c. and yet wicked enough: All this they may have with the Curse of God, for they say unto God depart, &c.

4. * 1.34 How oft have the generation of the Just been censured for Hypocrites and ungodly, meer∣ly because of outward Providences? Thus was Job censured by good men; because he sate on the Dunghil, who was wont to sit with Princes. Let a man be under grievous losses by Sea, or by Land, yea let but a Viper hang upon the hand, and what then? This man (say they) surely is a murtherer, * 1.35 who though he hath es∣caped the Seas, yet vengeance suffereth not to live: Mens outward conditions is made by Barbarians, yea by Christians, the line to

measure Mens relation to God by, they inter∣pret love by prosperity, and hatred by adver∣lity: whereas the Lord tells us that through many tribulations we must enter into the King∣dome of Heaven. I wonder not at this, when I consider, that the Servant is not above the Master: * 1.36 When Christ was a man of sorrows, they did judge him smitten of God. How rea∣dy also are we to say this is a just Judgement of God upon such a suffering Professour, for—? Yea we censure our selves for Hypocrites, when God crosseth us in some earthly comforts, and designs. If a Child dies, &c. then we question the root of the matter, whether there be a spark of grace.

5. * 1.37 The more Providence hath favoured us, have not we the less roled our selves on the Cove∣nant of grace? Hath not God had the less of our dependance and faith? Have not the promises lain more neglected, so that God hath been even necessitated to draw in his hand of bounty, that, like the Widdow, when destitute, we may trust to him? The Cisterns leak apace, that the Fountain may be in greater request.

6. * 1.38 How discontented are we to this day with Gods Providential administrations toward us? How do we prescribe to God? Some would be richer than they are; others more honou∣rable: Some covet to be above others. We have bad memories, or else we cannot but remember how ill some of us improved our talients of power and honour, when we had them. Is it reasonable that God should be

charged for an hard Master for not entrusting ten talents in our hands, when we have been so unfaithfull to our former allotments? Je∣surun-like we waxed fat, and never were more beast-like, than when we were in the greenest pastures. God would be charg'd even with indiscretion, if he should commit ten talents again to thee, till thou art humbled for thy former unfaithfulness.

7. How do we take Gods work out of his hand,? * 1.39 How carefull are we in many things, though we should be carefull in nothing? Though we cannot add one Cubit to our Stature by all our cares; yet what sollicitudes eat into our hearts, and cut them in twain? We should serve Providence in the use of means, but should have nothing to do with the issues and events of the means we use, but leave them to God. That which is not under our Power, should not be under our Care. * 1.40 All things are ordered by the deliberate Counsel of God. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of under∣standing, nor yet favour to men of skill, but time and chance happeneth to them all.

8. * 1.41 How do rotten-hearted Hypocrites distast God, grow careless of serving God, yea fall in∣to an abhorrence of Religion because of Gods frowning upon his people in Providential dispen∣sations? Hence innumerable sorts of these hollow-hearted Professours, desert their for∣mer Profession: when the Wind and Tide of Preferment is against them, they will not ha∣zard

their outward comforts, for all the Pro∣mises of the Gospel: whilst they see how lit∣tle Providence favours the Saints as to the comforts of this life, and that Providence suits not their desires, they rage and swell, and are ready to cry out, like that wretched King, * 1.42 This evil is of the Lord, wherefore should I wait on the Lord any longer? Now Farewell to God, Farewell to Profession: if when the Children ask bread, he gives them stones, Farewell to such a Father.

9. * 1.43 How commonly do men neglect the Provi∣dence of God, and betake themselves to their own shifts to extricate themselves from their mi∣series? Is man wiser than God? And yet men hope rather to help themselves by their own wits, wiles, and endeavours, than by leaning to the Providence of God. Such there were in Jeremiahs time: God had told them that he had brought them into straights on pur∣pose to engage them to repent of their sins, and to turn to the Lord: Thus saith the Lord, behold I frame evil against you, * 1.44 and devise a device against you: return ye now every one from his evil way, and make your wayes and doings good; But they loved not humbling work; * 1.45 And they said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his own evil heart: They had devices of their own, such as God approved not: And have not we (some of us) had such? Hath there not been devising how to sow discords between supe∣rious and inferiours, betwixt Magistrate and

people? * 1.46 Hath their not been stumbling in our wayes from the ancient paths in a way not cast up, in an untrodden way? O! how have men run to extraordinary courses to deliver them∣selves out of their miseries? For this, God may make our land desolate and a perpetual his∣sing, or derision: * 1.47 he may justly scatter us as with an East wind before the Enemy, and shew us the back and not the face in the day of our ea∣lamity.

