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 b [...]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 [Page 75] 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, [Page 76] 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 [Page 77] 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 [Page 79] 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 (2dly) 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 [Page 80] 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 H [...]lps and [Page 81] 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.

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 i [...] 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. [Page 83] (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 [Page 84] 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 m [...]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 [Page 85] 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 s [...]ld for a farthing? and one of them shall not fall to the [Page 86] 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. [...]. 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 [Page 87] out the Creature to whom God is such a debtor, and the debt shall be well paid, Rom. 11. 35. (4.) He is Ʋnchangeable; there is not the least change in Him. He is not a yester­day God purposing, and to day a God not pur­posing, and to morrow a God purposing, or on the contrary, a yesterday not purpo­sing, and to day purposing, and to morrow not purposing: no, no; He is the same yesterday, and to day, and for ever, Heb. 13. 8. The gifts and calling of God are without repentance, Rom. 11. 19. The counsel of the Lord standeth for ever: the thoughts of his heart to all generations, Psal. 33. 11.

2. Look not on man's [I will] so, as to forget that God's Will or Purpose must take place. How many live as if Men were God, and God but Scito autem homo. nullum tibi adversari potuisse, nisi Deus potestatem dedisset, nec potestatem habuisset in te adversarius, nisi permit­teret Deus. Universa, quae accidunt tibi, abs (que) Dei non veniunt voluntate. Iniquorum potestas super te, ex Dei datur licentiâ: qui tibi adversantur, Dei faciunt consilium. Isidor. Hispal. lib. 1. Soliloq. Man! The Lord takes no­tice of this, and rebukes for it, in Isa. 50. 12. I, even I, am he that comforteth you: who art thou, that thou shouldst be afraid of man, that shall dye; and the son of man, which shall be made as grass; and forget­test the Lord thy Maker, &c. There are two things wor­thy of the Christian's meditation here: (1.) That man's [I will] without God's [I will], is but a sounding brass or tinkling cym­bal. It makes a noise in the ear of sense and reason, and it's but a noise. Men's Decrees prove often smoak and bubbles. The enemy [Page 88] said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them: I will draw my sword, mine band shall destroy them, Exod. 15. 9. Here is earth's [I will] upon [I will]: But what is Heaven's [I will]? That we have in the next verse, Thou didst blow with thy wind, the sea covered them, they sank as lead in the mighty waters. (2.) That though man's [I will] may be co-incident in part with God's [I will] in regard of afflict­ing the Lord's people; yet God intends o­therwise than man, who is his rod, and is af­ter thrown into the fire. A full place for this, is that in Isa. 10. 5, 6, 7.

3. Rush not into sin, nor plead for it upon a pretence of the Divine Will or Decree. Shall Adam plead thus with the Lord, If thou hadst not decreed to make the woman, and accordingly to give her to me to wise, I had not had forbidden fruit from her; 'twas the woman thou gavest to be with me, she gave me of the tree, and I did eat, Gen. 3. 1 [...]. Adam might blame himself; the Lord had for­bidden him to eat; that Law of Prohibition was a Rule, according to that in Deut. 29. 29. The secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law. Look then to what God lays forth before thee by way of duty: say not as the Heathen Servant to his Master, in excuse of his fact, That the gods had decreed be should do so: To whom the Master replied, That [Page 89] the gods had likewise decreed he should be beaten for so doing.

4. Learn from hence, thou whose Bucket hath gone down into Well of God's Eter­nal Love in Christ;

1. To view thy spiritual mercies in the Spring-head of them: so doth Paul, Gal. 1. 16. But when it pleased God, who separated me from my mothers womb, and called me by his grace, to reveal his son in me—. Christ teach­eth to eye the Father's good pleasure in gi­ving a kingdom, Luke 12. 32.

2. To rejoyce in the Lord, seeing his Purpose, as declared, bodes good to godly ones, according to that of the Apostle, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to his pur­pose. Observe here; it is not said, To them who are purposed as they are called; as if the Election did lacquy after a Calling, which may vanish after, and that sort of Election with it: such a gloss is to make Paul's Cordial here to become a venomous Potion.

3. To be watchful against sin: For God hath chosen us (saith the Apostle) in him, that we should be holy, Eph. 1. 4. And where sin is indulged, there smart will be usher­ed in. Who knows what black dispensati­ons of affliction are wrapt up in the Lord's Purpose, for Children who play the wan­ton! Though the Lambs are not thrown [Page 90] into the mouth of the roaring Lion of Hell; yet there are Dogs, that may not only bark, but bite them: Eli, David, He­zekiah, are lamentable instances for this. See chap. 3, 4, of the first Book of Samuel; and 2 Sam. 12. and Isa. 39.

4. To calm and quiet the heart from the Quin si videri­mus fra­ctum rue­re orbem cum om­nibus ele­mentis, & imminere cervicib us nostris; tamen diceremus, etiam ruendo non rues, nisi Deus velit, etsi capiti incumberet, nihil nocebis, nec opprimes me diceremus, aut si sic visum est Deo, ut obruar mole tuâ: fiat sane quod bonum est in oculis Domini. Luth. meditation of the Purpose of God; besides which, or contrary to which, men and de­vils can do nothing. Hence is that glorious triumphancy of the Apostle, Rom. 8. 38, 39.

CHAP. I.

THE truth of this appears: For,

1. There is a sufficiency of Power to bring about what is not, and may never be; and what is not, and yet may be, when the Lord shall see it good to be, and after this or that sort to be. The Lord is described in Scripture as the great Potter of the world, Isa. 45 9. Rom. 9. 21. and so he hath a liber­ty for possible vessels, not to be; and for such vessels as are intentionally to be, not to be of this fashion or shape, of such a bigness, and not to be at such a time, but when he plea­seth. The Apostle Paul hath well stated this point, Why all flesh is not the same flesh; Why one Starr hath not the like glory for degree that another hath; Why the grain sown thrives; and so consequently, why when it thrives not: He resolves all into the good will of God, as that passage of his imports; but God giveth it a body as it hath pleased him, 1 Cor. 15. 38. The Baptist tells the Pharisees [Page 92] and Sadduces, That God is able of the stones present before their eyes, to raise up children unto Abraham, Mat. 3. 5. Why the stones are not multiplied into children unto Abraham, is from the Lord's will: the Israelites they had Manna in the wilderness, which neither they nor their fathers knew before, as Moses saith, Deut. 8. 3. and whence is this, but from the Lord's will, not to give it in Egypt?

2. The reason rendred in Scripture, why things are not, is plain and positive, if an eye be had to the Lord's Dominionship. Thus in 2 Chron. 15. where it is said, There was no peace to him that went out, nor to him that came in, &c. v. 5. And how so? for God did vex them with all adversity, v. 6. Like un­to this, is that in Jer. 47. 6, 7. O thou sword of the Lord, how long will it be ere thou be quiet? put up thy self into thy scabbard, rest and be still. How can it be quiet, seeing the Lord hath given it a charge against Ashkelon and the sea­shore? there hath he appointed it. The Lord could, if he had pleased, have given to the people existent in those black times, better hearts, and so they had had better times; or might have vouchsafed fat times of prospe­rity and plenty, and so they might be spiri­tually punisht with blindness of mind, and hardness of heart. That therefore there is no peace, the sword is not still and quiet, is from the Lord, though sin doth intervene as the procuring-cause of such sad dispensations.

3. The verity or faithfulness of God is concerned herein, why things are not, as well as why they are. There are predictions which reach the denial of this or that to be. All flesh shall not be cut off any more by the waters of a flood; neither shall there any more be flood to destroy the earth, spake the Lord to Noah, Gen. 9. 11. No success for an Ahab at Ramoth-Gilead, 1 King. 21. 28. Shall he pro­sper, shall he escape that doth such things? or shall he break the Covenant, and be delivered? Ezek. 17. 15. So not a bone of Christ to be broken, because the Scripture so fore-told. John. 19. 36. So Christ was once offered to bear the sins of many, Heb. 9. 28.

4. There is a rich Treasure-house of Mer­cy in this seemingly empty house of Things not to be. It's not beyond infinite Power, and affronted Justice, and contriving Wis­dom, to elevate the most smarting troubles that are in the world, above what they are. The Lord knows how to find out new ones, and to put more teeth, and sharper ones, in­to the old ones. Yea, the worm that dieth not, and the fire that goeth not out, can be made to bite deeper, and burn fiercer. Not only is there mercy in the non-constitution of new smarts, or heightning old ones; but in keep­ing off such smarts for the kind of them, as others are made the subject of. That Judg­ments which have an existence, have not a respective existence to thee, is from the Lord's mercy. Moses notes this in his speech to the Is­raelites, Deut. 7. 15. And the Lord will take away [Page 94] from thee all sickness, and will put none of the evil diseases of Egypt (which thou knowest) upon thee, but will lay them upon all that hate thee.

5. The Prayers of Saints do objectively respect things which are not, but to be; and things which are, but not to be. So Daniel prays for the release from the captivity: Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, fe [...] the Lords sake, Dan. 9. 17. see more Psal. 51. 7, 8, 9, 10, 11, 12. Rev. 6. 10.

6. If God hath not the Negative voice, who hath? Find him out truly, that we may come and worship him: But who is the that saith, an [...] it cometh to pass, when the Lord commandeth i [...] not? Lam. 3. 37. To deny the Lord's Prero­gative in Negatives, is to pull the Crown from his head, or to make him a God of the Hills, not of the Plains; because victory is not in the Plains, he hath nothing to do there, he may get him gone to the Hills, and there be positive in his actings: But away with this Syrian language, 1 King. 20. 23.

CHAP. II.

1. CHARGE not the Lord foolishly with want of power, when things are not thus and thus brought to pass. Thinkest thou (saith Christ to Peter) that I cannot now pray to my Father, and he shall presently give me more [Page 95] than twelve legions of angels? but how then shall the Scriptures be fulfilled, that thus it must be? Mat. 26. 53, 54.

2. Look more to God, and less to the Creatures, when they give not down their Milk. If there be a lock set upon their vir­tues, forces, operations, remember in whose hand the key is. If some, who should be, and sometimes have been Melchizedecks, bring­ers forth of bread and wine for refreshment, Gen. 14. 18. become Nabals, hide-bound ones, and insulting-ones, 1 Sam. 25. 10, 11, 12. be not startled at it; eye God in all: their hearts are hardned to soften thine; their ears are shut, that so thy mouth may be the more opened to pour out thy prayer at a Throne of Grace to God, who hath wise ends in such a Dispensation. Be humbled then for sin before the Lord, who hath all the Crea­tures at his beck, and at whose girdle hang all the keys for unlocking any Creature what­soever: see Isa. 59. 1, 2.

3. Bless God for Negative Mercies. If the Lord were not the cause why things are not, what had been your case in regard of miseries? All the temporal evils inflicted on others, are Memorandums for thy thankfulness. The Lord's withholding Satan from falling in on thee with this or that temptation, at such a nick of time, doth call for thy acknowledgment. There is, besides a with-holding Providence, a limiting one, when Satan is let loose, as in Job his case: All this may lesson to say as Da­vid, Bless the Lord, O my soul, Psal. 104. 1. [Page 96] That Psalm is a Meditation on the Providence of God; and the Psalmist there observeth the Providence of God in Negatives. There are four observables there. (1.) Why things are, and consequently are not, in regard of their continued beeings: for if God with-hold his influences, the Creatures are a nigrum nihil, an empty nothing: this in v. 30. Thou sended forth thy spirit, they are created: and thou renewest the face of the earth. (2.) Why things are not, in regard of their operations. The Water is a fluid body, and would quickly diffuse it self: And why not? Thou hast set a bound, that they (the Waters) may not pass over, that they turn not again to cover the earth, v. 9. (3.) Why things are not in such a conjuncti­on. The beasts of prey are not ordinarily a­broad when man is: this in v. 22, 23. the Sun ariseth, they gather themselves together, and lay them down in their dens: man goeth forth unto his work and to his labour until the evening. (4.) VVhy things are no longer in regard of duration or time for their existencies. This we have in v. 29. Thou hidest thy face, they are troubled: thou takest away their breath, they dye and return to their dust.

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 [Page 98] 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 at (que) 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. [Page 100] 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; bri [...]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 prud [...]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: [Page 101] 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.

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 14th 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 [Page 104] 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 [...]us in [...]tice fi­ [...] & re­ [...]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. [Page 105] 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 cui (que) 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. [Page 107] 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 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 [Page 108] 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.

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 Fore­mast-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 [Page 111] 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 [Page 112] 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 esse dicitur, quem colorem, insigne fuisse regni, veteres Historiae sacrae & propha­nae docent. (3) Quod capillus ejus similis dicitur fuisse lanae pu­rae, i. e. ab omni parte purissimus & simplicissimus, adeò ut ne in ea quidem parte, quae in homine a natura vacare sordibus non potest, vel minimum vitiùm aut vestigium ejus deprehendi potuerit. of the Lord as righteous, according to Daniel's Vision, there are not wanting plain assertions in Scripture: that in Dan. 32. 4. He is the rock, his work is perfect, for all his ways are judgment: a God of truth, and without iniquity: just and right is he. And that in Psal. 105. 17. The Lord is righteous in all his ways, and holy in all his works.

Moreover, let it be considered here, (1.) That some of God's Saints who have been stumbled at some passages of Providence, have had satis­faction when the Lord hath let forth his light into their judgments or understandings; they have seen their folly, and given him the glory of his Dispensations: So Job 42. 2, 3. So that Prophet, Psal. 73. 16, 17, 22. (2.) That con­sidering who the Lord is; He, whose Will as [Page 113] declared to man, is for a Rule; and who borrows not a rectitude from the Creature: it is wisdom to hold to this, That his ways, though they are above our Reason, yet never against Right. We find this to be the path wherein we are to walk, when objections to the contrary offer themselves by way of diver­sion from the said path. So Jer. 12. 1. Righte­ous art thou, O Lord: yet let me talk with thee of thy judgments, &c. So Paul, What shall we say then? Is there unrighteousness with God? God forbid, Rom. 9. 14.Nequa­quam au­tem inju­stum pos­sumus di­cere, in quo divinum esse judicium non possumus denegare, quia summa justitia est voluntas Dei. Ne (que) enim id eò non justum est quod Divinitas agit, quia capere vim divinae justitiae homo non valet. Salv. de guber. Dei, lib. 1. p. 23.

CHAP. II.

1. FROM the Lord's having his Secrets or Depths, learn (1.) To reverence so high and glorious a God. Shall the reputed Oracles Si scire vis quid tenen­dum sit, habes li­teras Sa­cras: per­fecta ratio est hoc tenere. Quâ causâ autem Deus haec de quibus loquimur ita faciat? nolo à me requiras. Homo sum, non in­telligo secreta Dei, investigare non audeo; & ideo etiam atten­tare formido, quia & hoc ipsum genus quasi sacrilegae temerita­tis est, si plus scire cupias, quam sinaris: sufficiat tibi quod Deus à se agi ac dispensari cuncta testatur. Salv. de guber. Dei, lib. 3. p. 64. for Wisdom be cry'd up in the world? and shall not the God of Infinite Wisdom be ac­knowledged? Paul was high in knowledg, and caught up into Paradise, 2 Cor. 12. 4. and yet [Page 114] hath ground enough to admire the Lord's wisdom, whose judgments are unsearchable, and his ways past finding out, Rom. 11. 33. (2.) To be thankful for the Lord's discovering himself in and about such a Dispensation, which other­wise for want of light antecedent or conse­quent, might, by reason of the darkness of the understanding, have had a black improvement. It was a condescention of the Lord to Abra­ham, in that, what he was about to do to Sodom, was not hid from Abraham, who hath a debate with the Lord concerning the process of Pro­vidence against Sodom; see Gen. 18. 17, &c. There is something by way of proportion to the Lord's discoveries to Abraham, in God's intimations, preparations, as they respect a future dispensa­tion, as some Christians have experienced in some matters. And not only is thankfulness due to God for an antecedent light about matters; but also for consequent discovery, when this or that dispensation hath its actu­all existence. Joshua was startled at the [...]i▪ Providence; God satisfied him abundantly, see Josh. 7. Let it then be remembred, That if the Lord discover himself to any as unto friends, the greater obligation is on them by way of a thankful deportment, considering they are but servants, as Christ teacheth, John 15. 15.

2. From the Lord as righteous in all his ways, learn,

1. To reject or cast out the bill of black complaints against the Lord's dealings. Provi­dence is not a Ship loaden with injustice; the [...]e are no such wares in this bottom, however [Page 115] some passengers in the Ship of Fools say the contrary: It was an old slander, or blasphe­my rather, The way of the Lord is not equal, Ezek. 18. 25. The confutation of this is an­nexed there, (1.) more generally; and that 1. by way of contra-position, or implied as­sertion, Hear now, O Israel, is not my way equal? That interrogation is a strong affirma­tion. 2. By way of retortion; the Lord turns the Cannon about, and fires it on themselves, saying, Are not your ways unequal? that is, they are. And this is the reply in the general. (2.) There is a reply more particularly in the following verses, where we have the Lord's condescending-apology or defence about his sparing some, and punishing others, in his Pro­vidence. But not to enlarge on that; in the next place it follows:

2. Hold to this, That the Lord is righte­ous. Verunta­men de hac alti­tudine discretio­nis Dei non con­turbabitur cor nostrum, si firma & stabili side omne judic [...]um Dei Justum esse credamus, nec appetamus habere cognitum, quod voluit esse secretum, ut, ubi investigari non potest, quare ita ju­dicet, sufficiat scire quis judicet. Ambros. lib. 2. de vocat. Gent. Let not only the tongue, but the heart, and sweetly-silent conversation, keep up a cor­respondence with this truth. And to this end consider,

1. Have Princes their Reason of State? Ge­neralissimo's their Designs in warr allow'd them according to a charitable construction? as in Gideon's case, whose stratagem in falling upon the Midianites with Trumpets, earthen Pitchers, and the Lamps in them, is not rejected [Page 116] by the Soldiers as a merry or mad frolick of their Leader, Judg. 7. And shall not the All-wise God (who abuseth not Reason of State as a covert for wickedness, as men do some­times) be owned as Wise, Just, Holy, in his Administrations, though we see not for the present the bottom of his designs?

