A discourse of divine providence: I. In general: that there is a providence exercised by God in the world. II. In particular: how all Gods providences in the world, are in order to the good of his people. By the late learned divine Stephen Charnock, B.D. sometime fellow of New-Colledg in Oxon.

A Discourse of Divine Providence.

2 Chron. 16.9.

For the eyes of the Lord run to and fro throughout the whole Earth, to shew himself strong in the behalf of them whose heart is perfect towards him.

IN the beginning of the Chapter you find Baasha King of Israel raising walls about, and Fortifying Ramah, a place about twelve miles from Jerusa∣lem, the Metropolis of Judah, intending by that means to block Asa up, because Ramah lay just upon the road between Jerusalem and Samaria, the seats of the two Kings, ver. 1.

Baasha was probably afraid of the Re∣volt of Israel to Judah, upon that Refor∣mation of Religion wrought by Asa, and therefore would Fortifie that place to be a hinderance, and to intercept any that

should pass upon that account. And to this purpose makes great preparation, as appears ver. 6. for with the provision Baasha had made for the fortification of Ramah; Asa, after the seizing of these materials, builds two Towns, Gaba and Mizpah.

Asa seeing Baasha so busie about this Design, and fearing the consequence of it, hath recourse to carnal policy rather than to God: And therefore enters into league with Benhadad a neighbour, tho an Idolatrous Prince, and purcha∣seth his assistance with the Sacrilegious price of the Treasure of the Temple, v. 2, 3. And hereby engageth him to invade the King of Israels Territories, that he might thereby find work for Baa∣sha in another part, and so divert him from that Design upon which he was so bent, v. 3. Go, break thy league with Baa∣sha, that he may depart from me.

Benhadad is easily perswaded by the quantity of gold, &c. to break his League and make an Inroad, and proves victori∣ous, and takes many Cities, where the Magazines and Stores were laid up, v. 4

Baasha now to save his country, and

make head against his enemies, is forced to leave Ramah; whereupon Asa, who watched his opportunity, seizeth the materials he had left for the fortifying of Ramah, and puts them to another use, ver. 5.6.

Hanani the Seer is presently sent by God with a threatning of War, because he applies himself to a heathen Prince, rather than to the Lord of Hosts, v. 7. his sin is aggravated by Gods former kind∣ness to him, and experience he had gi∣ven him of his miraculous Providence in his success against that vast Army of the Ethiopians and Lubims, or Lybians, and that upon his recourse to, or reliance on God. And that he should afterwards have recourse to the arm of flesh, was a dispa∣ragement to Gods providential kindness, v. 8. He further aggravates his sin by the consideration of Gods general providen∣tial care of his creatures, and the particu∣lar end of it, and of all his providences, viz. the good of his Church and people, v. 9. For the eyes of the Lord, &c. eyes of the Lord, in Scripture, signifie,

1. His knowledge, Job 34.21. For, his eyes are upon all the waies of man, and

he sees all his goings. Heb. 4.13. all things are naked and opened unto the eyes of him with whom we have to do.

2. His Providence,

1. For good, So it notes his Grace and good Will; so his Eyes and his Heart are joyned together, 1 Kings 9.3. mine eyes and my heart shall be there perpetually, viz. in his Temple, the place which he had hallowed to put his Name there for ever. Psal. 32.8. I will guide him with mine eye, that is, I will counsel him, and direct him in a gracious and a favourable way. Therefore to be cut off from the eye of the Lord, is to be deprived of his favour, Psa. 31.22. for none can be cut off from a simple knowledge of God: So Zech. 3.9. seven eyes upon one stone, that is, the Providence of God was in an especial manner with Christ in the midst of his Passion.

2. For evil, So it notes His anger and vindictive justice. Isa. 3.8. their doings are against the Lord, to provoke the eyes of his glory. Kindness and anger appear first in the eye, one by its pleasantness, the other by its redness.

(Run) that notes diligence and care; an

industrious inspection into all things. Psal. 119.32. I will run the ways of thy Commandments; noting speed and di∣ligence.

In the Verse, we have,

• I. A description of Gods Providence.
• II. The end of it.

I. The description of Gods Providence,

1. The immediateness of it, [his eyes] his own eyes, not anothers. Not like Princes, who see by their Servants eyes more than by their own, what is done in their Kingdoms; his care is immediate. Though Angels are the Ministers of his Providence, the Guardians and Watch∣ers of the World, yet God is their Cap∣tain, and is alwaies himself upon the Watch.

2. Quickness and speed of Providence [run]; His eyes do not only walk, but run the round; they are not slumbering eyes, nor drowzy eye lids, their motion is quick and nimble.

3. Extent of Providence [the whole Earth] all things in the Earth, all the hairs on the Heads of these men: The meanest Worm as well as the mightiest Prince; the lowest Shrub

as well as the tallest Cedar, every cran∣ny, corner or chink of the Earth.

4. Diligence of Providence [to and fro]. His care is repeated, he looks this way and that way, again and again, his eyes are not consin'd to one place, fixed on one object, but are always rouling about from one place to another.

5. The Efficacy of his Providence; His care doth engage his strength; he doth not only discover dangers, but prevent them; he hath eyes to see, and Power to order all things according to his pleasure. Wise to see, and strong to save.

II. The end of Providence [to shew him∣self strong, &c.]

1. Finis cujus, [to shew him self strong.] Heb. to make himself strong, but best Translated to shew himself strong. It is not an addition of strength, but an ex∣ercise of strength that is here meant.

2. Finis cui, or the Persons for whom, Those that are perfect in heart.

Doctrines.

• 1. There is a Providence exercised by God in the World.

• 2. All Gods Providences in the World, are in order to the good of his people.
• 3. Sincerity in Gods way gives a man an interest in all Gods Providences, and the good of them.

1. For the first, There is a Providenti∣tial inspection and Government of all things in the world by God: 'Tis not a bare sight of things that is here meant by Gods eye, but a sight and knowledge in order to the Governing and disposing of them. View this doctrine at your leisure, preach∣ed by God himself, with an inconceivable elegancy, and three whole Chapters spent in the Sermon, and by the Psalmist.

Some observe that the society of Angels and Heavenly creatures is represented Ez. 1. by a quaternarian number, because the World is divided into 4 dimensions, East, West, North, and South, as intimating the extention of Gods Providence over all parts.

Things are not ordered in the World caeco impetu; not by blind fortune, but an alseeing deity, who hath the management of all sublunary affairs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; was the Theological Maxim of the Stoicks.

Before I come particularly to explain the Providence of God, I shall lay down some Propositions as the Foundations of this Doctrine.

1. God hath an indisputable and peculiar Right to the Government of the World: None ever question'd Gods Right, no nor his act, but those that were swelled with an unreasonable ambition, such as Nebu∣chadnezzar, who for this cause under∣went the punishment of a 7 years banish∣ment from the society of men.

None indeed that acknowledg a God, did or can question Gods Right, though they may question his Will, an actual exercise of his Right. He is the Creator, and therefore is the Soveraign Lord and Ruler. The World is his Family, and as a Master, he hath an undoubted Right to govern his own Family. He gave all creatures their beings, and there∣fore hath a right to enact their laws, ap∣point their stations, and fix their ends. 'Tis as much his property and preroga∣tive to rule, as it is to create. Creation is so peculiarly proper to God, that it is not communicable to any creature, no not to Angels, though of a vast Capacity

in other things, and that because they are Creatures themselves. 'Tis as im∣possible for one creature or all to govern the World, and manage all the boyste∣rous passions of men to just and glorious ends, as to create them. 'Tis true, God useth instruments in the executive part of his Providence; but he doth not design the Goverment of the world only by in∣struments. He useth them not for necessi∣ty, but ornament. He Created the World without them, and therefore can Govern the World without them.

Virtus Creativa est fundamentum provi∣dentiae & argumentum ad providentiam. This right is founded upon that Creation, as he is the efficient cause of it. This right is also founded upon the excellen∣cy of his Being. That which is excellent having a right to rule in the way of that excellency, that which is inferior; every man hath a natural right to rule another in his own art and skill wherein he excells him: If it be the right of a chief Magi∣strate to manage the concerns of his King∣dom, with what reason can we deny that right to God?

2. God only is qualified for the universal

government of the World. All Creatures as they were unable to create themselves, so are unable to manage themselves with∣out the Direction of a Superior power, much more unable to manage the vast body of the world. God is only fit in regard of

1. Power; Conservation is continuata Creatio; that power which is fit to Create, is only sit to preserve. A continued Crea∣tion belongs as much to Omnipotency, as the first Creation.

The Government of it requires no less power, both in regard of the numerous∣ness of the objects, and the strange con∣trariety of passions in rational creatures, and qualities in irrational; conservation is but one continued act with creation, fol∣lowing on from an instant to duration, as a line from its Mathematical point.

2. Holiness and righteousness. If he that hates right is not fit to govern, Job 34.17. then he that is infinitely Righte∣ous, and hath an infinite love to Righte∣ousness, is the fittest to undertake that task; without Righteousness there would be nothing but confusion in the whole creation; Disorder is the effect of un∣righteousness,

as order is the effect of justice. The justest man is fittest for sub∣ordinate Government among men, and the infinite just God is fittest for the uni∣versal Government of the World.

3. Knowledge. An infinite knowledge to descry all the contrivances and various labyrinths of the hearts of men, their se∣cret intentions and aims, is necessary. The Government of the World consists more in ordering the inward faculties of men, touching the hearts, and tuning them to play what notes he pleases, than in ex∣ternal things. No creature hath the skill or power to work immediately upon the will of man; neither Angels nor Devils can do it immediately, but by proposing objects, and working upon the fancy, which is not alwaies succesful. He that created the heart, knows all the wards of it, and hath only the skill to turn it, & incline it as he pleases; he must needs know all the inclinations of the creatures, and their proper activities, since he alone con∣ferred all those several principles and qua∣lities upon them. Known unto God are all his works from the beginning of the world, viz. the particular natures,

inclinations, inward motions, which no creature fully understands; he needs no deputy to inform him of what is done, he is every where, and sees all things: Worldly Governours cannot be every where essentially present.

God is so perfect in his knowledge of all things, that he cannot be imposed upon by the evil suggestions and flatte∣ries of men or Angels.

In nature it is so, the eye guides the body, because that is the chief Organ of sensitive knowledg; the mind, which is the seat of Wisdom guides the whole.

4. Patience. Infinite patience is requi∣site to the preservation and government of the World in the circumstances where∣in it hath stood ever since the fall: What Angel, though the meekest, or can all the Angels in Heaven be Masters of so much patience as is needful for this work of governing the World, though for the space of one day? Could they bear with all those evils which are committed in the world in the space of 24 hours? Might we not reasonably conceive that they would be so tired with the obliqui∣ties, disorders, deformities which they

would see in the acts of men, (besides all the evil which is in the hearts of men, which lye without the verge of their knowledg) that they would rather call for fire from Heaven to burn the world to Ashes.

Averroes thought, that because of Gods slowness to anger, he meddled to with sublunary concerns: This rather fits him for it, because he can bear with the in∣juries of wicked men, otherwise the world would not continue a moment.

Angels, though powerful, holy, wise and patient creatures, yet being creatures, they want the infiniteness of all these qualifications which are necessary to this government: Though they are know∣ing, yet they know not mens hearts; though they are wise, yet they may be charged with a folly uncapable of this; though holy, yet not able in this respect to manage it to the ends and designs of an infinite holiness; though nimble, yet cannot be in all parts of the world at eve∣ry turn: but the Providence of God is infallible, because of his infinite Wisdom; indefatigable, because of his Omnipoten∣cy; and righteous, bcause of his Good∣ness.

3. There can be no reason rendred why God should not actually govern the World, since He only hath a right and a fitness. If God doth not actually govern it, it is either because He cannot, or because He will not.

1. Not because He cannot; this inability must be either for want of knowledge, or want of power. The one if asserted, would deny his Omnipotence, the other his Omniscience; the one would make him a weak God, the other an ignorant God, and consequently no God.

2. Not because He will not. If He can and will not, it is, say some, a testimony of envy, that he maligns the good of his creatures. But not to insist upon this; This must be either because of the

1. Difficulty, This cannot be: What difficulty can there be in a single word, or one Act of his will, which can be done by God without any molestation, were there millions of Worlds as well as this? For still they would be finite, and so governable by an infinite Superior. May we not more reasonably think the forming such a Mass would re∣quire more pains than the government of

it? The right stringing an instrument is more trouble to a skilful Musitian, than the tripping over the strings afterwards to make an harmony. What difficulty can it be to Omnipotence? Is it a greater labour to preserve and govern, than it was to create / Doth not the Soul order every part of the body, and all its functi∣ons without any pain to it? and shall not the God that made that Soul so indefati∣gable, much more manage the concern∣ments of the World without labour to himself? Is it not as easie with God to guide all these things by one single act of his Will, as for me by an act of my Soul to do many things without a distinct act of cogitation or consideration before? Can it be more laborious to him, to govern the world, than it is to know all things in the world? He sees all things in an in∣stant by one act of his understanding, and he orders all creatures in a moment by one act of his will. Can one act of his will be more painful, than one act of his un∣derstanding? Can he with a word make this great Ball, and can he not with as much ease order all to conform to the law of his own righteous will? Can a conti∣nual

eruption of goodness be a difficulty to an infinite Being, which we find natu∣ral to the Sun, to the Fountains, to the Sea, to many works of that Omnipotent Goodness? Or,

2. Disparagement. Denial of Gods Providence over the lesser things of the World, did arise from the consideration of the state of Monarchs, who thought it an abridgment of their felicity and dig∣nity to stoop to such low considerations as the minutula of their estates might ex∣act

from them, but left them to their Vicegerents. But they consider not, that the felicity of God as it respects the crea∣ture, is to communicate his goodness to as many subjects as he hath made capable of his care. If it were his glory to create the world, can it be his dishonour to govern it? The glorifying his Wisdom is as honourable to him as the magnify∣ing his Power; though both are eminent in Creation and Providence, yet his Wis∣dom is more signal in the Governing, as his Power was in framing of the world.

Why was it not as much a disparage∣ment to God to create things contempti∣ble in our eyes, as since he hath created

them to take care of them, and marshal them for his own glorious ends. The Sun in the Heavens is a shadow of God, which doth not disdain to communicate its natural goodness, and emit its beams to the meanest Creatures, and let the lit∣tle flies sport themselves in them, as well as the greatest Princes: and transmits its influences upon things obscure and at a distance from it, whereby it manifests an universal regard to all. And would it not be a disparagement to an infinite goodness to be out stript by a Creature which he hath set up for a natural com∣munication of goodness to the rest of the World? The very consideration of the Sun, and the nature of it, gives us as much an account of God, as any inani∣mate being whatsoever: 'Tis as much the Suns honour to produce asmall Insect, as the growth of the greatest Plant.

Have not all Creatures a natural af∣fection in them to preserve and provide for their own? hath not God much more, who endued all creatures with that dis∣position? Whatsoever is a natural per∣fection in creatures, is eminently an in∣finite perfection in God. If it be therefore a praise to you to preserve

your own, can it be a disgrace to God? You may as well say, it is as much a dis∣honour to him to be good, as to have a tender regard to his creatures. Censure him as well, you may, for creating them for your delight, as preserving and go∣verning them for the same end. They are all good, for he pronounced them so, and being so, a God of goodness will not ac∣count them unworthy of his care. Are they now the Products of his Omnipo∣tent Wisdom, and shall not they be the objects of his directing wisdom? If they are not unworthy of God to create, how can they be unworthy of God to govern them? It would be as much be∣low him to make them, as to rule them when they were made.

4. Therefore, God doth actually preserve and govern the world; though Angels are in Ministry in some particular works of his providence, yet God is the Steers∣man, who gives out his particular orders to them.

Jacobs Ladder had the top in Heaven, where God stood to keep it firm: Its foot on Earth, and the Angels going up and down upon several errands at their Masters beck.

As God made all things for himself, so he orders the ends of all things made by him, for his own glory. For being the most excellent and intelligent agent, he doth reduce all the motions of his Crea∣tures to that end for which he made them.

This actual government of the World by God, brancheth it self out in three things.

1. Nothing is acted in the World with∣out Gods knowledge. The vision of the Wheels in Ezekiel presents us with an ex∣cellent portraiture of Providence, there are eyes round about the wheels‡.

The ey of God is upon the whole cir∣cle of the creatures motion. In all the revolutlons in the world, there is the Eye of Gods Omniscience to see them, and the arm of his Omnipotence to guide them: Not the most retired corner, or the darkest cell, not the deepest cavern, or most inward project, nor the most secret wickedness, not the closest good∣ness, but the eye of the Lord beholds it,† Prov. 15.3. The eyes of the Lord are in e∣very place, beholding the evil and the good. He hears the words, sees the actions, knows the thoughts, registers the graci∣ous

discourses, bottles up the penitent tears, and considers all the ways of men; not a whispered Oath, not an Atheistical thought, though but only peeping upon the heart, and sinking down again in that mass of corruption; not a disorderly word, but he knows and marks it. The Soul hath a particular knowledge of e∣very act, because it is the spring of eve∣ry act in any member; and nothing is done in this little World, but the Soul knows it. Surely, then there is not an act done in the world, nor the motion of any creature, but as God doth concur to it, he must needs know what he doth concur to. The knowledg and ordain∣ing every thing is far less to the infinite being of God, than the knowledg and ordaining every motion of the body is to a finite Soul.

Or, Suppose a Soul cloathed with a body of as big a proportion as the matter of the whole creation, it would actuate this body, tho of a greater bulk, and know every motion of it. How much more God, who hath infinity, and excel∣lency and strength of all Angels and Souls, must needs actuate this world, and know every motion of it? There is no∣thing

done in the World, but some crea∣ture or other knows it; he that acts it, doth at least know it: If God did not know it, the creatures then in that par∣ticular knowledge would be superiour to God, and know something more than God knows; can this be pessible?

2. Nothing is acted in the World with∣out the will of God. His Will either com∣mands it, or permits it. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and earth.

Even the sins of the World, his will permits them, his power assists in the act, and his Wisdom orders the sinfulness of the act for holy ends. The Four Chariots in Zech. 6.2, 3, 4, 5. by which some understand Angels, are sent upon commission into the several parts of the world, and compared to Chariots, both for their strength, their swiftness, their imployment in a military way to secure the Church. These are said to come out of the two Mountains of brass, which signify the irreversible decrees of God, which the Angels are to execute. He alarums up the Winds, when he would have Jonah arrested in his flight. He

sounds a retreat to them, and locks them up in their Chambers. Bread hath a natural vertue in it to nourish, but it must be accompanied with his secret bles∣sing, Mat. 4.4.

Virtute primi actus, agunt agentia omnia quicquid agunt.

3. Nothing doth subsist without Gods care and power. His eyes running to and fro, implies not only knowledge, but care. He doth not carelesly behold what is done in the World, but like a skilful Pi∣lot, he sits at the helm, and steers the World in what course it should Sail. Our being we owe to his power, our well being to his care, our motion and exerting of every faculty, to his merciful providence and concurrence; in him we live, and move, and have our being. He frames our being, preserves our life, con∣curs with our motion. This is an Idea that bears date in the minds of men, with the very notion of a God. Why else did the Heathen in all their streights fly to their altars, and fill their Temples with cries and sacrifices? To what purpose was this, if they had not acknowledged Gods superintendency, his taking notice of their cause, hearing their prayers,

considering their cries? Why should they do this, if they thought that God did not regard humane affairs, but stood un∣touched with a sense of their miseries?

If all things were done by chance, there could be no predictions of future things, which we frequently find in Scrip∣ture, and by what ways accomplished. Impossible it is that anything can be con∣tinued without his care. If God should in the least moment withhold the influ∣ence of his Providence, we should melt into nothing, as the impression of a Sea upon the water, vanishes, as soon as the Seal is removed, or as the reflection of the face in the glass disappears upon the first instant of our removal from it. The light in the air is by participation of the light of the Sun; The light in the air withdraws upon the departure of the Sun. The Physical and moral goodness of the Creature would vanish upon the re∣moval of God from it, who is the Foun∣tain of both.

What an Artificer doth work, may con∣tinue, tho the workman dies, because what he doth is materially, as to the mat∣ter of it, ready to his hands, he creates

not the matter, but only sets materials to∣gether, and disposeth them into such a form and Figure: But God gives a being to the matter and form of all things, and therefore the continuance of that being depends upon his preserving influence. God upholds the World, and causes all those laws which he hath impressed upon every creature, to be put in execution; not as a man that makes a Watch, and winds it up, and then suffers it to go of it self; Or that turns a River into another Channel, and lets it alone to run in the graff he hath made for it; but there is a continual concurrence of God to this goodly frame. For they do not only live, but move in him, or by him; his living and Omnipotent power runs through every vein of the Creation, gi∣ving it life and motion, and ordering the acts of every part of this great body. All the motions of second causes are ultimately resolved into the Providence of God, who holds the first link of them in his hands. More particularly the na∣ture of Providence may be explained by Two propositions.

The universality of it. His eyes run to

and fro throughout the whole Earth.

'Tis over all Creatures, 1. The high∣est. 2. The lowest.

I. The highest and most magnificent pie∣ces of the Creation.

1. Over Jesus Christ, the first born of every creature. Gods providence was in an especial manner conversant about him, and fixed upon him. It was by the determinate counsel of God, that he was delivered up: His providence was di∣ligently exercised about him in his whole course. Christ answers his Mothers so∣licitousness with the care his Father took of him. Do you not know that I am about those things my Father takes care of?* This exposition best agrees with his reproof, who blames them for creating so much trouble to themselves upon their missing him in the Town. 'Tis not, why do you interrupt me in my dispute with the Jewish Doctors? But [How is it that you sought me? Do you think I am not under the care of my Father?] It was particularly exercised on him in the midst of his passion. Seven eyes were upon the Stone. Seven, a number of perfecti∣on, a perfect and peculier care of God at∣tended him.

2. Over Angels and Men. The Soul of the least Animal, and the smallest plant, is formed and preserved by God, but the breath of Mankind is more particularly in his hand: Job 12.10. In whose hand is the Soul of every living thing, and the breath of all Mankind.

1. Over good Angels and Men. He charges his Angels with folly and weak∣ness. They cannot direct themselves with∣out his wisdom, nor preserve themselves without his power. God hath a Book of Providence wherein he writes down who shall be preserved, and this Book Moses understands, Exod. 32.33. Who∣soever hath sinned against me, him will I blot out of my Book; not the Book of E∣lection; no names written there are blotted out; but out of the Book of Pro∣vidence. As it is understood, Isa. 4.3. [every one that is writtin among the li∣ving in Jerusalem] i.e. every one whom God designs to preservation and delive∣rance. That God, surely, that hath a care of the mean animals, will not be careless of his affectionate Worshippers. He that feeds the Ravens, will not starve his Doves. He that satisfies the Raven∣ing

Wolf, will not famish his gentle Lambs and harmless Sheep. He shelters Jacob from Labans fury, and tutors him how he should carry himself towards the good man. He brought Haman out of favour, and set Mordecai in his place for the deliverance of the Jews which were design'd for slaughter.

2. Over evil Angls and Men. Gods power preserves them, his patience suffers them, his wisdom orders them and their evil purposes and performances to his own glory. The Devil cannot arrest Job, nor touch a Lamb of his Flock, nor a hair of his head, without a commission from God. He cannot enter into one fil∣thy Swine in the Gaderens herd, with∣out asking our Saviour leave. Whatever he doth, he hath a grant or permission from Heaven for it. Gods special providence is over his people, but his general provi∣dence over all Kingdoms and Countreys.

He takes care of Syria, as well as of Judaea, and sends Elisha to anoint Hazael King of Syria, as well as Jehu King of Is∣rael. Though Ishmael had mocks for Isaac, yet the God of Isaac provided for the wants of Ishmael. He causeth his Sun

to shine upon the unjust as well as the just; to produce Fruits and Plants for their preservation.

II. Over the meanest Creatures. As the Suns light, so Gods Providence disdains not the meanest worms. 'Tis observed, that in the enumeration of the works of Creation, only the great Whales and small creeping things are mentioned, and not the intermediate creatures, to shew that the least as well as the greatest are under his care. 'Tis one of his Titles to be the preserver of Beasts as well as men. He is the great Caterer for all creatures. The young Lyons seek their meat from God. They attend him for their daily portion; and what they gather and meet with in their pursuit, is Gods gift to them, vers. 27, 28. He listens to the cries of the young Ravens, though they are Birds of Prey. He gives to the Beast his food, and to the young Ravens which cry. In Psalm 104. David throughout the whole reads a particular Lecture of this Doctrine, wherein you may take a pro∣spect of Gods providence all over the world. He acts them by a Command∣ment and imprinted Law upon their na∣tures,

and makes them observe exactly those statutes he enacts for the guidance of them in their proper operations. Psal. 147.15. [he sendeth forth his Command∣ment upon earth, and his word runs very swiftly,] viz. his word of Providence. God keeps them in the observation of their first ordinance. They observe their stations, the Law God hath set them, as if they had a rational knowledge of their duty in their particular motions, Ps. 104.19. the Sun knoweth his going down. Sometimes he makes them instru∣ments of his Ministry to us; sometimes executioners of his judgments. Lice and Frogs arm themselves at his command to punish Egypt. He makes a Whale to at∣tend Jonas dropping into the Sea, to be an instrument both to punish and preserve him; Yea, and which is more wonder∣ful, the multitude of the very Cattle is brought among others as a reason of a peoples preservation from destruction, Jonah 4.11. the multitude of the Cattle are joyned with the multitude of the in∣fants, as an argument to spare Nineveh. He remembers Noah's Cattel as well as his Sons, Gen. 8.1. God remembred Noah and every living thing, and all the Cattel that

were with him in the Ark. He numbers the very hairs of our heads, that not one falls without his Will. Not only the im∣mortal Soul, but the decaying body; not only the vital parts of that body, but the inconsiderable hairs of the head, are under his care. A particular act of re∣membrance is exercised by God for the very Cattle.

I. This is no dishonour to God, to take care of the meanest Creatures. 'Tis as ho∣nourable for his power to preserve them, and his Wisdom to govern them, as for both to create them. 'Tis one part of a mans righteousness to be merciful to his beast which he never made; and is it not a part of Gods righteousness as the Rec∣tor of the World, to take care of those creatures which he did not disdain to give a being to?

II. It rather conduceth to his honour.

1. The honour of his goodness. It shews the comprehensiveness of his goodness, which embraceth in the arms of his Pro∣vidence, the lowest Worm, as well as the highest Angel. Shall infinite goodness frame a thing, and make no provision for its subsistence? At the first creation he acknowledged whatever he had created,

good in his kind, good in themselves, good in order to the end for which he created them; 'tis therefore an honoura∣ble thing for his goodness to conduct them to that end, which in their creation he design'd them for; and not leave them to wild disorders unsutable to the end of that goodness which first called them in∣to being. If he grow out of love with the operations of his hands, he would seem to grow out of love with his own goodness that formed them.

2. The honour of his Power and Wisdom. The Power of God is as much seen in making an insect full of life and spirit in all the parts of it, to perform all the acti∣ons suitable to its life and nature, as in making creatures of a greater bulk; and is it not for the honour of his power to preserve them, and the honour of his Wisdom to direct these little animals to the end he intended in their creation? for as little as they seem to be, an end they have, and glorious too, for natu∣ra nihil facit frustra. It seems not to con∣sist with his wisdom to neglect that which he hath vouchsafed to create. And though the Apostle seems to deny Gods care of Brutes, 1 Cor. 9. Doth God take

care for Oxen? 'Tis true God did not in that Law only take care of Oxen, i.e. with a legislative care, as making a Law only for them, though with a providen∣tial care he doth; but the Apostle there doth not deny Gods care for Oxen, but makes an argument a minori ad majus.

2. Providence extends to all the actions and motions of the Creature. Every second cause implies a dependance upon a first cause in its operation. If God did not extend his providence over the actions of creatures, he would not every where, and in all things and beings be the first cause.

1. To natural actions. What an orderly motion is there in the natural actions of Creatures, which evidenceth a guidance by an higher reason, since they have none of their own? How do fish serve several coasts at several seasons, as if sent upon a particular message by God? This can∣not be by any other faculty than the in∣stinct their Maker hath put into them. Plants that grow between a barren and fruitful Soil, shoot all their roots towards the moist and fruitful ground; by what o∣ther cause then a secret direction of Pro∣vidential Wisdom? There is a Law im∣prest

upon them and their motions, that are so orderly, as if they were acted accord∣ing to a covenant and agreement between them and their Creator, and therfore cal∣led the Covenant of the day and night. What avails the toyl and labour of man in plowing, trading, watching, unless God influence, unless he bless, unless he keep the City? The proceed of all things depends upon his goodness in blessing, and his power in preserving. God signi∣fied this, when he gave the Law from Mount Sinai, promising the People, that if they kept his Commandments, he would give them rain in due season, and that the Earth should bring forth her Fruit. Evidencing thereby, that those natural causes can produce nothing with∣out his blessing; that though they have natural principles to produce such Fruits according to their natures, yet he can put a stop to their operations, and make all their Fruits abortive. He weighs the waters, how much shall be poured out in showrs of rain upon the parched earth. He makes a decree for the rain, and gives the Clouds a Commission to dissolve themselves so much and no more. Yea,

he doth order the conduct of them by counsel, as imploying his wisdom about these things which are of concern to the World. Job 37.11, 12. He scattereth his bright cloud, and it is turned round about by his counsels, that they may do whatsoever he commands them upon the face of the world in the earth.

2. To Civil actions. Counsels of men are ordered by him to other ends than what they aim at, and which their Wis∣dom cannot discover. God stirred up Senacherib to be the Executioner of his justice upon the Jews, and afterwards upon the Aegyptians, when that great King designed only the satisfaction of his ambition in the enlarging his Kingdom, and supporting his greatness. Isa. 10.6, 7. I will send him against an hypocriti∣cal nation, & against the people of my wrath: howbeit he means not so, neither doth his heart think so, (He designs not to be an instrument of my justice) but it is in his heart to destroy and cut off nations not a few. His thoughts and aims were far different from Gods thoughts. The hearts of Kings are in his hands, as wax in the hands of a man, which he can work

into what form and shape he pleases. He hath the soveraignty over, and the or∣dering the hearts of Magistrates, Psa. 47.9. the shields of the earth belong unto God. Counsels of men for the good of his peo∣ple, are his act. The Princes advised Je∣remiah and Baruch, Jer. 36.19. to hide themselves, which they did; yet ver. 26. it is said the Lord hid them. Though they followed the advice of their Court-friends, yet they could not have been se∣cured, had not God stept in by his pro∣vidential care, and covered them with his hand. It was the Courtiers counsel, but God challenges the honour of the success.

Military actions are ordered by him. Marshal employments are ordered by his Providence. He is the great General of Armies. 'Tis observed that in the two Prophets, Isaiah and Jeremiah, God is called the Lord of Hosts no less than a Hundred and Thirty times*.

3. To preternatural actions. God doth command creatures to do those things which are no way suitable to their incli∣nations; and gives them sometimes for his own service a writ of ease from the per∣formance

of the natural Law he hath im∣pressed upon them. A devouring Ra∣ven is made, by the Providence of God, the Prophets caterer in a time of Fa∣mine. God instructs a ravenous Bird in a lesson of abstinence for Elijah's safety, and makes it both a Cook and a Serv∣ing-man to the Prophet. The Whale that delights to play about the deepest part of the Ocean, approaches to the shore, and attends upon Jonah to transport him to the dry land‡. The fire‡ was slaked by God, that it should not singe the least hair of the three childrens heads, but was let loose to consume the Officers of the Court. The mouths of the ravenous Lions which had been kept with an empty sto∣mach, were muzled by God, that they should not prey upon Daniel in a whole nights space. God taught them an Heroi∣cal temeperance with so dainty a dish at their mouths; and yet they tore the ac∣cusers in a trice.

4. To all supernatural and miraculous actions of the creatures which are as so many new creations; as when the Sun went backward in Hezekaih's time; when it stood still in the valley of Ajalon, that

Joshuah might compleat his Victory on the Canaanites. The boysterous waves stood on a heap like Walls to secure the Israelites passage; but returning to their natural motion, were the Aegyptians Se∣pulchre. When creatures have stept out of their natural course, it could not be the act of the creatures, it being so much against and above their natures, but it must be by the order of some Superior Power.

5. To all fortuitous actions. What is easual to us, is ordained by God; as effects stand related to the second cause, they are many times contingent; but as they stand related to the first cause, they are acts of his Counsel, and directed by his Wisdom. God never left second causes to straggle and operate in a Vaga∣bond way; tho the effect seem to us to be a loose act of the creature, yet it is di∣rected by a Superior cause to a higher end than we can presently imagine. The whole disposing of the lot which is cast into the lap, is from the Lord*. A Souldier shoots an arrow at random, and God guides it to be the Executioner of Ahab for his Sin; which death was foretold

by Micajah, v. 17.28, God gives us a certain Rule to judge of such contingen∣cies, Exod. 21.13. And if a man lie not in wait, but God deliver him into his hand. A man accidentally kills another, but it is done by a secret commission from God. [God delivered him into his hands.] Pro∣vidence is the great Clock, keeping time and order, not only hourly, but instantly to its own honour.

6. To all voluntary actions.

1. To good actions. Not by compel∣ling, but sweetly inclining, determining the Will, so that it doth that willingly, which by an unknown and unseen neces∣sity cannot be omitted. It constrains not a man to good against his will, but pow∣erfully moves the will to do that by con∣sent, which God hath determined shall be done. The way of man is not in himself; the motion is mans, the action is mans, but the direction of his steps is from God. Jer. 10.23. 'Tis not in man that walketh, to direct his steps.

2. To evil actions.

1. In permitting them to be done. Ido∣latries and follies of the Heathen were permitted by God. He checked them

not in their course, but laid the reins up∣on their necks, and suffered them to run what race they pleased, Acts 14.16. Who in times past suffered all nations to walk in their own wayes. Not the most execrable villany that ever was committed in the world, could have been done without his permission. Sin is not amabile propter se, and therefore the permission of it is not desirable in it self, but the permission of it is only desirable, and honestaturex fine. God is good and wise and righteous in all his acts; so likewise in his act of permit∣ting sin: and therefore he wills it out of some good and righteous end, which be∣longs to the manifestation of his glory, which is that he intends in all the acts of his will; of which this is one. Wicked men are said to be a staff in Gods hand; as a man manages a staff which is in his own power, so doth God manage wick∣ed men for his own holy purposes, and they can go no further than God gives them license.

2. In ordering them. God governs them by his own unsearchable Wisdom and Goodness, and directs them to the best and holiest ends. Contrary to the

natures of the sins, and the intentions of the sinner. Joseph's brothers sold him to gratifie their revenge, and God order∣ed it for their preservation in a time of famine. Pharaoh's hardness is ordered by God for his own glory, and that Kings destruction: God decrees the delivering up Christ to death, and Herod, Pilate, the Pharisees and common rout of Peo∣ple in satisfying their own passion, do but execute what God had before ordain∣ed. Act. 4.28. For to do whatsoever thy hand and thy counsel determined before to be done. Judas his covetousness and the Devils malice are ordered by God to execute his decree for the redemption of the World. Titus the Emperour, his ambition led him to Jerusalem, but Gods end is the fulfilling of his threatnings, and the taking revenge upon the Jews for their murdering of Christ. The aim of the Physician is the Patients health, when the intent of the Leeches is holy to suck the blood. God hath holy ends in permit∣ting sin, while man hath unworthy ends in committing it. The rain which makes the Earth fruitful, is exhaled out of the Salt-waters, which would of themselves

spoil the ground, and make it unfruitful. The deceiver and the deceived are his, Job 12.16. Both the action of the Devil the Seducer, and of wicked men the seduced, are restrained by God within due bounds, in subserviency to his righteous will [for with him is strength and wisdom.]

2. As Providence is universal, so it is mysterious. Who can trace the motions of Gods eyes in their race? He‡ makes the Clouds his Chariot in his motions a∣bout the Earth, and his throne is in the dark. He walks upon the wings of the wind. His providential speed makes it too quick for our understanding. His wayes are mysterious, and put the reason & wis∣dom of men to a stand. The clearest sight∣ed Servants of God do not see the bottom of his works; the motion of Gods eyes is too quick for ours.

John Baptist is so astonisht at the strange condescention of his Saviour to be baptized of him, that he forbids it*; Man is a weak creature, and cannot trace or scent out the wisdom of God.

But this mysteriousness and darkness of Providence adds a lustre to it. As stones set in Ebony, though the grounds

be dark, make the beauty and sparkling the clearer.

1. His wayes are above human methods. Dark Providences are often the ground∣work of some excellent piece he is about to discover to the world. His methods are like a plaited Picture, which on the one side represents a Negro, on the o∣ther a Beauty. He lets Sarahs womb be dead, and then brings out the root of a numerous Progeny. He makes Jacob a Cripple, and then a Prince to prevail with God; He gives him a wound, and then a Blessing. He sends not the Gospel till reason was nonplust, and that the world in that highest wisdom it had at that time attained unto, was not able to arrive to the knowledge of God. 1 Cor. 1.21. After that the world by wisdom knew not God, it pleased God by the foolish∣ness of preaching to save them that believe.

2. His ends are of a higher strain than the aims of men. Who would have thought that the forces Cyrus raised against Ba∣bylon to satisfie his own ambition, should be a means to deliver the Israelites, and restore the Worship of God in the Tem∣ple? God had this end, which Isaiah

prophecyed of, and Cyrus never dreamt of, Isa. 44.28. That saith of Cyrus, thou art my Shepherd, and shalt perform all my pleasure, even saying that Jerusalem shall be built, &c.* And this a long time before Cyrus was born:‡ Pharoah sent Israel a∣way in the very night, at the end of the four hundred and thirty years, the time prefixt by God; he could not keep them longer because of Gods promise; he would not because of Gods Plagues. God aims at the glorifying his truth, in keeping touch with his word. Pharaoh designs not the accomplishing Gods will, but his deli∣verance from Gods judgements.

There is an observable consideration to this purpose, how Gods ends are far different from mans. Luke 2.1, 4. In the taxing the whole World by Augustus. Augustus out of pride to see what a nu∣merous people he was Prince of, would tax the whole world: Some tell us he had apointed the enrolling the whole Empire Twenty Seven years before the Birth of our Saviour, and had proclaim∣ed it at Tarracon in Spain: But soon after this proclamation, Augustus found a breaking out of some stirs, and thereup∣on

deferred his resolution to some other fit time, which was the very time of the birth of Christ. See now Gods wise disposal of things, in changing Augustus's resolution, and deferring it till the Forty fourth year of his Reign, when Christ was ready to come into the World! And this by giving occasion, yea necessitating Mary to come from Nazareth, where Joseph and Mary dwelt, who perhaps being big with Child, without this ne∣cessity laid upon her by the Emperors E∣dict, would not have ventured upon the Journey to Bethlehem: there she falls in travel, that so Christ the seed of David being conceived in Nazareth, should be born at Bethlem, where Jesse lived, and David was born. How wisely doth God order the ambition and pride of men to fulfil his own predictions, and to publish the truth of Christs birth of the seed of David? for the names of Joseph and Ma∣ry were found in the Records of Rome in Tertullians time?

3. God hath several ends in the same action. Jacob is opprest with Famine, Pharaoh enricht with plenty, but Jo∣seph's imprisonment is in order to his Fa∣thers

relief, and Pharaohs wealth; his Mistresses anger flings him into a pri∣son. Joseph is wronged, and hath Cap∣tivity for a reward of his chastity. God makes it a step to his advancement, and by this way brings him from a Captive to be a favourite. What is Gods end? Not only to preserve the Egyptian Nation, but old Jacob and his Family. Was this all that God aimed at? No. He hath a further design, and lays the Foundation of something to be acted in the future age. By this means Jacob is brought into Aegypt, leaves his posterity there, makes way for that glory in the working of the future miracles for their deliverance, such an action that the world should continu∣ally ring of, and which should be a type of the spiritual deliverance by Christ.

4. God has more remote ends than short sighted Souls are able to espy. God doth not eye only the present advantage of himself and his Creature, but hath an eye to his own glory in all, yea, in the very last ages of the world. In small things, there are often great designs laid by God, and mysteries in the least of his acts. Isaac was delivered from his Fathers Sword,

when he was intentionally dead, to set forth to the World a type of Christs re∣surrection, and a Ram is conducted thi∣ther by God, and entangled in the thickets and apointed to sacrifice, whereby God sets forth a type of Crists death. He useth the captivities of the people to en∣large the bounds of the Gospel.

The wise men were guided by a Star to Christ as King of the Jews, and come to pay homage to him in his infancy; when was the foundation of this remarkable event laid? Probably in Balaams pro∣phecy (Numb. 24.17. I shall see him, but not now: I shall behold him, but not nigh. There shall come a Star out of Jacob, and a Scepter shall rise out of Israel, &c.) trans∣mitted by tradition to those Wise men, and perhaps renewed by Sybylla Chaldaea, and confirm'd in their minds by the Jews, whilst in the Babylonish captivity they conversed with them. Thus God many ages before, in this prophecy had an end in promoting the readier entertainment of Christ among this people, when he should be born; what the wise mens end was, the Scripture doth not acquaint us; but however, their gifts were a means to

preserve our Saviour, Joseph and Mary, from the rage of a Tyrant, and affording them wherewithal to support them in Aegypt, whither they were ordered by God to fly for security. So God threat∣ens by the Prophet the Noble-man for his scoffing unbelief, that though he should see the plenty, that he should not taste of it. See how God doth order Second causes, naturally to bring about his own decree! The King gives this person charge of the gate, whilst the people croud for provision to satisfie their hunger, they accomplish the threatning which they had no intentions to do, and trod him to death. Now I come to shew, That there is a Providence,

1. The Wisdom of God would not be so perspicuous, were there not a providence to the world. 'Tis eminent in the creation, but more illustrious in the Government of the creatures. A Musician discovers more skill in the touching an instrument and ordering the strings, to sound what notes he pleaseth, than he doth in the first framing and making of it. All Gods providences are but his touchof the string of this great instrument of the World.

And all his works are excellent, because they are the fruit of his wonderful coun∣sel and unsearchable wisdom, which is most seen in his providence, as in read∣ing the verses before. His power is glo∣rified in creating and upholding this Fa∣brick. How shall his wisdom be glorified but in his government of it? Surely God will be no less intent upon the honour of his wisdom, than upon that of his power. For if any Attribute may be said to excel another, it is his Wisdom and Holiness, because those are perfections which God hath stampt upon the nobler part of his Creation. Inferior creatures have more power and strength than man; but Wis∣dom is the perfection of a rational crea∣ture. Now it is Gods wisdom to direct all things to their proper end, as well as to appoint them their ends, which direction must be by a particular providence, e∣specialy in those things which know not their end, and have no reason to guide them. We know in the World it is not a part of wisdom to leave things to chance, but to state our ends, and lay a platform of those means which direct to an attaining of them. And Wisdom is

most seen in drawing all things together, and making them subservient to the end he hath fixed to himself; and therefore one of the great things that shall be ad∣mired at last, next to the great work of redemption, will be the harmony and consent of those things which seem'd con∣trary, how they did all conspire for the bringing about that end which God aimed at.

2. The means whereby God acts, disco∣ver a providence. He acts

I. By small means. The considera∣ble actions in the World have usually ve∣ry small beginnings. As of a few letters, how many Thousand words are made? of Ten figures, how many Thousand Numbers? And a point is the beginning of all Geometry. A little stone flung in∣to a pond, makes a little circle, then a greater, till it in largeth it self to both the sides. So from small beginnings, God doth cause an efflux through the whole World.

1. He useth small means in his ordinary works. The common works of nature spring from small beginnings. Great Plants are formed from small seeds. The

Clouds which water the great Garden of the World, are but a Collection of Va∣pours. The noblest operations of the Soul are wrought in an Organ, viz. the Brain, composed of coagulated Phlegm. Who would imagine that Saul in seeking his Fathers Asses, should find a Kingdom?

2. In his extraordinary works he useth small means. Elisha that waited upon E∣lijah, and poured water upon his hands, shall do greater miracles than his Master. And the Apostles shall do greater works than Christ; that the world may know that God is not tyed to any means that men count excellent; that all Crea∣tures are his, and act not of themselves, but by his Spirit and power.

In his extraordinary works of Justice. He makes a Rod in the hand of Moses to confound the skill of the Aegyptian Ma∣gicians: He commissioned Froggs and Flyes to countercheck a powerful and mighty people. When Benhadad was so proud as to say, the dust of Samaria should not suffice for handfuls for his Army, God seattered his army by the Lacquies of the Princes, about two hundred thirty two. The little sling in the hand of Da∣vid

a youth, guided by Gods eye and hand, is a match sit enough for a blas∣phemous Gyant, and defeats the strength of a Weavers beam.

In his extraordinary works of mercy. 1. In the deliverance of a people or per∣son. A dream was the occasion of Josephs greatness and Jacob's preservation. He used the Cacklings of Geese to save the Roman Capitol from a surprize by the Gauls. He picks out Gideon to be a Ge∣neral, who was least in his fathers e∣steem; and what did his army consist of, but few, and those fearful, those that took water with their hands, (which as Josephus saith, is a natural sign of fear) did God choose out to overthrow the Midianites, who had overspread the Land as Grashoppers, to shew that he can make the most fearful men to be suf∣ficient instruments against the greatest Powers, when the concernments of his Church and people lye at stake.

God so delights in thus bassling the pride of men, that Asa uses it as an argu∣ment to move God to deliver him in the strait he was in, when Zerah the Aethio∣pian came against him with a great multi∣tude,

when he was but a small Point and center in the midst of a wide circumfe∣rence. Hereby God sets off his own power, and evidenceth his superinten∣dent care of his People. It was more signally the arm of God for Moses to con∣found Pharaoh with his Lice and Frogs, than if he had beaten him in a plain field with his Six Hundred Thousand Israelites.

