disorders and barbarous insolencies of men it will be so far from dismantling the Throne of Providence as that it will clear up the eye of faith to behold the Lord sitting there and sceptring it over the proudest and most outragious Monarchs of the World I saw the Lord sitting upon a throne saith the Prophet Isa 6. 1. and yet in the same Chapter we read how Cities were to be wasted without an Inhabitant and the houses without men and the Land to be utterly desolate v. 11. The same Prophet hath a Divine Treatise on this subject in the tenth Chapter where indeed the Prophet plays the Casuist and giveth satisfaction to the doubt Isa ch 10. There are some other Objections which the weakness or perversness of man doth start from places of Scripture I shall name them and so reply First From that passage of David 1 Sam. 24. 14. Let us now fall into the hand of the Lord and let me not fall into the hand of man Ans 1. The meaning of David is not to deny the Providence of God as reaching to the Swords and Spears of an Enemy he had not so learned Providence for he who was a man of warr was also a pious Soldier and observed God's Providence in the field See Psal 18. 31 32 33 34. Psal 78. 62. 2. The sense then must be otherwise and that either 1. By way of a comparative opposition between the righteous and eminent hand of God in the Pestilence as 2 Sam. 24. 16. and the wicked hands of men who will with their victories insult over Religion and blaspheme God with their tongues which upon this account cut deeper on the tender Consciences of Saints than Swords and Battle-axes do on their flesh See Psal 74. 18. and 137. 3 4 5 6. Isa 37. 1 14 15 with 23 24. According then to this interpretation David may be understood and if not so though not excluded then 2. By way of popular allusion David speaks after the manner of men as Benhadad 2 Kings 20. 31. or as a Child who having incurr'd his Father's displeasure is desirous to be corrected by his Father and not to be turn'd over to some base Slave for correction and the rather he desires this because he hath to do with a Father After this sort David's phrase of speech may be understood and that 1. Because he renders this as a reason for his choice For very great are his mercies 1 Chron. 21. 13. 2. Because in other places of Scripture God is set forth as a Father whose bowels turn whilst the rod is in his hand Psal 103. 13. with Hos 11. 8. Another place of Scripture is Zech. 1. 15. For I was but a little displeased and they helped forward the affiiction Ans Nothing else can rationally be inferred â—…nce but an aggravation of the fury and cruâ—…y of the Church's Enemies they intended hoped and endeavoured an utter extirpation of the Church when God intended a purgation This saith a modern Divine made God as angry with those he set a-work as them against whom they were employed So hateful is cruelty and ambition to him and so different is his mind and man 's in inflicting the same punishment Compare with this Isa 47. 6. and 10. 5. 2 Chron. 28. 9. Psal 69. 26. Ezek. 25. 12. Obad. v. 10. Ezek. 26. 2. Another objection may be from 2 Cor. 4. 4. where Satan is called the God of this world Ans He who is worshipped obeyed dreaded by some as a God is still a limited Devil He who hath sinners at his nod is still at the beck of the Lord. The common Hang-man hath not the power of life and death because he is the Sherif's under-officer The Devil is an Executioner of Divine Wrath but no absolute Lord. Paul never meant otherwise for he acknowledgeth the Lord as Supream who though he permit Satan to work in the Quâ persuasione suffultus Paulus profectionem suam quam in uno loco 1 Thess 2. 18. dixerat à Satanâ impeditam fuisse alibi 1 Cor. 16. 7. in Dei permissione statuit Calv. world is still above him yea therefore above him because he doth permit him Lastly That in 1 Cor. 9. 9. Doth God take care for Oxen may be objected Ans The Apostle doth not deny the Providence with respect to Oxen for that is plainly asserted in Scripture Exod. 9. 3. Psal 8. 7. Psal 114. 14. but his purpose is to back the Doctrine of Ministerial maintenance from thence and that as mystically or typically held forth by the labouring-Oxe who had the priviledg to be without a muzzle or rather by arguing à fortiori thus Doth God take care for Oxen he doth and therefore if the Lord would have equity observed towards the labouring-beast much more should they who labour in the Lord have their double honour See 1 Tim. 5. 17 18. The Lord values a good Minister more than Oxen though some men worse than Beasts value their Oxen more than their Minister The place then being thus understood is a proof for the Doctrine of Providence for the great Lord of the World hath an eye in his Providence on the very dumb Beasts who have God for their speaker CHAP. III. THE Consectaries or Inferences from the Doctrine of Providence now follow which in short shall be pointed to A larger amplification is here waved seeing occasion will be offered to say more in the other Parts of this Treatise First then It is no less dangerous than erroneous to deny the Providence of God for Conniventia Dei non est caecitas Calv. the connivence or winking of Providence is not blindness They who will not see God in his Providence may justly feel him to their wo. If the Meditation of Providence be not a Loâ—d stone â—… draw men from Sin to Virtue God may justly make some dispensations of Quod si Providentiâ mundus regitur unius Dei nutu gubernatur non nos debet antiquitas imperitorum fabellis suis delectata vel capta ad errorem mutui rapere consensus cum Philosophorum suorum sententiis refellatur quibus rationis vetustatis assist it authoritas Minucius Eelix in suo Oct. p. 61. his to become a Mill-stone Apposite and full for this purpose is that in Zeph. 1. 12 13. And it shall come to pass at that time that I will search Jerusalem with candles and punish the men that are setled on their lees that say in their hearts The Lord will not do good neither will he do evil therefore their goods shall become a booty and their houses a desolation They also shall build houses but not inhabit them and they shall plant vinyards but not drink the wine thereof See more by way of Commination for their Atheistical Reasonings about Providence in ver 14 15 16. 2. Behold the Foundation-stone for a religious acknowledgment of the hand of God both in prosperity and in adversity The pleasant streams of the
Wisdom CHAP. I. THAT there is an intermixture of Wisdom in the Dispensations of the Lord the Psalmist doth solemnly profess saying O Lord how manifold are thy works in wisdom hast thou made them all the earth is full of thy riches Psal 104. 24. This will more fully appear if we consider three things 1. Whose Platform it is 2. How it is described in Scripture 3. With what it may be compared 1. Every thing so far as it comes from God hath an Excellency stampt on it and if a beam of the Sun be glorious what is the Sun it self God being then wise Job 9. 4. yea only wise Jude 25. his management of matters in the world hath an harmony with the Ideal draught of his Wisdom 2. Observe how Paul describeth God's working of all things Ephes 1. 11. it is after the counsel of his own will There are two observables in this Text 1. The term counsel which as it implies some defect in the creature as not seeing by and by into the bottom of a business and so there is deliberation so it is not applicable to God but as it notes the height or top of rational contrivement and so after the manner of men it is accommodated to God for our better understanding Counsel in this sense is nothing else but the result of Wisdom and Understanding Sapientia est virtus quâ celeri expedito animi motu ratiocinatione res alioqui amplas magnas complectimur Intelligentia est virtus qua longo rerum usu experientia edocti de futurorum successu decernimus Consilium est animi designatio ex duabus illis virtutibus prognata Cartwright in Prov. Sol. as a learned man observeth and when attributed to God it notes his glorious Perfection in ordering all things according to that in Job 12. 16. With him is wisdom and strength he hath understanding 2. The other thing in the Apostle's description is the order or disposition of the words it is not said He worketh all things according to the will of his counsel as if so be the Lord did first consult advise and so a Will did follow as in human affairs but he worketh al things according to the counsel of his will to note as one observeth on the place that the Lord's At vero aliquid facere ex solo consilio voluntatis ubi voluntas in obliquo casu consilio subjungitur denorat solan ejus voluntatem qui ita aliquid operatur ipso consilii loco esse consilii vicem praebere adeo ut illi consultare vel deliberare de re aliquâ nihil sit aliud quam solum velle quippe quod ejus sola voluntas omnem in se sapientiam sanctitatem justitiam ac rectitudinem includens justitiae omnis atque sapientiae sit regula c. Bodius Will is his Councellor That includes Wisdom Holiness rectitude and is the Rule of all Righteousness and Wisdom 3. Compare the Wisdom of God with the wisest Go to the Angels of Heaven who are the wisest of creatures as that in 2 Sam 14. 20. My Lord is wise according to the wisdom of an Angel of God to know all things that are in the earth doth import Yet what are Angels in comparison of God! How quickly doth their Mountain of Wisdom vanish into a Mole-hill their Wisdom into Folly before the All-wise God! So it is said Job 4. 18. And his Angels he charged with folly Their line cannot reach the bottom of Divine Wisdom in the mystery of Redemption they are at a gaze with the Plot of the manifold Wisdom of God as the Apostle intimates in Eph. 3. 10. CHAP. II. 1. CENSURE not the All-wise God for misgovernment of the World He rules wisely whatever Sense and Reason do object to the contrary Wisdom and might are his Dan. 2. 20. Instead of shooting the fool's bolt acknowledg thine own folly Vain man would be wise though man be born like a wild asse's colt Job 11. 12. Here is an Asse a wild Asse and the Colt of the wild Asse all which may abase man and give a check to his controlling-thoughts of the Lord's Dispensations Luther hath a very pertinent passage which Thesaurus explic de Deo here may be inserted I saith he have often essayed to prescribe certain Instructions to God which he should follow in the administration of the Church and other Affairs O Lord I said I would have this so done in this order and with such success c. But God did contrary to that which I did petition for Then I began to muse Surely my counsel is not disagreeing from the glory of God but makes very much for the sanctifying of thy Name the gathering and encreasing of thy Kingdom the spreading of the knowledg of the word briâ—fly it was most beautiful and excellently thus thought on Sed risit haud dubiè Dominus hanc sapientiam But God did without doubt laugh at this wisdom and said Go to I know thee to be prudâ—nt and learned but this is never my manner that either Peter or Doctor Martin or any other should teach frame govern lead me I am not a passive God but active who am wont to lead rule and fashion as I please 2. Submit to his Dispensations though afflictive When God puts Worm wood into thy Cup beware of disgorging thy Gall. Be silent when Providence makes a noise Aaron held his peace when God did wage warr from Heaven against his two sons Levit. 10. 3. Thou art taught to say Thy will be done Mat. 6. 10. that not only respecteth the Will of his Precept as to obey in what he commandeth but likewise the Will of God declared in Quicquid enim fit in toto mundo in Ecclesia quicquid nobis accidit certum est non fieri sine voluntate Dei Mat. 10. 29. vel operante vel permittente Quia vero illam Dei voluntatem vel disputando non probamus vel per impatientiam de ea querimur contra eam murmuramus obluctamur petimus igitur patientiam ut reverenter obedienter nostram voluntatem divinae voluntati subjiciamus vel certe subjicere conemur ac contra impatientiam luctemur non maligne de iis quae Deo volente ac permittente nobis eveniunt judicemus sed dicamus Sicut Domino placuit ita factum est Chemnit Harm Evang. c. 51. his Providence And so it is thy will be done by way of submission in opposition to impatiency and murmuring 3. Give not way to anxious and perplexing thoughts about futurities There is One who will govern the world well enough and knows what He hath to do without calling you to the Council-Table of Heaven Let not your heart be troubled said Christ to the Disciples John 14. 1. When Christ the Pilot was about to leave their Ship in regard of his bodily presence their hearts like the Sea was ready to work and cast up some mire and filth
Christ therefore seasonably bespeaks them saying Let not your heart be troubled and withall bids them look to the calming-grace of Faith the exercise of that Ye believe saith he in God believe also in me The way then to have more of quiet is to get and exercise more of faith as respecting the Lord in his Dispensations 4. Imitate the All-wise God in acting wisely according to thy sphere of activity God's example is not in some cases a Copy for the Creature to write by Howbeit inasmuch as the Lord hath his Platform of Wisdom his Will Man may learn not to be as the horse or as the mule which have no understanding Psal 32. 9. but to direct his course according to the revealed will of God The Testimonies of the Lord are to be a man's Counsellors Psal 119. 24. To have an eye ever and anon on this Sacred Model of the Lord 's prescribing is wisdom indeed Behold saith Moses to the Israelites I have taught you statutes and judgments even as the Lord my God commanded me that ye should do so in the land whither ye go to possess it keep therefore and do them for this is your wisdom c. Deut. 4. 5 6. OBSERVATION V. God is Vnchangeable and his Providence holds correspondence with his Vnchangeable Will CHAP. I. TO illustrate this 1. There are Emblems Pictures Similies which do notably declare this in Scripture Ezek 1. 12. the living creatures went every one straight forward whither the spirit was to go they went and they returned not when they went that passage in the 14 th verse is no contradiction for whereas as Calvin noteth the Angels are diligent in their work it is no wonder if the Prophet saith they ran and returned and yet saith they returned not this well agreeth because they do not return till they have discharged their office or done the work undertaken To this of Ezekiel add that in Zech. 6. 1. the Mountains are said there to be Mountains of Brass By these Brazen Mountains saith learned and pious Pemble all understand God's Provident Decrees and Counsels which as they are most firm and immutable in themselves like unremovable Mountains of Brass or Steel so are they the beginnings of all Actions and Effects in the world and therefore these Chariots are said to come forth from between these Mountains God's Providence appointing them their course 2. The opposition that is made between the Creator and the Creatures doth set forth the unchangeableness of God God is not a man that he should lye neither the son of man that he should repent Hath he said and shall he not do it or hath he spoken and shall he not make it good Numb 23. 19. The words were uttered by Balaam he was the leaden pipe for their conveyance and they are nevertheless pure Sanctuary-water for the Lord met him and put a word in his mouth as it is said v. 16. To this may be added what we have Psal 102. 25 26 27. 3. The Scripture doth far and wide remove any thing of real change from God I am the Lord I change not Mal. 3. 16. with him is no variableness neither shadow of turning Jam. 1. 17. God as one comments on the place is a Sun â—…us in â—…tice fiâ—… reâ—…g p. 61. always bright a most pure Light and immutably Good he never suffers an eclipse or change never is obscured with darkness but abides the same for ever 4. God is All wise and therefore second-thoughts are not better with him He being infinite VVisdom there can be no addition to His Understanding The Lord is not to seek of his design as man is who cannot fore-see matters They are the princes of Zoan who become fools the princes of Noph that are deceived Isa 19. 13. The Lord he is only wise Jude 25. v. The Lamb only was worhty to receive wisdom Rev. 5. 12. 5. Nothing from without that can properly change the Almighty All the united forces of the Creatures cannot obstruct his will from taking place I will work and who shall let it Isa 43. 13. My father which gave them me is greater than all saith Christ Joh. 10. 29. 6. The changes that are in the world do pay their homage to the unchangeable Will or Purpose of God God's Will was That Joseph should be the Grandee or Honourable amongst the Brethren according to the prophetical dream Gen. 30. 7 8 9. Now all those changes or variety of conditions which befel Joseph did providentially contribute to bring about in the Lord's way of Wisdom the Lord's Will in regard of Joseph's advancement so he tells his brethren Gen. 50. 20. Jonah hath a commission to go to Niniveh and denounce the wrath of God against them and this his denunciation is blest to their reformation and so the Lord's will in the suspension of Judgment is ushered in which before lay latent or hid God doth often threaten not that what is threatned is to take place but the contrary the threatning being a sanctified means as the Lord ordereth it God wills a change and yet changeth not his Will The Looking-glass is still the same though one while the face is not seen and another while it is seen CHAP. II. 1. THERE is ground then to reject such Opera mutas sed non consilium August in Medit. c. 29. Opus non consilium apud Deum credimus mutari nec variari eum quia per varia Tempora diversa praecipit sed manens idem incommutabilis aeternus quid cuique congruum esset tempori ab ipsa aeternitate in ejus mensit dispositione consilii Isidor Hisp lib. 1. Sent. c. 1. Doctrine as expresly or by necessary consequence asserteth a mutability in God The Lord's Will is not as the Sea which hath its accesses and recesses He is not another God from what he was The sons of Jacob change but the God of Jacob changeth not His Righteousness is not like the morning-cloud and the early-dew but like the great Mountains as the Psalmist describes it Ps 36. 6. 2. How may wickedly-impenitent ones or impenitently-wicked ones tremble at the consideration of God's unchangeableness in his Providence as keeping accord with his Purpose Their present prosperity is no argument of impunity The pride of their heart deceiveth them Though they exalt themselves as the eagle and set their nests amongst the starrs yet thence will Providence bring them down Obad. 3 4. 3. How should Christians aspire after a kind of immutability in point of holding to what is good and praise-worthy The will of a Christian should be for his God I have sworn and I will perform it That I will keep thy righteous judgments said David Ps 119. 106. Be ye perfect saith Christ even as your father which is in heaven is perfect Mat. 5. 48. Well then it becometh the children of such a Father to be good eminently good and to hold on in what is good lest otherwise it be
party against them namely That they were the conquered people of Christ The Scripture had foretold of what should be and so what might make against them makes for them They were overcom'd and yet did overcome by their faith and patience The Wild-Boar of the Forest did chase them to their Father's House A time comes when Christ plays the mighty Huntsman and so slays the slayer to the glory of His Vindictive Justice Nam cum Episcopus Tolosanus stragi intercedens eos qui adhuc residui intentoriis forte manserant misso quodam religioso ut tanto quasi Dei irati contra eos pronunciantis flagello convicti jam tandem feritate depositâ ad fidem quam vocant Catholicam converterentur illi verò se populum Christi victum retorquentes hoc quasi clypeo tentationis impetum frustrati sunt atque ad unum omnes à recurrentium Militum manu intersecti fortiter occubuerunt Thirdly There is a glorious dissplay of Providence in timing both Mercies and Judgments Mercies are timed and so timed as that they are oftentimes inhanced from the season for them God did remember Joseph in the Butler's forgetting of him for Joseph is reserved till he be more fitted for release and till Pharaoh be at a loss about his dreams for the Magicians could not interpret them unto Pharaoh Gen. 41. 8. The like may be observed in Daniel's case between whose intended slaughter and advancement there was but a little time Dan. 2. 13. with following verses Moreover the time of Mercy doth sometimes lead to or point at some duty which the Lord graciously recompenceth at such time The day of setting upon Temple-work is a day of God's blessing them from thence Hag. 2. 18 19. It is observed how the English had victory given Fox Acts and Mon. in the History of Edward the sixth unto them on that very day and hour Images were burnt at London And as for Judgments the Lord times them The Assyrians goes not against an hypocritical Nation till God sends them Isa 10. 6. God knows how to make a Calamity a double one in regard of the timing of it That passage in Mat. 24. 20. doth plainly attest so much Moreover the day of Calamity may point out at sin committed on the day that Calamity is inflicted While the word a proud one was in the king's mouth there fell a voice from heaven c. Dan. 4. 31. Time is sometimes a Glass to behold the sin committed then or before at such a time which hath its recourse when the Judgment is inflicted The day week month of Smart may point to the day week month of Sin before The Second Branch of the Observation refers to Places And here three Propositions likewise offer themselves to consideration First Some Places are Monuments of Providence in regard of what falls out there Surely saith Jacob the Lord is in this place and I knew it not he set up a pillar and called the name of the place Bethel Gen 28. 16 17 18 19. See moreover for this purpose Numb 21. 3. 1 Sam. 7. 12. 1 Chron. 22. 1. Secondly There is much of Providence in going to Places and in absence of parties from Places A Levite lodgeth at Gibeah Judg. 19. 14. and what falls out there is the desolation of Benjamin no less than the lives of Twenty and five thousand Benjamites pay the shot or discharge that Levite's Quarters Judg. 20. 46. In 2 Sam. 20. 1. there happened to be there a man of Belial whose name was Sheba the son of Bichri a Benjamite and he blew the Trumpet of Sedition Nathan Sadock Benaiah Solomon are not at that Seditious Feast of Adonijah Abiathar Joab are and they had better fasted than thus feasted as the sequel of the story doth declare 1 King 1. There was much of Providence in Saul's coming to Jabesh-Gilead for their help 1. Sam. 11. 11. Thirdly Both Mercy and Wrath may be read in legible Characters on Places and at Places The Providence of God is seen in way of Mercy as it respects the place it self in blessing of it as he did the land of Canaan to the Israelites And the same Providence is displayed in way of mercy at places and that in doing good to the souls of men and to the outward man too Many of the Jews which came to Mary at Bethany and had seen the things which Jesus did believed on him John 11. 45. The blind man is in the way nigh Jericho and Christ there passeth by and healeth him Luke 18. 35. And as Mercy is thus displayed so Wrath likewise The Lord turneth rivers into a wilderness and the water-springs into dry grounds a fruitful land into barrenness for the wickedness of them that dwell therein Psal 107. 33 34. The Brethren of Ahaziah are on their progress to visit Ahab's children at Samaria they are met with by Jehu and slain at the pit of the shearing-house even two and forty men 2 Kings 10. 13 14. King Joram is providentially drawn forth from Jezreel and met Jehu in the portion of Naboth the Jezreelite 2 Kings 9. 21. he is slain by Jehu and his body is thrown on that very plat according to the word of the Lord as Jehu makes the observation v. 25 26 of the same chapter CHAP. II. 1. FROM the Lord 's timing of matters learn 1. What ground there is for wicked ones to consider of their ways God not only times Punishment but so times it as that it may become double punishment God hath turned the Glass of his Long-suffering in Heaven how many sands are run out and how many are to run out they know not this let them know That God will come in way of punishing if they come not in way of repenting he will come even to a sand When the iniquity of the Amorites is full vengeance steps in Gen. 15. 16. There is a MENE God hath numbred thy kingdom and finished it for a Belshazzar Dan. 5. 25. And as the Lord timeth Wrath so there is a stinging timing of it Wicked ones have a spring-tide of Wrath when they expected it not so it was foretold of Babylon Isa 47. 9. But these two things shall come to thee in a moment in one day the loss of children and widowhood they shall come upon thee in their perfection c. And in v 11. Therefore shall evil come upon thee thou shalt not know from whence it ariseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know 2. What ground is there for godly ones to wait on God in this Providence for mercy God hath his timing of mercy and so timing of it as may the more commend the mercy There is a blessed season to revive the spirit of the humble and to revive the heart of the contrite ones Isa 57. 15. John's Disciples came to Christ in a seasonable
