as not to discern God's Hand when it was made bare raised up and stretched out in the atchievement of most prodigious works not to reade Providence when set forth in the largest and fairest print such as those of whom 't is said in the Psalm Our fathers understood not thy wonders in Aegypt and those of whom 't is observed in the Gospel Though he had done so many miracles before them yet they believed not such as the mutinous people who although they beheld the earth swallowing up Corah with his Complices and a Fire from the Lord consuming the men that offered Incense yet presently did fall a-charging Moses and Aaron saying Ye have killed the People of the Lord. No wonder then if many do not perceive the same Hand when it is wrapp'd up in a complication with inferiour causes when it is not lifted up so high or so far extended in miraculous performances The special Providence of God in events here effected or ordered by him is indeed commonly not discernible without good judgment and great care it is not commonly impressed upon events in characters so big and clear as to be legible to every eye or to any eye not endued with a sharp perspicacy not implying an industrious heedfulness the tracts thereof are too fine and subtil to be descried by a dimme sight with a transient glance or upon a gross veiw it is seldome so very conspicuous that persons incredulous or any-wise indisposed to admit it can easily be convinced thereof or constrained to acknowledg it it is often upon many accounts from many causes very obscure and not easily discernible to the most sagacious most watchful most willing observers For the instruments of Providence being free agents acting with unaccountable variety nothing can happen which may not be imputed to them with some colourable pretence Divine and humane influences are so twisted and knit together that it is hard to sever them The manner of Divine efficacy is so very soft and gentle that we cannot easily trace its footsteps God designeth not commonly to exert his hand in a notorious way but often purposely doth conceal it Whereas also it is not fit to charge upon God's special hand of Providence any event wherein special ends of wisedom or goodness do not shine it is often hard to discover such ends which usually are wrap'd in perplexities because God acteth variously according to the circumstances of things and the disposition capacity or state of objects so as to doe the same thing for different ends and different things for the same end because there are different ends unto which Providence in various order and measure hath regard which our short and narrow prospect cannot reach because God in prosecution of his ends is not wont to proceed in the most direct and compendious way but windeth about in a large circuit enfolding many concurrent and subordinate designs because the expediency of things to be permitted or performed doth not consist in single acts or events but in many conspiring to one common end because we cannot apprehend the consequences nor ballance the conveniencies of things in order to good ends because we are apt to measure things by their congruity to our opinions expectations and affections because many proceedings of God depend upon grounds inaccessible to our apprehension such as his own secret Decrees the knowledge of mens thoughts close purposes clandestine designes true qualifications and merits his prescience of contingent events and what the result will be from the combination of numberless causes because sometimes he doth act in methods of Wisdom and by rules of Justice surpassing our capacity to know either from the finiteness of our nature or the â—eebleness of our reason or the meanness of our state and circumstances here because also the Divine administration of affairs hath no compleat determination or final issue here that being reserved to the great day of reckoning and judgment It is further also expedient that many occurrences should be puzzling to us to quash our presumption to exercise our faith to quicken our industry to engage us upon adoâ—ing that Wisedom which we cannot comprehend Upon such accounts for such causes which time will not give me leave to explain and exemplifie the special Providence of God is often cloudy is seldom so clear that without great heed and confideration we can perceive it But however to do so is plainly our duty and therefore possible For our Reason was not given us to be idle upon so important occasions or that we should be as brute Spectatours of what God doeth He surely in the Governance of his noblest creature here discovereth his Being and displayeth his Attributes we therefore carefully should observe it He thereby and no otherwise in a publick way doth continually speak and signifie to us his mind and fit it is that we his subjects should hear should attend to the least intimations of his pleasure To him thence glory should accrue the which who but we can render and that we may render it we must know the grounds of it In fine for the support of God's Kingdom for upholding the reverence due to his administration of Justice among us it is requisite that by apparent dispensation of recompences Duty should be encouraged and Disobedience checked very foolish therefore we must be if we regard not such dispensations So Reason dictateth and Holy Scripture more plainly declareth our obligation to consider and perceive God's doings To doe so is recommended to us as a singular point of wisedom whose is wise and will observe these things they shall understand the loving-kindness of the Lord. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving-kindness judgment and righteousness in the earth Who is wise and he shall understand these things prudent and he shall know them For the ways of the Lord are right c. We are vehemently provoked thereto Understand ye brutish among the people and ye fools when will ye be wise They are reproved for neglect and defailance who do not regard the work of the Lord nor the operation of his hand The not discerning Providence is reproached as a piece of shameful folly A brutish man knoweth not neither doth a fool understand and of woful pravity O ye hypocrites ye can discern the face of the Skie but how is it that ye cannot discern this time To contemplate and study Providence is the practice of Good men I will meditate on all thy works saith the Psalmist chiefly respecting works of this kind and The works of the Lord are great sought out of all them that have pleasure therein It is a fit matter of Devotion warranted by the practice of good men to implore God's manifestation of his Justice and Power this way O Lord God to whom vengeance belongeth shew thy self lift up thy self thou