2. Is it not to be observed, how they were discontented spirits, unclean ones, who did mutter against Christ, saying, What have we to do with thee, Jesus, thou Son of God? an thou come hither to torment us before the time Mat. 8. 29. The Devils here have their plea, an [...] would fasten injustice on Christ.

3. Is not a cavilling spirit at the Lord's di­spensations, bad both in its roots and fruits? What are the roots of it, but (1.) Ignorance, Psal. 73. 22. (2.) Pride, this lifteth up, H [...]. 2. 3, 4. (3.) Impatiency, or want of waiting on God to see issues 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 thro [...] Ergo ne nobis for­ [...]e contin­gat im­pingere adversus Deum & quasi cum ipso▪ confligere, discamus cohiber [...] nostram temeritatem, & id tempestivè antequam forociat: si [...] ergo at (que) 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. [...] ▪

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 [Page 118] 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 o [...] 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, ther [...] may some reason be assigned, why he placet [...] some above, some below, from the End intend­ed; Because to the perfection of the Hous [...] 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 dot [...] place these stones above, and these below, hat [...] not any reason, unless, Because the Artificer [...] 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 [Page 121] 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 from the Soveraign Will of God, who could have wrought otherwise.

7. In carrying on some in their journey heavenward, without such falls by the way as others have had. David, Jonah, Peter, did splinter their bones, though they brake not their necks: they fell into the mire, though they wallowed not in it as swine of the De­vils Herd. We do not find that Paul, with o­thers, had such plunges after their primitive or first acquaintance with Jesus Christ: I know (saith Paul) nothing by my self; yet am I not hereby justified, 1 Cor. 4. 4.

8. In landing some at the Port of Heaven, as it were, with top and top-gallant, pennents streaming, and flags flying: They go out of the world triumphantly; they are in Heaven before they are in Heaven: a sight they have of the Beatifical Vision, on earth. Ste­phen being full of the Holy Ghost, looked up sted­fastly into beaven, and saw the glory of God, and Jesus standing on the right hand of God, Acts 7. 55, 56. Others, though they may have as much of inherent grace, yea sometimes more, yet go out of the world in a cloud, though not in a stinking snuff. Christ himself, upon the Deity's suspension of his operation, goes off the stage of the world with a My God, my [Page 122] God, why hast thou forsaken me? Mat. 27. 46.

2. In Temporals, or matters referring to this life, the Lord's Soveraign Will is displayed.

1. In giving such a beeing for kind. That the Efficiency of God was not otherwise em­ployed, in regard of the object, at such a sea­son; or in some other way, as Adam was made out of the dust of the earth, Eve not so im­mediately, but out of a rib of Adam, is from the Lord, who acts as he pleaseth. It was replied by the weeping Shepherd to the two Cardinals going to the Council of Constance, and demanding of the Shepherd why he was so pathetical? I admire (saith he) the Lord, that I was not made as yonder Toad. Job takes notice of the Lord's Providence in his beeing, and the mode of it, saying, Hast thou not pour­ed me out like milk, and crudled me as cheese? thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews: thou hast grant­ed me life and favour; and thy visitation hath preserved my spirit, Job 10. 10, 11, 12.

2. In bestowing all the integral parts of the body, in regard of their respective fun­ctions, offices, and operations. Thine eyes (saith David) did see my substance, yet being imperfect: and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them, Psal. 139. 16. That thou wast not a Creeple from the womb, or blind (as th [...] man, John 9. 6.) is from God's Soveraign good pleasure.

3. In being birthed into the world at such or such a time. The time might have been such, when the women did eat their fruit, and children of a span long, Lam. 2. 20. Our Saviour speaks of some black days, when he saith, Wo unto them which are with child, and to them that give suck in those days, Mat. 24. 19. see moreover there, v. 21, 22.

4. In portioning forth the places of habi­tation. There is a wise soveraign lot of Pro­vidence in God's disposal of parties to their respective places of abode. God (saith Paul) hath determined the times before appointed, and the bounds of their habitation, Acts 17. 26. Some in regard of places for accommodation, whe­ther for the outward man, or inward, or both, may say, The lines are fallen unto me in pleasant places; yea, I have a goodly heritage, Psal. 16. 6.

5. In calling some to one employment, others to another. Bezaleel is a skilful Arti­ficer, Exod. 31. [beginning of the Chapter.] He chose David his servant, and took him from the sheep-folds from following the ews great with young: he brought him to feed Jacob his people, and Israel his inheritance, Psal. 78. 70, 71. Jere­miah was ordained a Prophet, Jer. 1. 5. I thank Christ Jesus our Lord (saith Paul) who enabled me: for that he counted me faithful, putting me into the ministry, 1 Tim. 1. 12.

6. In giving to some such and such Rela­tions. When Esau lifted up his eyes, and saw the women and children, Who are these with thee, saith he to Jacob? and he said, The children which God hath graciously given thy servant, Gen. [Page 124] 33. 5. Job was bereft of his children, God gives him posterity again; for he had seven sons and three daughters, Job 42. 13. These living-goods came out of God's Treasure-house. That reply of Jacob to Rachel, saying, Give me children, or else I dye; doth attest the soveraign will of God, Am I (said Jacob) in God's stead? who hath with-held from thee the fruit of the womb? Gen. 30. 2.

7. In giving and continuing to some as long as he pleaseth, Land, Wealth, Health, Friends, Liberty; to others not so. He maketh peace in thy borders, and filleth thee with the finest of the wheat, Psal. 147. 14. Others cut up Mal­lows by the bushes, and Juniper-roots for their meat, Job 30. 4. The rich man feasteth, and hath his Purple and fine Linnen; Laza­rus is laid at his gate full of sores, Luke 16. 19, 20. Pharoah hath his liberty to gallop up and down Egypt: Joseph was sold for a ser­vant, whose feet they hurt with fetters; he was laid in irons, Psal. 105. 17, 18.

8. In taking some out of the world in the morning of their age, others at mid-day, others in the evening. Many Candles are puft out, ere they burn out to the socket of old age: yea, some no sooner lighted, but are extin­guisht; and many with one breath are blown out together, as in a Plague-time, and sea­son of Warr. Shall any (saith Job) teach God knowledg, seeing he judgeth those that are high? One dieth in his full strength, being wholly at ease, and at quiet, his breasts are full of milk, and his bones are moistned with marrow: and another [Page 125] dieth in the bitterness of his soul, and never eat­eth with pleasure: they shall lye down alike in the dust, and the worms shall cover them, Job 21. 22, &c. A young Abijah, in whom is found some good thing toward the Lord God of Israel, dies; when wicked ones survive him, see 1 Kings 14. 12, 13.

Now, that the Soveraignty of God display­ed, should be a golden bitt to check man's corruption, appeareth,

1. If due respect ought to be had to Su­periors, much more ought it to be yielded to God, who is absolute Lord. Elihu harps on this string, Job 34. 17, 18, 19. Nebuchadnez­zar is taught this lesson, Dan. 4. 34, 35.

2. Otherwise, what is it but to exalt Clay to the Pottership? He that quarrelleth with God's Dispensations, doth so far forget that confession of saith, Isa. 64. 8. But now, O Lord, thou art our Father; we are the clay, and thou our Potter; and we all are the work of thy hands. Si repu­tarent homines sibi nego­tium esse cum Deo, puderet ipsos contra suum opificem in­surgere, ne (que) enim lutum figulo suo obstrepit: atqui nos cen­tuplo minus sumus, quam lutum. Calv. praelect. in Ezek. c. 18.

3. What are parties like to get by contend­ing, but blows? Wo unto him that striveth with his Maker; let the potsherd strive with the pot­sherds of the earth, &c. Isa. 45. 9.

The same Soveraignty of God should be a sacred goad to quicken to the exercise of grace: For,

1. The influences that Soveraignty hath had on Saints in Scripture, are recorded to this end and purpose, That others should write after so good Copies. It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. I was dumb, I opened not my mouth, because thou didst it, Psal. 39. 9.

2. God's Soveraignty casts its particular aspects on the graces of Christians. As there is Soveraign Justice, so there is Soveraign Mercy, and each bespeak the exercise of grace according to the nature of the dispensation. More particularly, there are these Graces, on which (as on the Christians Garden) Sove­raignty (like the North-wind and South-wind) may blow, that the Spices thereof may come forth; to allude to that in Cant. 4. 16.

1. A sweet submission of spirit, in opposition to our own judgment, or prescribing to God. The will of the Lord be done, said they, Acts 21. 14.

2. Contentation, in opposition to discon­tent at our own condition, and envy at others who may have more gifts of the mind high­er degrees of graces, or more of the good things of this life, than we have. That is a remarkable passage, Mat. 20. 15. Is it not law­ful for me to do what I will with mine own? Is thine eye evil, because mine is good?

3. Hopefulness of spirit under the greatest distresses, whether outward or inward. May not God exalt Soveraign Mercy? Are there dry bones? yet may they not live? Ezek 37. [Page 127] 12, 13. Is the heart as low as Hell in regard of fears, sorrows, &c? yet will not he who dwelleth in the highest Heavens, take up his habitation in the lowest heart? Isa. 57. 15, 16.

4. Love and thankfulness; and that (1.) with respect to smiling-dispensations, whether they respect soul or body. Who am I, Lord, (said David upon a view of his mercies)? and what is my house, that thou hast brought me hitherto? 1 Chron. 17. 16. See moreover, Psal. 116. 1, 2, 3. and 1 Tim. 1. 12, 13. (2.) With respect to frowning ones: That there is any mitigation and sanctification of them, is ground of love and thankfulness: for God might have exalted Justice to its height in thy afflictive-dispensarions. It is of the Lord's mercies that we are not consumed, be­cause his compassions fail not, Lam. 3. 22.

CHAP. II.

1. LET the meditation of God's Sove­raignty, be a soveraign allay to the breakings forth of ingratitude, pride, dis­content, envy, dejection under his Admini­strations. Consider, (1.) Is there not a [...]wo unto them that go in the way of Cain? Jude v. 11. And what was that which led Cain on in his way, if it were not the first part of his way? Was it not discontent at the Lord's Dispensation? But unto Cain and to his offering he had not respect: and Cain was very wroth, and his countenance fell, Gen. 4. 5. (2.) Whose judgment shall take place in matters? the Lord's, who is infallible, righteous, supream? or man's, who is made up of wants and weaknesses? I know (saith Job) it is so of a truth: but how should man be just with God? if he will contend with him, he cannot answer him one of a thousand, Job 9. 1, 2.

2. Exercise graces proper to be exercised, with respect to God's Soveraignty. Let the holding up of the finger of Soveraignty, hush all noise, and quicken you to your Lesson. Be silent, O all flesh, before the Lord, Zech. 2, 13. Consider here three things:

1. Is there any rational ground for a con­trary carriage? Behold, he taketh away, who can hinder? who will say unto him, What dost thou? Job 9. 12.

2. Go down to the potter's house, Jer. 18. 2, 3, 4. And what may you learn there? Is not the Clay ductile, pliable, obediential, to the hand of the Potter? And should not a Chri­stian labour more and more to have his Will moulded or fashioned to the Will of his Ma­ker in point of holy submissions? Carry back (saith David to Zadock) the Ark of God into the City: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it and his habitation: but if he thus say, I have no delight in thee; behold here am I, let him do to me as seemeth good to him, 2 Sam. 15. 25, 26.

3. The way to have God to be gracious, is to exercise grace with respect to the Lord's Soveraignty to be displayed as he pleaseth. There is a way of order, though not of merit; a way of our Duty, though God doth some­times notably exalt Soveraign Mercy when duty is neglected. The Israelites provoked God at the sea, even at the red-sea; nevertheless he saved them for his Name's sake, that he might make his mighty power to be known, Psal. 106. 7, 8. And though this be so, yet men have no ground to neglect their duty. Job his captivity is turned, and God exalteth kindness to a won­der; yet Job is reasoned first into an holy si­lence and sense of his failings; see Job 42.

CHAP. I.

THE Power of God may here be consi­dered four ways.

• 1. In regard of God Himself.
• 2. In regard of Human Power.
• 3. In regard of the manner of being displayed.
• 4. In regard of its extent, or the vari­ous objects about which it is con­versant.

First, In the first place, The Power of God may be viewed in regard of God him­self; and that,

1. As a glorious Attribute of God. As God is said to be Love, 1 John 4. 16; so He is Power infinite. God hath spoken once, twice ha [...]e I heard this, That power belongeth to God, Psal. [...]2. 11. Touching the Almighty, we cannot find him [...] [...]s excellent in power and in judgment, Job 37. [...]3. The Apostle Paul speaks of the [Page 131] exceeding greatness of his Power, Ephes. 1. 19.

2. As conjoined with Wisdom. According to this Consideration, in regard of our ap­prehension, God's Power is glorious in bring­ing matters to pass. He is mighty in strength and wisdom, Job 36. 5. Wisdom and might are his, Dan. 2. 20. It is said, That, in Warlike affairs, Policy surpasseth Power: What cannot then both infinite Power and Wisdom accomplish, though the Wisdom of Myriads of Achitophels, assay the contrary!

Secondly, The Power of God in regard of Human Power, will appear the more transcendent, if it be considered,

1. That Human Power is derivative, or borrowed from Him who is the blessed and only Potentate, the King of kings, and Lord of lords, 1 Tim. 6. 15. Nebuchadnezzar was a great Monarch, he had Kings subordinate to him; yet said Daniel to him, Thou, O king, art king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory, Dan. 2. 37. All Nebuchadnezzar's Power wa [...] but a Slip taken out of Heaven's Garden. He was beholding to God, who placed not only the Crown upon his Head, but his Head also upon his Shoulders. And not only the Power, but the exercise of it also, is mutatitious, or borrowed. So Christ to Pilate, Thou couldst have no power at all against me, except it were given thee from above, John 19. 10. But,

2. The Power of God is seen as glori­ous, in compare with Human Power; in that [Page 132] the Lord can, and doth, when he pleaseth, dethrone the greatest Potentates of the World. How quickly is a Nebuchadnezzar hur­ried from the Palace to the Park, Dan. 4. 32. God is Judg, he putteth down the one, and set­teth up another, Psal. 75. 7. And hence Moses, speaking of the two Kings, Sihon and Og, whom God had caused to fall before his peo­ple, Deut. 3. 21. annexeth a pertinent descrip­tion of the Lord's Power, saying, O Lord God, thou hast begun to shew thy servant thy greatness, and thy mighty hand; for what God is there in heaven, or in earth, that can do according thy works, and according to thy might? v. 24.

Thirdly, The Power of God is to be con­sidered in regard of the manner of its display; and that three ways:

1. Immediately, or without means. If there be wanting means, yet there is never wanting power to bring about matters, where and when God pleaseth, without means. He that made the World without a Tool, can act with­out an Instrument. If there be not an human arm to crush a Laban, yet there is not wanting an hand from Heaven to restrain him: so he acknowledgeth, saying, It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad, Gen. 31. 29.

2. Mediately, by means; and these though weak and improbable. God checkt Egyptian-insolency by Frogs and Lice. The blowing of the Trumpets of Rams-horns, is as effectu­al [Page 133] to level the Walls of Jericho, as if a thou­sand barrels of Gun-powder had been mined in under them, Josh. 6. 20. Gideon with his Three hundred men, routeth the Army of the Midianites, as well as if his Army had con­sisted of Three hundred thousand, Judg. 7. 19, &c. The Apostles, being delegated by Christ to the preaching of the Gospel, what multi­tudes are drawn into Christ by them? who were to confront the world in that work, as it was then adjudged, Acts 16. 21. & 17 6. & 24. 14.

3. Contrary to the nature of means is the Power of God displayed. He made the fluid Waters to stand up as a solid Wall for his people to pass by, Exod. 14. 22. Fire shall flame, and not burn, Dan. 3. 26. Lions shall be hungry, and yet not devour a Daniel, Dan. 6. 22, 23. An harsh and cruel Jaylor to a Paul and Silas, shall become all kindness, Acts 16. 23, 24, 33.

Fourthly, The Power of God in regard of the extent of it, hath its consideration. Thou hast (saith the Psalmist) a mighty arm: strong is thy hand, and high is thy right hand, Psal. 89. 13. With God all things are possible, Mar. 10. 27. For with God nothing shall be impossible, Luke 1. 37. And not only in the general is the Power of God marvellous, but likewise more particu­larly, if we view it with respect to,

• 1. Spirituals.
• 2. Temporals.

1. The former, the Apostle speaks of in 1 Ephes. 1. 19. —the exceeding greatness of his [Page 134] power to us-ward who believe, according to the working of his mighty power. As the Power of God was richly displayed in making the Hea­vens and the Earth; so likewise is it in crea­ting the new Heavens and new Earth, Isa. 65. 17. Look we into the new World, and ob­serve what a golden thread of Power is drawn thorow these following Pearls.

1. Conversion-work, regeneration, or the new-creature, declareth the Power of God. Thy people shall be a willing people in the day of thy power, Psal. 110. 3. That the Wolf dwells with the Lamb, and Leopard lies down with the Kid, is from the Power of God, Isa. 11. 6. compared with Acts 9. 5. and 1 Cor. 6. 9, 10, 11.