not meet with mire and dirt here What is so if any I must own what is not so Providence will own I must confess the Subject may call for a Quill pluck't from the wing of a Seraphim and though that be so yet that is no apology to have Padlocks on our Tongues or Pens for the Tongue ought to be the Pen of a ready writer and the Pen the Tongue of a ready speaker to publish the wonderful works of him who is the blessed and only Potentate the King of kings and Lord of lords who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 1 Tim. 6. 15 16. PREFACE THE word Providence hath its various imports or significations sometimes it is taken in a bad sense and so notes an unhappy fore-cast or contrivance in order to men's gratifying some lust or other so Rom. 13. 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof Sinners are provident for their darling-corruptions They are wise to do evil but to do good they have no knowledg Jer. 4. 22. 2. Other-while the word is taken in a good sense and so it is applied or accommodated 1. To men 2. To God 1. As it is applied to men it notes or points at a Moral Virtue a Political Endowment and a Spiritual Grace A prudent man in ordering his affairs is all one with the provident man Paulus Sergius is stil'd a prudent man Acts 13. 7. Tertullus in his Oration doth politically use if not through flattery abuse the term Providence Very worthy deeds are done unto this Nation by thy Providence saith he to Felix Acts 24. 2. The Apostle Paul doth call for the exercise of Pre-consideration Prudence or Providence as a Theological Virtue or Grace to be made conscience of by Christians Rom. 12. 17. Provide things honest in the sight of all men And in 1 Tim. 5. 8. But if any provide not for his own and especially for those of his own house he hath denied the faith and is worse than an Infidel And thus as the word is applied to men 2. The term is transferr'd to God and so it is 1. Decretal Original Ordinative and is nothing else but the eternal Platform of things the original Draught or Copy of them Isa 40. 12 13 14. Acts 2. 23. Acts 4. 28. 2. Actual or Executive which is the Counterpane or Copy of that Copy and notes more than a meer inspection or looking thorow the wood or bushes of Second Causes and Contingent Events Abraham's belief doth note more than a meer insight when he saith to Isaac God will provide himself a Lamb for a burnt-offering Gen 22. 8. According therefore to this later acceptation of the word I may thus describe it as the description is founded on the Sacred Scriptures viz. Providence is a work of God whereby he sustains governs orders all the Creatures according to the good pleasure of his will to his own glory It is a work As there are the works of Creation so there are the works of Providence It is said Deut. 32. 4. His work is perfect And Psal 44. 1. We have heard with our ears our fathers have told us what work thou didst in their days in the times of old So Psal 77. 12. I will meditate also of all thy work and talk of thy doings And Isa 28. 21. That he may do his work his strange work and bring to pass his act his strange act My Father worketh saith Christ John 5. 17. Of God So it is said Psal 111. 3. His work is honourable and glorious No Person of the blessed Trinity is excluded My Father worketh hitherto and I work asserteth our Saviour in the place fore-mentioned John 5. 17. The Spirit of God moved upon the face of the waters Gen. 1. 2. And â—… thus in the Creation there was an agency of the Spirit so in the works of Providence Isa 48. 16. and his Spirit hath sent me And Mat. 4. 1. Then was Jesus led up of the Spirit Whereby he sustains So Psal 50. 12. Uphold me with thy free Spirit And Psal 66. 9. Which holdeth our soul in life And Heb. 1. 3. Upholding all things by the Word of his Power Governs and orders So Job 25. 2. Dominion and fear are with him Psal 22. 28. For the kingdom is the Lord's and he is the Governour among the nations Isa 9. 7. Of the encrease of his government and peace there shall be no end upon the throne of David and upon his kingdom to order it and to stablish it with judgment and with justice from henceforth even for ever The zeal of the Lord of Hosts will perform this Jude v. 25. To the only wise God our Saviour be glory and majesty dominion and power from henceforth for ever All the Creatures Unto me every knee shall bow Isa 45. 23. All the Creatures are his hosts who is the Lord of Saboath Jam. 5. 4. For of him and through him and to him are all things Rom. 11. 36. According to the good pleasure of his will He hath done whatsoever he pleased Psa 115. 3 I even I am the Lord Isa 43. 11. My counsel shall stand and I will do all my pleasure Isa 46. 10. Who worketh all things after the counsel of his will Ephes 1. 11. To his own glory God's glory is nothing else but the irradiation or sparkling forth of his divine excellency He consults the glory of his Attributes in his work of Providence His work is honourable and glorious Psal 111. 3. As then God acteth from himself and from no other so for himself his own glory ultimately For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11. 36. Having thus pointed at the Scriptures on which with the like others as a firm basis or bottom the Description standeth I shall now with my Coal draw out the lineaments of the ensuing Discourse which may be branch'd forth into Five Parts The First contains the Scripture-Arguments for the proof of what is here supposed namely That there is a Providence The Second takes in the various Considerations or Distinctions of Providence The Third treateth of the Object or Extent of Providence in regard of the several things it is conversant about The Fourth presents with Miscellaneous Aphorisms or Observations on the Providence of God The Last comprehends Directions for the better improvement of God's Providential Dispensations These are the Five general Parts and of these in their order according to that Providential phrase Heb. 6. 3. And this will we do if God permit A PROSPECT OF Divine Providence PART I. THAT there is a Providence 1. appears from those Sacred Hieroglyphicks Pictures or Representations thereof in Sacred Scripture He that shall climb Jacob's Ladder in his Meditations may behold the God of
Providence at the top thereof Behold the Lord stood above it Gen. 28. 13. He that was above had an eye on what was beneath I saw the Lord saith Micaiah sitting on his throne c. 1 King 22. 19 c. God's Providence is there Visioned-forth or set out to Micaiah In the first Chapter of Job there is a Providential scheme or draught of what was to take place in Job's case there Ezekiel's Vision of the Wheels is a confutation of the Wheel of Fortune They who know God have the Wheel of Providence to meditate and discourse of 2. From positive Assertions in Scripture The Lord looketh from heaven he beholdeth all the sons of men from the place of his habitation he looketh upon all the inhabitants of the earth he fashioneth their hearts alike he considereth all their works Psal 33. 13 14 15. The eyes of the Lord are in every place beholding the evil and the good Prov. 15. 3. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not better than they Mat. 26. See also Mat. 10. 29. 3. From Divine Assumptions and Appropriations of the work of Providence to God himself When the Lord answered Job out of the Whirl-wind how doth he challenge to himself a supream Agency in and over the Creatures Who saith he provideth for the Raven his food Job 38. 41. And in Isa 45. 7. I form the light and create darkness I make peace and create evil I the Lord do all these things 4. From Expostulations Checks Comminations bottomed on the consideration of Divine Providence So Psal 50. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver v. 21 22. And so likewise in Psal 94. Vnderstand O ye brutish amongst the people and ye fools when will ye be wise He that planted the ear shall he not hear He that formed the eye shall he not see He that chastiseth the heathen shall he not correct He that teacheth man knowledg shall he not know v. 8 9 10. 5. From the Religious forms of speech by which are implied the verity of God's Providence extending to affairs in the world Thus saith the Lord of Hosts the God of Israel As yet they shall use this speech in the land of Judah and in the Cities thereof when I shall being again their captivity The Lord bless thee O habitation of Justice and Mountain of Holiness Jer. 31. 23. For that ye ought to say If the Lord will we shall live and do this or that James 4. 15. I trust saith Paul to tarry a while with you if the Lord permit 1 Cor. 15. 7. 6. From Prayers made to God The Scripture hath no Altar for an unknown God We are not taught to pray to Fortune to our own Wills Saints or Angels None of these are the Father which is in Heaven whose is the Kingdom the Power and the Glory The Orthodox Prayers of Saints are demonstrations that they were not Heterodox in the point of Providence they acknowledged a Providence on earth who were ever and anon looking up in prayer to the God of Heaven See Ezra 8. 21 22 31. Neh. 2. 4 with 18. Rom. 1. 10. And thus I have shewed how there is a Providence This was an old Article of the Saints Creed I shall for further clearing up the point 1. Lay down other Arguments 2. Reply to some Objections 3. Draw some Consectaries or Inferences Of these in their order CHAP. I. 1. FRom God himself And so observe 1. That the appellations or titles given to Him are implications of the thing He is Jehovah who gives the Creatures their beeing and operation Acts 17. 28. He is the Judg of all the earth Gen. 18. 25. He is the King of all the earth Psal 47. 7. He is the First Cause I will hear the heavens and the heavens shall hear the earth c. Hos 2. 11. * Non sanè multum interesse utrum quis Deos esse neget an eos omni procuratione atque actione privet mihi enim qui nihil agit esse omninò non videtur Cicer. lib. 2. de nat Deor. To deny then his Providence is to take up the Bucklers against these no less glorious than true Appellations of his But 2. His glorious Attributes of Power Goodness Wisdom Justice are as so many demonstrations of his Providence for all these the World existing are not dormant These Attributes are richly interwoven in the works of Providence The Scripture saith unto Pharoah Even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth Rom. 8. 17. Thou art good and dost good Psal 119. 68. O Lord how manifold are thy works in wisdom hast thou made them all the earth is full of thy riches Psal 104. 24. But God is the Judg he putteth down one and setteth up another Psal 75. 7. Lastly The Lord's creation of the World doth according to the Logick of the Scripture infer his Providence For 1. He is called the faithful Creator 1 Pet. 4. 19. The Lord leaves not the stately House of the World after he hath erected it 2. Considerations or Motives for supportation and consolation are couch'd in God's creation of the World so that they who have an interest in God may hope for a display of his Attributes in his government of the World so in Isa 40. Hast thou not known hast thou not heard That the everlasting God the Creator of the ends of the earth fainteth not neither is he weary c. v. 28 29. 3. There is an indissoluble or firm knot knit betwixt the Lord's creating and governing the World for what is Providence but a kind of continued Creation and therefore that word is used to set forth Providence by in Scripture see Psal 51. 10. and 104. 30. Isa 43. 7. Again to acknowledg God the Creator and some other the Governour is to rob the Lord of his glory against which robbery he vehemently protesteth as in Isa 42. 8. Lastly observe in Isa 45. the same God there who made the Earth and created Man upon it in v. 12 raised up Cyrus and prospered him in v. 13. There is no reason then to break the band of amity or alliance betwixt Creation and Providence which the Lord so conjunctively owneth and appropriateth to himself see Jer. 27. 5 6. 2. From Providence it self There is an intrinsecal or inbred light in Providence by which it is seen But ask now the beasts and they shall teach thee and the fowls of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of
a break-neck fall at last 2 Chron. 25. 15 16. Pertinent for this purpose is that in Isa 6. 10. Make the heart of this people fat make their ears heavy c. and that in Isa 28. 13. The word of the Lord was unto them precept upon precept precept upon precept line upon line line upon line here a little and there a little that they might go and fall backward and be broken and snared and taken And thus for the Arguments the Instructions follow 1. Take no encouragement to sin because God's Providence is righteously versant about sin Some there were in Paul's days who did fly-blow his Doctrine and pretend absurdities from thence Rom. 3. 8. On what hindg their corrupt reasoning did hang is intimated v. 5. The Apostle doth reply there as one well observeth Dr. Sclater 1. by way of caution I speak after or according to man that is not in mine own person as if I either approved or devised such a deduction 2. By way of detestation Gâ—… forbid that shews his abhorrency 3. By way of confutation else how shall God judg the world The manner of answer may in Logick seem absurd but is in Christianity the best that can bâ— shaped to deniers of Principles neither was it want of skill that made the Apostle deny the conclusion but wisdom rather to direct God's children how to carry themselves towards such as question undoubted Principles still hold evident truths yea though thou know not how to assayl doubts raised by men of corrupt minds and destitute of the truth The direct answer is not here expressed by the Apostle partly for the cavil is so odious that it required rather detestation than answer partly because the answer was so obvious that any man might frame it See what it is the answer is on this manner That it followeth not because the illustration of God's glory flows not from our sins either by the nature of them or by the intention of the committer but by accident rather 2. Make not apologies and defences for sin comitted by way of reflection on the Providence of God There is an evil this way Adam saith The woman whom thou gavest me to be with me she gave me of the tree and I did eat Gen. 3. 12. Aaron doth little less than glance at Providence in giving a form to the Calf I said unto them saith he to Moses whosoever hath any gold let him break it off so they gave it me then I cast it into the fire and there came out this Calf Exod. 32. 24. 3. Eye the Providence of God in and about sin so as to admire love and thank him who is wonderfully gracious even when men are monstrously vicious Joseph did look through the villanies of his brethren to the All-wise Providence of God Gen. 50. 20. Peter who arraigns the Jews of Murder in Acts 2. 23. breaks forth into Doxology or large Encomion of the free-grace of God displayed in the death and resurrection of Christ whom the Jews had so barbarously murdered See 1 Pet. 1. 3 4. SECT 3. What is meant by Contingents here may be demanded by some of a weaker understanding I shall therefore premise a few things before I close in with the proof of the extent of Providence to these Contingents then in the general are such which according to their proper nature in themselves considered have an hability propensity or inclination to act this way or that and to fall out this way or that and may here be considered three ways 1. Contingents are considered 1. in equal balance so that the effect and consequent before it is is not determinable more one way than another 2. As having a propendulous and approaching propensity to one way more than another 2. Contingents are considered 1. in regard of natural things these may for distinction sake be termed Casual 2. In regard of voluntary Agents Thus the acts of the Will are accounted Contingent in respect of the different objects about which they are taken up and also in respect of one and the same object but as differently versant about it whether as willing or nilling 3. Contingents are considered as single or implicated so that there is a combination or conjunction of them as casual or voluntary or both An exemplification hereof is in Joseph his case there was an heap of Contingencies if we consider his Father 's sending him to his brethren or not sending him his brethren's so acting as they did or not so acting the Ismaelites passing by at that time or not passing by their buying him or not buying of him moreover it is said Joseph was cast into the pit and the pit was empty there was no water in it Gen. 37. 24. that there was a pit there nigh at hand and that this pit which was receptive of water and probably destinated for that end was now without water is all contingent Here we have a Chain of Contingencies some links whereof will contribute to the proof of the matter in hand in what now followeth both by way of argument and instruction First then the Scripture plainly asserts the extent of Providence to contingent matters Solomon who had made a deep search both into the works of Creation and Providence attesteth this and that 1. with respect to voluntary Contingents Prov. 16. 1. The preparations of the heart in man and the answer of the tongue is from the Lord. Men think to bring forth this and that dish on the table and in this or that order but there is a wise controlling Providence Saepe apud se constituunt homines politici quid in confessu judicum ad milites ad populum apud principes dicturi sint sed responsionem linguae Deus pro sua Providentia temperat Exempla extant oratorum qui in magna frequentiâ hominum turpiter obmutuerunt Concionatores saepe rem aliquam diligenter meditantur postquam vero suggestum conscendunt omnium oculos in se conversos vident trepidant quae diligenter meditati sunt quemadmodum optarent proferre non possunt Mala etiam sibi dicendi homines proponunt sed nisi Deus justo judicio eos loqui permittat quod volunt nequaquam possunt Exemplo res crit manifesta Balaam ariolus corruptus pecuniâ regis Ammonitici devovere Israelitas statuerat sed velit nolit bona imprecari eis cogitur Quod de sermone dicitur multo magis de sactis est intelligendum Lavat Com. in locum such and such dishes come not on the table the Council-table or not in that order are they placed as was intended Again 2. with respect to Contingents natural or casual and so in the same Chapter it is said The lot is cast into the lap but the whole disposing thereof is of the Lord v. 33. What is more contingent in it self than a Lot yet here is the disposing-hand of Providence seen Exemplifications there are for this in Achan the tribe of Judah
his own land Here was a prediction of death the kind of it and the place where and accordingly it was fulfilled as it is recorded in the 37 38 verses of the same Chapter 4. From the peculiar Prerogative of God as he is 1. the God of Mercies and so he hands Mercies to men 1. by their own deaths they are taken away from the evil to come God houseth them in Heaven before the black storms fall out on the earth See 2 King 22. 20. Isa 57. 1. 2. By the deaths of others who are thorns in the sides of his people the burning up of these thorns is a joyful bonfire So in 2 King 13. 22. Hazael oppressed Israel in ver 23. The Lord was gracious to them and had compassion on them c. Now how the Lord shews himself thus gracious and compassionate we have in v. 24. So Hazael the King of Syria died Thus the Lord is a God of Mercies even in the deaths of men But then 2. as the God of Judgment and so not only wrath but great wrath comes forth on the stage of the World in timing the deaths of persons The glorious terribleness of Justice is here seen as 1. when Providence suddenly snatcheth a man from his fancied Paradise Thou fool this night thy soul shall be required of thee c. Luke 12. 20. Death as Providence doth judicially time it hath a sting in its sting so in that Monarch who was slain in his Royal City by his own Sons and while at his devotions in the House of Nisâ—och his god Isa 37. 37 38. 2. When the deaths of many thousands are timed together The Lord is known by the judgment which he executeth Psal 9. 16. We read of Seventy thousand men who dyed of the Plague in three days time 2 Sam. 24. 15. And in 1 King 20. 29. the children of Israel slew of the Syrians an hundred thousand foot-men in one day Now if there were not a Providence in the timing the deaths of persons the glory of Divine Justice would have its grave with the vast multitudes who fall by Famine Sword or Pestilence all which are the Lord's Arrows as the Prophet Gad informeth David in 2 Sam. 24 12 13. 5. From the success and non-success of means used in order to the proroguing or lengthning forth of life The preservatives of life are conservative of it no otherwise than as the Lord pleaseth This may be evidenc'd in three things 1. In the use of Medicinal means which sometimes very improbable to reason avail to the recovery of health and that though the person were mortally sick in the judgment of the most accurate Physicians There seemeth to be something of Providence by way of proportion to that Cure wrought on Hezekiah by the lump of Figs as Isa 38. 21. I acknowledg that Cure extraordinary and shall not dispute the question Whether the lump of Figs might not have something of natural tendency by way of cure This is that I contend for That Providence is very much seen if not in elevating improbable means in themselves considered in order to a cure yet in bringing to light such means which are improbable to mans reason though very proper for the recovery of the Patient who like Epaphroditus was sick nigh unto death but God had mercy on him Phil. 2. 27. And as the Lord's mercy and Providence is displayed in the raising of persons from the grave so no less may the hand of Providence be seen in rendering the means us'd for health succesless A Colledg of Physicians are Physicians of no value when and where the Lord the great Physician withdraws his manutenancy or succeeding hand of Providence witness this in Asa who had his Physicians but not his cure dye he must his disease lodgeth him in his grave 2 Chron. 16. 12 13. But 2 dly in the matter of Diet some Creatures have more of a restorative virtue than others and yet some are healthier fairer live longer with their Pults than others who eat their portion of the King's meat Dan. 1. 12 15. Whence is this the word doth plainly lesson Exod. 23. 25. He shall bless thy bread and thy water and I will take sickness away from thee And Mat. 4. 4. Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Lastly In the greatest caution or circumspection men use to preserve themselves in dangers The King of Israel disguiseth himself and hath his Armour yet an Arrow finds its passage between the joynts of his Harness 1 King 22. On the other hand Jehosaphat who was in the same fight and in greater danger than King Abab is preserved It came to pass saith the Text when the Captains of the Charives saw Jehosaphat in his Royal Robes that they said It is the king of Israel therefore they compassed about him to fight but Jehosaphat cried out and the Lord helped him and God moved them to depart from him 2 Chron. 18. 31. 6 thly and lastly From the absurdity which would otherwise follow For if the timing of men's lives here in the world be not according to the bounds which the Lord sets then to whom shall the glory in point of preservation be attributed Shall men think themselves or acknowledg Fortune in contradistinction to Providence The Scripture otherwise teacheth Psal 31. 15. My times are in thy hand deliver me from the hand of mine enemies and from them that persecute me And Psal 68. 20. He that is our God is the God of salvation and unto God the Lord belong the issues from death In the next place it remains that some reply be made to the Objections which look and do but look the matter here asserted in the face and they are as followeth 1. Fifteen years are said to be added to the days of Hezekiah Isa 38. 5. Ans The addition there is no new Addition as it respects the Purpose of God it is rather a new Edition of the Purpose of God a discovery of what lay hid before and is now made manifest notwithstanding the contrary might be concluded in respect of the malignity of Hezekiah's disease To assert that there was a new Purpose of God because of the declaration of the Prophet there were to make a new God who is still the Ancient of days and with whom is no variableness neither shadow of turning as the Scripture affirms Him to be Dan. 7. 9. James 1. 17. 2. It may be objected That in Psal 55. 23. Bloody and deceitful men shall not live out half their days Ans The days of men are considered according to the course of nature Psal 90. 10. The days of our years are threescore years and ten c. and according to the course of Divine Providence which holds an exact accord with the Purpose or Determination of God I know saith the Prophet to Amaziah that God hath determined to destroy thee because thou hast done this and hast not