10. * 1.48 Have not we been partial in viewing the Providences of God? Have not we taken some one Providence, and fixed our eye upon it so long, till our hearts have been ever over∣whelmed with sorrow? But we have not viewed the Providences of God in their con∣texture, nor in their relation to gracious ends for our good: some take more notice of smi∣ling Providences than of frowning, of what in Providence makes for them, and their courses, than of what makes against them: but others take more notice of frowning Pro∣vidences than of smiling, of what makes a∣gainst them, than of what makes for them. In this we have shewn our selves fools; for who is wise shall understand these things: * 1.49 These words are restrictive: Who? That is few or none are such, and then there is an earnest wish or desire of the Prophet, O that men were wise to understand these things: the wayes of the Lord are right, though men think them not so.

Notes

• * 1.1

  Professors Abuse of Provi∣dence.
• * 1.2

  Eviden∣ced in their non∣observing it.
• * 1.3

  Jer. 10.13.
• * 1.4

  Isa. 8.12, 13, 14.
• * 1.5

  Not being affected there∣with.
• * 1.6

  But di∣strusting ••t.
• * 1.7

  Job 1.3. compa∣red with Ch. 42.10, 12.
• * 1.8

  ••fo. 16.7.
• * 1.9

  Mat. 12.43.
• * 1.10

  Jer. 30.15, 16, 17.
• * 1.11

  Psa. 107.7.
• * 1.12

  Zech. 14.7. Hebr. 11.12.
• * 1.13

  Luk. 24.21, 25.
• * 1.14

  Isa. 41.15, 16.17.
• * 1.15

  Hence de∣jectedness under Cross-Providen∣ces.
• * 1.16

  Psa. 42.5.
• * 1.17

  Psa. 46.1, 2.
• * 1.18

  Boyling of re∣venge.
• * 1.19

  Gen. 45.8.50.20.
• * 1.20

  Psa. 119.67, 75. Hebr. 12.10.
• * 1.21

  Prov. 19.3.
• * 1.22

  And care∣lesness to please God. Dan. 5.23.
• * 1.23

  Justifying their acti∣ons and states by Provi∣dence.
• * 1.24

  Hos. 4.14.
• * 1.25

  Vae illi ad quo∣rum pec∣catae con∣nivet Deus. Luth.
• * 1.26

  Psal. 37.
• * 1.27

  1 Cor. 11.32.
• * 1.28

  Eccles. 9.2.
• * 1.29

  Jer. 21.1.
• * 1.30

  Hab. 1.13.
• * 1.31

  1 Pet. 4.12. 1 Thes. 3.3, 4.
• * 1.32

  1 Pet. 4.17.
• * 1.33

  Job. 21.7 ad 15.
• * 1.34

  Censuring others and themselvs upon the account•• of out∣ward Pro∣vidences.
• * 1.35

  Acts 28.4.
• * 1.36

  Isa. 53.3, 4.
• * 1.37

  Making Provi∣dence an hinde∣rance to depend∣ing on God.
• * 1.38

  Being dis∣comen∣ced with. Provi∣dence.
• * 1.39

  Taking Gods work out of his hands.
• * 1.40

  Eccles. 9.11.
• * 1.41

  Distasting Religion because of adversity.
• * 1.42

  2 Kings 6.33.
• * 1.43

  Neglect∣ing Pro∣vidence, and shift∣ing for them∣selves.
• * 1.44

  Jer. 18.11.
• * 1.45

  v. 12.
• * 1.46

  v. 15.
• * 1.47

  v. 16. v. 17.
• * 1.48

  Being partial in viewing Provi∣dence.
• * 1.49

  Hos. 14.9.