2. In the Salvation of the Soul. Our Saviour himself, though God, the great Redeemer of the World, was so mean in the eyes of the World, that he calls him∣self a worm, and no man. He picks out many times the most unlikely persons to accomplish the greatest purposes for mens Souls. He lodgeth the Treasures of Wisdom in vessels of Earth. He chose not the Cedars of Lebanon, but the Shrubs of the valley; not the learned Pharisees of Jerusalem, but the poor men of Galilee; out of the mouths of Babes and Sucklings he ordains praise to himself.

The Apostles breeding was not capa∣ble of ennobling their minds, and fitting them for such great actions as Christ em∣ployed them in. But after he had new moulded and enflamed their Spirits, he

made them of Fishermen, greater con∣querors of the World, than the most magnified Grandees could pretend to.

Thus Salvation is wrought by a cruci∣fied Christ; and that God who made the world by wisdom, would save it by the foolishness of preaching; and make Paul, the least of the Apostles, as he terms himself, more succesful than those who had been instructed at the feet of Christ.

2. By contrary means. God by his Providence makes contrary things con∣tribute to his glory, as contrary Colours in a picture do to the beauty of the piece. Nature is Gods instrument to do whatsoever he pleases; and therefore nothing so contrary, but he may bring to his own ends. As in some Engines you shall see wheels have contrary moti∣ons, and yet all in order to one and the same end. God cured those by a Brazen Serpent, which were stung by the fiery ones; whereas Brass is naturally hurtful to those that are bit by Serpents.

1. Afflictions. Joseph is sold for a slave, and God sends him as a Harbin∣ger; his Brother sold him to destroy him, and God sends him to save them.

Pauls bonds in the opinion of some might have stifl••d the Gospel, but he tells us, that they had fallen out to the furtherance of the Gospel, Phil. 1.12.

2. Sins God doth often effect his just Will by our weakness, neither there∣by justifying our infirmities, nor blemish∣ing his own action. Jacob gets the blessing by unlawful means, telling no less then two lies to attain it; [I am E∣sau, and this is venison] But hereby God brings about the performance of his pro∣mise, which Isaac's natural affection to E∣sau would have hindred Jacob of.

The breach of the first Covenant was an occasion of introducing a better. Mans sinning away his first flock, was an occasion to God to enrich him with a surer. The loss of his original righte∣ousness made way for a clearer and more durable. The folly of man made way for the evidence of Gods wisdom; and the sin of man for the manifestation of his grace, and by the wise disposal of God, opens a way for the honour of those Attributes, which would not else have been experimentally known by the Sons of men.

3. Casual means. The Viper which leapt upon Pauls hand out of the bun∣dle of sticks, was a casual act, but de∣signed by the providence of God for the propagation of the Gospel. Pharaoh's Daughter comes casually to wash her self in the river, but indeed conducted by the secret influence of God upon her, to rescue Moses exposed to a forlorn condition, and breed him up in the Ae∣gyptian learning, that he might be the fit∣ter to be his Kindreds deliverer. Saul had been hunting David, and at last had lodged him in a place whence he could not well escape, and being ready to seize upon him, in that very instant of time a Post comes to Saul and brings the news that the Philistines had invaded the Land, which cut out other work for him, and David for that time escapes.

3. Reason. Such actions and events of things are in the world, which cannot ratio∣nally be ascribed to any other cause than a supreme providence. 'Tis so so in common things. Men have the same parts, the same outward advantages, the same in∣dustry, and yet prosper not alike. One labours much, and gets little; another u∣ses

not altogether such endeavours, and hath riches flowing in upon him. Men lay their projects deep, and question not the accomplishment of them; and are disappointed by some strange and un∣foreseen accident. And sometimes men attain what they desire in a different way, and many times contrary to the Method they had projected. This is e∣videnced,

1. By the restraints upon the passions of men. The waves of the Sea, and the tu∣mults of the People are much of the same impetuous natures, and are quelled by the same power. Tumults of the People could no more be stilled by the force of a man, than the Waves of the Sea by a puff of breath. How strangely did God qualify the hearts of the Aegyp∣tians willingly to submit to the sale of their Land, when they might have risen in a tumult, broke open the Granaries, and supplied their wants. Indeed, if the World were left to the conduct of chance or fortune, what work would the savage lusts and passions of men make among us? How is it possible that any but an Almighty Power can temper so

many jarring Principles, and rank so ma∣ny quarrelsom and turbulent Spirits in a due order? If those brutish passions which boyl in the hearts of men, were let loose by that infinite power that bri∣dles them, how soon would the World be run headlong into unconceivable con∣fusions, and be rent in pieces by its own disorders?

2. By the sudden changes which are made upon the Spirits of men for the pre∣servation of others. God takes off the Spirit of some as he did the wheels from the Egyptian Chariots, in the very act of their rage. Paul was struck down, and changed while he was yet breathing out threatnings, &c. God sees all the work∣ings of mens hearts, all those cruel inten∣tions in Esau against his Brother Jacob; but God on a sudden turns away that torrent of hatred, and disposeth Esau for a friendly meeting. And he who had before an exasperated malice by reason of the loss of his birth-right and blessing, was in a moment a changed man. Thus was Sauls heart changed towards David, and from a Persecutor, turns a justifier of him, confesseth Davids innocence,

and his own guilt, 1 Sam. 24.17, 18. thou art more righteous than I, for thou hast rewarded me good, whereas I have reward∣ed thee evil, &c. What reason can be ren∣dred for so sudden a change in Saul's re∣vengeful Spirit, which had all the force of interest to support it, and considered by him at that very time? For vers. 24. he takes special notice that his Family should be disinherited, and David be his Successor in the Throne. How suddenly did God turn the Edge of the Sword, and the heart of an Enemy from Jehosaphat? 2 Chron. 18.31. Jehosaphat cried out, and the Lord helped him, and God mov∣ed them to depart from him. The Holy Ghost emphatically ascribes it to Gods motion of their wills, by twice expressing it. But stranger is the preservation of the Jews from Hamans bloody designs, after the decree was gone out against them. Mordecai the Jew is made Aha∣suerus's Favourite by a strange wheeling of Providence: First, The Kings Eyes are held waking, and he is inclined to pass away the solitariness of the night with a Book rather than a Game, or some other Court past-time; no book did he

six on but the Records of that Empire, no place in that voluminous Book, but the Chronicle of Mordecai's service * in the discovery of a treason against the Kings life; he doth not carelesly pass it over, but inquires what recompence had been bestowed on Mordecai for so considera∣ble a service, and this just before Morde∣cai should have been destroyed had A∣hasuerus slept, Mordecai and all his Countrey-men had been sacrificed not∣withstanding all his Loyalty. Could this be a cast of blind chance which had such a concatenation of evidences in it for a superior Power?

3. In causing Enemies to do things for others, which are contrary to all rules of po∣licy. 'Tis wonderful, that the Jews, a People known to be of a stubborn na∣ture, and tenacious of their Laws, where∣in they differed from all the Nations, should in the worst of their captivities be so often befriended by their Conquerors not only to rebuild their City, and re∣edify their Temple, but at the charge of their Conquerors too. The very Ene∣mies that had captived the Jews, though they knew them to be a People apt to re∣bel:

That the People whose Temple they helped to build, would keep up a distinct worship and difference in Reli∣gion, which is usually attended with the greatest animosities; and when they knew it to be so strong in scituation as to be a Fort as well as a place of worship. That for this, their Enemies should furnish them with materials, when they were not in a condition to procure any for themselves, and give them money out of the publick Exchequer, and timber out of the Kings Forrest, as we read. And all this they look upon as the hand of God. Ezra 6.22. The Lord had turn∣ed the heart of the King of Assyria unto them, to strengthen their hands in the work of the house of God. And the Heathen Artaxerxes takes notice of it. Cicero tells us, that in his time Gold was carried out of Italy for the ornament of the Temple. They had their rites in Religion preserv∣ed intire under the Roman Government, though more disserent from the Roman customs than any Nation subdued by them. Dion and Seneca, and others, ob∣serve, that whereever they were trans∣planted, they prosper'd and gave Laws

to the victors And this was so general∣ly acknowledged, that Hamans Cabinet councel (who were surely none of the meanest States-men) gave him no hopes of success, when he appeared against Mordecai, because he was of the race of the Jews; so much did God own them by his gracious Providence: They were al∣so intire so in all their Captivities before their crucifying of our Lord and Saviour, that they count their genealogies.

4. In infatuating the Counsels of men. God sets a stamp of folly upon the Wis∣dom of men, Isa. 44.25. That turns the wise men backward, and makes their know∣ledge foolishness: And makes their Counsels as Chaff and Stubble. Isaiah 33.11. [Ye shall conceive chaff, and shall bring forth stubble.] Herod was a crafty person, inso∣much that Christ calls him Fox. How foolish was he in managing his project of destroying Christ, his supposed competi∣tor in the Kingdom? When the wise men came to Jerusalem, and brought the news of the birth of a King of the Jews, he calls a Synod of the ablest men among the Jews. The result of it is to manifest the truth of Gods prediction in the place of

our Saviours birth, and to direct the wise men in their way to him. Herod had no resolutions, but Bloody, concern∣ing Christ. God blinds his mind in the midst of all his craft, that he sees not those rational waies which he might make use of for the destruction of that which he feared; he sends those wise men, meer strangers to him, and intrusts them with so great a concern; he goes not himself, nor sends any of his Guard with them to cut him off immediately, upon the disco∣very, but leaves the whole conduct of the business to those he had no acquain∣tance with, and of whose faithfulness he could have no assurance. God crosses the intentions of men. Joab slew Abner because he thought him his rival in Da∣vids favour, and then imagined he had rid his hands of all that could stand in his way; yet God raised up Benajah, who drew Joab from the horns of the Altar, and cut him in pieces at Solomons com∣mand. God doth so order it many times, that when the most rational Counsel is given to men, they have not hearts to fol∣low it. Achitophel gave as suitable Coun∣sel for Absaloms design, as the best States∣man

in the World could give. To sur∣prize David while he was amuz'd at his Sons rebellion, and dejected with grief at so unnatural an action, and whilst his forces had not yet made their Rendez∣vouz, and those that were with him were tired in their march. Speed was best in attempts of this nature. David in all probability had been cut off, and the hearts of the people would have melt∣ed at the fall of their Soveraign. But Absalom inclines rather to Hushai's Coun∣sel, which was not so proper for the bu∣siness he had engaged in, v. the 7th, to v. 14 Now this was from God. For the Lord had appointed to defeat the good coun∣sel of Ahithophel, to the intent that the Lord might bring evil upon Absalom. So fool∣ish were the Egyptians against reason, in entring into the Red Sea after the Israel∣ites; for could they possibly think that that God who had by a strong hand, and an Army of Prodigies brought Israel out of their Captivity, and conducted them thus far, and now by a miracle opened the Red Sea, and gave them passage through the bowels of it, should give their Enemies the same security in pursuing them, and

unravel all that web he had been so long a working.

5. In making the Counsels of men subservi∣ent to the very ends they design against. God brings a Cloud upon mens under∣standings, and makes them the contrivers of their own ruin, wherein they intend their own safety; and gains honour to himself by outwitting the Creature. The Babel-projectors fearing to be scattered abroad, would erect a tower to prevent it & this proved the occasion of dispersing them over the World in such a confusion that they could not understand one ano∣ther. God ordered Pharaohs policies to accomplish the end against which they were directed; He is afraid Israel should grow too mighty, and so wrest the King∣dom out of his hands, and therefore he would oppress them to hinder their in∣crease, which made them both stronger, and more numerous. [Exercise strength∣ens men, and Luxurie softens the Spirit.] The Jews fear, if they suffered Christ to make a farther progress in his Doctrine and Miracles, they should lose Cesars fa∣vour, and expose their Countrey as a prey to a Roman Army; this caused their

destruction by those enemies they thought by this means to prevent. God ordering it so, that a Roman army was poured in upon them, which swept them into all corners of the Earth. Priests and Phari∣sees sit close together in Counsel, how to hinder mens believing in Christ, and the result of their consultation was to put him to death, and no man then would believe in a dead person, not capable of working any miracles, for the a musin of the People; and by this means there were a greater number of believers on him, than in the time of his life, accord∣ing to his own prediction, Joh. 12.32. and I, if I be lifted up from the earth, will draw all men unto me.

6. In making the fancies of men subservi∣ent to their own ruine. God brings about strange events by the meer imaginations and conceits of men, which are contrary to common and natural observation, and the ordinary course of rational conse∣quences. The Army of the Moahites which had invaded Israel, thought the two Kings of Judah & Israel had turned their Swords against one another, because the rising Sun had coloured those unex∣pected

waters, and made them look red, which they took for the blood of their Enemies, and so disorderly run without examination of the truth of their con∣ceit; but instead of dividing the spoil, they left their lives upon the points of the Israelites swords. So the Syrian Army are scared with a panick fear, and scatter themselves upon an empty sound. Thus a dream struck a terror into the Midianites, and the noise of broken pot-sheards made them sear some treason in their Camp, and caused them to turn their swords into one anothers bowels, Judg. 7, 19, 22. The Lord set every mans sword against his fellow.

But here I shall answer 3 Questions which may be proposed as objections against Gods Providence.

First Question. If Gods Providence orders all things in the world, and con∣currs to every thing, how will you free God from being the Author of sin?

I Answer in several propositions.

1. 'Tis certain, God hath a hand about all the sinful actions in the World. The selling Joseph to the Ishmalites, was the act of his Brethren; The sending him in∣to Egypt, was the act of God, Gen. 45.8.

It was not you that sent me hither, but God. Where Joseph ascribes it more to God than to them. Their wicked in∣tention was to be rid of him, that he might tell no more tales of them to his Father; Gods gracious intention was to advance him for his honour and their good; & to bring about this gracious pur∣pose, he makes use of their sinful pra∣ctice. Gods end was righteous, when theirs was wicked. 'Tis said, God mov∣ed David to number the People, 2 Sam. 24.1. the anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Judah. Yet Satan is said to provoke David to; number the people, 1 Chron. 21.1. And Satan stood up against Israel, and pro∣voked David to number Israel. Here are two agents; But the text mentions Gods hand in it out of Justice to punish Israel; Satans end, no question, was out of malice to destroy. Satan wills it as a sin, God as a punishment, God, say some, permissive; Satan effica∣citer. In the most villanous and unrigh∣teous action that ever was done, God is said to have an influence on it.

God is said to deliver up Christ, Act. 2.23. Him, being delivered by the determi∣nate counsel and foreknowledge of God, ye have taken, and by wicked hands have cru∣cified and slain. Acts 4.28. for to do whatsoever thy hand and thy counsel deter∣mined before to be done. Not barely as an act of his Prescience, but his Counsel, and that determinate, i. e stable and irreversible. He makes a distinction be∣tween those two acts. In God it was an act of Counsel, in them an act of wick∣ednses [by wicked hands;] there was Gods counsel about it, an actual tradition. Rom. 8.32. He that spared not his own Son, but delivered him up for us all. All the Agents had several ends. God in that act aim∣ed at the redemption of the world; Satan at the preventing it; Judas to satisfie his covetousness; the Jews to preserve them∣selves from the Roman invasion, and out of malice to him for so sharply re∣proving them. God had a gracious principle of love to mankind, and acted for the Salvation of the World in it; the instruments had base principles and ends, and moved freely in obedience to them. So in the affliction of Job, both

God and Satan had an hand in it. Job 1.12. The Lord said unto Satan, Behold, all that he hath is in thy power, vers. 11. touch all that he hath, and he will curse thee to thy face; their ends were different, the one righteous for Tryal, the other mali∣cious against God, that he might be cur∣sed, and against Job that he might be damned. Gods end was the brightning of his grace, and the Devils end was the ruin of his integrity, and despoilng him of Gods favour.

2. In all Gods acts about sin, there is no stain to Gods holiness. In second cau∣ses, one and the same action proceeding from divers causes, in respect of one cause may be sinful; in respect of the other, righteous. As when two Judges con∣demn a guilty person, one condemns him out of love to justice, because he is guil∣ty; the other condemns him out of a private hatred and spleen: One respects him as a Malefactor only, the other as a private Enemy chiefly. Here is the same action with two concurring causes, one being wicked in it, the other righte∣ous. Much more may we conceive it in the concurrence of the Creator, with

the action of the Creature.

1. God moves every thing in his ordinary providence according to their particular natures. God moves every thing ordinari∣ly according to the nature he finds it in. Had we stood in innocency, we had been moved according to that originally righteous nature; but since our Fall we are moved according to that nature in∣troduced by us with the expulsion of the other. Our first corruption was our own act, not Gods work; we owe our creation to God, our corruption to our selves. Now, since God will govern his creature, I do not see how it can be otherwise, than according to the present nature of the creature, unless God be pleased to alter that nature. God forces no man against his nature; he doth not force the will in conversion, but graci∣ously and powerfully inclines it. He doth never force nor incline the will to sin, but leaves it to the corrupt habits it hath settled in it self, Psal. 81.12. So I gave them up to their own hearts lusts, and they walked in their own counsels; Coun∣sels of their own framing, not of Gods. He moves the will which is sponte mala,

according to its own nature & counsels. As a man flings several things out of his hand, which are of several figures, some spherical, tetragons, cylinders, conicks, some round, and some square; though the motion be from the agent, yet the variety of their motions is from their own figure and frame; and if any will hold his hand upon a ball in its moti∣on, regularly it will move according to its nature and figure: and a man by cast∣ing a boul out of his hand, is the cause of the motion, but the bad biass is the cause of its irregular motion. The power of action is from God, but the viciousness of that action from our own nature. As when a Clock or Watch hath some fault in any of the wheels, the man that winds it up, or putting his hand upon the wheels moves them, he is the cause of the motion, but it is the flaw in it, or deficiency of something is the cause of its erroneous motion; that error was not from the Person that made it, or the per∣son that winds it up, and sets it on go∣ing, but from some other cause, yet till it be mended it will not go otherwise, so long as it is set upon motion. Our moti∣on

is from God [Acts 17.28. In him we move] but not the disorder of that moti∣on. 'Tis the foulness of a mans stomach at Sea is the cause of his sickness, and not the Pilots government of the ship.

2. God doth not infuse the lust or excite it, though he doth present the object a∣bout which the lust is exercised. God delivered up Christ to the Jews, he pre∣sented him to them; but never command∣ed them to crucifie him, nor infused that malice into them, nor quickned it; but he seeing such a frame, withdrew his restraining grace, and left them to the conduct of their own witiated wills. All the corruption in the World ariseth from lust in us, not from the object which God in his providence presents to us. 2 Pet. 1.4 the corruption that is in the World through lust. The Creature is from God, but the abuse of it from corruption. God created the grape, and filled the Wine with a sprightliness; but he doth never infuse a drunken frame into a man, or excite it. Providence presents us with the Wine, but the precept is to use it so∣berly. Can God be blamed, if that which is good in it self, be turned into

Poyson by others? No more than the flower can be called a criminal, because the Spiders nature turns that into venome which is sweet in it self. Man hath such a nature, not from Creation, wherein God is positive; but from corruption, wherein God is permissive. Providence brings a man into such a condition of poverty, but it doth not encourage his stubborn∣ness and impatience. There is no ne∣cessity upon thee from God to exercise thy sin under affliction, when others un∣der the same exercise their graces. The Rod makes the Child smart, but it is its own stubbornness makes it curse. In short, though it be by Gods permission that we can do evil, yet it is not by his inspi∣ration that we will to do evil, that is wholly from our selves.

3. God supports the faculties wherewith a man sinneth, and supports a man in that act wherein he sinneth, but concurrs not to the sinfulness of that act. No sin doth pro∣perly consist in the act it self, as an act; but in the deficiency of that act from the rule. No action wherein there is sin, but may be done as an action, though not as an irregular action. Killing a man

is not in it self unlawful, for then no Magistrate should Execute a Malefactor for murdering another, and justice would cease in the World; man also must divest himself of all thoughts of pre∣serving his Life against an invader; but to kill a Man without just cause, without authority, without rule, contrary to rule, out of revenge, is unlawful. So that it is not the act, as an act, is the sin, but the swerving of that act from the rule, makes it a sinful act: So speaking, as speaking, is not a sin, for it is a power and act God hath endued us with; but speaking irre∣verently and dishonourably of God, or falsly and slanderously of man, or any o∣therwise irregularly, therin the sin lyes. So that it is easie to conceive that an act and the viciousness of it are separable. That act which is the same in kind with another, may be laudable, and the other base and vile in respect of its circumstan∣ces. The mind wherewith a man doth this or that act, and the irregularity of it, makes a man a criminal. There is a con∣currence of God to the act wherein we sin, but the sinfulness of that act is purely from the inherent corruption of the crea∣ture.

As the power and act of seeing is communicated to the eye by the Soul, but the seeing doubly or dimly, is from the vitiousness of the Organ, the eye. God hath no manner of immediate effi∣ciency in producing sin; as the Sun is not the efficient cause of darkness, tho the darkness immediately succeeds the setting of the Sun, but it is the deficient cause. So God withdraws his grace, and leaves us to that lust which is in our wills. Act 14.16. Who in times past suf∣fered all Nations to walk in their own wayes. He bestowed no grace upon them, but left them to themselves. As a man who lets a glass fall out of his hand is not the efficient cause that the glass breaks, but its own brittle nature, yet he is the deficient cause, because he with∣draws his support from it. God is not obliged to give us grace, because we have made a total forfeiture of it. He is not a debtor to any man by way of me∣rit, of any thing but punishment. He is indeed in some sence a debtor to those that are in Christ upon the account of Christs purchase, and his own pro∣mise, but not by any merits of theirs.

4. Gods providence is conversant about sin as a punishment, yet in a very righte∣ous manner. God did not will the first sin of Adam as a punishment, because there was no punishment due to him be∣fore he sinned; but he willed the conti∣nuance of it as a punishment to the nature sub ratione boni. This being a judicial act of God, is therefore righteously willed by him. Punishment is a moral good. 'Tis also a righteous thing to suit the punishment to the nature of the offence; and what can be more righteous than to punish a man by that wherein he offends? Hence God is said to give up men to sin. Rom. 2.26, 27. for this cause God gave them up unto vile affections. And to send strong delusions that they may believe a lye. And the reason is rendred 2 Thes. 2.12. that they all might be damned, who believ∣ed not the truth, but had pleasure in unrigh∣teousness. What more righteous than to make those vile affections, and that un∣righteousness their punishment, which they made their pleasure, and to leave them to pursue their own sinful inclinati∣ons, & make them (as the Psalmist speaks) Psal. 5.10. fall by their own counsels? A

Drunkards Beastliness is his punishment as well as his Sin. Thus God delivers up some to their own lusts as a punishment both to themselves and others. As he hardened Pharaohs heart for the destru∣ction both of himself and his People.

5. God by his providence draws glory to himself, and good out of sin. 'Tis the high∣est excellency to draw good out of evil; and it is Gods right to manifest his excel∣lency when he pleases, and to direct that to his honour, which is acted against his Law. The Holiness of God could never intend Sin as Sin. But the Wisdom of God foreseeing it, and decreeing to per∣mit it, intended the making it subservi∣ent to his own honour. He would not permit it but for some good, because he is infinitely good, and could not by rea∣son of that goodness, suffer that which is purely evil, if by his Wisdom he could not raise good out of it: 'Tis purely e∣vil as it is contrary to Law; It is good ratione sinis as God orders it by his Pro∣vidence; yet that goodness flows not from the nature of sin, but from the wise dis∣posal of God.

As God at the Creation framed a beau∣tiful

world out of a Chaos, out of matter without form, and void: So by his infinite wisdom he extracts honour to himself, out of the sins of men. As sin had dishonoured him at its entrance, in defacing his works, and depraving his creature: So he would make use of the sins of men in repairing his honour, and restoring the creature.

'Tis not conceivable by us, what way there could be more congruous to the Wisdom and Holiness of God, as the state of the World then stood, to bring about the death of Christ, which in his decree was necessary to the satisfaction of his justice, without ordering the evil of some mens hearts to serve his gracious purpose. If we could suppose that Christ could commit some capital crime for which he should deserve death, which was impossi∣ble by reason of the hypostatical union, the whole design of God for redemption had sunk to the ground. Therefore God doth restrain or let out the fury of mens passions, and the corrupt habits of their wills to such a degree as should answer directly to the full point of his most gra∣cious will, and no further. He lets out

their malice so far as was conducing to the grand design of his death, and re∣strains it from every thing that might im∣pair the truth of any prediction, as in the parting his garments, or breaking his bones. If God had put him to death by some thunder or otherwise, and after rais∣ed him, how could the voluntariness of Christ appear, which was necessary to make him a perfect oblation? How would his innocency have appeared? The strangeness of the judgment would have made all men believe him some great and notorious sinner. How then could the Gospel have been propagated? Who would have entertained the Doctrine of one, whose innocency could not be cleared? If it be-said, God might raise him again, what evidences would have been had, that he had been really dead? But as the case was, his Enemies confess him dead really, and many Witnesses there were of his resurrection.

1. God orders the sins of men to the glory of his grace. As a foil serves to make the luster of a Diamond more conspicu∣ous; so doth God make use of the de∣formities

of men to make his own grace more illustrious, and convey it with a more pleasing rellish to them. Ne∣ver doth grace appear more amiable, never is God entertained with so high admirations, as by those who of the worst of sinners are made the choicest of Saints: Paul often takes occasion from the great∣ness of his sin, to admire the unsearchable riches of that grace which pardoned him.

2. God orders them to bring forth tempo∣ral mercies. In Providence there are two things considerable. First, Mans Will. 2. Gods Purpose. What mans will intends as a harm in sin, God in his secret purpose orders to some eminent advantage. In the selling of Joseph, his Brothers intend the execution of their re∣venge; And God orders it for the ad∣vancement of himself, and the preservati∣on of his unrighteous Enemies, who might otherwise have starved. His Bro∣thers sent him to frustrate his dream, and God to fulfil it. Our reformation and return from under the yoke of Antachrist, was by the wise disposal of God occasio∣ned by the three great Idols of the world, the lust of the Eye, the lust of the Flesh,

and the pride of life; lust, covetousness and ambition, three vices notoriously e∣minent in Henry the Eighth, the first in∣strument in that work. What he did for the satisfaction of his Lust is order∣ed by God for the glory of his mercy to us. And though the Papists upon that account reflect upon our Reformation, they may as well reflect upon the glori∣ous work of Redemption, because it was in the wisdom of God brought a∣bout by Judas his covetousness, and the Jews malice.

3. God orders them for the glory of his Justice upon others. Nathan had threat∣ned David, that one of his own house should lye with his Wives in the sight of the Sun Ahithophel adviseth Absalom to do so, not with any design to fulfil God's threatning, but secure his own stake by making the quarrel between the Father and the Son irreconcilable; be∣cause he might well fear, that upon a peace between David and Absalom he might be offered up as a Sacrifice to Da∣vid's Justice. God orders Ahithophel's counsel and Absalom's sin to the glory of his Justice in David's punishment.

The ambition of Vespasian and Titus was only to reduce Judea to the Roman Province after the revolt of it. But God orders hereby the execution of his righ∣teous will in the punishment of the Jews for their rejecting Christ, and the accom∣plishment of Christ's prediction, Luke 19.43. for the days shall come, that thy enemies shall cast a trench about thee, &c. To conclude, if we deny God the Go∣vernment of sin in the course of his pro∣vidence, we must necessarily deny him the governmnt of the World, because there is not an action of any man's in the World, which is under the government of God, but is either a sinful action, or an action mixt with sin.

God therefore in his government doth advance his Power in the weakness, his Wisdom in the follies, his Holiness in the sius, his Mercy in the unkindness, and his Justice in the unrighteousness of men; yet God is not defiled with the impuri∣tius of men, but rather draws forth a glo∣ry to himself, as a Rose doth a greater beauty and sweetness from the strong smell of the Garlike set near it.

Second Question. If there be a provi∣dence,

how come those unequal distributi∣ons to happen in the World? How is it so bad with good men, as if they were the greatest enemies to God, and so well with the wicked, as if they were the most af∣fectionate friends? Doth not virtue lan∣guish away in obscurity, whiles wicked∣ness struts about the world? What is the reason that splendid virtue is opprest by injustice, and notorious vices triumph in prosperity? It would make men believe that the world was governed rather by a blind and unrighteous, than by a wise, good, and just Governor, when they see things in such disorder, as if the Devil had, as he pretends, the whole power of the world delivered to him, and God had left all care of it to his will.

Answ. This consideration has height∣ned the minds of many against a provi∣dence. It was the notion of many Hea∣thens, when they saw many who had a∣cted with much gallantry for their Coun∣tries, afflicted, they questioned whether there were a superintendent power over the World. This hath also been the stumbling-block of many taught in an higher School than that of Nature, the Jews, Mal. 2.17.

17. ye say every one that doth evil is good in the sight of the Lord, and he delight∣eth in them, and where is the God of judg∣ment? Yea, and the observation of the outward felicities of vice, and the op∣pressions of goodness, have caused fretting commotions in the hearts of God's Peo∣ple; the Psal. 73. is wholly designed to answer this case. Jeremy, though fixed in the acknowledgment of God's righ∣teousness, would debate the reason of it with God, Jer. 12.1. Righteous art thou, oh Lord, yet let me talk with thee of thy judgments; wherefore doth the way of the wicked prosper, wherefore are all they happy that deal very treacherously? thou hast plant∣ed them, yea, they have taken root, they grow, yea, they bring forth fruit. He perceiving it a universal case [wherefore are all they happy, &c.] did not know how to recon∣cile it with the righteousness of God. Nor Habbakkuk with the holiness of God. Hab. 1.14. [thou art of purer ejes than to behold iniquity; wherefore holdest thou thy tongue, when the wicked devoureth the man that is more righteous than he? In point of God's goodness too, Job expostulates

the case with God, Job 10.3. Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thy hands, and shine upon the counsel of the wicked? You see upon the account of holiness, righteousness, goodness, the three great Attributes of God, it hath been questi∣oned by good men, and upon the ac∣count of his wisdom by the wicked Jews.

1. Answer in general: Is it not an high presumption for ignorance to judg God's proceedings? In the course of providence such things are done that men could not imagine could be done without injustice; yet when the whole connexion of their ends is unravelled, they appear highly beautiful, and discover a glorious wis∣dom and righteousness. If it had entered into the heart of man to think that God should send his Son in a very low estate to die for sinners, would it not have been judged an unjust and unreasonable act, to deliver up his Son for rebels, the inno∣cent for the criminals; to spare the offen∣der, and punish the observer of his Law? Yet when the design is revealed and acted, what an admirable connection is there of justice, wisdom, mercy, and holiness,

which men could not conceive of? It will be known to be so at last in God's dealing with all his members. We are incompe∣tent Judges of the righteousness and wis∣dom of God, unelss we were infinitely righteous and wise our selves; we must be God's, or in another state, before we can understand the reasons of all God's actions. We judg according to the law of sense and self, which are inferior to the rules whereby God works. Judg no∣thing then before the time. It is not a time for us to pass a judgment upon things. A false judgment is easily made, when neither the Counsels of mens hearts, nor the particular Laws of God's actions are known to us. In general it is certain, God doth righteously order his provi∣dences; he may see some inward corrup∣tions in good men to be demolished by afflictions; and some good moral affecti∣ons, some useful designs, or some servi∣ces he employs wicked men in to be re∣warded in this life.

2. God is Soveraign of the World. He is sui juris; The Earth is his, and the ful∣ness thereof. may he not do what he will with his own? Who shall take upon

them to controul God, and prescribe Laws to him how to deal with his Crea∣tures? Why should afinite understand∣ing prescribe measures and methods to an infinite Majesty?

3. God is wise and just, and knows how to distribute. If we question his provi∣dence, we question his wisdom. Is it fit for us who are but of yesterday, and know nothing, to say to an infinite wis∣dom, what dost thou? and to direct the only wise God to a method of his actions? His own wisdom will best direct him to the time when to punish the insolence of the wicked, and relieve the miseries of his people: We see the present dispensa∣tions, but are we able to understand the internal motives? May there not be some sins of righteous mens Parents that he will visit upon their Children, some vir∣tues of their ancestors that he will reward even in their wicked posterity? He may use wicked men as instruments in some service. 'Tis part of his distributive Ju∣stice to reward them. They aim at these things to their service, and he gratifies them according to their desires. Let not then his righteousness be an argument a∣gainst

his providence; 'tis righteous with God not to be in Arrears with them. Sometimes God gives them not to them as rewards of any moral virtue, but puts power into their hands, that they may be instruments of his Justice upon some offenders against him, Isa. 10.5. The staff in the Assyrians hand was God's in∣dignation.

4. There is a necessity for some seeming inequality at least in order to the good go∣vernment of the world. Can all in any community of men be of an equal height? A house hath not beams and rafters of an equal bigness, some are greater, and some less. The world is God's Family. 'Tis here as in a Family, all cannot have the same Office, but they are divided accord∣ing to the capacities of some persons, and the necessities of others: Providence would not be so apparent in the beauty of the world, if all men were alike in their stations. Where would the beauty of the body be, if all the members had one Office and one immediate End? Man would cease to be man, if every member had not some distinct work, and an uni∣versal agreement in the common profit of

the Body. All mankind is but one great Body constituted of several Members, which have distinct Offices, but all or∣dered to the good of the whole; the A∣postle argues this excellently in a parallel case of the diversities of gifts in the Church, 1 Cor. 12.19. If all were one member, where were the body? v. 23.} those members of the body which we think to be less honoura∣ble, upon those we bestow more abundant ho∣nour. v. 24. God hath tempered the body to∣gether, having given more abundant ho∣nour to that part which lackt. What har∣mony could there be, if all voices and sounds were exactly the same in a con∣sort? Who can be delighted with a Pi∣cture that hath no shadows? The afflicti∣ons of good men are a foyl to set off the beauty of Gods providence in the world.

5. Ʋnequal dispensations do not argue carelesness. A father may give one child a gayer Coat than he gives another, yet he extends his fatherly care and tender∣ness over all: According to the several employments he puts his children upon, he is at greater expence, and yet loves one as well as another, and makes provi∣sion for all. As the Soul takes care of the

lowest member, and communicates Spi∣rits to every part for their motions: So though God place some in a higher, some in a lower condition, yet he takes care of all. God divides to every man as he will. Every man hath a several share accord∣ing to Gods pleasure, of a goodness in the world, as well as of gifts in the Church.

6. Yet upon due consideration the inequa∣lity will not appear so great as the complaint of it. If the wants of one, and the en∣joyment of another were weighed in the balance, the Scales might not appear so uneven; we see such a mans wealth; but do you understand his cares? A running sore may lye under a purple Robe. Health, the salt of Blessings, as one calls it, is bestowed upon the Labourer, when many that wallow in abundance, have those torturing diseases which im∣bitter their pleasures. If some want those worldly ornaments which others have, may they not have more wisdom than those that enjoy them, (the noblest perfection of a rational creature?) Pro. 3.13, 14. The merchandize of it is better than the merchandize of Silver, and the gain thereof than fine gold. Pro. 15.16.

better is a little with the fear of the Lord, than great treasure, and trouble therewith. As some are stript of wealth and power, so they are stript of the incumbrances they bring with them. One hath that serenity and tranquility of mind, which the cares and fears of others will not suffer them to enjoy; and a grain of content∣ment is better than many pounds of wealth. 'Tis not a desirable thing to be a great Prince, attended with as many cares and fears as he hath Subjects in his Empire. He made a true estimate of greatness, that said he would not stoop to take up a Crown if it lay at his feet. But more particularly to the parts of the case,

I. It is not well with bad men here.

1. Is it well with them who are tortured by their own lusts? What peace can world∣ly things bestow upon a Soul filled with impurity? In 2 Cor. 7.1. Sin is called fil∣thiness; can it be well with them that have nasty Souls? Is it well with them who are rackt by pride, stung with cares, gnawn with envy, distracted by unsatiable de∣sires, and torn in pieces by their own fears? Can it be well with such who have a multitude of vipers in their breasts, stick∣ing

all their stings into them, though the Sun shine, and the showers drop upon them? You are the Spectators of their felicity, but do you understand their in∣ward gripes? Prov. 14.13. even in laugh∣ter the heart is sorrowful. Can silken Cur∣tains, or purple Clothes, confer an happi∣ness upon those who have a mortal plague-sore poysoning their bodies, and are ready to expire? Sin is their plague, whatever is their happiness. Their in∣solent lusts are a far greater misery than the possession of all the Kingdoms in the World can be an happiness.

II. Is it well with them who have so great an account to make, and know not how to make it? Those that enjoy much, are more in God's debt, and therefore more ac∣countable. The account of wicked men is the greater, because of their abun∣dance; and their unfitness to make that account is the greater, because of their abuse. Would any reckon themselves happy to be called upon to give an ac∣count of their Stewardship for Talents, and know not how to give a good ac∣count of one farthing? Luke 16.2. give an account of thy stewardship.

III. Is it well with them who are the worse for what they have? Is it an happi∣ness to command others, and be more slaves to the worst of Creatures, than a∣ny can be to them? The wicked man's well-spread Table sometimes proves his snare, and his destruction is bound up in his very prosperity, Pro. 1.32. and the prosperity of fools shall destroy them. Prosperity falling upon an unregenerate heart, like the Sun and Rain upon bad ground, draws forth nothing but weeds and vermin. Would you think it your happiness to be Masters of their concerns, and slaves to their pride? Is a stubborn∣ness against God so desirable a thing, which is strengthned by those things in the hands of the wicked?

IV. Is it well with them who in the midst of their prosperity are reserved for justice? Can that Traitor be accounted happy that is fed in Prison by the Prince with better Dishes than many a loyal Subject hath at his table, but only to keep him a∣live for his Tryal, and a publick Exam∣ple of Justice? God raises some for grea∣ter falls: Miserable was the felicity of Pharaoh, to be raised up by God for a

Subject to shew in him the power of his Wrath. 'Tis but a little time before they shall be cut down as grass, and wither as the green herb, Psal. 37.2. None would value the conditionof that Soldier who leaping into a River to save a Kings Crown, and putting it upon his own head, that he might be enabled to swim out with it, was rewarded for saving it, and executed for wearing it. God rewards wicked men for their service, and pu∣nisheth them for their insolence.

2. Neither is it bad here with good men, if all be well considered. Other mens judgment of a good man is frivolous; they cannot rightly judge of his state and con∣cerns, but he can make a judgment of theirs. 1 Cor. 2.15. A spiritual man judg∣eth all things, but he himself is judged of no man. No man can make a sound judg∣ment and estimate of a righteous mans state in any condition, unless he hath had experience of the like in all the circum∣stances, the inward Comforts as well as the outward Crosses. For,

I. Adversity cannot be called absolutely an evil, as prosperity cannot be called abso∣lutely a good. They are rather indiffe∣rent

things, because they may be used ei∣ther for the honour or dishonour of God. As they are used for his honour, they are good; and as used for his dishonour, they are evil. The only absolutely bad thing in the world is sin, which cannot be in its own nature but a dishonour to God. The only absolutely good thing in the world is holiness, and a likeness to God, which cannot be in its own nature but for his glory. As for all other things, I know no true satisfaction can be in them, but as they are subservient to Gods honour, and give us an advan∣tage for imitating some one or other of his perfections. Crosses in the Scripture are not excluded from those things we have a right to by Christ, when they may conduce to our good, 1 Cor. 3.22. Life and Death, things present, and things to come, are yours, and you are Christs. Since the revelation of the Gospel, I do not remember that any such complaint a∣gainst the Providence of God fell from a∣ny holy man in the New Testament; for our Saviour had given them another pro∣spect of those things. The holy men in the Old Testament comforted them∣selves

against this Objection by the end of the wicked which should happen, and the rod cease. In the New Testament we are more comforted by the certain o∣peration of crosses to our good and spi∣ritual advantage. Our Saviour did not promise wealth and honour to his fol∣lowers, nor did he think it worth his pains of coming and dying, to bestow such gifts upon his Children. He made Heaven their happiness, and the Earth their Hell; the Cross was their badge here, and the Crown their reward here∣after; they seemed not to be a purchase congruous to so great a price of Blood. Was God's Providence to Christ the more to be questioned because he was poor? Had he the less love to him because he was a man of sorrows, even while he was a God of glory? Such groundless conceits should never enter into Christians, who can never seriously take up Christs Yoke without a proviso of afflictions; who can never be God's Sons, without expe∣cting his corrections.

2. God never leaves good men so bare, but he provides for their necessity, Psal. 84.11. the Lord will give grace and glory, and

no good thing will he withhold from them that walk uprightly. If any thing be good, and upright, man may expect in from God's providence; if it be not good, he should not desire it. Howsoever grace, which is necessary for preparing thee for happi∣ness; and glory, which is necessary for fixing thee in it, he will be sure to give; we have David's experience for it in the whole course of his life.

3. The little good men have, is better than the highest enjoyments of wicked men. Ps. 37.16. a little that a righteous man hath, is better than the riches of many wicked; not better than many riches of the wick∣ed, but better than the riches of many wicked, better than all the treasures of the whole Mass of the wicked world. Others have them in a providential way, good men in a gracious way. Pro. 16.8. better is a little with righteousness, than great revenues without right, without a Cove∣nant right. Wicked prosperity is like a shadow that glides away in a moment; whereas a righteous mans little is a part of Christ's purchase, and part of that in∣heritance which shall endure for ever, Psa. 37.18. their inheritance shall be for e∣ver,

i. e. God regards the state of the righteous, whether good or evil, all that befalls them, God doth all with a respect to his everlasting inheritance. No man hath worldly things without their wings. And though the righteous have worldly things with their wings, yet that love whereby they have them, hath no wings ever to sly away from them; how can those things be good to a man that can never tast them, nor God in them?

4. No righteous man would in his sober wits be willing to make an exchange of his smartest afflictions for a wicked mans pros∣perity, with all the circumstances attending it. It cannot therefore be bad with the righ∣teous in the worst condition. Would any man be ambitious of snares, that knows the deceit of them? Can any but a mad man exchange Medicines for poysons? Is it not more desirable to be upon a Dung∣hil with an intimate converse with God, than upon a Throne without it? They gain a world in prosperity; a righteous man gains his Soul by afflictions, and pos∣sesses it in patience; is the exchange of a valuable consideration? God strips good men of the enjoyment of the World, that

he may wean them from the love of it; keeps them from Idolatry, by remov∣ing the fuel of it; sends afflictions that he may not lose them, nor they their Souls. Would any man exchange a great goodness laid up for him that fears God, for a lesser goodness laid out upon them that are Enemies to him?

Who would exchange a few outward comforts with God's promise, inward com∣forts with assurance of Heaven, Godli∣ness with contentment, a sweet and Spi∣ritual life, Soveraignity over himself and lusts, though attended with suffer∣ings, for the Government of the whole World?

5. It is not ill with the righteous in afflicti∣ons, because they have high advantages by them. That cannot be absolutely evil, which conduceth to a greater good.

As, First, sensible experiments of the tender providence of God over them. If the righteous had not afflictions in this life, God would lose the glory of his pro∣vidence, and they the sweetness in a gra∣cious deliverance from them in wayes which make the affliction the sweeter, as well as the mercy; they would lose

the comfort of them in not having such sensible evidences of God's gracious care.

The sweetness of the promises made for times of trouble, would never be tast∣ed. Psal. 37.19. They shall not be ashamed in the evil time; that is, they shall be mightily encouraged and supported. God's people do best understand God's strength, when they feel the smart of mens malice. 2 Tim. 4.17. [The Lord stood with me, and strengthened me.] He had ne∣ver felt so much of God's strength, if he had not tasted much of mans wicked∣ness in forsaking him, Psal. 37.39. [he is their strength] when in times of trouble they experiment more of his care in preserving them, and his strength in sup∣porting them, than at other times; Abun∣dance of consolations are manifested in a∣bundance of sufferings. A greater sense of joy and glory lights upon them in a sterm or persecutions. Men see the suf∣ferings of the godly, but they do not be∣hold that inward peace which composeth and delights their Souls, worth the whole Mass of the woulds goodness, and pleasures of the unrighteous.

2. Inward improvements. Opportuni∣ties

to manifest more love to God, more dependance on him, the perfection of the Soul. 1 Tim. 5.5. Now she that is a Wi∣dow indeed, and desolate, trusts in God, and continues in Supplications and Prayers night and day; there is a ground of more exercise of trust in God, and supplicati∣on to him. The poor and desolate have an advantage for the actual exercise of those graces, which a prosperous conditi∣on wants: God changeth the metal by it; what was Lead and Iron, he makes come forth as Gold. Job 23.10. when he hath tried me, I shall come forth as gold. Crosses and sufferings which fit good men for special service here, and eter∣nal happiness hereafter, can no more be said to be evil, than the fire which refines the gold, and prepares it for a Prince's use. If there were not such evils, what ground could you have to exercise pati∣ence? what Heroick acts of faith could you put forth without difficulties? how could you believe against hope, if you had not sometimes something to contra∣dict your hopes? And if a good man should have a confluence of that which the ignorant and pedantical world calls

happiness, he might undervalue the plea∣sures of a better life, deface the beauty of his own soul, and withdraw his love from the most gratifying, as well as the most glorious object, unto that which is not worth the least grain of his affection.

3. Future glory. The great enquiry at the day of Christ's appearing, will be, How good men bear their sufferings, what improvements they had; and the great∣er their purity by them, the greater will be their praise and honour. 1 Pet. 1.7. That the tryal of your faith [viz. by mani∣fold Temptations] may be found to praise, and honour, and glory, at the appearing of Jesus Christ. For a good improvement by them, they will have a Publick praise from God's mouth, and a Crown of Ho∣nour set upon their heads. Providence sends even light afflictions as so many Ar∣tificers, to make the Crown more Massy, and more bright, 2 Cor. 4.17. [Works for us a far more exceeding and eternal weight of glory.] They are at work about a good man's Crown, while they make him smart. They prepare him for heaven, and make it more grateful to him when he comes to possess it. A Christians car∣riage

in them prepares for greater degrees of Glory. Every stroke doth but more beautifie the Crown.