of the Tabernacle there were Loops and Taches and these had their use and without these What would become of the Tabernacle So here Providence takes in a Loop a Tach as well as the Purple Blew and Scarlet of greater matters 3. To deny God's Providence in lesser matters Omnia gubernare est Deo gloriosum were to derogate from the glory of God 1. More generally seeing its glorious for God to have all at his check and controll 2. More particularly seeing his glory doth notably shine forth in and about smaller matters as was in the Miracle of the Lice that the Magicians cry out This is the finger of God Exod. 8. 19. No work indeed so little but if Nullum est tam minutum Dei opus quod non in se contineat aliquid miraculi ubi repuratur sicut decet Calv. in Zach. c. 8. v. 6. look't into bespeaks a great God Now from what hath been said I may briefly commend two things seeing more may be said of this nature in the following part of this Treatise 1. There is no reason to judg the care of meaner matters as without the circle of Divine Providence It 's enough that our Saviour Christ hath decided the controversie to an hair and the natural colour of an hair Mat. 10. 30. with Mat. 5. 36. if this satisfie not persons I know not how to satisfie them If they knew what it were to Providence it over the meanest of creatures but for one moment they would Si tamen aliquis existimet istiusmodi scilic parvarum gubernationem parum convenire Majestati Dei is faciat periculum in re abjectissimâ num forte possit illam it a regere ut ipsi sit ad nutum ab ipso pendeat in omnibus quae ad curam gubernationem creaturae pertinent Fatebitur ille profecto se in rei vilissimae gubernatione talia observare quae longe sint majora quam ut ab homine imo ab hominibus in unum conflatis praestari queant Alsled Theol. Cas c. 54 see reason sufficient to acknowledg the Creator in all and that as they cannot make a Fly so not providentially hold it up in its beeing and govern it 2. There is the more hand-fast for faith Non se subducit Deus ut cadas sed de ipsis capillis nostris securitatem nobis dedit quid times hominem homo in sinu Dei postitus jâ—cta in Deum curam tuam August Ser. 6. in Mat. to lay hold on God for greater matters seeing his Providence is versant about smaller Thus Christ teacheth Mat. 6. and so Mat. 10. 30 31. And so I have done with the Third Part of this Treatise The Fourth now is to be prosecuted PART IV. HAVING thus far launched into the Sea of Providence where the Christian may behold the wondrous works of God Come we now to give a recital of the Sacred Maxims or Observations which this Voyage will afford And here I shall 1. Prefix the Observation 2. Affix the Illustration or Confirmation together with the Accommodation or Improvement of the Observation illustrated or confirmed OBSERVATION I. The knowledg men have of the Providence of God is imperfectly apprehensive not comprehensive CHAP. I. THE truth of this appears 1. From positive assertions in Scripture Eccles 3. 11. He hath made every thing beautiful in his time also he hath set the world in their hearts so that no man can find out the work that God maketh from the beginning to the end 2. From the Lord's posing parties about his Providence When he takes the matter in hand as in the case of Job How did the Lord argue him into a modest silence See chap. 38 39 40 41. with chap. 42. v. 1 2 3 4 5 6. 3. From errors and mistakes about God's Providence which have more or less seized on not only men but the best of men Job's Friends were no Atheists but good men yet saith the Lord unto Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath Job 42. 7. 4. From the ingenuous confessions or bâ—moaning acknowledgments of godly ones Lo saith Job these are the paths of his ways but how little a portion is heard of him Job 26. 14. So foolish was I saith the Psalmist and ignorant I was as a beast before thee Psal 73. 22. Surely I am saith Agur more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the Holy Who hath ascended up into heaven or descended Who hath gathered the wind in his fists Who hath bound the waters in a garment Who hath established all the ends of the earth What is his name Or what is his Son's name if thou canst tell Prov. 30. 2 3 4. Moreover the truth of this will further be evidenced if we consider 1. The Object viz. Providential dispensations 2. The Subject Man under this or that dispensation To begin with the first of these The Scripture doth inform how that the Lord is wonderful in counsel and excellent in working Isa 28. 19. and he only doth wondrous things Psal 72. 18. Look as what comes out of Heaven's shop bespeaks the skill of the great Workman of Heaven and Earth so there are some divine pieces of Workmanship if I may so speak after the manner of men which hold men at an amazing or astonishing-gaze More particularly Two things in Divine dispensations of Providence do notably gravel the sons of men 1. The unusualness of a Dispensation Rebeccah's Warr in her bowels makes her say If it be so why am I thus and she went to enquire of the Lord Gen. 25. 22. Job's afflictions in such sort and befalling such an one who keeps up communion with God yea prays for his Children lest in their regular solace of themselves together they should be irregular must in all likelihood startle himself and his friends who probably observing how God did then ordinarily bless the Tabernacle of the righteous in regard of outward prosperity were the sooner induced to pass wrong censure on that holy man of God But in the next place The intricacy of a Dispensation doth likewise contribute to the non-plussing or baffling of a party under the Dispensation We read in Ezek. 1. 16. of a wheel within a wheel Whether that be to be understood inclusively as one wheel within being out of ken and so there is a secret winding of matters which the eye of reason discerneth not or whether in a transverse sense and so it notes the thwart or cross-turnings of things when one while matters go this way and another while that way I determine not either of the interpretations give us the thing here contended for To this we may add some exemplifications of the intricacy of Providence That in Judg. 20. where the children of Israel had a
good Cause and a Divine Warrant to fight Benjamin and yet they were worsted and put to the rout Jacob had warrant to return to his Countrey a promise that God would deal well with him in that return Gen. 32. 9. and yet behold a Providence which seemingly clashed with the Promise Is this might Reason be ready enough to prompt Jacob in the ear to be dealt well with What! to have thy throat cut by Esau's Ruffians Here is a returning to thy Kindred indeed by returning to thy dust And yet Jacob's black cloud blows over and the Promise and the Providence do more sweetly kiss each other than the two Brethren do In the next place consider consider the Subject and so man is not much unlike Seneca's Harpesten who complained the room was dark when she was blind The light of Providence is not so taken in partly by reason of darkness in the understanding for we know but in part 1 Cor. 13. 9. and partly by reason of turbulent passions which being crossed in this or that dispensation do raise a sog or mist which cloud the understanding How is David transported on the death of Absalom 2 Sam. 18. 33. How doth Jonah's pride and passion hinder him from subscribing to the Wisdom and Mercy of God in sparing Niniveh see Jonah chap. 4. Men had need therefore watch against charming lusts and passions which otherwise will joyn their additional issue with the intrinsick darkness of the understanding and so like the Earth interpose between them and the light of Providence CHAP. II. 1. NO ground to throw by the observation of the Lord's Dispensations because our knowledg of them is not a comprehensive knowledg It is a dangerous inference from that of Peter speaking of Paul's Epistles in which are some things hard to be understood 2 Pet. 3. 16. to reject therefore the reading of the Sacred Scriptures The like inference here from the things hard to be understood in the course of God's Providence is of dangerous consequence What is said of the Scriptures how it is a River wherein the Elephant may swim and yet the Lamb may wade the same by way of proportion may be said as touching the Lord's Providential Dispensations some of which gravel the profoundest others are understood by the meanest for their instruction Haman's Councellors and his Wise Zeresh learn't a cautionary lesson in the School of Providence they bid him beware how he engage against a Mordecai a Child of Providence Esth 6. 13. The Apostle Paul informeth how there is a common Catechism of Providence for the World Rom. 1. 20. Moreover it may be well remembred here That some Dispensations of Providence which are dark for a time may after become light to the industrious and waiting Christian on his God When I thought to know this it was too painful for me until I went into the Sanctuary of God then understood I their end Psal 73. 16 17. Lastly Such mysteries and riddles of Providence the depth whereof we are not able to fathom yet by the light of God's word we are taught to subscribe unto and to rest contented by way of admiration where we cannot reach by way of comprehension Even so Father for so it seemed good in thy sight Mat. 11. 26. 2. No reason for any mortal man to pride himself in his attainments Though a man be got up on the Mountain of Providence and others are in the Valley yet that man is far enough from touching the sky Two things may check pride upon the account of knowledg here 1. The Angels in Heaven may learn by the Providences of God on earth That Heavenly Academy admits of an addition of experimental knowledg see Eph. 3. 10. 1 Pet. 1. 12. No man therefore knows so much but he may know more and to be lifted up with high apprehension of man's apprehensions is so far from being wise as an Angel of God as that the man lies open to the condemnation of the Devil as the Apostle teacheth 1 Tim. 3. 6. But 2 dly he who hath an high conceit about his knowledg in Divine Dispensations may quickly be mistaken in matters and pay deer for his mistake We find how a good Prophet by a pretended Providence of an Angel's appearing is prevail'd on to do otherwise than he should have done and that to the loss of his life 1 King 13. 18 24. Though a man therefore have made more progress in the search of Word and Providence than others yet let him remember his knowledg is rather a twilight-one than Meridian and let him according to that in Psal 2. 11. serve the Lord with fear and rejoyce with trembling 3. From this learn to bid an hearty welcome to such means helps furtherances as God vouchsafeth for the better understanding of his dispensations This inference is rational from the premised Theses or Positions The Cripple needs his Crutches and no reason to throw them away till he can go without them There are two moving Considerations here 1. It is dis-ingenuous to do otherwise Shall God offer thee Spectacles for thy weak sight and wilt thou throw them against the wall or trample them under thy feet It was the aggravating sin of the Gentiles That they did imprison the notions of Providence which God had sent as guests into their hearts They held the truth in unrighteousness saith Paul Rom. 1. 18. Pharaoh had Moses and Aaron together with Catechising-Plagues and yet he continues as block-headed a King as ever sate upon Egypt's Throne and just it was with God that such a Block should float on the waters where Israel saw the great work which the Lord did upon him and his Egyptians Exod. 14. 31. 2. Herein is a display of Wisdom To use kindly these Guests I mean Hâ—lps and Furtherances for the better taking in of the mind of God in his Dispensations Abraham was no loser by entertaing the Angels as his Guests He learnt that in their company which otherwise he had been ignorant of Gen. 18. 17. It 's wisdom then to set open the window-leaves for Heaven's light to come in on our Understandings Whoso is wise and he shall understand these things prudent and he shall know them for the ways of the Lord are right and the just shall walk in them Hos 14. 9. OBSERVATION II. Gods Decree Will or Purpose is the original bottom or foundation of his Dispensations in the world CHAP. I. THE truth of this may be cleared on this wise 1. There are Allusions or Similitudes it Scripture which according to their proper scope and drift declare this In Psal 139. 16. In thy book all my members were written Jer. 18. 4. So he made it again another vessel a seemed good to the Potter to make it And it Zech. 6. 1. the Chariots there come out from between two Mountains This Text iâ— Et hic aptissime nobis pingitur consilium Dei quoniam antequam res in actum erumpant sunt quasi inclusae
inter montium angustias quod enim Deus decrevit non apparet sed est absconditum quasi lateret in altis montibus Tunc ergo incipimus agnoscere Dei consilium ubi ipsa experientia nos docet hoc vel alio modo fuisse decretum quod prius nos latebat a picture of the process of Providence Things before they come to pass are latent between these Mountains as Calvin interpreteth 2. Matters in Scripture are insisted on as having a reference to God's Decree or Will 1. Some things are referred to God by way of proper efficiency Paul speaks of vessels of mercy which the Lord had afore prepared unto glory Rom. 9. ver 23. What this preparing of the Lord is the same Apostle doth give to understand not only in that Chapter but elsewhere as Eph. 1. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love having predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of his will v. 4 5. and not only good supernatural as Vocation Justification and the like center in the Purpose or Will of God as the Apostle here sheweth but likewise good natural and moral for he hath made a decree for the rain Job 28. 26. The fire and hail snow and vapours stormy wind fulfil his word Psal 148. 8. Every good and every perfect gift is from above and cometh down from the father of lights James 1. 17. 2. Other matters have a reference to the Decree or Will of God by way of a wise righteous permission It may be observed how the Apostle speaks differently of the vessels of mercy and the vessels of wrath Rom. 9. the vessels of mercy the Lord is said to prepare unto glory v. 23. the vessels of wrath are said only to be fitted to destruction v. 22. God infuseth no evil into them and yet the evil of sin cannot be without his Will so permitting not by way of approbation but physical non-impedition There is indeed a curious and spotless artifice of the Holy One of Israel even in and about the sins of men He never acts deficiently from the Rule of his Eternal Righteousness and therefore the Lord 's Willing sin in a sense is not to be ignorantly jumbled together with man's not-hindering who is under a Law to hinder it I see no reason then to deny the reference that sin hath to the Will or Purpose of God The Necdubitandum est Deum facere bene etiam sinendo fieri quaecunque male non enim hoc nisi justo judicio sinit profecto bonum est omne quod justum est nam nisi hoc esset bonum ut essent mala nullo modo esse sinerentur ab Omnipotente Bono cui procul dubio quam facile est quod vult facere tan facile est quod non vult esse non finere August in Enchirid. cap. 96. hand of Providence writ the Copy of Eternal Love in Christ's Sufferings the Pen had its hair and that its blot a very great and black one and yet what saith Peter Acts 2. 23. Him being delivered by the determinate counsel and fore-knowledg of God ye have taken and by wicked hands have crucified and slain Add to this that in Acts 4. 27 28. which seems to be a full and clear confession of the Church in this point 3. Matters are insisted on in Scripture not only by way of mâ—er Reference but also by way of Inference from the Purpose or Will of God as declared An instance full for this is the not breaking the legs of Christ John 19. 33 36. The Apostle Paul doth also inter calling c. from predestination Rom. 8. 30. yea he doth infer a patient bearing of afflictive dispensations on this wise saying that no man should be moved by these afflictions for your selves know that we are appointed thereunto 1 Thes 3. 3. 4. Instruments in their actings have a subserviency to the Purpose or Will of God In Ezekiel's vision the wheels are mov'd by the living creatures they go whither the Spirit was to go Ezek. 1. 12. And not only Instruments ministerial who act knowingly and regularly but others who intend no conformity to the Will or Purpose of God in matters brought to pass do yet pay a kind of tribute to the Lord's Will as in the selling of Joseph into Egypt and the crucifying of Christ Gen. 50. 20. Acts 4. 27 28. 5. If the Lord's Will be not the foundation of Dispensations then something else must take place and if men as the noblest of creatures here below shall have the Chair of State then to sacrifice to their own net and to burn incense unto their drag will be found good divinity which the Prophet censures as bad Hab. 1. 16. But Christians have not so learned Christ for he teacheth to resolve their mercies ultimately into the good pleasure of God Mat. 11. 25 26. 6. The Scripture doth plainly assert this truth Psal 115. 3. But our God is in the heavens he doth whatsoever he pleaseth Isa 46. 10. My counsel shall stand and I will fulfil all my pleasure Dan. 4. 29. This is the interpretation O King and this is the decree of the Most High which is come upon my Lord the King Mat. 10. 29. Are not two sparrows sâ—ld for a farthing and one of them shall not fall to the ground without your father Eph. 1. 11. Who worketh all things after the counsel of his own will CHAP. II. 1. BE the more confirmed in the truth of this Observation Look not on the Will or Purpose of God as a Plant of Time but as the Eternal Root of what comes to pass in Time And good reason is there so to do for 1. The Scripture carries the Purpose of God with respect to matters beyond their present existencies in the world Jer. 1. 5. Mat. 25. 34. Rom. 9. 11. 2. The glorious Attributes of God speak another language than so as if he were not resolved on the government of the world till things have their existencies for 1. He is Omniscient from all eternity He knows matters before they exist or have an actual beeing Psal 139. â— Thou understandest my thoughts afar off Acts 15. 18. Known unto God are all his works from the beginning 2. He is Omnipotent nothing resisteth his will He spake and it was done Psal 33. 9. Power belongeth to him Psal 62. 10. 3. He is Independent in his operations He lacquies not after the Creatures none of the Creatures give to him so that a new Purpose hereupon is originally framed which was not before although not declared God is no such debtor to any of the Creatures Find out the Creature to whom God is such a debtor and the debt shall be well paid Rom. 11. 35. 4. He is Vnchangeable there is not the least change in Him He is not a yesterday God purposing and
said as of old O Ephraim what shall I do unto thee O Judah what shall I do unto thee for your goodness is as the morning cloud and as the early dew it passeth away Hos 6. 4. 4. What ground of support is there from hence for the Church of God under all threats contrivements attempts of men and devils God will have a people let men and devils say and essay the contrary No weapon that is formed against thee shall prosper Isa 54. 17. The gates of hell shall not prevail against it Mat. 16. 18. God is not changeable in his Purpose Prediction An plus existimemus ad impugnandum posse humana conamina quam quod ad protegendum praevalet divina tutela Cypr. lib. 1. Epist 3. Promise and though men may rage and be as the great Mountain as it is said Zech. 4. 7. yet the Christian hath Mountains to oppose against the worlds Mountains what the Christians Mountains are the place before quoted Zech. 6. 1. doth give to understand they are Mountains of Brass and so afford two Meditations 1. That wicked ones will find these Mountains of Brass too firm for their weak shoulders to overturn 2. That the Arrows which the sons of Belial shoot against these Mountains will recoil back and mischief themselves in the end The Doegs of the world whose fingers itch to be medling with God's Davids will have their hands full of Wo one day A black prophecy there is for such Psal 52. 5 6 7. and they themselves take the course to have it accomplish't as Doeg did for if the Lord did not pour forth wrath on Doeg before David came to the Throne what could Doeg expect from a David but to be the instrument of God's wrath towards him who had belied David and murdered the Priests of the Lord as 1 Sam. 22. It is often to be observed That the way wicked men take to ruin others ruins themselves Pharaoh who will kill the Israelites or down them perisheth with his Host in the waters Exod. 14. 23 with 28. OBSERVATION VI. God hath His Secrets or Depths but is never unjust in His Providential Dispensations CHAP. I. THAT the Lord hath his Secrets may be made manifest if we consider 1. How this is symbolically or mystically insinuated in Scripture That of God to Moses Exod 33. 23. Thou shalt see my back-parts but my face thou shalt not see doth intimate we have not full view of the Lord as when a man comes up face to face but see him in part at a distance as the Apostle Paul hath it 1 Cor. 13. 9. We know but in part We read how when the Lord appeared he vailed himself with a cloud Exod. 16. 10. 1 King 18. 10 11. And in Isa 6. 1. there is mention made of the train or skirts nothing of the upper ornaments Nec caret ratione quod nihil meminit Propheta de superioribus Divinae Majestatis ornamentis sed de simbriis tantum Exprimitur consternatio animi religiosi qui in visionibus divinis non superiora sed vix insima contemplatur Et admodum essemus soelices si vel simbrias Divinae Majestatis pie ac religiose contemplaremur Musculus as one observeth and what may this import but our seeing of the Lord after a poor low imperfect sort in comparison of what He is 2. How otherwise were there such ground for admiration if the Lord had not His Secrets or Depths to be admired If there were no knots to unty how could it be so said O the finger of God The Angels are said to cover their faces with their wings Isa 6. 2 Paul cries out O the depth of the riches both of the wisdom and knowledg of God! How unsearchable are his judgments and his ways past finding out Rom. 11. 33. Here by the way let it be noted That if so skilful a Pilot as Paul cries out O the depth shall such who may be scarce reckoned common Fore-mast-men pretend to find out a Northwest passage a new way in the Decrees of God and the Providence of God and such a way as that it may be said Behold the Plains according to their model which yet is a Labyrinth where they lose themselves and whilst they labour to Tinker up one hole they make two 3. The Scripture plainly asserts how it is the glory of God to conceal a thing Prov. 25. 2. For the better understanding of this place I shall annex what pious and judicious Cartwright saith God verily is to be honoured inasmuch as he hath revealed his counsel and will in many things But such mysteries of the Kingdom of Heaven whose causes and reasons are unsearchable yield to him the richer crop of honour such are the Mysteries of the Trinity The threefold distinction of Persons in one Essence The eternal generation of the Son The procession of the Holy Spirit The eternal predestination of some to life others to death The incarnation of the Son of God or the assumption of our frail flesh into the unity of his Person Of God all things whatsoever are done both decreeing and his Providence so ruling that out of the evil which is done he contracts no guilt Of Parents sins to be punisht on posterity to many generations Of just judgment to be executed by the unjust Of the burning of the Wife for the Husband's sin and the Children for the Parents Josh 7. 25. Of which and all such kind it may be truly affirmed They do each afford to men a large field of praising and glorifying God yea he is the more amply and with fuller mouth in these to be extolled than in other matters whose causes and principles with our minds and understanding we do in some measure take in for first of all it is apparent from hence That God's Wisdom is infinite and unsearchable to the Creature Moreover That God is to be believed upon his own testimony and according to his pleasure may do whatever he will and so far condescends from his right when he vouchsafeth to render a reason of his doings or sayings That though the Lord hath his Secrets Depths yet he is never unjust in his Dispensations The Lord hath his Throne of righteous Judicature The judgment was set and the books were opened as Daniel beheld in that Vision chap. 7. 10. It is said there v. 9. that the Ancient of days did sit whose garment was white as the snow and the hair of his head like pure wool there is not the least spot or taint of injustice in his management of matters for so much may be denoted by this description though I deny not but the whiteness of the garment may likewise betoken supream dignity as being an Ensign of Honour as is observed by Junius on the place Besides this graphical description Majestati Dei proponuntur ista 1. quod antiquissimus diebus est ad notandam aeternitatem illius 2. Quod vestimentum ejus nivei coloris