compass of obedience to the Divine commands and to reduce them from their idolatrous and wicked courses yet without correspondent effect Our Saviour by the example of his holy life continual instruction and vehement exhortations assayed to procure a belief of and submission to his most excellent Doctrine yet how few believed his report and complied with his Discipline Yea Almighty God himself often complains how in a manner his designs were defeated his desires thwarted his offers refused his counsels rejected his expectations deceived Wherefore saith he concerning his Vineyard when I looked it should bring forth grapes brought it forth wild grapes And again I have spred out my hands all the day to a rebellious people And again I have even sent unto you all my prophets daily rising up early and sending them yet they hearkened not unto me Wherefore there is no good cause we should be disheartned or vexed when success is wanting to well-advised purposes 'T is foolish and ill-grounded intentions and practices unwarrantable by good reason that make the undertakers solicitous of success and being defeated leave them disconsolate Yea farther VI. Wisedom makes all the troubles griefs and pains incident to life whether casual adversities or natural afflictions easie and supportable by rightly valuing the importance and moderating the influence of them It suffers not busie fancy to alter the nature amplifie the degree or extend the duration of them by representing them more sad heavy and remediless then they truly are It allows them no force beyond what naturally and necessarily they have nor contributes nourishment to their increase It keeps them at a due distance not permitting them to encroach upon the Soul or to propagate their influence beyond their proper sphere It will not let external mischances as poverty and disgrace to produce an inward sense which is beyond their natural efficacy nor corporeal affections of sickness and pain to disturb the mind with which they have nothing to doe The region of these malignant distempers being at most but the habit of the body Wisedom by effectual antidotes repells them from the heart and inward parts of the Soul If any thing sin and our unworthy miscarriages toward God should vex and discompose us yet this trouble Wisedom by representing the Divine Goodness and his tender mercies in our ever-Blessed Redeemer doth perfectly allay And as for all other adversities it abates their noxious power by shewing us they are either meerly imaginary or very short and temporary that they admit of remedy or at most do not exclude comfort not wholly hindring the operations of the mind nor extinguishing its joys that they may have a profitable use and pleasant end and however neither imply bad Conscience nor induce obligation to punishment For VII Wisedom hath always a good Conscience attending it that purest delight and richest cordial of the Soul that brazen wall and impregnable fortress against both external assaults and internal commotions that continual feast whereon the mind destitute of all other repast with a never-languishing appetite may entertain it self that faithfull witness and impartial judge whoever accuses always acquitting the innocent Soul that certain friend in no streight failing in no adversity deserting that sure refuge in all storms of fortune and persecutions of disgrace Which as Solomon here notes renders a man's sleep sweet and undisturbed with fearfull phantasms his heart light and his steps secure and if any thing can make the Stoical paradox good and cause the Wise man to smile in extremity of torment arming his mind with an invincible courage and infusing a due confidence into it whereby he bears up chearfully against malicious reproach undauntedly sustains adversity and triumphs over bad fortune And this invaluable treasure the Wise man is onely capable of possessing who certainly knows and heartily approves the grounds upon which he proceeds whenas the fool building his choice upon blind chance or violent passion or giddy fancy or uncertain example not upon the steddy warrant of good reason cannot avoid being perplexed with suspicion of mistake and so necessarily is deprived of the comfort of a good Conscience VIII Wisedom confers a facility expert readiness and dexterity in action which is a very pleasant and commodious quality and exceedingly sweetens activity To doe things with difficulty struggling and immoderate contention disheartens a man quells his courage blunts the edge of his resolution renders him sluggish and averse from business though apprehended never so necessary and of great moment These obstructions Wisedom removes facilitating operations by directing the intention to ends possible and attainable by suggesting fit means and instruments to work by by contriving right methods and courses of process the mind by it being stored with variety of good principles sure rules and happy expedients reposed in the memory and ready upon all occasions to be produced and employed in practice IX Wisedom begets a sound healthfull and harmonious complexion of the Soul disposing us with judgment to distinguish and with pleasure to relish savoury and wholsome things but to nauseate and reject such as are ingratefull and noxious to us thereby capacifying us to enjoy pleasantly and innocently all those good things the Divine Goodness hath provided for and consigned to us whence to the Soul proceeds all that comfort joy and vigour which results to the Body from a good constitution and perfect health X. Wisedom acquaints us with our selves our own temper and constitution our propensions and passions our habitudes and capacities a thing not onely of mighty advantage but of infinite pleasure and content to us No man in the world less knows a fool then himself nay he is more then ignorant for he constantly errs in the point taking himself for and demeaning himself as toward another a better a wiser and abler man then he is He hath wonderfull conceits of his own qualities and faculties he affects commendations incompetent to him he soars at employment surpassing his ability to manage No Comedy can represent a mistake more odde and ridiculous then his for he wanders and stares and hunts after but never can find nor discern himself but always encounters with a false shadow in stead thereof which he passionately huggs and admires But a Wise man by constant observation and impartial reflexion upon himself grows very familiar with himself he perceives his own inclinations which if bad he strives to alter and correct if good he cherishes and corroborates them he apprehends the matters he is fitting for and capable to manage neither too mean and unworthy of him nor too high and difficult for him and those applying his care to he transacts easily chearfully and successfully So being neither puft up with vain and over-weening opinion nor dejected with heartless diffidence of himself neither admiring nor despising neither irksomely hating nor fondly loving himself he continues in good humour maintains a sure friendship and fair correspondence with himself and rejoyces in