6. Sufferings of good men for the Truth highly glorifies the Providence of God. This is a matter of glory and honour, 1 Pet. 4.16. If any man suffer as a Chri∣stian, let him not be ashamed, but let him glorifie God on this behalf. They thereby bear a Testimony to the highest Act of providence that God ever exercised, even the redemption of the world by the blood of his Son. And the Church, which is the highest object of his Provi∣dence in the world, takes the deeper root, and springs up the higher; the founda∣tion of it was laid in the blood of Christ, and the growth of it is furthered by the blood of Martyrs. The carriage of the righteous in them, makes the Truth they profess more valued. It enhanceth the excellency of Religion, and mani∣fests it to be more amiable for its beauty, than for its dowry; since they see it de∣sirable by the sufferers, not only with∣out worldly enjoyments, but with the sharpest miseries. This consideration hath wrought upon many to embrace the

Religion of the Sufferers. If it reaches as far as death, they are but dispatched to their Fathers house, and the day of their death is the day of their Coronati∣on; and what evil is there in all this?

To conclude, This Argument is strong∣er (upon the infallible righteousness of God's nature) for a day of Reckoning af∣ter this life, than against Providence. 'Tis a more rational conclusion, That God will have a time to justifie the righteousness and wisdom of his Providential Govern∣ment, and repair the honour of the righteous, oppressed by the injustice of the wicked. And indeed, unless there be a retribution in another world, the que∣stion is unanswerrble, and all the reason in the world knows not how to salve the Holiness and Righteousness of God in his Providential Dispensations in this life; since we see here Goodness unrewarded and debased to the dunghill, Vice glory∣ing in impunity, and ranting to the fir∣mament. We cannot see how it can con∣sist with the nature of God's Wisdom, Righteousness and Holiness, if there were not another life wherein God will mani∣fest his Righteousness in the punishing sin,

and rewarding goodness: For it is im∣possible that a God of infinite Justice should leave sin unpunished, and Grace unrewarded here or hereafter. The Scripture gives us so full an acount of a future state, that may satisfie all Christians in this business.

The wicked rich man is in his Purple, and Lazarus in his rags; yet Abraham's Bosom is prepared for the one, and an endless Hell for the other. Jeremy re∣solves the case in his dispute with God about it, Jer. 12.3. Pull them out like sheep for the slaughter, and prepare them for the day of slaughter. They are but fattening for the knife of justice; and the day will come when they shall be consum'd, like the fat of Lambs in the Sacrifice, which shall wholly evaporate into smoke; so the Psalmist resolves it in Psal. 37.20. a Psalm written for the present case. God laughs at their security in a way of moc∣kery, Psal. 37.13. The Lord shall laugh at him, for he sees that his day is coming. God's day for the justification of his pro∣ceedings in the world, and the wicked man's day for his own destruction, wherein they shall all be destroyed together,

Psal. 37.38. The whole mass of them in one bundle. Who then will charge God with unequal distributions at that day which is appointed for the clearing up of his righteousness, which is here maskt in the world? who can be fond of the State of the wicked? Who would be fond of a dead mans condition, because he lies in State, whose Soul may be condemned, whilst his body with a pompous solemni∣ty is carried to the Grave; and both bo∣dy and Soul joyned together at the resur∣rection, adjudged to eternal misery?

Q. 3. What hath been said in this, will also answer another Question, Why God doth not immediately punish notorious offenders, since the best governments in the world are such as call the violaters of the Law to a speedy account, to keep up the honour of Justice? Thus the Epi∣cures charge God with neglects of provi∣dence, because if he doth punish wicked men, it is later than is fit and just; because sentence against an evil work is not executed speedily, therefore the heart of the Sons of men is fully set in them to do evil. Eccles. 8.11. De∣lay of Justice is an encouragement to Sin.

Answ. 1. This is an argument for Gods

patience, none against his providence. Should he make such quick work, what would become of the world? Could it have held out to this day? If God had instant∣ly taken revenge upon those that thus dis∣parage his providence, the framer of such an objection had not been alive. No man is so perfectly good, but he might fall under the revenging stroke of his sword, if he pleased to draw it. Suffer God to evidence his patience here, since after the winding up of the World, he will have no time to manifest it. God doth indeed sometimes send the sharp ar∣row of some judgment upon a notorious offender, to let him understand that he hath not forgotten how to govern; but he doth not alwayes do so, that his pati∣ence may be glorified in bearing with his rebellious creature.

2. God is just in that wherein the questi∣on supposeth him unjust. He suffers wicked men to continue to be the plagues of the places where they live, and the executi∣oners of his Justice upon offenders against him, Psal. 17.13. The wicked are God's Sword. Jeremiah 47.6. Those that God would stir up against the Philistines,

are called the Sword of the Lord, Isa. 10.5. Ashur is said to be the Rod of his anger; would it consist with his wisdom to drop the instruments out of his hand, as soon as he begins to use them? To cast his Rods out of his hand as soon as he takes them up? The rules of justice are as much unknown to us, as the commu∣nications of his goodness to his people are unknown to the world.

3. Let me ask such a one, whether he never injur'd another man? and whether he would not think it very severe, if not un∣just, that the offended person should pre∣sently take revenge of him? If every man should do the like, how soon would mankind be dispatcht, and the World become a shambles, men running furi∣ously to one anothers destruction for the injuries they have mutually received? Do we praise the lenity of parents to their Children, and dispraise the mercy of God, because he doth not presently use his right? Is then forbearance of revenge accounted a virtue in a man, and shall it be an imperfection in God? With what reason can we thus blame the eminent patience of God, which we have reason

to adore, and which every one of us are monuments of? The use is,

Ʋse 1. Of information,

I. How unworthy and absurd a thing is it to deny Providence? Some of the Hea∣thens fancied, that God walked his Circuit in Heaven, or sat with folded arms there, taking no cognizance of what was done in the World. Some in∣deed upon some great emergencies have acknowledged the Mercies and Justice of God, which are the two arms of his pro∣vidence. The Barbarians, his justice, when they saw a Viper leap upon Paul's hand, Act. 28.4. they say among them∣selves, no doubt this man is a murderer, whom though he hath escaped the sea, yet vengeance suffers not to live. The Mariners in Jo∣nah implored his mercy in their distress at Sea; yet they generally attributed af∣fairs to blind chance, and worshipped For∣tune as a Deity. For this vain conceit, the Psalmist calls the Atheist fool, Psal. 14.1. The fool hath said in his heart, there is no God. Potiphar acknowledged it; he saw that the Lord was with Joseph, and favoured his designs. Gen. 39.3. And his Master saw that the Lord was with him,

and that the Lord made all things that he did to prosper in his hand.

It will not be amiss to consider this; For the root of denial of providence is in the hearts of the best men, especial∣ly under affliction. Asah was a holy man; yet Psal. 73.13. saith he, Verily I have cleansed my heart in vain, and washed my hands in innocence. He had taken much pains with his heart, and had been under much affliction. V. 14. [all the day long have I been plagued and chastned every morn∣ing. And the consideration of this, that he should have so much affliction with so much holiness, so strangely puzled him, that he utters that dreadful Speech, as if he had a mind to cast off all cares about the worship of God, and sanctifying his heart, and repent of all that he had done in that business; as much as to say, Had I been as very a villain as such, or such a man, I might have prospered as well as they; but I was a fool to have any fear of God.

Therefore we will consider,

• 1. The evil of denying Providence.
• 2. The grounds of the denial of it by the heathen, which we shall find in our own hearts.

• 3. The various ways wherein men practi∣cally deny providence.

1. The evil of denying it.

1. It gives a liberty to all sin. It gives an occasion for an unbounded licentious∣ness; for what may not be done where there is no government? The Jews tell us, That the dispute between Cain and Abel was this. Cain said, be∣cause his sacrifice was not accepted, that there was no Judge, no reward of good works, or punishment of bad, which when Abel opposed Cain slew him; they ground it upon the discourse of God with Cain, v 7 which had been about his providence and acceptation of men, if they did well, and punishment of men if they did ill; whence they gather, the discourse, v. 8. Cain had with his brother, was about the same sub∣ject; for Cain talked with Abel and upon that discourse rose up against him, and slew him. And his discourse afterwards with God, v 9. seems to favour it, am I my Brothers keeper? Thou dost say, thou art the governour of the World; it is not my concern to look after him. Their conjecture is not improbable. If it were so, we see how early this opinion began

in the World; and what was the horrid effect of it? the first sin, the first murder that we read of after the sin of Adam. And what confusion would grow upon the entertainment of such a notion?

Indeed the Scripture every where pla∣ces sin upon this root. Psal. 10.11. [God hath forgotten, he hides his face, he will never see it.] He hath turned his back upon the World. This was the ground of the oppression of the poor by the wicked which he mentions, v. 9, 10. So Isa. 26.10. •• The wicked will not learn righteousness, he will deal unjustly; the rea∣son is, he will not behold the Majesty of the Lord; he will not regard God's govern∣ment of the world, though his hand be lifted up to strike. There is no sin, but receives both its birth and nourishment from this bitter root. Let the notion of providence be once thrown out, or the belief of it faint, how will Ambition, Co∣vetousness, neglect of God, distrust, impa∣tience, and all other bitter gourds grow up in a night? 'Tis from this Topick all iniquity will draw arguments to encou∣rage it self; for nothing doth so much discountenance those rising corruptions,

and put them out of heart, as an actuated belief, that God takes care of humane af∣fairs. Upon the want of this actuated knowledg God charges all the sin of E∣phraim. Hosea. 7.2. They consider not in their hearts that I remember all their wickedness. As if God were blind and did not see or stupid and did not con∣cern himself; or of a very frail memory soon to forget.

2. It destroys all Religion. The first Foundation of all Religion is, first the Being, Secondly the Goodness of God in the Government of the World. Heb. 11.6. he that comes to God, must believe that he is, and thas he is a rewarder of them that diligently seek him. He is the object of Religion, as he is the Governour of the World. This denial would shut up Bibles and Temples, and bring irre∣ligious disorder into all Societies.

1. All Worship. He that hath no de∣sign to govern, is supposed to expect no homage; if he regards not his creatures, he cares for no worship from them. How is it possible to perswade men to regard him for God, who takes no care of them? Who will adore him, who regards no ado∣ration?

2. Prayer. To what purpose should they beg his directions, implore his as∣sistance in their calamities, if he had no regard at all to his Creatures? What fa∣vour can we expect from him who is re∣gardless of dispensing any?

3. Praise. Who would make acknow∣ledgments to one, from whom they never received any favour, and hath no mind to receive any acknowledgements from them, because he takes no care of them? If the Deity have no relation to us, how can we have relation to him? To what purpose will it be either to call upon him, or praise him, which are the prime pieces of Religion, if he concern not himself with us?

4. Dependance, Trust and Hope. What reason have we to commit our concerns to him, and to depend upon him for relief? Hence the Apostle saith, Ephes. 2.12. The Gentiles were withone hope, and with∣out God in the World. The reason they were without hope, was because they were without God, they denied a settled providence, and acknowledged a blind chance, and therefore could have no sound hope; so some understand it of denial of God's government. It might

well give occasion to people to utter Pha∣raoh's Speech, Exod. 5.2. Who is the Lord that I should obey his voice to let Isra∣el go? I know not the Lord, neither will I let Israel go. What is God that I should serve him? I have no such notion of a God that governs the World. The re∣gardlesness of his creature, disobligeth the Creature from any service to him.

3. It is a high disparagement of God. To believe an impotent, ignorant, neg∣ligent God, without care of his works, is as bad or worse than to believe no God at all. The denyal of his providence is made equal with the denyal of God, Psal. 14.1. the fool hath said in his heart there is no God. He denied God, Elohim, which word notes God's providence. Not there is no Jehovah, which notes his es∣sence; he denied not God, quoad essen∣tiam, but quoad providentiam, whereup∣on the Psalmist dubbs the Atheist fool. It strips God of his judicial power. How shall he judg his creatures, if he know not what they think, and regards not what they do? How easie will it be for him to be imposed upon by the fair pre∣tences, and lying excuses of men? 'Tis

Diabolical. The Devil denies not God's right to govern, but he denies God's ac∣tual government; for he saith, Luke. 4.6. the power and glory of the World is delive∣red unto him, and to whomsoever, saith he, I will, I give it. God had cast offall care of all things, and made the Devil his Deputy. He that denies providence, denies most of God's attributes, he denies at least the exer∣cise of them; he denies his Omniscience, which is the eye of Providence; Mercy and Justice, which are the arms of it; Power, which is the life and motion of providence; Wisdom, which is the rud∣der of providence, whereby it is steered; and Holiness, which is the compass and rule of the motion of providence.

4. It is clearly against natural light. So∣crates an Heathen could say, Whosoever denied providence, did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was possessed with a Devil. Should God create a man anew with a sound judg∣ment, and bring him into the World, when he should see the harmony, multi∣tude, vertues and operations of all Crea∣tures, the stated times and seasons; must he not needs confess that some invisible, unconceivable Wisdom did both frame,

and doth govern all the motions of it? And it is a greater crime in any of us to deny providence, either in opinion or practice, than it was or could have been in Heathens; because we have not only that natural reason which they had, suffi∣cient to convince us, but supernatural revelation in the Scripture, wherein God hath declared those methods of his pro∣vidence which reason could not arrive to. As to deny the creation of the World, is a greater crime in a man that knows the Scripture, than in a Heathen, because that hath put it out of doubt. And the asserting of this, being the end of all God's judgments in the World, Wrath brings the punishment of the Sword, that you may know there is a judgment, i. e. pro∣vidence; the denial of it is a sin against all past or present judgments, which God hath or doth exercise. The Scripture frequently declaring the reason of such and such judgments to be, that men may know that the Lord is God.

2. The second thing is, the grounds of the denial of providence. This Atheism has been founded,

1. Ʋpon an overweening conceit of mens

own worths; when men saw themselves frustrated of rewards they expected, and saw others that were instruments of Tyranny and Lust, graced with the fa∣vours they thought due to their own virtue, they ran into a conceit, that God did not mind the actions of men below. So that it was pride, interest, self conceit, and opinion of merit, rather than any well grounded reason introduced this part of Atheism into the World; for up∣on any cross this opinion of merit swelled up into blasphemous speeches against God. When we have any thoughts, (as we are apt to have) by our religious acts to merit at God's hand, we act against the absoluteness of his providence, as though God could be obliged to us by any other than his own promise. Methinks Job hath some spice of this in speaking so often of his own integrity, as though God dealt injuriously with him in afflicting him. God seems to charge him with it. Job 40.8. [Wilt thou also disannul my Judgment? wilt thou condemn me, that thou mayest be righteous?] As though in speaking so much of his own integrity, and in complaining expressions, he would accuse God of in∣justice,

and condemn him as an unrighte∣ous governour; and in Job's answer you find no syllable or word of his integrity to God, but a self abhorrency, Job 42.26. Wherefore I abhor my self in dust and ashes. I doubt that from this secret root arise those Speeches which we ordinarily have among men, what have I done that God should so afflict me? Though in a serious way it is a useful question tend∣ing to an enquiry into the sin that is the cause of it. But I doubt ordinarily there is too much of a reflection upon God, as though they had deserved other dealing at his hands. Take heed therefore of pride and conceits of our own worth, we shall else be led by it to disparaging conceits of God, which indeed are the roots of all actions contradictory to God's Will.

2. It is founded upon pedantical and sen∣sual notions of God. As though it might detract from his pleasure and delight, to look down upon this World; or, as though it were a molestation of an infinite Power, to busie himself about the care of sublunary things. They thought it unsutable to the felicity of God, that it

would interrupt his pleasure, and make a breach upon his blessedness. As though it were the felicity of a Prince not to take care of the Government of his King∣don, nor so much as provide for the well-being of his Children. I doubt that from such, or as bad conceptions of God, may spring, ordinarily, our distrust of God upon any distress. Take heed there∣fore of entertaining any conceptions of God, but what the Scripture doth furnish you with.

3. Or else, this sort of Atheism was usher'd in by a stuttering conceit of the Ma∣jesty of God. They thought it unbecom∣ing the excellency of the divine Majesty to descend to a regard of the petty things of the World; this seems to be the fan∣cy of them, Psal. 37.11. How doth God know? is there knowledge in the most high? They think him too high to know, too high to consider. How unreasonable is it to think God most high in place, and not in perfection; and if in perfection, not in knowledge and discerning? They imagined of him as of a great Prince, tak∣ing his pleasure upon the battlements of his palace, not beholding the Worms up∣on

on the ground; muffled with Clouds, as Job 22.13, 14 How doth God know? can he judge through the dark clouds? thick clouds are a covering to him, that he sees not, and he walks in the circuit of Heaven. We cannot indeed have too high apprehen∣sions of God's Majesty and Excellency: But we must take heed of entertaining superstitious conceits of God, and such as are dishonourable to him, or make the grandeur and ambition of men, the measures of the greatness and Majesty of God. Upon this root sprung Superstiti∣on and Idolatry, and the Worship of De∣mons, who according to the Heathens fancy, were Mediators between God and men. And I doubt such a conceit might be the first step to the introducing the Popish Saint-worship into the Christian World: and this lies at the root of all our omissions of duty, or neglects of seeking God. Let us therefore have raised thoughts of God's Majesty, and ad∣miring thoughts of his condescention, who notwithstanding his greatness, humbles himself to behold what is done upon the Earth. The Psalmist sets a pattern for both, Psal. 113.5, 6.

4. From their wishes upon any gripes of conscience. They found guilt staring them in the face, and were willing to comfort themselves with the embraces of this Doctrine, wherein they might find a security and ease to their prostituted con∣sciences, and unabounded liberty in the ways of sin. Those in Zephaniah, were first settled upon their lees, and then to drive away all fears of punishment, deny God's government. Zeph. 1.12. The Lord will not do good, neither will he do evil. A brave liberty for a City to be without a Magistrate, a house without a Governour, a ship without a Pilot, ex∣posed to the mercy of winds and waves. A man to be without reason, that passi∣on and lust should act their pleasures; a Liberty that beasts themselves would not have, to be without a Shepherd and one to take care of them. Such wishes certainly there are in men upon a sense of guilt: they wish for their own secu∣rity, there were no providential eye to inspect them. Take heed therefore of guilt, which will draw you to wish God deprived of the goverment of the World, and all those attributes which qualify him

for it. The readiness to entertain the mo∣tions of Satan, rather than the motions of the Spirit, implies a willingness in them that Satan might be the God of the World, who favours them in sin, rather than the Creator who forbids it. But in∣deed the fears of conscience evidence a secret belief, in men, of a just providence, whatever means they use to stifle it; else why is man upon the commission of some notorious sinful act, afraid of some evil hap to betide him? Why is he restless in himself? There is no sinner, unless ex∣treamly hardned, but hath some secret touch of conscience upon notorious enor∣mities: While the work of the Law is written in their heart, their conscience will bear witness and accuse them. In the most flagitious courses which the A∣postle reckons up, they cannot put off the knowledg of the judgment of God, that they which commit such things are worthy of death, that is, worthy of death by the judgment of God, which judgment is discovered in the Law of nature.

3. The third thing is, The various ways wherein men parctically deny providence, or abuse it, or contemn it.

1. When we will walk on in a way contrary to checks of providenes. When we will run against the will of God manifested in his providence; we do deny his government, and refuse subjection to him; when we will be peremptory in our resolves against the declaration of God's will by his checks of providence, we contend with him a∣bout the government of us and our acti∣ons. Such a dispute had Pharaoh with God, notwithstanding all the checks by the plagues poored out upon him; he would march against Israel to take them out of God's hand into his own service again, Exod. 15.9. The enemy said, I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them. Here is the will of man vaunting a∣gainst the governour of the World, resolv∣ed to dispute God's Royalty with him in spight of all the blastings of his designs, and the smart blows he had had from that powerful arm, which cost him and his subjects their lives; they would not un∣derstand till the taking off their wheels, but would run headlong into the Red Sea. A remarkable example of this is in

a good man, not so peremptory in words, but in actions against the revelations of God's mind both by the Prophet and his Providence. Jehosaphat had made a league with Ahab, and God had ordered Mica∣jah to acquaint him with the ill success of the affair they went about, which Jeho∣saphat found true, for his own life was in danger, he was hardly beset by the Enemy upon a mistake; he had an emi∣nent answer of prayer, for upon his cry he had a quick return; God engaged his providence over his enemies hearts for him, the Lord helped him, and God moved them to depart from him. And for his conjunction and continuance in it against Mieajah's prophesie, God sends a Prophet to reprove him, 2 Chron. 19.2. shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from the Lord; he re∣proves him sharply for this confederacy; yet Jehosaphat after he had a signal pro∣vidence in delivering him from another army, 2 Chron. 20.24. Yet after this he goes on in this way, 2 Chron. 20.35. after this, i. e. after a reproof by a Prophet, af∣ter ill success in his league, after eminent

care of God in his deliverance, after a signal freeing him from a dangarous inva∣sion in a miraculous way, he enters into a league with Ahab's Son, as wicked as his Father, ver. 36. he joyned himself with him to make ships to go to Tarshish; and after that a third Prophet is sent to re∣prove him, and the ships were broken, v. 37. Here is a remarkable opposition to checks of providence, and manifest decla∣rations of God's will, as if he would be the Commander of the World instead of God. Abner's action is much of the same kind, who would make the house of Saul strong against David, tho he knew and was satisfied that God had promised the King∣dom to David.

2. In omissions of prayer. One reason to prove the fools denying God's govern∣ment of the world, is, that they call not upon the Lord. Psal. 14.1, 4. The Lord looked down from heaven to see if there were any that did understand and seek God. 'Tis certainly either a denying of God's sufficiency to help us, when we rather beg of every creature, than ask of God; or a charging him with a want of providence, as though he had thrown off all care of

worldly matters. 2 King 1.3. Is it not because there is not a God in Israel, that you go to enquire of Baalzebub the god of Ekron? Seeking to any thing else with a neglect of God, is a denying the care of God over his creature. Do we not in this case make our selves our own gover∣nours and Lords, as though we could sub∣sist without him, or manage our own af∣fairs without his assistance? If we did really believe there was a watchful pro∣vidence, and an infinite powerful good∣ness to help us, he would hear from us oftener then he doth. Certainly those who never call upon him, disown his govern∣ment of the world, and do not care whether he regards the Earth or no. They think they can do what they please, without any care of God over them. The restraining prayer is a casting off the fear of God. Job 15.4. Thou casteth off fear, why? and restrainest prayer be∣fore God. The neglect of prayer ariseth from a conceit of the uprofitableness of it. Job 21.15. What profit should we have if we pray unto him? Which conceit must be grounded upon a secret notion of God's carelesness of the world; such fruit

could not arise, but from that bitter root. But the Prophet Malachi plainly expresses it, Mal. 3.14. Ye have said, it is in vain to serve God, and what profit is it that we have kept his ordinances? Whence did this arise, but from a denial of providence, upon the observation of the outward hap∣piness of the wicked? ver. 15. And now we call the proud happy; yea, they that work wickedness, are set up; yea, they that tempt God are even delivered. Sometimes it riseth from an apprehension that God in the way of his providence dealeth unjustly with us. A good Prophet utters such a sinful speech in his passion, 2 King. 6.33. Behold, this evil is of the Lord, what should I wait for the Lord any longer?

3. When men will turn every stone to gain the favourable assistance of men in their de∣signs, and never address to God for his di∣rection or blessing. When they never de∣sire God to move the hearts of those whose favour they court, as though pro∣vidence were an unuseful and unnecessa∣ry thing in the World. It was the case of those Elihu speaks of, Job 35.9, 10. they cry out by reason of the arm of the migh∣ty, but none saith, where is God my maker,

who gives songs in the night, &c. none in the midst of their oppressions and cryes under them, did consider either the pow∣er of God in the Creation, as he was their Maker, nor his providence in the government of the World, as he raised up men from low estates, and gave mat∣ter of cheerfulness even in a time of dark∣ness. This was the charge God by his Prophet brought against Asa, 2 Chron. 16.7. (before the text) Thou hast relyed on the King of Syria, and not relyed on the Lord thy God, herein thou hast done foolish∣ly, v. 9. where he sets a relyance on the Creature, and a relyance on God in di∣rect opposition. In several cases men do thus deny and put a contempt on God, as the governour of the World; when we will cast about to find out some crea∣ture resuge, rather than have recourse to God for any supply of our necessities. Doth not he slight his fathers care, that will not seek to him in his distress? This was Asa's Sin. 2 Chron. 16.12. in his dis∣ease he sought not to the Lord, but to the Phy∣sicians. The Jews think, that one rea∣son why Joseph continued two years in prison, was his confiding too much upon

the Butler's remembrance of him, and in∣terest for his deliverance, which they ground upon the request he makes to him, Gen. 40.14. but think on me when it shall be well with thee, and shew kindness to me, and make mention of me unto Pharaoh, and bring me out of this house. I must confess the expressions are very urgent, being so often repeated, and seems to carry a greater considence at present in the arm of flesh, than in God. We do not read that Joseph prayed so earnestly to God, though no doubt but being a good man he did: Methinks the setting down his request with that repetition in the Scrip∣ture, seems to intimate a probability of the Jews conceit. Or also when we do seek to him, but it is out of a general be∣lief of his providence and sufficiency, not out of an actuated consideration; or when we seek to him with colder affec∣tions than we seek to Creatures, as if we did half despair of his ability or will to help us: as when a man thinks to get learning by the sagacity of his own wit, his indefatigable industry, and never desires with any ardent affection the bles∣sing of God upon his endeavours. When

we lean to our own Wisdom, we dis∣trust the providence of God, Pro. 3.5. trust in the Lord with all thine heart, and lean not to thine own understanding. Trust in God, and leaning to our own wisdom, are opposed to one another as incon∣sistent; or when a man hath some great concern, suppose a suit at law, to think to carry his cause by the favour of friends, the help of his money, the eloquence of his advocate, and never interests God in his business: This is not to acknowledge God in thy wayes, which is the command, Pro. 6. in all thy waies acknowledge him, as though our works were not in the hand of God, Eccles. 9.1. This is to take them out of God's hand, and put them into the hands of men. To trust in our wealth, it is to make God a dead and a stupid God, and disown his providence in the bestowing it upon us. The Apostle seems to intimate this in the opposition which he makes between uncertain riches and the living God. These and many more actions sutable to them, are vertual denials of God's superintendency, as though God had left off the government of the World to the wits, or rather follies

follies of men. These are to magnifie the things we seek to, above God, as the chief Authors of all our good. 'Tis to imagine him less careful than man, more insufficient then man. 'Tis a departure from a full fountain to a shallow stream; not to desire God's assistance, is either from some check of conscience, that our business is sinful, that we dare not inte∣rest him in it; or a disowning God's care, as if we could bide our counsels from him, (Isa. 29.15. Wo to them that seek deep to hide their counsel from the Lord, and they say, who seeth us? and who knoweth us?) an bring our business to pass before he shall know of it; At least it is a slight∣ing God's government, since we will not engage God by prayer in the exercise of it on our behalf, and disdain to acquaint him with our concerns. 'Tis a reflecti∣on upon God's Wisdom to do so, which the Prophet mentions with a wo. Isa. 31.1, 2. Wo to them that go down to Egypt for help, but they look not to the holy one of Isra∣el, yet he also is wise. It is a disparagement of God's providential wisdom, not to look to him in our concerns, yea, and of his righteousness too, they look not to the

holy one of Israel. In this they neither re∣gard his Holiness nor his Wisdom. When we consult not with him upon emergent occasions, we trust more to our own Wisdom, Counsel and Sufficiency, than to God's, and set up our selves as our own Lords, and independent upon him, as though we could manage things accord∣ing to our pleasure.

4. When upon the receiving any good, they make a more grateful acknowledgment to the instruments, than to God the princi∣pal Author of it. As if God had no hand in bestowing those blessings upon them; as if the instruments had dispossessed God of his governing providence, and engrost it in their own hands. This men are guilty of, when they ascribe their Wealth to their own wit and fortune; their health to their own care, or the Physician's skill; their learning to their own industry; their prosperity to their friends or merits. When men thus return their thank-offer∣ing to second causes, and ascribe to them what is due to God, they give the glory of his providence to a miserable creature. Thus was the foolish boasting of the Assy∣rian, Isa. 10.13, 14. By the strength of

my hand I have done this, and by my wis∣dom, for I am prudent, for I have removed the bounds of the people, &c. It was Belshaz∣zar's offence also, Dan. 5 23. thou hast lifted up thy self against the Lord of heaven, and praised the Gods of silver, as though they were the authors of all thy greatness; so Hab. 1.16. they sacrifice to their net, and burn incense to their drag, because by them their portion is fat. Alluding to those that then worshipped their warlike wea∣pons, and the tools whereby they had got their wealth, in the place of God, as the Heathen used to do. How base a usage is this of God, to rifle him of all his glory, and bestow it upon the unworthi∣est instruments, inanimate creatures? 'Tis as high Idolatry as that of the Heathens, in as much as it is a stripping God of the glory of his providential care, though the object to which we direct our acknow∣ledgments, is not so mean as theirs which was a stock or stone. But is it not the same injury to a person to rifle him of his goods to bestow it upon a begger, as to give it to a Prince? 'Tis a depriving a man of his right: Yet, is not this ordina∣ry? Do not men ascribe more to the Phy∣sician

that saves an eye in danger of being lost by a defluxion, than to God who hath given them both with the enjoyment of the light of the Sun; yea more to the Medicine than to that God, who hath a witness of his Deity in every Drug? 'Tis as if the kind∣ness a Prince shews to his subjects, should be attributed to a Scullion in his Kitchin, rather than to himself. This is to bely God and say, it is not he: 'Tis appli∣cable to the case of mercies as well as af∣flictions and judgments, of which it is properly meant. And this contempt is the greater by how much the greater mercy we have received in a way of providence, Hos. 2.8. she did not know that I gave her corn, and wine, and oyl, and multiplyed her silver and gold, which they prepared for Baal. She that had most reason to know, because she had enjoyed so much; she that had experience how by a strong and mighty hand I brought her out of Egypt into the Land now possessed by her; She would not know that I gave her those good things she prepared for Baal. It would be a natural consequent from this Scripture, that those that employ the good things they enjoy upon their lusts,

do deny the providential goodness of God in their possession and enjoyment of them, because they prepare God's good∣ness for their sinful pleasures, as though their own lusts had been the Authors of them; and also their instruments, that re∣ceive too high and flattering thanks of this nature, are much like Herod, that tickled himself with the Peoples applause, that his voice was the voice of God, and not of man.

5. When we use indirect courses, and dishonest waies to gain wealth or honour. This is to leave God, to seek relief at Hells gates, and adore the Devil's provi∣dence above God's: When God doth not answer us, like Saul we will go to the witch of Endor, and have our ends by Hell, when Heaven refuseth us. 'Tis a convenanting with the Devil, and stri∣king up a bargain and agreement with Hell, and acknowledging Satan to be the God of the World. No man will doubt but in express Covenants with the Devil, as Witches and Conjurers are reported to make, that the Devil shall give them such knowledge, such wealth, or bring them to such honour; 'tis no doubt, I say,

but such do acknowledge the Devil the God of the world, because they agree by articles to have those things conferred upon them by Satan, which are only in the power of God absolutly to pro∣mise or bestow. So when a man will com∣mit Sin to gain the ends of his ambition or covetousness, does he not implicitely covenant with the Devil who is the head of sinners, and set up his sin in the place of God, because he hopes to attain those things by sinful means which are only in the hand of God, and on whom he on∣ly can have a dependance? This is the Devil's design out of an enmity to pro∣vidence. He tempted Christ to be his own Carver, thereby to put him upon a distrust of his Father's care of him, Matt. 4.3. Command that these stones be made bread, as though God could not provide for him; which design of the Devil is manifest by our Saviour's answer. This is to prostitute Providence to our own lusts, and to pull it down from the go∣vernment of the World, to be a Lacky to our sinful pleasure; to use means which God doth prohibit, is to set up Hell to go∣vern us, since God will not govern our

affairs in answer to our greedy desires. 'Tis to endeavour that by God's curse which we should only expect by God's blessing: For when God hath forbid sinful wayes, severely threatned them, perhaps cursed them in examples before our eyes, what is it but to say, that we will rather believe God's curse will further us, than his bles∣sing? 'Tis to disparage his blessing, and prefer his curse; to slight his wisdom, and adore our folly. When we go out of God's way, we go out of God's protecti∣on, we have no Charter for the bles∣sing of providence without that conditi∣on, Psal. 37.3. trust in the Lord, and do good, so shalt thou dwell in the Land, and verily thou shalt be fed; to do evil then is not to trust in God, or have any regard to his providential care.

6. When we distrust God when there is no visible means. A distrust of God ren∣ders him impotent, or false and mutable, or cruel and regardless, and what not? We detract from his power, as if it de∣pended upon creatures, or that he were like an Artificer that could not act with∣out his Tools: As if God were tyed to means, and were beholding to creatures

for his operating power; as if that God who created the World without instru∣ments, could not providentially apply himself to our particular exigencies with∣out the help of some of his creatures. If he cannot work without this or that means you did expect your mercy by, it supposeth that God hath made the creature greater than himself, and more necessary to thy well-being, than him∣self is; or else we conceit him false or foolish, as if he had undertaken a task of government too hard for him, as if he were grown weary of his labour, and must have some time to recruit his strength; or as if he were unfaithful, not walking by rules of unerring goodness; or if we acknowledge him wise, and able, and faithful, yet it must then be a denyal of his gracious tenderness, which is as great as his power and wisdom, and a perfecti∣on equal with any of the rest. If his care∣ing for us be a principal argument to move us to cast our care upon him, as it is, 1 Pet. 5.7. casting all your care upon him, for he careth for you: Then if we cast not our care upon him, it is a denial of his graci∣ous care of us. This is to imagine him a

tenderer governour of beasts than men, as though our Saviour had spoke a palpa∣ble untruth, when he told us, not an hair of our heads doth fall without his leave; as if he regarded Sparrows only, and not his Children; or else it implies that God cannot mind us in a crowd of busi∣ness, in such multitudes in the World, which he hath to take care of. But cer∣tainly, as the multitude of things doth not hinder his knowledge of them, so neither do they hinder his care. The arms of his goodness are as large to embrace all creatures, as the eyes of his Omniscience are to behold them. From this root do all our fears of the power of men grow, Isa. 51.12, 13. who art thou that art afraid of a man that shall dye, &c. and forgettest the Lord thy maker, that hath stretched forth the heavens? &c Our forgetfulness at least, if not a secret denial of God's Power in the works of Creation and Providence, ushers in distrust of him, and that intro∣duceth a fear of man. If they that know his name, will put their trust in him, Psal: 9.10. for thou Lord, hast not forsaken them that seek thee; Then a distrust of him dis∣covers an ignorance and inconsideration

of his name and his wayes of working, and implies his forsaking of his creature. He that trusts in any thing else besides God, denies all the powerful operations of God, and conceives him not a strength sufficient for him, Psal. 52.7. That man doth not make God his strength who trusts in the abundance of his riches. How gross is it not to trust God under the very sence of his powerful goodness, but question whether he can or will do this or that for us? When we will have jea∣lousies of him when he doth compass us round about with mercy, and encircle us with his beams; 'tis to question whether the Summer-Sun will warm me, though it shine directly upon me, and I feel the vi∣gor of its beams upon my Body: much more base is this, then, to distrust him when we have no means: What doth this imply, but that he cares not what be∣comes of his Children; that no advan∣tage can be expected from him, that his intentions towards us are not gracious, e∣ven whiles we feel him?

7. Stoutness under God's afflicting or merciful hand, is a denial or contempt of pro∣vidence. This was the aggravation of

Belshazzars Sin, Dan. 5.23. and the God in whose hand thy breath is, and whose are all thy wayes, hast thou not glorified; he glorified not God in the way of his pro∣vidence, but was playing the Epicure, and was sacrilegiously quaffing in the vessels of the Temple when the City was besieged; he seemed to dare the provi∣dence of God upon a presumption that the City was impregnable by reason of Eu∣phrates, and the provision they had with∣in their walls, which Xenophon saith, was enough for Twenty years; yet was taken that night when the hand-writing was. And by how much God's judgments have been more visible to us, and upon some well known by us, or related to us, so much the greater is the contempt of his providential government, as v. 22. and thou his Son Belshazzar hast not humbled thy heart, though thou knewest all this, &c. he had known God's judgments upon his Grandfather Nebuchadnezzar, a Do∣mestick example of God's vindicating his government of the World; and yet went in the same steps; so Jer. 5.3, 4. thou hast consumed them, but they have refused to re∣ceive correction, they have made their faces

harder than a rock; what is the reason? the Prophet renders it, v. 4. they are fool∣ish, for they know not the way of the Lord, nor the judgment of their God. Correction calls for submission; but those like a Rock under God's hand, were correction-proof, they would not consider the ways of God's Providence, and the manner of them. Tis as if by our peevishness we would make God weary of afflicting us, which is the worst case can happen. This is God's complaint of the ten Tribes, Hos. 7.9. gray hairs are upon them, and they know it not; strangers have devoured his strength, &c. There was a consumption of their strength, the Assyrians and E∣gyptians to whom they gave gifts, had drained their treasure, but they would not consider God as the Author, or ac∣knowledg whence their misery came, they would not seek God for all this, v. 10. 'Tis like a mans picking a pocket, or cutting a throat under the gallows in contempt of Justice; where as good men are both affected with, and remember God's judgments. Eber called his Son Peleg, division, because in his daies the Earth was divided; that in the dayly

sight of his Son he might remember that sharp Providence in scattering of the Ba∣bel builders. Judgments affect us when they are before our eyes, as the Thunder and Plagues did Pharaoh; but when they are remoeved, men return to their belov∣ed wayes, as though God had shot away all his arrows, and was departed, to mind them no more. Take heed of this, 'tis a sin highly provoking: God is so tender that his providence should be minded and improved, that a sin of this nature he follows with his displeasure in this life at least, Isa. 22.12, 13. And in that day did the Lord God of hosts call to weep∣ing and mourning; and behold joy, and glad∣ness, eating flesh and drinking wire; let us eat and drink, for to morrow we shall die. When God many judgment shews him∣self to be Lord God of Hosts, and calls us to weeping, and we behave our selves jol∣lily in spight of his government, it is a sin he will remember, and bind the guilt upon us, v. 14 and it was revealed in my ears by the Lord of Hosts, suerly this iniquity shall not be purged from you till you die.

8. Envy also is a denial of providence. To be sad at the temporal good, or the gifts of

another, as counting him unworthy of them; it is a reflection upon the Author of those gifts, an accusing providence of an un∣just or unwise distribution Since God may do what he will with his own, if our eye be evil, because God is good, we intrench upon his Liberty, and deny him the disposal of his own goods, as if God were but our Steward, and we his Lords. 'Tis a temper we are all subject to, Psal. 37.1. Fret no thy self because of evil doers, neither be thou envious against the workers of iniquity. 'Tis peculiarly the product of self-love, which affects the principality in the world, and par∣ticularly affects the conduct of God in distributing his goods, that he must not give but to whom they please. It ariseth indeed from a sense of our wants; but the language of it is, God is unjust in his providence to me, because he bestows not upon me that good which he gives to another. 'Tis such a sin that it seems to be companion of our first parents, Pride, which was the cause of their fall. They envied God a felicity by himself; for they would be like him, they would he as Gods. Hence perhaps the Jews say,

Cain denied the providence of God, as envying his Brother, because God ac∣cepted Abel's sacrifice, and not his. Jo∣nah's passion arose from this pride, for fear he should be accounted a false Pro∣phet, whereupon he envies God the glory of his mercy, and the poor Nini∣vites the advantage of it; he woul dhave God conform the way of his providence to his pleasure and reputation. Indeed it is to envy God the honour of his p ro∣vidence in those gifts or good things ano∣ther possesses, whereby he is instrumen∣tal to glorifie God, and advantage others. Thus we would direct God what instru∣ments he should employ, when no Arti∣ficer in his own Art would endure to be directed by any ignorant person what tools he should use in his work.

9. Impatience under cross providences is a denial und contempt of God's government. Men quarrel with God's revealed will, and therefore no wonder that they quar∣rel with his providential will; whereby we deny him his right of governing, and flight his actual exercise of his right. As if God were accountable to us for his dis∣pensations, and must have only a re∣spect

to us or our humor in his govern∣ment, Job 18.4. he tears himself in his an∣ger; shall the earth be forsaken for thee? and shall the rock be removed out of his place? Must God alter the sence of his affairs ac∣cording to our model and platform; and because be doth not observe our rules and methods, must we tear our selves in anger? This is a secret cursing of God, and flying in his face, when we see provi∣dence so cross, that there seems to be no help at any time either in Heaven or Earth, Isa. 8.21, 22. they shall fret them∣selves, and curse their king and their God, and look upwards, and they shall look unto the earth, and behold trouble and darkness. Take heed of fretting at God's manage∣ment of things in the world, or thy own particular concerns; this may lead to a cursing of God, and is indeed an initial secret swelling against him, and cursing of him. Man is ambitions to become a God. Adam's posterity have in one sort or other imitated him. This

1. Is a wrong to the Soveraignty of pro∣vidence. 'Twas a good admonition of Luther's to Melanctoa when he was trou∣bled much about the affairs of the

Church, monendus est Philippus ut desinat esse rector mundi. By this temperawe u∣surp God's place, and set our selves in his throne, we invade his supremacy by desiring every thing to be at our beek; and are displeased with him, be∣cause he doth not put the reins of the worlds government into our hands. As if we would command his will, and be∣come his Soveraigns. 'Tis a striving with our Maker for the superintendency, when we will sit Judge upon him, or censure his acts, and presume to direct him. Isa. 45.9. Wo to him that strives with his Ma∣ker; shall the clay say to him that fashions it, what makest thou? or thy work, He hath no hands? How do men summon God to the bar of their interests, and expostulate with him about his works, why he did not order them thus and thus; and if he doth so, to tell him he hath no hand, no hand of providence in the World? The design of that place is to stop such peevishness and invasions of God's right, I will not have my Soveraign Will di∣sputed, as if I were but the creatures Servant; I am content you should ask of me things to come, v. 11. and pray to me,

but notwithstanding yet to submit to my pleasure without a peevish endeavour∣ing to wrest the Soveraignty out of my hand, and pull the Crown from my head.

Tis a wrong to the goodness and righteousness of providence. 'Tis a charg∣ing God with ill management, and an implicit language, that if we were the commanders of providence, things should be managed more justly and righteously; as it was Absalom's pretence in wishing to be the King of Israel in David's stead, 2 Sam. 15.4. If patience be a giving God the honour of his righteousnesess in his Judgments, Psal. 191.75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me: impatience must be a charge against God for unrighteousness in his judicial pro∣ceedings, and a saying the way of the Lord is not equal, Ezek. 18.25. 'Tis implied in that complaint, Isa. 58.2, 3. They ask of me the ordinances of justice, &c. wherefore have we fasted and thou seest not? wherefore have we afflicted our Souls, and thou takest no knowledge? We demand justice of thee, since thou dost nor seem to do that which

is fit and righteous, in not regarding us in our suits, and not bestowing that which we have fasted for. God governs the World according to his will; our mur∣muring implies that God's will is not the rule of righteousness. We affront the care of God towards his Creatures, as if the products of our shallow reasons were more beautiful and just than god's contrivances for us, who hath higher and more glorious ends in every thing, both for our selves and the world, of which we are members, and for his own glory, to which we ought to subject our selves, when perhaps our projects rend immediately to gratifie some sensual or spiritual lust in us. 'Tis the commenda∣tion the Holy Ghost gives of Job, Job 1.22. in all this Job sinned not, neither charged God foolishly, as a Character pecu∣liar to him; implying that most men in the World, do, upon any emergency, charge God with their crosses, as deal∣ing unjustly with them, in inflicting pu∣nishment when they think they have de∣served rewards, Jeremiah is not innocent in this case, Jerem. 20. 7 O Lord, thou hast deceived me, and I was deceived, in

the ill success of his prophecy; as though an immense goodness would, and a Sove∣raign power needed to deal in a fraudu∣lent way with his Creatures to bring his ends about.

3. 'Tis a wrong to the wisdom of Provi∣dence. We would degrade his O unisci∣ence and Wisdom, and sway him by our foolish and purblind dictates; 'tis as if we would instruct him better in the man∣agement of the world, and direct him to a reformation of his methods, Job 40.2. shall he that contends with the almighty, in∣struct him? he that reproves God, let him answer it: 'Tis a reproving God, and re∣proofs imply a greater authority, or righteousness, or wisdom in the person reproving; we reprove God, as if God should have consulted with us, and asked our advice; 'tis to take upon us to be God's counselors, and to conclsude the only wise God by our imperfect reason, Rom. 11.34. Who hath been his counsellor? 'Tis a secret boasting of some excel∣lency in our selves, as if God did not govern well, or we could govern better. Shall a silly passenger, that understands not the use of the Compass, be an∣gry

that the skilful Pilot will not steer the Vessel according to his pleasure? Must we give out our orders to God, as though the Counsels of infinite wisdom must roul about according to the conceits of our fancy? Is nto the language of our hearts in our fits of impatience, as prodigiously proud against God's providence as the Speech of that Monster was against the creation, who said, if he had been by God at the Creation of the World, he could have directed him to a better platform; all this and much more is vertually in this sin of impatience.

10. In charging our sins, and miscarriages by them, upon providence. In this we contemn it. Some think Cain doth so, Gen. 4.9 am I my brother's keeper? Thou art the keeper and governor of the World, why didst thou not hinder me from killing my Brother? 'Tis certain the first man did so, Gen. 3.12. the woman thou gavest to be with me, she gave me of the tree; thy gift is the cause of my sin and ruine. 'Tis as certain David laid the Sin of Ʋriah's murder at the door of providence, 1 Sam 11.25. when he heard that Ʋriah was dead, the Sword, soith he, devours one as

well as another. Man conjures up trou∣ble to himself, when by his folly he brings himself into sin, and from thence to misery, and then his heart frets against the Lord, layes the blame both of his sin and following mischiefs upon him. Pro. 19.3. the foolishness of man perverts his way, and his heart frets against the Lord. There are many other wayes wherein we deny or slight providence.