2. The forgiving of sin, and the mortifi­cation of it more and more, do likewise hold forth the Encomiums and Praises of God's Power. Who is a God like unto thee, that par­doneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy: he will turn again, he will have compassion upon us: he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea, Mic. 7. 18, 19. But that ye may know (saith Christ to the Scribes) that the Son of Man hath power to forgive sin, &c. Mat. 9. 16. For sin shall not have dominion over you; for ye are not under the law, but under grace, Rom. 6. 14.

3. The raising up of parties to a sense of God's love, especially after a spiritual languish­ing, falls, slips, conflicts with their darkness [Page 135] and cloudiness of spirit; doth bespeak the Power of God in so doing. Create in me a clean heart (saith David), and renew a right spirit within me; restore unto me the joy of thy salva­tion, Psal. 51. 10, 12. I create the fruit of the lips, peace, peace, Isa. 57. 19.

4. The vigorous sustentation of parties in the exercise of graces under sufferings, doth proclaim the Power of God. Be not thou (writes Paul to Timothy) therefore ashamed of the testimony of our Lord, nor of me his prisoner; but be thou partaker of the afflictions of the Go­spel, according to the power of God, 2 Tim. 1. 8. See more, Acts 4. 8, 13. Rev. 2. 13.

5. The conflict of Saints with Satan, doth witness the Power of God. The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. The Devil is a roaring Lion, 1 Pet. 5. 8. and yet he is not an irresistable Adver­sary; for v. 9. it is said, Whom resist, stedfast in the fuith.

6. Perseverance in grace, even unto glory, doth exhibit a large testimonial of the pow­er of God; so 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation.

2. In the next place, The Power of God is seen in Temporals. What is the World but an Hall hung with this Cloath of Arras? We may behold the Power of God in the meanest or least of Creatures. Amongst other things, observe the sparklings of this Dia­mond in two things.

1. In point of Provision for parties: How did God feed so many thousand, and for ma­ny years, and in a Wilderness, of old! See Numb. 11. 21. Deut. 8. 2, 3, 4. As the Power of God was then seen, so it is seen in a larger Wilder­ness, the whole World, in feeding 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. 'Twas 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 [Page 138] 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 [Page 139] 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 [Page 140] 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.

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 wise ordering of all things, in all places, and at all times: for these eyes are never shut; the Lord is not a sleepy Watchman: Behold, he that keepeth Is­rael, shall neither slumber nor sleep, Psal. 121. 4. My Father (saith Christ to the Jews, who were stumbled at the Miracle wrought on the Sabbath-day) worketh hitherto, and I work, Joh. 5. 17. The sense is, Though God rested the seventh day from his work of Creation; yet he hath not been at rest ever since; and per­petually worketh hitherto in his Providence; and yet none of you durst entitle Him a vio­later [Page 142] of your Sabbath; and why then am I adjudged a violater for a doing my Father's work. This I conceive, with others, to be the intendment of that place of Scripture; and it plainly giveth to understand, that God's Providential care in and over the World, is permanent. The Lord withdraws not his manu-tenency; He upholds all things by the word of his power, Heb. 1. 3.

2. From exemplifications in Scripture. For if we cast an eye on this or that special draught of Providence, we may trace the foot-steeps of the Almighty even there, where we cannot see Him so visibly walk for a time. Draughts of Providence are of two sorts:

1. Some respect persons singly, as in Joseph's and Job's case.

2. Others respect parties collectively, or the Body of a people, a Community of a people, as the Church of God in Egypt and Babylon, and in times of the New-Testament under persecution. Whoso shall take a right view of the cases of Saints thus instanced in, will find the result to be commensurate to the Truth asserted. He who diggeth the foun­dation for an house, the deeper he digs, the less visible he is to those who cast an eye to­wards the place where the digging-work is managed; and whilst this work is on foot, Is nothing done, or doing, because the side­walls are not reared, and tile-stones are not hung? There is a manifold working-hand of Providence. God doth ripen persons for mercies, and mercies for persons. There is not only a [Page 143] work of the Shoo-maker, whereby a Shoo is made of this or that proportion; but there is a work of the Physician, whereby the swol­len, hydropical foot is reduced to its regular shape, and is fitted for the shoo. If God un­der some dispensations carry on a work upon us, though he do not this or that work for us, till he see fit, he is still at work; and the work he intends, is in its Second-causes; it is latent there, and comes forth from between the Curtains of antecedent preparations, when the Lord's time is come. The Israelites are in Egypt's Furnace, where they must be melted; and the hotter the Furnace is, the nearer Moses is with his Pails of water to extinguish the Egyptian fires, though the Is­raelites know no such matter: see Exod. 2. 23, 24. with Exod. 3. v. 7, 8, 9, 10. Job in like sort is put into Heaven's Mortar, where he is pounded and beaten, to the end the sweet fragor or smell of his graces might come forth: and after God hath taught him many a good lesson, a prosperous condition is on the hand-gallop towards him; it had its foot in the stirrop before; he had friends, they were not impoverish't as Job was; they had hands to help, and have hearts to help or set up a broken man in his estate, when the time for so doing is come; Every man also gave him a piece of money, and every one an earing of gold, Job 42. 11.

And we have not only exemplifications of Saints, but likewise of Sinners; and that both singly considered, as well as in a Body [Page 144] or Community. Sinners ripen for Judg­ments, and Judgments ripen for Sinners. They, by their sinning, are digging their own graves with their own nails. The pit is a digging for them, though it be not quite finisht: there is an [until the pit be digged for the wicked, Psal. 94. 13.] What a Bogg or Quag-mire then do sinners dance on! the surface or top-turf breaks, and what becomes of them, with their insultati­ons, projects, designs? Then she that is mine enemy (saith the Church) shall see it, and shame shall cover her, which said unto me, Where is the Lord thy God? Mine eyes shall behold her: now shall she be trodden down as the mire of the streets, Mic. 7. 10.

CHAP. II.

1. KNOW how to understand those pas­sages in Scripture, as to the Lord's forgetting his people, Psal. 13. 1. Psal. 77. 9. and that in Psal. 44. 23. Awake, why sleepest thou, O Lord? These are not to be under­stood as to an universal and absolute forget-getting, and sleep of Providence; for God hath not his Vacation-time: He still holds the reins of Government in his hand, all the world over. Neither do they infer an absolute cessation of Providence in reference [Page 145] to that object-matter which the Lord to our apprehension seems to forget, and lies dormant: for there is a promoting-work of Providence, which we see not, and are not so sensible of for the present, as hath been shewed, and may further be shewed in the next Observation. Besides, such forgetting and sleep of Providence, as it is such, be­speaks the beauty of Providence in the way of bringing things to pass. It is so far from inferring an inter-regnum, or letting fall the Scepter of Government, as that it is a glorious demonstration that God orders matters, and that wisely, whilst he seems to forget, and be as one asleep. As the Night, as night, falls under the Providence of God, as well as the Day; for there are the Ordinances of Heaven for the Night-season, Jer. 31. 35. so the dark Night, when as to matters the Lord seems to sleep, is reductive to His All-wise Mo­del of Government. The Seventy-years Captivity was a long Night of the Church's distress; and yet thus it must be according to Ordinance of Providence, Jer. 29. 10.

2. Let Saints be encouraged to work out their salvation with fear and trembling, Phil. 2. 12. To be always abounding in the work of the Lord, 1 Cor. 15. 58. and that, because in so doing, they in a sort resemble their Heavenly Father, who hath not his Vaca­tion-time, and works one way, though not another, in ordering and bringing matters [Page 146] about in the World. A Christian should be spiritually industrious. He should be some­times in one Duty, sometimes in another: If it be not a ploughing season for work without-doors, yet it may be a threshing-one for work within-doors. If he cannot pray as he would, yet if he seriously sigh and groan at a Throne of Grace, read a verse of Scripture, think on it, talk of it; here is work, and good work too; and leight gains this way, will make an heavy Purse.

CHAP. I.

THAT Providence speaks, whilst it is in a sort silent; and works, whilst the work intended is at a stand, may be thus eviden­ced:

1. From the secret and invisible agency of Angels, about that work which Providence in time brings forth on the stage. The living Creatures are said to have the hands of men under their wings, on their four sides, Ezek. 1. 8. Hands are the instruments for action; and these are vailed over with wings. These hands are at work, though men see them not. And thus the Angel informs Daniel how he had been hard at work in the Court of Persia, though Daniel knew no such matter, Dan. 10. 12, 13.

2. From some under-ground foundation laid of matters. There is a seed sown, but it is yet under the clods. Little doth mortal eye [Page 148] see how Providence will bring both the sticks ends together, which at present lies straight. Who of the Israelites thought, that when Moses was born, and preserved by Pharaob's Daughter, a rescue from Egyptian insolency, was remotely born with him, and bred up with him in Pharaob's Court?

3. From Prognosticks, or rather Fore-run­ners of a work; which as they have a refer­ence to a work, so they hasten it more or less. Consider here a work of Providence, (1.) As a work of Mercy. (2.) As a work of Wrath, or Judgment. As a Work of Mercy, and so conviction of sin, humiliation, serious supplication, have their influences. The work may in some respect be said to be done, whilst these are doing. The provend'ring of the Horse, the trimming and tackling the Ship, the whetting of the Sythe, do contribute to the journey, voyage, and mowing of the grass When the Jews consider their ways, hearke [...] to the Prophet Haggai, set on Temple-work, the work of blessing of them is [...] hand, Hag. 2. 19. From this day, will I bless you Again, as a work of Justice, and so irrup­tions of sin, insolency in men's wicked courses, taunting at Zion's Songs, Lethargi­cal security, horrid blasphemy, do set for­ward a work of vindictive Justice, which though it seem to take a nap, yet wi [...] awaken to the terror of the sons of Beli [...] See Ezek. 16. 49, 50. Psal. 75. 4, 5, 6, 7, 8 Psal. 137. 3. with 8, 9. Zech. 1. 11, 15, 18, 19, 20, 21. Mic. 7. 10.

In the next place, God doth little or nothing whilst men are in expectation of great matters to be done: And this holds,

1. In regard of the kind of things. At (que) itain diem ho­diernum neg ant venisse Christum suum, quia non in subli­mitate venerit, dum ig­norant in humilita­te primo fuisse ventu­rum. Tert. lib. ad­versus Judaeos. The Jews had a conceit of a Temporal Monarch­ship which the Messiah should erect; and hereupon Jesus the Son of Mary is rejected. A spice at least of this Opinion had taken the Heads of the Disciples, Acts 1. 6. they ask a question there, which an answer given to Pi­late might well resolve, John 18. 36. The Pa­pists have a conceit of Antichrist to come of the Tribe of Dan, who shall do wonders; and so overlook Antichrist to a wonder. It's pity they are so sharp-sighted, as not to see wood for trees. As John told the Levites and Priests, in reference to Christ, saying, There standeth one among you, whom ye know not, John 1. 26. the same may be said, but in a contrary sense, to Papists. The Anabaptists of Germany, said they had converse with God; and a com­mand from Him, Sleid. com. lib. 3. p. 44. That, all wicked ones be­ing slain, they should constitute a new World, in which only the godly and innocent should live and bear the sway. But what was the monstrous and bloody birth of that Conceit, is not unknown to those who know any thing in History. Men had need then be very cauti­ous what foundation they build on for matters expected: for they who look for I know not what to take place in the World, will see it I know not when. And this leads to the next particular.

2. In regard of Time: It is supposed that [Page 150] the thing expected hath solid foundation; but yet persons are out in the timing of the thing, Moses is to deliver God's Israel out of Egypt, but it is not then when in the vigour of his age he slew the Egyptian, Acts 7. 24, 25, 30. Christ is to come to judgment; but not when the Thessalonians (through an erroneous conceit ta­ken up) did expect, as Paul giveth them to understand, 2 Thess. 2. 1, 2, 3. Some have vented their opinion about the downfall of Antichrist, the Calling of the Jews, &c. but the time expir'd when it should be, according to their imagination, hath been a confutation suffici­ent. Reason there is therefore to beware of Pretorian assertions in this kind, lest other­wise Religion be damnified, and exposed to derision.

3. In regard of the manner or way of God's doing what is to be done, and in his time for doing. It becometh not per­sons to confine the Lord to this or that way of working. David is to conquer a Goliah, but it is not by fighting in Saul's Armour, but with his Sling, and stones taken out of the Brook, 1 Sam. [...]7. Naaman is to be cleansed, but not in Naaman's fancied way, 2 Kings 5. 11. God doth great things for his distressed ones: sometimes he takes one way, sometimes another. There is more than one Stair­case to the Chamber where he feasts his friends. His infinite Power and Wisdom brings about matters beyond the shallow ap­prehensions of men. Hear what he saith; I will bring the blind by a way they knew not; I [Page 151] will lead them in paths that they have not known: I will make darkness light before them, and crook­ed things straight: these things will I do unto them, and not forsake them, Isa. 42. 16.

CHAP. II.

1. FROM God's doing something, whilst he doth nothing, Learn,

1. To do something, by doing nothing against God. Let not the silence of Provi­dence be an occasion of crying-sins. That servant who said in his heart, My Lord de­layeth his coming; and began to beat the Man-servants and Maidens, and to eat, and to drink, and to be drunken; was cut in sun­der, Luke 12. 45, 46. And,

2. As to do nothing against God; so to do something positively for God, to His glory, and in obedience to Him. It beho­veth persons under such a position of Si­lent Providence, to consider of their sins, to be humbled for them, turn from them, and so sweetly to wait the issues of Providence. Our God shall come, and shall not keep silence, saith the Psalmist, Psal. 50. 3. and what im­provement is made of that assertive Do­ctrine, you may see, (1.) By way of terror to those who abuse the silence of Providence, in v. 21. These things hast thou done, &c. and in v. 22. Now consider this, ye that forget God, [Page 152] lest I tear you in pieces, and there be none to deliver. (2.) By way of implicit Exhorta­tion and Consolation, to such who keep close to God, in the way of holy walking with Him, and before Him, v. 23. Whoso of­fereth praise, glorifieth me: and to him 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 [Page 153] 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!

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, [Page 156]

• 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, [Page 157] 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 so is himself thrust on to his own ruin, Exod. 14. 5. David his good service done for Israel, hath an influence on the Elders of Israel, to bring them to Hebron: Also, say they, in time past, when Saul was King over us, thou wast he that leddest out and broughtest in Israel, 2 Sam. 5.

3. There is an adaptation or connexion of Means in order to this or that which comes to pass. And that as the Means are proper or suitable in order to the End intended, as No­ah's Ark is proper to prevent drowning by the Flood, Gen. 6. 14. or as the Means are not so proper in order to the End intended by the Agent, though proper and effectual to bring about what the Lord righteously had deter­mined. The Wisdom of God is seen in the fol­lies of men. Rehoboam, in following the c [...]un­sel of young raw-headed Courtiers, [...] of clucking the Chickens under the Royal [...], pecks them from him. See 1 King. 1 [...]. 14, 15.

4. There is an adaptation, in regard of Op­portunities for matters. Abraham falls in op­portunely on Chedorlaomer, Gen. 14. 15. Saul looks after the Seer; the Maidens said, Behold, he is before you, make haste now, &c. 1 Sam 9. 12. David chargeth upon the Amalekites, when behold they were spread upon all the earth, eating, and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Phi­listines, and out of the land of Judah, 1 Sam. 30. 16. There was a wonderful concourse of cir­cumstances in the slaying of Ishbosheth; the Cut-throats took the season for their design; it is said, they went, and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon: and they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib, 2 Sam. 4. 5, 6.Occiditur Ishbose­thus ab istis sica­riis, id (que) volunta­te Dei: ita enim solet malos punire per malos. Non quod Deus sugge­rat hominibus peccata, sed quod illis cum suâ sponte erumpant abutatur. Pet. Mart. in locum. Ad-haec. Cogitare debemus, quoties Deus vult aliquid fieri, omnes occasiones statim ejus vo­luntati inservire. Adsunt in tempore frumentarii, omnium animi erant in eo solo negotio occupati, rex deseritur solus in cubiculo. Ibidem.

CHAP. II.

1. TAKE notice of an Argument to prove Providence, from the adaptation or con­nexion of things. The admirable adaption of matters, may silence Atheistical cavils. It is said of Galen, That upon the view of the wonderful adaptation and connexion of the parts in a Body defected, he was much affect­ed; yea, pens a Tract in commendation of the Author of Nature. What then may be observed in the little World MAN, as he is termed by some; may as well be observed in Item, si nulla Provi­dentia sit, quomodo animali­um cor­pora tam provi­denter ordinata sunt, ut singula quae (que) membra mirabili ratione disposita sua officia conservent? Lact. Instit. lib. 3. c. 17. the great World, to the praise of God, who wisely orders all in all. The Psalmist takes no­tice of the wonderful disposition of things, Psal 4. he begins and concludes with an O Lord, our Lord! how excellent is thy Name in all the earth!

2. Learn what to judg of Contingen­cies, or of this or that which happeneth in a business. These are links in the Chain of Pro­vidence. They are Scouts of Heaven's Army, though we are apt to look on them as strag­lers. In the History of Joseph, it may be obser­ved, how the brethren took occasion from the dreams to malign him; they had him now off from his Father's House, and Joseph is a confi­ned man in the Pit, his Prison; and whilst there, [Page 160] the Midianites pass by, and they Merchants, who did not it seems scruple the bargain, but gave Twenty pieces of silver for him. Here is an adaptation of Agents, Occasions, Means, Opportunity, and all concurr to bring about what the Lord had wisely and righte­ously determined. The Dreams were now on Horse-back in order to fulfilling, when Joseph is posted away to Egypt. All these Contingen­cies, like the sheafs in the Dream, do obey­sance to Providence.