consenting example of pious men afterward enforcing them God indeed did himself in his Law or by his Prophets appoint publick and solemn celebrations of worship to himself in Sacrifices involving Prayer and accompanied therewith constantly to be offered every morning and evening religious Princes also did institute services of thanksgiving and praise to be performed at those times but there doth not appear any direct institution of private Devotion or its circumstances but the practice thereof seemeth originally to have been purely voluntary managed and measured according to the reason by the choice of each person yet so that the practice of eminently-good men leading and others following it grew into a kind of common law or standing rule seeming to carry an obligation with it to observe the times specified Besides those three times there were farther other middle times observed by devout people who had leisure and disposition of mind thereto once between morning and noon and once between noon and evening were sequestred to that purpose whence in the Acts the ninth hour of the day that is the middle intervall between noon and evening is called the hour of prayer Yea some did impose on themselves the observation of two other times one between evening and midnight the other between midnight and morn To which practice those places in the Psalms do seem to allude My mouth shall praise thee with joyfull lips when I remember thee on my bed and meditate on thee in the night-watches I prevented the dawning of the morning and cried Mine eyes prevent the night-watches that I may meditate on thy word And plainly the whole number of those times which the Psalmist observed is expressed in those words Seven times a day will I praise thee because of thy righteous judgments Which examples whoever shall chuse to follow in any measure he shall doe wisely and commendably he shall certainly have no cause to repent he will find it richly worth his while great benefit and comfort will thence accrue unto him If indeed Jews were so liberal in assigning so punctual in affording such portions of time for yielding praise and offering supplications unto God how much more free and ready more carefull and diligent should we be in this way of practice we who have a Religion so far more spiritual and exempt from corporeal incumbrances Precepts so more express and clear so much higher obligations and stronger encouragements to this duty whom God in especial manner so graciously doth invite so powerfully doth attract unto himself But farther VII More especially this Precept may be supposed to exact from us a compliance in carefully observing the times of Devotion ordained by publick Authority or settled by general Custom This in a popular and legal sense is doing a thing indesinently when we perform it so often as is required by law or custom So the Apostle to the Hebrews saith of the Priests that they went always into the Tabernacle accomplishing the service of God always that is at all the solemn times appointed And thus of the Apostles it is affirmed by S. Luke that they were continually in the Temple blessing and praising God that is they constantly resorted thither at the stated times of concourse for prayer This good Reason also plainly doth injoyn For that the neglecting it is not onely a disorderly behaviour in a matter of high consequence a criminal disregard and disobedience to Authority a scandalous contempt of our neighbours from whose laudable fashion we discost a wrongfull deserting the publick to whose good mainly promoted by the publick worship of God we do owe the contribution of our endeavour but a hainous affront to Almighty God who thereby is plainly dishonoured and in a manner openly disavowed a huge prejudice to Religion the credit and power whereof without visible profession exemplary compliance mutual consent and encouragement cannot be upheld Were there times by law or custom defined as in some places indeed there are when all men should be required in person solemnly to attend on their Prince for professing their Allegeance or deferring any Homage to him would not those who should wilfully refuse or decline appearance be justly chargeable as guilty of dishonouring and wronging him would not their such defailance pass for sufficient proof that they do not acknowledge him that at least they do not much regard or value him So by not joyning at stated times in celebration of Divine worship we may be well conceived wholly to disclaim God or greatly to disesteem him to slight Religion as a thing insignificant and unprofitable Do we not indeed thereby more then intimate that we little believe God to be our Sovereign Lord and Governour that we stand in no great awe or dread of him that we are not much sensible of his benefits and mercies that we repose small trust or hope in him that we do not take our selves much to want his protection his guidance his assistence his favour and mercy Are we not in effect like unto those in Job who say unto God Depart from us for we desire not the knowledge of thy ways What is the Almighty that we should serve him or what profit shall we have if we pray unto him Thus the standers by commonly some so as to be much offended at others so as to be corrupted by our bad example will interpret this neglect and so assuredly God himself will take it from us and accordingly deal with us As he claimeth this publick attendence on him for his due Give proclaimeth he by the mouth of one of his great Heralds Give unto the Lord O ye mighty give unto the Lord glory and strength Give unto the Lord the glory due to his Name worship the Lord in the beauty of Holiness so if we to his wrong and disgrace refuse to yield it we shall certainly find answerable resentment and recompence from him that as we are careless â—â— serve him so he will be unmindfull to bless us as we are backward to avow and glorifie him so he will not be forward to own and grace us as we do so deny him before men so he will deny us before them also What other measure indeed can we imagine or expect to receive Will God think we be so partial and fond to us so disregardfull and injurious toward himself that he will vouchsafe to appear in favour to us when we deign not to appear in respect to him that he will openly tender our repute when we apparently disregard his honour that he will employ his wisedom or exert his power in our behalf when we scarce will think a thought or stir a step for his service Can we hope that he will freely dispense prosperous success to our enterprises when we either care not or scorn to implore his help that he will reach forth undeserved blessings to us when we subtract due praises from him that he will any-wise shew