of matters so in Jonah 4 8 9 10 11. 4. Forgetfulness who the Lord is and who man is that grumbles at his Maker Lam. 3 39. Rom. 9. 20. And as for the fruits they are none of the best but bad enough Men are ready to flag in duty yea to throâ— Ergo ne nobis forâ—e contingat impingere adversus Deum quasi cum ipso confligere discamus cohiberâ— nostram temeritatem id tempestivè antequam forociat siâ—… ergo atque nobis obrepunt cogitationes quae Deo aspergant aliquam notam ignominiae eas citissime compescamus quia si admittimus paulatim nos irretient donec nos pertrahant ad extremam hanc vesaniam ut nulla religio vel pudor nos teneat quin palam blateremus adversus Deum Calv. praelect in Ezek. c. 18. it off Psal 73. 13. Mal. 3. 14. yea in the way to blaspheme God see Job 2. 9. Mal. 3. 13. Rev. 16. â— OBSERVATION VII God's Soveraignty displayed in his Dispensations should be a golden Bitt to check man's corruption and a sacred Goad to quicken to the exercise of Grace CHAP. I. THE Soveraignty of God whereby as Absolute Lord he doth whatsoever he pleaseth Psal 115. 3. hath its latitude or extent it is like the Sun which is not confined to one part of the Zodiack but his going forth is from the end of the heaven and his circuit unto the ends of the earth I shall therefore consider it largely as it is expresly or implicedly absolutely or respectively in some particulars displayed A view then we may take of it 1. In Spirituals 2. In Temporals In Spirituals and so 1. In Election of a person to life and glory by Jesus Christ Was not Esau Jacobs brother saith the Lord Mal. 1. 2. Yea it may be answered and his elder brother too and yet the children being not yet born neither having done good or evil that the purpose of God according to election might stand not of works but of him who calleth Jacob have I loved and Esan have I hated Neither is there unrighteousness with God in passing by the one and chusing the other for be saith unto Moses I will have mercy on whom I will have mercy and I will have compassion oâ— whom I will have compassion Rom. 9. 11 13 14 15. Thus the Apostle in that Divine Tract of Predestination asserteth Replies to Objections and wades farther on in the Controversie in the following Verses and speaks particularly of the Soveraignty of God in v. 20 21. On which Aquinas comments saying About the election of the good and the reprobation of the bad a two-fold question may be moved One in the general Why God will harden some and have compassion on others The other is special or particular Why he takes compassion on this and harden that man There may be a reason of the former assigned but not so of the later unless The meer will of God An illustration of which we have in human affairs for if any willing to build an house should have many stones alike and equal gathered together therâ— may some reason be assigned why he placetâ— some above some below from the End intended Because to the perfection of the Housâ— which he intendeth to build there is required a Foundation which hath stones below and likewise the top of the Wall which hath stones above the others but why he dotâ— place these stones above and these below hatâ— not any reason unless Because the Artificer â—… Mason will have it so Thus Aquin. 2. In the conveyance of the means of grace to some and not so to others He sheweth his word unto Jacob his statutes and his judgments unto Israel he hath not dealt so with any nation and as for his judgments they have not known them praise ye the Lord Psal 147. 19 20. And this is not only Old-Testament Doctrine but also New the Lord directs Paul and Timothy where and where not they are to preach the Gospel Now when they had gone thoroughout Phrygia and the region of Galatia and were forbidden of the Holy Ghost to preach the word in Asia after they were come to Mysia they assayed to go into Bythinia but the Spirit suffered them not and they passing by Mysia came down to Troas and a vision appeared to Paul in the night there stood a man of Macedonia and prayed him saying Come over into Macedonia and help us and after we had seen the vision immediately we endeavoured to go into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Acts 16. 6 c. 3. In conferring gifts and endowments on some and not on others All are not alike subjects of such and such qualifications Balaam prophesieth Numb 23. Ahitophel is a reputed Oracle for wisdom and counsel in Israel 2 Sam. 16. 23. Many will say to Christ in that day Lord Lord have we not prophesied in thy name and in thy name done many wonderful works Mat. 7. 22. The Apostle Paul supposeth That some like Lead may have a very specious stamp of some gifts and yet be Lead still 1 Cor. 13. 1 2. 4. In planting saving-grace in the hearts of some not so in the hearts of others It is given unto you saith Christ to the Disciples to know the mysteries of the kingdom of heaven and to them it is not given Mat. 13. 11. Our Saviour speaks of two sorts of branches some fruit-bearing ones others not so John 15. 2. The Author of the Epistle to the Hebrews doth tacitly distinguish of professors when he saith But beloved we are perswaded better things of you and things that accompany salvation Heb. 6. 9. 5. In calling home by his grace some at one time of their life and in a different way in point of circumstances others not so Some their ship arriveth sooner at the Port of Grace and are brought in with gentle gales others after a long coursing up and down meet with rough winds and so are landed at last Josiah Jeremiah John the Baptist Timothy may serve as instances on the one part Manasseh Paul with others may be exemplifications on the other Some are sweetly won into the Vinyard others are driven and as it were hunted in and at different seasons for we read of the morning the third hour the sixth ninth and eleventh Mat. 20. 6. In giving larger measures of grace to some not so to others Some are smoaking flax and bruised reeds Mat. 12. 20. Others grow as the Lilly and cast forth their rootslike Lebanon their branches spread and their beauty is as the Olive-tree and their smell as Lebanon Hos 14. 6 7. John rangeth Christians into little children fathers and young-men 1 John 2. 12 13. Why they who are the children are not the young men the young men the fathers and why the fathers are not the young men and young men the children the one in one place the others in the other is supreamly
the sons of men as shall after be spoken unto and the same Power of God is seen as it respects persons families in their particular Wilderness But 2. In point of Protection notwithstanding dangers It would fill a Volume to rehearse the many remarkable preservations which some have had whilst the Lord had wise Ends subordinate to his glory for their existence here in the world It may suffice that Christ points out the Power of God in preserving when he saith to his Disciples Behold I send you forth as sheep in the midst of wolves Mat. 10. 16. What a notable draught have we of the Power of God in the rescue of Peter one of the Church's Bell-weathers from the Paw of that Lion Herod Acts 12. Neither Quaternions of Soldiers nor Chains nor Iron-gate shall hold him whom God will set free It is a truth God's Peters are immortal till their work be done CHAP. II. 1. THERE is no ground to be despondent or dejected in and under troubles Despondency of spirit is an evil of sin which steals in on parties under their evil of smart David said in his heart I shall now perish one day by the hand of Saul 1 Sam. 27. 1. and yet Saul's day of death was then nearer and David lived to see the day for a confutation of his black imaginations for so is it recorded 2 Sam. 22. 1. And David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul Let not the Christian then be sinking under his Saul like difficulties but ask his soul this question Can I find out an Omnipotent Distress If my Religion say nay and tell me there is but one Omnipotent in the World Why doth my dejected practice say yea or tacitly proclaim the contrary 2. Distrust not the truth of God's word as if the Lord could not be as good as his word for defect of Power 'T was Zachariah's fault that he look't too much to Second-causes and did not consider as he should the Power of God which had Nature though decayed at his beck Luke 18. 19 20. If therefore there be as great an unlikelihood of things spoken of in Scripture in point of being fulfilled as there was that Zachariah and Elizabeth being old should have a son yet give no way to cavilling-unbelief but take a view of matters in conjunction with the Power of God and so indeed we are taught in Scripture as in the case of the Jews who have lien in a forlorn estate for so many Centuries of years Rom. 11. 23. God is able to graff them in again And so likewise in the case of Antichrist Rev. 18. 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord who judgeth her And so in any other difficult case let that be remembred Gen. 18. 14. Is there any thing too hard for the Lord 3. Be encouraged to go on in such work as God calleth you unto in his Providence He that hath a God of Power to set him on work and pay him wages may take the more encouragement to follow his work If God be with Moses as he promiseth saying Certainly I will be with thee Exod. 3. 12. Moses may take heart notwithstanding all blocks in the way Heaven's Warrant will bear God's Moseses out notwithstanding all the fury of the sons of the earth and the sons of hell too See Josh 1. 6 7. Jer. 1. 17 18 19. Mat. 28. 19 20. Acts 18. 9 10. 4. Resolve on the exercise of faith more and more on the Power of God Let not so glorious a Jewel lye by without taking frequent views of it by the eye of Faith Consider two things 1. Hereby you glorifie God in giving him a due estimate of his Power A clear and full exemplification for this we have in Abraham who being not weak in faith considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what he had promised he was able also to perform Rom. 4. 19 20 21. 2. Hereby you consult your own good and quiet Had men more of Faith they would have less of disquiet Let not your hearts be troubled ye believe in God believe also in me was a word spoken in season by Christ for the calming of the hearts of his Disciples John 14. 1. If it be said here I question not the Power of God It may be replied 1. It is well if you do not as good as you have had their reflections on the Power of God Moses questions how Six hundred thousand foot-men should be provided for flesh for a Month in the Wilderness Numb 11. 21 22. God tells him saying Is the Lord's hand waxed short thou shalt see now whether my words shall come to pass unto thee or no v. 23. 2. Is there not a deceit of heart here God's Will is pretended but is not the Power of God questioned A reason to evidence this is thus Because when the distress is greater the party is the more disquieted Disquiet riseth with the difficulty The Israelites at the Red-sea were made up of unbelief Exod. 14 11 12. They might have considered that the Power of God which had made a passage through Pharaoh his stony heart for their egress from Egypt could make a passage for them through the Red-sea Martha is questioning the resurrection of her brother though Christ had said the word for the encouragement of faith and what is that which staggereth her faith it is because Lazarus had been dead four days see John 11. 39 40. 3. In reference to the Will of God about matters that there shall be no defect on God's part What he promiseth absolutely shall be made good what conditionally is made good likewise yea not only when the Condition is performed on our part but sometimes when failing on our part as in Martha her case Christ had told her If she believed she should see the glory of God displayed John 11. 40. yet she questioneth as v. 39. and Lazarus is raised v. 44. True then is that Heb. 10. 23. Faithful is he who hath promised OBSERVATION IX God never hath his Vacation-time though he may seem to do little or nothing sometimes in His administration of matters in the World CHAP. I. THAT Providence is not idle though it Deus nunquam feriatur Calv. seems to sit still will be evidenced 1. From positive assertions in Scripture So Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good Eyes here are attributed to God to note not only his knowledg of or inspection into the affairs of the World but his
that ordereth his conversation aright will I shew the salvation of God 2. From God's doing nothing whilst men are in expectation of great matters to be done Learn 1. What reason there is for men to look to the ground of their Expectations To expect other-what other-when and otherwise than the Lord hath purposed or made some discovery of such a purpose is to build Castles in the air not in the Heavens and what hath not its foundation in Heaven as the Lord is the Founder of it will not have its superstruction on Earth For ever O Lord thy word is seated in heaven Psal 119. 89. Who is he that saith and it cometh to pass when the Lord commandeth it not Lament 3. 37. 2. In the second place Learn from hence to view the folly of wicked men's purposes presumptions designs in their prosecution and persecution of the Saints of God O how often are they disappointed The greedy Dogs often catch not the morsel and when they do they vomit it up again They pay deer for their lust here or hereafter in Hell They have their gnashing of teeth in regard of disappointments before they gnash them in the other World Herod to please the Jews will murder Peter the Lamb is taken but not to be slain till after the Passover and not then for now I know saith Peter of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews Acts 12. 12. It is reported how Julian the Emperor Theod. lib. 3. c. 23. intending the Persians being conquered to fall in on Christians with his Army at his return and that one Libanius the Sophister spake to a Christian-School-master of Antioch saying What is the Son of the Carpenter now a doing To whom reply was made how the great Carpenter of the World was making a Coffin And not long after the slain body of Julian was brought to Antioch A good lesson for the Libaniusses and Julians of the World to ponder on OBSERVATION XI There is an admirable adaptation or connexion of things with things whereby this or that is Midwifed or Birthed into the world Or Providence hath its Chain the several Links whereof are set together by an Over-ruling Hand CHAP. I. THE truth of this may be evidenced divers ways 1. This is emblematically described in the Situ verò demonstratur harum conditio quod aliae in aliis dicuntur fuisse id est non solum cohaerentes sed etiam adunatae Providentia Dei adeo ut quemadmodum ex causa unâ inferiore procreantur effecta plurima sic contra ad effectum unum causae plurimae pertineant plurimum Junius word We have a most exquisite picture of this in Ezek. 1. the Wheels there are asserted to have a near neighbourhood v. 16. a wheel in the middle of a wheel to note their implication or connexion and the living creatures are coupled with the wheels in regard of influences for when the living creatures went the wheels went by them and when the living creatures were lift up from the earth the wheels were lifted up v. 19. 2. God doth expresly own such an adaptation Docemur etiam Creaturas omnes esse convenientissimo ordine collocatas ita ut una ab altero pendeat ex earum connexione constituatur sua vis illa concinna mundi harmonia frumentum ut nascatur opus habet terrâ terra pluriâ pluvia est à coelo omnia sunt à Deo qui solus independens rerum omnium concentum efficit moderatur Rivetus in locum or connexion of things with things So in Hos 2. 21 22. And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and they shall bear the earth and the earth shall hear the corn and the wine and the oyl and they shall hear Jezreel 3. There are clear exemplifications of this adaptation or connexion 1. In Naturals so in the place mentioned Hos 2. 21 22. so Ps 104. 10 11 12 13 14. 2. In Civils Magistrates are to rule and people to be ruled Rom. 13. 1. And where it is not so there is an adaptation of things in way of punishment Judg. 17. 6. 3. In Sacreds There is a constituted order in the Church 1 Cor. 12. 18. Heb. 13. 17. And not only is there an adaptation this way but likewise in regard of the means of Grace and Grace by the means A connexion there is but yet arbitrary according to the good pleasure of God when and to whom Grace is conveyed by the Means The Apostle Paul asserts a connexion when he thus stateth the matter saying So then faith cometh by hearing and hearing by the word of God Rom. 10. 17. 4. This adaptation or connexion may be more particularly evidenced if we cast an eye 1. On Organs or Instruments 2. Occasions or Inducements 3. Means 4. Opportunities for the management of matters 1. There is an adaptation in regard of Instruments ministerial In the shop of Providence there are tools of all sorts and sizes If the Lord will punish the Nations he can find an Hammer to knock them down Thou art my battel-ax and weapons of warr for with thee will I break in pieces the nations c. Jer. 51. 20 c. If the day of visitation be come for an Ahab's Family and Baal's worshippers there is a Jehu a rough Captain-General who drives furiously 2 Kings 9. 20. If God will vouchsafe good days to a people he can raise up Political Shepherds such as David of whom it is said he fed them according to the integrity of his heart and guided them by the skilfulness of his hands Psal 78. 72. And as there is an adaptation in regard of Political Instruments so likewise in regard of Ecclesiastical There is a zealous Elijah in times of apostacy and declining from God's Worship and a John the Baptist of whom the Angel saith He shall go before him i. e. Christ in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the wisdom of the just to make ready a people prepared for the Lord Luke 1. 17. There is an admirable adaptation in the Church's having not only Elijahs John Baptists but likewise others whose endowments are useful to confute Adversaries as Apollos Acts 15. 28. and to comfort distressed and build up souls in practical way of converse with God See Job 33. 23. 2 Cor. 1. 4. 2. There is an adaptation or suiting of things in regard of occasions or kind of in lets into this or that Both the son's and father's discontents are inducements to Jacob to mind a removal from Laban Gen. 31. 1 2. A report sounds in Pharaoh's ears that Israel fled probably he conceived the Israelites to flye like Hares such who might easily be hunted back again to Egypt and
world and we cannot well over-look a display of Providence on this wise and that in regard of 1. Instruments 2. Occasions 3. Means 4. Opportunities in point of bringing about things First As for Instruments the Lord is not confined to these If Thieves do not break in on Nabal and so become Instruments of divine wrath the Lord smites him that he dies 1 Sam. 25. 38. And if unlikely Agents for this or that work be brought forth on the stage yet nothing hinders as God is pleased to concurr but the effect is proportionable to a likely and promising cause of such an effect This may be seen in Spirituals and Politicals God saith the Apostle hath chosen the foolish things of the world to confound the wise 1 Cor. 1. 27. A little Maid is an Hand-maid indeed whereby a Naaman may come to the knowledg of the true God 2 King 5. 2 3. It is written of Mr. Peacock how that under his agonies of conscience when some Ministers asked him Whether they should pray for him He replied By no means do not so dishonour God as to pray for such a reprobate as I am But his young Pupil standing by said with tears in his eyes Certainly a reprobate could never be so tender of God's dishonour Which he well weighing was thereby comforted and restored when neither he with his Learning nor any other sons of the Prophets could prove sons of consolation to him Again in Politicals The Sacred History informs of the noble acts of Solomon though young and tender 1 Chron. 29. 1. with 1 Kings 3. 28. And of Josiah who was but eight years old when he began to reign 1 King 22. 1. Each of their green years were well made up by the Ancient of days as the Lord is termed Dan. 7. 9. The Fathers of Trent gave History of the Council of Trent lib. 2. p. 260. thanks to God when Henry the eighth was dead saying That it was a miracle that he had left a Son behind him of but Nine years old that he might not be able to tread in the Father's steps Thus these good Fathers for their gravity if not some of them for their levity according to the probable issue of their Doctrine in forbidding Marriage did soon shoot their bolt they might have held their pop a while and so have learnt this lesson truâ—r than their Canons That Edward the Child is more than a Child when Providence by him shall confront the Man of Sin Secondly Occasions for matters have not sometimes that influence by way of birthing-fâ—…th what in likelihood might be The Ephramites quarrel with Gideon for not calling them forth when he fought with the Midianites their sharp chiding recorded Judg. 8. 1 2. did not end in a bloody battel as it did at another time when the like contending had its closure in the death of Forty and two thousand of the swaggering Ephramites See Judg. 12. 1 6. Thirdly The Means for help are sometimes invisible unlikely and casual Ye shall not saith Elisha to the distressed Kings for lack of water see wind neither shall ye see rain yet that valley shall be filled with water that ye may drink both ye and your cattel and your beasts 2 Kings 3. 17. Or if the Means do appear yet they promise nothing to sense and reason Are not Abana and Pharphar rivers of Damâ—scus better than all the waters of Israel saith Nâ—…man may I not wash in them and be clean 2 King 5. 12. yet Jordans waters cleanse the Leper God works by what means he pleaseth Parties see a Jordan before them and sometimes see neither wind nor rain and yet have water a help a supply As that Woman reported of in the late Irish Rebellion who being driven into the Mountains her Milk was gone and her Child like to perish and then is found a Suck-bottle full of Milk by the good Providence of God Which teacheth us by such Experiments not to consine God to wind or rain or to warm breast-milk God can provide for his Children without these And little helps through gracious Providence become great ones Fourthly Opportunities for action take not accordingly as God in his Providence doth inhibit David in the night enters Saul's Camp finds Saul asleep he slays him not but brings away the Spear and the Cruse of water as testimonies of his loyalty 1 Sam. 27. 1. Ishbosheth's sleep cost him his head as was before exemplified There are like opportunities for action and yet not like consequent actions That of Christ is pertinent Mat. 26. 55. In that same hour said Jesus to the multitudes Are ye come out as against a thief with swords and staves for to take me I sate daily with you teaching in the Temple and ye laid no hold on me CHAP. II. 1. BEWARE of slighting ordinary dispensations of Providence There is a foolish gaping after extraordinary ones God â—…a enim â—…mpositi 〈◊〉 ut 〈◊〉 quoâ—… 〈…〉 quaeâ—… reâ—… si 〈◊〉 litae â—…dieâ—iâ—t speâ—taculum dulcâ— fiat Hic itaq coetus astrorum quibus immensi corporis pulchrituâ—… distinguitur populum non convocat at cum aliquid ex moâ—… mutatum est omnium vultus in coelo est Sol spectatorem niâ— cum desicit non habet nemo observat Lunam nisi laborantem Soneca in lib. 7. quaest natur may justly suffer such to starve who list not to feed on the ordinary bread of Providence but are for the fine Manchet of Miraculous Displays The chief Priests Scribes and Elders said He saved others himself he cannot save if he be the King of Israel let him now come down from the cross and we will believe him Mat. 27. 42. Here is a flying to an extraordinary Providence or else no Faith no Christ and no Heaven Beware then of this Jewish leaven highly value what food God serves in on the ordinary Board-cloath of Providence as well as what is laid forth on a rich Diaper-one 2. There is little ground for the enemies â—… the Church to be confident and wickedly secure in their ways and designs against the Church What though there be not four Carpenters for the four Horns which have scattered Judah Israel and Jerusalem to allude to that in Zech. 1. 18 20. yet God knows how to â—…ay and to cast them out by the Carpenter's Boy A Jael with an Hammer and a Nâ—il shall fasten Lord-general Sisera so to the ground as that at her feet he bowed he fell he lay dâ—wn at her feet he bowed he fell where he bowed there he fell down dead Judg. 5. 26 27. 3. Bear up against unbelief or distrust of God under great distresses Say not O my case and the Church's case is sad indeed behold the ground is not a leight mold but thick heavy stubborn clay and withal very dry how shall it be broken up Where are the Oxen strong for the labour Say not so in way of unbelief The great God can moisten the earth provide the