3. Resolve, by way of Moral practise, on an adaptation or connexion of your duty, ac­cording to Scripture, with the good End pro­pounded. If you would go to Heaven, turn not your backs upon the path which leads thither. Holiness is the road-way to Happi­ness; without it, no man shall see the Lord, Heb. 13. 14. He that believeth, shall be saved, Mar. 16. 16. The man will be found a foolish build­er, who builds on the sand, not on a rock; so teacheth our Saviour, Mat. 7. 24, 25, 26, 27. Moreover, in reference to Civil Affairs, a connexion is there to be observed: —An honest Calling is to be followed honestly. A man must keep his shop, if he would have his shop keep him. The Drunkard and the Glutton shall come to poverty; and drowsiness shall clothe a man with rags, Prov. 23. 21.

4. Meditate on the rich display of the Di­vine Attributes in the adaptation or con­nexion of things. Here is a large field for an Isaac's walk. Isaac; who went out into the field to meditate, might see, and did after [Page 161] hear a story of a wonderful adaptation of mat­ters in the Marriage-journey, see Gen. 24. The adaptations or connexions of things here to be meditated on, are not only personal, which re­fer to the Lord's ordering our particular con­cernments, how he provides, protects, directs, supports, and the like; but also publick. There are National adaptations or connexions of things, in which God's glory doth shine forth. These the godly heretofore have noted, as in Neh. 9. there is a large Catalogue there of such adaptations and connexions. The Book of Esther presents us with a notable draught of such connexions; What a wonderful over­ruling Providence was there in the marriage of the King with one of his honest Subjects? in the treachery of Bignatha and Teresh, intended against the King? Mordecai's discovery of the Plot? the King's not sleeping, &c.? God kept Court at the Court; his Providence was waking whilst the King cannot sleep: the Lord reads his Church a Lecture of Providence, whilst the King hath the Book of Records of the Chro­nicles read before him; and knows how and when to make use of the Hamans at Princes Courts, to promote godly Mordecai's, for the good and welfare of his Church or People.

CHAP. I.

THE Lord keeps not always within the pales of an ordinary and visible dispen­sation of things; such a Walk is too narrow for an Infinite Soveraign and All-wise God. Look we abroad into the 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 [Page 163] 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 [Page 164] 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 tru [...]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-f [...]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 Dam [...]scus, better than all the waters of Israel, saith N [...] ­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. [Page 165] 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 [...]a enim [...]mpositi [...], ut [...] quo­ [...] [...] quae­ [...] re­ [...], si [...] litae [...]die­ [...]i [...]t, spe­ [...]taculum dulc [...] fiat. Hic itaq: coetus astrorum. quibus immensi corporis pulchritu [...] distinguitur, populum non convocat; at cum aliquid ex mo [...] mutatum est, omnium vultus in coelo est. Sol spectatorem ni [...] 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 [...] 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 [...]ay and to cast them out by the Carpenter's [Page 167] Boy. A Jael with an Hammer and a N [...]il, shall fasten Lord-general Sisera so to the ground, as that at her feet he bowed, he fell, he lay d [...]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 Oxen, do all in a moment. Remember that great man, in whom unbelief was regent, 2 Kings 7. He talks of Windows in Heaven, and yet the Shop windows on earth were o­pen the next day, according to the Prophet's words, v. 16. the great man saw the Market, but it was no fair one to him, for he was trod­den to death, v. 20. Remember his example, not by way of imitation, but caution.

4. Treasure up more than ordinary dispen­sations of Providence, in which thou hast had a share. Hath thy Barrel of Meal wasted not, nor thy Cruse of Oyl fail'd not? according to that, 1 Kings 17. 16. O forget not that hand of Providence, which by that time that thou hadst taken out one handful, and spent it, did cast in another handful! Hath God at any time check't a Laban, calm'd an Esau, crush't an Herod intending mischief? O let such displays be written on the heart with a Pen of Iron, and point of a Diamond!

CHAP. I.

THIS special Method may be considered,

1. In regard of God's afflicting men for sin. Men have their Method in sinning, God hath his in punishing. The blushing sinner at first, after hath a brow of brass. The walking in the counsel of the ungodly, makes way for standing in the way of sinners, and so for sitting in the seat of the scornful, Psal. 1. 1. Sin is pro­gressive; fresh-men, or Novices in the Devil's School, quickly aspire after the Doctor's Chair. And as the sinner hath thus his walk of vanity; so the Lord doth ordinarily warn before he strikes. There is a fiting of the Beacons, be­fore the Host or Army of Judgments is land­ed. S [...]e Gen. 6. 3. Luke 13. 34.

2. In regard of exalting, parties; and so there is an humbling and abasing work upon their hearts, which is preambulatory, or goes before. As pride goeth before destruction, and a haughty spirit before a fall, Prov. 16. 18. so the fear of the Lord is the instruction of wisdom, and [Page 169] before honour is humility, Prov. 15. 33. Humble your selves in the sight of the Lord, and he shall lift you up, James 4. 10. The humbling-dispen­sations which did betide Joseph, David, with others, did lead the dance to exalting-ones.

3. In regard of conversion from a state of nature to a state of grace; and so there is conviction-work, which, like the needle, en­ters the cloath. Men leap not out of the warm bed of their Lusts, into the lap of Evangeli­cal Comforts. The Israelites were stung with fiery Serpents, ere there was a looking to the brazen Serpent, Numb. 21. 8. They who are not sensible of the bitings of sin, will not regard a Saviour. The pricking at the heart awakens men to consideration-work, Acts 3. 37.

4. In regard of some more than ordinary service, unto which God calleth persons, whe­ther for Church or State. God is pleased to vouchsafe more than ordinary encouragement, when he calleth persons to more than ordinary employment. God was at the cost and charges of Miracle after Miracle, when he sends Moses to bring his people out of Egypt, Exod. 4. Joshua is told by God, As I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee, Josh. 1. 5. Isaiah had an hard Chapter to read unto a stubborn people; he was sensible of his own pollution; difficulties there were not meerly in fancy's brow; the Lord helpeth and encourageth him, Isa. 6. 5, to the end. Paul had an hard task, but the Lord sweetens all, See Acts 9. 15, 16. Acts 26. 15, 16, 17, 18.

5. In regard of some afflictions with which, [Page 170] by way of trial, God may exercise some; and so there's a previous or preparatory work of Providence. God is before-hand with some Cor­dial against some fainting-fit. He strengthens the back before he lays on the burden. Christ is transfigured on the high Mountain before Peter, James, and John, Mat. 17. initio. and this to corroborate them, when he shall shortly be crucified and transfixed with a Spear on Mount Calvary: they needed this display of Providence, as bladders, to bear up, when they were like to be plunged even to a questioning whether Christ were the Messiah, for so we read Luke 24. 21. but we trusted that it had been he which should have redeemed Israel. In 2 Cor. 12. 4. mention is made how Paul was caught up into Paradise; and in v. 7. there is a relation of one, no good one, who did catch at Paul's Comforts. 'Twas well for Paul that he was feasted in the Lord's Dining-room, before he was had down into Satan's Dungeon of Temp­tations: Had not the Coat of Mail been first put him on him, the thorn in the flesh would have pierced and sorely grieved him. To con­clude this, the Christian's Sun doth shine very gloriously before some notable Eclipse at hand.

CHAP. II.

1. SEE from whence it is that some judici­ous Christians do give a notable guess at the issues of matters. They live nigh (in point [Page 171] of communion) to the great Landlord of the World, and so know some of his ordinary walks hither and thither: one while he useth to walk up the hill, another while down into the valley; this they know and take notice of. Besides, the great God is pleased sometimes to tell them whither he is a going, Gen. 18. 17 And the Lord said, shall I hide from Abraham that thing which I do? And Amos 3. 7. Surely the Lord will do nothing, but he revealeth his secret unto his servants the Prophets. It is said of Lu­ther, That he had a foresight of the Calamities to come on Germany. The Reverend Ʋsher fore­told the time of the late Tragedy in Ireland. The Sermons of some pious Ministers have been better understood by their Hearers some years after. They who seemed to talk in the Clouds, have been acknowledged to speak from Hea­ven, as to what hath fallen out on Earth.

2. Beware of crossing and thwarting with such special Methods of Providence; and that these ways:

1. In not heeding warnings, which is the too common sin of men, who are as the deaf Adder, as the Psalmist describeth, Psal. 58. 4.

2. In not being abased under humbling-di­spensations. Some are humbled, but not hum­ble. Pharaoh had a proud heart notwithstand­ing all the Plagues. Too much of Pharaoh-like heart is to be found where the Rod of God hath lighted. For the iniquity of his cove­tousness was I wroth, and smote him; I hid me, and was wroth; and he went on frowardly in the way of his heart, Isa. 57. 17.

3. In not improving Convictions. Some break Prison from them; they, with Cain, build Cities; or, with Saul, are for Musick; few, with Paul, are wrestling at a Throne of Grace under them, Acts 9. 11. Behold he prayeth.

4. In a backwardness to set upon such parti­cular work as God calleth unto. Moses had en­couragement to a miracle; yet he draws back, pleads his insufficiency; yea, when that is an­swered by God, he hath nothing else to say, and that indeed was too unmannerly to be said, Send, I pray thee, by the hand of him whom thou wilt send, Exod. 4. 10, 11, 12, 13.

5. In not heeding and improving some fore­going Providence in order to a grapple with some future difficulty. It is said of the Disci­ples, They cried out, and were sore amazed in them­selves beyond measure, and wondred, Mar. 6. 49, 51. What was the ground of their disquiet, Fear? Was there no Antidote to have checkt their trouble? Yea, there was; for Christ had done that before at land, which might have quieted them at sea; the Miracle of the Loaves might have fed their faith, which would not then have been so sea-sick; this seems to be intimated in v. 52. For they considered not of the loaves, for their heart was hardned

We see then, that there is fault in crossing with the Methods of Providence; and it hath been shewed particularly, how persons do thus cross. What remains, but to be on our watch? and that the rather, considering these two things:

1. Satan hath his Methods, which are wily ones; for so the Apostle Paul asserteth, Eph. 6. 11. Satan's design is to pervert and subvert. He will be busie to make a man unprofitable under the Methods of the Lord He labours to make men slight warnings, storm under af­flictions, stifle convictions, to be backward to any good work God calleth them unto; and to be forgetful of special Providences, which may have their future reference for support under Difficulties.

2. It's man's wisdom to comply with the Methods of the Lord. Ephraim is called an unwise son; and why? for he should not stay long in the place of breaking forth of children, Hos. 13. 13. To be stupid and blockish under the Lord's Dispensations; not to eye God in them, and to have a recourse to Him, and to improve them for good, is to be the unwise son with Ephraim.

CHAP. I.

VVHAT foundation this hath in the Word, may appear divers ways:

1. There are types of this, before Christ as­sumed the human nature. This is he that was in the Church in the wilderness with the angel, which spake to him in the Mount Sinai, and with out fa­thers who received the lively oracles to give unto us; to whom our fathers would not obey, but thrust him from them: so Stephen, Acts 7. 38, 39. To this, add that in Dan. 10. 16. Zech. 1. 12. And as there are sacred Draughts or Pictures of this, so Predictions of it, Deut. 17. 15. with Acts 7. 37. A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear, Psal. 110. 1. with Mat. 22. 44. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy foot-stool. Daniel had a predictory Vision: I saw (saith he) in the night visions; and behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him, and [Page 175] there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting do­minion, which shall not pass away; and his king­dom that which shall not be destroyed, Dan. 7. 13, 14.

2. There seems to be a notable praeludium or preface to this, in Christ's sitting in the midst of the Doctors, both hearing them, and asking them questions; and in his reply to Ma­ry. Wist ye not that I must be about my father's business, Luke 2. 46, 49. And before this, in the Wise-men's coming from the East, enquiring after him who was born King of the Jews, and doing their homage to him, as Mat. 2. 1, 2, 11.

3. The solemn voice from Heaven, when Christ inaugurated or entred on his publick Ministerial work, doth witness to this, Mat. 3. 17. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. And so in Luke 9 35. There came a voice out of the cloud, saying, This is my beloved Son, hear him.

4. There are plain and positive Assertions on this wise; Mat. 28. 18. All power is given unto me both in heaven and in earth, Ephes. 1. 22. And hath put all things under his feet, and gave him to be head over all things to the Church, Mat. 13. 41. The Son of man shall send forth his angels, John 5. 27. And hath given him authority to execute judgment also, because he is the Son of man. Com­pare this with v. 22. For the Father judgeth no man, but hath committed all judgment to the Son. This is (saith Musculus) as if so be we should speak of the Sun; the Sun burns not any one, [Page 176] but hath given all burning to his beams. This kind of speech doth not exclude the Sun from a virtue or efficacy to burn or illuminate; but ascribes the work of burning and enlightning to his beams, in and by which the Sun doth burn and enlighten; for what heat and splen­dor the beams have, they have it from the Sun, After this sort the Father is said to judg no out, but to have committed all judgment to the Son, when he judgeth all things in the Son.

CHAP. II.

1. SEE what ground there is for honouring Christ. This inference Christ himself de­ducteth, That all men should honour the Son, even as they honour the Father. He that ho­noureth not the Son, honoureth not the Father which hath sent him, John 5. 23. with 22. Ho­nour Christ then in his Natures, in his Offices, as King, Priest, and Prophet; in his Ordinan­ces, in his Gospel-day for worship, in his Mi­nisters and People. Honour Him both in judg­ment and practice, with due respect had to Him according to the fore-mentioned ways.

2. What a bold Adventure is it for the sons of men, to affront Christ, or rage against Him! This is an Evil cautioned against; and the attempts of men, as they will be fruitless, so no less dangerous to themselves, if they de­sist not. What do sinners but take a great deal of pains to get a Stone of vast bigness up the [Page 177] hill; and when it is nigh up, back it returns, and crusheth themselves. The Psalmist is per­tinent to this purpose, Psal. 2. there is a Why do the heathen rage, and the people imagine a vain thing? v. 1. The interrogation hath its dehortative considerations; No reason so to do. And as it is horrid sin, so no less folly in regard of the issue: The Lord laughs at such foolish Children's play, v. 4. Christ is on the holy hill of Zion, v. 6. there is no beating him off that hill; Thou shalt break them with a rod of iron: and dash them in pieces like a potter's vessel, v. 9.

3. Here is ground for support and conso­lation in the Wilderness of this World. Christ 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.

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. [Page 179] 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 [Page 180] 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 th [...]i [...] 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 [Page 181] 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, [Page 182] 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 [...]ewel, and blow 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, [...] [Page 183] 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 [Page 184] 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 [Page 185] 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 [Page 186] 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. 'Twas 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 [Page 187] and of fire, as of old, Exod. 13. 21. Heb. 12. 18. The Lord will teach now to exercise faith more: It is not for a Christian to believe no further than he can see. This was the fault of Thomas, for which he was check't, John 20. 25, 27, 29.

2. To argue from the not visible appear­ance of good angels, to a non-agency of good angels, is absurd: for by the same reason the evil angels are no agents unless they have a visible shape. I do not think that Job saw the Devil, and yet he felt him to his sorrow in his sufferings. Good angels are at their work, though neither good nor bad men see them. Daniel had no ground to believe that the an­gel neglected the Church's affairs, because he saw him not for the one and twenty days spo­ken of Dan. 10. 12, 13.

3. It is not denied, as if there were not some angelical display more than ordinary. It is true, the good angels bring no new doctrine; for that were to incurr the Apostolical Curse, Gal. 1. 8. Howbeit this inferreth not, but the Lord may at times, after a more than ordinary way, by them help the understanding in the right perception of some Scripture, direct a­bout the prevention of dangers at hand, and relieve others under sinking-distresses. Zuin­glius had a passage of Scripture in a Vision sug­gested to him, which did clear up the mean­ing of that phrase, This is my body; and that at a very seasonable nick of time. Scultetus re­lateth a story of Gryneus, which happened at Spires: There comes one of such a port, pre­sence, [Page 188] and beauty, which did bespeak singular dignity; he comes to Melancthon's Lodging, asketh for Gryneus, who was then absent; and withal signifies, how there were snares pre­paring for Gryneus, into which he would not have that good and learned man fall; and so departs. Gryneus by and by returns, whom Me­lancthon bids forthwith be gone from Spires to Heidelberge; and not long after Gryneus his departure, an armed company comes to ap­prehend Gryneus. Luther tells, how at Eiliben a woman with two children suffered extream want and need in time of dearth: they go towards a Well, and meet with a man (an An­gel) who ask't, Whether she thought to get something to eat at the Fountain? She said, Why not? for all things are possible to God, and easie to be done; he that sed the great multitude of the Israelites forty years with Manna, he can preserve me and mine with drinking water. The Angel saith, Go home, and thou shalt find three bushels of Meal. And so it was. And thus in answer to the Objection from the non-appearance of good angels, as of old, to the non-agency of an­gels.

2. There is no reason to be despondent a­bout the succeeding of personal and publick matters. There are invisible friends, who want neither will nor skill to promote what may make for the best. What though there are letts in the way? they know how to re­move blocks, or place the wedg so, as that the blocks shall be shattered to pieces. Abraham's [Page 189] servant objects, Peradventure the woman will not be willing to follow me unto this land, Gen. 24. 5. he hath an answer in v. 7. He shall send his angel before thee. Those pious Matrons, Mark 16. 1. said among themselves, Who shall roll us away the stone from the door of the sepulcher, v. 3. that work they sound done, v. 4. and how and by whom, Mat. 28. 2. doth fully mention.