sometime may prudently reserve his mind not venting it by foolish loquacity but his words do never clash with his meaning so as to deceive or disappoint any man He may warily prevent harm and decline perils but it is without hurtfull countermining or deriving mischief on his neighbour He may discreetly pick out seasons and embrace opportunities of righting or benefiting himself but he never will seek or lay hold of advantages to prejudice others He sometimes may repress insurrections of anger or disgust but he never doth allow them to bake into rancour or malice He may be apt to use courteous affable obliging demeanour serving to breed friendships and to stifle enmities but he never thereby meaneth to gull inveigle and entrap men or to procure instruments and aids of any perverse design He is no enemy to himself but according to the obligations of reason and conscience he hath always a regard to the good of others nor is ever so selfish as to be unjust or uncharitable to any man The principal engines he doth employ for atchieving his enterprises are a carefull and cautious providence in contriving a sedulous and steddy diligence in acting a circumspect heedfulness not to provoke any man by offensive carriage by injury by discourtesie to obstruct him but rather by kind demonstrations and real beneficence to engage men to further him in his proceedings but especially his main instrument wherein he most consideth is devout supplication to God for his succour and blessing Now is not this conduct the most secure that can be doth it not afford many great commodities and advantages doth it not exempt from manifold fears and cares and crosses and slaveries It cannot but derive blessings from the God of truth the great friend of simplicity and sincerity the hater of falshood and guile And humanely regarding things he that useth these methods doth from them obtain many conveniencies He doth not lie under perpetual constraint engaged to keep a constant guard upon himself to watch his memory to curb his tongue to manage his very looks and gestures lest they betray his intentions and disclose his plots He is not at the trouble of stopping holes of mending flaws of patching up repugnancies in his actions that his mind do not break through them He is not afraid of the disappointment and shame which attend the detection of unworthy designs He is not at pains to obviate the jealousies the surmises the diffidences the counterplots the preventive oppositions and assaults which gloomy closeness and crafty dissimulation ever do raise against the practisers of them In fine men do not shun the conversation and the commerce of an upright person but gladly do consort and deal with him do seek his acquaintance and alliance they are not apt to distrust him to suspect him to be shy and reserved in their intercourse with him but readily do place an entire confidence in him and use a clear frankness toward him No man doth fear him as dangerous or will cross him as an adversary Whence as he seldom hath cause to fear or occasion to contest with others so he doth undisturbedly enjoy the benefits of Society with great safety ease and comfort IX Lastly An upright walker hath perfect security as to the final result of affairs that he shall not be quite baffled in his expectations and desires And if prosperity doth consist in a satisfaction of mind concerning events he cannot fail of most prosperous success Whatsoever he doeth saith the Psalmist of him it shall prosper How is that Doth he if he warreth always get the victory is he perpetually when he tradeth a considerable gainer will he certainly after sowing reap a plentifull crop Probably yea and perhaps no Yet assuredly he shall prosper in the true notion of prosperity explained by those Divine Sayings Mark the perfect man and behold the upright for the end of that man is peace The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever Surely I know it shall be well with them that fear God He cannot be much defeated in his purposes for as to his general principal absolute designs that is his design of pleasing God and procuring his favour his design of satisfying himself and discharging his Conscience his design of promoting his own spiritual interest and saving his Soul his design of doing good of exercising charity to his neighbour of serving the publick of obliging the world by vertuous example and by real beneficence these he cannot fail thoroughly to accomplish nothing can obstruct him in the prosecution nothing can debarre him from the execution of those undertakings in spite of all the world by the succour of that Divine grace which ever doth favour and further such designs he most happily will atchieve them And for other inferiour designs he can hardly be crossed in regard to them for it is an essential part of integrity not otherwise to affect or aim at private secular interests then under condition and with a reservation if it be God's pleasure if it seem good to Divine Wisedom He knoweth that his pains employed on any honest purpose in a fair way be it to procure some worldly advantage for himself for his relations for his friend are not lost if they have the fruit of submission to God's will and acquiescence in the event disposed by him He is assured that it is good luck to have his project blasted and that missing is better then getting when by Sovereign Wisedom it is so determined He therefore could not so fix his heart or engage his affection in any such concern that his mind is surprized or his passions discomposed by a seeming adversness of events to his endeavours So that in effect he can have no bad success For how can that occurrence be deemed bad which plain reason dictateth in certain judgment to be most expedient for him about which he ever was very indifferent and with which at present he is not heartily displeased How can it be taken for disappointment and misfortune which one was prepared to embrace with satisfaction and complacence Yea to a person so disposed that success which seemeth most adverse justly may be reputed the best and most happy as promoting ends incomparably more excellent then any worldly gain as producing fruits exceedingly more wholsome and more savoury then any temporal commodity as exercising and improving the divinest Vertues Humility Patience Meekness Moderation Contentedness a grain whereof is worth all the wealth all the preferment all that is desirable in the world Wherefore let the worst that can arrive or that which humane blindness and fondness do count the worst yet upright persons do not come off ill or so matters being rightly stated as to be losers upon the foot of the accompt If this do not satisfie grosser apprehensions we may adde that even in these meaner concerns Almighty God is