1. When we do things with a respect to the pleasure of men more than of God. As though God were careless both of him∣self and his own honour, and regarded not the principles and ends of our actions.

2. In vain boasting and vaunting of our selves. As Benhaded would have such a multitude of men in his army, as that there should not be dust enough in Sama∣ria to afford every man a handful; wherein he swaggers with God, and vaunts as if he were the Governour of the World; yet this man with his nume∣rous Host was routed by a troop of Lacquies, v. 15, 20. they are called the young men of the Princes. Such is the folly of men against the orders of God,

when they boast in their hearts that their house shall continue for ever.

3. Oppression. They slay the fatherless, and say, the God of Jacob shall not regard it. Their denial of providence was the cause of their oppression of the poor; and where this is found in any, it is an argu∣ment it ariseth principally from a like cause; this is also made the cause why they eat up God's people as they eat bread

4. Misinterpretations of providence.

Such cursed jealousies had the Jews of God, Numb. 14.3. and wherefore hath the Lord brought us into this land to fall by the sword? were it not better for us to return into Egypt? As tho God in that mighty deliverance had cheated tem with a de∣sign to destroy them in the wilderness, when one of those plagues poured out upon Pharaouh being turned upon their heads, had destroyed them in Egypt. So foolish are they to think that God would ruin them upon dry Land, who might have drowned them as well as their enemies in the Red Sea: so unreasonable is man in his dispates against god.

5. In limiting providence. In bound∣ing

it to time, manner to other circum∣stances as they did, Psal. 78.41. they li∣mited the holy one of Israel, for they remem∣bred not his hand. As though God must manage every thing according to the will of a simple Creature. It was a forget∣fulness of providence, at least, that was the cause of it.

The Second Ʋse is of Comfort. As the justice and righteousness of God is the highest comfort to a good man, since the Evangelical dispensation: In that he hath to deal with a righteous God, who can as soon deny himself as his righteousness. So it is none of the meanest comforts, that we acknowledg and worship that God, who exerciseth himself in a constant go∣vernment of the World, and leaves not any thing to the capriciousness of that which we call fortune and chance. What satisfaction can any man in his sober wits have to live in a World cast off from all care of the Creator of it? Wisdom with∣out providence would make any man mad, and the greatest advantage would be to be a stupid and senseless fool. Can there be any worse News told to men than this, that let them be as religious as

they will, there is no eye above takes notice of it? What can be bitterer to a ra∣tional man than that God should be care∣less of the World? What a door would be opened by it for all sin in the wicked, and eispair in the godly? 'tis as great a matter of joy to the godlly, that God reigns, as it is of terror to the wick∣ed, Psal. 97.1. The Lord reigns, let the Earth rejoice, Psal. 99.1. The Lord reigns, let the people tremble.

'Tis a comfort, That,

1. Man is a special object of Providence. God provides for all creatures, even those that are the works of his hands, much more for a man, who is more pecu∣liarly the work of his head, in whose creation he took Counsel, Gen. 1.92. let us make man in our Image, after our likeness; and the work of his heart in being made according to his Image, and intend∣ed as a subordinate end of his whole crea∣tion next to the principal, that of God's glory; he is the preserver of man and beast: of a man principally, of beasts in subserviency to mans good, and preserva∣tion.

2. Hloy men, a more special object of it.

God preserves and provides for all things and all persons: But his eye is more pe∣culiarly fixed upon those that fear him, Psal. 33.18. behold, the eye of the lord is upon them that fear him, upon them that hope in his mercy; so fixed, as if he had no regard to any thing else. If God hath a care of man created after his own Image, though his Image be depraved, much more of those wherein his Image is resto∣red. If God loves himself, he loves his Image and his works. A man loves the works which he hath made of some exter∣nal matter, much more doth a father love his Son, much more doth God love his own, and therefore will work their good, and dispose of them well. God exerci∣seth a special providence over the actions of a good man, as well as his person, Psal. 37.23. the steps of a good man are ordered by the Lord, and he delighteth in his wyas; 'tis a special, because a delight∣ful providence, he delights in his way. How highly may it cheer a man to be in covenant, with that God, which rules the world, and hath all things at his beck, to be under not only the care of his wis∣dom, but of his goodness? The Gover∣nor

of the World, being such an only friend, will do him no hurt, being such an only Father will order all things to his good out of a Fatherly affection; he is the Worlds Soveraign, but a good mans Father: He rules the Heavens and the Earth, but he loves his holy ones. Other things are the objects of his providence, and a good man is the end of it. For his eyes run to and fro throughout the whole earth to shew himself strong for him whose heart is perfect towards him.

3. Hence it will follow, that the Spirits of good men have sufficient grounds to bear up in their innocent sufferings and storms in the World. Innocent sufferings; There is a righteous Governour, who orders all, and will reward them for their pains, as well as their service, Heb. 6.10. for God is not unrighteous to forget your work and la∣bour of love; there is one that presides in the World, who sees all their calamities, and cannot be mistaken in their cause, who hath as much power and wisdom, as will to help them. It would be an af∣fliction indeed, if there were no soveraign power to whom they might make their moan in their distress, to whom they

might ease their consciences, if there were no Governour to whom they might offer up their petitions.

In the storms they meet with in the world. How doth the presence of a skil∣ful Pilot in a weather-beaten Ship cheer the hearts of the fearful Passengers? What a dread would it be to them to have the vessel wherein their lives and all are con∣cerned, left to the fury of Winds and Waves, without an able hand to man∣age it? God hath a bridle to check the passions of men, to marshal them accord∣ing to his pleasure; they are all but his instruments in the government, not the Lords of it: God can lay a Plot with more wisdom for a good mans safety, than the Enemy can for his destruction; he can countermine their Plots with more power than they can execute them; he can out-wit their craft, over-power their strength, and turn their designed cruelty against them, as a knife into their own breasts.

4. Hence follows a certain security against a good mans want. If God take care of the hairs, the ornamental superfluities, why should we doubt his care of our ne∣cessary

supply? If he be the guardian of our hairs which fall off without our sence of their departure, shall he be careless of us when we are at a pinch for our all? Will God reach out his care to Beasts, and deny it to his Children? What would you judge of that Father, who should feed his Servants and starve his Sons? He supplies his Enemies, and hath he no bowels for his Frindes? The very unjust as well as the just are enlightned by his Sun, and refresht by his rain; and shall he not have a providence for those who have a special interest in that Mediator, whose interposition kept up those stand∣ing mercies after our forfeiture of them by sin? If he bless with those blessings, those who are the objects of his curse; will he not bless those that are in his spe∣cial favour with them, so far as they may prove blessings to them? Psal. 34.10. the young Lions do lack and suffer hun∣ger, but they that seek the Lord, shall not want any good thing, v. 9. for there is no want to them that fear him. A good man shall have what he needs, not alwayes what he thinks he needs. Providence in∣tends the supply of our necessities, not of

our desires; he will satisfie our wants, but not our wantonness. When a thing is not needful, a man cannot properly be said to want it; when it is needful, a good man shall not be without it; what is not bestowed upon us, may not be so beautiful at that time wherein we desire it, for every thing is beautiful in its season. He that did not want God's kindness to renew him, shall never want God's kind∣ness to supply him; his hand shall not be wanting to give, where his heart hath been so large in working. Others live that have an interest only in common providence, but good men have provi∣dence cabinetted in a promise, and assu∣red to them by a deed of covenant-con∣veyance; he was a provider before, he hath made himself now your Debtor. You might pray for his providential care, before with a common faith, now with a more special expostulation: For in his promise he hath given a good man the key of the Chest of his providence, be∣cause it is the promise of this life, and that which is to come; of this life, not to our desires, but necessities; of the life to come to both, wherein they shall have whatso∣ever

they can want, and whatsoever they can desire.

Again consider, God doth exercise a more special providence over men, as cloathed with miserable circumstances, and therefore among his other Titles, this is one, to be a helper of the Father∣less. 'Tis the argument the Church used to express her return to God, Hos. 14.3. for in thee the fatherless find mercy. Now what greater comfort is there than this, that there is one presides in the world, who is so wise, he cannot be mistaken; so faithful he cannot deceive; so pitiful he cannot neglect his people; and so powerful, that he can make stones even to be turned into bread, if he please?

Further, take this for a comfortable consideration,

God doth not govern the World only by his will as an absolute Monarch, but by his wisdom and goodness at a tender Father. 'Tis not his greatest pleasure to shew his Soveraign power, or his unconceivable wisdom, but his immense goodness, to which he makes the other attributes sub∣servient. What was God's end in crea∣ting, is his end in governing, which was

the communication and diffusion of his goodness; we may be sure from hence, that God will do nothing but for the best, his wisdom appointing it with the highest reason, and his goodness ordering it to the most gracious end; and because he is the highest good, he doth not only will good, but the best good in every thing he acts.

What greater comfort can there be, than that we are under the care of an infallible unwearied and righteous Go∣vernor? infallible because of his infinite Wisdom, unwearied because of his in∣comprehensible Omnipotency, and righ∣teous because of his unbounded Good∣ness and Holiness.

3. Ʋse of Exhortation.

The duties arising from hence, will run as a thread through the web of our whole lives, and all the motions of them. This Doctrine hath an influence upon our whole course; there is nothing we meet with, but is an act of providence; and there is no act of providence, but calls for some particular duty. Is there any good we want? we must seek it at his hands, we must depend upon him

for it, we must prescribe no methods to him, but leave the conduct of it to his own wisdom. Is it a cross providence, and con∣trary to our desires and expectations? Mur∣mur not at it. Is it afflictive and troublesom? Submit to it. Is it either good or bad, and present, we must study to understand it: is it a good & present? give God the glory of it.

1. Seek every thing you need at the hands of God. 'Tis not only the skilfulness of the Pilot, but a favourable gale from Heaven, which must conduct the Ship to the intended port. As his providence is the foundation, so it is the encourage∣ment of all prayer. The end of the Lords prayer is, for thine is the kingdom, the power and the glory: the providential Kingdom belongs to God, Power he hath to manage it, and his glory is the end of all; seek to him therefore for the exercise of his power in thy concerns, and for his directing them to his glory in his providential administrations. Every one of our daies, and both the mercy and the misery of them, depend upon him, Pro. 27.1. thou knowest not what a day may bring forth. But God foresees all events; have recourse the refore to his care for e∣very

very day success. What are our contri∣vances without the leave and blessing of providence? Like the bubbles blown up from a nut-shell, easily broken by the next puff. Our labour will be as fruitless as Peter's with all his toyl, and catch nothing, till God speaks the word, and sends the fish into our net. The way of man is not in himself. O Lord, I know that the way of man is not in himself; it is not in man that walks, to direct his steps. Dangers are not within the reach of our eye to foresee, nor within the compass of our power to prevent. Humane pru∣dence may lay the platform, and God's power blast the execution, when it seems to be grown up nearest to maturity. He∣zekiah was happy in his affairs, because he was assisted by God; Ahaz unhappy, because he is deserted by God. If we would have a Clock go well, we must look chiefly to the motions of the chief Wheel; a failure in that, makes an error in all the rest: nothing can terminate it's motion to our benefit without provi∣dence. Coloured glass can reflect no beams without the Sun's light, nor fruits be ripened without its influence. Our

dependance on God is greater than theirs on the Sun, God lets men play with their own wit and strength, and come to the brink of execution of their designs, and then blows upon them, that they may know there is a God in the Earth. Pytha∣goras could say, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ridiculous thing, to seek that which is brave and virtuous any where else than of God. Cyrus is a brave pattern, who is mentioned in Scripture, and represented by Xeno∣phon calling upon God when he was first chosen General; and in his Speech to his Captains to encourage them to hope for a good success of the expedition, tells them they might expect it, because I have begun with God, which you know, saith he, is my custom, not only when I attempt great matters, but also the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 things of lesser concernment. The seek∣ing of God should be the prologue to all our affairs; we are enjoyned first to pray, and then determine, Job 22.27. Thou shalt make thy prayer unto him, thou shall al∣so decree a thing, and it shall be established un∣to thee. The interessing Providence in our concerns, is the high way to success. The reason we miscarry, is because we consult

not God, but determine without him; and then we have no reason to complain of him for not prospering our way, when we never commended our affairs to his conduct. It hath been the practice of ho∣ly men. Nehemiah first petitioned God before he would use his interest in the Kings favour, Nehem. 2.4. then the King said unto me, for what dost thou make re∣quest? So I prayed to the God of Heaven, and I said unto the King, &c. So Abraham's Steward puts up his request to God, be∣fore he would put the business he came upon, in execution, Gen. 24.12. David frequently in particular cases, 1 Sam. 23.9. 2 Sam. 2.1. 2 Sam. 19.23. God on∣ly doth what he pleaseth in Heaven and in Earth; He only can blese us, he only can blast us. Shall we be careless in any undertaking, whether we have his favour or no? 'Tis a ridiculous madness to re∣solve to do any thing without God, with∣out whose assistance and preserving of us, we had not been able to make that reso∣lution.

2. Trust Providence. To trust God when our Ware-houses and Bags are full, and our Tables spread, is no hard thing,

but to trust him, when our purses are empty, but a handful of meal and a cruse of Oil left, and all ways of relief stopt, herein lies the wisdom of a Christians grace. Yet none are exempted from this duty; all are bound to acknowledg their trust in him by the dayly prayer for dayly bread; even those that have it in their Cupboards as well as those that want it; The greatest Prince, as well as the meanest beggar. Whatever your wants are, want not faith, and you can∣not want supplies. 'Tis the want of this binds up his hand from doing great works for his Creatures: The more we trust him, the more he concerns himself in our affairs. The more we trust our selves, the more he delights to cross us; for he hath denounced such an one cursed that maketh Flesh his arm, though it be the best flesh in the world, because it is a departing from the Lord. No wonder then that God departs from us, and car∣ries away his blessing with him. While we trust our selves, we do but trouble our selves, and know not how to recon∣cile our varions reasons for hopes and fars; but the committing our way to the

Lord, renders our minds calm and compo∣sed, Prov. 16.3. commit thy works unto the Lord, and thy thoughts shall be astab∣lished. Thou shalt have no more of those quarrelling disturbing thoughts, what the success shall be.

1. Trust providences in the greatest ex∣tremities. He brings us into straits, that he may see the exercise of our faith Zech. 3.12. I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. When we are most desolate, we have most need of this exercise, and have the fittest season to practise it: he is always our refuge and our strength, but in time of trouble a present help, Psal. 46.1. Daniel's new advancement by Belshazzar but a day before the City was taken by the Ene∣my, the King slain, and (no doubt) ma∣ny of his Nobility, and those that were nearest in Authority with him, it being the interest of the Enemy to dispatch them, was a danger; yet God by wayes not expressed, preserved Daniel, and gave him favour with the Conqueror. God sometimes leads his people into great dan∣gers, that they may see and acknowledg

his hand in their preservation. Daniel had not had so signal an experience of Gods care of him, had he been in the lower condition he was in before his new preserment. God's eye is always up∣on them that fear him; not to keep di∣stress from them, but to quicken them in it, and give them as it were a new life from the dead, Psal. 33.18, 19. To deliver their Soul from death, and to keep them alive in famine. God brings us into straits, that we may have more lively experiments of his tenderness in his seaso∣nable relief: If he be angry, he will re∣pent himself for his Servants, when he sees their power is gone; because then the glo∣ry of his providence is appropriated to himself, Deut. 32.36, 39. See now that I, even I am he, and there is no God with me, I kill, and I make alive. No Creature can have any pretence to share in it; He delights thereby to blow up both our af∣fections to him, and admirations of him, and store up in us a treasure of experi∣ments to encourage our trusting in him in the like straits. We should there∣fore repose our selves in God in a desart, as well as in the Cities; with as much

faith among Savage beasts, as in the best company of the most sociable men. And answer the greatest strait with Abra∣ham's Speech to Isaac, God will provide. For we have to do with a God who is bound up to no means, is at no expence in miraculous succors, who delights to perfect his strength in the Creatures weakness. We have to do with a God, who only knows what may further our good, and accordingly orders it; what may hinder it, and therefore prevents it. He can set all causes in such a posture, as shall conspire together as one link to bring about success, and make even con∣trary motions meet in one gracious end; as the Rivers which run from North and South, the contrary quarters of the world, agree in the surges of one Sea. Though providences may seem to cross one ano∣ther, they shall never cross his word and promise, which he hath magnified above all his name. And his Providence is but a servant to his Truth.

2. Trust it in the way of means. Though we are sure God hath decreed the cer∣tain event of such a thing, yet we must not encourage our idleness, but our di∣ligence.

Though Moses was assured of the victory, when Amalek came armed against him, yet he commands Joshua to draw up the valiant men into a body, himself goes to the Mount to pray, and is as diligent in the use of all means, as if he had been ignorant of God's purpose, and had rather suspected the rout of his own than his Enemies forces. Neither doth Joshua afterwards, though secured by promise in his conquest of Canaan, o∣mit any part of the duty of a wise and watchful General, he sends spies, disci∣plines his forces, besiegeth Cities, and contrives stratagems. Providence directs us by means; not to use them, is to tempt our Guardian; where it intends any great thing for our good, it opens a door, and puts such circumstances into our hands, as we may use without the breach of any Command, or the neglect of our own duty. God could have secured Christ from Herod's sury, by a miracu∣lous stroke from Heaven upon his Ene∣my; but he orders Joseph and Maries flight into Egypt as a means of his pre∣servation. God rebukes Moses for pray∣ing, and not using the means in continu∣ing

the Peoples march, Exod. 14.15. Wherefore criest thou unto me? speak unto the children of Israel, that they go forwards. To use means without respect to God, is proudly to contemn him; to depend up∣on God without the use of means, is irre∣ligiously to tempt him; in both we abuse his providence; In the one we disobey him in not using the means he hath ap∣pointed; in the other, presumptuously impose upon him for the encouragement of our laziness. Diligence on our part, and the blessing on God's, Solomon joyns together, Prov. 10.4. The hand of the di∣ligent makes rich; but v. 22. The blessing of the Lord maketh rich. So Eccles. 9.1. Our works are in the hand of God; our works, but God's blessing; God's blessing, but not without our works. It was the practice of good men. Jacob wrestles with God to divert his Brother's fury, yet sends a Present to his Brother to ap∣pease him. David trusts in the name of the Lord his God in his duel with Go∣liah, but not without his sling: Our la∣bour should rather be more vigorous than more faint, when we are assured of the blessing of providence by the infallibility of the promise.

3. Trust providence in the way of the pre∣cept. Let not any reliance upon an or∣dinary providence induce you into any way contrary to the command. Daniel had many inducements from an appearance of providence to eat the Kings meat, his necessity of a compliance in his captivity, probability of preferment by learning the wisdom of the Countrey, whereby he might both have advanced himself, and assisted his Countrey-men, the great∣ness of the consideration for a Captive to be fed from the Kings Table, the ingra∣titude he might be accused of, for despi∣sing so kind a treatment; but none of these things moved him against a com∣mand; because the Law of God forbad it, he would not eat of the King's meat. Daniel might have argued, I may wind my self into the King's favour, do the Church of God a great service by my in∣terest in him, which may be dasht in pieces by my refusal of this kindness; but none of these things wrought upon him. No providences wherein we have seem∣ing circumstances of glorifying God, must lead us out of the way of duty; this is to rob God one way to pay him another.

God brought Daniel's ends about, he finds favour with the Governour, his request is granted, the success is answerable, and all those ends attained, which he might in a sinful way by an ill construction of provi∣dence have proposed to himself, all which he might have missed of, had he run on in a carnal manner. This, this is the way to success, Psal. 37.5. Commit thy way unto the Lord, trust also in him, and be shall bring it to pass. Commit thy way to the guidance of his providence, with an obedience to his precept, and reliance on his promise, and refer all success in it to God. If we set up our golden Calfs made of our own ear-rings, our wit and strength, and carnal prudence, because God seems to neglect us, our fate may be the same with theirs, and the very dust of our demolisht Calf may be as bitter Spice in our drink as it was in theirs.

4. Trust him solely without prescribing any methods to him. Leave him to his wise choice, wait upon him because he is a God of judgment, who goes judici∣ously to work, and can best time the executions of his will. The wise God observes particular periods of time, for

doing his great works. John 2.4. my hour is not yet come, woman, what have I to do with thee? Which man is no competent Judge of: I will do this miracle, but the season is not yet come wherein it will be most beautiful. God hath as much wis∣dom to pitch the time of performance of his promise, as he had mercy at first to make it. How presumptuous would it be for the shallow world, a thing worse than nothing, and vanity, to prescribe rules to the Creator? Much more for a single person, a little Atom of dust, infi∣nitely worse than nothing, and vanity, to do it. Since we had no hand in Crea∣ting the world or our selves, let us not presume to direct God in the govern∣ment of it, Job 38.4. Where wast thou when I laid the foundations of the earth? de∣clare if thou hast understanding? Would it not be a disparagement to God to stoop to thy foolish desires, yea? would you not your selves have a lower conceit of him, if he should degrade his wisdom to the wrong biass of your blind reason?

Thirdly, Submit to providence. 'Tis God's right to govern the World, and dispose of his Creature; 'tis his glory in

heaven to do what he will; let us not by our unsubmissive carriage deprive him of the same Glory on earth; he brings to pass his will by wayes the Creature cannot understand. 'Tis the wisest speech in that medley of fooleries, the Turkish Alcoran. We must walk by the rule of reason which God hath placed in us for our guide; yet if Providence brings to pass any other event contrary to our rational expectations, because it is a clear evidence of his will, we must ac∣quiesce. As when a Traveller hath two wayes to come to his journeys end, the one safe, the other dangerous, reason per∣swades him to chuse the safest way, where∣in he falls among thieves; now having used his reason, which in that case was to be his director, he must acquiesce: God's Providence bringeth forth an event, which he could not without violence to his reason avoid. And therefore it is a great vanity, when a man hath resolved the most probable way in a business, and fails in it, to torment himself; because though our consultations depended upon our selves, yet the issues of them are sole∣ly in the hand of God. It concerns us

therefore to submit to Gods disposal of us and our affairs, since nothing can come to pass but by the will of God effecting it, or permitting it. If the fall of a Spar∣row is not without his Will, much less can the greater events which befall men the nobler Creatures, be without the same concurrence of Gods pleasure; therefore submit. For,

1. Whatsoever God doth, he doth wisely. His acts are not sudden and rash, but acts of Counsel; not taken up upon the present posture of things, but the resolves of Eternity. As he is the highest wis∣dom, so all his acts relish of it, and he guides his will by Counsel, Eph. 1.11. Who worketh all things after the counsel of his own will.} If God took Counsel in Creating the World, much more in lay∣ing a platform of government, much more in the act of government; for men can frame models of government, that can never reduce them into practice. Now God being infinitely wise, and his will infinitely good, it must needs be that goodness and wisdom are the rules where∣by he directs himself in his actions in the world. And what greater motive can

there be to perswade our submission, than Wisdom and Goodness transacting all things? Gods counsel being the firmest, as well as the wisest, it is a folly both ways to resist it.

2. God discovers his mind to us by pro∣vidences. Every work of God being the result of his Counsel, when we see it ac∣tually brought forth into the World, what else doth it discover to us, but that Counsel and Will of his? Every single providence hath a language wherein Gods mind is signified, much more a train and contexture of them, Luk. 7.22. tell John what things you have seen and heard, how that the blend see, the lame walk, the leapers are cleansed, the deaf hear, the dead are raised to life, to the poor the gospel is preached. Our Saviour informs John's Disciples from acts of providence; he gives him no other answer, but turns him over to interpret and construe his works in the case. Providence therefore must not be resisted, when Gods mind in it is discovered: 'Tis disingenuous to act a∣gainst his pleasure and manifest mind; 'tis the Devils sin. Aaron when he lost his two Sons, in so judicial a manner by

Fire from Heaven, yet held his peace; because God had declared his mind posi∣tively, I will be glorified. 'Tis dangerous to resist the mind of God, for the word of his providence shall prosper in spight of Men and Devils, Isa. 55.11. My word that goes forth of my mouth, shall not return unto me void, it shall prosper in the thing whereto I sent it; and therefore a resist∣ing of it is termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fighting a∣gainst God, by Gamaliel, no great friend to the Church, Acts. 5.38, 39.

4. Murmur not at providence. Though we do not clearly resist it, if there be a re∣pining submission, it is a partial opposition to the Will of God. We might as well murmur at God's creation, as at his provi∣dence, for that is as arbitrary as this; he is under no Law but his own righteous will: we should therefore leave the go∣vernment of the world to God's wisdom, as we acknowledge the frame of it to be an act of his power. If God should man∣age his wayes according to our prescrip∣tions, what satisfction would God have, what satisfaction would the world have? He might be unjust to himself, and unjust to others. Your own complaints would

not be stilled, when you should feel the smart of your own Counsels; yet if they were, what satisfaction could there be to the complaints of others, whose interests and therefore judgments and desires lye cross to yours? Man is a cross Creature. The Isarelites exclaimed to God against Pharaoh; and when the Scene was chang∣ed, they did no less murmur against Mo∣ses in the wilderness. They were as trou∣blesom when they were delivered, as when they were afflicted. In Egypt they would have their liberty, and in the Wil∣derness their stomachs turn, and they long for the Onyons and Garlick, though attended with their former slavery. Let God govern the World according to his own Wisdom and Will, till all mankind can agree in one method to offer to him, and that I think will never be, though the world should last fore∣ver. Murmur not therefore; whatsoever is done in the world, is the work of a wise agent, who acts for the perfection of the whole universe; and why should I murmur at that which promotes the common happiness and perfection, that being better and more desirable, than

the perfection of any one particular per∣son? Must a Lutinist break all his strings, because one is out of tune? And must God change his course, because things are out of order with one man, though in regard of divine providence things are not out of order in themselves, or without any care, for God is a God of order? This temper will hinder our prayers; With what face can we pray to that God whose wisdom we thus repine at? If God doth exercise a providence in the World, why do we murmur? if he doth not take care of those things, why do we pray to him? 'tis a contradiction. It also hinders us from giving God the glory, and our selves the comfortable sight of his providence. God may have taken something from us, which is the matter of our sorrow, and given ano∣ther thing to us, which might be the matter of our joy. Jacob lost a joint, and got a blessing: What advantage can it be to murmur? Can all your cryes stop the motions of the Heavens, when a storm reaches you? Can your clamours make the Clouds move the faster, or per∣swade the showers from drenching us?

Murmuring at any afflictive providence, is the way to make the Rod smarter in it self, and sharper to us.

5. Study providence. 'Tis a part of Atheism not to think the acts of God in the World worth our serious thoughts. And if you would know the meaning of his administrations, grow up in the fear of God, Psal. 25.14. The secret of the Lord is with them that fear him. God is highly angry with those that mind him not, Psal. 28.5. because they regard not the operation of his hands, he shall destroy them, and not build them up: He shall utterly root them out.

1. Study providence universally. The darkest; God brings order out of the Worlds confusion, even as he framed a beautiful Heaven and Earth out of a rude Mass. The terriblest; these offer some∣thing worth our observation; the dread∣ful providence of God makes Sodom an example to after ages. Jude 7. They are set forth for an example, suffering the venge∣ance of eternal fire, &c. The smallest; God is a wise agent, and so the least of his ac∣tions are significant. There is nothing superfluous in those acts, we account the

meanest; or to act vainly and lightly, ar∣gues imperfection, which cannot be attri∣buted to God. The wisdom of God may be much seen in those providences the blind World counts small; as a little picture is oft times of more value, and hath more of the workman's skill than a larger which an ignorant person might prize at a higher rate; the Lilies, Flowers, Spar∣rows, our Saviour raises excellent obser∣vations from.

2. Regularly. By the Word; compare providence and the promise together. God's manner of administrations, and the meaning of them, is understood by the word, Psal. 77.13. Thy way, O God, is in the Sanctuary. By Faith; we many times correct our sence by reason, when we look through a blew or green glass, and see all things blew or green; though our sense represents them so, yet our reason dis∣covers the mistake; Why should we not correct reason by faith? Indeed our pur∣blind reason stands in as much need of a regulation by faith, as our deceitful sence doth of a regulation by reason. We may often observe in the Gospel, that the holy Chest taking notice of the particular cir∣cumstances

in the bringing Christ into the World, and in the course of his life, of∣ten hath those expressions, as it was written; that the Scriptures might be fulfilled. There is not a providence happens in the World, but there are some general rules in the World, whereby we may apprehend the meaning of it. From God's former work discovered in his word, we may trace his present foot-steps: Observe the timings of providence wherein the beauty of it appears, since God hath made every thing beautiful in its time.

3. Intirely. View them in their con∣nexion. A harsh touch single would not be pleasing, but may rarely affect in con∣sort: The providences of God bear a just proportion to one another, and are beau∣tiful in their intire Scheme; but when re∣garded apart, we shall come far short of a delightful understanding of them. As in a piece of Arras folded up, and afterwards particularly opened, we see the hand or foot of a man, the branch of a tree, or if we look on the outside, we see nothing but knots and threads, and uncouth shapes that we know not what to make of; but when it is fully opened, and we have the

whole Web before us, we see what Hi∣stories and pleasing characters are inter∣woven in it. View them in their end; there is no true judgment to be made of a thing in motion, unless we have a right prospect of the end to which it tends. Ma∣ny things which may seem terrible in their motion, may be excellent in their end. Providence is crowned by the end of it. Asaph was much troubled about the pro∣sperity of the wicked, and affliction of the Godly, but he was well satisfied when he understood their end, which was the end of Providence too, Psal. 73.16, 17. When I thought to know this, it was too painful for me, until I went into the Sanctu∣ary, then understood I their end. Moses his Rod was a Serpent in its motion upon the ground; but when taken up, it was a Rod again to work miracles. God set us a pattern for this in the Creation. He views the Creatures as they came into being, and pronounced them good; he takes a review of them afterward in their whole frame, and the subordination of them to one another, and the ends he had destined them to, and then pronounceth them very good. The merciful provi∣dences

of God if singly looked upon, will appear good, but if reviewed in the whole web, and the end of them, will commence very good in our apprehensi∣ons.

4. Calmly. Take heed of passion in this study; that is a mist before the eye of the mind. Sensual pleasures also disturb and stifle the noble operations of the intel∣lective part, and all improving thoughts of Gods providence, Isa. 5.12. And the harp and the viol and wine are in their feasts, but they regard not the work of the Lord, nor consider the operations of his bands; All thoughts of them are choak∣ed by the pleasures of sense. Passions and sensual pleasures are like flying clouds in the night, interposing themselves between the stars and our eyes, that we cannot observe the motions of them. Turbulent passions or Swinish pleasures prevailing, obscure the providence of God. Our own humour and interest we often make the measures of our judgment of provi∣dence: Shimei when Absalom rebels against his father, looks no further than his own interest, and therefore interprets it as a judgment of God in revenging the house

of Saul, 2 Sam. 16.7, 8. The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned. Therefore the Spirit of God takes parti∣cular notice that he was of the house of Saul, v. 5. when indeed this judgment was quite another thing, for David's sin in the matter of Ʋriah was written in the forehead of it.

5. Seriously. 'Tis not an easie work; for the causes of things are hid as the seminal virtues in plaints, not visible till they ma∣nifest themselves. Providence is God's Lanthorn in many affairs, if we do not follow it close, we may be left in the dark, and lose our way. With much Prayer; For we cannot of our selves find out the reason of them; being shallow Creatures, we cannot find out those infinite wise me∣thods God observes in the managing of them; but if we seriously set to work, and seek God in it, God may inform us, and make them intelligible to us. Though a man may not be able of himself to find out the frame and motions of an Engine, yet when the Artificer hath explained the work, discovered the intent of the Fa∣brick, it may be easily understood. If it

be dark, whilst you seriously muse on it, God may send forth a light into you, and give you an understanding of it, Mat. 2.20. Joseph thought of those things, and whilst he thought on them, the Angel of the Lord appeared to him in a dream; God made them known to him. The Israelites saw God's acts in the bulk of them, but Moses saw his way and the manner how he wrought them, Psal. 103.7. He made known his wayes unto Moses, his acts unto the Children of Israel. Moses had more converse with God than they, and there∣fore was admitted in to his secrets.

6. Holily. With a design to conform to that duty providence calls for. Our motions should be according to the pro∣vidences of God, when we understand the intent of them. There is a call of provi∣dence, Isa. 22.12. In that day the Lord called to weeping and mourning; Some∣times to sorrow, sometimes to joy. If it be a providence to discover our sin, let us comply with it by humiliation; if it be to further our grace, suit it by lively and fresh actings. As the sap in plants descends with the Sun's declination, and ascends at the return of the Sun from the Tropick;

there are several graces to be exercised up∣on several acts of providence; either pub∣lick to the Church and Nation, or parti∣cular to our own persons. Sometimes faith, sometimes joy, sometimes patience, sometimes sorrow for sin. There are spi∣ritual lessons in every providence; for it doth not only offer something to be un∣derstood, but something to be practised, Mark 10.15. A Child is brought to Christ, and Christ from thence teaches them a lesson of humility. Luk. 13.1, 2, 3. When Christ discourses of that sad provi∣dence of the blood of the Galileans, and the Tower of Siloa, he puts them upon the exercise of repentance. The Ruler en∣quired the time when his Son began to recover, that his faith in Christ might be confirmed, for upon that circumstance it did much hang; and in doubtful cases after a serious study of it, and thou know∣est not which way to determine, consider what makes most for God's glory and thy spiritual good, for that is the end of all. Let us therefore study providence; not as Children do Histories, to know what men were in the World, or to please their fan∣cy only; but as wise men, to understand

the motions of States, and the intrigues of Counsels; to enrich them with a know∣ledge whereby they may be serviceable to their Countrey. So let us enquire into the Providence of God to understand the mind of God, the interest of the Church, the wisdom and kindness of God and our own duty in comormity thereunto.

6. Ascribe the glory of every providence to God. Abraham. Steward petitioned God at the beginning of his business, Gen. 24.12. and he blesses God at the success of it, ver. 26, 27. We must not thank the tools which are used in the making an en∣gine, and ascribe unto them what we owe to the Workmans skill: Men is but the instrument, God's Wisdom is the Artist. Let us therefore return the Glory of all where it is most rightly placed. We may see the difference between Rachel and Leah in this respect; when Rachel had a Son by her maid Bilhah, she ascribes it to God's care, and calls his name Dan, which signifies judging, Gen. 30.6. God hath judged me, and heard my voice. That the very Name might put her in remem∣brance of the kindness of God in answer∣ing her prayer. And the next Napthali,

she esteems as the fruit of prayer, vers. 8. Whereas Leah takes no notice of God, but vaunts of the multitude of her Children, vers. 11 be hold a troop comes. She im∣poseth the name of Gad upon them, which also signifies fortune or good luck. And the next Asher, vers. 13. which is fortunate or blessed. And we find Leah of the same mind afterward, ver. 17. It is said God hearkned unto her, so that her Son Issa∣char was an answer of Prayer; but she a∣scribes it to a lower cause which had mov∣ed God; because she had given her maid to her Husband, vers 18. Not unto us, not unto us, O Lord, but to thy name be the glory.

Doct. 2. All the motions of providence in the World are ultimately for the good of the Church; of those whose heart is perfect to∣wards him. Providence follows the rule of Scripture. Whatsoever was written, was written for the Churches comfort. What∣soever is acted in order to any thing writ∣ten, is acted for the Churches good. All the providences of God in the World are con∣formable to his declarations in his word. All former providences were ultimately in order to the bringing a Mediator into the World, and for the glory of him; then

surely all the providences of God shall be in order to the perfecting the glory of Christ in that mystical body, whereof Christ is head, and wherein his affecti∣on and his Glory are so much concerned. See the Proof of this by a Scripture or two. Psal. 25.10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies. Not one path, but [all] the works and motions; not one particular act or passage of pro∣vidence, but the whole tract of his pro∣ceedings; not only those which are more smooth and pleasant, but those which are more rugged and bitter. All [mercy and truth] sutable to that affection he bears in his heart to them, and sutable to the declaration of that affection he hath made in his promise. There is a con∣texture and a friendly connexion of kind∣ness and faithfulness in every one of them. They both kiss and embrace each other in every motion of God towards them. As mercy made the Covenant, so truth shall perform it And there shall be as much mercy as truth in all Gods actings towards those that that keep it, Rom. 8 28.

We know that all things work together for good to them that love God, to them who are the called according to his purpose; [we know, we do not conjecture or guess so, but we have an infallible assurance of it. [All things] even the most frightful, and so those that have in respect of sense, no∣thing but Gall and Wormwood in them; [work together] they all conspire with an admirable harmony and unanimous con∣sent for a Christian's good. One particu∣lar act may seem to work to the harm of the Church, as one particular act may work to the good of wicked men: but the whole series and frame of things com∣bine together for the good of those that are affectionate to him. Both the Lance that makes us bleed, and the plaister which refresheth the Wounds. Both the griping purges and the warming Cordi∣als combine together for the Patients cure [to them who are called according to his purpose.] Here the Apostle renders a rea∣son of this position; because they are cal∣led not only in the general amongst the rest of the world, to whom the Gospel comes; but they are such that were in

Gods purpose and counsel from Eternity to save, and therefore resolved to encline their will to Faith in Christ. Therefore all his other Counsels about the affairs of the world shall be for their good. Ano∣ther reason of this, the Apostle intimates vers. 27. The spirit makes intercession for the saints according to the will of God. The intercessions of the Spirit which are also according to Gods will and purpose, will not be fruitless in the main end, which both the intercessions of the Spirit and purpose of God, and the will and desires of the Saints do aim at, which is their good. Indeed where any is the object of this grand purpose of God, he is the object of God's infinite and innume∣rable thoughts, Psal. 40.5. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us∣ward, they cannot be reckoned up in order unto thee; if I would declare and speak of them, they are more than can be numbred. The Psalmist seems to intimate that in all the wonderful works which God hath done, his thoughts are toward his people. He thinks of them in all his actions; and

those thoughts are infinite, and cannot be numbred, and reckoned up by any Crea∣ture. He seems to restrain the thoughts of God to his people in all those works of wonder which he doth in the World, and which others are the Subjects of: But his thoughts or purposes and inten∣tions in all (for the word signifies purposes too) are chiefly, next to his own glory, directed toward his people, those that trust in him, which vers. 4. he had pronounced blessed. They run in his mind as if his heart was set upon them, and none but them.

Here I shall premise two things as the ground-work of what follows.

1. God certainly in all his actions has some end; that is without question, be∣cause he is a wise agent; to act vainly and lightly is an evidence of imperfection, which cannot be ascribed to the only wise God. The Wheels of Providence are full of Eyes. There is motion, and a knowledge of the end of that motion. And Jesus Christ, who is Gods Deputy in the providential government, hath Se∣ven Eyes, as well as Seven Horns a perfect strength, and a perfect knowledg

how to use that strength, and to what end to use it. Seven being the number of per∣fection in Scripture.

2. That certainly is Gods end which his heart is most set upon, and that which is last in execution. What doth God do at the folding up of the World, but perfect his people, and welcome them into Glory? Therefore God principally next to him∣self, loves his Church. The whole Earth is his, but the Church is his treasure, Ex. 19.5. If you will keep my Covenant, then shall you be a peculiar treasure unto me above all people, for all the Earth is mine; Segullah such a treasure, that a Man, a King will intrust in no hands but his own; all the Earth is mine, is not a reason why the Church was his treasure, but an incen∣tive of thankfulness, that when the whole Earth was his, and lay before him, and there were many people that he might have cho∣sen and loved before them, yet he pitched upon them to make them his choicest treasure. And when the blessed God hath pitched upon a people, and made them his treasure, what he doth for them, is with his whole heart, and with his whole Soul, Jer. 32 41, 42. speaking of making an ever∣lasting

Covenant, he adds, yea I will re∣joyce over them to do them good, &c. assu∣redly with my whole heart, and with my whole Soul: As though God minded no∣thing else but those people he had made an everlasting Covenant with; which is the highest security, and most pregnant expression of his affection that can be gi∣ven to any, not to give them a parcel or moiety of his heart, but the whole infi∣nite intire piece, and to engage it all with the greatest delight in doing good to them. That infinite heart of God, and all the contrivances and workings of it, center in the Churches welfare. The World is a Wilderness, but the Church is a Garden. If he water the Wilderness, will he not much more dress his Garden? If the flights of Birds be observed by him, shall not also the particular concernments of the Church? He hath a repository for them and all that belong to them; He hath a book of Life for their Names, a book of Record for their members, a Note-book for their Speeches, Mal. 3.16. A book of remembrance was written be∣fore him for them that feared the Lord; and a book of providence for their preserva∣tion,

Exod. 32.32. In the prosecution of this, I shall shew

• 1. That it is so de facto, and hath been so.
• 2. That according to the state of things and Gods Oeconomy, it must be so.
• 3. The improvement of it, By way of Ʋse.

1. That all providence is for the good of the Church de facto, and has been so.

1. It will appear by an enumeration of things.

First, All good things.

Secondly, All bad things are for their good.

First, All good things.

• I. The World.
• II. Gifts and common graces of men in the World.
• III. Angels.

I. The World, The whole World was made and ordained for the good of the Church next to the glory of God. This will appear in three things.

I. The continuance of the World is for their sakes. God would have destroyed the World because of the ignorance and

wickedness of it before this time, but he overlooked it all, and had respect to the times of Christ, and the publishing faith in him, and repentance, Act. 17.30. And the times of this ignorance God winked at, God overlooked; he looked not so upon them, as to be provoked to destroy the world; but his eyes were fixed on the times of Christianity; therefore would not take notice in the extremity of his ju∣stice of the wickedness of those forego∣ing ages. Believers are the Salt of the Earth, which makes the World savou∣ry to God, and keeps it from corrupting. 'Tis meant not only of the Apostles, but of Christs Disciples, of all Christians; for to them was that Sermon made, v. 1. If the Salt have lost his savour, if the Salt be corrupted, and Christianity over∣thrown in the World, wherewith shall the World be salted? how can it be kept from corruption? If they that persecuted the Prophets before you in Judea, (which is sometimes called the Earth in Scripture) cannot relish you, and find nothing grateful to their Palates in your Doctrine and Conversation, wherewith shall they be salted? How shall they be preserved

from corruption? The Land will be good for nothing but to be given as a prey to the Romans to be trod under their feet, as being cast out of Gods protecti∣on. They are the foundation of the world, Pro. 10.25. the righteous are an everlasting foundation. Maimonides under∣stands it thus, that the World stands for the righteous sakes. When God had No∣ah and his Family lodged in the Ark, he cares not what deluge and destruction he brings upon the rest of the World. When he had conducted Lot out of Sodom, he brings down that dreadful storm of fire. He cares for no place, no nor for the whole World any longer than whilst his people are there, or he hath some to bring in, in time. For the meanest be∣liever is of more worth than a world; therefore when God hath gathered all together, he will set fire upon this frame of the Creation: For what was the end of Christs coming and dying, but to ga∣ther all things together in one? Eph. 1.10. That in the dispensation of the fulness of time he might gather together in one all things in Christ. When Christ hath summed up all together, he hath attained his end.

And to what purpose then can we ima∣gine God should continue the World a∣ny longer? for his delight is not simply in the World, but in the Saints there. Psal. 16.3. But to the Saints that are in the Earth, in whom is all my delight, not in the Earth, but in the Saints there, which are the only excellent things in it, which Christ speaks (of whom that Psalm is meant) who knew well what was the ob∣ject of his Fathers pleasure. The sweet savour God smelt in Noah's sacrifice, was the occasion of God's declaration for the Worlds standing, Gen. 8.21. and the Lord said in his heart, I will not curse the ground any more for mans sake. That he would no more smite it with a totally de∣stroying judgment. It was his respect to Christ represented in that sacrifice, and to the faith and grace of Noah the sacrificer. What Savour could an infinitely pure spi∣rit smell in the blood and flames of beasts?

2. The course of natural things is for the good of the Church, or particular mem∣bers of it. God makes articles of a∣greement with the Beasts and Fowls, whose nature is raging and rave∣nous, and binds them in sure bonds for

the performance of those articles, Hosea 2.18. And in that day will I make a Cove∣nant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground, and will make them to lye down safely. As upon our sin God can arm them against us; so upon our obedience he can make them ser∣viceable even against their natures; as if he had made a Covenant with them, and they had both the reason and virtue to observe it. I do not remember any in∣stance in Scripture, that God went out of the usual tract of his providence, and act∣ed in an extraordinary manner, but where his people were one way or other con∣cerned. It was for Joshua's and the Is∣raelites sake that the Sun was arrested to stand still in the Valley of Ajalon, that they might have light enough to defeat their Enemies, and pursue their victory. The Sea shall against its natural course stand in heaps like walls of brass to assist the Israelites escape. The fire is restrain∣ed in the operation of its nature, even whilst it retains its burning quality, when the lives of the three valiant believing Children are in danger. The mouths

of Lyons are muzled, when the safety of his beloved Daniel is concerned. And the shadow goes back upon the Dial for Hezekiah's sake. When God would at a∣ny time deliver his people, He can muster up Lightnings and Thunders for their assistance ; He can draw all the Regiments of Heaven into battel-array, and arm the stars to fight against Sisera, when Israels condition needs it; and make even the lowest Creatures to list themselves as Auxiliaries in the service. God hath nor a displeasure with sensless Creatures, neither is transported with strains of sury against such objects, when he alters their natural course. Hab. 3.8. Was the Lord displeased against the Rivers, was thy wrath against the Sea, that thou didst ride upon thy Horses, and Chariots of Salvation? No, but he made those Crea∣tures the Horses and Chariots to speed as∣sistance and salvation to his people, which the Psalmist elegantly describes, Psal. 114. All Creatures are his Host, and that God that created them, hath still the Soveraign command over them, and can imbody them in an Army to serve his purpose for the deliverance of his people,

as he did against Pharaoh.