relgneth is good news to Zion's friends There are four props for sinking-spirits under black clouds 1. Jesus Christ hath his glorious Titles which are not empty ones His Name shall be called Wonderful Counsellor the Mighty God the Everlasting Father the Prince of Peace Isa 9. 6. He is the Prince of the kings of the earth Rev. 1. 5. 2. The Holy Spirit as an Omnipotent Agent sweetly concenters in or joins issue with Christ in the ordering and management of matters see Zech. 4. 7. John 14. 26. and 16. 7 8. 3. All the promises of God are yea and amen in Christ 1 Cor. 1. 20. There is a promised presence of Christ with his people Mat. 28. 20. Rev. 1. 13 20. 4. Notwithstanding all the furies of men and devils the sad face of things Christ will gloriously discharge the Supream Office of governing the World and bring all to an issue every way glorious see 1 Cor. 15. 24. Rev. 19. 11 12 c. OBSERVATION XV. The Angels are capacious Wheels which move in the great Clock of the World or There is a subordinate Agency of Angels in bringing about Matters in the World CHAP. I. THAT the Angels have their influences appears 1. From Titles Appellations Descriptions given to and of them These are they whom the Lord hath sent to walk to and fro thorow the earth Zech. 1. 10. Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation Heb. 1. 14 The Devil likewise with his Attendants are set forth as busie Peripateticks walkers to and fro the earth Job 1. 7. 1 Pet. 5. 8. 2. From the Effects or work done by them There is a transcendency of operation to be noted The Bed of ordinary Second Causes is shorter than that this or that Effect can stretch it self on it The Egyptians are witnesses for this for the Lord cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil angels among them Psal 78. 49. An Angel of the Lord in a night smote in the Camp of the Assyrians an Hundred fourscore and five thousand 2 Kings 19. 35. 3. From Exemplifications and that in matters of publick concernment and also personal What an influence good Angels have on the publike Affairs of the world may be proved from Ezek. 1. Dan. 4. 23. and 10. 13. Mat. 1. 19. And that evil Angels have their influences yet not absolute arbitrary ones may be collected from 1 Kings 22. where the Prince of darkness is a lying spirit in the mouth of the false prophets and so the warr there goes on The Agency of Angels is extensive to persons singly considered Jacob sees Angels ascending and descending his Ladder Gen. 28. 12. These winged Coursers attend the meanest Saint The Angel of the Lord encampeth round about them that fear him and delivereth them Psal 34. 7. and well for Saints it is so for the evil Angels are for playing small games as well as greater ones We read of two men possessed of Devils Mat. 8 28. The woman of Canaan cries out Have mercy on me O Lord thou son of David my daughter is grievously vexed with a devil Mat. 15. 22. 4. From the particular work specified about which Angels are versant Intimations there are in Scripture both as to good and bad Angels they have each their shops where they may be found hard at work in this world First The good Angels may be consider'd with respect to good and bad ones in the world Their work is to do the Lord's work and that as it respecteth the Lord's people divers ways 1. Good Angels promote Gospel-work in order to persons being brought to the means of grace or the means of grace to them Cornelius was willed by an Angel to send for Peter Acts 10. 3 5. A Vision appeared to Paul in the night There stood a man of Macedonis and prayed him saying Come over into Macedonia and help us Acts 16. 9. The Angels know the state of the Countrey and have thâ—iâ— influence on the Gospel-Seeds-men for the casting of the Seed in this or that plat of ground Yea 2. The good Angels become truly Angelical Doctors in discovering or intimating the will of God about matters and comforting the troubled spirits of his servants Instances there are to this purpose 2 Kings 1. 3 15 Dan. 7. 16. Rev. 17. 7. Mat. 1. 20. Acts 27. 23 24. 3. Good Angels are Saints Guardians Defenders under God Lot had experience of this Gen. 19. 11 16. My God saith Daniel hath sent his Angel and hath shut the Lions mouths that they have not hurt me Dan. 6 22. Their preservation as the Lord pleaseth is a part of the Angels commission as it is asserted Psal 91. 11 12. This Satan knew and therefore urged it though in a majmed sense and to a bid end Mat. 4. 6. 4. Good Angels are encouragers and helpers on of God's Saints in that work unto which God calleth them So in Elisha his case 1 King 19. 5 6 7. So Paul encouraged to appear before Cesar Acts 27. 24. Abraham tells his fervant saying He shall send his angel before thee Gen. 24. 7. 5. Good Angels may sometimes be employ'd in afflicting God's professed people they as Heaven's Chirurgeons are taken up in launcing and cutting-work When thousands fell by the Pestilence an Angel of the Lord is seen with a drawn sword 1 Chron. 21. 14 15. An Angel threatens Zacharia saying Tbou shalt be dumb Luke 1. 20. It 's probable the Angel might smite him with dumbness as the Angels smote the Sodomites with blindness Lastly Whatever other work the good Angels do they are not wanting at death and after death Lazarus dies and is carried by the Angels into heaven Luke 16. 22. And whether their care be not versant about the carkass yea the dust of a believer is not to be denied A contention we read of about the body of Moses Jude v. 9. At the resurrection the Angels gather together the Elect from the four winds from one end of Heaven to another Mat. 24. 31. In the next place The Ministry of good Angels respects bad or wicked ones in the world and that 1. By way of inhibition check or reproof The Angel of the Lord said unto Balaam Wherefore hast thou smitten thine asse these three times Numb 22. 32. 2. By way of compassion or doing some office of kindness There is a voice of distressed nature as well as the voice of grace which comes up before the Lord. Ismael hath a share in Angelical kindness when like to perish for want of water Gen. 21. 16 17 18 19 20. 3. By way of smart and punishment for defaults They are executioners of divine wrath The Sodomites were smitten with blindness Syrians destroyed by an Angel of the Lord And though human creatures shall be instruments to burn the Whore of Babylon yet that may include the Ministry of Angels they may prepare the â—ewel and blow
burnt up the sheep Job 1. 14 15 16 17. The Gadarens Swines Traditur utile non pro voluntate daemonum sed ut tali facto innotescat quomodo in homines saeviunt quomodo quaerunt mortes hominum qui sic porcos ut perderent quaesierunt Chrysologus Ser. 9. miss a good market when the Devils become their drivers and though the owners of the Swine had a loss yet had they improved the Lords taking off the bridle of restraint they had been gainers see Mat. 8. OBSERVATION XVI Not only Angels but likewise other Creatures are at the beck or controll of Divine Providence CHAP. I. THAT the Angels both good and bad are at the check of the Almighty hath been collaterally at least evidenced in the fore-going Observation What hath been said of their ministry is to be understood in way of subserviency to the Lord The evil Angels though they act evilly yet act not absolutely without the permission of the Holy One. The Lord hath them in the chain of Providence and though they are at times prisoners at large yet prisoners still see 1 King 22. 22. Job 1. 12. 2. 6. Mat. 8. 32. Luk. 22. 31 32. 2 Cor. 12. 7. Rev. 2. 10. And as for the good Angels they are the winged coursers of heaven ready to do the will of their Lord. Ezek. 1. 6 11 14. Dan. 10. 11. Luk. 1. 19. They have a connatural principle within confirmed by grace which renders them obsequious to Gods command and hence we are to propound them as patterns for ready compliance with the will of God as that passage Thy will be done on earth as it is in heaven doth imply Mat. 6. 10. There is no need then in further dilating on this Now that other Creatures are at the powerful beck and controll of God is to be spoken to And this appears divers ways 1. From the appellation attributed to God in Scripture He is stiled Lord of Hosts and that some hundreds of times as some observe The often repetition of this Title may import the transcendent verity and the usefulness of this Meditation namely That all the Creatures are under His command to be lorded over by Him when and how he pleaseth 2. From the consideration of the Creatures as Creatures What are the Creatures in their Beeings and Operations but results ebbings and flowings of his Divine Will for he spake and it was done he commanded and it stood fast Psal 33. 9. The words of men are wind in comparison of what the Lord saith 'T was but a word and a world of old The same powerful speech of the Almighty is heard still in the world 3. From an exemplary induction for consider the Creatures as thus distinguisht 1. Some are without sense and yet these have the sense to obey the Lord for he saith to the snow Be thou on the earth likewise to the small rain and to the great rain of his strength Job 37. 6. Mine hand also hath laid the foundation of the earth and my right hand hath spanned the heavens when I call unto them they stand up together Isa 48. 13. See Psal 35. 7. Psal 147. 15. Mat. 8 27. 2 Other creatures of corporeal existence which have sense are at the beck of God and these may be distinguisht 1 into such which have sense only without the addition of a rational principle being swayed by natural instinct 2. Into such which together with sense have reason or understanding as man hath Now not only the creatures of the former rank or order whether they be flying-fowls after their kind or fishes moving in the waters after their kind or beasts cattel creeping things after their reâ—pective kind but also Man as the top and flower of the Creation are within the verge of Divine Providence The Psalmist doth not only observe the Providence of God with respect to Angels Psal 104. 4. but likewise with respect to creatures without sense v. 10 14 16 19. and the creatures which have sense only as the fowls of heaven v. 1â— 17. fishes or water-creatures v. 25 26. the beasts of the field v. 11 14 18 21. yea Man that noble piece of the Creation and Center to which the creatures in regard of their services as lines are directed to is there takeâ— notice of v. 14 15. And thus according to the Psalmist here the creatures are not without their bridles and these bridles are in the hanâ— of Divine Providence CHAP. II. 1. LEARN from hence what a God the Lord is He is such an One whose Dominion is extensive all the World over The greatest in the World are at his check or controll With him is strength and wisdom the deceived and deceiver are his he leadeth Counsellors away spoiled and maketh the Judges fools He looseth the bond of kings and girdeth their loins with a girdle He leadeth princes away spoiled and overthroweth the mighty He removeth away the speech of the trusty and taketh away the understanding of the aged He poureth contempt upon princes and weakneth the strength of the mighty Job 12. 16 c. 2. See the vanity of Idolaters Are there any among the vanities of the Gentiles that can cause rain Or can the heavens give showers Art not thou he O Lord our God therefore we will wait upon thee for thou hast made all these things Jer. 14. 22. See 1 Cor. 8. ver 4 5 6. 3. Observe an Argument for the proof of Christ's Deity He lords it over the Creatures they give homage to Him The winds and sea obey him Mat. 8. 26 27. The fig-tree withereth at the blast of his lips Mat. 21. 19 20. The owner of the Colt straightway sends him if Christ hath a purpose to use him Mat. 11. 3 5 6. Jesus Christ is the spiritual Joseph to whose sheaf all the sheafs of the world bow or do obeysance See Phil. 2. 10. 4. Take notice whence it is that the worm Jacob is not crusht to pieces by the wild beasts of the world The Lord is he who curbs and restrainâ—â—s he pleaseth The Psalmist notes this saying When they were but few men in number yea very few and strangers in it the Land of Canaan when they went from one nation to another from one kingdom to another he suffered no man to do them wrong yea he reproved kings for their sakes saying Touch not mine anointed and do my prophets no harm Psal 105. 12 c. 5. Despond not in spirit as touching the conversion of the vilest and most wretched ones whether they are Relations or others God can and in his due time will make them throw down their weapons if they do belong to the election of grace Barren sinners may become fruitful Saints The Lord can turn Lions into Lambs Matthew the Publican becomes an Apostle of Christ Luke 5. 27 28. Brutish Corinthians are washed sanctified justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. 6. Be
the counsels of the hearts and then shall every man have praise of God To this of the Apostle add what Solomon hath as pertinent for a period here and oh that it might put a period to further deeds of darkness Fear God and keep his commandments for this is the whole duty of man for God shall bring every work into judgment with every secret thing whether it be good or whether it be evil Eccles 12. 13 14. OBSERVATION XXII PROVIDENCE runs parallel with the line of man's life Or Providence reacheth from the Grave of the Womb to the Womb of the Grave CHAP. I. AS there is a general inspection of God over all the Creatures as hath been before shewed so there is a more special over Man the Flower of the Creation next to Angels And this more special Inspection Care or Providence is co-extensive to the life of man which may be evidenced from the Scripture as followeth 1. It is plainly and positively asserted The Lord looketh from heaven he beholdeth all the sons of men from the place of his habitation He fashioneth their hearts alike he considereth all their works Psal 33. 13 14 15. To every thing there is a season and a time to every purpose under the heaven a time to be born and a time to dye c. Eccles 3. 1. See Mat. 10. 29 30 31. Coelum non est otiosum palatium sed Dei regia e quâ Imperium suum per omnes mundi partes cum summâ ratione sapientiâ exercet Mollerus 2. It 's acknowledged by the Lord's people in their addresses to him But thou art he that took me out of the womb thou didst make me hope when I was upon my mothers breast I was cast upon thee from the womb thou art my God from my mothers belly Psal 22. 9 10. O God thou hast taught me from my youth and hitherto have I declared thy wondrous works now also when I am old and gray-headed O God forsake me not Psal 71. 17 18. 3. Otherwise that Principle of undoubted Verity In him we live and move and have our being Acts 17. 28. would expire before man breathe out his last If there be not a constant motion of Providence from life to death the sense must be In him we live not move not and have not our being 4. The Scripture descends particularly 1. To the Actions of man 2. To what befalls man and that by way of reference to the Providence of God First The Actions of man fall under a threefold consideration 1. As Natural as eating drinking walking talking sleeping these are subjected to the Providence of God They are like to make but a poor meal who have both mouths and meat if they find not grace in the eyes of the Lord. While the flesh was yet between the teeth of the Israelites yer it was chewed the wrath of the Lord was kindled against the people Numb 11. 33. O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Jer. 10. 23. But I will come shortly to you if the Lord will 1 Cor. 4. 19. The answer of the tongue is from the Lord Prov. 16. 1. On that night could not the King sleep Esth 6. 1. For so he giveth his beloved sleep Psal 137. 2. 2. As Civil or Political such are ploughing buying selling It is said of the Husbandman his God doth instruct him to discretion and doth teach him Isa 28. 26. The Apostle James reads to buyers and sellers a good and savoury lecture he willeth them to eye Providence for though they are Masters of their own Trade yet not Masters of their own Lives and what becomes of the intentional bargains then in a moment yea of what they have gotten through succeeding Providence when they are swept away by death which proves at times the death of their Wealth their Estates and Affairs lying raw and undigested and being left in the hands of Fools or Knaves See James 4. 13 14 15. 3. As Moral and that whether good or bad As for actions good no man unless he he forget himself to be a man will appropriate that to himself as a Fountain of which he is but a Cistern for who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4. 7. See James 1. 17. And as for actions bad which are vulgarly so termed though Providence be not an author of them yet it is a spotless actor in and about them the foul acts in a man's lame-foot and yet lameness is not chargeable on the soul God is an holy God notwithstanding the displays of Providence in and about the Sins of men as hath elsewhere been discovered Secondly What befalls man is reducible to the Providence of God Not only the Honey but the Gall of man's life hath its being from Him I form the light and create darkness I make peace and create evil I the Lord do all these things Isa 45. 7. Job in that Doxology of his acknowledgeth this The Lord gave and the Lord hath taken away Job 1. 21. CHAP. II. 1. LOOK back how Providence hath dealt with thee in time past Jacob did so as is left on record Gen. 48. Moses the Man of God in the book of Deuteronomy which may may be termed the book of Moses Farewel-Sermons preach't a Month before his death as some observe doth commend to the Israelites a survey of God's Providence towards them he willeth them particularly to take a view both of Mercies and Afflictions Thy raiment saith he waxed not old upon thee neither did thy foot swell these forty years thou shalt also consider in thine heart that as a man chasteneth his son so the Lord thy God chasteneth thee Deut. 8. 4 5. 2. Take encouragement for time to come to trust in God Some are miserably baffled with temptations for futurity How shall they do What may befall them and the like here is both an Antidote and a Remedy against this Disease Providence runs parallel with the line of life and this may quiet and compose the spirit if well thought on and improved But more particularly consider here three things 1. Providence is not tired It is a mighty Giant not wearied with half-racing Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary Isa 40. 28. 2. The experience of an hitherto-Providence may sweetly invite to wait on God for futurity So David reasoneth Thou art my Lamp O Lord and the Lord will lighten my darkness for by thee I have run thorow a troop by my God have I leaped over a wall 2 Sam. 22. 29 30. So Paul too 2 Cor. 1. 9 10. 3. The Promises are not empty breasts There is enough in them to keep faith