himself bountifull and mercifull toward us when we so palpably are injust and ingratefull toward him No Surely he scorneth the scorners and Whosoever despiseth him shall be lightly esteemed so he expressely hath threatned and seeing he is both infallibly true and invincibly able we may reasonably presume that he will accomplish his word VIII Lastly Praying incessantly may import at large a frequency in Devotion This the words at least do exact or necessarily imply however expounded For doing incessantly cannot imply less then doing frequently in no tolerable sense can we be said to doe that continually which we doe seldom but it is an ordinary scheme of speech to say that a man doeth that always which he is wont to doe and performeth often As of the pious souldier Cornelius it is said that he gave much alms to the people and prayed to God always and of Anna the Prophetess that she departed not from the Temple but served God with prayers and fastings night and day that is she frequently resorted to the Temple and served God with an assiduous constancy As the words may bear and do involve this sense so doth the reason of the case inforce it for very just very fit very needfull it is to practise thus There is ever at hand abundant reason for and apposite matter of Devotion therefore no large space of time should pass without it there be perpetually depending many causes thereof whence there is not to be allowed any long vacation from it As every moment we from God's mercy and bounty partake great favours so should we often render thanks and praise for them for perpetually to receive courtesies and rarely to return acknowledgments is notorious ingratitude and iniquity We frequently and in a manner continually do fall into sins often therefore we are obliged to confess sins we are concerned to deprecate wrath and beg mercy otherwise we must long croutch under the sore burthen of guilt the sad dread of punishment the bitter pangs of remorse or the desperate hazzard of stupid obduration What-ever we design or undertake toward the good management and happy success thereof we being ignorant and impotent creatures do need the guidance the assistence and the blessing of God so often therefore it is requisite that we should be seeking and suing for them if not we do not onely transgress our duties but fondly neglect or foully betray our own concernments The Causes therefore of Devotion being so constant the Effects in some correspondence should be frequent Such frequency is indeed necessary for the breeding the nourishment the growth and improvement of all Piety Devotion is that holy and heavenly fire which darteth into our minds the light of spiritual knowledge which kindleth in our hearts the warmth of holy desires if therefore we do continue long absent from it a night of darkness will overspread our minds a deadning coldness will seise upon our affections It is the best food of our Souls which preserveth their life and health which repaireth their strength and vigour which rendreth them lusty and active if we therefore long abstain from it we shall starve or pine away we shall be faint and feeble in all religious performances we shall have none at all or a very languid and meager Piety To maintain in us a constant and steddy disposition to obedience to correct our perverse inclinations to curb our unruly passions to strengthen us against temptations to comfort us in anxieties and distresses we do need continual supplies of grace from God the which ordinarily are communicated in Devotion as the chanel which conveyeth or the instrument which helpeth to procure it or the condition upon which it is granted Faith Hope Love spiritual Comfort and Joy all Divine Graces are chiefly elicited expressed exercised therein and thereby it is therefore needfull that it should frequently be used seeing otherwise we shall be in danger to fail in discharging our chief Duties and to want the best Graces It is frequency of Devotion also which maintaineth that Friendship with God which is the soul of Piety As familiar conversation wherein men do express their minds and affections mutually breedeth acquaintance and cherisheth good will of men to one another but long forbearence thereof dissolveth or slackneth the bonds of amity breaking their intimacy and cooling their kindness so is it in respect to God it is frequent converse with him which begetteth a particular acquaintance with him a mindfull regard of him a hearty liking to him a delightfull tast of his goodness and consequently a sincere and solid good will toward him but intermission thereof produceth estrangement or enmity toward him If we seldom come at God we shall little know him not much care for him scarce remember him rest insensible of his love and regardless of his favour a coldness a shyness a distast an antipathy toward him will by degrees creep upon us Abstinence from his company and presence will cast us into conversations destructive or prejudicial to our friendship with him wherein soon we shall contract familiarity and friendship with his enemies the World and the Flesh which are inconsistent with love to him which will dispose us to forget him or to dislike and loath him It is in fine the frequency of Devotion which alone can secure any practice thereof at least any practice thereof duly qualified so hearty so easy so sweet and delightfull as it should be We have all a naturall averseness or indisposition thereto as requiring an abstraction of thoughts and affections from sensible things and a fastning them upon objects purely spiritual a rearing our heavy spirits above their common pitch a staying and settling our roving fancies a composing our vain hearts in a sober and steddy frame agreeable to Devotion to effect which things is a matter of no small difficulty and pain which therefore without much use and exercise cannot be accomplished but with it may so that by frequent practice the bent of our heart being turned the strangeness of the thing ceasing the difficulty of the work being surmounted we shall obtain a good propension to the duty and a great satisfaction therein This will render the way into God's presence smooth and passable removing as all other obstacles so particularly those of fear and doubt in respect to God which may deterr or discourage us from approaching to him God being most holy and pure most great and glorious we sensible of our corruption and vileness may be fearfull and shy of coming near unto him But when coming into his presence we do find that such as his Majesty is such is his Mercy when we do tast and see that the Lord is good when by experience we feel that in his presence there is fulness of joy being abundantly satisfied with the fatness of his house having our Souls there satisfied as with marrow and fatness finding that a day in his courts is better then a