3. Exercise more of faith and hope in God under dangers. Here is no reason why the Christian should be hopeless and heartless in the lack of visible means. The servant of the Man of God, when the Host compassed the City both with Horses and Chariots, said unto Elisha, Alas my Master! what shall we do! But what saith the Master? He answered, Fear not; for they that be with us are more than they that be with them: and Elisha prayed, and said, Lord, I pray thee open his eyes, that he may see. And the Lord opened the eyes of the young man, and he saw; and behold the mountain was full of horses and chariots of fire round about Elisha, 2 Kings 6. 15, 16, 17.

4. Demean we our selves after a reverend manner in solemn approaches to God in du­ties. Suffer not thy mouth to cause thy flesh to sin: neither say thou before the angel, that it was an error, Eccles. 5. 6. If Christ, the Angel of the Covenant, be there meant; yet the angels are Super-visors, Spectators, Witnesses, of persons deportment. And hence the Apostle dehorteth women from immodest and uncomely beha­viour (according as the throwing aside of the vail may there import) because of the angels, 1 Cor. 11. 10.

5. Imitate the good angels in point of Hu­mility. They disdain not the meanest Saint, nor the meanest service about the meanest Saint. They go on many an errand for those who are below them. Christ treateth of hu­mility, Mat. 18. he called there a little Child unto him, and set him in the midst of them, and presseth the Disciples to be as little Chil­dren, and withall, in v. 10. he speaks of the angels; they (as the speech doth compre­hend little Children as to the letter) are their angels, that is, to take care of them. The angels watch the Cradles, though they rock them not; and preserve little ones from and in many dangers, ere they come to riper years: this office the angels indefinitely discharge towards them, whose Life-guard they are; and that without a proud grudg­ing, or grudging pride to be so meanly em­ployed.

In the next place, in reference to evil an­gels.

1. Admire the Lords free-grace, in being brought out of a state of spiritual bondage to them. This lesson is pressed by the Apo­stle on the Ephesians, who in time past walk­ed according to the course of the world, ac­cording to the Prince of the power of the air, the Spirit that now worketh in the Chil­dren of disobedience, Eph. 2. 1, 2, 3, &c. See 1 Joh. 3. 1.

2. Be watchful against evil angels. Come not near their banks, lest they get you into their boat, and ferry you over the other side [Page 191] of sin and danger. The Devil is vigilant to prey on souls, and therefore the Christian should be watchful, 1 Pet. 5. 8.

3. Dread that God who can let loose Sa­tan in a moment. The Lord hath both good and bad angels at his beck; they quickly step forth to execution-work; see Psal. 35. 5, 6.

Lastly, Be thankful, in that evil angels are restrained from doing mischief. That God ties up the dogs of hell is no small mercy: they being let loose might be biting ones.

1. In regard of soul-disquiets, 2 Cor. 12. 7.

2. In regard of bodily diseases. A daugh­ter of Abraham, we read of, whom Satan had bound (lo!) eighteen years, Luk. 13. 16.

3. In regard of relations, whom Satan might molest, by casting into the fire and water, as Mark 9. 22. or utterly destroy, as Job. 1. 12. & 18. 19.

4. In regard of estate. Job felt the claw of Satan in those plundering Caldeans and Sa­beans, and the fire which 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.

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 [Page 193] 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. 'Twas 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 re [...]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. 1 [...]. 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 take [...] 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 han [...] 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 [Page 196] 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 restrain [...] [...]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 more encouraged to mind such work as God calleth unto, and that notwith­standing wants and exigencies which present themselves. The Lord hath ways enough to help and provide meat for labourers in his vin­yard. He can prevent wants, supply them, san­ctifie them. When I sent you (saith Christ to his Disciples) without purse, and scrip, and shooes, lacked ye any thing? and they said, Nothing, Luk. 22. 35.

7. What ground is there for sinners to con­sider of their ways, and to turn unto the Lord with all their heart? How quickly can the Lord of Hosts draw forth a file of dextrous Marks­men, who shall gall them with a slight of Ar­rows! In Deut. 28. there is an Armory of Di­vine Vengeance; All these curses (it is said v. 15.) shall come upon thee, and overtake thee. And if the sinner thinks he' [...] flye from the curse, and get into the City, and so be safe there; or into the Countrey, and have all well there; all this will not secure: for, cursed shalt thou be in the city, and cursed shalt thou be in the field, v. 16. God who is every where, can find out sinners any where.

Lastly, What foundation is there for sup­port and consolation to all pious ones, who keep close to God in ways of Faith, Love, and Obe­dience? They have the Father Almighty Maker of heaven and earth, for their Father. Some rec­kon themselves happy to have the countenance of great ones, who often prove like Job's Brook, that passeth away, Job 6. 15. They are the hap­py ones, who have the benign aspect of the great God; and therefore godly ones have ground to bear up cheerfully, having an inte­rest in a Kingly Friend, or Friendly King. Let Israel rejoice in him that made him. Let the children of Zion be joyful in their King, Psal. 149. 2.

CHAP. I.

BEFORE hath been shewed how the Creatures are at the beck of God; Here is a further illustration of that in the general, but a more particular discovery how one and the same Creature is, after a different sort, at the beck of Providence. The truth of this Observa­tion appears,

1. From assertions in Scripture. So Job 37. Also by watering he wearieth the thick cloud, be scattereth his bright cloud, and it is turned about by his counsels, that they may do whatsoever he com­mandeth them upon the face of the world, in the earth. He causeth it to come, whether for cor­rection, or a rod, or for his land, or for mercy, v. 11, 12, 13. And as this holds in things natu­ral, so also immoral agents: so Prov. 16. 7. When a man's ways please the Lord, he maketh his enemies to be at peace with him. An Enemy (as the Lord when and where he pleaseth to exert his will) becomes a Friend, and a Friend an Enemy.

2. From Exemplifications. So the same wa­ters which were Israel's Fortress, are a Sepul­cher or Grave for the Egyptians, Psal. 135. 13, 14, 15. The Egyptians deal with the Israelites at their going out of Egypt, rather as with sons and daughters, than as slaves; they give them their portions. The Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required, Exod. 12. 32. It is said of Nebuchadnezzar, They shall drive thee from men, Dan. 4. 32. Who were those Drivers, but those that were his Restorers? for so it is said, v. 36. My Counsellors and my Lords sought unto me, and I was established in my king­dom, and excellent majesty was added to me. Paul, from a Persecutor of the Christians, becomes a solid Preacher to them, Acts 9. 20, 21.

3. From particular Demonstrations; and that from the Creatures proving, (1.) Friends. (2.) Foes.

First, Whoso shall consider God as Almigh­ty, need not question the Creatures becoming Friends: for,

1. Though the Creatures have their noxi­ous qualities, yet God can and doth inhibit them from hurting, when he sees good so to do. A Lion slew the Prophet, and not the Ass which stood by the Carkass, 1 King. 13. 24. The Lions devour not Daniel, but they have the mastery of his accusers, and break all their bones in pieces ere ever they came to the bot­tom of the Den, Dan. 6. 24. A Viper fast'ned on Paul's hand, and he shook off the beast into the fire, and felt no harm, Acts 28. 3, 5. Daniel's [Page 200] Lions and Paul's Viper become negative friends, for they hurt them not. And positive friends, occasionally; inasmuch as these Crea­tures, being served with a Divine Writ of In­hibition. Both King Darius and the barbarous people are induced to shew kindness to these servants of God, Dan. 6. 23, to the end; and Acts 28. 6, 7, 8, 9, 10.

2. As God doth inhibit Creatures from be­ing hurtful, so he doth to a wonder render them helpful and useful. They were the barbarous people that shewed no little kindness to Paul, and that before the Viper-Providence happened, Acts 28. 2. Elijah had a notable experiment of this: I have (saith the Lord) commanded the ra­vens to feed thee, 1 King. 17. 3. The Ravens brought him bread and flesh in the morning, and bread and flesh in the evening, v. 6. one would have thought the Ravens were not fit Trustees for bread and flesh; they would ra­ther have eaten it, than brought it to be eaten; but what shall they not do, if the great [I] of Heaven and Earth hath so appointed. I could tell here a story from a very good hand, How a good man was in very great distress for want of food; and at the very nick of such a pinch­ing want; a strange Dog, unknown to belong to any of his neighbours, comes in to his house with a shoulder of Mutton, which he fairly lays down, and gets him away, having discharged the office of a good Market man for those who could eat that Commons, hunger being their best sawce.

3. Suppose the Lord do not work according [Page 201] to the forementioned ways; yet He, accor­ding to his Infinite Power, Wisdom, and Mer­cy, can and doth in his Providence render the Creatures as Friends another way. We may distinguish Friends into intentional ones, and eventual ones. Joseph's Brethren acted as ene­mies; and whilst they thus act, they are even­tually, as the Lord over-ruleth, his friends, Gen. 45. 5. I make no question but divers can say, How their greatest enemies have in some respect been their greatest friends; whilst others have play'd the Turks with them, they have become the better Christians.

Secondly, The Creatures become enemies, as the Lord shall make use of them for wise and righteous ends or purposes.

1. Some Creatures have their natural defen­sive and offensive arms, which they quickly make use of when the sign of battel is given by the Lord of Hosts. David tells of the paw of the Lion, and the paw of the Bear, 1 Sam. 17. 37. We read of two she-bears which came forth out of the Wood, and tare Forty and two Children which mocked the Prophet of the Lord, 2 Kings 2. 23, 24. Those new Co­lonies placed by the King of Assyria in the Ci­ties of Samaria, feared not the Lord; therefore the Lord sent Lions amongst them, which slew some of them, 2 Kings 17. 24. Deborah and Barak, in their song of Victory, descant on this wise: They fought from heaven: the starrs in their courses fought against Sisera: the river of Kishon swept them away, that ancient river, the river of Kishon. O my soul, thou hast trodden down strength, Judg. 5. 20, 21.

2. Other Creatures, wherein they are defe­ctive in regard of annoyance, by virtue com­paratively to other Creatures; may notwith­standing, in regard of co-incident circum­stances, prove very afflictive. Balaam's Asse was none of the wildest; for the Asse said un­to Balaam, Am not I thine asse upon which thou hast ridden ever since I was thine, unto this day? Was I ever wont to do so unto thee? And he said, Nay, Numb. 22. 30. We have here the appeal of the Asse, and the acknowledgment of the Master, both accord in the truth of the premi­ses; and yet we find an harsh conclusion, for she crusht Balaam's foot against the wall, v. 25. So calm a Creature as Balaam's Asse, at such a place where a wall being on this side, and a wall on that side, together with the Angel of the Lord standing in the path of the Vineyards, v. 24. becomes a scourge to the Rider.

CHAP. II.

1. FROM the Creatures being made friends to us, (1.) Forget not whence it is that the Creatures smile on thee, and do not frown. It's from the pleasure of their Lord or Master, that these servants in the general, and those of them which are of rough temper in particular, do bespeak you fairly, and run to and fro willingly to do you service. I will (says the Psalmist) both lay me down in peace, and sleep, for thou Lord only makest me to dwell in safe­ty, Psal. 4. 8. The Lord is my shepherd, I shall not want, Psal. 23. 1. The Lord hears the heavens, ere the corn, wine, and oyl, hear Jezreel, Hos. 2. 21, 22. (2.) Labour to demean thy self in all godliness and honesty, suitably to thy mercies. There is good reason for such to serve God, who have the Creatures as so many good servants to wait upon them. There is an obligation on man to obey his God; and the more his mercies are, the stronger is the obligation. He hath shewed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God? Mi­cah 6. 8.

2. From the Creatures being Corrosives or Scourges one way or other:

1. Observe, How the sweetest Wine may become the sharpest Vinegar; and this,

• 1. With respect to Things.
• 2. With respect to Persons.

1. With respect to Things. The good things of this life may be matter of affliction. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the a­bundance of all things; therefore shalt thou ser [...]e thine enemies which the Lord shall send against thee, in hunger, and thirst, and in nakedness, and in the want of all things, Deut. 28. 47, 48. Hezekiah, a good Prince; yet what a thundering-message was sent him? Behold the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon; nothing shall be left, saith the Lord, Isa. 39. 6.

2. With respect to Persons, as Magistrates, Ecclesiastical Ministers, Family-relations, choice Friends or Acquaintants: All these, instead of Roses, may become pricking-briers some way or other, as may be instanced in.

1. Magistrates, who are the Ministers of God for good according to their institution, Rom. 13. 4. these may be snatch't away by death to the grief of a People who sate un­der their refreshing-shadow. Their deaths and burials become the resurrection of the Sub­jects sorrows. Witness this in the case of good Josiah, who dies and is buried, and all Ju­dah and Jerusalem mourned for him, and Jere­miah lamented for him, as is recorded, 2 Chron. 35. 24, 25. Or if they be not seized on by death, they may prove the death or bane of a Nation by their follies. Instances enough there are for this in Holy-Writ, and History.

2. Ecclesiastical Ministers become afflictive; [Page 205] and that many ways. When sins abound a­mongst a people, pride, barrenness under the means, slighting Ministers, and idolizing of them (for these are sad extreams), do, with others sins, provoke the Lord to afflict in and by Ministers. Sometimes they are taken away by death. John's Disciples had too high thoughts of their Master: they began (it seems) to make a party against Christ him­self, John 3. 25, 26. it's observable, ver. 24. John was not yet cast into prison. Afterward he was, and beheaded too. Sometimes, though God continue them in the world, yet he may make their tongues cleave to the root of their mouths. They shall be dumb, and not be repro­vers, as Ezek. 3. 26. The pipes shall be stopt, and the Conduits in the Towns shall not run as formerly with that plenty of the Water of Life. There is a time when the Prophets of the Lord are in their caves, and not upon the house-top, 1 King. 18. 4. Again, some may become afflictive by their slips, falls, aposta­cies. Tertullian turn'd a Montanist, and flies out against the Orthodox. Scult. An­nal. dec. 1 p. 161. One Speicer in Germany was so powerful in preaching, that Whores left the Stews, and betook them­selves to another course of living; and yet after, he return'd to the Tents of the Pa­pists, and miserably perisht. Ibid. p. 269. It is said of Swenckfield, who did beguile many with great swelling-words of illumination, reve­lation, deification of the inward and spiri­tual man, that he had a well-meaning heart, [Page 206] but a very irregular or erroneous head. God is righteous, as in the digging of a grave for some in the Vineyard, and the binding of o­thers hand and foot; so in the permission of others to leap over the hedg of the Vin­yard, and to be be-wilder'd in wild and ex­travagant fancies and conceits. See Acts 20. 30. 1 Cor. 3. with 2 Cor. 11. 13, 14.

3. Family-relations become Gall and Worm­wood. (1.) The Husband is sometimes a Na­bal, and folly is with him, 1 Sam. 25. 25. or if he be otherwise, his death gives life to the Wife's sorrows, as 2 Kings 4. 1. Thy servant my husband (said that Widow to Elisha) is dead, and thou knowest that thy servant did for the Lord; and the Creditor is come to take to his my two sons for bond-men. (2.) The Wife, if she be not more or less a chiding-Zipporah, Ezra 4. 25. a mocking-Michol, 2 Sam. 6. 20. a sullen Vashti, Esth. 1. 12. or some otherway afflictive; yet there was never a Marriage, but there must be a Funeral; and a vertuous beau­tiful Sarah must away out of an Abraham's sight, Gen. 23. 4. (3.) Children are often the sluces of sorrow. Dinah was ravish't, Gen. 34. [...]. Simeon and Levi make their Father Jacob to stink among the Inhabitants of the Land, Gen. 34. 30. Reuben lay with his Father's Concu­bine, Gen. 35. 22. Joseph is hated of his bre­thren, and pack't away into Egypt to the grief of the old man; who, taking it for a concessi­on that Joseph was dead, refused to be com­forted, Gen. 37. 35. (4.) Servants prove vile [Page 207] and abominable. Good Mephibosheth's servant was a false accuser of his Master, and hook't away half of his Lord's Estate, 2 Sam. 16. 3, 4. with 2 Sam. 19. 24, to 30. (5.) Superiors, as Parents and Masters, with Mistresses, are some­times curst-creatures: Jonathan is called by his Father, Son of a perverse rebellious woman; yea, a Javelin is cast at him from the hand of a Fa­ther, 1 Sam. 20. 30, 31. Nabal, a Master of servants, and a slave to frowardness, 1 Sam. 25. 17. Sarai, though a good woman, yet had a pang of frowardness, Gen. 16. 5, 6.

4. Choice Friends bring up the rear of sor­rows. Death cuts the knot of Friendship. I am distressed for thee my brother Jonathan, said David, 2 Sam. 1. 26. If the Worm feed not on them in the grave, yet some Ear-wig doth hurt. A Whisperer separateth chief friends, Prov. 16. 28. yea, there is some unmortified lust, by reason whereof the friend is metamorphosed into a bloody enemy: so Psal. 41. 9. Yea, mine own fa­miliar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me.

Secondly, As it concerns to observe when the Creatures become Corrosives; so, to im­prove this corroding-Dispensation. Let it be a means to eat out the proud-flesh of some sin or other, which is the procuring-cause of all. The Creatures frown; but doth not God frown on some sin, in their frowning. It would better become persons who cry out of Superiors, to consider, how the taking [Page 208] cold in the feet, is often the cause of disor­der in the head. The sins of people, Wives, Children, Servants, are the cold Vapours which cause a Distemper. The head-ake of some above others, becomes an heart-ake to and from those below others. Eye then sin, so as more to be abased for it; and crea­tures less, in way of disquiet. So doth the Prophet teach, Lam. 3. 40. The overtaking of sin with Hue-and-Cry, is the best Remedy un­der such Maladies.

CHAP. I.