3. The interest of Nations is ordered as is most for the Churches good He orders both the course of natural things, and of civil affairs, for their interest. He alters the state of things, and changeth Governours and Governments for the sake of his peo∣ple. For these causes God sent Elisha to Crown Jehu King, 2 King. 9.6, 7. I have anointed thee King over the people of the Lord, &c. that I may avenge the blood of my Servants the Prophets, and the blood of all the servants of the Lord at the hand of Jezabel. For the sakes of the Godly in that Nation, and the revenging the blood of the Prophets which had been shed, was he raised up by the Lord. He sent such judgments upon Egypt, that it was as much the interest of that Nation to let Israel go, as it was before to keep them their vassals. God orders the interest and affairs of Nations for those ends; and ac∣cording to this disposition of affairs, Christ times his intercessions for his Church. The Angels had been sent out to view the state of the World, and found it in peace, Zech. 1.11. behold, all the Earth

sits still, and is at rest; there had been Wars in Artaxarexes and Xerxes his time, but in the time of Darius, that part of the World had an universal peace, which was the fittest time for the restoration of the Jews, and building the Temple; be∣cause it could not be built, but by the Kings cost, whose treasure in the time of War was expended another way; nor would it consist with their policy to re∣store the Jews to their government at such a time when they had Wars with the Neighbour parts of Egypt. See how God orders the state of the World in sub∣serviency to his gracious intentions to∣wards his Church. The time of the Jew∣ish captivity was now out according to the promise of God, and God gives that part of the World a general peace, that the restauration of the Jews, and the re∣building of the Temple might be facili∣tated, and the truth of his promise in their deliverance accomplished. Upon the news of this general peace in that part of the World, Christ expostulates with God for the restauration of Jerusalem, vers. 12. How long, O Lord, wilt thou not have mercy on Jerusalem, and on the cities of Judeah,

against which thou hast had indignation these threescore and ten years? The time of the Captivity determined by God, was now expired. The first reformation in Germany was back'd by reason of state as it was then ordered; it being the in∣terest of many Princes of that Countrey to countenance Luther's Doctrine, for the putting a stop to the growing greatness of Charles the fifth, who had evident de∣signs to enslave them. I might mention many more; only by the way let me ad∣vise those that have an inclination to read histories of former transactions, to which men naturally are addicted, to make this your end, to observe the strange provi∣dences of God in the World, and how admirably he hath made them subservi∣ent to the interest of the Church; which will be the most profitable way of read∣ing them, whereby they will not only satisfie your curiosity, but establish your Christianity. Calvin understands that place, Deut. 32.8. He sets the bounds of the people according to the number of the Children of Israel, that in the whole or∣dering of the state of the World, God proposeth this as his end to consult for

the good of his people, and his care ex∣tends to the rest only in order to them; and though they are but a small number, yet he orders his whole government of the Worlds affairs as may best tend to their Salvation. Therefore God sets the people bounds, or enlargeth them accord∣ing as they may be serviceable one way or other to this end. And the reason is rendred, v. 9. For the Lords portion is his people, and Iacob is the lot of his inhe∣ritance. Therefore God orders all the rest of the World in subserviency to the maintaining and improving his portion and inheritance.

2. As the World, so the gifts and com∣mon graces of men in the world are for the good of the Church, which is a great argu∣ment for providence in general; since there is nothing so considerable in go∣vernment as the disposing of places to men according to their particular endow∣ments and abilities for them. And the bestowing such gists upon men, is none of the meanest argument for Gods pro∣vidential government of the World. As,

1. The gifts of good men. The gifts con∣ferred upon Paul were deposited in him

not only to be possessed by him, but used and laid out for the good of the Church, Col. 1.25. Whereof I am made a Minister according to the dispensation of God which is given to me for you: The manifestation of the Spirit to any man is given to pro∣fit withal, 1 Cor. 12.7. And this is the great end for which men should seek to excel, viz. for the edifying of the Church, 1 Cor 14.12. For as much as you are zea∣lous of Spirtual gifts, seek that you may ex∣cel to the edifying of the Church.

2. The gists and common graces of bad men. There is something that is amiable in men, though they have not grace. As in Stones, Plants and Flowers, though they have not sense, there is something grateful in them, as colour and smell, &c. And all those things that are lovely in men, are for the Churches good, the best life, and the worst death, things present, let who will be the possessor, all things be∣tween Life and Death are for the good of Believers, because they are Christs, 1 Cor. 3.22. Whether Paul, or Apollo, or Cephas, or the world, i.e. [Whether the gifts of the prime lights in the Church, or the com∣mon gifts of the world] are all yours, and

ye are Christs, and Christ is Gods. God is the dispencer of them, Christ is the Go∣vernour of them, and all for your sakes. As the medicinable qualities of waters are not for the good of themselves, but the accommodation of the indigencies of men. By the common works of the Spirit God doth keep his children from suffering much evil in the World. For it cannot be supposed, that the Spirit, whose mission is principally for the Church, should give such gifts out of love to men which hate him, and are not the objects of his eternal purpose; but he hath some other ends indo∣ing it, which is the advantage of his Church and people: and this God causes by the prea∣ching of the Gospel, which when it works gracious works in some, produceth com∣mon works in others for the good of those gracious ones. As a seed of corn hath straw, husks, and chaff come up with it, which are shelters to that little seed which lies in the midst; so in the preaching of the Gospel there are some husks come up a∣mong natural men, which God makes to be shelters to the Church as those com∣mon works, and restraining men through the knowledge of Christ. God gives

gifts to them, not out of love to them, but love to his Church. As Nurses of great mens Children are fed with better meat than the other Servants, not out of any particular personal respect to them, but to their office, that the milk whereby the child is nourished, may be the sweeter and wholesomer; were it not for that Re∣lation, she must be content with the Di∣et allowed to the rest of the Servants. Some stinking plants may have medicinal virtues which the Physician extracts for the cure of a disease, and flings the rest upon the Dunghil. God bestows such qua∣lities upon men otherwise unsavoury to him, which he draws forth upon several occasions for the good of those that are more peculiarly under his care, and then casts them away. These gifts are indeed the ruin of bad men, because of their pride, but the Churches advantage in regard of their excellency, and are often as profitable to others, as dangerous to themselves. As all that good which is in plants and animals is for the good of man; so all the gifts of natural men are for the Churches good, for they are for that end as the principal next the glory

of God, because every inferior thing is ordained to something superior as its end. Plants are ordained for the nou∣rishment of Beasts, and both Plants and Beasts for Men. The inferior men for the service of higher, and all for the com∣munity; yet still there is a higher end be∣yond those, viz. the glory of God, to which they are ultimately ordained, which is so connected with the Churches good, that what serves one, serves the other.

3. Angels, the top Creatures in the Creation, are ordered for the good of the Church. If the Stars are not Cyphers in the World only to be gaz'd upon, but have their influences both upon Plants and Animals; As the Sun in impreg∣nating the Earth, and enlivening the Plants, and assisting the growth of fruits for the good of mankind: If the stars have those natural influences upon the sensible world, the Angels which are the morning-stars, have no less interest as in∣struments in the government of it. The Heathens had such a notion of Daemons working those things which were done in the world, but according to the will

and order of the supream God. The Angels are called Watchers, Dan. 4.13. a Watcher and an holy one, vers. 17. this is by the decree of the watchers, and the de∣mand by the word of the holy ones: they watch for Gods orders, and watch for Gods honour, and the Churches good. There are orders of state among them; for we read of their decree; 'tis called their decree ministerially, as they execute it, approbative as they subcribe to the e∣quity and goodness of it. As the Saints are said to judge the world not authori∣tative as in commission with Christ, but as they approve of Christs sentence. They seem to request those things of God which may make for his glory, and they decree among themselves what is fit to be presented to God in order to his glory. They cannot endure that men should trample upon Gods authority, despoil him of his right, and tread down his inheritance; and therefore they send such requests to God to act so as men may acknowledg him and his govenment, to the intent that the living may know that the most high rules in the kingdoms of men. Their care therefore must be for the

Chuch, since God rules all things in or∣der to that, and since that is Gods por∣tion and inheritance; so that as they have a care of Gods glory, they must also have a care of Gods portion and his peculiar treasure. The inward part of the Tem∣ple was to be adorned with Cherubims, to note the speceial attendance of the ho∣ly Angels in the assemblies of the Saints. As evil Angels plot against the Church, so good Angels project for it. Though in the Scripture we find Angels sometimes employed in affairs of common provi∣dence, and doing good to them that are not of the Church; as one is sent to com∣fort Hagar, and relieve Ishmael upon his cry, though he had scoffed at Isaac the heir of the covenant, when he was in A∣braham's Family ; yet for the most part they were employed in the concerns of some of his special Servants. Angels thrust Lot out of Sodom. An Angel stopt the Lyons mouths when Daniel was in the Den, Dan 6.18. My God hath sent his angel, and hath shut the lyons mouths. God emploies Angels in the preserving and ruining of Empires, which is clear in the prophecy of Daniel, and some un∣derstand,

Isa. 10.34. And lebanon shall fall by a mighty one, of an Angel. As the Soul sends forth a multitude of Spirits swiftly into the nerves for the supply of the low∣est member, which run thither upon the least motion: So do the Angels which are Gods Ministers, run at the appoint∣ment of God, and are employed in all the wheels of providence. The Spirit of the living Creatures was in the wheels of providence.

1. The highest orders among them are not exempted from being officers for the Church. Though they are called Gods Angels in respect of their immediate at∣tendance on God; yet they are called mans Angels in respect of the service they do for them, Matth. 18.10. Their angels do alwaies behold the face of my Father which is in Heaven. They are not the ordinary sort of Angels only which at∣tend upon those little ones, upon young converts, humble Souls, those little ones in the Kingdom of Heaven; but they are the highest Courtiers there, such as see the face of God, and stand before him. A King hath many Servants; but not every Servant, only the chief of the Nobility

stand before him; so they are not Angels of the meanest order and rank in Hea∣ven, that are ordered to attend the low∣est Christian. The Apostle makes no doubt of this, Heb. 1.14. are they not all ministring Spirits [there is no question but they are] sent forth to minister for them who shall be heirs of Salvation? He asserts confidently that not one of them is blot∣ted out of the List for this employment. Are they not all? none are exempted from the service of God, so none are exempted from the end of that service, which is the good of Believers. They are Gods ser∣vants, but for the Churches good, for them which shall be heirs, [are they not all?] it is irrational to deny it. And they are sent forth, every one of them hath his commission sign'd by God for this pur∣pose, and not only for the Church in ge∣neral, but for every member in particu∣lar [for the heirs of salvation.] And not on∣ly for them which are already called and enrolled, but for them who shall be cal∣led, whose names are written in the book of Gods election [who shall be heirs.] And they are not only faintly sent as if they might go if they will; but they have a

strict charge to look after them well, not in one or two of their works or ways, but in all, Psal. 91.11. He shall give his An∣gels charge over thee to keep thee in all thy wayes, to bear thee up in their hands, lest thou dash thy foot against a stone; they are to use all their strength to this purpose, to bear them up in their hands. As the elder Children are appointed by Parents to have a care of the younger in their works and motions, and to use both their wis∣dom and strength for them. The Angels are a guard to secure them here, and at last to convey them to their fathers house, Luk. 16.22. When a man is in favour with a Prince, all the Courtiers will be observant of him.

2. Armies of them are employed upon this occasion. There are great multidudes of them, as Bildad speaks, Job 25.3. Is there any number of his armies? that is, of his An∣gels: when Joel speaks of the heathens ga∣thering together; thither, saith he, Lord, cause thy mighty ones to come down. A whole squadron of them shall attend up∣on a gracious man according to the cir∣cumstances he is involved in. Gen. 32. 1, 2. And Jacob went on his way, and the

Angels of God met him, and when Jacob saw them, he said, this is Gods host. Regi∣ments of Angels, enough to make up an Army (for so Jacob terms them) me thim upon the way to secure him from his Bro∣ther Esau, and to encourage him in his journey. So some interpret, 2 Sam. 5.24. the sound of a going in the tops of the mul∣berry trees. The sign of the marching of a Brigade of Angels, with the Lord in the head of them for the discomfiture of David's enemies, then shall the Lord go out before thee to smite the host of the philistins. And this they do not of their own heads, but by the pleasure of God, not only by a bare will, but a delight, Psal. 103.21. Bless the Lord allye his hosts, ye ministers of his that do his pleasure. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his choi∣cest pleasure, he delights to see this his Militia upon action.

3. Christ hath the government of them to this end, for his Church. Angels are all put in subjection to him, Heb. 2.7, 8. In that he put all in subjection under him, he left nothing that is not put under him. He is exalted above all principality and power; God hath put all things under

his feet, and gave him to be the head o∣ver all things to the Church, Eph. 1.21, 22. all things, even principalities and powers, are put under his feet, to be com∣missioned and influenced by him for the good of his Church ; they are or∣dered by the Spirit of Christ to this pur∣pose, Zech. 1.10. Those are they whom the Lord hath sent to walk to and fro through the earth. They are his faithful messen∣gers dispatcht into the World by him, as scouts and spies to take notice of the state of the World, and to give him intelli∣gence, and an exact account of affairs; and v. 11. they give an account to Christ. Christ is the Head and General of them, Col. 2.10. They are his Host, alwaies in a warlike posture, with Christ in the Head of them, Zech. 1.8. upon their Horses, which notes readiness to move, and speed in motion: And as an Host they are said to pitch their tents round a∣bout them that fear him; and are in a continual conflict with the evil Angels to prevent their designs in the behalf of Christ, whom they acknowledge as their head by their worship of him. Christ orders them to take care to seal his Ser∣vants

in the foreheads, that they may be preserved in the storms which shall hap∣pen in the World at the time of the ru∣ine of the Romish Papacy, Revel. 7.2, 3. An Angel comes that had the seal of the living God (commission of God) saying, hurt not the earth, nor the sea, nor the trees, till we have sealed the Servants of our God in the foreheads.

4. The great actions which have been done in the World, or shall be done for the Church, are performed by them. Angels were sent as expresses by God with his great de∣crees concerning the revolutions of times. An Angel was sent to Daniel with the message of a Redeemer, and the clearest prophecy of Christ, which the Jews are not able to answer to this day, which they most startle at. Part of the discovery of the Revelation to John, which is as a standing Almanack to the Church, was made us by an Angel. And when by the course of time those turnings are to happen in the World, the Angels must have their share of service in them. The Trumpets are sounded by Angels, and the Vials which are filled with the causes of such alterations, are

poured out by the hands of Angels. Some indeed by the Angels there mentioned, understand the visible instruments of re∣formation, not excluding the Angels who are the invisible Ministers in the affairs of the World.

5. They engage in this work for the Church with delight. They act as Gods Ministers in his providence with a unanimous consent†. So that they perform their office with the same swiftness, and with the same affection, without emulation to go one before ano∣ther, which makes many actions succeed ill among men; but they go hand in hand. They do it with affection; both in respect of the kind disposition of their natures, and as they are fellow-members of the same body, for they are parts of the Church, and of the Heavenly Jerusalem, Heb. 12.22. Ye are come to the Heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly and Church of the first-born, and therefore act out of affecti∣on to that which is a part of their body, as well as out of obedience to their head. They do it in respect of their own im∣provement too, and increase of their knowledg (which is the desire of all in∣tellectual

Creatures.) For they compleat their understandings by the sight of the methods of infinite wisdom in the perfect∣ing his gracious designs. And it is Gods intent that they should grow in the know∣ledge of his great mystery by their em∣ployment, Eph. 3.10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, i. e. By the gracious works of God towards the Church, and in the behalf of it, for the security and growth of the Church, and in the executions of those decrees which as instruments they are imployed in. For I do not understand, how it can be meant of the knowledge of Christ, for of that they know more than the Church below can acquaint them with; for without questi∣on they have a clear insight into the offi∣ces of Christ who is their Head, and whom they are ordered to worship. They understand the aim of his death, and re∣surrection, and can better explain the dark predictions of Scripture, than pur∣blind man can. But by observing the Methods which God uses in the accom∣plishment of them, they become more

intelligent, and commence Masters of knowledg in a higher degree, which it is probable is one reason of their joy, when they see Gods infinite Wisdom and Grace in the conversion of a sinner: without affe∣ction to them, & their employment about them, they could not rejoice so much. And their rejoicing in their first bringing in to God, argues their joy in all their em∣ployments, which concerns their welfare.

2. As all good things, so all bad things are ordered by providence for the good of the church. That which in its own nature is an injury, by Gods ordering puts on the nature of a mercy; and what is poyson in it self, by the Almighty art becomes a Soveraign medicine. Are Gods dispensa∣tions in their own nature destructive? that wise Physician knows how to make poy∣sons work the effect of purges. Are they sharp? It is to humble and purge the Church. As shadows serve to set out the pictures, so the darkest passages of providence are made by God to com∣mend the beauty of those glorious things he works for his Church: We may see this in, 1. Bad persons. As,

1. The Devil. God manageth him for

his own glory, and the strengthning of Believers†. The Devils desired to enter into the herd of swine, with an intent, probably, not only to destroy the swine, but to incense the Gadarenes against him, out of whom they had been cast, to do him some considerable mischief. But what is the issue? As they discover their malice, so they inhance the value of Christs kindness to the distressed man, whom he had freed from this tyranny: Hereby also was the Law of God justified, in commanding the Jews to abstain from Swines flesh, which the Gadarenes being Apostate Jews had broken; he magnified his own power in the routing such a num∣ber of unclean Spirits, which had not been so conspicuous in the turning them out of one man, had not this regiment discoveed themselves among the Swine, and brought such a loss upon the Gada∣renes; whereby as they shewed their own strength and malice, so they discovered occasionally the greatness of Christs cha∣rity, and his power over them; so that in granting the malicious petition of this exasperated Legion, the Law of God is justified, our Saviours love glorified, his

power manifested, and a foundation laid for the gaining Proselytes in that Country, (to which purpose he left the man he had cured,) and to strengthen the faith of those poor Believers which then followed him. God makes use of the Devils by the Soveraignty of provi∣dence, to bring about ends unknown to themselves for all their wisdom. The malice of the Devil against Job hath ren∣dred him a standing miracle of patience for ever They are the rulers of the dark∣ness of this world, not of the light of the World; they are the rulers of the wicked, and the scullions of the Saints to scour and cleanse them. They are the rulers of the World, but subordinate to serve the providence of God; wherein God declares his wisdom by serving him∣self of the worst of his Enemies. The Devil thought he had brought a total de∣struction upon mankind, when he per∣swaded our first Parents to eat of the for∣bidden fruit: but the only wise God or∣dered it to bring about a greater glory to himself, and a more firm stability to his people, in introducing an everlasting covenant which could not be broken,

and establishing their happiness upon su∣rer terms than it was settled in Paradise. And afterwards in filling the heart of Ju∣das to betray Christ, and the hearts of the Jews to crucifie him. Even by that way whereby the thought to hinder the good of mankind, he occasionally pro∣motes their perpetual redemption. And I do not much question but those very principles which the Devil had distilled into the gentile World of shedding hu∣man blood in sacrisices for expiation of guilt; and the Gods conversing with men in humane shapes, and the imagination of the intercession of Daemons for them; the first out of rage against mankind, and both that and the other to induce them to Ido∣latry, might facilitate the entertainment of Christ as the great expiatory sacrifice, and the receiving of him as the Sun of God, though in an humane shape, and the be∣lief of his intercession. God over-reach∣es the Devil, and makes him instrumen∣tal for good, where he designs hurt and mischief.

2. Wicked men. All the wicked in the midst of the Church are for the good of it, either for the exercise of their grace,

or security of their persons, or interest, Pro. 16.7. When a mans ways please the Lord, he will make his enemies to be at peace with him. Sometimes he will incline their hearts intentionally to favour, or order even their actions against them to procure their peace, contrary to their intentions. Sometimes God makes them his Sword to cut his people, sometimes Physick to purge them, sometimes Fire to melt and refine them, sometime hedges to preserve them, sometimes a ransom to redeem them. A Traveller makes use of the mettle of a head-strong Horse to carry him to his journeys end. That wind which would overturn a little Boat, the skilful Pilot makes use of to drive his Ship into the Harbour, and the Hus∣bandman to cleanse his Corn from the Chaff. Though the ends of the workers, viz. God and wicked men, are different, yet the end of the work is but one, which is ordered by Gods Soveraign pleasure. It was promised in the promise of the Gospel to the Gentiles, Gen. 9.27. God shall enlarge Japhet, and he shall dwell in the tents of Shem, and Canaan shall be his servant. God shall allure Japhet, the Gen∣tiles

of Europe to dwell in the tents of Shem, and Canaan the head of the cursed posterity, shall be Servants to the Church beside their will, and sometimes against it by an over-ruling hand. And Christ hath bought them to be his Servants, 2 Pet. 2.1. denying the Lord that bought them, and therefore hath the disposing of them, whether they voluntarily give up themselves to him or no. He is a Lord by purchase over them, who own him not as a Saviour. The hatred of the Churches enemies sometimes conduceth more to her good, than the affections of all her worldly Friends. Now this ap∣pears,

1. In furthering the Gospel. The Jews, who speak not of Christ among them∣selves, but with opprobrious terms, have been the exact preservers of the Old Testament, even to the very number of the letters; wherein Christians have suf∣ficient to confirm them in the belief of Christs being the Messiah, and unanswe∣rable arguments against their adversaries; Whereupon St Austin terms them cap∣sarious Ecclesiae, such that carry the Books of the Children of great men after them

to School. When the Authority of the Revelation was anciently questioned, the Church of Rome was instrumental to keep it in the number of the Canonical books, not thinking they should find their own Church so plainly Deciphered in it, to be the mother of abominations. To this we may refer the action of Ptolemy Phila∣delphus King of Egypt, in causing the Scripture to be translated about three hundred years before the coming of Christ; through which the Nations might better discern (as it were through a prospective glass) the new star of Jacob which was shortly to arise: No doubt but many of the Gentiles by comparing the old Scripture Prophecies, which they now could read in the Greek lan∣guage, might be more easily induced to an embracing the Gospel, and acknow∣ledging Christ to be the Messiah, when it came to be divulged among them. He∣rod is the cause of the consultation about the place of Christs birth; not for any good will he had to him, wham he in∣tended to murther, but God makes use of this to clear up the truth of the pro∣phecy concerning Bethlehem, the plane

of his birth, Mat 2.5, 6. Out of thee shall come a governour that shall rule my people Israel. And they certainly were not very good, who preached Christ out of envy, and propagated the Gospel, wherein Paul rejoyced, not in their sin, but in the providential fruit of it, Phil. 1.15, 18. some indeed preach Christ even of envy and strife, what then! Notwith∣standing every way, whether in pretence or truth, Christ is preached, and I therein do rejoyce, yea, and will rejoyce.

2. In furthering the temporal good of the Church;

1. In its preservation. Wicked men are often serviceable to the Church, as the filthy Raven was to holy Elijah, or as the Lyon which would have devoured Sampson, is a store-house to provide him food; for in his hunger he finds a table spread in the belly of his Enemy. Pha∣roah's design was to destroy Israel, and the Daughter of that irreconcilable E∣nemy, is directed by God to preserve Moses, who was to be the ruine of her fa∣mily, the destruction of the Fgyptian glo∣ry, and the Deliverer of the Church. She saves him out of charity, and God out of a

wise design; She by his Education in the Egyptian learning, fits him for the Court, and God for the deliverance of his Church. Egypt had corn to relieve first Abraham, afterward Jacob in a time of famine; the only family wherein the Church of God was then bound up. Herod lies in wait for Christs destruction; and Egypt, the most Idolatrous Country in the world, and an ancient Enemy to Gods Church, affords him shelter. God makes Moab to hide his out-casts, and be their covert from the face of the spoiler. Some think, Gods design in sending Jo∣nah to Nineveh, to work so remarkable a change by repentance, was to soften some of their hearts, and the hearts of their posterity to deal more tenderly with those gracious Israelites, who in the cap∣tivity of the ten Tribes, some years after, should be their guests. God making thereby provision for his own people in that common judgment which should come upon the Nation. This God doth sometimes by reviving the law of Na∣ture, and the common sentiments of Re∣ligion in the hearts of natural men; where∣by their own consciences bearing witness

to the innocency and excellency of the church of God, put them upon thoughts for its security. Sometimes it is above their own Sphere, and besides their own intentions. The Whale which swallow∣ed Jonah, intended him as a morsel to quell his hunger, but proves his security, and disgorgeth him upon the shore: The understand their own aim but not the design of God. The Leech that sucks the Patients blood, knows not the Chy∣rurgions design, who useth it for the cure of a disease. Sometimes their rage proves their own ruine, and the Churches safety; as the Leech bursts it self sometimes, and saves the patient. The very Earth, whereby is meant the carnal world; is said to help the Woman the Church, by swal∣lowing up the flood which the Dragon casts out of this mouth against her. Just as the old rags were the instruments where∣by Jeremiah was drawn out of the Dun∣geon

2. In the advancement of the Church, or persons eminent. Abner had a Plot for bringing Israel to David's Scepter, which concurred both with Gods pur∣pose and promises, but sprung from an

ill cause, a disdain to be checked by Ish∣bosheth, though his King, for an unjusti∣fiable act, for having too much familiari∣ty with one of Sauls Concubines. And from this animosity he contrives the de posing of Ishbosheth and the exaltation of David, yet dissembles the ground, and pretends the promise of God to David, v. 18. for the Lord hath spoken of David, By the hand of my servant David I will save my people Israel out of the hand of the Phi∣listines. He is the first Engine that moves in this business, and by him and his cor∣respondents after his death, v. 17. the business is brought about by Gods over∣ruling hand, wherein Gods promise is accomplished, and David a type of Christ, and the great Champion for the Church against its enemies round about, is advanced. Very remarkable is the advancement of Mordecai, in order to the advancing the Jews as well as pre∣serving them, when the necks of all the visible Church God had in the World, were upon the block. Haman ignorant∣ly is the cause of this preferment of Mor∣decai, and at that time too, when he came to petition for his death, Esther 6.4.

He was come to speak to the king to hang Mordecai upon the gallows, which he had prepared for him: The King asks him, what should be done to the man whom the King delights to honour, v. 16. He imagineth that the Kings question did re∣spect himself, lays out a Scheme of what honour he was ambitious of, v. 8, 9. which was by the King designed for Mordecai, and Haman made the Herald to proclaim him: Here Haman, not only a wicked man in himself, but the greatest Enemy Mordecai and the whole Church of God had, is made unwittingly an instrument to exalt Mordecai, and in him the whole Church of God.

3. In enriching the Church, or some per∣sons in it, whereby it may become more ser∣viceable to God. How wonderful was it, that when the Israelites were abomina∣ted by the Egyptians, God should so or∣der their hearts, that the Egyptians should lend them Gold and Jewels, and dismiss them with wealth as well as safety; and not so much as one person molest them, till they arrived at the Red Sea? The very gain and honour of the Enemies is sometimes consecrated to the Lord

of the whole Earth, Micah 4.13. Arise and thresh, oh daughter of Sion, I will make thy horn Iron, and thou shalt beat in pieces many people, and I will consecrate their gain unto the Lord, and their substance to the Lord of the whole earth: This was when many Nations were gathered against Sion, v. 11. The wealth of the Sinner is laid up for the just, Pro. 13.22. And God sometimes makes the wicked unwit∣tingly to themselves, in their carking, be the factors for good men, into whose lap providence pours the fruit of their labour. God gave Cyrus the spoils of Babilon, and the treasures of Croesus, to enable him to furnish the Jews with ma∣terials for building the Temple, 45.3, 4 and I will give thee the treasure of dark∣ness, and hidden riches of secret places, (speaking of Cyrus) that thou mayest know, that I the Lord which call thee by thy name, am the God of Israel, for Jacob my servants sake, &c. That he might acknowledge him the God of Israel, and lay his wealth out in the service of God, and the ser∣vice of Jacob his servant.

2. As bad persons, so bad things are or∣dered to the good of the church, whether

they be sinful evils, or afflictive.

1. Sin.

1. A mans own sin. Onesimus runs from his Master, and finds a spiritual Father; his being a runnagate, is the occasion of his being a convert By flying from his Master, he becomes a Brother in the Lord, What Joseph's brethren sinfully intended for revenge against their bro∣ther, and security from their Fathers checks, (who acquainted Jacob with their miscarriages) God ordered for the preservation of them who were the only visible Church in the World. Their sin against their Brother contrary both to their intentions and expectations, became the means of their safety. God makes the remainders of sin in a good man, an occasion to exercise his grace, discover his strength, and shew his loyalty to God.

2. Other mens sins. That might be in Sarah but a beady passion, for hearing her Son mocked By Ishmael, that made her so desirous to have the bondwoman and her son thrust out, but God makes use of it to make a separation be∣tween Isaac the heir of the Covenant, and Ishmael, that he might not be cor∣rupted

by any evil example from him: God orders Abraham to hearken to her voice, because in Isaac his seed should be called. And the revengeful threat∣ning of Esau was the occasion of Jacob's flight, whereby he was hindred from mar∣rying with any of the people of the Land by whom he might have been indu∣ced to Idolatry. Why should we mis∣trust that God that can make use of the Lusts of men to bring about his own gra∣cious purposes?

2. Commotions in the World. There is the eye of God, that eye which runs to and fro throughout the whole Earth in the Wheels of worldly motions, even in the most dreadful providences in the World, that stare upon men with a grim countenance. All the overturnings in the World are subservient to the Chur∣ches interest, though they are not visibly so, unless diligently attended. God orders the confusions of the world, and is in the midst of the tumults of the peo∣ple, Psal. 29.10, 11. The Lord sits upon the flood, yea the Lord sits King for ever, the Lord will give sirength to his people, the Lord will bless his people with peace. He

sits upon the flood as a Charioteer in his Chariot, guiding it with holy and mer∣ciful intentions to his people, to give them both strength and peace in the midst of them, and as the issue of them. By Water and Floods is frequently meant tu∣mults and confusions in the World. If it were not so, why would our Saviour encourage his Disciples and all their Suc∣cessors in the same profession, to lift up their heads when they hear of wars, if their redemption were not designed by God in them? they are all testimonies of the nearer approaches of Christ in power and glory to judge the Earth, and glorifie his people. Gods great end in the shak∣ing of Nations, is the performing those gracious promises to his Church which yet remain unaccomplisht: These earth∣quakes in the world, will bring Heaven to the Church. The great revolutions in the Eastern part of the world, the ru∣ine of the Babylonian Empire, the erect∣ing the Persian, and all the means where∣by it was brought about, God ordered, God foretold, God directed for Jacobs service. Cyrus led by ambition, levies an army against Eabylon; yet though he

was a ravenous Bird, he was to execute the Counsel of God, Isa. 46.11. calling a ravenous bird from the east, the man that executeth my Counsel, to be an instrument for the delivery of the captiv'd Jews, and the restorer of the ruin'd Temple. He had called him out by name to make a great revolution of the World. He fore∣told by his Prophet Isaiah many years be∣fore, the means he should use in the siege of Babylon to attain the victory, the very dividing Euphrates, which was the great confidence of the Babylonians. Isa. 44.27. that say to the deep, be dry, and I will dry up the rivers; whereby it was as it were dried up for them to pass over; the very opening of the gates, Isa. 45.1. and the gates shall not be shut; the Baby∣lonians in a presumptuous security had left them open, thinking it impossible the City could be taken, because of the River Euphrates, I will go before thee, and make the crooked places straight; and what was the end of that great revolution and motion in that part of the World? See Isa. 45.4. For Jacob my servants sake, and Israel mine elect, I have even called thee by thy name: This prophecy was when Je∣rusalem

and the Temple were standing-God casts about long before his people needs, for their welfare in the great revo∣lutions and changes of the World. In Isa. 44.28. that saith of Cyrus, he is my shep∣herd, and shall perform all my pleasure, e∣ven saying to Jerusalem, thou shall be built, and to the temple, thy foundation shall be laid. Cyrus had no knowledge of this end of God; though thou hast not known me, Isa. 45 4, 5. twice repeated. Cyrus did not know God, neither did he know Gods end; he acts his own purposes, and is acted by God to higher purposes than he understood. In all the siftings of Na∣tions, and sifting the Church among the Nations, as Corn is sifted in a Sieve, God designs not the destruction of his people, but the cleansing them, the separating the flower from the bran.

3. Destroying judgments, yea, and the very curses sometimes are turned into blessings.

Destroying judgments. The desolation of the Jews was not only in order to the fulfilling gods truth in his threatnings, but useful for the great Gospel design; the fall of the Jews was the calling of the Gentiles, Rom. 11.11, 12. Through their

fall Salvation is come unto the gentiles: And also their fall and dispersion among the Gentiles, was prophesied of as the occasion of their return to God, Ezek, 20.36, 37. Like as I pleaded with your Fa∣thers in the Wilderness, so will I plead with you, and cause you to pass under the rod, and bring you into the bond of the Covenant; when they are in the Wilderness of Cap∣tivity, then God shall plead with them, and make them to pass under the rod of propriety, and bring them into Cove∣nant. The like also is prophesied of that Captivity of the ten Tribes to this day not known where they are, Hos. 2.14. The time of Gods speaking kindly to her, should be in the Wilderness. and then I will give her the valley of Achor for a door of hope. No question but god hath performed his promise, and brought many of the posterity of the ten Tribes into the Church, among the Mass of the Gentiles, among whom they were di∣spersed.

Curses, sometimes as God orders them, prove blessings. The curse of inspir'd Jacob upon Levi, was the advantage both of Levi and the Israelites; that they

were dispersed among the several Tribes without any universal cohabitation as the rest, was a curse: But that they should be the instructiors of the people in the matters of the Law, was an honour God put upon the head of that Tribe, and a publick blessing to the people.

4. Divisions in the Church. One would think this of all other things should shake the foundation of it; yet God or∣ders even these to the good of the Church. Paul and Barnabas, two great Apostles, fell out. the contention comes to be very sharp, a thing naturally of very ill consequence, in two of the prime guides of Christianity, and at the laying the first foundation of it; but the Gospel gains ground: One sails to Cyprus, and the o∣ther travels into Syria. Perhaps had not this quarrel been between them, and they thus disjoynted from one another, some of those poor Souls had never, or at least not so soon heard of the Gospel-mercy.

5. Persecutions. These naturally tend to the dissolution and utter extirpation of it, but God orders them otherwise. God doth often lay the Scene of his ama∣zing

providences in very dismal afflicti∣ons: As the Limner first puts on the dusky colours, on which he intends to draw the portraiture of some illustrious beauty. The Oppression of Israel imme∣diately before their Deliverance, was the dusky colour whereupon God drew those gracious lines of their Salvation from E∣gypt, the pattern of all the after Delive∣rances of the Church in all Ages, and a Type of our Spiritual Redemption by Christ. The Humiliation, Persecution and Death of the Son of God, was the dusky colour upon which God drew that amazing piece of Divine Love and Wis∣dom in mans salvation, which the eyes of Saints and Angels will be fix'd on with ravishing admirations to all Eternity. All Afflictions in the World, which God doth exercise the Church with, are parts of his Providence, and like mournful Notes in Musick, which make the melo∣dy of the Tune more pleasant, and set off those sweeter Aires which follow up∣on them. Afflictions here, cause the joys of Heaven to appear more glorious in the eyes of glorified Saints. The Per∣secutions of the Martyrs did but highten

their Graces, send them to the place of Rest, and enlarge their Robes of Glory. God many times saves his People by suf∣ferings, and brings them to the shore up∣on the planks of a broken ship, and makes that which was the occasion of their loss, to be a means of their safety: they sometimes evidence that which they would destroy. Herods Murdering the Children to destroy him that was born King of the Jews, made his Birth more Conspicuous in the World: Snuffing the Candle makes it burn the clearer.

They sometimes make,

1. To the improvement of the Church. One of the sorest Judgments God brought upon the Jewish Church, is ex∣presly asserted by God to be for their good; Jer. 24.5. speaking of the Cap∣tiv'd Jews, Whom I have sent out of this place into the Land of the Chaldeans for their good. The Chaldeans had over-run their Land, carried them Captives, made them Slaves, destroyed the Temple; yet God tells them this was for their good; when there was no present appearance of any good in it. It should be good in respect of Gods Favour towards them, which

retired to return with the greater force; ver. 6. I will set mine eyes upon them for good, I will build them and not pull them down: God would give them a more durable settlement. In respect also of that frame of heart they should have to∣ward God; their knowledg of him, and cleaving to him: ver. 7. I will give them a heart to know me, and they shall re∣turn to me with their whole heart: God had but a moiety of their hearts before, but then he should have the whole. And indeed it was remarkably for their good; for they who before were addicted to Idolatry, were never guilty of the same sin after: And God kept them from be∣ing drawn away to it by the example and solicitation of those among whom they were. The Church grows by tears, and withers by smiles. Gods Vine thrives the better for pruning. God makes our Persecutions fit us for that for which we are persecuted. As Saul by his persecu∣tion of David for the Title God had gi∣ven him to the Kingdom, made him fit∣ter to succed him in the Throne, and manage the Government. God uses per∣secutors as lances, which whiles they

wound us, let out the purulent and op∣pressive matter; and makes them instru∣ments of his Providence to work out his Peoples Happiness, and thus makes the very wrath of man to be an occasion of his Peoples Praise; Psal. 76.10. The wrath of man shall praise thee. God doth in this as a Father deals with his Son, sends him to a sharp school, that he may be Trained up in Learning.

2. In the increase of the church. The Jews Crucified our Saviour to diminish the multitude of his followers, and by this means the number is increased. The whole World runs after him by that means they used to stop their Course; which Christ fore told, that when he was lifted up, he should draw all men after him; And that a grain of Corn brings not forth more seed, unless it be cast into the ground, and dye.

1. In the increase of it within its own bounds. When the Israelites were most opprest in Egypt, the more they multi∣plied†. When the Dragons fury did most swell against the Woman, she brought forth a Man child‡. When the Roman Empire was at the highest,

and was most enflam'd with Anger a∣gainst the Christians: When the Learn∣ing of the Philosophers, the Witchcrafts of Hereticks, the Power of the Empe∣rors, and the Strength of the whole World was set against them, the Christi∣ans grew more flourishing and unmerous by those very means which were used to destroy them. Not only a new successi∣on of Saints sprung up from the Martyrs Ashes, but their Flames were the occasi∣on of warming some so much with a hea∣venly fire, that some persecutors have become Preachers. Their very bonds for the Truth have sometimes a seminal Vertue in them to beget men to Faith in Christ. Phil. 1.12. The things which have happened unto me, have fallen out ra∣ther to the furtherance of the gospel.

2. In the increase of it in other parts. Pauls Prison made his Preaching Fa∣mous in Rome, and was an occasion of bringing Christianity into Nero's Court, that Monster of Mankind ; one might have looked for Saints in Hell as soon: his bonds were as great a confirmation of the Truth of his Doctrine, as his Elo∣quence. When Saul made havock of the

Church, and by that storm dispersed the Christians, they like so many grains of Corn seattered in serveral parts of a grea∣ter Field, produced the greater Harvest. Acts 8.3, 4. therefore they that were scat∣tered abroad, went every where preaching the Word. As Clouds scattered by the Winds, they Rain'd down the Gospel in several Quarters. The Jews when scattered in their several slights, did scatter among the Heathen the Notions of the true Re∣ligion. When they shall go down to E∣gypt to secure themselves from Senache∣ribs Invasion, they shall be a means to make many Converts among that Idola∣trous Nation. Isa. 19.18. In that day (the day of the Jews Trouble) shall five Cities in the land of Egypt speak the Lan∣guage of Canaan, and swear to the Lord of hosts: so one expounds it, but I rather think it meant of the times of the Gospel. The flight of the Israelites shall be the occasion of some Egyptians Conversion. A poor Slave in Naamans Family was an occasion both of the cure of his Body, and of that of his Soul; 2 Kings 5.2, 3, 17. So much for the first Reason, drawn from an enumeration of things.

2. Reason; To prove that all Provi∣dence is for the good of the Church; is, Because God hath sometimes preferred Mer∣cy to the Church, and Care of it, above his own concernments of Justice. He values his mercy to them, above his Justice up∣on his Enemies. He consults their safety before he brings ruin upon the Wicked, whose sins are full. He first prepared the ark for Noah, and sees him lodged in it, before he begins to showr down de∣struction upon the World. He hath sometimes punished a Nation more for their Offences against his People, than their Sins against himself. Amalek was guilty of many Idolatries and other sins against God; but God chargeth none of them upon them, but their malicious hin∣dring the Israelites in their March to Ca∣naan, 1 Sam. 15.2. Thus saith the Lord of Hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way when he came up from Egypt. He shews his love to them, and how much he values them, that when he is acting Ju∣stice, and pouring out his Wrath, when he is (as it were) cutting and slashing on all sides, and is in fury with wicked Men,

he hath nothing but sweetness and ten∣derness towards his own. Amos 9.9, 10. in the sifting of Israel and the Nations, Not the least grain shall fall upon the earth. All the sinners of my people shall dye by the sword. While he thunders out his Fury upon wicked Men, he hath his Eyes up∣on the least grain of the true Israel. What would it be for God, when he is raising the Glory of his Justice upon the People that have provoked him, not to regard the concernments of this, or that, or ma∣ny sincere Souls, but put no stop to his Fury? Yet he doth, not a grain shall pe∣rish. He is more desirous to hear of the preservation and welfare of a few Righ∣teous, than of the just Punishment of the Wicked wherein his Justice is gloriously interessed, The Man cloathed with Lin∣nen, that was to mark the Mourners, re∣turn'd to God, and gave an account that he had done according to his Command; the other five, which were to kill, re∣turned not to give any account of their severe and sharp proceeding. The An∣gels that held the four Winds of the Earth, Rev. 7.1. which some understand of Wars and Commotions in the World

for the overthrow of the Romish power, were ordered not to let the Winds go, till the servants of God were sealed in their Foreheads.

3. Reason; God takes particular no∣tice of the meanest of his people, and migh∣tily condescends to them, much more of the Church. 'Tis strange to consider, that the Scripture mentions none of those great Potentates among the Heathen, but ei∣ther as they were instruments of his Peoples good, or executions of his Ju∣stice upon them, or subjects of his Peo∣ples Triumph. Cyrus and Darius are mentioned as their friends: Nebuchad∣nezzar, and Senacherib, and others, as Gods instruments in scourging them. Che∣dorlaomer and the other Kings with him as they were the subjects of Abrahams Valour and Triumph. He takes no no∣tice of the Names of any in his Word, but upon such Accounts: Cyrus and Ne∣buchadnezzar had done, no doubt, many actions before, but none taken notice of but those. But he takes notice of the meanest wherein was Grace, and the meanest of their concerns and actions.† He mentions in his Word Jacob's Flocks,

&c. things of no great moment; the actions, speeches, gestures of his People, to shew how his Providence wrought for them, and how much he is concern'd in the least of their Affairs. But the great Empires of the World, their Original and Progress, and the magnified Founders of them, he speaks not of, but as they have some relation or other to his People. As we love to use the names of our Friends, so doth God love the rellish of the names of his servants. The name of Noah is re∣peated several times, as the Jews observe. The Spirit of God loves the very men∣tion of their names: he delights to dwell upon the Catalogue of their names. The Scripture uses to reckon the Genealogies of wicked Men in short characters. Cains Generation is numbred in haste, as if God had no care at all of them, he puts them off with a kind of, &c. But he insists much upon the Generation of the Godly. Seths Posterity are written in a larger scroul, and more legible hand, with the number of the years which they lived; which in Cains Posterity there is no no∣tice taken of. His whole Respect, his Heart, his Eye, his All is fixed upon

them. And Christ himself stands more astonished, and wondring at the Faith of the Centurian, the importunity of the Canaanitish Woman; condescends to them to grant them what they would have. You never find him taking notice of the Learning of the Rabbies, the Magnificence of Herod, or the glorious Building of the Temple. See how con∣descending God is, to work a Miracle for the support and strengthning of a weak Faith, and the peevish distrust of his people. Gideons Faith was weak, yet how compassionate is God towards him in ordering his Providence as Gideon would have it, without upbraiding him; just as a tender Mother cherishes a weak Child. And this Miracle was in order to the Churches Deliverance from a present oppressive Enemy. Certainly when we find God taking care, and ordering even the very Pins, Snuffers and Basins of the Temple, the place of his Worship, as well as the more stately Ornaments of it; we may say, doth his Care extend to the meanest Utensils in his Temple, and not much more to the Worshippers in it? Doth he give order for the Candlesticks,

and will he not have much more care of the lights in them? His care to the least, implies his care of the greatest too. In a building, the little stones must be well laid as well as the greatest. Every Be∣liever is a stone in the Spiritual building.