Judge of the earth It is God's manner hereby to notifie himself The Lord is known by the judgment that he executeth He for this very purpose doth interpose his Hand that men may know that it is his Hand and that the Lord hath done it that as it is in Esay they may see and know and consider and understand together that the Hand of the Lord hath done this and the Holy one of Israel hath created it He manageth things so that men may be brought to know may be induced to acknowledge his authority and his equity in the management thereof that they may know that he whose Name is Jehovah is the most High over all the earth that they may say Verily there is a reward for the righteous verily there is a God that judgeth the earth In fine the knowledge of God's special Providence is frequently represented as a mean of nourishing our faith and hope in him as a ground of thankfulness and praise to him as an incentive of the best affections of holy joy and humble fear and hearty love toward him wherefore we ought to seek it and we may attain it There are consequently some distinctive marks or characters by which we may perceive God's Hand and such may these be which follow drawn from the special nature manner adjuncts and consequences of events upon which may be grounded Rules declarative of special Providence such as commonly will hold although sometimes they may admit exceptions and should be warily applied 1. The wonderfull Strangeness of Events compared with the ordinary course of things or the natural influence of causes when effects are performed by no visible means or by means disproportionate unsutable repugnant to the effect Sometimes great exploits are atchieved mighty forces are discomfited huge structures are demolished designs backed with all advantages of wit and strength are confounded none knows how by no considerable means that appear Nature rising up in arms against them panick fears seising on the Abetters of them dissensions and treacheries springing up among the actours sudden deaths snatching away the principal instruments of them As when the stars in their courses fought against Sisera when the winds and skies became auxiliaries to Theodosius when the Lord thundered with a great thunder upon the Philistines and discomfited them and they were smitten before Israel when the Lord made the host of Syrians to hear a noise of chariots of horses of a great host whence they arose and fled when the children of Ammon and Moab stood up against the inhabitants of mount Seir utterly to slay and destroy them and when they had made an end of the inhabitants of Seir every one helped to destroy another when the Angel of the Lord went out and smote in the camp of the Assyrians 185000 men and when they arose early in the morning behold they were all dead corpses when the mighty power of Antiochus was as it is said to be broken without hands and when as it is foretold a stone cut out of the mountain without hands should break in pieces the iron the brass the clay the silver and the gold Such Events do speak God to be their cause by his invisible efficacy supplying the defect of apparent means So likewise when by weak forces great fears are accomplished and impotency triumpheth over might when as the Prophet saith the captives of the mighty are taken away and the prey of the terrible is delivered when One man as is promised doth chase a thousand and two put ten thousand to flight when a strippling furnished onely with faith and a pebble shall knock down a monstrous Giant armed with a helmet of brass and a coat of mail with a huge target sword and spear when successes arrive like those recorded in Scripture under the conduct of Joshua Gideon Jonathan Asa Jehosaphat wherein very small forces by uncouth means did subdue formidable powers This doth argue that God doth interpose with whom as it is said it is all one to save by many or by few and those that have no power whose power is perfected in weakness who breaketh the arm of the wicked and weakneth the strength of the mighty and delivereth the poor from him that is too strong for him Also when great policy and craft do effect nothing but are blasted of themselves or baffled by simplicity when cunningly-laid designs are soon thwarted and overturned when most perspicacious and profound counsellours are so blinded or so infatuated as to mistake in plain cases to oversee things most obvious and palpable when profane malicious subtil treacherous Politicians such as Abimelech Achitophel Aman Sejanus Stilico Borgia with many like occurring in story are not only supplanted in their wicked contrivances but dismally chastised for them These occurrences do more then insinuate Divine wisdom to intervene countermining and confounding such devices For he it is who as the Scripture tells us maketh the Diviners mad turneth wise men backward and maketh their knowledge foolish disappointeth the devices of the crafty so that their hands cannot perform their enterprize taketh the wise in their own craftiness and turneth down the counsel of the froward headlong When-ever a just cause or honest design without any support or succour of wordly means without authority power wit learning eloquence doth against all opposition of violence and art prevail this signifieth him to yield a special countenance and aid thereto who to depress humane pride and advance his own glory hath chosen the foolish things of the world to confound the wise and the weak things of the world to confound the things that are mighty and base things of the world and things which are despised and things that are not to bring to nought things that are that are with us in most request and esteem Again when Plots with extream caution and secrecy contrived in darkness are by improbable means by unaccountable accidents disclosed and brought to light a bird of the air as the wise man speaketh telling the matter the stones in the wall as it is in the Prophet crying out Treason The King cannot sleep to divert him the Chronicle is called for Mordecai's service is there pitched on an inquiry is made concerning his recompence honour is decreed him so doth Aman's cruel device come out Pity seiseth on a pitiless heart toward one among a huge number of innocents devoted to slaughter that he may be saved a Letter must be sent in that words inserted suggesting the manner of execution that carried to the wise King who presently smelleth it out so This day's Plot was discovered Such events whence can they well proceed but from the all-piercing and ever-watchful care of him whose eyes as Elihu saith are upon the ways of man and he seeth all his goings There is no darkness nor shadow of death where the