1. THE meanest or least of the Creatures set off more the beauty of the Universe. A Giant is the more conspicuous, when a Dwarf is brought forth on the stage with him. Behemoth, or the Elephant, is said to be the chief of the ways of God, Job 40. 19. the vast extensions of the Elephant are the more illustrious, when compared with the small di­mensions of a Worm or Flye.

2. The very smalness or littleness of the Sicut e­nim arti­fices illi peritissi­mi & in­geniosis­simi ha­bentur, qui in ar­ctissimo spatio, pluri­mum artis ostendunt (ut qui sub muscae umbra currum & equos repraesentavit): sic Deus si non tantam in minutis animaleulis potentiam, quantam in majoribus ostendir; at sapientiae certe majus specimen edidit. Cartwright in Prov. p. 1466. Creatures doth set forth the Wisdom of God. The curious workmanship about a Watch or some lesser piece of Artifice, doth commend the skill of the Artificer. Creeping things, and Birds flying, as well as Beasts and Cattel, do bear a part in the Quire, to sound forth the praises of their Maker and Preserver, Psal. 148. 10. with v. 7.

3. The Creatures by reason of their mean­ness, did not hold back the sentence of appro­bation at their creation, or when they were first ushered into the world. The History of the Creation comprehends little fishes, birds, and creeping things; God saw what was then created, that it was good, Gen. 1. 20, 21, 25.

4. The meanest Creatures have their ordi­nary use for which they serve. They are not dumb Cyphers in the World's Arithmetick. The Herb is said to be for the service of man, Psal. 104. 14. Even Serpents and Vermin are serviceable, in attracting to themselves that Venom which otherwise might be of danger­ous consequence to man. Worms and Flyes are baits for Fishes, and food for Birds.

5. What is wanting in the meanest of Crea­tures one way, is salved up another. There be four things which are but little upon the earth, but they are exceeding wise: The Ants are a peo­ple not strong, yet they prepare their meat in the summer: the Conies are but feeble folks, yet make they their houses in the rocks: the Locusts have no king; yet go they forth all of them by bands: the Spider taketh hold with her hands, and is in the kings palaces, Prov. 30. 24, &c.

6. There is a display of the glorious Attri­butes of God in and about the meanest of Creatures; and that in a more than ordinary way, as He is pleased to make use of them. We may behold as in a glass, (1.) The Good­ness or Mercy of God. (2.) Wisdom. (3.) Power. 4. Justice or Severity.

1. The Goodness or Mercy of God is seen, as when he useth them for the help of man. The Ravens in a time of famine bring Elijah bread and flesh, 1 Kings 17. 6. The stories are known, how Moulin at the time of the Parisian-Massacre, was cherished for a fortnight by a Hen, which came constantly, and laid her Eggs there where he lay hid. And at Cales, how an English-man who crept into an hole under a pair of Stairs, was there preserved by means of a Spider, which had woven its Web over the hole, and so the Soldiers slighted the search there. There are other stories which I have m [...]t withall, as that of Aristomenes, who being thrown into a ditch for dead with others, found out his way for egress by means of a Fox which came thither, and pointed a pas­sage. The Lord Mountjoy coming from Ireland, had likely perisht, with his company in the ship, had not Providence befriended them to a wonder, and that by means of certain Sea­birds. The story thus. Fynes Mor­ryson. Iti­nerary, Part 2. p. 296. ‘The sky being over­cast with a thick fog, and we bearing all sails, we fell suddenly upon the Skirvies, an hideous great black Rock; where after so many dangers escaped in the Warrs, it plea­sed God miraculously to deliver us from be­cast away (as it were) in the very Haven: for certain Birds called Gulls, seeing our ship rea­dy to rush upon them, and their desart-ha­bitation, with full sails; rose crying and flut­tering round about us; whereat the Gover­nour of the Pinace being amazed, looked out, and beholding that terrible spectacle, [Page 212] cried to the Steer-man, Aloof for life: which fearful voice might have daunted him, as it did most in the ship: but he stoutly did his work, answering, Helm a board; which done, the ship by force of the stern, and by the help of the tide coming in between it and the Rock, turned about with strange swiftness, and swam along by the Rock, so near to it, as the Boat, hanging at the stern, dashed a­gainst it.’ Hither may likewise be referred that in Exod. 23. 20. And I will send Hornets before thee. These creatures (as some observe) by their stings cause a Fever. These were Is­rael's Forelorn-hope, and did notable executi­on, as Joshua intimates, Josh. 24. 12. Camera­rius relates, how some who were besieged, and were hard put to it by the Turks, having store of Bee-hives on the walls of the place besie­ged, and furiously assaulted by the Turks, tumb­led down the Bee-hives on the enemies, who were sorely stung, their long loose Garments opening a passage for the Bees: and so gave off in a pang of indignation, to the joy of the be­sieged Christians, who were holpen by these new and wonderful recruits. And thus for Mercy displayed in the meanest creatures.

2. The Wisdom of God is displayed: for in and by the meanest creatures He exalts His Wisdom to check the pride of the greatest of men. Zebah and Zalmunna say to Gideon, Rise thou, and fall upon us. They look't on it as a dishonour to be slain by a Boy, Jether, Gideon's Son, Judg. 8. 20, 21. The Lord takes down the swelling-humour of men, by means contempti­ble, [Page 213] and yet not to be contemned. Frogs and Lice shall teach a Pharaoh, who is the Lord to be obeyed. The Magicians, who would not see the hand of God in the Frogs, acknowledg the finger of God in the Lice, Exod. 8. 18, 19. He­rod, who is voiced up for a god, is found to be a mortal man; Worms lay his honour in the dust, Acts 12. 23. Thus as the Wisdom of God is seen in unbracing the ratling Drums of the world, and cutting sometimes the heads of them out by Means inconsiderable: so like­wise in helping distressed ones. They were not the Captains of fifties, hundreds, and thou­sands, that did help Israel out of Egypt. God doth with weak and contemptible tools in the eye of reason, erect the stately house of some gracious dispensation, for his people to shelter themselves in. Theodoret tells, how Sapor King Hist. Eccl. lib. 2. c. 30 of the Persians besieged the City Nicibis, in the which the Christians were fore distressed: On a sudden a vast company of Wasps and Flies came, get into the snouts of the Elephants, and the ears of the Horses and other Beasts, so that Elephants and Horses brake their Har­ness, cast their Riders, and force the disorder­ed ranks to flie. The King hereupon behold­ing the hand of God, is necessitated to with­draw the siege.

3. The Power of God is wonderfully seen in matters of this nature. The Lord exalted his Power in the slaughter of Goliah by a stone cast out of a Sling. Goliah is stoned for a Blasphemer, whom the trembling Israelites reach't not with their Swords and Spears. [Page 214] The Trumpets of Rams-horns, if the Lord breathe forth his Power in and by them, shall quickly blow down the Walls of Jericho, Josh. 6. 20.

4. The Justice and Severity of God may be viewed, as in the fore-going instances: for the Attributes of God do concenter, or notably meet, in one and the same Dispensation. God doth by one Dispensation stroak his people, and strike the adversaries of his people. The Saints Crutches are the Sinners Thunderbolt. The Lord writes bitter things by the hand of the meanest creatures, when he will make use of such amanuenses. The Palmer-worm, Lo­cust, Canker-worm, Caterpillar, shall lay de­solate and wast the Countrey, if he so dictate in his Providence, Joel 1. 4, 5, 6, 7. Amos 4. 9. Nam ii­dem Ca­nes ac­censi ra­bie, ipsos Dominos suos quasi latrones, sancti Corporis reos, dente vindice, tanquam ignotos & inimicos laniaverunt. yea, Dogs shall tear their own Masters, as Op­tatus relates the story of some, who in con­tempt threw the Elements in the Lord's Sup­per to Dogs, and so were torn by them.

CHAP. II.

1. BEWARE of slighting Providence with respect to the meanest of crea­tures. God, who is the highest, hath regard to the lowest of creatures. Solomon was a great Hic vi­demus ab­jectum vermicu­lum in sugge­stum a Salomone sublatum & subvectum, ut homines inertes ad indu­striam erudiat, eundemque non tantum doctorem constitutum, sed & judicem, ut sententiam contra illos pronunciet. Cartw. searcher into the Works of God; he speaks of the Ant; which as little a creature as it is, creeps into Solomon's Pulpit, as a subject fit enough to be spoken of, Prov. 5. 6.

2. Observe the display of Providence in and about the meanest of the creatures; and the rather, seeing God may otherwise afflict by them. A Worm doth remotely bite a Jonah to the quick. It's an instrument, according to the position of circumstances, for his no little smart and vexation, Jonah 4. 7, 8. (2.) Much of kindness both negatively and positively, is handed by these creatures, as the great Crea­tor doth extend his Providence in and about them. How much are men beholding to God, not only in the day-time, but in the night-sea­son, in defending them from perils by reason of the least or meanest of the creatures. Pope A­drian was choak't by a Fly or Gnat. A Spider might creep into the nostrils whilst one is a­sleep, and so a man might sleep the sleep of [Page 216] death. And as for positive kindness handed by these, instances have been given, and others might be made mention of. The great God, who made use of a great fish to preserve a Jo­nah, Jonah 1. 17. can make use of little fishes for the help and relief of persons. The Inha­bitants of Rochel (a known story) were as well supplied by a multitude of shell-fish in the time of their scarcity of provision,on, as if so be a Whale had been cast a-shoar amongst them. Yea, a little fish may, at some times, be more subservient for the help of distressed ones, than a greater one. I remember a pertinent story, which a worthy Minister, now with God, told me: Some pious passengers were in a ship which had sprang a leak; they pray, whilst others labour at the Pump, and that to little purpose; till at length they espy the water within to be at a stand, and then take heart to ply the Pump, and so get into an Harbour; the ship after, in the dock, is searcht, and there is found a certain hole, with a fish commensurate to, or exactly filling the said hole. Thus, what­soever the Lord pleased, that did he in heaven, and in earth, in the seas, and in all deep places, Psal. 135. 6.

3. Live such moral instructions as God is his Providence whispereth into our ears from the mouths of the meanest of his Creatures. There are two things, amongst others, which the Scripture doth lesson man here.

1. An industrious and prudent pursuit of such work as God calleth unto in his Provi­dence. Go to the Ant, thou sluggard, consider her [Page 217] ways, and be wise; which having no guide, over­seer, ruler, provideth her meat in the summer, and gathereth her food in the harvest, Prov. 6. 6, 7, &c. To consider the Ant, and play the Earth­worm, is not to consider and be wise; but to consider her industry, the timing of her work, yea, her manner (as some observe) in following her work, as she dries her grain in Praecipu­us igitur, creatu­rum usus in eo ver­satur, ut in investi­gatione naturae earum proficia­mus ad pietatem, tum ut Dei virtutes in illis scintillantes, tum nostras ipsorum corruptelas cum praedicandis illarum ingeniis comparatas, disca­mus. Cartw. Hic enim finis est inter alios propter quos con [...]ita sunt ani­malia, ut ex iis varia discamus: defendunt multi idola & Simula­chra in templis hoc nomine, quod sint velut libri laicorum, quodque ex iis multa discamus: sed profectò in Formicis & aliis animalculis, plura multo habemus, quae discamus ut mi­remur, quàm in omnibus sculptis, fictis, susis, pictisve simu­lachris. Lavat. in locum. the Sun, and breaketh them, so as to prevent the growth of the grain gathered; for o­therwise she would starve in a long Winter­siege, if her Provision should not be thus hoarded up. To consider the Ant in a wise ma­nagement of our own affairs, to God's glory, and our own good, is to consider, and be wise.

2. Dependance upon God both for pro­vision for a mortal life, and protection, as God shall be pleased to vouchsafe one, or the other. This Lesson Christ teacheth, Be­hold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; [Page 218] yet your heavenly Father feedeth them: Are ye not much better than they? Mat. 6. 26. And, Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your father. But the very hairs of your head are all numbred. Fear ye not therefore, ye are of more value than many sparrows, Mat. 10. 28, 29, 30, 31.

CHAP. I.

BEFORE hath been shewed the Lord­ship of God as it respecteth the Crea­tures, how they are at his beck, in differ­ent manner, the meanest of them not exclu­ded: Now it may fall in the next place, To shew what provision the Lord maketh for the sustentation of the Creatures, that stand in need of Providence as a Caterer for them, especially of Mankind; for other Creatures lose their lives as means to preserve or main­tain the life of Man: And here the Provi­dence of God is wonderful, considering the vast extents of the Family of this world: and this appears so, two ways.

First, There is plain assertion, or positive concession, of this in Scripture. The Word is not silent in commending to us the Good­ness, Wisdom, Power, of God, in providing for the Creatures which are different for Kind, and many for number of each Kind. [Page 220] So in Psal. 104. 27, 28. These wait all upon thee, that thou mayest give them their meat in due sea­son: that thou givest them, they gather. Thou openest thy hand, they are filled with good. And so in Psal. 148. 15, 16. The eyes of all wait up­on thee, and thou givest them their meat in due sea­son: thou openest thine hand, and satisfiest the de­sire of every living thing.

Secondly, There are particular demonstrati­ons of this, grounded on experience of God's Providence more or less wonderfully displayed, as to his way of providing for multitudes of persons. The Israelites in the Wilderness for forty years are there provided for. Their number, the place where, and the time of their being there, do all bespeak the glorious display of Providence, as Moses doth intimate, in pressing the remembrance thereof, Deut. 8. 2, 3, 16. Our Saviour Christ, in feeding the mul­titude in a desert-place, and that with five loaves and two fishes, gives a tast of God's Providence in feeding vast multitudes in the world, Mat. 14. 15, to 22.

If it be said here, That these Experiments be more than ordinary.

It may be answered, (1.) These instances however, as taking place in the world in their respective times, fall in as a part or parcel of the stewardship of Providence; and so are not only as Gold-lace on the Garment of Provi­dence then, but a skirt; which, as the Lord [Page 221] used it, did cover the body of those multi­tudes.

2. Providence is notwithstanding wonderful at other times, when bread is provided, and that enough for so vast an Houshold. If Christ had put forth his Power in visible proportion of bread and fish for the multitude, whether by creation, or by an inclination of the hearts of persons to have brought in provision at a nick of time when to be used, there had been a glorious display of Providence these ways, though the bread and fish did not encrease in the breaking, distribution, and eating, as it did probably in Christ's way of feeding the multitude. That the World is provided for, is wonderful; though the manner how, be dif­ferent, as the Lord pleaseth.

3. Whether the Providence of God do not hold some kind of correspondence with those instances of the Israelites, and the multitude fed by Christ; may more safely be affirmed, than denied. There are reasons which may turn the scale: for,

1. If there be a display of Providence in a Canaan's becoming a Wilderness; why not of a Wilderness becoming a Canaan, as the Lord shall exalt the glory of his Attributes both as to the one, and to the other? If God with­draw his blessing, the full Barns become empty ones. There are ways how food is made food­less: So Hag. 1. 6. Ye eat, but ye have not e­nough: ye drink, but ye are not filled with drink: ye clothe you, but there is none warm: and he that [Page 222] earneth wages, earneth wages to put it into a bag with holes. It is wonderful to observe how some have penury in their plenty, as others have a kind of plenty in their penury. That which is the ground of this wonderful variety, is the Providence of God. Job tells of the secret of God upon his Tabernacle, Job 29. 4. There is a secret blessing, and a secret curse, which may be noted in the Lord's Dispensations.

2. What God hath done heretofore, may be a pledg of what he will do, though not after the like sort in all particulars. God fed the Israelites in the Wilderness with Manna; he provided for them then, that way: if others have their Wilderness, his Providence may wonderfully be seen in taking care of them. Thus under more than ordinary difficulties, there may be more than an ordinary display of Providence; and this extraordinary display, may be said to be ordinary, when difficult and pinching-cases do occurr. Others, beside the Widow of Sarepta, can tell stories by way of some kind of equivalent proportion, as tou­ching the Meal in the Barrel and the Oyl in the Cruse not wasting and failing, 1 King. 17. 14. they have been holpen along in their particu­lar Wilderness; their little hath gone a great way with them: the little Buttery hath been instead of a large Larder and Cellar.

3. If due consideration were had to the World, one may say, That it is a large Wil­derness or Desart, where the footsteps of the old Wilderness-Dispensation in Moses [Page 223] dayes, and the feeding of the multitude in the Desart by Christ, may be traced. I verily believe (saith Luther) Non de­sunt viri docti & pruden­tes qui putant plures homines in orbe terrarum vivere, quàm quotan­nis mani­puli fru­gum cres­cant & nume­rentur in agris. Ne (que) hoc vero est absimile. Maxime si inspiciantur urbes maritimae, quae quidem sunt po­pulosissimae, & interdum ne minimum quidem agri possident ex quo frumenta sumaut. Unde verò hi homines omnes aluntur ut comedant, & supersit, juxta verbum Domini, 2 Reg. 4. 44▪ ex hac benedictione filii Dei, quae facit, ut non tantum sem in a in agris, sed etiam frumentum in horreis, in granariis; quin & fa­rina in vasculo, panis in furno, in mensa, in ore & ventriculo manducantium, mirabiliter & invisibiliter crescat & augeatur. Lib. 4. Harm. Evang. c. 76. that there do not grow so many sheaves of Corn, as there are people in the world; and yet we are all fed. To this accords the judgment of Leiser, who withall relates this story: Frederick the third, the Emperor, at an Assembly of people at Colen, when a vast multitude out of many Nations were there met, and he doubting provision would come far short for the relief of such a multitude, commanded both Men and Loaves to be numbred; and when the number of the Men was found far to exceed, he feared many would perish with famine: but it was other­wise; for no one perisht', they had food to the full, and great plenty did remain. And thus in answer to the Objection, and conse­quently for the evidencing the wonderful Providence of God in feeding the sons of men.