4 Reason, God reveals often to his peo∣ple what he will do in the world, as if he seemed to ask their advice; and therefore surely all his providences shall work for their good. God would not surely ac∣quaint them, and advise with them what he should do, did he intend to do any thing to their hurt. There is not any thing in the heart of Christ wherein the Church is concerned, but he doth reveal it to them, John 15.5. I have called you friends; for all things I have heard of my Father, I have made known to you; he discovered all to them, the ends of his coming, his Fathers love, his death and resurrection, what he would do after his ascension, the progress of his affairs, and the glory of Heaven, and the end of all. John must be the Pen-man of the Revelation, which concerned the future state of the Church in all ages. Joseph must know the inter∣pretation of dreams in order to the Chur∣ches

preservation. Moses must be ac∣quainted with Gods methods in the Israe∣lites deliverance, with the Egyptians ruine. Daniel must know the future state of the Eastern parts of the world; he must know the turnings of the times, and the end of the World. 'Tis to Noah and none else, that he immediately discovers his intended destruction of the World. And all those revelations ended in his peoples advantage; nay, he doth not only reveal, but, as it were, consult with him in his affairs. God doth as it were unbosom himself to Abraham, as one friend to ano∣ther, as it were, adviseth with him con∣cerning his intention on Sodom, Gen. 18.17. And the Lord said, shall I hide from Abraham the thing which I do? i. e. I will by no means do it, it will not consist with my Love and Friendship to him, to hide any thing from him. And see the reason of it, v. 18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be bles∣sed in him. It was first his great affection to him, because he had advanced him, and promised that a Mighty Nation should spring out of his Loins. And he had not

withheld from him the secret of giving the Messias, which was a universal bles∣sing, and so many ages were to run out before it was to be accomplisht; he had discovered to him his acts of mercy, and therefore would not hide from him his acts of justice; he would know his mind in it, and what he thought of it. And you know the story, how God regulated himself by Abraham's prayer, and denyed him nothing, till Abraham left off suing any more. It would make one conjecture, that if Abraham had proceeded farther, he had quite diverted the judgment from Sodom. And when the Israelites had pro∣voked God by a Golden Calf, he would not do any thing against them, till he had consulted Moses, and therefore layes the whole case before him, and seeks to take him off from pleading with the Lord, and promising to make of him a great Nation, and in such terms, that one would won∣der at. Now therefore let me alone. As if God did fear Moses's interposition would prevent him and disswade him from it. Do not you stand in the way; my wrath will cool if you interpose your self; as much as to say, God could not do it un∣less

Moses gave his consent: Moses would not be quiet, but pleads the providences of God which had been all for them, the promise of God made to Abraham con∣cerning them. And he would not leave, till God repented of the evil which he thought to do unto his people, v. 14. If Angels, as Calvin saith, are Gods coun∣sellours in Heaven, Believers are (as it were) his Counsellors on Earth.

5. God has given the choicest things he hath to his people. He hath given his Law. The Church is the Sphere wherein the light of the Gospel is fixed, and where∣in it shines, from whence its beams do dart out to others. Isa 2.3. out of Sion shall go forth the law. The oracles of God, the great things of the Law, as it is phrased, Hosea 8.12. his Covenant, and the counsel of his will, are intrusted with the Church. Now this being a mercy which exceeds all other things in the World, is therefore comprehensive of all other, as the greater comprehends the lesser. And the Psalmist considers it as the top-stone of all blessings; for after summing up the Providences of God, he shews how God had distinguished Jacob by more eminent marks of his favour.

Psal. 147.29, 30. He shews his word to Ja∣cob, his statutes and his judgments unto Isra∣el, he hath not dealt so with any Nation; he hath not left so rich a Legacy to any, or given any so much of his heart. O∣thers are ordered by the word of his po∣wer, (for that is meant by word in the foregoing verse); but Jacob hath the word of his grace too. And this being the choicest piece of affection which God hath shewn to the Church, implies the making all lesser providences subservient to it. The Church, wherein God hath laid up his Gospel, and those Souls which are as the Ark wherein God hath depo∣sited his Law, shall be shadowed with the wings of his merciful providence, in a perpetual succession of all true blessings. All the providences of God are to pre∣serve his Law in the World; his severest judgments are to quicken up the law of nature in men that know no other, 〈◊〉〈◊〉 the Law of his Gospel in men that 〈◊〉〈◊〉 un∣der it. And he hath given Ch•••••• 〈◊〉〈◊〉 Church, and thereby hath given in ear∣nest, that still their good shall be promo∣ted: 'Tis not to be thought, that God will spare any thing else, when he hath given them his Son.

The Second thing. It must needs be that all providences are for the good of the Church.

1. All the providence of God is for the glorifying his grace in Christ. The whole Oeconomy or dispensation of the fulness of time to the latter ages of the World, is for the gathering all things together in him, Eph. 1.10. that in the dispensation of the fulness of time he might gather toge∣ther in one all things in Christ, both which are in Heaven, and which are on earth, even in him. In him as their head. This was the design in all his dispensations, both before his coming, and since, ever since the promise made to Adam, though it be more manifest in the latter Age. This the Apostle represents as the main purpose of God, v. 9. This was the my∣stery of his will, which according to his good pleasure he had purposed in himself, that is, purposed in himself, as a thing he was mightily pleased with; and ver. 11. saith he, 〈◊〉〈◊〉 works all things after, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the counsel of his own will, or of that purpose which he had purpo∣sed in himself, to gather all things in one, in Christ. All the things that God acts, are referred to this as their end, and or∣dered

by this Counsel as their rule. As it was the design of Gods providence to make way for Christs entrance into the World, and all the prophecies in the old Testament tended to the discovery of it; so since the coming of Christ, the end of all is to advance him in respect of his headship, Eph. 1.22, 23. and hath put all things under his feet, and gave him to be the head over all things to the Church, which is his body, the fulness of him that fills all in all. God would advance Christ to the highest pitch, v. 21. far above all princi∣pality and power, both in this world, and in the world to come; and there is still a fulness wanting to Christ to compleat him, not only a personal fulness, but a ful∣ness belonging to him as a Head, which is the advancement God designs him. He is already advanced above all principa∣lity and power. He is already given as a Head to the Church; but the com∣pleatness of it is not till all his members be perfected, to which all his providences in the world doth ultimately tend: There∣fore if the design of God be to honour Christ, and if the spiritual happiness of the Church be part of that Glory and

fulness of Christ, it must needs be carri∣ed on by God, else he will want part of his compleatness as a Head: But this shall not be wanting, since, as all things are squared according to that Counsel of glorifying Christ as Head, so all things are acted for believers by that power where∣by he raised Christ from the grave to be their Head, which power is the Copy ac∣cording to which all acts which respect the Church, are framed, v 19. and what is the exceeding greatness of his power to us∣ward, who believe, according to the working of his mighty power, which he wrought in Christ when he raised him up from the dead. God intended the good of the Church in this very act of glorifying Christ, for he is made the head over all things to the Church. As if God then had prescribed him that order, that the glory he gave him should be also managed for the Chur∣ches interest. Christ is Lord of the rest of the World, but Head of the Church: All things are under his feet, but are not his members; He is Head over all things to the Church, and therefore to every member of the Church, the least as well as the greatest; and to the whole Church,

even that part of it which is on Earth, as well as that part which is in Heaven, who are compleated. This Church is the ful∣ness of Christ, he would be bodyless without it: therefore since Christ will be a head without a body, if the Church be not preserved; in order to the preser∣vation of it, all things must necessarily concur by the wise disposal of affairs. Therefore since they are travelling to be where their head is, he having the government of the world, will make all things contribute assistance to them in their journey; that Christ may have that compleatness of glory, which God intends him. He expresly tells his Father, John 17.10. that he is glorifyed in his people. And at the sound of the seventh Trumpet, the Kingdoms of this world are to become the Kingdoms of the Lord and of his Christ, and he shall reign forever and ever. Now since all the motions in the world, are, that the Kingdoms of the world may become the Kingdoms of his Christ, pe∣cenliarly his, as a being anointed King by hm: It must needs be, that all things must be subservient one time or other to this end, was rein the good of his people

doth consist; otherwise they would not bless God so highly for it as they do*. We give thee thanks, O Lord God almighty, be∣cause thou hast taken to thee thy great power, and hast reigned. And where there is a resistance of this glory of Christ, it is a natural effect of that decree whereby Christ is constituted King, that the resisters should be broken in pieces, and dasht like a Potters vessel, Psal. 2.6, 9. and the issue of all is the blessedness of those that put their trust in him, v. 12. The care that God hath of Christ and the Church in the types of them, seems to be equal. The Ark, which was a type of Christ, and the Table of shew-bread a figure of the Church, had three coverings, whereas all the rest of the Vessels, &c. belonging to the cerimonial part had but two ; On the Ark there was the vail and covering of badgers skins, and a covering of blew: On the Table of shew-bread there was a cloth of Blew, a cloth of Scarlet, and a covering of badgers skins. God orders as much for the security of the Church, as for the security of Christ; therefore the same things that tend to the glorifying of Christ, shall tend to the advantage of the Church.

2. God has given the power of the pro∣vidential administration of things to Christ to this very end, for the good of the Church. If God had constituted him Head over all things to the Church, can there be any doubt but that he will manage the Go∣vernment for that which is the principal end of his Government, which he hath shed his Blood for, and which is chiefly intended by God who appointed him?

1. All power of government is given to Christ. Matth. 11.27. All things are delivered to me of my Father. And the Father judges no man, but hath committed all judgment to the son; Joh. 5.22. that is, the whole Government and Admini∣stration of Affairs. 'Tis not to be un∣derstood of the last Judgment, for then it would be a limitation of that word all; not that the Father lays aside all care of things, but as the Father discovers him∣self only in him, so he governs things on∣ly by him. All this power was commit∣ted to him upon his interposition after the Fall of Man: He was made Lord and Christ, that is, anointed by God to the Government of the World. For upon the Fall, God as a Rector, had overturned

all; Man could not with any Comfort have treated with the Father, had not Christ stept in and pleaded for the Crea∣tion; whereupon God commits all judg∣ment to the Son, that he might temper it. It was by Christ as a covenanting Media∣tor, that the Earth was established. He had this Government Anciently, and it was confirmed to him upon his death; Heb. 1.3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power. Calvin understands the first word not only of the Deity of Christ, but of the discovery the Father made of himself in and through him as Mediator. The latter words some understand both of his Providential and Mediatory Kingdom: by the word of his power, this, say some, is referred to the Father, whose image Christ is, as ating by a delegated Authority and Commission from his Father: others, to Christ; as, that Christ upholds or bears up all things by his own powerful word. Calvin thinks both may be taken, but embraceth the second as being more generally received.

I may offer, whether it may not be

meant also, of the powerful interposit i∣on of Christ as Mediator; whose interest in God was so great, that he kept up the World by his powerful Intercession, when all was forfeited; and God put it upon that interposition, into his hands as heir of all things; (who having a hand with him in Creation, understood both the Rights of God, and the Duty of the Creature) upon the condition of purging sin by his Death, which he did, and thereupon went to Heaven to take Pos∣session of the Government, at the right hand of God; sat down, took his seat at the right hand of the Majesty on high, as due to him by Covenant and Articles agreed on between them. I know no∣thing at present against such an interpre∣tation of the words; but I will not con∣tend about it. All this honour was con∣firm'd unto him upon his Death. For having perform'd the Condition requisite on his part, God deputes him and in∣trusts him with the Government of things, that he might order all things so, as to see the full Travel of his Soul.

2. All this power was intended by God for this End, the good of the Church. As

God appointed Christ a Priest for his Church to sacrifice for them, a Prophet to teach them; so the other Office of King is conferred upon him for the same end, the advantage of the Church. God acquaints us of this End, aimed at by him in the Promise of the Government to him. Jer. 33.15, 16. In those dayes, and at that time, will I cause the Branch of righ∣teousness to grow up to David, and he shall execute judgment and righteousness in the land; what is the end? In those dayes shall Judah be saved, and Jerusalem shall dwell safely. He should execute Judg∣ment, that is, Administer the Govern∣ment for the salvation of Judah, and se∣curity of Jerusalem. It was his Office both to build the Temple, and to bear the Glory, and to Rule upon his Throne; to be a Priest upon his Throne, to Rule as King and Priest, Zech. 6.12, 13. He shall build the temple of the Lord, even he shall build the temple of the Lord. The erect∣ing a Church is the sole work of Christ by Gods appointment. And he was to bear up the Glory of it. He should rule to this End; for the Counsel of peace shall be between them both. If by [both] be meant,

the Lord, and the Man whose name is the Branch; it then chiefly aims at our Reconciliation, as wrought by Covenant between them If by [both] be meant the two Offices of King and Priest, and that the counsel of Peace be between them; it will extend to all the Blessings of the Church, to the good and Glory of the Church, which is the fruit of his Kingly, as well as the first Reconciliation was the fruit of his Priestly Office. By Peace, in Scripture, is meant the confluence of all Blessings; so that the intent of God in bestowing those Offices upon Christ, and so great a Rule, was for the good and ad∣vantage of that Church or Temple, which he appointed him only to build. And in Isaiah 11.9. where the Prophecy of the Government of Christ is, the End is exprest to be, that none should hurt or destroy in all his holy mountain. And cer∣tainly, since God set him at his right hand, and confirm'd this power unto him, after he had purged our sins; it was certainly out of the high value God had for him, and therefore must be the intent of God, that he should govern all things in reference to the design of that death,

and for the good of those, whose sins he had by himself purged. For the posses∣sing this Government, was the very end why Christ died and rose again; Rom. 14.9. For to this end Christ both died and rose and revived, that he might be Lord both of dead and living. If this were Christs End in dying and rising, it was his Fathers End too, who appointed him to Death, and raised him by his mighty power. And since he was deli∣vered for our offences, and rose again for our justification, Rom. 4.25. The Govern∣ment he is invested with, being Lord of the dead and of the living, must be for the sakes of those for whom he was delivered, and for whom he rose. His Regal power, which was one end of his Death, cannot cross the other main end, the constitut∣ing a church, and carrying on the good of them that believe. The Government being in the hands not of God as Creator, but in and through the hands of a Media∣tor, and that Mediator which both died and rose again peculiarly for them; therefore it cannot in the least be for their hurt but advantage. The whole management of Christs Kingly Office in

relation to the Church, is prescrib'd unto Christ by God. God reveals to him what shall be done in the World, what acts he shall perform for the Church, and gives him a History of all that was to be done upon the stage, together with an order to communicate it unto his Ser∣vants, Revel. 1.1. The Revelation of Jesus Christ, which God gave unto him, to shew unto his Servants [to be communicated to the whole Church] things that must short∣ly come to pass. Whether this Revelation was made to the human nature of Christ at his incarnation, as Tirinus thinks, or rather upon his ascension, is not material; The whole Scheme of what was to be done in the World, is revealed here by God to Christ: And you find all the mo∣tions in the World, relating to the Church, and the end of all, is the good of the Hea∣venly Jerusalem.

3. All power thus given, and intended for this end, is actually administred by Christ for this end. Christ as the head of the Church, doth like a natural head: It never sees, nor hears, nor exerciseth any act of sence only for it self, but for the good of the whole Body: The eye watches

for the body, the Tongue speaks for it, the understanding contrives for it; eve∣ry part of the head is active for the whole body. Now Christ as head is more bound to act for the Church militant, than for the Church triumphant; because the greatest part of his work for the Church triumphant, viz. the bringing them to Heaven, is already performed. And they are above the reach of all things in the World, and all the actions and motions in the world cannot touch or disorder them. But the command of God con∣cerning the other part behind, is not yet performed, and even they are the mem∣bers of Christ, as well as those in Heaven. The Apostle seems to refer both Christs creation, and the preservation of things to this title of headship. All things were created by him and for him, and by him all things consist, and he is the head of the body the Church, and therefore the conservati∣on and government of all things shall be subservient to the Church, which is the body of this governing Head. The chief seat Christs Soveraignty is the Church, Psal. 2.6. yet have I set my King upon my holy hill of Sion: And he stands upon

Mount Sion, Rev. 14.1. The Church is the proper Seat and Metropolis of his Empire, the Royal Chamber of this Great King. All the conquests of Princes redound to the advantage of that place where they fix their Residence. He is King of the World, but for the sake of Sion. Christ did manage this charge an∣ciently for his People; when Joshuah had passed over Jordan, and first entered up∣on the conquest of Canaan, he sees a man over-against him with a sword drawn in his hand; Joshua 5.13, 14. And Joshua said unto him, Art thou for us, or for our adversaries? and he said, Nay, but as Captain of the hosts of the Lord am I now come. This was Christ that came armed for his People, according to his charge, as their Captain and General. It was not an Angel, because Joshua worship∣ped him; ver. 14. An Angel did not use to receive any Worship from Men; and he accepts the Worship, and commands him to loose his shooe from his foot, for the place whereon he stood was holy; ver. 15. And the same Person, Josh. 6.2. is called Jehovah; and there he gives him orders how he should manage his

War. Christ came here to direct his People in their concerns; He employs his Wisdom for his Church, as well as his other excellencies. He is called a Coun∣sellor ; 'tis one of the great Letters in his Name: and this, as the rest there mentioned, hath a relation to the Church. For unto us a Child is born, unto us a Son is given. And the first use he makes of his Power, after the confirmation of it to us, upon his Resurrection, is for the Church; Matth. 28.18. All power is given unto me in heaven and in earth; all Authoritative Power over Angels, and the affairs of the World; Go you therefore and teach all Nations, baptizing them, &c. and lo, I am with you always, even unto the end of the World. He commands the A∣postles to gather a Church among all Na∣tions; and doth, by Vertue of this Au∣thority committed to him, promise his Presence with them, in all such services they should do to this End, even to the end of the World. He promises his Spi∣rit and his Providential Presence; as his Power should endure to the end of the World, so the exercise of it for this End should run Parallel with the continuance

of it; There should be no alteration or change in this great end of his, as long as the World lasts. How can Christ be with them, and that to the end of the world, if all the parts of his providential government were not ordered to serve this end, the good of the Church? For the Church is the fulness of him that fills all in all, Eph. 1.23. that fills all in all places, all in all actions and motions, for the good of his Church, which is his body.

3. God in the church discovers the glory of all his attributes. 'Tis in a mans house, where his riches and state is seen: 'Tis in the Church God makes himself known in his excellency more than in all the world besides. Psal. 76.1. In Judah is God known, his name is great in Israel, in Salem also is his tabernacle, and his dwel∣ling place in Sion. 'Tis in his Church he doth manifest his power: 'Tis called therefore a glorious high throne, Jer. 17.12. a glorious high throne from the begin∣ning is the place of our sanctuary. Kings use to display all their Glory and Maje∣sty upon their Thrones; in this sense Heaven is called Gods Throne, Isa. 60.1.

because the prospect of the Heavens af∣fords us discoveries of the wisdom and power of God, more than in any other visible thing, both in their essence, mag∣nitude and motion: So is there a greater discovery of Gods attributes in the Church (which is also stiled Heaven in Scripture) than in the whole World be∣sides: There it is that the Angels look to learn more of the Wisdom of God than they understood before. 'Tis there the day of his power dawns, Psal. 110.3. 'Tis there his Saints see his power and his glo∣ry, Psal. 63.2. the Sanctuary is called the firmament of his power, Psal. 150.1. The glory of Gods attributes is centered in Christ in a higher manner than in the creation, and in that work did excel themselves in what they had done in the framing of the world; and the Church being the glory of Christ, all those attri∣butes which are glorified in Christ, do in and through him shine forth more clearly upon the Church, than upon any other part of the world. He stiles him∣self their Creator, as much as the Creator of the whole frame of Heaven and Earth, Isa. 43.15. I am the Lord, your holy one,

the Creator of Israel, your King. As though all the attributes of God, his Power in Creation, his Holiness in redemption, were designed for none else but them. And indeed by virtue of the Covenant, they are to be so; for if God be their God, then all of God is theirs. What wisdom, power, sufficiency, grace, and kindness he hath, is principally for them. If God he their God, it is in their concerns he will glorify himself as a God, in the manifesta∣tion of all his perfections. This cannot be without the ordering all providences for their advantage.

4. There is a peculiar relation of God and Christ to the Church; upon which ac∣count this Doctrien must needs be true. God is set out in all relations to manifest his great care of his people. He is a Fa∣ther to provide for them. A Mother to suckle them. Chrit is a Husband to love and protect them. A Brother to counsel them: And when all these Re∣lations meet in one and the same person, the result of it must be very strong. Any one relation where there is affetion, is a great security; but here all the relations are twisted together with the highest af∣fections

of them in God to the Church. A Father will order all for the good of his child; a Mother for her Infant; a Husband for his Wife; and one kind Brother for another; So doth God for his People; and what soever those Rela∣tions bind Men to on Earth, in respect of Care, Love and Faithfulness, that is God to his Church. The Church hath that Relation to God, which none in the World have besides. They are his Jew∣els, therefore he will keep them; they are his Children, therefore he will spare them. They shall have protection from him as they are his Jewels, and compas∣sion from him as they are his Sons. The Church is Christs Flesh, as dear to him as our flesh, is to us; as much his as our flesh is ours. Eph. 5.29. No man hates his own flesh, but nourisheth it, as Christ doth his Church. No man can have a higher value for hsi own flesh, than Christ hath for his Church. The Church, as Tertullian speaks, is nothing else but Christus explicatus, Christ unfolded; and as considered in union with Christ, is called Christ; 1 Cor. 12.12. 'Tis the Apple of his eye; Zech. 2.8. A tender and beloved part. The Church

is Christs Spouse; the contract is made, the Espousals shall be at the last Day, the Members are pick'd out one by one to be presented to the Lamb at last as a Glorious Bride for him, Rev. 21.2.

And all Gods dealings with them in the World, are but preparations of them for that State. Upon the making of the Match, God promises a communion of Goods; Hos. 2.20. I will even betroth thee unto me in faithfulness, which is a fruit of Marriage, the Wife being invest∣ed in her Husbands Estate. When God hath given the blood of his Son for the Church, he will not deny her the service of the Creatures, but Jointure her in that as one part of her Dowry. In that day will I hear the heavens, &c. ver. 21. In what day? in the day of betrothing, in the day of the Evangelical Administra∣tion; when the contract shall be made between me and my Church. Heavens, Earth, Corn, Wine, and Oil; the voice and motions of all Creatures are for Jez∣reel, which signifies the seed of God. This great Prince he hath a care of all his sub∣jects, somore peculiarly of his Spouse and Princess, which is his seed too;

and all Creatures shall be her Servants. This Fatherly Relation and Affection is strong and pure, not as the love which acts an ambitious man to Ambition, or a covetous man to Wealth, which respects nothing but the grasping and possessing the Objects they dote upon, and have nothing of love for the Objects them∣selves, therefore deserves not the name of Love. But it is the love of a Father, whose love is pure towards his children; He seeks their good as his own.

Consider these two things.

1. God hath a peculiar love to his very Relation, and often mentions it with de∣light, as if he loved to hear the sound of it in his own Lips: Cant. 8.12. My vine∣yard which is mine, is before me. Me, My, Mine. The Church is always under his Eye, seated in his Affection; and God is pleased with his propriety in them. God never calls the World, My World, though he created it; sometimes he saith, the Earth is mine, but it is either to check the presumptions of Men, who ascribe that to themselves which is due to the first Cause; Or to encourage his

People in the expectation of Deliverance, because all things in the Earth are at his beck: Or to shew his own sufficiency, without the services of his people; as when he saith, th eEarth is mine and the fulness thereof: but it is never mention∣ed in such a way, as to discover any pleasure he hath in the Relation between him and it, simply considered; but My Vineyard, My People, My Children, My Jewels, My Sanctuary, very often. So much doth God esteem his Propriety in them.

2. This Relation is prevalent with God in the highest Emergencies and Distresses of his People. The very consideration that they are his People, kindles his Affection, and enlivens his Strength for them. Isa. 63.8. And he said, Surely they are my People, Children that will not lye; so he was their Saviour. God is brought in, as one that had heard the cries of his Church, and had not been moved; but when he recollects himself, and considers that they were his People, and that he was in a special manner related to them, he became their Saviour; He could no

longer bear it, but stirs up himself to re∣lieve them. Nay, it hath so strong an influence upon him, htat if this Note be often sounded in his Ears, it doth as it were change his Voice; and when he seems to have a mind to cast them off, he cannot. When Israel had offended by erecting and worshipping a golden Calf, he calls them no more his People, but Moses People; Exod. 32.7. And the Lord said unto Moses, Go, get thee down, for thy people which thou broughtest out of the land of Egypt have corrupted themselves. As though God had not been concerned in this Miraculous conduct out of Egypt; And ver. 9. this people; as if he had had no interest in them, but particularizes them with disdain. God had here discarded them, and turn'd them over upon Moses's hands, as if he would have no longer any thing to do with them; but Moses in Prayer turns them upon God again, and would not own them as his, but pleads that they were God's pro∣per Goods; ver. 11. Lord why doth thy wrath wax hot against thy people, which htou hast brought forth out of the land of Egypt? And ver. 12. again thy People; and God

at last resumes his former Notes, ver, 14. And the Lord repented him of the evil he thought to do unto his people. Now they are Gods People again; the repeti∣tion of this Relation, is a powerful Rhe∣torique to perswade him to own them again, which he had cashiered and turn∣ed off.

5. The whole interest of God in the World lies in his Church and People. He sees little of himself in any part of the corrupted World, but only in them. 'Tis in the Church he hath put his Name; 'Tis there he sees his Image, and there∣fore places his love there; and shall all this signifie nothing? Shall the Governour of the World let things go contrary to his own interest? They are like to him in that which is one of his greatest per∣fections, viz his Holiness; which gives him a greater interest in them. 'Tis his Interest that is opposed, by an opposition to the Church. All the hatred any bear, it grows from the inward root of enmity against God himself; Psal. 44.22. Yeae, for thy sake are we killed all the day long. God surely will concern himself in the

Churches interest, since it is his own. His Interest lies,

1. In the persons of his People. 'Tis his Inheritance8. It is his Portion. Deut. 32.9. The Lords portion is his peo∣ple, Jacob is the lot of his inheritance. Eve∣ry part of an inheritance, and a portion, doth as particularly belong to the owner, as the whole. Every part of the ground which belongs to the Inheritance, is the Heirs, as well as the whole Field. He will not suffer the World, which is but the work of his hands, to lay waste his Church which is his proper inheritance 'Tis his Treasure; and where a mans trea∣sure is, there is his heart; and where Gods Treasure is, there is Gods heart.

2. In the services and actions of the Church. If the Church should be de∣stroyed, whom hath God to love and imitate him, and to shew forth his Glory? If the Candlestick is broken, what is sit to hold out the light to the World? He hath none in the World be∣sides, that do intentionally mind his Ho∣nour, that take pleasure in glorifying his

Name, and writing after his Copy, and observing his Works. And will it stand with his interest to govern things contra∣ry to theirs, which is really his own?

When God had made the World, and pronounced it good, what would it have signified, if he had not brought in man as his Rent-gatherer, and the Collector of his Tribute, to return it to him? And what would Man signifie? since the cor∣rupted World embezles that which is Gods Right, and turns it to its own use; if God had not some honest stewards, who faithfully act for him, and give him the Glory of his Works? And God will spare them as a man spares his own Son that serves him. God hath no voluntary service in the World but from them; therefore he is more interessed in their good, than in the good of the whole World besides. The services of the Church, are all the delight God hath in the World; Hos. 9.10. I found Israel like grapes in the wilderness, I saw your fa∣thers as the first ripe in the figtree at her first time. They are as the refreshing Wine and Grapes, as the delicious fruit of the first ripe Figs; wherewith a weary Tra∣veller

recruits his Spirits after a long and tyring journey. And God hath a greater delight in the fruit he receives from the Church, than in it simply as it is his inheri∣tance; for no inheritance is valued but for the fruit and revenue it yields; and therefore God orders all his blackest pro∣vidences in the World, like dark clouds to be the watering pots of this his Gar∣den; that the Fruit and Flowers of it may be brought to maturity, which yield him so much pleasure and honour. God only is acknowledged by them and in them, as the Jews were bound to ac∣knowledge God the Author of their mer∣cies, by presenting the first fruits of their increase to God. And Believers are called so, Rev. 14.4. These were redeem∣ed from among men, being the first fruits to God and the Lamb. 'Tis by and in them that God hath the acknowledgment of all his mercies and blessings to the World.

6. It cannot be but all the providences of God shall work to the good of his Church, if we consider the affections of God.

1. His love. What hath God in the World as an object to bestow his affecti∣ons upon, and communicate the rayes of his love unto, since he created it, but his Church? The men of the World hate him: He can see nothing amiable in them; for what was first lovely, they have defaced and blotted out; but the Church hath Gods comliness put upon her, Ezek. 16.14. it was perfect through my comliness which I had put upon thee, saith the Lord God; and he did not lay those glorious colours upon her, to manage his government, or any part of it, against her, to deface her. Besides their loveli∣ness which is conferred upon them by God, they have a love to God, and no man will act against those whom he thinks to be his friends. God being purus actus, there being nothing but purity and acti∣vity in God, his love must be the purest and highest love, the most vigorous and glowing: As fire which sets all other Bodies, so this all other powers in the World in motion for them. God can∣not love them, but he must wish all good to them, and do all good for them; for his love is not a lazy love, but hath its

raptures and tenderness, and his affecti∣on is twisted with his Almighty Power to work that good for them, which in their present condition in the world they are capable of. Now it is certain God loves his Church: For,

1. He carries them in his hand, and that not in a loose manner to be cast out, but they are engraven upon the palms of his hands, that he cannot open his hand to bestow a blessing upon any per∣son, but the picture of his Church doth dart in his eye. God alludes to the Rings wherein men engrave the image of those that are dear to them. And the Jews did in their captivity engrave the Effi∣gies of their City Jerusalem upon their Rings, that they might not forget it. If his eye be alway upon the Church, his thoughts can never be off it in all his works.

2. He loves the very gates and outworks. Psal. 87.2. the Lord loveth the gates af Si∣on. He loves a Cottage where a Church is, more than the stately Palaces of Prin∣ces. The gates were the places where

they consulted together, and gave judg∣ment upon affairs: God loved the assem∣blies of his Saints, because of the truths revealed, the ordinances adminstred, the worship presented to him.

3. Nay one Saint is more valued by him than the whole World of the wicked. God is the God of all Creatures, but peculiar∣ly the God of Abraham, and of his seed. One Abraham is more deeply rooted in his heart, than all the World; and he doth more entitle himself the God of Abraham, than the God of the whole World; for in that style he speaks to Isaac, Gen. 26.24. I am the God of Abraham thy Father, much more the God of Israel; The God of the whole Church, of which Abraham was but a member, though the Father of the faithful, and a Feoffee of the Cove∣nant. God hath a greater value for one sincere Soul, than for a whole City. He saves a Lot, and burns a Sodom: Yea, than for a whole World, he drowns a World, and preserves a Noah. He secures his Jewels, whilst he flings away the pebbles.

4. He loves them so, that he overlooks

their crabbed and perverse misconstructions of his providence. When the Israelites had jealous thoughts of him, and of Moses his instrument, when they saw that mighty Egyptian Army just at their heels, and themselves cooped up between Mountains, Forts and Waters, God doth not upon this provoking murmuring draw up his cloudy Pillar to Heaven, but puts it in the rear of them, when before it had marched in the van, and wedgeth him∣self in between them, and Pharaoh's en∣raged host, to shew, that they should as soon sheath their swords in his heart, as in their bowels; and if they could strike them, it should be through his own Deity, which was the highest expression of his affection: And though they often murmured against his providence after they were landed on the shore, yet he left them not to shift for themselves, but bore them all the way in his arms, as a Father doth his Child ; and, bare them like an Eagle upon his Wings. and God loves them magnificently and royally, Hos. 14 4 I will love them freely with∣out any doubting, without any reluctan∣cy. I will love thee without any repug∣nancy

in my heart, to draw me back from thee; for mine anger is turned away, as the streams of a River, quite another way. Now all this considered, can the Gover∣nour of the World, the King of Saints, act any thing against his own affections? Yea, will he not make all things subser∣vient to them whom he loves?

2. His Delight. See what an inun∣dation of sweetning joy there was in him, for which he had not Terms of Expressi∣on to suit the narrow apprehensions of Men; Zeph. 3.17. The Lord thy God in the midst of thee is mighty, he will save, he will rejoyce over thee with joy, he will rest in his love, he will joy over thee with sing∣ing. He seems in his expression to know no measure of his delight in the Church, and no end of it; I will rejoyce over thee with joy: Joy sparkles up fresh after joy: 'Tis his rest where his Soul and all that is within him centers it self with infinite contentment. Joy over thee with finging; A Joy that blossoms into Triumph. Ne∣ver had any such charming transports in the company of any he most affected, as God hath in his Church; he doth so de∣light

in the graces of his People, that he delights to mention them. He twice mentions Enochs walking with him. And certainly God cannot but delight in it more than in the World, because it is a fruit of greater pains than the Creation of the World. The World was created in the space of six daies by a Word; the Erecting a Church hath cost God more Pains and Time. Before the Church of the Jews could be settled, he had both a contest with the Peevishness of his Peo∣ple, and the Malice of their Enemies. And his own Son must bleed and dye, before the Church of the Gentiles could be fixed. Men delight in that which hath cost them much Pains, and a great Price. God hath been at too much Pains, and Christ at too great a Price, to have small delight in the Church; will he then let wild Beasts break the Hedges, and tread down the fruit of it? shall not all things be ordred to the good of that which is the Object of his greatest delight in the World?

7. The presence of God in his Church will make all providence tend to the good of it.

It would be an idle useless Presence, if it were not operative for their good. The Lord is there, is the very name of the Gospel Church ; what would it signifie if it were an useless Presence? Christ stands upon Mount Sion, his Throne is in the Church, when the great things in the World shall be acted for the Ruin, of Antichrist. Gods Presence in his Church, is the Glory and Defence of it; As the presence of the King is the Glory of the Court, Zech. 2.5, For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Her presence is a Covenant-presence. Isa. 41.10. Fear not, I am with thee; be not dismayed, for I am thy God: whence follows Strength, Help and Support; I will strengthen thee, yea, I will help thee, yea, I will uphold thee, with the right hand of my Righteousness: that is, with my Righ∣teous Power, with my power engaged to thee in a Righteous Covenant. His Pre∣sence and Providence in the World, is in a way of Absolute Dominion; but in his Church, in a way of Federal Relation. He is the God of Israel, and God to Isra∣el, or for Israel ; yea, and a God in the

midst of Israel. Every one of them suf∣ficient engagements to protect Israel, and provide for Israel, and govern every thing for Israels good. God is under an Oath to do good to srael; will he violate his Oath? tear his Seal? break his Covenant, who never broke his League with any of his people yet?

8. The Prayers of the Church have a might force with God to this end. God is entitled a God hearing Prayer; and what prayers should God hear, if not the pray∣ers of his Church, which aim at Gods Glory in their own good? Though the prayers of the Church may in some par∣ticular fail, yet in general they do not; because they submit their desires to the Will of God, which always works what is best for them.

When God would do any mighty work in the World, he stirs up his people to pray for it; and their prayers by his own appointment have a mighty influence upon the Government of the World: For when they come before him in be∣half of the Church in general, he doth

indulge them a greater liberty and bold∣ness, and as it were a kind of Authority over him, than upon other occasions of their own: Isa. 45.11. Thus saith the Lord, the holy one of Israel, and his maker, ask of me things to come, concerning my sons, and concerning the work of my hands command you me. God would be more positively, considently, and familiarly dealt with, about the concerns of his sons, though they were things to come to pass in after Ages. And indeed the prayers of the Church have a powerful and invi∣sible efficacy on the great actions and overturnings which are in the World. The Being of the World is maintained by them from sinking, according to the Jews saying, sine stationibus non subsisteret mun∣dus; (standing in prayer was their usual prayer-gesture.) And that they have actually such a force, is evident, Rev. 8.3, 4. An Angel hath a golden Censer with Incense, to offer it with the prayers of the Saints, upon the Altar which was before the Throne. And ver. 5. the Censer wherein their prayers were offered, was filled with the fire of the Altar, and cast into the Earth; and there were Voices,

Thundrings, Lightnings, and Earthquakes. When the prayers of the Saints were of∣fered to God, and ascended upon before him, that is, (were very pleasing to him:) The issue is, the Angel fills the Censer with fire of the Altar, and thereby cau∣ses great commotions and alterations in the World; signifying, that the great changes of the World are an answer un∣to those prayers which are offered unto God; for fire is taken from that altar up∣on which they were offered, and flung into the World. And it must needs be that the prayers of the Church should have an influence on the government of the World.

1. Because God hath a mighty delight in the prayers of his people. The prayer of the upright is his delight, and he loves to hear the Churches voice, Cant. 2.14. O my dove, let me hear thy voice; for sweet is thy voice; [Chaldee] thy voice is sweet in prayer. In the times of the Gospel God promises that the offerings of Judah and Jerusalem should be pleasant to him, Mal. 3.4. When Christ shall sit as a re∣finer, v. 3. what is the issue of those

prayers, v. 5. I will come near to you to Judgment, and I will be a swift witness a∣gainst the sorcerers, &c. Prayer awakes pro∣vidence to judge the Enemies of the Church. A Parent delights, not in the bare crying, or the voice of his Child simply considered in it self, but in the significations and effects of it. He de∣lights in the matter of their prayers, it being so agreeable to his own heart and will, and in the sence they have of the sufferings of the whole body.

2. Because Prayer is nothing else but a pleading of Gods promises. Unto this they are directed by that Spirit which knows the mind of God, and Marshals their pe∣titions according to his will. Now as God turns his own decrees and purposes concerning his Church into promises to them, so the Church turns those promi∣ses into prayers for them: So that promi∣ses being for the good of the Church, and there being an exact harmony be∣tween those promises and the Churches prayers, all those providences which are the issue of those promises, and the an∣swer of the Churches prayers, must needs

be for the Churches good.

3. Because there are united supplications and pleadings both in Heaven and Earth; all the hands of the whole Family in Hea∣ven and Earth are concerning in their petitions.

1. Christ intercedes for the Church, who alwaies desires mercy and deliverance for them in the appointed time, Zech. 1.12. How long wilt thou not have mercy on Jerusalem? and the issue is alwayes gra∣cious: For, v. 13. God answers him with good and comfortable words; and there∣upon Carpenters are raised to cut off the horns which had scattered Judah, v. 20.

2. Angels in all probability plead for the Church, as we have already heard: 'Tis likely they offer and present that to God which makes for his glory, and that is the good of the Church. Angels surely desire that which their head doth, who is described as one of their own order, and called an Angel. Do they rejoyce at the repentance of a sinner, and do they not likewise triumph at the happi∣ness

of the Church, which is part of that Family they are of? And we know, that the greatness of our joy is suted to the measure of our desires; where our joy is most triumphant, it implies that our de∣sires before were most vehement.

3. Glorified Saints are not surely behind. The rich man in the Parable desired his Friend on Earth might not come into that place of torment If there be so much charity in Hell, can there be less in Heaven? If he desired it, that by the presence of his cmpanions in sin, his own torments might not be increased; Do not the Saints in Heaven desire the presence of the whole Church, that their happiness in that of the whole body may be compleated? If the Head Christ be not compleat without the body, the members of the body cannot be compleat without one another. The souls of them that were slain for the word of God, cry under the Altar for vengeance on them that dwell on the Earth, as Revel. 6.9, and 10. How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? Will

not their kindness to their fellow-mem∣bers, be as strong as their justice? And their love for the good of their Friends draw out their prayers as well as their desire of vengeance on their Enemies? Why may they not as well pray for us, as we praise God for them? Had they not some likeness to their great Master whilst they were on Earth? and shall they not be more like to him now they ae in Heaven, and behold his face, and feel all the stirrings of his heart? And if they have no sence at all of the Churches sufferings, how shall they be like to him who hath? As their bodies shall be like the glorious body of Christ at the resur∣rection, are not their Souls now like his glorious Soul? merciful, and compassio∣nate, and sympathizing in all the afflicti∣ons of the Church? and can this be with∣out some breathings for a full compleating of the Churches freedom? Are such desires and pleas any hindrance to their present happiness? 'Tis so far from that, that it doth rather further their glory, which cannot be compleat, as the glory of Christ, as head, is not mounted to the highest pitch of glory, till his mystical

body be all gathered in, and lodged with him. If it be thus, will God do any thing prejudicial to the Church, and con∣trary to the combin'd desires of all those that are so ner him? If God doth some∣times stir up himself upon the supplicati∣on of one man, grant an order upon his petition according to his mind, and if the prayers of one faithful Moses, or Elias, or Samuel, have such a kind of Al∣mighty power in them, much more is the jovnt force of so many prayers twisted together.

Ʋse. 1. For information. Is it so, that all providence is for the good of the Church? Then,

1. God will alwaies have a Church in the World, he will have some to serve him. The whole course of his providence be∣ing designed for it; As long as the world, which is the object of his provi∣dence, doth endure, he will have a Church. God would otherwise lose the end of the motion of his eyes, the operation of his providence, since it is to shew him∣self strong for the Church and every

member of it. As long as the candle and light of the Gospel burns and shines, God will have a candlestick to set the candle in. His great design in making a World, was not to have a Sun, Moon and Stars, but a Church, a company of men that might ear his mark, and ho∣nour him, to whom he might speak, and extend his grace abroad, which he was so full of within. As a Limner, who would draw an excellent draught, draws his de∣sign in the midst of the cloth, and fills the void places with clouds and land skips, and other fancies at his pleasure, which com∣municate some beauty and lustre to the work: But that was not the principal de∣sign of the workman. That Redeemer which bears the Church upon his heart, will create a stability for it; 'tis a part of his Priestly Office to have a care of the Lamps: 'Tis one of his Titles to be he that walks in the midst of the Seven Golden Candlesticks. Priests under the Law were to look to the grant Candlestick in the Temple, supply the Lamps with Oyl, and make them clean. The Church indeed may be eclips'd, but not extinguished; if it be not conspicuous

on the mountain, yet it shall be hid in the Wilderness. There shall be sprink∣lings of professors among all people. God will leaven the places where they are, into Christianity, and cause them to fructify and grow up in purity and glory: And the remnant of Jacob shall be in the midst of many people, as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the Sons of men. Is tarries not for man. It attends not the power of man, the pre∣cepts of man, or inventions of man; but whose descent is from Heaven, and is carried on, not by human power, but by the divine Spirit and providence: It shall be firmer than all worldy po∣wer, and the strongest Kings, Isa. 2.2. And the Mountain of the Lords house shall be established upon the top of the Mountains, and shall be exalted above the hills. A∣bove mountains and Hills, to which sometimes the powers of the World are compared, Zech. 4.7. That provi∣dence which gave the Church at first a footing in the world upon a weak foun∣dation to outward appearance, in spight

of Men and Devils, will preserve it, and not suffer it to be blown up; he will sha∣dow the Church with his wings in a perpetual succession of the choicest mercies.

2. God will in the greatest exigencies find out means for the protection of his Church. This will be till his providence be at an end. When God hath removed one instrument of his Churches protection, he hath his choice of his Churches protection, he hath his choice of others, whom he can raise and spirit for his work. When those upon whom the Churches hopes hang, are taken off; he can raise things that are unlikely, to supply the place. As the Lutenist accidentally had a Grasshop∣per leap upon his instrument, to supply by its noise the place of a string which had newly crackt, whereby his Musick was continued without interruption. God can Spirit men against their own natural fears. It was very improbable, that Nicodeus, one of a fearful dispo∣sition, who came to our Saviour by night for fear of the Jews, should have the courage to assert his cause in the face

of a whole Councel of Pharisees, con∣triving his death; and at present blunt the edge of their malice, though we read of none at that time in the Councel to se∣cond him: The holy Ghost takes par∣ticular notice that it was he that came to Jesus by night.

Joseph of Arimathea, whose name we meet not with in any of the Catalogues of his Desciples, till the time of his death, then appears boldly to beg the body of Jesus of Pilate. God will never want instruments for the preserving that Church, which he owns as his. 'Tis ob∣served by some, that God so ordered it, that the same day, that Pelagius the great poysoner of the Christian Doctrine was born in Brittain; Austin the most famous defender of the truth was born in Africk; That the horn, which pushed the truth, should no sooner ap∣pear, but the Carpenter to cut it off, should be provided too. As it is observ∣ed where poysons grow, Antidotes grow near them by the indulgent provisi∣of the God of Nature.

As there is the Wisdom of the Serpent against the Church, so there is the Wis∣dom of God for it. Gods goodness upon his Church in former Ages is not all laid out: He hath his stores still, nei∣ther is his Wisdom non-plust, nor his Power weakned, neither is he, nor can he be weary of his care.

3. The Church shall in the end prove Victorious against all its Adversaries, or Providence must miss of its Aim. The Church is compared to an Olive Tree, Hos. 14.6. In respect of beauty, his Beauty shall be as the Olive Tree. It is so also in respect of Victory. Olive Branches were used in Triumph. God is on the Churches side, and he is stronger than the strongest, and wiser than the wisest, and higher than the highest. Jesus Christ is the Churches Head and General: Christ the Head watcheth for the good of the Church, the Body. He must be destroyed before the Church can. There is a mighty Arm, which though it may for a time seem withe∣red, will in the end be stretched out, and get it self the victory. Whilst Christ is in the Ship, it may be tosted,

but it shall not be sunk. It may be beat∣en down, but like a Ball to rebound the higher. The young Tree that is shaken by the wind, may lose some leaves, and some fruit too, but the root gets greater strength, and strikes it self deeper into the Earth, and makes the Branches more capable of a rich return of Fruit the fol∣lowing year. The Churches Stature is compared to a Palm-Tree which cannot be deprest by by the weights which hang upon it, but riseth the higher. God uses the same method in the Churches. as in Christs advance∣ment. Our Saviours Death was neces∣sary to his Glory And the Churches affliction sometimes to its exaltation. A Nation may lose some Battlels, and yet be victorious: The Church may have many a cross, but in the end will sur∣mount all difficulties: Though Judg∣ments and Apostacies may be great in a Nation, yet God will have a care of his own Plants. There shall be a tenth. It shall return, the Holy seed shall be the substance thereof: As a Tree in Win∣ter which seems dead, but its juyce shall revive into rich and generout Blos∣soms.

The Ark shall float above the wa∣ters. Babylon shall fall, the Lamb shall stand upon Mount Sion. Men may as well stop the rising of the Sun in its mounting to the Meridian, Bridle in the Tyde of the Ocean, as hinder the current of an Almighty Providence.