fancy Gen. 37. 11. 2. The not heeding of Providence in its Proemial displays or presages may in some cases prove to be of dangerous consequence John the Baptist was the Elias to come he was the fore-runner of the Messiah for so said he Luke chap. 1. v. 17. He shall go before him in the spirit and power of Elias The Jews did not heed the Providence of God in the Baptist Mat. 17. 12. But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed Likewise shall also the Son of Man suffer of them Thus the King's Harbinger being not regarded no wonder if the King himself be not welcom'd He came unto his own and his own received him not John 1. 11. OBSERVATION XXXI Past and present Passages of Providence lay foundation more or less for future matters or What falls out after is the result or issue of Providence before as effecting or righteously permitting CHAP. I. THIS Observation being akin to the former the less may be said yet if the more be said each of these like two Glasses may reflect on each other and things reflected in them will the better be taken cognizance of Before we considered Providence rather as an eye looking forward here we may look on it as an hand throwing up the earth and laying in stones for superstruction-work to go on There are three Generals to be spoken to here 1. The various Mode or Manner how past or present passages of Providence lay a foundation 2. The interval of time between the Foundation and after-Superstruction 3. The Latitude or Extent of this with respect to Matters First To begin then with the first and so past and present things in order to what follows may be considered 1. According to their intrinsecal and proper nature their usual manner of working qualification for what is the ordinary result as Providence is conversant about them Thus it is said that the heaven was black with clouds and wind and there was a great rain 1 King 18. 44. And so Eccles 7. 7. Surely oppression maketh a wise man mad and a gift destroyeth the heart that is impatiency and vexation of mind as one saith Cartwright in locum is a kind of madness which oppression with its force and nature bringeth unless a man well principled with piety flie unto God for shelter and refuge and after the like sort bribery blinds the eyes of a wise man Again things may be considered according to a supernatural causality attending them in regard of their issues and here the said things may be considered as over-ruled by Providence three ways 1. As indifferent in their own nature for the production of this or that effect The Ax cuts the wood and cuts a man's leg the same Ax which fells the tree down for fewel or some other use kills a man at another time as Deut. 19. 5. 2. As having some tendency inclination or propensity for this or that effect but not proportionable in it self considered for the product thereof Gideon's Three hundred men rout a vast Army and so lay a foundation for their Countrey 's quier and respit from the Midianitish fury Judg. 7. 3. As averse and contrariant in all likelihood to what follows Thus Joseph's brethren rid their Father's house of Joseph which act of theirs by an over-ruling Providence contributes for the preservation of the Family afterwards as is asserted by Joseph Gen. 45. 9 10 11. There is another consideration of things past and present in order to futurity and that is 1. By way of natural causality as things according to their very natures physically considered work thus as for fire to burn the houses of Ziglag being applied to them 1 Sam. 30. 3. 2. By way of moral causality or order which the Lord hath set Thus the Corinthiant did prophane the Lord's Supper and this lays a moral foundation for a future House of Correction to be erected amongst them For this cause faith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. On the other hand when the Temple work was minded by them in the Prophet Haggai's time the laying of the foundation of the Temple was through grace the laying of a foundation of future Mercies as is plainly declared in Hag. 2. 18 19. 3. By way both of natural and moral causality Both these streams meet in one channel sometimes The drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags Prov. 23. 21. These sins have not only a moral provocation in them by reason whereof God doth righteously punish the sinners but likewise according to a natural tendency are an in-let to poverty Drunkenness as one saith turns man his family yea his house too out at the Wicket Some sins are costly and are Moths to men's Estates Men do not only fight against God with their Mercies but also against their own Estates Peace and Comfort They take the link-stock fire the Cannons and have no ground to quarrel with Providence if the Chain-shot or Wedg heated red-hot in the fire of their lusts light on their own houses to the burning of them And thus for the first general propounded Secondly The interval or space of time betwixt Causes Effects and Consequents comes next to be insisted on And here as there is a Winter-grain and Spring-seed as Oats Barley which are earthed after the former so some things come to pass after which were founded in their Causes before There is a Treasure-house of Providence Mercies and Judgments are laid up in this Treasure-house The opening of this Treasure-house belongs to God He times the opening of it 1. Sometimes there is but a little distance between the issues of Matters and their Causes The House is soon up and covered whether it be an House of Feasting or Mourning A word and good word there is for Jehosaphat with the people when they are fasting and praying upon the account of that great Multitude which came against them 2 Chron. 20. 17. To morrow go out against them for the Lord will be with you Elijah sends word to Ahab after a long drought saying Prepare thy Chariot and get thee down that the rain stop thee not and it came to pass that in the mean while that the heaven was black with clouds c. 1 King 18. 44 45. Boast not thy self of to morrow thou knowest not what a day may bring forth Prov. 27. 1. 2. Otherwhile the distance is wider Causes and Effects do not shake hands by and by Joseph's brethren made a Rod for their backs which hung up by the wall of Providence for some years ere they were lash't by in it Egypt and Joseph's being sent into Egypt had a reference to the future good of his Father's Family The Tree was transplanted long before Jacob with his sons eat of the fruit thereof for Joseph was seventeen years when sold
on it It may be observed how Providence passeth not by this or that as inconsiderable in the word In Isa 34. there is mention made of the Cormorant Bittern Owl Raven Vultures and all these as symptoms or tokens of desolation v. 11 12 13 14 15. Now observe what follows in v. 16. Seek ye out the book of the Lord and read no one of these shall fail none shall want her mate for my mouth it hath commanded and his Spirit it hath gathered them Now more particularly The Word may be considered 1. By way of prediction or fore-telling matters so strictly or prâ—cisely 2. By way of positive assertion there are such and such propositions in which this and that are predicated of the subject as instances frequently do occur in the Proverbs of Solomon referring to the righteous and the wicked 3. By way of Commination or Threatning 4. By way of Promise According to all these Considerations Providence doth harmonize Let the Word according to the fore-mentioned ways be understood a-right and Providence will not be found a-wrong The Word and Providence are like two sticks in the water which seem crooked by reason of the Medium or the waters in motion and yet neither of them are really so There is a misapprehension on man's part too often both in reference to the Word and Providence These do accord witness those passages in the word That it might be fulfilled which was spoken Ezra 1. 1. That he might perform his saying which the Lord spake 1 King 12. 15. and the like There must needs indeed be an accord between the Word and Providence seeing Infinite Power Wisdom Truth Justice do make up the match God will not be wanting in his Providence to maintain the reputation of his Word yea the harmony of Providence is sometimes so audible that a Pagan ear can discern it The Captain of the guard took Jeremiah and said unto him The Lord thy God hath pronounced this evil upon this place now the Lord hath brought it and done according as he hath said Jer. 40. 2 3. See Deut. 29. 24 25. Thirdly There is an Harmony of Providence with the Prayers of Saints So 1 Joh. 5. 14. And this is the confidence that we have in him That if we ask any thing according to his will he heareth us There are many Exemplifications for this both in the Old and New Testament Mention may after be made of Exemplifications and likewise somewhat be spoken concerning the answer to prayers in a distinct following Observation Here it may suffice that the accord of Providence with Prayer may be distinguish't 1. Into a Negative one and yet without a contradiction Foundation for this we have in Amos 7. the Prophet there hath a Vision of Grashoppers and hereupon he prays O Lord forgive I beseech thee by whom shall Jacob arise for he is small The reply to this prayer we have v. 3. The Lord repented for this it shall not be saith the Lord. 2. There is a positive accord of Providence with Prayer not only what shall not be but what shall be hath its accord with Prayer Elias prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months and he prayed again and the heaven gave rain and the earth brought forth her fruit Jam. 5. 17 18. Fourthly There is an Harmony of Providence with it self Providence for the main is the same in all Ages A man's head and face are still the same though his hair be cut and his beard be shaven and his apparel or garb different There is a substantial Harmony of Providence with Providence If the Harmony be not a literal one or for kind the same yet there is an Harmony in regard of the general nature as it is either frowning or smiling Otherwise To what end are the Dispensations of God in former Ages commended to the serious meditation of others in after-ages Now these things saith Paul were our examples to the intent we should not lust after evil things as they also lusted neither be ye idolaters as were some of them as it is written The people sate down to eat and to drink and rose up to play Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Neither murmur ye as some of them also murmured and were destroyed of the destroyer Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 6 7 8 9 10. Moreover here let it be weighed how Providential Dispensations are streams issuing from the Word whether considered as unwritten before Moses his days or written as after Smiling Dispensations and frowning ones are the births of Promises and Threatnings If then the Word of God be Heaven's standing-rule for man's use and that as it hath both Promises and Threats annexed Psal 19. 7 8. 2 Tim. 3. 16. the Providence of God then must have its standing-harmony with Providence Some difference there may be as the state of man is considered before the fall of our first Parents and as God of old did prescribe some Rules to the Jews with which his Providence did keep pace and likewise in respect of the Lord 's more immediate owning and ruling that people A difference there is in these and such like respects but yet not such as doth overturn the Harmony of Providence with Providence Providence now hath its Harmony formal in some things equivalent in other things with Providence in times of the Old Testament CHAP. II. 1. VVHAT a vanity and folly is it then for persons to busie themselves about other pretended Harmonies If there be such bread in the Father's House what have the Children to do with husks There are a sort of bastard-Harmonies cry'd up and doted on which want a Scripture-legitimation These like Worms eat away the kernel of men's thoughts and affections from better things and so leave an empty shell which though it do not break the teeth in cracking yet defiles the mouth by the putrifi'd stuff in it 1. There is the pretended Harmony of things with Judicial Astrological Predictions Porrò Astrologi quicunque alii divinatores qui quasi simiae Dei videri volunt omnino deridendi sunt Nec enim fieri potest ut de rebus futuris contingentibus ac praesertim liberis vera praedicent nisi forte aliquando casu veritatem attingant nam cum omnibus causis necessariis contingentibus liberis voluntas Dei praesideat prae-emineat poffit causas inferiores quando libuerit impedire nemo vera praedicere potest nisi cui Deus voluntatem suam manifestare voluerit ut saepe prophetis suis manifestavit Bellar. in opusc de ascensione mentis ad Deum qu. 12. which are not
err not knowing the Scriptures The Jews look for a Messiah they are zealous for Moses and hot against Christ What the Apostle said of the Jews in his days But even unto this day when Moses is read the vail is upon their heart 2 Cor. 3. 15. the same may be said of their posterity Others there are who through error fasten that on Providence to make good which may never be A pertinent passage for this purpose we have John 21. 23. Then went this saying abroad among the brethren That that disciple should not dye yet Jesus said not to him He shall not dye but if I will that he tarry till I come what is that to thee This then is another false Harmony of Providence and of this matter more is said elsewhere II. Learn to depart from evil and do good according to that in Psal 34. 14. The moving-consideration is drawn from the Harmony of Providence which is two-fold 1. Joyous sprightful or gracious 2. Doleful or grievous This double Harmony of Providence seems to be pointed at in the Psalm now mentioned for in the fifteenth verse it is said The eyes of the Lord are upon the righteous and his ears are open to their cry They then who would have the eye of God on them for good and his ear open to their prayer must see they depart from evil and do good they are not to have a deaf ear to this voice of the Lord. Again in verse 16 it is said The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Providence will frown on such who smile on sin There is then encouragement from the Harmony of Providence both in a way of Mercy and Wrath to depart from evil and do good And whatever seeming-contrariety there is in regard of the prosperity of sinners and the adversity of pious ones yet it is a standing-truth That Joyous or Gracious Providence is the portion of godly ones and Doleful or Grievous Providence is the lot of wicked ones The one have smiles in their frowns and the other real frowns in their smiles Consonant to this is that in the eighth of Ecclesiastes and the twelfth verse Though a sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which fear before him To this of the Preacher add that of the Prophet Say unto the righteous That it shall be well with him for they shall eat the fruit of their doings Wo unto the wicked for it shall be ill with him for the reward of his hands shall be given him Isa 3. 10 11. OBSERVATION XXXIV PROVIDENCE hath its Contraries or There is a Checker-Table of Providence wherein are the Whites of Serenity and the Blacks of Adversity CHAP. I. THAT there is such a neighbourhood of Whites and Blacks in the Dispensations of the Almighty may be proved if consideration be had to the following heads of Discourse First There are Similies Allusions or Illustrations of this in Scripture The Wind of Providence keeps not at one point of the Compass So Eccles 1. 6. The wind goeth towards the south and turneth about towards the north it whirleth about continually and the wind returneth again according to his circuits I saw saith Daniel in my vision by night and behold the four winds of the heaven strove upon the great sea Dan. 7. 2. That notion of a Wheel Ezek. 1. 15. doth set forth the rolling or turning-condition of things in the World How often likewise is there an allusion to the Sea Dan. 7. 2. Rev. 15. 2. We read of two notable Sea-voyages of the Disciples of Christ in which they might learn how the Church of Christ may have storms and calms Mat. 8. 24. and Mat. 14. 22. Secondly There are Cautions Dehortations Comminations on the one hand and Exhortations Encouragements Promises on the other which do imply this neighhourhood of Whites and Blacks of Providence So in Isa 1. 19 20. If ye be willing and obedient ye shall eat the good of the land but if ye refuse and rebel ye shall be devoured with the sword for the mouth of the Lord hath spoken it I might be large here it may suffice to point at places see Deut. 28. Josh 24. 1 Sam. 12. 24 25. Psal 34. 11 12 13 14 15 16. â—uke 13. 34 35. Thirdly The Prayers of God's People in Scripture do declare this The 90 th Psalm is stiled A Prayer of Moses the man of God Observe passages there Return O Lord how long and Let it repent thee now concerning thy servants O satisfie us early with thy mercy that we may rejoyce and be glad all our days Make us glad according to the days wherein thou hast affâ—…cted us and the years wherein we have seen evil ver 13 14 15. Daniel's prayer chap. 9. looks backward on the Jews past both prosperous state and afflicted state for seventy years and looks forward on a merciful Dispensation at hand Fourthly There are certain Doxologies in Scripture which take in this as matter of celebration or acknowledgment So 1 Sam. 2. The bows of the mighty men are broken and they that stumbled are girt with strength they that were full have hired out themselves for bread and they that were hungry ceased so that the barren have born seven and she that hath many children is waxed feeble The Lord killeth and maketh alive he bringeth down to the grave and bringeth up The Lord maketh poor and maketh rich he bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the begger from the dunghil to set them among princes and to make them inherit the throne of glory for the pillars of the earth are the Lord's and he hath set the world upon them Thus Hannah in her Song of Thankfulness See likewise the Doxology of Nebuchadnezzar Dan. 4. 34 35 36 37. and of Mary the Mother of Jesus Luke 2. 48 49 50 51 52 53 54. Fifthly There is something as an adjunct oftentimes coupled with Adversity and with Prosperity by reason or order of which as precedaneous a door is thrown open both for the one and the other Here is indeed a Shop of Exchange Adversity through a gracious Providence makes way for Prosperity and Prosperity through a righteous Providence visiting for Prosperity-sins makes way for Adversity Manasseh a King sins himself from his Throne in his affliction he sought God was humbled greatly the Lord was entreated of him and brought him again to Jerusalem into his Kingdom 2 Chron. 33. 11 12 13. Pertinent for this purpose is that in Ps 107. Fools because of their transgression and because of their iniquities are afflicted their soul abhorreth all manner of meat and they draw nearer to the gates of death then they cry unto the Lord in their trouble be saveth them out of their distresses v. 17 18 19. Sixthly There is
a Divine Constitution of Heaven for wise Ends why this is so and shall be so Solomon tells of a day of Prosperity and a day of Adversity and moreover affixeth this saying God also hath set the one over against the other to the end that man should find nothing after him Eccles 7. 14. Adversity saith one is set opposite to Prosperity Mr. Pemble a Vale against a Hill in a continual vicissitude and succession and this is done to the end or in such order and manner that man should or shall find nothing after him viz. of those things that may come upon him in the course of his life and after-times he cannot by wit fore-see nor by policy prevent ensuing changes and therefore it is a great part of his wisdom to arm himself with patience for all adventures In this Constitution of Heaven for an intermixture Si tristia semper acciderent quis fustineret si semper prospera quis non contemneret sed rerum tanta gubernatrix sapientia horum pernecessariâ vicissitudine eo moderamine electi suis cursum vitae temporalis alternat ut nec adversa frangant nec laeta dissolvant cum potius ista ex illis gratiora illa ex his tolerabiliora reddantur Bern. in Epistola ad Peâ—… Popiensem of Dispensations three things are observable 1. Here is a display of the Divine Attributes intended Not only is Wisdom seen in the allay of Prosperity by Adversity and of Adversity by Prosperity but likewise Goodness Power Justice have their glorious Manifesto's or Displays according to particular concernments of persons whose day is a black-cloudy or a bright Sun-shine one Not only the Word but Providence and that in Dispensations of this nature do witness that the Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty visiting the iniquity of the fathers upon the children unto the third and fourth generation Numb 14. 18. In the next place The Lord by this intermixture of Whites and Blacks in the course of his Providence will make trial of persons They shall have change of pastures One while the grass is very low another while a fresh leeze is broken up for them The Israelites in the Wilderness are suffer'd to hunger and yet are fed with Manna and all this to prove them Deut. 8 2 3. Lastly God will hereby put a distinction between Earth and Heaven This World rings Changes Heaven's Serenity is never overcast with a black Cloud The Apostle Paul is admirable in the antithesis or opposition he makes on this wise here affliction there an exceeding and eternal weight of glory Here an earthly house of this tabernacle there a building of God an house not made with hands eternal in the heavens 2 Cor. 4. 17. and chap. 5. v. 1. Yea wicked men will find a difference between their state here and their state hereafter so Luke 16. 25. But Abraham said Soâ— remember that thou in thy life-time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented CHAP. II. 1. BE not secure because of a present Nos verò sic laetari debemus ut non immergamur sed servemus partem cordis Deo quâ etiam ferre possimus diem malum sic fiet ut mala praevisa minus discrucient nos Luth. in Eccles cap. 7. Sed nos immergimur penitus vel laetis vel adversis pii verò ubi boni mali vicissifudinem patiuntur dicunt Hic Dei ordo sive mos est neque frangantur Ibid. Tranquillity or Sun-shine of Providence in matters The Horse goes well over the Plain a rough way is at hand where it may stumble and dismount the Rider yea it may happen the Horse may trip on the Plain some little hillock or loose stone in the way may occasion a fall And in my prosperity I said but God said not so though David said so I shall never be moved Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Psal 30. 6 7. 2. Give not way to a despondency under Adversity Though the man stand in the Black he may by-and-by be in the White Note here four things 1. There is an evil of Despondency under evils of Smart 2 Good persons yea eminently good are incident to some grumblings or touches at least of this Disease 3. Parties notwithstanding their black Conclusions from the Position of their Affairs may experience God's kindness 4. Persons may even then be nearest Mercy or Mercy nearest them when they deem it furthest off So 1 Sam. 27. 1. And David said in his heart I shall now perish one day by the hand of Saul Observe here 1. Who said David a Saint and an eminent one too 2. What did he say I shall perish one day by the hand of Saul Did this one day ever come No for David lived to see the day of Saul's death 3. When was it that David said as he did Even then when Saul's glass was nigh done a few sands to run so that he who did conclude his life would be concluded by Saul's violence he that talks of falling by the hand of Saul hears tidings of Saul's falling by the hand of the Philistins 1 Sam. 30. with 2 Sam. 1. chap. 3. Take a view of the Checker-Table of Providence observe the revolutions that are in the world let not the Whites and Blacks be passed over without a good improvement It is said Deut. 8. 2. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness Note here how it 's the Israelites duty to call to remembrance or keep up in memory the way and all the ways of God's Dispensations towards them they in their Wilderness-journey had ups and downs Mercies and Judgments were attendants and they are not to forget what might profitably be learn't in the company of such attendants on them in the Wilderness There are moreover two inducements why persons should take a view of this Checker-Table 1. It 's plain or obvious to men's eyes The Whites and Blacks of the Lord's Dispensations are the more visible The walk of Providence from one point to a diametrically opposite point or from the Hill to the Vale and from the Vale to the Hill be speaks men to be sand-blind or pur-blind if it be not noted Thus it 's implied in Luke 1. He hath put down the mighty from their seats and exalted them of low degree he hath filled the hungry with good things and the rich he hath sent empty away v. 52 and 53. They then are very deaf or have an injudicious ear who hear not the loud Bell of Providence in such changes which befal themselves or others 2. As this Checker-table is plain or obvious to the eye so is it a large one There are many whites and blacks There