CHAP. II.

1. SEE the unbelief and atheism of those who can see no other way than a bloody one for a Nation's subsistence! In the History of the Civil-warrs of France, it is re­corded, that when complaints were made of barbarous and cut-throat out-rages; the Duke of Guise answered, There is no remedy; we have too much people in France: I will deal so, as vi­ctuals may be good-cheap. This Man-of-blood little considered of God's Providence, which is the Store-house of Provision. Had he cast an eye back on Providence towards Canaan a lesser Countrey than France, he might have replied, O pray, pray, that the sword may be turned in the plough share, and the spear into a pruning-hook. Let Atheistical Politicians talk then of their bloody way; let Christians remember the milky-one of obedience to God. So Deut. 28. 1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his command­ments, &c. the Lord shall open unto thee his good treasure, the heaven to give thee rain unto thy land in his season, and to bless all the work of thine hand— v. 12.

2. Observe the Providence of God in his wise-ordering the affairs of the great House of the World. It is said, that when the Queen of Sheba had seen all Solomon's wisdom, and the House that he had built, and the meat of [Page 225] his Table, and the sitting of his servants, and the attendance of his ministers, and their ap­parel, and his Cup-bearers, and his ascent by which he went up unto the House of the Lord, there was no more spirit in her, 1 King. 10. 4, 5. There is indeed greater ground for admirati­on and astonishment, in beholding the order and provision of the great House of the World: for Solomon's wisdom by which he managed the affairs of his house, was but a derived drop of that Providence by which God governs the World.

3. Secure a special interest in the great Stew­ard of the World, I mean the Providence of God. It is said of pious Mr. Hieron, that when his Wife was making her moan to him, by rea­son of a large Family of Children, whom now he was about to leave to the wide world, the time of his dissolution drawing near; that then no less graciously than wittily he replied, say­ing, God, who provideth for the young Ravens, will provide for the young Herons. Thus said that Man of God; and his Family had ex­perience of God's gracious Providence towards them. It well becometh Christians then to be acting faith on God's Providence for them and theirs. This is a point that our Saviour insists on, Mat. 6. 26, &c. There are two general Ar­guments by which this duty is backt: The one is from the lesser to the greater; If God take care for the fowls of the air, which sow not, nei­ther do reap, nor gather into barns: will he not [Page 226] feed the children? The other is drawn from the greater to the less: If God be a heavenly Father, gives a Kingdom, spares not his own Son; will he not take care for lesser matters, so far as they are needful here in this state of pilgrimage? This later Argument we have implied there, and more express in Luke 12. 32. to which add that of the Apostle in Rom. 8. 32.

If it be objected here, That many of God's children have their hardships; yea, some have been starved in prisons: and therefore what doth it avail to secure an interest in God's Providence, or to act faith thereon?

A. 1. A Truth is not to be thrown by, as a Pebble, because of some exception. It is a good rule given for the understanding of Solomon's Proverbs, how divers of them are to be under­stood as often, or frequently, thus: The ordi­nary way of having Corn, is by plowing and sowing; shall men throw aside all, because they have not a good-year of Corn at times. David acknowledgeth God's Providence to­wards him from the womb, and from the breast, Psal. 22. 9, 10. yea, he had experience of God's bounty in preparing a Table for him, Psal. 23. 5. yet a time of straits he had, when he sent to Nabal for provision, 1 Sam. 25.

2. Providence is a wise Steward. It is the or­der of the great House, that some be put out of Commons, or kept short at least for a time. [Page 227] My wants (saith one) kill my wantonness. It's a hard matter not to have the heart swell when the bags swell. The fat pastures make way for exalted hearts and forgetting of God, Hos. 13. 6. And though this be not the case of others, yet God hath wise ends in their debasements. See 1 Cor. 4. 11, 12. Rev. 2. 9.

3. They who have a care to please God, have experience of God's care over them, not­withstanding their straits. David, though deni­ed by a surly Nabal, yet had provision brought in by means of a wise Abigail. Jeremiah finds fair quarter amongst the Chaldeans, Jer. 39. 11, 12. The brethren which dwelt in Judea, had relief sent to them in the time of the great dearth, Acts 11. 28, 29. God's Providence is seen, as in straits, so in the helps handed in un­der them.

4. Suppose some are starved by enemies; yet what is this more (if the Lord take them out of the world this way) than to dye on their beds; when a man's life abhorreth bread, and his soul dainty meat, Job 33. 20. A man dyes who hath victuals but no stomach, as he dyes who hath a stomach but no victuals. Moreover God knows how to salve up this sharp dispensation.

1. He can abate the pain and torment of hun­ger; as one said, If you take away my meat, God can take away my stomach. See Exod 34 28.

2. The Lord may then feast them with o­ther kind of meat, as Christ speaketh, John 4. 32.

3. They are honoured by God to be starved Non fo­vetur in metallis lecto & culcitris corpus, [...]d refri­gerio & solatio Christi. Humi jac nt fessa laboribus viscera, sed poena non est cum Christo jacere. Squalent sine balneis membra situ & sorde de­formia, sed spiritualiter intusabluitur, quod foris carnaliter sor­didatur. Cyprian. lib. 3. Epist. 25. as well as others to be burnt for his sake. Suf­fering for Christ any way is honourable. See Mat. 5. 11, 12. Phil. 1. 29.

4. They will not look like Starvelings one day; the vile body will become a glori­ous body, Phil. 2. 21.

CHAP. I.

AS God's Providence is seen in making pro­vision for the world: so in bearing down sin in the World. The World would quickly be resolved into a Chaos or heap of confusion, did not the Providence of God exert it self, and that particularly in and about the sins of men; who having since the fall of our first Parents destructive Principles wrapt up in their na­tures, would certainly give the product of such Principles in black and bloody Conclusi­ons, were there not a Providence which did counter work them, by bearing down sin; and these ways, amongst others.

First, By ushering in good tidings of a Sa­viour, for whose sake the World is spared from destruction; for time is now vouchsafed for the ingathering of a chosen generation. A­dam, and so all mankind, were dead in law; Judgment was to take place; Christ, the Seed of the Woman, steps in, becomes a Surety, and bruiseth the head of the Serpent, Gen. 3. 14, 15. He shall (said the Angel to Joseph) save his people from their sins, Mat. 1. 21. the [Page 230] tares then are spared, till the Wheat be gather­ed, Mat. 13. 29, 30.

Secondly, By an inward work of sanctificati­on promoted in the hearts of redeemed ones by Christ, who (saith the Apostle Paul) gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar peo­ple, zealous of good works, Tit. 2. 14.

There is a two-fold bearing down of sin here to be considered:

1. A bearing of it down in Saints: for they are justified by Christ, and sanctified by the Spirit, 1 Cor. 6. 11. a stop is put to sin in them; yea, to such sins which were destructive to hu­man society; for such sins were to be found amongst the Corinthians before conversion, in regard of their reigning power, v. 9, 10, 11, of the same Chapter.

2. Bearing of it down by Saints; and that,

1. In regard of their common and general Calling, as Christians: so they do, or at least­wise are to live it down, and pray it down in others. The best Saint may contribute some­thing as a polish't shaft in the hand of the Lord to wound sin. The Lord in his Providence hath cast Saints as Salt up and down the World; and were it not for this Salt, there would be such an ill savour, that it would be time to set the World on fire. See Mat. 5. 13, 14, 15, 16. Phil. 2. 15. 1 Pet. 2. 11, 12.

2. In regard of some Calling special: and so,

1. As Magistrates: These, as Saints, are to use their authority and power for Christ. Job [Page 231] brake the jaws of the wicked, and pluck't the spoil out of his teeth, Job 29. 17. When I (saith David) shall receive the congregation, I will judg uprightly, Psal. 75. 2.

2. As Ecclesiastical Ministers, who may be said to bear down sin,

1. In regard of the real conversion of some. Sin receives a killing-blow from the preaching of the word; see Acts 26. 18. Rom. 10. 17.

2. In regard of moral illumination of o­thers, whereby some, for a time at least, are curb­ed, Mark 6. 20. Notorious evils are the proper fruit of the Tree of Ignorance, Gen. 20. 11. 1 Pet. 1. 14. with chap. 4. v. 3, 4. The very checking in of vile lusts, may give a check to terrible Judgments, which break in on persons and places otherwise. The filthy lust of some of the Benjamites, made soul work amongst their Tribe. Their burning-lusts ended in the burning of their City: see Judg. 19. 25. with Judg. 20. 40.

Thirdly, By way of prevention. Though men have a seed-plot of sin in their hearts, yet some of the seeds at some times lye there as dead. So in Exod. 34. 24. I will cast out the nations before thee, and enlarge thy borders: nei­ther shall any man desire thy land when thou shalt go to appear before the Lord thy God thrice in the year. God hath variety of ways to hush and still the cry of Robbery, Spoil, and Cruelty. He who made the Soul of man, knows how to have access to the door of every affliction, and so to set a lock and key on it.

Fourthly, By way of inhibition. There are the stirrings of sin, but they are but stirrings. The shackles of restraint are clapt on by Providence. Lust hath conceived, but it bringeth not forth, to allude to that in James 1. 15. The birth of the Project is an abortive. Now how Providence doth block up the lusts of men, so that though there be consultation and resolution, yet the design walks not abroad into the field, but is confined within doors, may call for our admi­ration rather than discussion. A comprehensive recital of the many ways which Providence hath to lay siege to the hearts of men, is not to be expected. It's not for a Cock-shell-un­derstanding to take in the Ocean. A few drops then of that River which Providence cuts a channel or trench for the keeping in of sin­ners, so that they sally not out, and do that mischief which might be done, may here be put together, and that in the Vessel of the Sanctuary, I mean according to Scripture.

1. There is a way of inhibition, which I may term excentrical, or extraordinary. And that there is an inhibition, is clear; but how, is as dark to be understood. He who formeth the spirit of man within him, Zech. 12. 1. can and doth byass it as he pleaseth. The Lord hath secret and immediate accesses to the hearts of men.

2. There is a way which is more ordinary, as in some measure apprehended or understood by men. And this way whereby God doth often inhibit sin, is by some impressions or other, which are made on the spirits of men. And [Page 233] here it may be observed, (1.) An impression is made by the light of Nature, being blown up into a flame at such an instant by some com­mon work of God. The Heathens having not a law, were a law to themselves, Rom. 2. 14. They were Heathens who shewed no little kindness, Acts 28. 2. they did not knock the ship­wrack't persons in the head, but their com­passion was drawn forth towards them. (2.) An impression is sometimes made by means of a conviction of a party's honesty or innocency, against whom fury was armed. David gives Saul to understand, that he was no such Male-content and enemy to him, as he was traduced by a pack of Claw-backs and Sycophants a­bout Saul: he lets him know, as a demonstra­tion of his good affection to Saul, That he had opportunity to have killed his Majesty; but far was it from him to do so, though near enough to have done so: far, in a moral sense; near, in a local sense. And hereupon saith Saul, I have sinned: return, my son David, for I will no more do thee harm, because my soul was precious in thine eyes: behold, I have played the fool, and have erred exceedingly, 1 Sam. 26. 21.

3. An impression is made by reason of fear; and that (1.) From the Laws or Constitutions of the Countrey where persons live. The Gal­lows, more than Conscience, is a Lion in the sinner's way. Good Laws in a Nation, are the hedg and fence which keep off many a wild beast from making a prey on others; they who are lions couchant, would be Lions rampant otherwise. Take heed what thou dost (said the [Page 234] Centurion to the chief Captain, of Paul) for this man is a Roman, Acts 22. 26. (2.) From the displeasure of friends and relations. Some would keep up a greater friendship with some sins, were it not that their friends smiles would be turned into frowns. Micah continues not on his theft, but makes peace with his Mo­ther, whom he had wronged, and whose curse he feared, Judg. 17. 1, 2, 3. (3.) From re­markable instances or examples of Divine se­verity. God in his Providence singles out some in a way of punishment, and so they become a terror to others. Ananias and Saphira are struck dead; great fear came upon all the Church, and upon as many as heard these things, Acts 5. 11. In some places, where people have not had such means of illumination by the full and clear o­pening of the Scriptures; yet there is a stand­ing at a distance from some sins, even to a won­der. And what is the bridle, but remarkable punishments which have befallen Adulterers, Murderers, and Perjured persons, and the like? There is much of a Catechizing-Providence to be observed this way. (4) From what may after be repaid home by parties themselves, or their friends, in case persons take not wit in their anger against such. David wills Saul's Courtiers to leave off their lying insinuati­ons, as is probable in Psal. 4. 2. the wind might set at another point, and then what becomes of them? Gideon tells Zebah and Zalmunna, They (who were slain by them at Tabor) were my brethren, even the sons of my mother: as the Lord liveth, if ye had saved them alive, I would not slay [Page 235] you, Judg. 8. 18, 19. Some are awed this way, as Gideon's speech may imply, though others are not. Abuer had a sense of this in that speech of his to Asahel, Turn thee aside (said he) from following me; wherefore should I smite thee to the ground? how then should I hold up my face to Joah thy brother? 2 Sam. 2. 22.

Fifthly, Providence bears down sin by way of limitation. The Lord sets bounds unto the raging-sea of corruption. An arm of it flows in, and it is but an arm; righteously so per­mitted, and yet wisely limited by the hand of God. Achitophel's counsel takes effect in Abso­lom's defiling his father's Concubines, 2 Sam. 6. 21. Providence herein makes good the truth of the word spoken, 2 Sam. 12. 11. Howbeit, A­chitophel's counsel takes not in pursuing after David, 2 Sam. 17. 14. Shimei had malice enough in his heart to have stain'd his hands with the blood of a good King, by way of assassination; but he only rails, and throws stones at David and his servants, 2 Sam. 16, 6, 7.

Sixthly, By way of detection, which puts a stop sometimes in some cases. Esau hated Ja­cob, and said, The days of mourning for my father are at hand, then will I slay my brother Jacob; and these words of Esau her elder son, were told Rebeccah, Gen. 27. 41, 42. Jacob hereupon is sent away from his father's house, v. 43, 44, 45. but more of this in the next Observation.

Seventhly, By way of regulation, or convert­ing even the sins of men to a good use. As there is a mystery of iniquity; so there is a mystery of Providence in and about [Page 236] sin. Physicians know how to make use of a Viper for the good of their Patients. The All-wise God knows how to make use of the Vipers of the world, with their venom. Surely the wrath of man shall praise thee, saith the Psal­mist, Psal. 76. 10.

Eighthly, By way of destruction, (1.) Of the Power of men. (2.) Of Men in power. It may be observed how the ability to hurt is broken, absolutely, or comparatively. Shebna the Trea­surer is to be discarded, Isa. 22. 19. Arise, O Lord, (saith the Psalmist) for thou hast smitten all mine enemies upon the cheek, thou hast broken the teeth of the ungodly, Psal. 3. 7. Providence hands them a shaming-blow, for that seems to be meant by smiting on the cheek. They are box't and kick't to their disgrace. Their teeth are broken; and no need to fear their teethless jaws. Or if they are not formally or properly so broken, yet equivalently. Suppose they have Power, Wealth, with Ma­lice enough; yet all avails not, for they are check't by a greater Power. Thus the De­cree of Darius for building the Temple, si­lenceth whatever prejudices and hatred might be amongst the under-officers of the King, Ezra 6. 6, 7, 8, 9, 10, 11. Hither may be referred inflicted diseases, as hereby men are more or less disabled or incapacitated for the commission of sin, Gen. 20. 6, 17.

Again, As Providence destroys the Power of men, so Men in power. When men become monstrous in sinning, no wonder if God be­come prodigious in punishing. Providence con­sults [Page 237] the good of Societies of men, in ma­king those to breathe their last, who have made others to groan under their insolent Oppressions, or oppressing Insolencies.

There are three ways how Providence bears down sin by bearing down the sinner to his grave:

1. By his own hands. The Lord arms sin­ners judicially against themselves. They be­come their own Executioners. Achitophel hangs himself, 2 Sam. 17. 23. So Judas too, Mat. 27. 5.

2. By the hands of others. One wild beast gores another to death. Belshazzar is slain, and Darius the Median took the Kingdom, Dan. 5. 30, 31.

3. By a more immediate hand of God. Dead they are; and a Jury say something, by saying nothing as to any visible-creature-hand by which death came. God who gave life, hath many ways to take what is given. He hath his Quiver full of Arrows. Not only a silent Arrow, but a sudden one, doth execu­tion. Psal. 64. 7. God shall shoot at them with an arrow, suddenly shall they be wounded.

CHAP. II.

1. LEARN to whom the glory of hear­ing up the World, is due. God's Provi­dence is the true Atlas which support the World, that doth shoulder up the World, whilst it treads on sin and sinners. Upon a se­rious view taken of Providence on this wise dis­played, we may say as they said, The Lord he is the God; the Lord he is the God, 1 King. 18. 39.