of men shall often be legible in the recompences conferred or inflicted on them not according to the natural result of their practice but with a comely reference thereto apt to raise in them a sense of God's Hand and to wring from them an acknowledgment of his Equity in so dealing with them So when humble Modesty is advanced to honour and ambitious Confidence is thrown into disgrace when Liberality is blessed with encrease and Avarice is cursed with decay of estate when Craft incurreth disappointment and Simplicity findeth good success when haughty Might is shattered and helpless Innocence is preserved when the Calumnious tongue is blistered the Flattering lips are cut off the Blasphemous throat is torn out when bloody Oppressours have blood given them to drink and come to welter in their own gore an accident which almost continually doth happen when Treacherous men by their own Confidents or by themselves are betrayed when Retaliations of vengeance are ministred extorting confessions like to that of Adoni-bezek As I have done so God hath requited me deserving such exprobrations as that of Samuel to Agaeg As thy sword hath made women childless so shall thy mother be childless among women grounding such reflexions as that concerning Antiochus Thus the murtherer and blasphemer having suffered most grievously as he entreated other men so died he a miserable death By such Occurrences the finger of God doth point out and indicate it self they speak themselves immediately to come from that just God who doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render to men answerably to their doings who payeth men their due sometimes in value often in specie according to the strictest way of reckoning He as the Prophet saith is great in counsel and mighty in work for his eyes are open to all the ways of the sons of men to give every one according to his ways and according to the fruits of his doings This indeed is a sort of administration most conformable to God's exact justice and most conducible to his holy designs of instructing and correcting offenders He therefore hath declared it to be his way It is saith the Prophet directing his speech to the instruments of Divine vengeance upon Babylon the vengeance of the Lord take vengeance upon her as she hath done do unto her And The day of the Lord saith another Prophet concerning the like judgment upon Edom is near upon all the Heathen As thou hast done it shall be done unto thee thy reward shall return upon thine own head Thereby doth God mean to declare himself the Judge and Governour of men For I will saith he in Ezekiel do unto them after their way and according to their deserts will I judge them and they shall know that I am the Lord. Farther 7. Another argument of special Providence is the Harmonious conspiracy of various Accidents to one End or Effect If that one thing should hit advantageously to the production of some considerable Event it may with some plausibility be attributed to Fortune or common Providence yet that divers things having no dependence or coherence one with the other in divers places through several times shall all joyn their forces to compass it cannot well otherwise then be ascribed to God's special Care wisely directing to his own Hand powerfully wielding those concurrent instruments to one good purpose For it is beside the nature it is beyond the reach of Fortune to range various causes in such order Blind Fortune cannot apprehend or catch the seasons and junctures of things which arise from the motions of causes in their nature indifferent and arbitrary to it therefore no such event can reasonably be imputed So to the bringing about our Lord's Passion that great Event which is so particularly assigned to God's Hand we may observe the monstrous Treachery of Judas the strange Malignity of the Jewish Rulers the prodigious Levity of the People the wonderful Easiness of Pilate with other notable accidents to have jumped in order thereto So also that a malicious Traitour should conceive kindness toward any that he should be mistaken in the object of his favour that he should express his mind in a way subject to deliberate examination in terms apt to breed suspicion where the Plot was laid that the Counsellours should despise it and yet not smother it that the King instantly by a light darted into his mind should descry it these things so happily meeting may argue God who mouldeth the hearts who guideth the hands who enlightneth the minds of men to have been engaged in the detection of this day 's black Conspiracy Such are some characters of special Providence each of which singly appearing in any occurrence would in a considerate man breed an opinion thereof each of them being very congruous to the supposition of it no-such appearances being otherwise so clearly and cleverly explicable as by assigning the Divine Hand for their principal cause But the connexion of them all in one Event when divers odd accidents do befal at a seasonable time according to exigency for the publick benefit the preservation of Princes the security of God's People the protection of right the maintenance of Truth and Piety according to the wishes and prayers of good men with proper retribution and vengeance upon the wretched designers of mischief such a complication I say of these marks in one Event may throughly suffice to raise a firm persuasion to force a confident acknowledgment concerning God's Providence in any considerate and ingenuous person it readily will dispose such persons upon any such occasion to say This is the Lord 's doing and it is marvellous in our eyes Notwithstanding therefore any obscurity or intricacy that sometime may appear in the course of Providence notwithstanding any general exceptions that may by perverse incredulity be alleged against the conduct of things there are good marks observable whereby if we are not very blockish drowzy supine lazy or froward if we will consider wisely with industrious attention and care with minds pure from vain prejudices and corrupt affections we may discern and understand God's doing Which to do is the First Duty specified in our Text upon which having insisted so largely I shall hoping you will favour me with a little patience briefly touch the rest II. It is the Duty of us all upon such remarkable occurrences of Providence to fear God All men 't is said shall fear It is our Duty in such cases to be affected with all sorts of fear with a fear of awful dread with a fear of hearty reverence with a fear of sober caution yea sometimes with a fear of dejecting consternation When God doth appear clad with his robes of vengeance and zeal denouncing and discharging judgment when he representeth himself fearful in praises terrible in his doings toward the children of men working terrible things in righteousness it should strike into our hearts