are not only the whites and blacks in regard of Temporals but also in regard of Spirituals Our Saviour tells the Jews saying The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof Mat. 21. 43. A wonderful change and that reciprocal or mutual as it respects different subjects there is this way according to that in Hos 1. 10. And it shall come to pass that in the place where it was said unto them Ye are not my people there it shall be said unto them Te are the sons of the living God Again these whites and blacks not only in respect of persons singly considered but in respect of a Community or Society of persons That passage that there be no complaining in our streets Psal 144. 14. doth imply the different state of a Nation in regard of Temporal Mercies We read in Acts 9. 31. Then had the Churches rest thorowout all Judea and Galilee and Samaria And we read likewise how the Rest there was not an everlasting one Acts 12. 1. 4. Long then for an Heaven or the Everlasting Rest There is no such Checker-table there Be willing however that this Sacred Game of Providence be at an end Beware of foolish passion and irregular desires of death Let God alone to time all The longest Game of Providence here in matters will have its end Meditate on that of the Apostle 2 Cor. 5. 4. For we that are in this tabernacle do groan being burdened not that we would be uncloathed but cloathed upon that mortality might be swallowed up of life OBSERVATION XXXV One and the same Providence hath sometimes its Blacks and Whites or There is both Honey and Gall wrapt up in a Dispensation considered as a mixt one CHAP. I. THIS Observation however it may seem a Paradox yet is such an one which may be cleared up as Orthodox and that if we consider 1. Exemplifications from Scripture 2. The various wise Ends which God hath in mix't Dispensations 1. There are many Exemplifications of this Verity Noah must change his habitation he shut up in the Ark as in a Prison There are beasts within for his fellow-Prisoners and sad desolations without amongst the Beasts and Men the worse Beasts in a moral sense all this is afflictive But yet his being in the Ark in order to his preservation was a signal favour for so the Lord gives him to understand Gen. 7. 1. with Gen. 6. 8. Lot is taken prisoner but not slain Gen. 14. 13. Joseph had a Prison-palace or a Palace-prison for the Lord was with him and shewed him mercy and gave him favour in the sight of the keeper of the prison Gen. 31. 21. Moses is cast as an Exile into the Land of Midian and there God provides for him Exod. 2. 21. God takes away David's Child by death who might have proved as an upbraiding Monument of David's shame so an occasion of Warr in the Kingdom 2 Sam. 12. Jonah is swallowed by a Whale Jon. 1. 17. the fish's belly is his house of prayer and Jonah's prayer is a prevailing-one he who had a providential ingress hath a glorious egress The Lord spake unto the fish and it vomited out Jonah upon the dry land Jon. 2. 10. Our Saviour tells his Disciples saying It is expedient for you that I go away for if I go not away the Comforter shall not come unto you but if I depart I will send him unto you Joh. 16. 7. Paul must suffer shipwrack and yet none of their lives in the Ship are lost Acts 27. 44. The same Man of God hath a thorn in the flesh a Messenger of Satan to buffet him yet this thorn is to open a passage for whatever Imposthumed-pride was gathered to an head The Devil an unclean Spirit becomes providentially a sanctifying-one in a sense God knows how to make the Devil do a good choar for a Saint whilst the Devil intends his own work Paul was of this belief as he professeth 2 Cor. 12. 7. 2. There are various wise ends in such mix't Dispensations Amongst others we may cast an eye on these 1. Sometimes he makes a display of fatherly displeasure There is a Rod but it is a gentle one Thou shalt not dye but the child shall surely dye said Nathan to David 2 Sam. 12. 13 14. 2. God will hereby wisely exercise the graces of his people as their faith and patience by the bitter part of the Dispensation and their love to him admiration of him and thankfulness for favour by the sweeter part of the Dispensation Thus Epaphroditus sickness yet not death and Paul's danger of being devoured by the Roman Lion had their influences on their graces according to the interwoven mixture in these Dispensations Phil. 2. 27. 2 Tim. 4. 16 17. 3. Hereby the Lord wisely consults an Antidote and Remedy against two Evils namely Pride and Despondency Jacob is not to be dejected he is a Prevailer he is not to be elated for he halted upon his thigh Gen. 32. 28 31. God's Dispensations are like well-levell'd Cannons which beat upon Pride and Despondency and so make sweeping-work with each of these files at once 4. The Lord teacheth the correspondency of his Providence with his Word We are lesson'd not to slight Heaven's Rod which hath its smarting-blow and not to faint for its blow is from a Father not an implacable Enemy see Prov. 3. 11 12. 5. Hereby God will put a difference betwixt Earth and Heaven Paul will have no need of a Thorn in the flesh when he is taken Tenant to the Heavenly Inheritance The joys of Saints in Heaven will run like a Crystal River without mixture of mud or dirt God shall wipe away all tears from their eyes Rev. 7. 17. CHAP. II. 1. LEARN what a wise God the Christian hath for his God The great Physician of Heaven so attemperateth the Physick as that it shall bear upon various ill humours With one and the same Beesom Providence sweepeth the Saints house clean to the joy and rejoycing of the Saint The Ship is so managed as that it neither overturns for want of ballast nor sinks into the sea by reason of burthen God doth balance the hearts of men as well as balance the clouds over the heads of men as is said Job 37. 16. He is excellent in power and in judgment and in plenty of justice he will not afflict v. 23. And in Jer. 10. 24. O Lord correct me but with judgment not in thine anger lest thou bring me to nothing 2. Beware then of fixing an eye only on the more gastly part of a Dispensation View the bright side as well as the dark side of thy Cloud There are two things here considerable 1. It is very rational or equitable that a proportionable surveigh should be taken of a Dispensation Hezekiah after he had heard the Prophet's heavy tydings saith Good is the word of the Lord which thou hast spoken for there shall be peace
and truth in my days Isa 39. 8. 2. As there is a robbing of the Lord in respect of his goodness and mercy in eying only the bitter part as bitter in Dispensation so a person in so doing stands in the light of his own support and comfort He that can read Love Mercy Wisdom in the Characters of Providence though written with the intermixture of Gall in their black Ink will not tear in pieces the Letter sent from Heaven The Prophet Jeremiah gives a large description of Miseries Lam. 3. from v. 1. to 21. and in v. 22. what saith he It is of the Lord's mercies that we are not consumed because his compassions fail not Here is a sense of Mercies as well as before a sense of Miseries and a good use is made of this in v. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. OBSERVATION XXXVI There is a Retaliating-work or work of rendring like for like observable in God's dealing with the sons of men CHAP. I. THIS Retaliating-work of Providence may be considered both by way of frown and smile or as grievous in a way of smart and gracious in a way of favour Each of these have a correspondence with what is foregoing either by way of proportion literal if I may so term it there is a Copy or Counterpane of the former Deed or as is vulgarly said the same bread which men break to others is broken to them again or by way of proportion equivalent or in value God doth sometimes pay persons in the like coyn sometimes the payment is made in Bullion which though it have not the like Image or Superscription on it yet it comes out of the same Mine though not the same Mint There is a general accord with what did precede and that as was said by way of frown and smile For the further clearing up of this Meditation or Observation the following Heads of Discourse offer themselves to consideration First There are Assertions in Scripture on this wise These Assertions are 1. General 2. Particular 1. The Assertions general which do point at this are to be spoken to And here not to be large hear what He asserteth whose word may well be taken Christ himself Judg not that ye be not judged for with what judgment ye judg ye shall be judged and with what measure ye mete it shall be measur'd to you again Mat. 7. 1 2. Compare this Scripture with Luke 5. 37 38. and we have the Text or Subject-matter enlarged for thus it is said Judg not and ye shall not be judged condemn not and ye shall not be condemned forgive and ye shall be forgiven give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosome for with the same measure that ye mete withal it shall be measured to you again 2. There are Assertions in particular and that as they point at frowning-Dispensations and smiling-ones The first sort of Assertions in particular as they respect wrath we have scattered up and down in Scripture So Isa 33. 1. Wo to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Rev. 13. 10. He that leadeth into captivity shall go into captivity he that killeth with the sword must be killed with the sword The later sort of Assertions in particular we have likewise on Sacred Record So Psal 41. Blessed is he that considereth the poor the Lord will deliver him in time of trouble the Lord will preserve him and keep him alive and he shall be blessed upon the earth and thou wilt not deliver him to the will of his enemies the Lord will strengthen him upon the bed of languishing thou wilt make his bed in sickness v. 1 2 3. To this add one Scripture more Psal 18. 25. With the merciful thou wilt shew thy self merciful with the upright thou wilt shew thy self upright And that in Mat. 5. 7. Blessed are the merciful for they shall obtain mercy Secondly The Prayers that are in Scripture recorded do imply a Retaliating-work of Providence There are Sacred or Divinely-inspired reflections on the evil and good deeds of persons and these reflections have reached Heaven for an answer so in Psal 137. 7. Remember O Lord the children of Edom in the day of Jerusalem who said Raze it raze it even to the foundation thereof So likewise Lam. 1. 22. Let all their wickedness come before thee and do unto them as thou hast done unto me for all my transgressions for my sighs are many and my heart faint And Rev. 6. 7. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judg and avenge our blood on them that dwell on the earth Again there are passages in Prayer of another aspect or reflection Boaz answered and said to Ruth It hath fully been shewed me all that thou hast done unto thy mother-in-law since the death of thy husband and how thou hast left thy father and thy mother and the land of thy nativity and art come unto a people which thou knewest not heretofore The Lord recompense thy work and a full reward be given to thee of the Lord God of Israel under whose wings thou art come to trust Ruth 2. 11 12. The Lord said Paul give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 2 Tim. 1. 18. Thirdly There are Exemplifications of a Retaliating-work and that 1. By way of Wrath or Judgment or Severity 2. By way of Mercy 1. To begin with the first sort The first-born of Egypt were slain and that very righteously if consideration be had to the bloody Edict for the destroying the male-children of the Israelites and look as Orders were issued out to drown the children of the Israelites in Egypt's River so Pharoah with his Host are drowned in the Red-sea Exod. 1. 16. and v. 22. with Exod 12. 29. and Exod. 14. 30. Samuel tells Agag As thy sword hath made women childless so shall thy mother be childless among women and Samuel hewed Agag in pieces before the Lord in Gilgal 1 Sam. 15. 23. Vengeance is for Edom and why Because that Edom hath dealt against the house of Judah by taking vengeance Ezek. 25. 12 13 14. O Jerusalem said Christ which killest the prophets and stonest them which are sent unto thee behold now your house is left unto you desolate Luke 13. 34 35. It is said Rev. 16. 6. for they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy And in Rev. 18. 6. Reward her even as she rewarded you and double unto her double according to her works
time to be strengthned in the faith of the Mâ—ssiah Go and shew John saith Christ those things which ye do hear and see Mat. 11. 5 6. Christ knew when to fill Peter's net with fish after they had toiled all night and caught nothing Luke 5. 5 6. Isaac hath a comfortable yoke-fellow after his Mother's death and was comforted Gen. 24. 67. 2. From God's Providence in reference to Places 1. Let men be afraid of sinning against God in places In the very places God can alarum them and punish them The King with his Carowsing-Courtiers are appaled with the fingers of a man's hand which came forth and wrote upon the plaister of the wall yea it is said In that night was Belshazzar the king of the Chaldeans slain Dan. 5. 5 6 7 30. 2. Observe Place-Providences Let afflictions and mercies in respective places have one place more and that is the heart to think upon them and improve them Jacob was bid to mind Bethel a mercy of old there and a duty incumbent on him upon the account of mercy vouchsafed Gen. 35. 1. The same Jacob takes notice of his Wife Rachel's death where she dyed and tells Joseph of it Gen. 48. 7. Paul forgat not his Asian-trouble and mercy withal which whether it were a violent fit of sickness or hot persecution and deliverance from the one or other it matters not he observed the Providence of God there and improveth it see 2 Cor. 1. 8 9 10 11. the same Apostle hath brief observations on what happened in divers places of his Apostolical-pilgrimage 2 Cor. 11. 23 to the end OBSERVATION XXXVIII Man's Extremity is Heaven's Time and Opportunity for Help CHAP. I. IT hath been discussed How God's Providence is seen in Timing of matters Now amongst other things not only the timing but so timing in regard of opportune help is to be touched And because the Providence of God is wonderfully displayed on this wise so that His actings of this nature are molded into a religious Aphorism or Sentence as Gen. 22. 14. In the mount of the Lord it shall be seen It will be very pertinent to insist on the seasonable display of Providence under Distress or Difficulty That passage in the Scripture quoted may be stiled A Providential Proverb for so the words as it is said unto this day in the Text there do imply The occasion of this Sacred form of speech was the Lord's stepping in for Abraham's help There are three things to be noted 1. That distress befalleth a person or a people For so it was here with Abraham Take now thy son thine only son Isaac whom thou lovest and get thee into the land of Moriah and offer him there for a burnt-offering upon one of the mountains which I will tell thee of 2. That a distress proves an abiding-one so long as God pleaseth Abraham travelleth on the first and second day no release and on the third day he lifts up his eyes and saw the place afar off v. 4. The sight of the place must needs affect his heart this Golgotha or place of Skull might make him hang down his head with sorrow his head might well have aked on both sides had he not had a hand of faith to hold it and this he had as the Author to the Hebrews doth affirm ch 11. 17 18 19. 3. That Providence doth opportunely appear for distressed ones by way of release from troubles Abraham must have the sacrificing-knife in his hand to slay his son ere the Angel of the Lord call unto him saying Lay not thy hand on the lad neither do thou any thing unto him c. What here was Abraham's case is by way of proportion the cases of others who have their extremities as God hath his opportunities for help and that Providence hath thus its opportunities for help will appear if we consider 1. Promises which imply so much 2. Divine Performances or Exemplifications of this Truth 3. The variety of Ends which God hath in matters of this nature First Promises formally and properly so termed we have in Scripture Gen. 15. 13. compared with Exod. 3. 7. and Exod. 5. 7 8. doth give us to understand That God's Promise of bringing the Israelites out of Egypt was not the further off from fulfilling though the Israelites had been long under the Egyptian yoke and their yoke was made heavier a little before the Lord brake it to pieces The Promise stood still irreversible and in its full strength when the Israelites were weakest help was then nearest when they might think it furthest off in regard of the bricks doubled In Deut. 32. 36. For the Lord shall judg his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left This is extensive to persons or people under heavy pressures and difficulties the more persons evidence themselves to be God's people the more they may find in the accomplishment of what is here promised Psal 9. 18. For the needy shall not alway be forgotten the expectation of the poor shall not pâ—rish for ever 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 in safety from him that puffeth at him Psal 72. 12 13. For he shall deliver the needy when he crieth the poor also and him that hath no helper He shall spare the poor and needy and shall save the souls of the needy be shall redeem their soul from deceit and violence and precious shall their blood be in his sight Zech. 14. 7. It shall come to pass that at evening it shall be light that is Mercy then shall break forth when little expected they shall have a Morning of Mercy in their Evening of Difficulties That of Paul in 2 Cor. 1. 9 10. may be look't on as at least a virtual promise We had saith he the sentencâ— of death in our selves that we should not trust in our selvee but in God which raiseth the dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver 2. Come we next to Performances or the Experiences of persons God remembred Noah after he had been shut up in the Ark Gen 8. 1. Lot is rescued timely by Abraham Gen. 14. 13. Sarah was taken into house Gen. 20. 2. and it is said God came to Abimilech in a dream and said Behold thou art but a dead man for the women which thou hast taken for she is a man's wife ver 3. Providence was seasonable for the preservation of Sarah's chastity The Israelites are at the Red-sea and the Egyptians at their backs they could neither drink up the one nor eat up the other no ordinary way of escape and yet then the Lord opens a way in the sea and a path in the mighty waters Exod. 14. 21 22. Israel was sore distressed Judg. 10. 9. then the Spirit of
hard for the Lord And should it be too hard for our Faith Remember we Abraham of whom it is said That being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb he staggered not at the promise of God through unbelief but was strong in faith giving glory to God Rom. 4. 19 20. 2. Beware of an irregular anger and discontent of heart when some hindrance in matters steps in If persons had more of patience they might be sensible how what falls in falls out for good The hindrance may be furtherance 1. In regard of the thing individually considered That matter in particular may take place In God's time Joseph hath such an advancement as the dreams did foretel and that notwithstanding all essays to the contrary by the discontented brethren Moses must be the man by whom God delivers Israel though Pharaoh sought to slay him Exod. 2. 15. 2. In regard of the thing under that kind considered The marriage of Ruth with the Kinsman is dash't yet that makes way for a better marriage 3. In regard of the thing more generally considered Equivalently if not superahundantly an hindrance becomes a furtherance of good another way The hindrance in Temporass may prove a furtherance in Spirituals or the hindrance in lesser matters of temporal concernment may be a furtherance in what is of greater consequence namely as to Life it self I find an illustration for this in Moryson's Itinerary Part 1. Book 1. Chap. 5. and persons may do well to accommodate the story in other cases The story as that ingenious Gentleman relates it is thus viz. That at what time a fair wind arising all the Ships gladly weighed Anchor the Anchor of our Ship brake so as our Consorts seven other little Ships went on but our Master according to the Naval Discipline not to put to Sea with one Anchor returned back to the Harbour of the Fly there to buy a new Anchor all of us cursing foolishly our Fortune and the Starrs On Tuesday morning while we sadly walked on the shore we might see our Consorts coming back with torn sails and dead men and quarters of men lying on the Hatches for they had met with two Dunkirkers who had taken them and spoiled their Ships c. Hereupon he saith thus As we had just cause to praise the Almighty who had thus delivered us out of the jaws of death so had we much more cause to bewail our rashness yea and our wickedness that we had striven yea and repined against his Divine Providence which with humble and hearty sorrow I confess to the glory of his Sacred Name 3. Take a view of the rich display of the Divine Attributes in the exchange of Hindrances into Furtherances More particularly Observe 1. The Power of God A potent Hindrance stoops to Him who is Omnipotent Pharaoh was a very great block in the Israelites way or passage out of Egypt yet the Lord with one blow struck at the first-born opens a passage for Israel Exod. 12. 31. 2. The Wisdom of God which is seen sometimes in the quality of the Hindrance which doth well accord with the Waggoners spanning the Wheel whereby the steep descent is check't from being injurious Again The Wisdom of God is seen in the exact timing of an Hindrance David was disallowed by the Lords of the Philistines discharged by Achish and all this at such a point of time as that David might behold the finger of God As in bringing him off from going with Aâ—bish to battel So in returning him to Ziglag where a case a sad one called for David's haste see 1 Sam. 29 with 30. Lastly The Wisdom of God is seen in a notable adaptation of what is an Hindrance in it self with other matters and so it becomes eventually a very glorious Furtherance Daniel with his Religion is made at by the aspiring and envious Courtiers of Darius he is accused condemned thrown into the Lions Den preserved there delivered thence honoured by the King and a Decree made That men tremble and fear before the God of Daniel There is then a notable Chain of Providence and though the first link be a formal Hindrance in it self considered yet in conjunction with other links it becomes a material Furtherance And this may teach us to admire the Infinite Wisdom of God displayed OBSERVATION XLIV As Hindrances become Furtherances in Matters so Furtherances become Hindrances when and where the Lord so pleaseth CHAP. I. FURTHERANCES are considered here in their latitude or extent as whether such which are so really and properly in themselves considered or such as intended by the Agents though the means used are not proper for the end at least as they fall under a moral consideration and yet the end is in some sort at some times attained but it vanisheth in the issue as when men by wicked ways attempt the accomplishment of their designs but the Lord curseth all at last Now that Furtherances according to a general latitude become Hindrances appears 1. In Spirituals 2. In Temporals First In Spirituals and so to instance in the Preaching of the Word and rousing Dispensations of Providence which as they are a means to soften the hearts of men do accidently harden them oftentimes Pharaoh's heart is hardened notwithstanding the Ministry of Moses and Aaron together with the Plagues inflicted from the Lord. The Vineyard in Isaiah's time notwithstanding it was fenced the stones gathered out planted with the choicest Vine brought forth wild grapes Isa 5. Jesus Christ the best Preacher met with the worst of Hearers they became worse who had means to be better though Christ had done so many miracles before them yet they believed not on him John 8. 37. Again The consolations and supports of the Gospel become matter of terror to some under their distress of Conscience There is not only a stiff recusancy in point of comfort as in Psal 72. 2 My soul refused to be comforted but also a door is thrown open for scaring-apprehensions Peter cries out Depart from me for I am a sinful man O Lord Luke 5. 8. It is no Pâ—radox if I say that the Cordial becomes corroding Vinegar and that a kind of Hell comes forth of the Gospel-Heaven It is said of Mr. Bill That he under distress of Conscience could see Hell in every Promise because he did see that good he should be deprived of When one brought the Book to read of the Passion of Christ to Spira for his comfort Spira replies What you read is the consolation of God's chosen ones they by good right may rejoyce in so good tidings but to me a wretch râ—jected by God the things read cannot be for comfort but rather for grief and torment because I have rejected Christ the Sacrifice his sufferings whilst I denied him which when he had said he roared like a Lion and tossed himself on his bed beseeching
