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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79420	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.; Treatise of divine providence	Charnock, Stephen, 1628-1680.; Adams, Richard, 1626?-1698.; Veel, Edward, 1632?-1708.	1684 (1684)	Wing C3708; ESTC R232630	167,002	420

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 Thirdly 'T is in a mans house where his riches and state is seen 'T is 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 dwelling place in Sion 'T is in his Church he doth manifest his power 'T is called therefore a glorious high throne Jer. 17.12 a glorious high throne from the beginning is the place of our sanctuary Kings use to display all their Glory and Majesty upon their Thrones in this sense Heaven is called Gods Throne Isa 60.1 because the prospect of the Heavens affords us discoveries of the wisdom and power of God more than in any other visible thing both in their essence magnitude 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 besides There it is that the Angels look to learn more of the Wisdom of God than they understood before * Eph. 3.10 'T is there the day of his power dawns Psal 110.3 'T is there his Saints see his power and his glory 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 attributes 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 himself 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 manifestation 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 Fourthly upon which account this Doctrien must needs be true God is set out in all relations to manifest his great care of his people He is a Father to provide for them * Isa 68.5 A Mother to suckle them * Isa 49.15 Chrit is a Husband to love and protect them * Eph. 5.29 A Brother to counsel them * John 20.17 And when all these Relations 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 affections 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 Relations 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 Jewels therefore he will keep them they are his Children therefore he will spare them * Mal. 3.17 They shall have protection from him as they are his Jewels and compassion 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 'T is 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 invested 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 Administration 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 Jezreel which signifies the seed of God This great Prince he hath a care of all his subjects 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 themselves 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 delight as if he loved to hear the sound of it in his own Lips Cant. 8.12 My vineyard 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

Ruin and arm the Almighty God against 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 Generations though any of them turned Proselytes 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 Nations and Kingdoms is because they will not serve the interest of God in his People Deut. 23.3.4 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 chiefly for the good of his people cannot 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 * Hos 20 21 22 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 Nebuchadnezzar issued out that unjust order for the slaying the Chaldeans for not performing an impossible command in telling him the Dream he had forgotten Daniel was sought out to undergo the same fate * Dan. 2.12 Yet by his Wisdom 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 Providence is chiefly intended for the preservation of Daniel and his godly Companions 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 Zoar from Captivity as I mentioned before for the inhabitants of that City were engaged with those of Sodom in the Fight against the four Kings Gen 14.8 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 Zoar 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 contrary 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 * Gen. 19. And it was so for Lot was entred into Zoar before a drop of Brimstone and Fire was rained down upon Sodom * Ver. 23 24. 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 cannot but take notice of it Laban a selfish 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 preservation wicked men are preserved for their sakes as Dung is preserved not for its own sake but for the manuring a fruitful field and Thorns in the Hedge are preserved for the Gardens sake 7. 'T is then a very foolish thing for any to contend against the welfare of Gods People 'T is 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 altogether They must first depose him from his Throne blind his eyes or hold his Arm. 'T is as foolish as if a worm should design to dig down a Mountain or Chaff to Marshal it self in Battel-array against the Wind or for a poor Flye to stop the motion of a Milstone 1. 'T is 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 Sanctuary break open his House Ravish his Spouse cut off Christ's Body rob him of his Jewels and will be so interpreted by God at the last upon the scanning of things If the Church be Gods house the Enemies shall answer for every Invasion every forcible Entry for the breaking down the Gates and Bars of it God will sue them at last for dilapidations 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 multitude of shepherds are called forth against him shall he be afraid of their voice or abase himself for their noise * Isa 31.4 Noise and Clamor is all they can do and that not long The fierceness of the Lyon quickly scatters them The Associations 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 against that presence of God that is with us For God is with us 3. It is very Destructive too God

after this i. e. after a reproof by a Prophet after ill success in his league after eminent care of God in his deliverance after a signal freeing him from a dangarous invasion 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 reprove him and the ships were broken v. 37. Here is a remarkable opposition to checks of providence and manifest declarations 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 Kingdom to David 2. In omissions of prayer One reason to prove the fools denying God's government 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 'T is 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 governours and Lords as though we could subsist without him or manage our own affairs without his assistance If we did really believe there was a watchful providence and an infinite powerful goodness to help us he would hear from us oftener then he doth Certainly those who never call upon him disown his government 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 before 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 happiness 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 designs and never address to God for his direction or blessing When they never desire God to move the hearts of those whose favour they court as though providence were an unuseful and unnecessary 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 mighty 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 power 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 matter of cheerfulness even in a time of darkness 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 foolishly v. 9. where he sets a relyance on the Creature and a relyance on God in direct 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 creature 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 disease he sought not to the Lord but to the Physicians The Jews think that one reason why Joseph continued two years in prison was his confiding too much upon the Butler's remembrance of him and interest 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 Scripture seems to intimate a probability of the Jews conceit Or also when we do seek to him but it is out of a general belief of his providence and sufficiency not out of an actuated consideration or when we seek to him with colder affections 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 blessing of God upon his endeavours When we lean to our own Wisdom we distrust 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 inconsistent 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

to David's Scepter which concurred both with Gods purpose and promises but sprung from an ill cause a disdain to be checked by Ishbosheth though his King for an unjustifiable act for having too much familiarity with one of Sauls Concubines † 2 Sam. 3.6 7 8 9 10. 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 Philistines He is the first Engine that moves in this business and by him and his correspondents 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 preserving them when the necks of all the visible Church God had in the World were upon the block Haman ignorantly is the cause of this preferment of Mordecai 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 respect 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 persons in it whereby it may become more serviceable to God How wonderful was it that when the Israelites were abominated by the Egyptians God should so order their hearts that the Egyptians should lend them Gold and Jewels * Exod. 12.35 36. 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 unwittingly 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 materials for building the Temple Isa 45.3 4. 45.3 4 and I will give thee the treasure of darkness 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 service of Jacob his servant 2. As bad persons so bad things are ordered 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 * Phil. 10 12 16. What Joseph's brethren sinfully intended for revenge against their brother 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 * Gen. 21.10 but God makes use of it to make a separation between Isaac the heir of the Covenant and Ishmael that he might not be corrupted by any evil example from him God orders Abraham to hearken to her voice because in Isaac his seed should be called * ver 12. And the revengeful threatning of Esau was the occasion of Jacob's flight whereby he was hindred from marrying with any of the people of the Land by whom he might have been induced to Idolatry * Gen. 2.7.3.46 Why should we mistrust that God that can make use of the Lusts of men to bring about his own gracious 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 * Ezek. 1.18 their wings were dreadful and their wings were full of eyes All the overturnings in the World are subservient to the Churches interest though they are not visibly so unless diligently attended * Broughton on Revel 13. Sect. 177. God orders the confusions of the world and is in the midst of the tumults of the people 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 merciful 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 tumults and confusions in the World If it were not so why would our Saviour encourage his Disciples and all their Successors in the same profession to lift up their heads when they hear of wars if their redemption * Luk 21.25 26 27 28. 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 shaking of Nations is the performing those gracious promises to his Church which yet remain unaccomplisht These earthquakes in the world will bring Heaven to the Church The great revolutions in the Eastern part of the world the ruine of the Babylonian Empire