judgments O Lord. For thou Lord art high above all the Earth It is to them ground of exceeding comfort to receive so clear pledges of God's Love and Favour his Truth and Fidelity his Bounty and Munificence toward them expressed in such watchful care over them such protection in dangers such aid in needs such deliverance from mischiefs vouchsafed to them Such Benefits they cannot receive from God's hand without that chearfulness which always doth adhere to gratitude I will saith David sing unto the Lord because he hath dealt bountifully with me Because thou hast been my helper therefore in the shadow of thy wings I will rejoyce My lips shall greatly rejoyce in thee and my Soul which thou hast redeemed I will be glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my Soul in adversities The Lord hath done great things for us whereof we are glad Let all those that put their trust in thee rejoyce let them ever shout for joy because thou defendest them They are also greatly refreshed with apprehension of the happy fruits sprouting from such dispensations of Providence such as are the Benefit of mankind the Peace and prosperity of the Civil State the Preservation settlement enlargement advancement of God's Church the support of Right the succour of Innocence the maintenance of Truth the encouragement and furtherrance of Piety the restraint of Violence the discountenance of Errour the correction of Vice and Impiety In these things they as faithful servants of God and real friends of Goodness as bearing hearty good will and compassion to mankind as true lovers of their Country as living and sensible members of the Church cannot but rejoyce Seeing by these things their own best interest which is no other then the advantage of Goodness their chief honour which consists in the promotion of Divine Glory their truest content which is placed in the prosperity of Sion are highly furthered how can they look on them springing up without great delight and complacence O saith the Psalmist sing unto the Lord for he hath done marvellous things He hath remembred his mercy and truth toward the house of Israel all the ends of the earth have seen the salvation of our God And Sing O heavens cryeth the Prophet and be joyful O earth and break forth into singing O ye mountains for the Lord hath comforted his people and will have mercy on his afflicted And When saith he ye shall see this the comfort of God's people your heart shall rejoyce and your bones shall flourish like an herb and the hand of the Lord shall be known toward his servants and his indignation toward his enemies Even in the frustration of wicked designs attended with severe execution of vengeance on the contrivers and abettours of them they may have a pleasant satisfaction they must then yeild a chearful applause to Divine Justice The righteous saith the Psalmist shall rejoyce when he seeth the vengeance and Let the wicked saith he perish at the presence of God but let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Whence at God's infliction of Judgement upon Babylon it is said in Jeremy Then the heaven and the earth and all that is therein shall sing for Babylon and at the fall of Mystical Babylon in the Apocalyps 't is likewise said Rejoye over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her Farther V. The next Duty prescribed to good men in such cases is to trust in God that is to have their affiance in God upon all such like occasions in all urgencies of need settled improved and corroborated thereby This indeed is the proper end immediately regarding us of God's special Providence disclosing it self in any miraculous or in any remarkable way to nourish in wel-disposed minds that Faith in God which is the root of all Piety and ground of Devotion Such experiments are sound arguments to perswade good men that God doth govern and order things for their best advantage they are powerful incentives driving them in all exigencies to seek God's help they are most convincing evidences that God is abundantly able very willing and ever ready to succour them They saith the Psalmist that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee And I saith he will abide in thy tabernacle for ever I will trust in the covert of thy wings For thou O God hast heard my vows thou hast been a shelter for me and a strong tower from the enemy It is indeed a great aggravation of diffidence in God that having tasted and seen that the Lord is good having felt so manifest experience of Divine goodness having received so notable pledges of God's favourable inclination to help us we yet will not rely upon him As a friend who by signal instances of kindness hath assured his good will hath great cause of offence if he be suspected of unwillingness in a needful season to afford his relief so may God most justly be displeased when we notwithstanding so palpable demonstration of his kindness by distrusting him do in effect question the sincerity of his friendship or the constancy of his goodness toward us VI. Good men upon such occasions should glory All the upright in heart shall glory Should glory that is in contemplation of such Providences feeling sprightly elevations of mind and transports of affection they should exhibit triumphant demonstrations of satisfaction and alacrity It becometh them not in such cases to be dumpish or demure but jocund and crank in their humour brisk and gay in their looks pleasantly flippant and free in their speech jolly and debonair in their behaviour every way signifying the extream complacency they take in God's doing and the full content they taste in their state They with solemn exultation should triumph in such events as in victories atchieved by the glorious Hand of God in their behalf in approbation of their cause in favour toward their persons for their great benefit and comfort They may not as proudly assuming to themselves the glory due to God but as gratefully sensible of their felicity springing from God's favour se jactare se laudibus efferre as the Hebrew word doth signifie that is in a sort boast and commend themselves as very happy in their relation to God by virtue of his protection and aid They may not with a haughty insolence or wanton arrogance but with a sober confidence and chearfulness insult upon baffled impiety by their expressions and demeanour upbraiding the folly the baseness the impotency and wretchedness thereof in competition with the wisedom in opposition to the power of God their friend and patron For such carriage in such cases we have the practice and the advice of the Psalmist to warant and direct