so that nothing can happen besides what is decreed by God The Noble-man answereth That Arms could not without rashness be laid aside by those who betake themselves to Warr inasmuch as they are the Instruments by which God is wont to give victory to whom he sees fit to give it The same saith that Pastor I can affirm of Prayer by which God is wont to bestow on us such things as are necessary both for the use of this life and for eternal salvation and therefore it is no less rashness to neglect that under pretence of Divine Providence whenas it is so often commended by God with innumerable Promises propounded to those who frequently exercise themselves therein and the Son of God himself hath given us an example herein from whom likewise it is commanded that we pray without ceasing With this answer that Noble-man was not a little edified 2. Be encouraged to the use of means in matters Jacob had his Presents for Esau and there was an honest policy in the manner of ordering the Presents sent Gen. 32. 13 to v. 2â— Jeremiah was earnest with the King saying Let my supplication I pray thee be accepted before thee that thou cause me not to return to the house of Jonathan the Scribe lest I dye there Jer. 37. 20. Besides the common practise of God's people in the use of means there are two things observable That they have used means notwithstanding the promise of God for the effecting of matters and also notwithstanding remarkable Providences displayed in their precedent preservation Jacob was under a particular promise as to the Lord's care over him in his return to his Countrey Gen. 32. 9 12. and yet he useth the means as before intimated Paul had a promise for the lives of all in the Ship with him Acts 27. 24. and yet they that could swim cast themselves first into the sea and gat to land and the rest some on boards and some on broken pieces of the ship and so it came to pass that they escaped all safe to land v. 44. yea a passage there is v. 31. Except these abide in the ship ye cannot be saved It seems then there is a cannot where means are not used or so used notwithstanding the Purpose and Promise of God which are so to be understood as taking in the means to be used And as for the other thing intimated we have instances Daniel had a good Cause and good God who did miraculously shut the Lions mouths yet he is not puft up to the slighting of the King's courtesie in his being taken up out of the Lions Den Dan. 6. 21 22 23. Peter had a miraculous delivery out of the Prison and yet withdraws for a season he departed and went into another place Acts 12. 17. To conclude this let two things be remembred 1. See the means be regular or right means Means are regular 1. In regard of natural causality or tendency to the end He that will plow his land must not beat his Pâ—ow-share into a Sword and he that will go to battel must not beat his Sword into a Pruning-hook If Jeremiah must be had up out of the Dungeon he is not drawn up with a twine-thred but with cords and not only cords but cast-clouts and rags are to be put under his arm-holes Jer. 38. 11 12 13. 2. In regard of a moral or instituted causality Men must not under difficulties and distresses with Saul away to an Endor-woman 1 Sam. 28. 7 8. To fall in with sin is to fall out with God his Word which warrants no such means to be used Not only piety but an holy Prudence must guide in the use of means The circumstances of a case may have very much influence on determination what and how to be done as in Ezra 8. 21 22. 2. Eye God dependently and submissively in the use of means Jacob did mind prayer to God as well as the Presents sent There was a conjunction of Piety and Policy He was a wrestler with God Gen. 32 With many the Means is the speaking-Figure and God the dumb Cypher in a business but with Jacob it was not so Let Jacob's God be thy God in the use of the means if thou wilt have him be thy God in the good success of the means Eye him therefore in all and say as David Let him do to me as seemeth him good 2 Sam. 15. 26. OBSERVATION XLVIII A stock or store of Prayers makes way for a rich Income of Providence Or Gracious Prayers usher in Glorious changes of Providence CHAP. I. PRAYER being an universal means to make use of in matters a means to be coupled with other means and a means when no other means can be used it may very well here fall under consideration and that as it hath reference to Divine Providence for help Now that it hath a befriending-influence for the good of persons not only in Temporals but in Spirituals may be evidenced four ways First From the Institution of the Lord. Prayer is an instituted means by God It is a Noah's Dove which returns with an Olive-branch in her mouth If it be asked When and where Prayer was instituted by the Lord I may bid the party so demanding to go to Paradise for though Adam in the state of innocency had no sin to confess yet he had a God to acknowledg A Directory for Devotion was engraven on his heart There was an Arbour for Adam's Closet as well as a Walk for his meditation in the Garden of Eden He might not only be a thanksgiver for favours but also a petitioner for the continuance of them It may suffice then That the Directory for Devotion was first publish't in Paradise though it hath had various editions since with such additions as the Lord hath made in his holy word And seeing then the Lord hath instituted this means for gracious ends it 's wisdom to make use of this Bottom or Vessel for the transporting Commodities this Receit for a Cure this Shooing-horn to draw on the Velvet-shoo of Mercy See 2 Chron. 7. 14. Psal 50 15. Jer. 29. 12. Phil. 4. 6. Secondly From the nature or at least property of Prayer Prayer honours Providence in an address made to a Throne of Grace When Mercies are begged Providence is acknowledged 'T was good Divinity though from a bad hand 2 King 6. 27. If the Lord do not help thee whence shall I help thee said well that King the son of a Murderer as the Prophet calls him v. 32. And as Prayer doth honour God in acknowledging his Providence so Providence hath honoured Prayer yea the shadow of it witness Ahab's devotion 1 King 21. 29. God's bounty not Ahab's desert was the source or rise of Ahab's mercy If God do then cast crumbs to Dogs who thus lye prostrate before him what encouragement have the children of the Kingdom to go to their Father Ask and it shall be given unto you seek and ye shall find knock and
for such uses SECT III. 3. TAKE heed of imposing on or tempting of Providence There is a difference between a modest proposal with a submission to God's disposal and an imposal or tempting of the Lord The former hath an Apology for it self as in Gideon's case Judg. 6. 36 to the end of the chapter The later springs from another root as namely distrust of God or presumption on his Providence or some other inordinate lust The Israelites lothe Manna and flesh forsooth they must have they lusted exceedingly in the wilderness and tempted God in the desert Psal 106. 14. How oft did they provoke him in the wilderness and grieve him in the desert yea they turned back and tempted God and limited the holy one of Israel Psal 78. 40 41. It was Satan's design to have drawn our Saviour to impose on Providence by a miraculous conversion of stones into bread when he was an hungred and to tempt Providence for preservation by throwing himself down from the pinnacle of the Temple Mat. 4 3 Qualis via haec de pinnaculo Templi mittere se deorsum Non est via haec sed ruina si via tua est non illius Frustra in tentationem capitls intorsisti quod scriptum est ad corporis consolationem Bern. in Psal Qui habitat Ser. 15. 6 7. It 's not becoming Christians to try needless conclusions with the Providence of God That way of purgation from infamous reports called by the name of Ordel when the party was blind-folded and glowing hot irons were laid in the way where the party suspected was to go bare-footed and the escapal of the hot irons was a testimony of innocency may justly be reprehended as a tempting of Providence They may do well therefore to consider how they gratifie the Devil who neglect the due use of means or venture beyond warrant from God and so are more bold than welcome to the house of Providence be the issue whatsoever it may be An instance we have of the Israelites who presumed to go up to the top of the hill and there had a bloody repulse Numb 14. 44 45. I have read of Franciscus who offered the Sultan of Babylon to try the truth of the Christian Religion in opposition to false Religion by venturing himself in the fire and though the Sultan wav'd the experiment yet that was no ground for the Monk to wave repentance for his rashness Let care then be had men tempt not or impose on Providence in regard 1. of what shall be done Man is not to prescribe but subscribe to Providence Man's Wit and Will must stoop to the Wisdom and Pleasure of God For as the Lord saith my counsel shall stand and I will do all my pleasure Isa 46. 10. 2. In regard how and when this or that shall be done Jacob is a prevailer yet he is not a curious enquirer much less a peremptory prescriber how God shall deliver him from the fury of his brother Esau And as Jacob now more aged and so wise did act regularly herein so was he faulty in being too hasty with his Mother for the blessing to be given him for though the Father lay on his death-bed yet he was not speechless and if so yet God could have open'd the Father's mouth to pronounce the blessing without the Son 's opening his mouth to tell a lye SECT IV. 4. VVATCH against discontents at or reflexive replies on the Providence of God The former evil of imposing on Providence doth make way for undue replies against Providence Jonah would impose on Providence the destruction of Nineveh and having not his humour gratified how saucy and malepert is he Take heed then of a Jonah-like pettishness and frowardness under the Providences of God This reflexive frowardness puts forth it self 1. In the heart the forge of the natural spirits and morally evil ones too The Devil put it into the heart of Judas to betray Christ and so in effect to bid Providence to take back its kindness in vouchsafing such a Master Joh. 13. 2. It was an heart-evil that David was guilty of and it was an interpretative reply against Providence in not checking Saul from David's imaginary falling by the hand of Saul 1 Sam. 27. 1. 2. In Speech or Language Eliphaz charges Job with this evil saying Why doth thine heart carry thee away And what do thine eyes wink that thou turnest thy spirit against God and lettest such words go out of thy mouth Job 15. 12 13. The Lord tells them by the Prophet Malachy that their words had been stout against him and what words they were reflexive ones on the Providence of God as is exprest Mal. 2. 13 14 15. 3. In Gesture Conversation or otherwise Cain's discontent at the Providence of God in having respect unto Abel and his Offering appears in his outward deportment Gen. 4. 6. Why art thou wroth and why is thy countenance fallen It may go for no contradiction here Men speak aloud against Providence whilst they are sullenly silent or testifie their discontent some other way Some pretend more manners than directly to flye out against God and yet the stone which they dare not throw against Heaven they are ready to throw at his servants on Earth Thus dealt the Israelites of old with Moses saying Because there were no graves in Egypt hast thou taken us away to dye in the wilderness Exod. 14. 11. Good Job was of another frame and temper he did not pour forth a flood of curses on the plunderers neither did he fall into a smoaking-passion with the servants who escaped blaming them for want of fore-light in regard of the enemies approach no he eyes God in all and so chargeth not God foolishly Job 1. 20 21 22. Let it be our work then to watch the heart universally against reflexive replies on the Providence of God We are not to be hot and fiery against Providence though there be a Providence when iniquity doth abound and love of many waxeth cold as it is fore-told Mat. 24. 12. It was Jeremiah's fault in being transported beyond the bounds of Religion when men were so irreligious Jer. 20. 14 to the end To be discontented in way of sin though for sin is to add to the common heap of sins The Lord keep every good Christian from so doing SECT V. 5. RESIST not Providence To reply upon Providence from unsound principles is in a sort a resisting of Providence According to this latitude I take not the word resist here but for a daring contradiction to Providence or a bold venturing on in sin notwithstanding the vertual-wooings and warning-knocks of Providence to the contrary Providence may be considered as having Corn and Wine and Oyl in the one hand and a smarting Rod in the other and all to little purpose when men are head-strong in their ways Instances in Scripture there are of such who resist Providence and sad experience gives us to understand of troops of such
Toreys and Oppugners of Providence Jesurum had a confluence of good things and yet waxed fat and kicked Deut. 32. 14 15. Saul was advanced to a Kingship he who was Farmer-Kish his son is Lord of all the Farms in Israel and he forgets to do homage to the Lord of Lords who had promoted him 1 Sam. 15. 11. And as there are Exemplifications of such who resist Providence smiling so there are likewise of such who oppugn Providence frowning Pharaoh's heart is hardned and that notwithstanding the several plagues inflicted Ahaz in the time of his distress did trespass yet more against the Lord 2 Chron. 28. 22. When the fourth Angel poured forth his vial men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory Rev. 16. 9. These Instances may suffice Others of both sorts of Resisters who wage warr against Heaven might be added Let it be our care to depart from the Tents of these men as Moses spake of Dathan and Abiram who were Rebels against Providence Numb 16. 26. And to the end we make no stay but stye the Tents of such fighters against God remember we two things 1. Other sins make men Beasts this sin makes men Devils The Drunkard and Glutton fill their paunches with the Creatures but oppugners of Providence do more notoriously violate the Law of the Creator Ye are saith Christ to the stubborn Jews for whom God had done much in giving them the Land of Canaan and against whom Gods had lifted up his hand for now they had the Roman yoak on their necks of your father the Devil and the lusts of your father ye will do Joh. 8. 44. 2. What do men get by their resisting of Providence Balaam was very near destruction in his perverse way as the Angel declares unto him Numb 22. 32 33. And though Providence do not by and by appear in its garment dipt in blood yet it 's folly for men to promise themselves victory over Providence for they may sooner sink with Elder-guns an Armado of strong-built Ships and batter down Rocks of Adamant with Snow-balls than be too hard for Providence God is wise in heart and mighty in strength who hath hardned himself against him and prospered Job 9. 4. SECT VI. 6. VVATCH against an unmortified itch after excentrical or extraordinary Dispensations of Providence As there is an itch after novelties in regard of Teachers 2 Tim. 4 3 so there is an itch after this and that transcendent appearance of Providence Providence is not welcome if it come not with a gold ring in goodly apparel as James speaks in another case James 2. 2. The Jews saith Paul require a sign 1 Cor. 1. 22. And saith Christ to the Jews Except ye see signs and wonders ye will not believe John 4. 48. Some there are not unlike the Jews they regard not Providence in the plain garment they would have it in such a robe or else it 's no guest for them Luther was of another mind The Devil saith he hath often tempted me as he did Austin who deprecated lest an Angel should appear to him that I should request some sign from God but far be it from me that I should assent to this temptation The Martyrs without the apparition of Angels being confirmed by the Word of God alone dyed for the Name of Christ and why should not we acquiesce A clear enough and glorious apparition is Baptism the Sacrament of the Lord's Supper the power of the Keys the Ministry of the Word all which do not only equal but exceed all apparitions of Angels Thus Luther And he likewise observeth how the Devil hath greatly deluded parties who have been gaping after Visions and I know not what discoveries Gregory the Great was a man too credulous to fancies and apparitions as the same Author observeth Gregorius ut videre est in ejus Dialogis credidit simpliciter omnibus apparitionibus Sicut inter reliqua de festo S. Michaeliâ— multa commonti sunt In monte Gargoro Michaelem templum consecrâsse bovem confodisse qui eo die festo araverat Ego dixissem quid tibi cum monte Gargoro cujus Dominus est Rex Apuliae tu non es Michael sed Diabolus I find in a Spanish Writer one Torreblanca Villalpandus a story of one Magdalene de la Cruz who would break Vessels and set them together again bring forth Roses in the Winter and Snow in the Summer yea and that which is more to be admired whilst the Body of the Lord meaning the outward Elements used by them or rather abused after the Popish manner was carried about in the streets she would cleave into two parts the Walls of the Monastry that she might worship the Host and then again would make them unite And this saith he further dilating of the disjunction of the Monastry might be done not only by a meer delusion or a deceit but also by local motion for the Devil could open the Walls whilst the Body of the Lord did pass by and for that time sustain the pile lest the stones should fall out and after with the same celerity and dexterity return them into their place again Thus Villalpandus in his second Book that of Operative Magick chap. 10. He was Doctor of Law and Advocate for the King of Spain in one of his Courts and hath written four Books of the invocation of the Devil the second of which hath this Narrative To conclude then this sixth Caution Let men beware of making leight of God's ordinary Dispensations of Providence Saul who neglects a living Samuel is punished with a deadly one The Jews who would have Providence go out of its road in Christ's coming down from the Cross are justly denied so that their itch after an extraordinary Providence prov'd a Plague-sâ—…e to themselves It was the fault of Thomas who said Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Joh. 20. 25. Let that tacit-check of Christ given to him be thought upon by us v. 29. Because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed SECT VII 7 TAKE heed of inferring an interest in the special favour of God because of some remarkable preservations and deliverances I deny not but external preservations to some are argumentative of God's love By this I know saith David thou favourest me because mine enemy doth not triumph over me Psal 41. 11. I dare not assert David to be out in the conclusion when I consider the premises for he was a man after Gods own heart and had an interest in the Lord's Promises general and particular made to himself The waters therefore passing through such a channel are of another tang than other waters which flow into the cisterns of
the bellows for seven Angels are said to pour out the vials of the wrath of God upon the earth Rev. 16. The second branch of the discourse of the Ministry of Angels respects the evil ones These have their shops in the world and their shops are dark ones The evil Angels are Rulers of the darkness of this world Eph. 6. 12. Now how the evil Angels have their influences both as to godly and ungodly men in the world I shall in brief touch and so pass to the accommodation or improvement of the whole that hath been said First The Devil hath his design against pious ones and that divers ways 1. In tempting them to sin He hath his wiles Eph. 6. 11. He labours not only to catch young birds but old ones too with his chaff net and lime-twigs David was an experience◠Saint yet Satan stood up against Israel an◠provoked David to number Israel 1 Chron. 21. 1. the sad success of that temptation 〈◊〉 have there recorded in the after-verses 2. In disquieting them one way or other though he hath not matter of just charge to draw up up against them The Devil is the trouble-house of the Christian's quiet He is the accuser of the brethren Rev. 12. 10. both he and those who are acted by him are false witnesses risen up and lay things to a Saint's charge that he knew not Psal 35. 11. Go we to that good Apostle Paul and he will tell us he cannot be quiet for a buffeting devil 2 Cor. 12. 7. 3. In impeding and hindring them in some particular good work intended by them The Devil throws blocks in their way He hath his turn-pikes and barricado's to obstruct the Christian in his course Wherefore we would have come unto you even I Paul once and again but Satan hindred us 1 Thes 2. 18. 4. In afflicting of them in their outward man body relations estate when God sees fit to chastise and exercise his people on this wise A clear and full exemplification for this we have in the first and second chapters of Job God is wise in such dispensations He knows how to make a bright Saint by the Devil 's dusky Cinders and to fetch out a spot of a Saint's Garment by Hell's Black-Soap Secondly Satan hath his design on wicked men or such who are destitute of a principle of Grace within and that 1. In staving them off from what is good He works with might and main that they may not come to the knowledg of God as God ought to be known But if our Gospel be hid i◠is hid to them that are lost in whom the god of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 3 4. The Devil holds up his monstrous and uglifying-glasses before the sinner's face he fills their heads with prejudices against the good ways of God his Messengers People who shall be look't on as troublers of a Nation City Parish Family that are only the wakeners thereof 1 Kings 18. 17 18. 2. In posting them on in what is evil He will have them be positive as well as negative sinners not only not to act for God but against him though in not acting for God there is an acting against him but not such an aggravated acting The Masters of the Pythoness-Damsel become Persecutors of Paul and Silas Act. 16. 16 19 c. Judas becomes the betrayer of his Lord and Master Joh. 13. 27. Satan entred into him and many Grandees of this world become Satans Hang-men He hath his influences on them for he doth not in mens shape cast Gods Servants into prison and yet is said to do it Rev. 2. 10. 3. In being ready and forward enough to hasten the destruction of them theirs what they have The Devil is for making men more twofold Children of Hell and cares not how soon he can secure most of his Agents in the prison of Hell Satan hath his end if he can double mens guilts under the smarts of which he is an instrument in inflicting He delighteth in mischief and needs not a motive to perswade an Ahab to go up and fail at Ramoth-Gilead see 1 Kings 22. 20 21 22. CHAP. II. 1. LOOK after an interest in Jesus Christ For 1. Hereby the evil Angels need not be dreaded Christ the victorious one breaks the bow and spear of Hell Satan had experience of the Power and Valour of the Christian's Generalissimo in that Wilderness-Conflict Mat. 4. The Devil with all his Forces shall not tread down the weakest Soldier in Christ's Army to the nethermost Hell I give unto them saith Christ eternal life and they shall never perish neither shall any man pluck them out of my hand Joh. 10. 28. 2. As the evil Angels need not be dreaded as enemies so the good Angels the glistering Courtiers of Heaven may be look't on as friends It is said of Jacob He went on his way and the Angels of God met him Gen. 32. 1. The good Angels will be found good and faithful friends to those who are good they were Jacob's Guard and the way to have a Jacob's Guard is to have a Jacob's God 2. Believe more and live more the Orthodox Doctrine of the agency of Angels It may put most to the blush that they live as if so be there were neither good nor bad Angels The practise of most holds little correspondence with their belief It concerns then persons to mind their duty and that in respect both of good and bad Angels 1. In respect of good Angels and so 1. bless God for the Ministry of good Angels If sheep oxen with other creatures ordained for the use of man do oblige man by way of thankfulness to God why not the good Angels who are ministring spirits sent forth to minister for them who shall be heirs of salvation Heb. 1. 14. It well becomes men to praise God for angels though we are not to pray to angels for as good as they are they like not such a service Judg. 13. 16. Rev. 19. 10. 'T was the evil angel who would be a worshipful Devil Mat. 4. 9. If it be said here There is not such an appearance of good angels as of old and therefore I◠there an agency of good angels A. 1. There is no reason to be stumbled at the different dispensation of things then and now Jesus Christ the Prince of angels is come Heb. 1. 1 2. We have the Scriptures the Canon of them enlarged 2 Tim. 3. 16 17. If a Master set down his will for the management of such or such a Farm what if he do not ever and anon send messengers for signifying this or that about the Farm The Church is not now in its non-age and so stands not so in need of visible helps as a pillar of cloud and of fire as of old Exod. 13. 21. Heb. 12. 18. The