4. The interest of Nations is to bear a respect to the Church, and countenance the Worship of God in it. This is to con∣cur with Gods main end, and imitate him in his Providential Administrati∣ons. Gods people, (whatever their Enemies suggest to the contrary) are a Blessing in the midst of a Land ; their interest is greater than the interest of all the World besides; though they be but a handful, their fruit shall shake like Lebonon. The neglect of Religion is the Ruin of Nations, 'Tis observed that Cyrus was slain in the War in Sci thia, a little after he neglected the build∣ing of the Temple of Hierusalem which he had begun. Those Persian Kings Reigned the longest, that favoured the Jews in that and their other just re∣quests: God Honoured or disgraced them as they were kind or cruel to his

People. And when any act for the good of his people, they shall not be with∣out their Reward. When Cyrus should let the Jemish Captives go free without Ransom, he should be no loser by it. God would give him the labour of Egypt, the Merchandize of Ethiopia, and the strength of the Sabeans into his hand for the price of his Peoples Delivery ; those Na∣tions which should favour them in the times of their persecutions and Flights, and give them shelter in their Countreys, should thrive and prosper by the blessing of God upon them. If Moab give enter∣tainment to the flying Israelites in the time of the Invasion of Salmanassar; God will preserve their Land that the Spoyler shall not enter into the Consines of it, and they shall have Kings and Judges under the protection of the House of David; i. e. under the Kings of Israel, (as some understand it.) Saints are the Guardians of the Places where they live, their Prayers have a greater insluence than the wisest Counsels or the mightiest Force*. And Elisha cried, My Father, my Father, the Chariot of Israel, and the Horsemen thereof. The Chaldee para∣phraseth

thus. Thou art better of Isra∣el by thy Prayers, than Chariots and Horsemen. This is the Elogy of one single Prophet; what influence then hath the whole Church of God in a place? The whole world is the better for the Church of God. The Chaldee Paraphrase hath a notion upon that, Psalm 22.3. But thou art holy, oh thou that inhabitest the Praises of Israel: Thou that establishest the World for the Praises of Israel. God hath no∣thing to do in the World but the saving his People: When that is once done, he will put an end to this Frame of things: When he hath gathered his Wheat into his Garner, he will burn up the Chaff. His People are the Spirit and Quintessence of the World: When this is extracted, the rest are flung up∣on the Dung hill, as a Caput Mortuum.

5. We may see hence the ground of most of the Judgments in the World. Men by their rage against the Church, will not acknowledge God's Government of the World for the Churches good: Therefore saith the Psalmist, Psal. 59.13. Consume them in wrath, consume them that they may net be, and let them know

that God rules in Jacob unto the ends of the Earth. The Church is the Seat of his Government, and from thence he extends it to the utermost parts of the Earth. In Jacob he rules, and for the sake of Jacob he orders his Govern∣ment to the ends of the Earth: The not acknowledging this, brings wrath∣ful Consumptions upon men: And it is also the end of his Judgments, to make men know it 'Tis likely enough the four Kings. might have gone clear away with all their Booty, had not they laid their singers upon Lot: But when they would pack him up among the rest, they did but sollicite their own Ruin, and arm the Almighty God a∣gainst tham. God did not think any of the People worth the mention, verse 11. only Lot, a righteous person, vers. 12. he is named as having Gods eye only upon him. And when Abraham returns from the Victory, v. 16. the rest of the delivered Captives are mentioned in the bulk, Lot only in particular. As though all that had been done, had been done by God only for Lots sake. They might have preserved the whole Prey

to themselves, had it not been for this Jewel too precious in Gods accompt for their Custody. And the fearful Curse that God pronounced against the Ammonite and Moabite, that they should not come into the Congregation for ten Generati∣ons, though any of them turned Prose∣lytes, was because they came nor out with so much as Bread and Water to meet the Israelites, and because they hired Balaam to Curse them. The utter wasting of Na∣tions and Kingdoms is because they will not serve the interest of God in his People. Isa. 60.12. For the Nation and Kingdom that will not serve thee, shall perish, yea, those Nations shall be utterly wasted: God will bring an utter Consumption upon those people that refuse to love them, much more upon those that hate them.

6. What esteem then should there be of the Godly in the World? The Providence of God, being chief∣ly for the good of his people, can∣not well fall upon them but some drops will fall upon those involved with them in a common interest. When the Corn and Wine and Oyl hear Jezreel (the

Seed of God) and the Earth hears the Corn, and the Heavens hear the Earth, and God hears the Heavens: When their supplications come up to the great Superintendent of the World; many of the Wicked will fare the better for that Providence which is given only in answer to Jezreels Prayer: God causes his Sun to shine upon the unjust, upon them, not for their sakes. When Ne∣buchadnezzar issued out that unjust or∣der for the slaying the Chaldeans for not performing an impossible command in telling him the Dream he had for∣gotten, Daniel was sought out to un∣dergo the same fate: Yet by his Wis∣dom God bends the heart of Arioch the Executioner of this Decree to stay his hand. Daniel goes to the King, God stayes Nebuchadnezzars Fury and moves his heart to give them time. The Provi∣dence is chiefly intended for the preser∣vation of Daniel and his godly Compa∣nions, but the rest of the wise men have the Benefit of it. As the water with which a man waters his choicest Plants and Flowers in his Garden, is intended only for them, yet some falling off from

those Flowers, refresheth the Weeds that grow under them. If God had not had such flowers as Daniel and his Companions, the Weeds in Chaldea had been plucked up. Yet the ungrateful World takes no notice of the benefits they receive from this Salt of the Earth, which preserves them, and to whom they are all so much beholding. Lot had been the occasion of restoring Zo∣ar from Captivity, as I mentioned be∣fore, for the inhabitants of that City were engaged with those of Sodom in the Fight against the four Kings. And the King of Bela, the same is Zoar. And perhaps were carried Captives with the rest of their Neighbours: And it had been saved from the Flames which fell upon Sodom meerly by Lots prayer, Gen. 19.21. See I have accepted thee concerning this thing, that I will not overthrow this City for the which thou hast spoken. Yet he found them a surly people, and was requited with a rude reception notwithstanding his kindness, verse 30. He went up out of Zo∣ar, for he feared to dwell in Zoar: It was not likely he was so distrustful of

God that he should overthrow it, when he had absolutely promised him the con∣trary: Therefore most likely for some churlish threatnings from them: Nay, Sodom it self was beholding to him for a sinall respite of the Judgment intended against them. For God tells him he could do nothing till he were come thither. And it was so, for Lot was entred into Zoar before a drop of Brimstone and Fire was rained down upon Sodom. Then the Lord rained upon Sodom; when? when Lot was entred into Zear. This good the Wicked World get by Gods People is so evident, that sometimes wicked men can∣not but take notice of it. Laban, a sel∣fish Idolater, was sensible of it, Gen. 30.27. I have found by experience that the Lord hath blessed me for thy sake. It was a Lesson so legible, that he might have learned it sooner than in fourteen years. The Church is the chief object of pre∣servation, wicked men are preserved for their sakes; as Dung is preserved, not for its own sake, but for the ma∣nuring a fruitful field, and Thorns in the Hedge are preserved for the Gardens sake.

7. 'Tis then a very foolish thing for any to contend against the welfare of Gods Peo∣ple. 'Tis to strive against an Almighty and unwearied Providence. Men may indeed sometimes be suffered by God for holy ends to have their Wills, in some measure upon the Church, but not alto∣gether: They must first depose him from his Throne, blind his eyes, or hold his Arm. 'Tis as foolish as if a worm should design to dig down a Mountain, or Chaff to Mar∣shal it self in Battel-array against the Wind, or for a poor Flye to stop the mo∣tion of a Milstone.

1. 'Tis foolish, Because it is exceeding sinful. What is done against the Church, is rather done against God, than against her; Since all her Constitution, Worship, Observances, are directed to God as their ultimate end; so that to endeavour to destroy the Church, is to deny God a Worship, deprive him of his Sanctua∣ry, break open his House, Ravish his Spouse, cut off Christ's Body, rob him of his Jewels, and will be so interpre∣ted by God at the last, upon the scan∣ning of things. If the Church be Gods

house, the Enemies shall answer for e∣very Invasion, every forcible Entry, for the breaking down the Gates and Bars of it, God will sue them at last for dila∣pidations.

2. Very unsuccessful. Shall God be afraid of the multitudes and power of Men? No more than a Lyon, or a young Lyon roaring after his Prey, when a mul∣titude of shepherds are called forth against him, shall he be afraid of their voice, or abase himself for their noise. Noise and Clamor is all they can do, and that not long: The fierceness of the Lyon quickly scatters them. The Associati∣ons, and mens girding themselves against the Church, is but a preparation to their own Ruine, Isa. 8.9. Associate your selves together, oh ye people, and ye shall be broken in pieces, three times repeated. Your Counsels, saith he, shall not stand a∣gainst that presence of God that is with us, For God is with us

3. It is very Destructive too. God will not alway be still and refrain him∣self: he seems to do so for a while; but when he doth arise, he will destroy and devour at once, he will make but one

morsel of them. When God is angry with his people, and gives them into the hands of men to execute his Justice up∣on them, and punish them, he will even punish those enemies for their Cruelty, and going beyond their commission, in satisfying there own immoderate Passi∣ons upon them. Upon this account God threatens Babylon, Isa. 47.6. I was wroth with my People, I have polluted mine Inheritance, and given them into thy hand, thou didst shew them no mercy. Wherupon God threatens them after∣wards, &c. so Zech. 1.15. God was sore displeased with the Heathen, for when he was but a little displeased with his people, they helped forward the af∣fliction.

Ʋse. 2. Is for Comfort.

If all the Providence of God be for the good of the Church; If his eyes run to and fro to shew himself strong for them; it affords matter of great comfort. His Providence is continual for them,*, he hath seven pipes to con∣vey kindness to them, as well as seven Lamps whereby to discern their streights. His Providence is as vast as

his Omniscience: The number of Pipes belonging to the Candlestick of the Church is exact according to the number of Lamps. The Churches Misery cannot be hid from Gods eye, let it be in what part of the Earth soever, for his eyes run to and fro throughout the whole Earth, and his sight excites his strength. Upon the sight of their distressed condition, he watches only for the fittest opportunity to shew himself strong for them. And when that opportunity comes, he is speedy in the Deliverance of them, Psal. 18.10. He rode upon a cherub, and did fly, yea, he did flye upon the wings of the wind. He doth not only ride upon a Cherub, but flye. His wings are nothing but wind, which hath the quickest and the strongest motion, which moves the greatest bodies, and turns down all before it. What is for the good of the whole, hath an influence up∣on every member of the Body.

1. 'Tis comfort in Duties, and special Services. Nothing shall be wanting for encouragement to Duty and success in it, when God calls any to it, since all his Providence is for the good of the

Church. Let there be but sincerity on our parts, in our attempts of service upon Gods call, and we need not fear a want of Providence on Gods part: God never calls any to serve his Church in anysta∣tion, but he doth both Spirit and encou∣rage them. God hath in his common Pro∣vidence suited the nature of every Crea∣ture to that place in which he hath set it in the World: and will he not much more in his special Providence suit every one to that place he calls them to, for the ser∣vice of his Church? He did not forsake Christ in redeeming his Church, neither will he forsake any in assisting his Church. When Joseph of Arimathea would boldly demand the body of our Saviour, Pro∣vidence made the way plain before him, he meets with no check, neither from Pilate nor the Priests.

2. In meanness and lowness. 'Tis one and the same God that rules the affairs of the whole World, of the Church and of every particular Member of it. As it is the same Soul that informs the whole Body, the meanest Member as well as that which is most excellent.

Not the meanest sincere Christian but is under Gods eye for good. The Spi∣rit acts and animates every Member in the Church, the weakest as well as the most towring Christian. Baruch was but the Prophet Jeremy's Amanuensis or Scribe, and Servant to Jeremy, (who was no great man in the World himself) yet God takes notice so of his Service, that he would particularly provide for him, and commands Jeremy in a way of Pro∣phecy to tell him as much, Jer. 45.5. I will bring evil upon all flesh, but thy life will I give unto thee for a prey whither∣soever thou goest.

3. In the greatect Judgments upon others. In an Epidemical Judgment upon the whole Nation of the Jews, God would have a special care of Baruch. If he should cast his people far off among the Heathen, and scatter them among the Countries, yet even there he would be a little Sanctuary unto them. His own presence should supply the want of a Temple; so he is pleased to express him∣self ; but how is it possible the great God can be but a little Sanctuary? His eye is upon them to see their dangers,

and his hand upon them to secure them for it. His Promise shall shield them, and his Wings shall cover them. While he hath indignation, he hath a secret Cham∣ber for their security. An Almighty shadow, under which they may abide. In times of the most devouring dan∣ger, he hath a Seal to set upon their foreheads as a mark of his special Pro∣tection. We never have so much ex∣perience of Gods care and strength, as in times of Trouble, Psal. 37.39. He is their strength in time of trouble. He is a friend, who is as able as willing, and as willing as able to help them, whose watchfulness over them is as much a∣bove their apprehension, as it is above their merits.

4. In the greatest extremities wherein his people may be, there are promises of comfort. Both in overflowing wa∣ters, and scorching fires, he will be with them. His Providence shall attend his Promise, and his Truth shall be their Shield and Buckler, Psal. 91.4. That surely is a sufficient support; Christ thought it so, when he only said to his Disciples, 'tis I, be not afraid.

What though there be a Storm, a dark∣ness and trouble? 'tis I am he. The dark∣ness of the night troubles not the Pilot whilst he hath his Compass to steer by. If all his providences be for the good of them that fear him, he can ne∣ver want means to bring them out of trouble, because he is always actually exercised in governing that which is for their good; and till he sees it fit to deli∣ver them, he will be with them. Great Mercies succeed the sharpest Afflictions.. When there should be a voice of trembling, and men with their hands upon their Loins as women in Travel, and paleness in their faces, from the ex∣cess of their fears: In that day God would break the Yoak from them, and they should serve the Lord their God, and David their King. Though the night be never so dark, yet it is certain the Sun will rise and disperse its light next morning, and one time or other shew it self in its brightness. We have no reason to despond in great ex∣tremities, since he can think us into safe∣ty, Psal. 40.17. Lord think on me; much more look us into it; his thoughts

and his eyes move together.

5. In fear of wants. The power of the Governor of the World cannot be doubted. His love, as little as it seems, fince it hath moved him to prepare Hea∣ven to entertain his people at the end of their Journey, will not be wanting to provide accommodation for them upon the way, since all things both good and bad are at his beck, and under the go∣vernment of his gracious Wisdom. His eyes run to and fro through the whole Earth, not only to defend them in dan∣gers, but supply them in wants: for his strength is shewed both ways. Doth he providentially regard them that have no respect for him, and will he not employ his power for, and extend his care to them that adore and love him, and keep up his honour in the World? He will not surely be regard∣less of the afflictions of his Creatures, His people are not only his Creatures but his new Creatures, their bodies are not only created by him, but re∣deemed by his Son. The purchase of the Redeemer is joyned to the Provi∣dence of the Creator. If he took care

of you when he might have damned you for your sins, will he not much more since you are Believers in Christ? And he cannot damn you Believing, un∣less he renounce his Sons Mediation, and his own Promise. A natural man provides for his own, much more a Righteous man, Prov. 19.22. A good man leaves an inheritance to his children, much more the God of Righteousness, a God who hath his eye always upon them. His eye will affect his heart, and his heart spirit the hand of his Power to relieve. He hath prepared of his goodness for the poor, Psal. 68.10.

6. 'Tis comfort in the low estate of the Church at any t ime. Gods eye is upon his Church, even whilst he seems to have forsaken them. If he seem to be departed, it is but in some other part of the Earth, to shew himself strong for them; where ever his eye is fixed in any part of the World, his Church hath his heart, and his Churches relief is his end. Though the Church may sometimes lye among the Pots, in adirty condition, yet there is a time of Resurrection, when

God will restore it to its true glory, and make it as white as a Dove with its Sil∣ver Wings. The Sun is not alway obscu∣red by a thick Cloud, but will be freed from the darkness of it. God will judge his peole, and repent himself concerning his servants: 'Tis a comfort to God to deliver his People, and he will do it in such a Season when it shall be most comfortable, to his Glory & their Hearts. The very name Hierusalem, some de∣rive from Jireh Salem, God will pro∣vide in Salem. The new Jerusalem is the title given to Gods Church, Rev. 1. and is still the object of his Providence, and he will provide for it at a pinch, Gen. 22.14. Jehovah Jireh. God will raise up the honour and beauty of his Church. Great men shall be servants to it, and employ their strength for it, when God shall have mercy on it: Yea, the Learning and knowledg of the world shall contribute to the building of it, v. 13. The glory of Lebanon shall come unto thee, the fir-tree, the pine tree, and the box together, to beautifie the place of my sanctuary. It shall be called the city of the Lord, the Sion of the holy one of

Israel, that she may know that the Lord is her Saviour, and her Redeemer the mighty one of Jacob. As Christ rose in his Natu∣ral, so he will in his Spiritual Body. If Christ when dead could not be kept from Rising, Christ now living shall not be hindred from raising and helping his Church. His own Glory is linked with his Peoples security; and though he may not be moved for any thing in them be∣cause of thehir sinfulness; he will for his own name, because of its Excellency, Ezek. 36.22. I do not this for your sakes, O house of Israel, but for my holy names sake. As Sorrows encreased upon the Israelites, the nearer their Deliverance approach∣ed.

Because this Method of God is the greatest startling even to good men, let us consider this a little; that God doth, and why God doth leave his Church to ex∣tremities before he doth deliver it.

Take the Resolution of this in some propositions.

1. 'Tis indeed Gods usual method to loave the Chuch to extremity before he doth command help. You never heard of any eminent Deliverance of the

Church but was ushered in by some a∣mazing distress. The Israelites were not saved till they were put in between Sea, Hills and Forts, that their De∣struction was inevitable unless Heaven relieved them. Pharaoh resolves to have his will, and God resolves to have his; but he lets him come with his whole Force and open mouth at the Israelites backs, and then makes the Waters his Sepulchre. Constantine the man-child in the revelation, was preceded by Dio∣clesian the sharpest Persecutor. When his People are at a loss, 'tis his usual tme to do his greatest works for them. God had promised Christ many ages, and yet no appearance of him; still Promise after Promise, and no Perfor∣mance, Psal. 40.8. It was then [〈◊〉〈◊〉 come] yet many hundred years rowl'd away, and no sight of him yet. Capti∣vity and affliction and no Redeemer; but when the World was over-run with Idolatry, the Jews oppressed by the Ro∣mans, the Scepter departed from Ju∣dah, Herod an Edomite, and stranger King, and scarce any Faith left, then, then he comes. The World will be in

much the like case at his next coming, Luke. 18.8. When the son of man comes, shall he find faith in the earth? there shall be faintings, despondency, unbe∣lief of his Promise, as though he had cast off all care of his Churches con∣cerns. 'Tis not meant of a Justifying Faith, but a Faith in that particular Promise of his coming. The Faith of the Israelites must needs begin to flag, when they saw their Males murdered by the Egyptians; could they believe the Propagation of the Seed of Abra∣ham, when murder took off the Infants, and Labour and Age would in time, the old ones? Whilst their Children were preserved, the Promise might easily be believed. But consider, this was but just before their deliverance; like a violent Crisis before Recovery. He doth then judge his people, and repent himself for his servants, when he sees their power is gone, and there is none shut up or left ; He doth so for the wicked many times; when the affliction of Idolatrous Israel was bitter, when there was not any shut up, nor an left, nor any helper for Is∣rael, then he saved them by the hand of

Jeroboam the Son of Joash. He doth so with private persons; Peter might have been delivered by God's Power out of Prison, when he was first sent thi∣ther; but God thought it fittest for him to lie in Chains, and free him but the night before his intended Execution. Lot had his Goods rifled and carried a∣way Captive before God stirred up A∣braham to rescue him. When the hand of the wicked lies heaviest upon the heads of the Righteous, and writings the most mournful sighs from them, when they are needy, and the wicked securely puf∣fing at them, as though they had brought them to so low a condition as to blow them away with a blast, now saith God will I arise, Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him at safety from him that puffeth at him. Now, rhis is the time I watched for, as fittest for my own Glory, and their safety. Then God disappoints them, when they seem to have got to the Goal with the Ball at their foot.

Secondly. God hereby doth glorify him∣self. He then discovers that there is no∣thing

too high for his power to check nothing too subtil for his Wisdom to disappoint, nothing too low for his love to embrace. That is the season where∣in his Mercy will be most prized, his Power most admired, his Wisdom most adored, and his Justice most clear∣ed. God lets the concerns of his Church go backward that he may bring them on with more Glory to himself, and sa∣tisfaction to his creature. God will di∣vide the benefit and the honour be∣tween himself and the creature: He will have the whole Glory, and his creature shall have the sensible advantage. They shall enjoy Salvation, there is their benefit; but not by Sword or Bow, but by the Lord their God. Saved they should be, but in such a way where∣in the honour of God might most ap∣pear without any mixture of the Crea∣ture.

1. God glorifies his Power. His eyes run to and fro to shew himself strong. He will then pitch upon such a season when his strength may appear most il∣lustrious, and none else have any pre∣tence to claim an equal strength with

him. A time of extremity is the fittest opportunity for this. When his pow∣er cannot be clouded by any interposi∣tion of the creature for challenging a share in it. The greater the malice a∣gainst the Church, the weaker the Churches ability to help it self, the more glorious is the power of God magnified in deliverance; little dangers are not so suitable for the triumph of an infinite strength. As God let Christ lye three daves in the Grave, that his Resur∣rection might be known to be the fruit of Divine power; for the same end he lets his mystical Body lye in the same condition. Had God brought Israel out of Egypt in the time of the Kings that were friends to them from a kindly re∣membrance of Joseph, there had been no character of a Divine power, though there had been of a divine truth appa∣rent in the case; but he set apart that time for their deliverance when he was to contest with the mightiest opposition from the whole body of the Egyptian Nation, who had forgot Joseph their great Benefactor. Had nto the Disci∣ples been in a great Storm ready to be

cast away, and Christ asleep, till they were in extremity; they had not seen such visible marks of the extensiveness of their Masters power. When the hearts of the strong men fainted, when the Assyrians would not hear the Embassadors of Peace, when they had broke their former Covenant, resolved to invade the Land, when their Cala∣mity and despair had arrested all their hopes, Now, when all things are in such a deplorable state, will I arise saith the Lord, now will I be exalted, now will I lift up my self. God was not asleep or unconcerned, but he sate still, watch∣ing for such a season. Now, is three times repeated. The Psalmist gives us a Record of this in his particular case. When the waters of his affliction were many, the Enemy strong, and too strong for him, their strength edged with an intense hatred, then God ap∣pears to be his stay, and prevents them in the day of his Calamity, Psal. 18.16, 17, 18. God lets his Enemies be too strong for him, that he might ap∣pear his only stay, without any mix∣ture of Davids strength in the case.

When the Jews thrust Christ out of Nazareth, led him to the Brow of the Hill, and were ready to cast him down, then, and not till then, he frees himself out of their hands, and disappoints the effects of their rage. As Christ dealt thus for him self, so he deals for his Church in all Ages.

2. God glorifies his Wisdom. His eyes run to and fro throughout the whole earth to shew himself strong; 'tis not a bare strength that God would shew, or such a Power which we call in man a brutish valor, without wit or skill; but to shew his strength with his Wisdom, when all his other Attributes may be glorified with that of his Power. When all worldly helps are departed, we can as little ascribe our security to our own wisdom and industry, as to our own strength and power. The Physitians skill is best evidenced in mastering a desperate Disease. He will bring the Councils of the Heathen to nought. He will let them counsel, he will let them devise and carry on their Councils near to Execution, that he may shew, that is the strength of Hell is no match for his

power, so the craft of Satan is no mate for his Wisdom. But he raises the Tro∣phies of his Wisdom upon the subtil de∣vices of his Enemies.

3. God glorifies his Care and Compas∣sion. When his people are nearest crush∣ing, God is nearest preserving. Gods Mercy is greatest when his Saints Mi∣sery is deepest; when Sion is as an out∣cast, it shall be taken into Gods protecti∣on, Jer. 30.16, 17. I will heal thee of thy Wounds because they called thee an Out-cast, saying, this is Sion whom no man seeks after. When none stood up to plead for her, when her Lovers she de∣pended on had forgotten and forsaken her; when they thought her cast out of the care of any creature, the Creator would take her up. When the ruine was inevitable as to man, their preser∣vation was most regarded by God. Had God stopped Pharaoh as his first March by raising some Mutiny in his Army, his mercy to his people as well as his pow∣er against his Enemies had not been so conspicuous. The more desperate things are, the fitter subject for the advance∣ment of Gods kindness. Had God con∣ducted

the Israelites through a rich and fruitful Country, it would have obscu∣red the glory of his care of them, which was more signal in directing them through a Barren Desert, crowded with fiery Serpents, without Bread to nou∣rish them, or Water to cool them, where∣in he manifested himself to be both their Caterer and Physitian. Moses was never more peculiarly under Gods protection, no not when he had the whole Guard of Israel about him in the Wilderness, than when his Mother had exposed him to the River forlorn, in a pitched Ark, and forsaken by his Sister, who stood a loof off to see how Provi∣dence would conduct him. When Laban was possessed with Fury against Jacob, God countermands it, and issues out his own order to him, how he should behave himself towards his Son. God times his kindness, so that it may appear to be nothing else but Grace, Grace with a Witness; that his people may be able to understand the very particularities of it, Isa. 30.18. therefore will the Lord wait that he may be gracious unto you: He leaves them therefore for a while to

the will of their enemies, verse 17. At the rebuke of five shall you flee till you be left as a beacon upon the top of a moun∣tain, and as an ensign upon a hill: Never is Salvation sweeter, and Mercy better relisht, than when it snatches us out of the teeth of danger. God would have his mercy valued, and 'tis fit it should. And when is a Calm more grateful than after the bitterest Storm, attended with the highest despair? Gods mercy in sparing Isaac after the knife was at his throat, was more welcome and more de∣licious both to Father and Son, than if God had revealed his intent to Abraham in the three days Journey to the Mount Moriah. But God suspending his Soul in bitterness all that time prepared his heart for the valuation of that mercy. When humane help forsaketh us, God most em∣braceth us, Psal. 27.10. When my father and mother forsake me, then the Lord will take me up.

4. God glorifies his Righteousness and Justice. There is a measure of wicked∣ness God stays for, which will be an object of his Justice without exception. When the measure of a peoples Cove∣tousness

is come, then their end is come, and God will fill them with men as with Caterpillers, and they shall lift up a shout against them. Hereby God clears the Justice of his proceedings, that he exercised patience so long; that things were come to that pass, that ei∣ther his People or his Enemies must be destroyed. As the case was with the Israelites, had not God marvellously appeared, every man of them had been cut off or reduced to Slavery. The Dye was cast, either the Egyptians or the Israelites must be defeated: either God must appear for his Church, or none would be left in the World to pro∣fess him. In such a case the Justice of God is more unexceptionable: No man has any semblance for complaining of him. For he struck not till the safety of his Adversaries was inconsistent with his own Honour and Interest in the World. When men come to such a height, as to slight, and resolve to break the laws of God, then is the time for the Honour of his Righteousness in his own institutions, to vex them in his sore displeasure, Psal. 2.3, 5. Then

shall be speak to them in his wrath, and vex them, &c. When? When they resolve to cost away his hands and cords from them, ver. 2. He is forced to rise then, when men make void his Law, and tread down the Honour of it: When they would not have God to have a standing Law in the World, or a people to profess him, Psal. 119.126. 'Tis time for the Lord to work, for they have made void thy Law. When the Grapes of Wickedness are thus fully ripe, then is Gods time for the ho∣nour of his Justice to cast them into the Wine press of his Wrath. This is Gods set time when he may glorify, without any exception, his Justice in punishing his enemies sins, his Wisdom in defeating his enemies Plots, his power in destroy∣ing his enemies stength, and his mercy in relieving his Peoples wants.

Thirdly, Such extremities and dellve∣rance in them are most advantagious for his People.

1. It being a season to improve and know their interest. Men do not usually seek to God, or at least earnestly as when they are in distress; the time of the tempest

was the time of the Disciples praying to Christ: The Israelits, you scarce find them calling upon God but in times of danger and distress; hereby God doth-incourage and give an argument for Prayer. The Psalmist useth the ex∣tremity of the Church often as an Ar∣gument to move God to pity, Psal. 123.3. Have mercy upon us, O Lord, have mercy upon us, for we are exceeding∣ly filled with contempt. We are glutted with contempt, as low as low can be. So Psal. 44.23, 24. Awake, why sleepest thou? O Lord, arise, cast us not off for ever, our soul is bowed to the dust. That is the most successful time for Prayer which is the time of the stirring of Gods Bowels. He hath been a strength to the Poor, a strength to the Needy in his Di∣stress, a refuge from the Storm, a shadow from the heat, when the blast of the ter∣rible ones is as a storm against the Wall. They in such a time find how conside∣rable their interest is with God, when upon their Prayer they shall find relief suitable to every kind of danger they are in: The Spirit of Prayer upon the Church is but the Presage of their Ad∣saries

ruin. When God seeks to de∣stroy the Nations that come against Herusalem, he will pour upon the In∣habitants of it, a spirit of Grace and of Supplication, Zech. 12.9 And in that day I will seek to destroy all the Nations that come against Jerusalem, and I will pour upon the house of David, and the In∣habitants of Jerusalem, the Spirii of Grace and of supplication. This time of extre∣mity, when all their hands fail, should edge the Churches prayers. Our great Intercessor seems in this case to set us a pattern, Zech. 1.12. O Lord of Hosts, how long wilt thou not have mercy upon Je∣rusalem? [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 single by it self, not in an affix] When all the Earth sits still and is at rest, unconcerned in the affairs of thy Church, if thou wilt not have mer∣cy on them in this strait, who shall re∣lieve them; none else have any mind to it; then issue out comfortable words to the Angel from the mouth of God. This is an advantage of extremity, it sets Christ a pleading, and the Church on praying.

2. As a season for acting Faith at pre∣sent, and an encouragement of relyance

upon him in future straits. As a sea∣son for acting Faith at present. Our Sa∣viour lets Lazarus dye and stink in the Grave, before he raised him, that he might both confirm Faith in his Disci∣ples hearts, and settle it in the hearts of some of the Jews. I am glad for your sakes that I was not there, to the in∣tent that ye may believe. What, let Laza∣us die, one that he loved, one so strongly pleaded for by two Sisters, that he loved too, and sollicited upon his friendship to relieve him, v. 3. Behold he whom thou lovest is sick; and our Saviour glad he was not there to prevent it; yes, not glad of Laza∣rus his extremity, nor of the Churches; But of the opportunity to give them greater ground of Faith and encourage∣ment to trust him. The Churches Faith is Gods Glory: He that hath ma∣ny things to trust to, is in suspence which he should take hold of: But when there is but one left, with what gree∣diness will he clasp about that? God cuts down worldly props, that we might make him our stay. How will the Church in extremity recollect all the deliverances of it in former ages,

and put them up in pleas to God, for a renewal of his wonted kindness and new successions of deliverance, where∣by God gets the glory of his for∣mer work, and his Church the present comfort in renewing fiducial acts upon him? How doth Jehosaphat put God in mind of his gracious assistance acted some ages before, when he was in a straight, by the Invasion of a pow∣erful Army! 2 Chron. 20.7. Art not thou our God that didst drive out the In∣habitants of this land before thy people Israel? v. 12. We know not what to do, but our eyes are upon thee: Never are the Churches eyes so fixed upon God; ne∣ver Gods eyes so sixed upon the Church, as in times of their distress. Then there is a sweet Communion with, and re∣counting of all their former friend∣ships. The Church then throws it self wholly upon God: Its prosperity is but like a troubled Sea, its distress is the time of its rest. So Asa, when assault∣ed by a million of men under Zerah, the Ethi••pian, how doth he throw himself and the whole weight of his concerns upon the hands of God, and makes

his Cause Gods? 2 Chron. 14.11. Help us, O Lord our God, for we rest on thee; oh Lord, thou art our God, let not man prevail against thee. And there is an en∣couragement also in the deliverance for future Faith. It gives a ground fro fu∣ture Faith from the riches of the pre∣sent experience. In such distress there is the highest experience of God, and hope is the fruit of experience; How apt are we to believe God in other straits, when we have had assistance (like they that dream'd) come unexpected∣ly upon us? God overthrew Pharaoh's Host in the Red Sea, when they were upon the heels of the affrighted Israe∣lites, and ready to crush them, but God gave them to be meat to the people inha∣biting the wilderness, as a standing excellent dish to feed their hopes for all future deliverances upon their trust in God. And indeed that deliverance was an earnest of their perpetual security, by special Providence in any succeeding trouble. And God often gives them a particular charge to remember that de∣liverance with a practical remembrance, to still their Fear, and support their

Faith, Deut. 7.18. Thou shalt not be affraid of them, but shalt well remember what the Lord thy God did unto Pharaoh, and to all the Egyptians. He would have them remember it as a Covenant∣mercy, what the lord thy God did, thy God in Covenant; not what the Lord did barely by an arm of Power, but what he did by a vastness of affection, and as a God of truth and firmness in his Covenant.

3. In sitting them by the extremity for a holy reception of the Mercy intended.

God keeps up the distress of the Church to expel self-considence. Trust in earthly things is the great check of Gods Kindness. We hardly forsake this temper, till we are forsaken by all those things we confide in. Times of extre∣mity make us more humble, and humi∣lity like the Plow, fits us for the seed of Mercy. The Gardeners digging up the clods is but to prepare the earth for the receiving and nourshing some ex∣cellent Plants he intends to put into its Womb. There is a certain set time for Gods great actions. He lets the powers of darkness have their hour, and God

will take his hour, Psal. 102.13. Thou shalt arise and have mercy upon Sion, for the time to favour her, yea the set time is come. He hath a set time for the discovery of his mercy, and he will not stay a jot beyond it. What is this time? v. 9. &c. When they eat ashes like Bread, and min∣gle their drink with weeping. When they are most humbled; and when the ser∣vants of God have most affection to the Church When their humble and ar∣dent affections are strong, even to the ruine and rubbish of it; when they have a mighty desire and longing for the reparation of it, as the Jews in Cap∣tivity had for the very dust of the Tem∣ple, ver. 14. For thy Servants take pleasure in her Stones, and favour the dust thereof. For, there, notes it to be a reason why the set time was judged by them to be come. That is Gods set time, when the Church is most believing, most humble, most affectionate to Gods interest in it, and most sincere. With∣out Faith we are not fit to desire mercy; without humility we are not fit to re∣ceive it, without affection we are not fit to value it, without sincerity we are

not fit to improve it. Times of extre∣mity contribute to the growth and ex∣ercise of those qualifications.

4. In securing them against future Streights. For Gods disappointing Enemies when they think them∣selves sure of all, is the highest discou∣ragement to them, and those of the like temper to renew the like attempts; but if they do, it is an evidence they shall meet with the like success; 'Tis the highest vexation to see their projects diverted, when they have lighted their match, and are ready to give fire. Men may better take notice how God loves his people, when he apprehends their adversaries in the very Pinnacle of their Pride, and slings them down from the Mount of their hopes. It doth not on∣ly dash the present designs, but dishear∣ten future attempts. The Egyptians af∣ter their overthrow at the Bed Sea never attempted to disturb them in their jour∣ney in the Wilderness. It was a Bridle to all their enemies, except Amalek, upon whose Country they travelled in the Wilderness, when it was the inte∣rest of State in all those Nations to rout

that swarm of People that must have some Seat to dwell in; and every Nation might justly fear to be dispossessed by them; yet we read of no League a∣mong those Nations bordering upon the Wilderness, such a terror did God strike into them by that relief he gave his People in their extremity at the Red Sea; whereby he provided for their fu∣ture security in their whole Journey. It was this metled the hearts of the Gi∣beonites, one of the Nations of Canaan, and brought them to a submission to Joshua as the sentiment of all their Neigh∣bours, Josh. 9.9. We are come because of the name of the Lord thy God, for we have heard the fame of him, and all that he did in Egypt. And for this and other reasons it may be, that the times before the Churches last deli∣verance shall be sharper than any be∣fore; which our Saviour intimates, Matt. 24.21. For then there shall be great tribulation, such as was not since the be∣ginning of the world, no nor ever shall be. In Discoursing his Disciples of the troubles at the destruction of Jerusalem, which was a type of the trouble prece∣ding

the end of the World, he adds a discourse of what shall be at the end of the World, in the last attempt of the enemies of the Church, for ver. 29. he saith immediately after the tribulatin of those days, he speaks of his coming in the Clouds of Heaven with great power and glory. And also in the Revelation, Rev. 16.18. And there was a great earthquake, such as was not since men were upon the earth, so mighty an earth∣quake, and so great. This perhaps at the pouring out of the seventh Vial may con∣cern the Christian Church as well as the An∣tichristian Party. But the reason why it may be sharper just before that last delive∣rance than it was in former ages, may be because it is the last effort the enemy shall make; the last demonstration of Gods pow∣er and wisdom for, and care of his Church, and of Justice upon his enemies in such cases. The last season for their multi∣plying their cries, and acting their Faith for such a concern.

3. Ʋs. of Exhortation. If it be so, that the Providence of God is chiefly de∣signed for the good of the Church;

First, Fear not the Enemies of the Church. 'Tis a wrong to God. Fear of Man is always attended with a for∣getfulness of God, Isa. 51.12, 13. I, even I am he that comforteth you, who art thou that art affraid of a man that shall dye, and of the Son of Man that shall be made as Grass, and forgettest the Lord thy Maker, who hath stretched forth the heavens, &c. 'Tis to value the pow∣er of Grass above the power of the Creator, as though that had more abili∣ty to hurt, than God to help. As if men were as strong as Mountains, and God as weak as a Bulrush. 'Tis a wrong to his Truth; hath he not comforted you in his Promise? What Creature should then deject you? 'Tis a wrong to his Mercy; is he not the Lord thy Ma∣ker? Calvin refers this to Regene∣ration, and not Creation. Hath he not renewed you by his Spirit, and will he not protect you by his strength? and that you may not question his power, look up to the Heavens which he hath stretched out, and the foundations of the Earth which he hath laid: And is that Arm which hath done such mighty

works too weak to defend that work which is choicer in his eye than either the extended Heaven, or the established Earth? We vilifie God, and defile his Glo∣ry, when our fear of mans power stifles our Faith in God, Isa. 8.12, 13. Neither fear you their fear, nor be affraid: sanctifie the Lord of hosts himself, and let him be your fear. Let the wicked fear the As∣syrians, and engage in confederacies a∣gainst them, but let your eyes be lift∣ed up to me and my Providence. God will either turn away the mouth of the Cannon from the Church, or arm it a∣gainst the shot; either preserve it from a danger, protect it in it, or sanctifie it to the Church, and who need fear a Sword in a fathers hand?

1. Will you fear man, who have a God to secure you? The Church belongs to God, not to man, as a just propriety. Isa. 43.1. Fear not, for I have redeem∣ed thee, I have called thee by my name, thou art mine; when thou passest through the waters I will be with thee, &c. Thou art mine, not mans. Thou art mine, I am thine. I will be with thee as thine, I will secure thee as mine. Is my Crea∣ting,

is my forming, is my redeeming thee to no purpose? I will not secure you from trouble; but surely my redemp∣tion of you, the propriety I have in you, should secure you from fears in those troubles. None shall hurt you whilst I have power to defend you. God with us, if well considered and believed, is sufficient to still those fears which have the greatest outward objects for their encouragement, Psal. 27.1. The Lord is the strength of my life, of whom shall I be affraid? If God be our strength to support us, why should the weakness of dust and ashes scare us? Alliance to great men, and Protection of Princes, prop up mens hearts against the fears of others; and shall alliance to God be of a weaker efficacy? A Heathen could so argue that knew nothing of Redemp∣tion. Let the Counsels of Enemies be crafty, yet they consult against Gods hidden ones, hidden by God whilst Plot∣ted against by men: who would fear the stratagems of men, whilst protect∣ed in an impregnable Tower? God hides, when men are ready to seize the Prey. How did the Angel protect a sincere,

trembling Lot against the invasion of a whole City, and secured his person whilst he blinded his enemies eyes that they could not find the door! Instruments cannot design more maliciously than Christ watches over them affectionate∣ly. Christ hath his Eye to see your works and danger, where Satan hath his Thorne.

2. Will you fear man, who have a God to watch over their motions? What counsels can prevail where God intends to over-rule their resolves? There is no place so close as to keep private reso∣lutions from his knowledge. This was the thought of those States-men against whom the Prophet Isaiah thunders, Isa. 29.15, 16. Wo unto them that seek deep to hide their counsel from the Lord, and their works are in the dark; surely your turning of things upside down shall be esteemed as the Potters Clay Their Coun∣sels were as well known to him as the Potters clay is to the Potter, which he can either frame into a vessel, or fling a∣way into the Mass from whence he took it. God hath not despoyled himself of his Government; nor will devolve his right

upon any men to dispose of his concerns. When men think to act so secretly as though they framed themselves, as though Gods eye were not upon them; He will watch and trace all their Motions, and make them insignificant to their purposes. Satan himself, the slyest and subtilest agent, is too open to God to hide his Councils from him. Never fear man till the whole combined Polices of Hell can controul the resolves of Heaven. Till God wants Omniscience to dive into their secrets, skill to defeat their Councils, and an arm to abate their power.

3. Will you fear men or devils who have a God to restrain them?

The great Dragon and General of the Serpents Seed is under a binding power, who can bind him not only a thousand fears, out a thousand Ages. Have his Seed more force to resist Al∣mightiness than their Captain? The Prophet speaking of the Assyrians threatning Jerusalem, and the confu∣sion in some Cities for fear of them, yet, saith he, he shall remain at Nob, a City of the Levites, not far from Je∣rusalem,

where he might have a full Prospect of the City. He shall but shake his hand, he shall not gripe it in his Talons; He shall shew his teeth, but not bite; snarl, but not worry, Isa. 10.32. God will let out so much of the enemies wrath as may answer his gracious ends to the Church in purging o•• them, but the remainder of Wrath, which remains in their hearts for the Churches Destruction, he will re∣strain. As a Physitian weighs out so much as may curb the Disease, not kill the Pacient. The Chain of Providence controuls the Power of Satan, when it doth not change his desires. The E∣gyptians Will against the Israelites was strong, but his power was weak. Might and Power is only in the hand of God, who Reigus over all, 1 Chron. 29.12. And God will exert so much of Power to bridle the inclinations of Nature in the wicked for the good of his people. He will give them so much line as may serve his holy purposes, but not so much as shall prejudice the Churches standing. A Staff is not capable of gi∣ving a smart blow without the force of

the hand that holds it. Wicked men are no more than a staff in Gods hand, Isaiah 10.5. The rod of my anger, the staff in their hand is my indignation; be can either strike with it, or break it in pieces. The Staff is still in the hand of God, and can do no more than what his merciful Arm moves it to; as he can restrain it, so he can divert it. What should we fear those whose hearts are in Gods hands, whose enmity is under Gods restraint, who can change their fury into favour, or at least bridle it as he doth the Waves of the Sea? No Enemies shot can exceed Gods Commission. God often laughs when men Plot, and disappoints when they begin to act. Sometimes he makes them act contrary to their intenti∣ons. Balaam comes to curse the People, and God turns his tongue to bless them, which if guided by his own heart, would have poured out execrations upon them. God puts the words into his mouth, but not in his heart, v. 5. and makes him bless that which his heart hates.

4. Will you fear them who have a God to ruin them? Though the Beast in

the Revelations hath seven heads, a reaching Wisdom; and ten horne, a mighty power, (both the numbers of seven, and ten, being numbers of perfection in Scripture) yet with all his Wisdom and Strength he shall tum∣ble down to Destruction, they can no more resist Gods power than blustring Winds or raging Waves can cross his Will. When the enemies of the Church are in Combination, like Thorns full of prickles folded together, then shall they be consumed like stubble that is dry. Nahum 1.10. God loves to de∣feat Pride, Exod. 18.11. In the thing wherein they dealt proudly, he was above them. God waits but the time of their swelling to make them burst. Absa∣lom kills his Brother, withdraws the people from their obedience to the King, stirs them up to revolt, enters Jerusalem in his Fathers absence, pol∣lutes his Concubines, engages in de∣signs against his life, raiseth an Army against him; who would not say David was in extremity, and Absolom alone prospering in his designs? but when Absalom comes to open force, God ari∣ses,

an Oak catches him, his Mule for∣sakes him, and Joab dispatches him. Sena∣cherib had prospered in his Conquest of Judea, taken many strong Towns laid siege to Jerusalem, sollicites the People to revolt, blasphemes the God of Heaven, and then an Angel comes and makes a dreadful slaughter in a night, and he re∣turning to his own Countrey is killed by his own Sons. God Arrows shall never miss their mark, and he hath more than one to strike into the hearts of his ene∣mies, Psal. 18.14. He sent out his arrows and scattered them. What reason then to fear even multitudes, who can never be too strong for that God who gave them that little strength they have?

Secondly, The second Duty to which we are exhorted. If all Gods Providences tend to the good of his Church and People,

2. Then censure not God in his dark Providences. As we are often too hasty, in our desires for mercy, and are not content to stay Gods Time, so we are too hasty in making constructions of Providence, and will not stay Gods lei∣sure

of informing us. When God seems at the beginning of every Provi∣dence to speak the same language as Christ did to Peter in washing his feet, John 13.7. What I do, thou knowest not now, but thou shalt know hereaster: The Instruments are visible, the action sensible, but the inward meaning still lies obscured from our view. We are too short sighted to apprehend and judge of Gods Works: Man cannot understand his own way ; much less the ways of an insinite God. Gods Judgments are a great deep we may sooner sathom the Deepest part in the Sea, understand all the turnings of those subcertancan passages, lave out the O∣cean with a spoon, or suck in into our Bellies that great mass of waters, than understand the ways of God with our shallow brains. He makes darkness his Pavilion: He is sometimes very obscure in his ways. Neither the greatness of his Means, nor the wisdom of his work∣ings can be fully apprehended by men. We have sence to feel the effects, but not heads to understand the reasons and authods of the Divine Government.

Eccles. 3.11. No man can find out the work that God makes from the beginning to the end. Though a man may see the be∣ginning of Gods works, yet is he able to walk understandingly along with Di∣vine Wisdom in every step it takes? will he not lose the tract often before it comes to an end? 'Tis not the face but the back parts of Providence which we behold; why then should we usurp an authority beyond our ability, and make our selves Gods Judges; as if in∣finite Wisdom and Power were bound∣ed within the narrow compass of our purblind Reasons? His ways are beyond our tracing, and his Councils too high for our short measures. Since therefore God satisfies the Righteousness of his own Will, let us submit our curiosity to his Wisdom, and forbear our Censures of that exact righteousness and superlative wis∣dom which we cannot comprehend.

1. Therefore, First, six this into your minds, that God is righteous, wise and good in every thing. Good, therefore no∣thing can be hurtful to his People: Righ∣teous, therefore nothing Unjust: Wise,

therefore nothing to vain. Our injurious thoughts of him make us so unchari∣table towards him, and greater Censu∣rers of his righteous ways, than we are of mens wicked actions. Clouds and Darkness are about him: our eye can∣not pierce through his darkness, or see the frame of his counsels; yet let these Principles be kept as the Center, that Righteousness and Judgment are the ha∣bitation of his Throne. He is righteous in his darkness, wise in his cloudiness; though his Judgments are unsearch∣able to us, and his ways past finding out, by our most industrious inquisitions; and a depth of knowledge and wisdom there is in them too deep for us to measure. God was always Righteous, Wise, and Good, he is the same still: Though the motions of the Planets b e contrary, yet the Sphere where they are fixed, the natures wherewith they were crea∣ted, are the same still. Though the Pro∣vidences of God have various motions, yet the Spring of his Counsel the Rule of his Goodness, the Eye of his Wis∣dom, the Arm of his Power are not al∣tered: He acts by the same Rule, dispo∣seth

by the same Wisdom, orders accor∣ding to the same Righteousness; he is un∣changeable in the midst of the change∣able effects of Providence. The Sun is the same body, which admits of no inward alteration, keeps exactly its own motion, though its appearances are sometimes ruddy, sometimes clear, its heat some∣times more faint, at another time more scorching, its distance sometimes nearer, sometimes farther off. He must be very ignorant that thinks the object upon which we look through a Prisme or Tri∣gonal Glass change their colours as often as they are represented so, in the various turnings of the Glass. You see the un∣dulations and wavings of a Clain which hangs perpendicularly, one part moves this way, and another that way, but the hand that holds it, or the beam to which it is fastned is firm and steddy.

2. Distinguish between preparations to the main work, and the perfection of the work; between the motions of Gods eyes, and the discovery of his strength, his eyes move before his Power. The neglect of this was the cause of the Israelites uncharitable Censures of the kindness

of God: they interpret Gods reducing them into the Straits near the Red Sea, a design for their destruction, which was but the preparation for their compleat deliverance, in a way most glorious to God, and most comfortable and advan∣tagious to themselves.

He that knows not the use of the Grape, would foolishly censure a man who should fling them into a Wine∣press, and squeeze them into mash, which is but a preparation of them to afford that generous liquor which was the end of their growth. God treads his Grapes in a Wine press, to draw from thence a delicate Wine, and pre∣serve the juyce for his own use, which would else wither upon the stalk, and dry up to nothing. We judge not the Hosbandman angry with his ground for tearing it with his Plow, nor cen∣sure an Artificer for hewing his Stones, or beating his Iron, but expect patiently the issue of the design. Why should we not pay the same respect to God which we do to men in their Arts; since we are less capable of being Judges of his in∣comprehensible Wisdom, than of the

skill of our fellow Creatures? God in his cross Providences prepares the Church for fruitfulness whilest he Plows it. He may seem to be digging up the Bowels of the Church, while he is on∣ly preparing to lay the foundation in Sion for the raising a noble structure; and in what shape soever he appears in his preparations, he will in his perfe∣ction of it appear in glory, Psal. 102.16. When the Lord shall build up Sion, he shall appear in glory, and evidence that he was restoring, whilst we thought him destroying; and healing, whilst we thought him wounding. As God hath setled a gradual Progress in his works of Creation, so by degrees he brings his everlasting Counsels to perfection. The seasons of the year are not jumbled together, but orderly succeed one ano∣ther; & the coldness of the Winter is but a preparation for a seasonable Spring, and a Summer-Harvest. We do not unrighte∣ously accuse God of disorder in his com∣mon works, why should we do it in his spe∣cial works of Providence? we do not dis∣parage the Musitians skill for the jarring and unintelligble touches in the tuning

Instrument, but rather wait for the Les∣son he intends to play: If we stay for Gods fuller Touches of this great Instru∣ment of the World in the way of his Pro∣vidence, it will, like Davids Harp, chase away that evil Spirit from us which is now too apt to censure him.

3. Fix not your eye only upon the sen∣sible operations of providenee, but the ul∣timate end. As in a Watch the various wheels have different motions, yet all subservient to one end, to tell the true hour of the day, and the motion of the Sun; so are all the Providences of God. Should any have been preserved in the Deluge upon some high mountain, who had not known the design of the Ark, and had seen it floating upon such a Mass of Waters, he would have judg∣ed the People in it in a deplorable condi∣tion, and have concluded that it would have broke against a Mountain, or been overturned by the Waves; yet that was Noah's preservative. Had any of us been with Christ, & acknowledged him the Saviour of the World, and yet seen him Crucified in such a manner by men, and judged only by that; what

wise and what just constructeion should we have made of that Providence? much the same as some of his Disciples did, Luke 24.21. We trusted that it had been he which should have redeemed Israel. But the whole design is spoiled, we were fools, and he an Impostor. Yet this which seemed to be the ruine of Redemption, was the necessary high∣way to it by Gods constitution. No o∣ther way was it to be procured, ver. 26. Ought not Christ to have suffered these things, and to have entred into his Glo∣ry? His entrance into Glory to perfect our Salvation, was the end of the sensi∣ble suffering, wherein he laid the foun∣dation. As they charge Christ with im∣posture, not considering the end, so do we God with unrighteousness, when we consider not his aim. The end both beautifies and crowns the work; The remarks of Gods Glory in the Creati∣on are better drawn from the ends of the Creatures and their joynt subservi∣ency to them, than from any one single piece of the Creation. We must not only consider the present end, but the remote end, because God in his Provi∣dence

towards his Church hath his end for after times. God acts for ends at a great distance from us, which may not be compleated till we are dead and rotten. How can we judge of that which respects a thing so remote from us, un∣less we view it in that Relation? Gods aims in former Providences were things to come, his aims in present Providences are things to come. As the matter of the Churches Prayers, so the objects of Gods Providences are things to come, Isa. 45.11. Ask me of things to come, concern∣ing my sons. The matter of their Pray∣ers then were, that God would order all things for the coming of the Messiah. The matter of the Churches Prayer now is, that God would order all things for the perfecting the Messiah in his mystical Body. The whole frame of Providence is for one intire design. 'Tis one intire Book with seven Seals. The beginning of a Book, as well as the middle, hath re∣lation to the end. The design of Gods Book of Providence is but one in all the seven Seals and periods of time.

4. Consider not only one single act of Providence, but the whole scheme to make a

conclusion. The motions of his eyes are various, but all end in discoveries of his strength. Men do not argue from one single proposition, but draw the con∣clusion from several propositions knit to∣gether. 'Tis by such a Spritual Logick we are to make our conclusions from the ways of Providence. As in the reading Scripture, if we take not the whole Pe∣riod, we may make not only nonsense, but Blaspehmy, as in that of the Palmist, Thau art not a God that hath pleasure in unrighteousness. If a man should read only, thou art not a God, and make a full stop there, it would be blasphemy; but reading the whole verse, it is excellent sence, and an honourable declaration of Gods holiness. Such Errors will be committed in reading the Books of Providence, if we fix our eyes only in one place, and make a full stop where God hath not made any. We judge not of a Picture by the first daught, but the last lines; not by one shadow or colour, but by the whole composure. The Wisdom of God is best judged of by the view of the harmony of Provi∣dence, The single threads of Provi∣dence

may seem very weak, or knotty and uneven, and seem to administer just occasion of Censure; but will it not as much raise the admiration to see them all woven into a curious piece of branched work? Consider therefore Gods ways of working; but fully judge nothing, till the conclusion, for that is to judge before the time. Judge not then of Providence at the first appearance, God may so lose the glory of his work, and vou the comfort.

Thirdly. The third Duty. Inquire into providence, and interpreat all publick providences by this Rule. We must search into it, though we are not able to find out all the reasons of it. What can be a braver study than that which is the object of Gods eternal counsel? We are conformed to God in our Wills, when we have the same ends in our mo∣tions; and we are conformed to God in our understandings, when we have the same object of our thoughts. Some Providences have their interpretation written in their foreheads, we may run and read, such as his sifna Judgments in the World, which express the very

sin for which they are inflicted; others are wrapt up in a harder shell and more covers, and therefore more labour is ne∣cessary to reach the kernel; some are too high for our knowledge, none for our enquiry. 'Tis our duty to seek after God, though we can never arrive to a perfect know ledge of him. Job 1.7. Canst thou by searching find out God; canst thou find out the Almighty unto perfection? He prohibits not the searching, though he asserts the impossibility of finding him out to perfection. What hath God gi∣ven us faculties for, but to search after him? and we must not do it to satisfie our curiosity, but to encrease our know∣ledge, and consequently our admiration of his wise and powerful care. Di∣ligence must be used too. Our first thoughts about things of concernment, are usually confused; so are our first sights of Providence. Providence is a great deep, deep things are not seen without stooping down. We must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Angels do when they search into the things of the Gospel. But let this aim of God at the good of his Church be the rule of your inter∣pretation

Without this compass to steer our judgments by, we may both lose and rack our selves in the Wilder∣ness of Providence, and fortify our na∣tural Atheism and Ignorance instead of our Faith. I must confess the study of Providence is in some respect more dif∣ficult than in the former Ages of the World, because God seems to manage things in the Church more by his Wis∣dom than Power, which is not so intel∣ligible by man as the sensible effects of his strength. That attribute he mani∣fested most in Miraculous ways, and the visible Ministry of Angels, as we read in Scripture stories; now he employs his Wisdom more in ordering second cau∣ses in ordinary ways to his own high, merciful, and just ends. Yet since the discovering of Christ God hath given us a rule whereby we may discern much of his Wisdom in the knowledge of his end. As the knowledge of Christ re∣moves the Veil from the Scripture in our reading of it The same Veil re∣mains in the reading of the Old Testa∣ment, which Veil is done away in Christ, (which Veil is still upon the Jews) and

makes us understand those parts of the Old Testament, which otherwise would be utterly obscure; so in the reading the Books of Providence, the knowledg of this end of God in them, will help us to understand the meaning of that which otherwise would non-plus the Reason of man. He that knows the end of one that is making a Watch, will not wonder at his framing small wheels, and filing little pins; but he that understands nothing of the design, would count it ri∣diculous for a man so to trifle away his time. Without the knowledge of this end, we shall expose our selves to misera∣ble mistakes. As Plutarch mistook the cause of the ceasing of Oracles, ascribing it to the change of the nature of the Soil, not affording those exhalations as for∣merly; or the death of the Demons which gave those Oracles. He had judged otherwise, had be known or believed the rising of a higher power, the Sun of Righteousness in the World, who im∣posed silence upon those Angels of dark∣ness; the most famous Oracles in the World ceasing about the time of Christ. To imagine to interpret the motions

of Providence without a knowledge of Christ, and the design of God for hi^s Church, is as vain as to imagine we can paint a sound, or understand a colour by our smell. Correct Sense by Reason in this work, and Reason by Faith. To what end hath God prescribed Faith to succour us in the weakness of Reason, if it had been capable to understand his ways without it, and if we make no use of it upon such occasions.

Fourthly, A fourth Duty. Consider the former Providences God hath wrought for the Church in the past Ages. Let him not lose the present glory of his past works, Psal. 102.18. This shall be written for the Generation to come; and the People which shall be created shall Praise the Lord. Even for that work of his which is written to be done in former Ages. God loves to have his former works read and pleaded. 'Tis a keep∣ing a standing praise of him in the World. We have had the benefit of them, it is fit God should have the glo∣ry of them, from us as well as from those who immediately injoyed them. Our good was bo und up in every former

preservation of the Church. If the Candlestick had been broken, where had the Candle been? Had the Church been destroyed, how could the Gospel have been transmitted to us? Let the Duty we owe to Gods Glory, engage us to a consideration of them; and the be∣nefit we have had by them also, incite us. We usually forget not things that are strange, nor things that are profitable; His works of old have been works of Wonder in themselves, and profitable to us. To what end are the Praises of God discovered to the Generations to come, but that they should reflect those Praises to Heaven again, and convey them down to the Generations follow∣ing; Psal. 78.4. Shewing to the Gene∣ration to come the Praises of the Lord.

1. This will help us in our inquiries into present Providences.

There is a beautiful connexion between former and latter Providences; they are but several links of one Chain. The Principle and End is the same. That God from whence they come, that Christ to which they tend, is the same yester∣day, to day and for ever. What

god doth now is but a Copy of what he pouttrayed in his word as done in for∣mer ages; There are the same characters of Wildom upon both; The same good∣ness, the same design in both. The Births of Providence are all of a like temper and disposition. We cannot miss of the understanding of them, if we compare them with the ancient Copies: For God is in the Generation of the Righ∣reous the same God still. God is the same, his ends are the same, the events will be the same.

2. It will support our Faith. The reason of our diffidence of God in the cause of the Church, is the forgetfulness of his forwer appearances for her. O! if we did remember his former goodness, we should not be soready to doubt of his fu∣ture care. This was the Psalmists care in his despondencies, and in his overwhel∣ming troubles of Spirit, Psal. 77.9. Harh Gob forgotten to be gracious? hath he in anger shut up his tender mercies? but verse 19. He concludes it his in∣firmity, and resolves upon a review of the Records or Gods ancient works for his People, and the years of the right

hand of the most High, those times where∣in he declared his Power and his glory, and so proceeds to the top of all their de∣liverances, viz. that out of Egypt. Doth Gods Wisdom decay, or his Power grow feeble? Is not his Interest the same? Is he not a God still like himself? Is not his glory as dear to him as before? Hath he cast off his affection to his own name? Why should not he then do the same works, since he hath the same concern? God himself to en∣courage us calls them to our remem∣brance, Isa. 50.2. Is my hand short∣ned that I cannot redeem? or have I no Power to Deliver? Behold, at my rebuke I do dry up the Sea, I make the Rivers a Wilderness, &c. Am not I the same God that dried up the Sea, that wrought those ancient wonders which amaz'd the World? what doth your distrust signisie but the impair of my Power? Rouse up your selves to a consideration of them: And thence gather fresh supplies to strengthen you in your present depen∣dence upon me. He puts us in mind of them, because we are apt to forget them. Gen. 15.6. When it is said Abra∣ham

believed in the Lord, and it was ac∣counted to him for Righteousness. God answered him, v. 7. I am the Lord that brought thee out of Ur of the Chaldees, keep up thy Faith, and to that end, remember what I did for thee before in calling thee; cast thy eye upon that place whence I delivered thee; either from the Idola∣tries of the place, or the persecution he was in for the true Worship of God. And as God puts him in mind of his Mercy he had shewn to him before, for the en∣couragement of his Faith; so the peo∣ple of God have made use of them to this end. Goliah's Sword was counted by David the fittest for his defence in his flight, because it had been a Monu∣ment of Gods former deliverance of him, 1 Sam. 21.9. When he asks for a sword or Spear, Abimelech said, the Sword of Golian whom thou stewest, is here. And David said, there is none like that, give it me. How hastily he catches at it! There is none like that Sword that hath so signal a mercy writ upon it. That very Sword will not only de∣send me against my enemies, but guard my Faith against those Temptations

that would invade it. This encourage∣ment of Faith and Hope is the end of God in his transmission of the records of his former Providences to us, Psal. 78 6, 7. That the Generation to come might know them, and declare them to their Children; From one posterity to ano∣ther, that thay might set their hope in God.

3. It will enliven our Prayer.

'Tis a mighty Plea in Prayer. How often doth David urge it? Thou hast been my help, thou hast delivered my Soul from Death, wilt thou not deliver my feet from falling? And in the Churches concerns too. 1 Chron. 16. 11, 12. Seek the Lord and hie Strength, seek his face continually: remember the marvellous works that he hath done. A reflection upon what God hath done, should be joyned with our desires of what we would have God to do for us. When Moses was praying upon the top, while Israel was fighting with Amalek. at the foot of the hill, he had the Rod of God in his hand, Exod. 17.9. That miraculous Rod which had amazed Pharaoh, whose motion Summoned all

the Plagues upon him. That Rod which had split the Sea for their pas∣sage, broached the Rock for their thirst, and had been instrumental in many Mi∣racles: certainly Moses shewed this Rod to God, and pleaded all those won∣derful deliverances God had wrought instrumentally by it. No doubt but he caried it with him to shew to God for a Plea, as well as to the Israelites to spirit their Resolutions against their Enemies.

4. It will prevent much Sin.

A forget fulness of his former works is one cause of our present provocations. It was so in the case of the Israelites sin, Psal. 106.7. They remembred not the multitude of his mercies, but provoked thee at the Sea, even at the Red Sea: they had lost the memory of so many Mira∣cles in Egypt, and which aggravated their Sin, they provoked him at the Sea, at the red Sea; they provoked him un∣der a present indigency, as as well as a∣gainst former mercy: they provoked him in that place of straits where all the powers on Earth could not have re∣lieved them, had Heaven neglected them.

The provocation you may see, Exod. 14.11, 12. Which sprang from a for∣getfulness of his kindness so lately shew∣ed to them. How apt are we to forget old Mercies, when we are so naturally apt to blot out of our memories mercies newly received? If this were well con∣sidered by men, it would prevent their enterprises against the Church, and consequently their shame and Ruin. Are there Records of any who have hardned themselves against God and prospered? How might in that re∣flection be seen the frustrations of Coun∣sels, disgracing of attempts, showers of Fury and Vengeance from Heaven upon the heads of such? The reason why the wonderful works of God were to be made known to posterity, was that they might not be as their Fathers, as Stubborn and Rebellious Generati∣on of men; if they did consider those transactions of God in and for his Church, they could no more think to stop the breath of perpetual powerful Providence, than to bridle in a Storm, or stop the motion of the Sun. To con∣clud this. Gods Providential Judge∣ments

ments are to be remembred: though they are for the punishment of the age that feel them, they are also for the instruction of the age which succeeds them, tell 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 number, be as exact as in your accounts, wherein you take no∣tice of every number, minute and cipher. The works of Providence as well as the Doctrine of God, are parts of a Childs Catechism; they are to keep up the consideration of them in themselves, and hand them in instruction to their Children.

Fifthly, The fifth Duty. Act faith on Gods Providence.

Times of trouble should be times of confidence; fixedness of heart on God, would prevent fears of heart, Psal. 11.2.7. He shall not be affraid of evil tydings, his heart is fixed, how? trusting in the Lord: his heart is established, they shall not be moved. Otherwise without it, we shall be as light as a Cork moved with every blast of evil tydings, our hopes will swim or sink according to the news we hear. Providence would seem to sleep, unless Faith and Prayer awakened it. The Disciples had but

little Faith in their Masters account, yet that little Faith awakened him in a Storm, and he relieved them. Unbe∣lief only doth discourage God from shewing his power in taking our parts. Every one will walk in the name of his God, and we will walk in the name of the Lord our God for ever and ever, Micah 4.5. Heathens will trust in their Idols, and shall not we in that God that lives for ever? Have we any reason to have a less esteem of our confidence in God, than Heathens had of, and in their Idols? We should do our duty, which is Faith and Hope, and leave God to do his work, which is mercy and kindness. By unbelief we deny his providence, disparage his Wisdom, and strip him of his power. We have none else to trust, no creature can order any thing for the Churches good without Gods Commis∣sion and direction. What should we trust him for? For that wherein his glo∣ry is concerned, which is more worth to him than all the World besides. Trust him most when instruments fail. God takes them off sometimes, to shew that he needs not any, and to have our con∣fidence

rightly placed on him, which staggered before between him and the Creature.

1. All the Godly formerly did act Faith on a less foundation. The Godly Patriarchs who lived eight or nine hundred years, depended upon providence that long time; and shall not we for seventy years, the usual term of mans life! They had Promises to support them, we have not only the same Promise but the Perfor∣mances of them too. They had Pro∣vidences; we have the same and more, all upon Recordin Scripture, all since the Canon of Scripture was closed, what∣soever God hath remarkably done for his people in all ages. Adam had but one promise, and but little experience of Gods Providence, yet no doubt trust∣ed in him. We have a multitude of Promises not only pronounced, but seal∣ed, confirmed by many repetitions, which are fresh obligations laid by God upon himself. The experience of all the Providences of God towards his Church for above five thousand years; and shall our Faith stagger when upon us are come the ends of the World?

doth it become us to have our Obligati∣ons to Faith so strong, and our Exercise of it so weak? The Promise of Christ that a Virgin should bring forth a Son, was thought by God a sufficient security to support their confidence in him against the fury of their enemies; It being a greater wonder that a Virgin without loss of her Virginity should bring forth a Son, than the routing of an Host of Enemies. Is not then the performance of this, Gods actual sending his Son to us through the Womb of a Virgin, a higher ground of considence for the Churches success in e∣very thing else, than barely the Promise could be? All creatures in danger have a natural confidence in God, He is the con∣fidence of all the ends of the Earth; but the Churches confidence may be mere firmly placed in him, because he is particularly the God of their Salvation, Psal. 65 5. By terrible things, in Righteousness, wilt thou answer us, O God of our Salvation, who art the cenfidence of all the ends of the Earth.

2. 'Tis your only way to have mercy for the Church and for your selves.

If he take pleasure in them that hope in his mercy, as it is in Psal. 147.11. He will take pleasure to relieve them, He will strengthen the bars of their gates, verse 13. If he take pleasure in them that hope in his mercy, then the strong∣er and more lively their hope is, the more intense is Gods pleasure in them. If they do not hope in his Mercy, he hath no pleasure in them, and no delight to them. He hath a goodness laid up for them that fear him, and he will lay it out too for them that trust in him. Psal. 31.15. O how great is thy good∣ness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men? 'Tis laid up for all that fear him, but it is wrought for them that trust in him. It is manifested upon special acts of trust and reliance, and wrought be∣fore the sons of men. Those that own God publickly in a way of reliance, God will own them publickly in a way of kindness. Faith is the key that un∣locks the Cabinet of special Providence. Those eyes which move about all the World, are fixed upon those that trust in

him, Psal. 33.28. The eye of the Lord is upon them that hope in his Mercy.

The sixth Duty, Wait upon God in the way of his Providence. Wait upon him as he is a faithful Creator ; much more since the title of being our Re∣deemer is added to that of our Crea∣tor, which strengthens his Relation to us. Not to wait, disparageth his care, bounds his power, or reflects upon his Wisdom: as if he had stript himself of his immense goodness, and forgot both his Promise and his People; as if he had cancelled the Covenant, and given up his whole interest to the Lusts of men. Wait in the saddest appearances. The Hour of Christs death was dismal in the World, and darkness was upon the Earth; a miraculous Eclipse of the Sun, taken notice of by the very Heathens; yet were we never nearer to happiness than in that dreadful time when our Saviour was most dyed in his own Blood. The Sanguine Complection of the Evening∣sky is a presage of a fair succeeding Morning; so, many times is the red Ve∣sture of the Church.

1. Wait upon him obedientially.

Commit your souls to God, but in well doing. Use no indirect means; a con∣tempt of the precept cannot consist with Faith in either Promise or Providence. The obeying part is ours, the govern∣ing part is Gods, Prov. 23.17. Let not thine heart envy sinners, but be thou in the fear of the Lord all the day long, for surely there is an end, and thine ex∣pectation shall not be cut off. God will govern all the day, but we must fear him all the day. When fear on our part, attends Government on Gods part, there will be an end of our carnal fears, and a good issue of our hopes. The greatest deliverances of his Church have been when his People has stood still. Exod. 14.13. As that deliverance was a type of all future ones, and a ground of Faith, so the carriage God enjoyned was a rule to his people in all future straights. 'Tis against the Laws of Gods Government for those listed in his Service to stir without order. The Law is our standing Rule of Duty. Providence cannot be a standing visible Rule, because of the variety and seem∣ing

crosness of it sometimes to our ap∣prehensions. Do not presume to lead God, but be led by him: 'Tis our safety to follow him, 'tis our sin and danger to presume to be his Directors. We may lose our selves when we are our own blind guides, and fall into a ditch; but when we follow God, he hath wisdom to foresee the Precipices we may stum∣ble into, and goodness to divert us from them. By interposing carnal devices, men may perhaps have their ends, but with little comfort, perhaps much bit∣terness to themselves. Jacob by his hasty using his own and his mothers sin∣ful project for the Blessing, got it in∣deed, but a cross too, for he was a man of Sorrows all his days. By waiting in Gods way, we shall have our ends with more sweetness, because purely a fruit of Gods care and goodness.

2. Wait patiently. How often are our Spirits troubled about future events, and affraid of the evil which threa∣tens us, as if we were in pain for God, and in doubt of his wise Conduct Think not Gods time too long. He waits as much for a fit opportunity to shew his

Mercy as you can wait for the enjoy∣ment of it, Isa. 13.18. Therefore will the Lord wait that he may be gracious unto you; blessed are all they that wait for him. 'Tis a part of our blessedness to wait for God, since it is a part of Gods kindness to wait for a fit season to be gracious to us. 'Tis not for us to prescribe Rules to God, but follow the Rules he prescribes to us. He hath freely made his Promise, let him be Master of his own time to make it good. He will shew as much Wisdom in accomplishing, as he did mercy in de∣claring it. God can do things in a mo∣ment, but it is his wisdom to take time, that his people may have time to exer∣cise their trust, their hope, and their pa∣tience. He will take time in the ways of his providence as well as he did in the works of Creation. He allotted six days to that which he could have framed in a minute. He is Judge of what is needful for us, and when it is needful for us. If God should give us that, which is a mercy in its own nature, many times when we de∣sire it, it might not be a mercy. If we will trust the skill of his Wisdom for the

best season, it cannot but be a mercy, for he will give it us with his onw glo∣ry and grace wrapt up in it, which will make it sweeter to himself when his Wisdom is honoured, and sweeter to us when our good is promoted. Gods methods appear in the end both wiser and better than our frames. Infinite goodness aims more at our welfare, than our shallow self-love; and infinite wisdom can conduct things to our wel∣fare better than our short-sighted skill He that knows all the moments of time, knows best how to time his actions. As God staid for a fulness of time to bring the great Redemption by Christ into the World; so he stays for a fulness of time to bring all the great consequences and appendices of it unto his Church. Every thing is beautiful in his time. In its own time, in Gods time, not in ours.

2. Wait constantly. Though the Wheels of providence seem sometimes to stand still, and God seems to put a period to the care of his Church; yet let not us neglect our duty. Wait a while, and the Wheels will be put upon

their former rolling. Some particular passages of Providence may trouble us for a while, but in the issue God may an∣swer our desires above our expectations, and thereby confute our fears. His Providences are sometimes like Rivers that run under ground, out of sight; but will rise again with a delightful Stream, with some new Medicinal qua∣lity, contracted from the Earth by the way. Joseph, a Prisoner, waits upon God for his Liberty, and God gives him freedom with preferment. God can bring about his Peoples safety by unex∣pected ways. Who would have ima∣gined before, that his own Dream should make him a Captive, and Pha∣raohs Dream make him a Favourite? The chief Butler remembers him not, till Pharaoh was in an exigency, and the divining skill of the Wise men of Egypt confounded. Joseph lost nothing by waiting upon God, who made so many circumstances concur to promote his Honour. Wait therefore upon him in the sorest afflictions. The Church is only afflicted in Mercy, but the Ene∣mies of it are pulled up by the roots,

Jer. 30.11. I am with thee to save thee; though I make a full end of the Nations whither I have scattered thee, yet I will not make a full end of thee, but I will cor∣rect thee in measure. God deals with his People as a Father, who corrects to re∣form, not to destroy; but with his ene∣mies he deals as a Judge. God's Provi∣dence, like Moses's Rod, may seem sometimes a devouring Serpent, but it is to convince the Egyptians, and deliver the Israelites.

4. Wait in the use of lawful means for preservation. Not to use means, is to slight his Providence, not to trust it. It seems not to consist with the wisdom of God to order things always so as to be necessitated to put forth an extraor∣dinary power in things which his crea∣tures by a common Providence can naturally accomplish. God saves by natural means; when they will not serve the turn, he will save by super∣natural. God chose an Ark to preserve Noah in. He did not want supernatu∣ral means for his preservation. He might have catched him up in a Cloud, and continued him there till the drying up

of the waters. Noah doth not dispute the business with God, but prepares an Ark according to his order, and he was righteous in his obedience, as well as in his trust. God would not preserve our Saviour by a Miracle, when ordinary means would serve the turn. He com∣mands Joseph by his Angel to flee into Egypt with the Child. Joseph desires not God to preserve him by an extraordinary pow∣er, to save his pains of travelling; he sub∣mits to Gods order, and God quickly clears the way for his return. Indeed sometimes the wheels of Providence are lifted up from the Earth, and do not go in the or∣dinary tracts ; but Miracles must be left to Gods Pleasure; for us to desire them, is to tempt our great Gover∣nour.

The Seventh Duty. Pray for the Church.

'Tis an encouragement that our Suit in this case will not be denied. The desire of the Churches welfare is conforma∣ble to his Counsel, which shall stand notwithstanding the Devices of men. His counsel in particular concerns of

men shall stand, much more is the sta∣bility of his counsel for the church. He is a God hearing Prayer in a way of common Providence, and a God hearing Prayer in a way of special at∣tention, Psal. 61.1. Hear my cry, O God, attend unto my Prayer. David desires that God would hear him, as more particularly concerned in his case. He is so in the concerns of his Church. Will he hear an Ishmael crying for him∣self, and young Lyons roaring for their Prey; and stop his Ears to the voice of his own Spirit in his People, plead∣ing for the Church, dearer to him than the whole mass of Nature? We have greater Arguments to use, than in any other case. The Relation the Church hath to God; The affection God hath to the Church. Lazarus whom thou lovest is sick, was Martha's argument to Christ. What greater encourage∣ment to our Petitions, than Gods affe∣ction, than Gods Relation? God loves to have our affection comply with his. God loves others the better for soliciting its welfare. Moses had the greatest manifestation of Gods Love after he

he had prayed for the Israelites, though in a case of sin; and presently after in Exod. 33.11. God speaks with him face to face, as a man speaks to his friend; and in the same chapter, and the begin∣ning of Exod. 34. God shews him his glory as much as he was capable to bear. Daniel was a great Petitioner for the Church. He was Gods great favourite upon that account, and had the clearest and highest Revelations made to him of the course of Providence in the World.

The eighth Duty. When you receive any mercy for the church in answer of pray∣er, give God the glory of it.

The variety of his Providences gives us matter for new songs and compositions. What Volleys of joyful shouts! What Hallelujahs to God do we find upon the Ruin of Antichrist! Rev. 19.1, 2, 3. God calls for Praise out of the Throne, v. 5. and the Church returns it, v. 6, 7. 'Tis God rides upon the Cherub, 'tis God that sits upon the wings of the Wind, 'tis God who is in all Instruments to quicken their motions, and direct them to their scope.

The Ninth Duty. Imitate God in his affection to the Church.

Christ did what he did for the good of his Church: God doth what he doth for the advantage of the Church. Let the same mind be in us that was in Christ; let the same end be ours which is the end of God. Thus we shall be like our Creator, thus we shall be like our Governour, thus we shall be like our Re∣deemer. Men take it kindly from others that love those they have a respect for. God loves all that love his people, and blesses them that bless them, Gen. 12.3. I will bless them that bless thee, and curse them that curse thee.

The Tenth Duty. Look after sincerity before God.

'Tis for the security of such that God shews himself strong. No man that fully believes and understands this Do∣ctrine, but should be glad to be of that happy Society, that Assembly of the first-born, who are under the care of a watchful eye, and the mighty power of the God of the whole Earth. When God chose Israel, the very strangers should for their own Interest joyn with

them. And to such as take hold of his Covenant he Promises to give a name in his house that shall not be cut off. Yea, even to the Sons of the Strangers that should joyn themselves to the Lord. v. 6. Let this encourage us to Christianity. God never encouraged men to be Chri∣stians by promises of Worldly great∣ness, but by Promises of a constant care of them for their happiness, by Pro∣mises of making all things work toge∣ther for their good. If God will shew himself strong for those that are per∣fect in heart towards him, then he hath no strength for those that are un∣sound and false in heart towards him. No man hath an interest in his special Providence without Faith. The Pow∣er, Knowledg, Wisdom, of God, are all set against him. Though the whole World be in commotions, the earth be removed, and the Mountains cast into the depths of the Sea, there is no ground of fear to Faith; but what Buckler against them hath Unbelief and Hypocrisie? What security against Wrath can Riches give you? What de∣fence against his power can your Pot∣sherd

strength afford you? It was not for Jobs wealth that God made his boasts of him, but for his sincerity, Job 1.8. Hast thou considered my Ser∣vant Job, that there is none like him in the earth, a perfect and an upright man? And for the want of this, he loaths a World. Labour therefore for sincerity towards God; beg it of God. Get the evidence of it, and preserve it.

FINIS

Notes

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nificat spinam dorsi, & in macta∣tis anima libus per spinam omnia apparent interiora; itaut nihil latere potest. Glassius, Vol. 3.1.106.
• Doct.
• Doct.
• Job 38.39.40.
• Psalm 147.148.
• Hadsons Divine right of Govern∣ment chap 6. pag. 53.
• Clomens ad Corinth. pag. 34.
• Dan. 4.17.
• Tailors exemplar, preface. 6.31.
• Act. 15.8.
• Trap in Exod. 34.
• Fourthly.
• ‡

  Ezek. 10. their wings were full of eyes, &c.
• †

  Pro. 15.3.
• Eph. 1.11 He works all things after the Counsel of his own will.
• v. 1.
• Rey nolds.
• Psal. 107.25, 26.
• Act. 17.28.
• Stilling-fleer Orig. sacrae lib. 3. cap. 3. Sect. 3.
• Hos. 2.21, 22.
• First Pro∣position.
• First.
• Acts. 2.23.
• Luk. 2.49. Wist you not that I must be a∣bout my Fathers buisines; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ham∣mond in loc.
• Zach. 3.9.
• Hortons Serm. Ps. 87. P. 56.
• Gen. 31.29.
• 1 King. 19.15.
• Gen. 25.16, 17, 18.
• Gen. 1.21.
• Neh. 9.6.
• Ps. 104.21.
• Psal. 147.9.
• Psal. 119.91. They con∣tinue this day ac∣cording to thine Ordinan∣ces, for all are thy Servants, i. e. The Earth and what is upon it.
• An. drews Catechi—stical Do∣ctrine, P. 60.
• Jer. 33.20.
• Levit. 26.3.4. Then will I give you rain, and the land shall yield her in∣crease, and the trees of the field shall yield their fruit.
• Job 28.23; 24, 25, 26.
• Arrow smith Chain of Princi∣ples. Exer∣cit. 1. Sect. 1.
• 1 King 17.4.
• ‡

  Jonah 2.10.
• ‡

  Dan. 3.
• Pro. 16.33.
• 1 King. 22.34.
• Fuller Eccles Hist. Cent. 6. book 2. P. 51.
• Second Propositi∣on:
• ‡

  Psal. 104.3.
• Mat. 30.14.
• ‡

  Isa. 45.1.
• Halls Contempl. p. 796.
• 2 King. 7-1, 2, 17.
• Isa. 28.29. This also comes from the Lord of Hosts, which is wonderful in Counsel and ex∣cellent in working.
• Secondly.
• John. 14.12.
• 1 King 20-14. The young men of the Princes of the Pro∣vinces.
• Judg. 6.15.
• Judg. 7.6, 7.
• 2 Chron. 14.11. Lord, it is nothing with thee to help with ma∣ny or with few.
• Psal. 22.6.
• 2 Cor. 15.9, 10.
• Groti∣us. Mat. 20.16. Es naturali∣ter nocet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Hall contempl. book 3. p. 806, 807.
• 1 Sam 23.26, 27, 28. Thirdly.
• Psal. 65.7. Which stilleth the noise of the Sea; and tu∣mult of the peo∣ple.
• Gen. 47.19, 21.
• Gen. 33.4.
• Estier 6.1, 2.
• Ezra 1.1, 2, 4, 7. Ezra 4-12, 15, 19. Ezra 6-4, 5, 8, 9, 11. Nehem. 2.8.
• Esth. 6.13.
• Mat 2.3, 4, 5, 6, 7, 8.
• 2 Sam. 17.1, 2.
• Gen. 11.4, 8.
• Joh. 11.47, 48, 49, 50.
• 2 King. 3.22.23.
• 2 King. 7.6.
• Quest.
• Answ.
• Psal. 105.17. He sent a man before them, even Joseph, who was sold for a Servant.
• Senguer. Metaph. lib. 2. cap 15. S. 5.
• 2 Sam. 12.11.
• Luke 19.43.
• Vid. Ovid Amor, lib. 3. E∣leg. 3. v. 1. and v. 27.
• Boetius de Conso. lib. 1.
• Quest. 2.
• Luk. 4.6.
• See in∣stances in Jackson, vol. 1.8. cap. 4. Sect 5.
• Answ. 1.
• 1 Cor. 4.5.
• Secondly.
• Mat. 20.15.
• Thirdly.
• Fourthly.
• Fifthly.
• 1 Cor. 12.11.
• Sixthly.
• Pro. 15.16.
• 1 King. 8.38. Sin is called the plague of the heart.
• Psal. 5.22.
• Exod. 9.16.
• Secondly.
• Psal. 73. Rom. 8.
• Psa. 37.5.
• Psal. 31.19.
• 2 Cor. 1.5. 1 Pet. 4.13, 14:
• First.
• Targum Hierosoly∣mit. Mer∣cer in Gen. 4.7.
• Gen. 4.7, 8.
• Heb. they speak not to their hearts.
• Mon∣tagne a∣gainst Selden. p. 525.
• Job 19.29.
• Secondly.
• Rom. 2.14.
• Rom. 1 29, 30, 31, 32.
• Thirdly.
• 2 Chron. 18.1, 2, 3.
• ver. 16, 19.
• ver. 31, 32.
• ver. 31.
• 1 Tim. 6.17.
• Dought. Analect. Sacr. Ex curs 182.
• Ami∣raut de diverses religions.
• Ier. 5.12.
• Jenkin.
• Cajetan Summal. p. 428.
• 2. King. 20.10.
• Psal. 49.11.
• Psal. 94.6, 7.
• Psal 14.1, 4.
• Ʋse 2.
• It was an excel∣lent Speech of a Sto∣ick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Eccles. 9.11.
• 1 Tim. 4.8.
• Psal. 10.14.
• Luk. 5 5.
• Jer. 10.13.
• Jam∣blich•• vita Pi∣thag. lib 1. cap 18. p. 89
• Xeno∣phon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib 〈◊〉〈◊〉. p. 23.
• Jor. 17.5.
• Dan. 5.29.
• Durant de Tentat. p. 168.
• Gen. 32.9, 13.
• Dan. 1.8, 9, 10, &c but Daniel purpojed in his heart that he would not defile himself with the portion of the Kings meat.
• Isa 30.28.
• Psal 115 3. But our God is in the Hea∣ven, he hath done what soe∣ver he pleased.
• Deus triumphat in sua cau∣sa, &c.
• Matth. 10.29.
• Levit 10 1, 2, 3.
• Gen. 32.29, 31.
• Rom. 15.4.
• Ezek. 1.18.
• Revel. 5.6.
• Luk. 10.20.
• Psal. 139.16.
• First.
• Secondly.
• Thirdly.
• First.
• Reason first.
• First.
• 〈…〉〈…〉
• Mat. 5.13.
• Grotius on the place.
• Josh. 10.12, 13.
• Exod. 14.22.
• Dan. 6.22.
• Dan. 6.22.
• 2 King 20.11.
• 1 Sam. 7.10.
• Secondly.
• By way of approba∣tion. By way of Authority.
• Exod. 25 1.
• Trap. on Numb. p. 58.
• Gen. 21.17.
• Gen. 19.15, 16.
• Ezek. 1.20.
• Joel 3.11.
• Ezek. 1.12. Whither the Spirit was to go, they went.
• Heb. 1.6.
• Dan. 7.16. Dan. 8.16. And I heard a mans voice which cal∣led and said, Gabriel, make this man to under∣stand the vision.
• Dan. 9.21. Re∣vel. 10.8, 9. Re∣vel. 22.8, 9.
• Light∣foot. Tem∣ple. Chap. 38. p. 253, 256.
• †

  Ezek. 1.9. Their wings were joyn∣ed one to another.
• Secondly.
• †

  Math. 8.31, 32.
• Luk. 8.39.
• Eph. 6.12.
• Pro. ••5.18.
• Helvicus contra Judaeos.
• Jackson vol. 1. Fol. p. 62.
• Gen. 12.10.
• Isa. 16.3, 4.
• Rov. 12.10.
• † 2 Sam. 3.6, 7, 8, 9, 10.
• Exod. 12.35, 36.
• Isa. 45.3, 4.
• Phil. 10 12, 16.
• Gen. 21.10.
• ver. 12.
• Gen. 2.7.3.46.
• Ezek. 1.18. their wings were dreadful, and their wings were full of eyes.
• Brough∣ton on Re∣vel. 13. Sect. 177.
• Luk 21.25, 26, 27, 28.
• Gen. 49.7. Cursed be their an∣ger, for it was fierce, and their wrath, for it was cruel; I will di∣vide them in Jacob, and scat∣ter them in Israel.
• Acts 15.36, 37, 38, 39, &c.
• †

  Exod. 1.20.
• ‡

  Rev. 12.1, 3 4
• Phil. 1.13.
• Phil. 4.22
• Secondly.
• Ezek 9.11.
• Thirdly.
• Gen. 14.9, 10.
• †

  Rivet in Gen. ex∣ercite. 129.
• Gen. 7. Gen. 8.
• Gen. 7.17, 18.
• Gen. 5, 6, 7, 8, 9. &c.
• Judg. 6.36. &c. He would have one time the Fleece dry, another time wet. God con∣descends to him in all.
• Fourthly.
• Dan 10, 11, 16.20
• Exod. 32.9, 10. and the Lord said to Moses, I have seen this people, and be∣hold it is a stiff-necked people, now ther∣fore let me alone that my wrath may wax hot a∣gainst them.
• Secondly.
• First.
• John 17.10. And I am glorifyed in them.
• Revel. 11.15
• Revel 11.17.
• Numb. 4.5, 6, 7, 8.
• Isa. 49.8.
• Col. 1.16, 17, 18.
• Isa. 9.6.
• Thirdly
• Eph. 3.10.
• Fourthly.
• Isa. 68.5.
• Isa. 49.15.
• Eph. 5.29.
• John 20.17.
• Mal. 3.17.
• Fisthly.
• 8

  Isa. 19. last
• Deut. 32.9.
• Sixthly.
• Deut. 33.3.
• Isa. 49.16.
• Sancti∣us in Isa. 49.16.
• Exod. 14.19.
• Deut. 1.31.
• Deut. 32.11.
• Hosea. 14.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Gen. 5.22, 24.
• Seventhly.
• Esa. 48.35.
• Revel. 14.1.
• 1 Chro. 17.24.
• A Eightly.
• Zech. 1.12.
• Luk. 16.28.
• ƲSE.
• The Text.
• Cham. les trais verit. liv. 3. cap. 1. p. 16.
• Revel. 2, 1.
• Levit. 24.3, 4. Chap. 27.20. Chap. 30.8.
• Micah 5.7.
• Zeth. 4.7.
• Joh. 7.50, 51.
• Cant. 7.7.
• Luk 24.26.
• Isa. 4.12, 13.
• Isa. 19.24.
• Psal 72.16. Broughtn on Dan. 10 20.
• Isa. 45.13, 14.
• Isa. 16.4, 5.
• 2 Kings 2.12,
• Gen 14.9.
• Deut. 23.3.4.
• Hos. 20 21, 22,
• Dan. 2.12.
• Gen 14.8
• Gen. 19.
• Ver. 23, 24.
• Isa. 31.4.
• Isa. 42.14.
• Zech. 4.
• Mat. 27.58. Mark. 15.43.
• Ezek. 11.16.
• Psal. 91.4.
• Isa. 26.20.
• Psal. 91.1.
• Isa. 43 2.
• John 6.17, 18.
• Jer. 30.5, 6, 7. &c.
• Psal. 68.13
• Psal 135.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Comfort himself.
• Isa. 60.10, 11, 12.
• Ezek 36.
• Deut. 32.36.
• 2 King 14.26, 27.
• Acts 12.6, 7.
• Hos. 17. 〈◊〉〈◊〉
• Isa. 33.7, 8. &c.
• Psal. 33.10.
• Gen. 31.24, 29.
• Jer. 51.13, 14.
• Rev. 14 19, 20.
• Isa. 25.4.
• John 11 15.45.
• Psal. 74.14.
• Arram in Epist lib. 1. c. 9.
• Psal. 83.3.
• Rev. 2.13.
• Rev. 20.2.
• Psal. 76.9, 10.
• Numb. 23.7, 8.
• Rev. 17.3.
• 2 Kings 19 7, 35, 36, 37.
• Prov. 20.24.
• Psal. 36.6.
• Psal. 9.2.
• Rom. 9.33.
• Morn. de verit. Rel. Christian. cap. 12. p. 210, 211.
• Rev. 5.1.
• Burges of justificati∣on, part. 2. Serm. 2. p 12.
• 1 Pet. 1.12.
• 2 Cor. 3.14, 15, 16.
• Job 9 4.
• Psal 7 8 6 8.
• Isa. 7 14.
• 1 Pe 4.19.
• 1 Pet. 4.19.
• Eccles. 3.11.
• Ezek. 1.21.
• Matt. 2.13.
• Ezek 1.19.
• Prov. 19.21.
• Exod. 32.32.
• Dan 9.3, 21. Dan. 10.2, 5.
• Psal. 149.1
• Psal. 18 10
• Isa. 14.1
• Isa. 56.4, 5.