2. Observe an Argument to confirm the truth of God's Providence in governing the World, from the restraints put upon sin and sinners in the World. The restraints do then bespeak the more remarkable hand of God, (1.) When parties restrain'd have power in their hand. A wonder it was, that none of Pharaoh's Life-guard did not knock in the head those saucy and busie fellows Moses and Aaron, as they were look't on in the judgment of the Court, Exod. 5. 4, 5. (2.) When there is an old grudg against parties. Anger becomes canker'd malice; and yet the Canker eats no farther. As in Esau's inveterate hatred against Jacob, Gen. 37. 41. with Gen. 33 (3.) When God shall step in in a nick of time, and clap on the shackles of restraint. The God of your fathers (said Laban to Jacob) spake unto me ye­ster-night, saying, Take thou heed that thou speak not to Jacob either good or bad, Gen. 31. 29. so in Esau's case, who comes forth against Jacob with his four hundred men, Gen. 32. 6. (4.) When [Page 239] the Dogs are not only muzled, but shall fawn upon the Children. Esau ran to meet Jacob, and embraced him, and fell on his neck, and kissed him, and they wept, Gen. 33. 4. God in his Providence doth wonderfully affect the hearts of Aliens from Religion, so as they are kind Nostro quoque tempore factum est inter­dum, ut praefecti, alieni à nostra religione, melius se gesserint erga Evangelicos, quam illi ipsi, qui eandem nobiscum doctrinam professi sunt. Lavat. in lib. Eld. Homil. 16. to the religious. Tatnai and Sethar-bozni, are not as the former Officers, Ezra 5. compared with chap. 4.

3. Have recourse to the great God in pray­er, for the bearing down of sinners. The Lord hath two Bitts; the golden-one of Regenera­ting-grace, and the iron-one of Restraints. Ste­phen prays, and Paul is converted, Acts 7. 60. with Acts 9. Hezekiah prays, and he hath ti­dings of an iron Bit: there is an hook for the nose, and a bridle for the lips of a menacing and thundering Senacherib, 2 Kings 19. 14, 15. with 28.

4. Take thankful-notice of God's restrain­ing-Providence. (1.) The neglect may provoke God to let slip the Bridle of Restraint. The Lord may teach the worth of a Mercy by the want of the said Mercy. If the Lord do but hiss for the Fly of Egypt, and for the Bee of Assyria, they quickly come to the annoyance of people, who were before free from annoyance, Isa. 7. 18, 19, 20. (2.) There is much of God to be seen in the restraint of persons. This [Page 240] Jewel is worthy of more than a single cast of the eye. Saints owe their Estates, Lives, to re­straining-Providence. Jacob could see the face of God in the face of his brother Esau, Gen. 33. 10.

5. Secure a share in Regenerating-grace. For, (1.) This is the kernel and cream of bles­sings. Without Grace a man is but a tame De­vil at the best. Corn, and Wine, and Oil, make men joyll; but it's the light of God's coun­tenance which makes truly glad, Psal. 4. 6, 7. (2.) He who hath Regenerating-Providence for his portion, will not be without a large share in Restraining-Providence for his protection. I will (saith David) both lay me down in peace, and sleep; for thou, Lord, makest me to dwell in safety, Psal. 4. 8.Unde e­tiam justi taberna, tygurium & tento­rium ad omnem adversam & noxiam vim propulsandam plus virium ha­bet, quam improborum robustissimum & firmissimum palatium, arces, propugnacula: justorum papyracei parietes improborum ferreis & aeneis; illorum straminea lectorum integumenta, horum laminis ac tegulis; illorum ligamina, horum seris & pess [...]sis. Cartw. in Prov. p. 623.

CHAP. I.

BEFORE, was shewed how Providence bears down sin in the world; and one way, amongst others, was by way of detecti­on or discovery. Hereby, sin intended, is some­times prevented; as the killing of Paul by cer­tain of the Jews, who had banded together to do the fact, Acts 23. 12, &c. Hereby some are made examples of shame, that so others may be deterred from giving way to like abomi­nations, as in Ananias and Saphira's case; great fear came upon all the Church, and upon as many as heard these things, Acts 5. 11. Providence then is very remarkable in the dis-vizzarding men; and this appears two ways:

1. From express and implied assertions, or cautions bottomed on assertions. Job 12. 22. He discovereth deep things out of darkness: and bringeth out to light the shadow of death. And Eccles. 10. 20. Curse not the King, no not in thy thought; and curse not the rich in thy bed-cham­ber: for a bird of the air shall carry the voice; and that which hath wings shall tell the matter. So [Page 242] Luke 8. 17. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.

2. From Exemplifications; which may be distinguish't according to deeds of darkness; which are so termed; as sin within is compa­red to darkness, and Satan the Prince of dark­ness, are both Mother and Nurse to such deeds in the general: But more particularly, and to the matter in hand, in regard of se­crecy, as affecting the dark, Ephes. 5. 11, 12. These deeds of darkness do respect the first Table and second, in a way of violation of duties commanded. Now each of these sort of deeds of darkness are brought to light.

1. Examples there are of the first sort. Our first Parents sinned against God in eating the forbidden fruit; the Lord himself plays the Anatomist, and lays open the bowels of that fact, Gen. 3. 8. &c. Achan's transgressing the Covenant, is found out, Josh. 7. 11, 17, 18, 19, 20. Judas his Hypocrisie ends in notorious A­postasie, Mat. 26. 14. 15. Ananias and Saphira's Sacriledg hath the Curtain drawn from before it, by the hand of Peter, Acts 5. Simon Mag [...]s his Sorceries and painted Atheism are unmask­ed, Acts 8.

2. Examples of the later sort there are like­wise. The eye that mocketh at his father, and de­spiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it, Prov. 30. 17. Cain's murdering his brother Abel, is found out by the Lord, Gen. 4. 8, 9, 10. Judah's Uncleanness hath a Signet, and Brace­let, [Page 243] and Staff, to discover it, Gen. 38. 16, 24, 25. Joseph was stoln out of the Land of the He­brews, as it is said Gen. 40. 15. the Plagiarism or Theft of the Brethren is laid open. The wick­ed forgery and perjury in the case of Naboth, is left on record, 1 King. 21. These instances of both sorts may suffice. It were easie to en­large here from History. I pass to the accom­modation or improvement.

CHAP. II.

1. OBSERVE an Argument to prove Providence, from the wonderful disco­veries which are made of the deeds of dark­ness. Though all deeds of darkness do not come to light in this world; yet this may suf­fice, Divers do: some are discovered to prove a Providence; others reserved from a discovery, to intimate a day of general Judg­ment. There are several Observables, which, if they are seriously considered, do abundantly commend to us the Providence of God in mat­ters of this nature.

1. The small and various threads on which a discovery doth sometimes hang. Unless the hand of Providence did fasten these together, and keep them from being broken, the sinner had not been drawn out of his Dungeon by them. How many windings and turnings were there of Providence, ere the horrid fact of Jo­seph's brethren comes to their father's know­ledg?

2. The long distance of time sometimes between the perpetration of some fact, and the discovery of it. One would think such or such a deed of darkness were dead, buried, and never like to rise again in this world. There were divers years past ere Joseph's brethren were taken to task by Providence in order to a discovery. I could instance in a woman who liv'd thirty years after a Mur­der committed; and the House where she liv'd being after to be altered, in regard it was not convenient for the making of Gun­powder, being twice blown up; in digging, bones were found: and the Woman, who had changed her habitation, was apprehended, and convicted out of her own confession.

3. The notable sagacity and quick-sighted­ness of some who are concerned to search into matters. There is sometimes much of Provi­dence to be noted. Counsel in the heart of man is like deep water, but a man of understanding will draw it out, Prov. 20. 5. In the contro­versie of the Harlots about the living-child, Solomon's Judgment was more sharp than his Sword, 1 King. 3. 16, to the end.

4. Angelical Ministry, which Providence doth often use in order to discoveries. Joseph is warn­ned by an Angel of the Lord, how Herod had a design to murder Christ, Mat. 2. 13. I make no question, but the Angels who cover their faces before the Almighty, do invisibly un­cover many a deed of darkness. They are the Intelligencers in matters of this nature. And though they do not appear in places of Judi­cature, [Page 245] yet they may assist there, and promote (invisibly) Discoveries. I have heard of one who had an Apparition, which willed him to accuse a certain party of Murder commit­ted; and withal, bid the man ask certain que­stions; and in case the proof did not take, the Spirit would appear in the place of Judi­cature: On the rumour of this, a great con­course there is of people to behold the Ap­parition; and out of the Croud, Witnesses are found to evince the murderous fact; for the questions referring to the Murder, as go­ing through such an hedg, washing his shooes at such a place, being denied, some there did on the contrary attest, being thus providenti­ally drawn together with others; and so the Judg condemns the man, not because of the Apparition, but upon proof made secundum allegata & probata.

5. The variety of ways which Providence hath to lay open the deeds of darkness. Provi­dence doth sometimes blow off the paint by the warm breath of the guilty parties them­selves. Their own consciences, words, carria­ges, witness the evils committed. Many came, and confessed, and shewed their deeds, Acts 19. 18, 19. Again, sometimes by the breath of others, who if they were not Associates, yet were some way or other privy to such deeds. A Jehu tells stories of Ahab's Court, and what past be­fore, 2 King. 9. 25, 26.

Moreover, Providence doth make good the charge against the guilty, sometimes by some one single demonstrative or passage. Tamar [Page 246] sends a greeting to her father, saying, By the man whose these are, am I with child, Gen. 38. 25. Again, sometime by a concurrency of matters. A bundle of sticks is not broken, though taken apart they are easily snapt asunder. Providence is wonderful, in bringing forth the several links of the Chain, which pull the Guilty out of their close Coverts, to their blush and confusi­on of face.

2. Give not way to Abominations upon pre­sumption of secrecy. It is folly, and a delusion of Satan, to consent to temptations, because of secrecy.

1. Suppose the guilts of some escape the eye of men in this world, Art thou sure that thine shall? The Lord seeth all, and may give others to see what thou dost. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adul­terers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of Hosts, Mal 3. 5. And Psal. 44. 21. Shall not God search this out? for he knoweth the secrets of the heart.

2. There is an heavy judgment on parties, in their uncontrollable liberty which they take in the Vaults of darkness. The hand of Provi­dence lies heavy on them in a judiciary way, whilst the finger of Providence doth not point out to the world their sins, for which they might take an holy shame, and amend. 'Twas a [Page 247] mercy to David, that Nathan was sent to him, 2 Sam. 12. with Psal. 51. On the other hand, Providence doth punish, when it doth not pun­ish, Hos. 4. 14. To go on in the broad-way to destruction without check, is the suburbs of damnation.

3. A day will come when all will out before Angels and Men. In Rom. 2. 16. In the day when God shall judg the secrets of men according to my Gospel. And 1 Cor. 4. 5. Therefore judg nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest 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.

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 [Page 250] 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 [Page 251] 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 [Page 252] 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 from starving. Remember that, Heb. 13. 5. Let your conversa­tion be without covetousness, and be content with such things as you have; for he hath said, I [...]ill never leave thee nor forsake thee.

CHAP. I.

BEFORE was shewed, how Providence runs hand in hand, as it were, with man, from the Cradle to the Crutch of old age; a Race there is from the birth, even to death. Here now something offers it self to be spo­ken unto as remarkable in this Race; and this is termed forth under the notions of signal Sallies, remarkable Excursions, or Displays of Pro­vidence: And that there are such Sallies, Ex­cursions, &c. appears,

1. From God's manner of appearing to, and for, the Patriarchs of old. There were some certain and eminent seasons for such appear­ances. So Noah had a discovery to make an Ark when the Flood was to be brought, Gen. 6. 13, 14. Abraham experienceth solemn visits of Providence, Gen. 12. 1, 7. Gen. 13. 14. Gen. 14. 13. with Isa. 41. 2. Gen. 15. 1. Gen. 17. 1. Gen. 18. 1. Gen. 21. 12. Gen. 22. As God did appear to him, so for him, and that wonder­fully, according as his case was: so Gen. 20. 3. [Page 254] Psal. 105. 14. Others, as Jacob, Joseph, Moses, might be instanced in, whose lives are record­ed in the Scriptures; and passages to this pur­pose in their lives are obvious, and may be touched in the following discourse, and there­fore I forbear further amplification.

2. From Promises, which do seminally contain such signal Sallies, Excursions, or Dis­plays of Providence. Such as the Tree, such the fruit. If there be a promise to Abraham, That God will give his posterity a visit in Egypt, as Gen. 15. 14. what follows, but as is said Psal. 80. 8. Thou hast brought a vine out of Egypt. Are there Promises referring to Spirituals and Temporals? Accordingly will be the Disphy [...] of Providence, as shall make most for God's glo­ry, and the good of parties who are concern­ed in such promises.

3. From the Attributes of God, the glory whereof in an eminent manner the Lord con­sults at some seasons. All the Israelites nights were not nights of observation, in comparison of that night when the starrs of God's Attri­butes did so gloriously shine in their going forth from Egypt, Exod. 12. 41, 42. So in Psal. 102 16. When the Lord shall build up Zion, be shall appear in his glory. There are seasons for the Lord's Attributes to have on their Festival Robes.

4. From the object-matter of such Sallies, Excursions, or Displays of Providence. The ob­ject may be considered in regard of tempo­rals and spirituals. The Providence of God, like a glorious Sun, casts its beam on each of [Page 255] these. We may here consider the Sallies of Pro­vidence according to the subsequent miscellane­ous order.

First, There are the Nativity-Cradle-Minority-Dispensations. Thou are he that took me out of the womb, saith the Psalmist, Psal. 22. 9. He doth not say the Midwife, though she might be the mi­nistring-Instrument. Benjamin is born, and his Mother dyes: when he comes into the world, his Mother goes out, Gen. 35. 18, 19. Moses is born when a bloody-Statute was on foot a­gainst the Males of the Israelites: there was an Ark of Providence as well as an Ark of Bull­rushes for his preservation. A conjunction there was of many gracious acts of Providence, as well as an artificial conjunction of the Bull­rushes, as the story declares, Exod. 2. Our Sa­viour Christ in his minority as man, had an hedg of Providence set about him to keep off a pushing and goring-Herod, Mat. 2. 13. That eminent servant of God Peter Du Moulin, was Ut (que) mi­rabili Dei Provi­dentiâ quando puer ad necem quaereba­ris, in­horren­da clade Bartholomaeâ, servatus ancillae maximè industria fuisti. Doct. Hornbeck Sum. Controv. Epist. Dedic. ad Moli [...]. wonderfully preserved, being a little one in the time of the Parisian Massacre. The mur­thering Papists shall not stop the breath of him who must live to serve God with his Tongue, and cut the throat of the Popish Cause with his Pen.

Secondly, There are some signal Sallies of Provi­dence with respect to the Calling or Employ­ment of parties. So in Joseph, who is a None­such [Page 256] for wisdom and trust in Pharaoh's eye, Gen. 41. 38, 39, 40. Amos relates the story of God's Providence in his call to the Lord's work, and that after a signal sort, Amos 7. 14, 15. Won­derful is the Providence of God, sometimes in a strong byassing of a Parent's spirit to intend such or such a Child for the Sacred Ministry; otherwhiles the Providence of God is wonder­ful, in so wheeling matters, as that a Child otherwise intended, is like the Flower-de-luce in the Mariners Card, in motion, till it settle to­wards the North-pole. The Lord will find a way, or make one, to the Pulpit, or Professors chairs of Divinity. Junius was designed for: Court-life; his Father was willing his Son should be godly, but not a Preacher of god­liness; but yet he is both: for so it fell out, that before a supplicatory Letter sent from the Son in order to his abiding longer at Geneva, comes to the hands of the Father, his Father was slain by the hands of the Popish-party in a tumult, as that eminent servant of the Lord doth declare in the History of his own Life.

Thirdly, There are remarkable Displays of Pro­vidence with respect to some particular Affairs and Negotiations of persons; and that,

1. By way of prospering them. Thus Abra­ham's servant in that clause of his prayer, O Lord God of my master Abraham, if now thou d [...] prosper my way which I go, intimates, Gen. 24. 42. The Lord was with Joseph, and he was a pro­sperous man, and he was in the house of his Ma­ster the Egyptian, and his Master saw that the Lord was with him, and that the Lord made [Page 257] all that he did, prosper in his hand, Gen. 39. 2, 3. David behaved himself wisely, and the Lord was with him, 1 Sam. 18. 14. The seventy (Disciples) returned again with joy, saying, Lord, even Devils are subject unto us through thy name, Luke 10. 17. The hand of the Lord was with them (who were scattered by reason of persecution), and a great number believed, and turned unto the Lord, Acts 11. 21. For I (saith Paul) will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ, Rom. 15. 18, 19.Ita mihi omnibus in rebus, omnibus­que modis adfuit Christus ut etiamsi maxime velim, tamen dicere non possim, quod per me non effecerit ut gentes Evangelio obedirent. Beza ad locum.

2. By way of crossing them, and cursing too, as the Lord sees fit. And in those times (when Israel for a long season had been with­out the true God, and without a teaching-Priest, and without the Law) there was no peace to him that went out, nor to him that came in; but great vexations were upon all the inha­bitants of the countreys; and nation was destroyed of nation, and city of city; for God did vex them with all adversity, 2 Chron. 15. 3, 5, 6. Why (said Z [...]chariah to the people) transgress ye the com­mandments of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath also forsaken you, 2 Chron. 24. 20. They were, in the Prophet Haggai's time, for their Cieled Houses, [Page 258] and neglected the House of the Lord; and what saith the Prophet? Ye have sown much, and bring in little: ye eat, but ye have not enough; ye drink, but ye are not filled with drink: ye clothe you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes, Hag. 1. 4, 6. Scultetus reports a me­morable Annal. Dec. 2. p. 393. passage of Ferdinand the Emperor; who, when battels were unhappily fought, said (being very sad) to his Councellors: I wonder how it comes to pass that all my de­signs fall out very unhappily! To him one of Austria couragiously replies, saying, That which in all ages happens to Kings and Emperors, the same, O Emperor, happens to thee, Call to mind the History of the Kings of Israel and Judah, and thou shalt find, that for their spilling hu­man blood, and winking at sins; grievous ene­mies by Divine Judgment were stirred up, whom they were not able to resist. If at any time they did purpose to fight the enemy, they fought unhappily. Neither therefore mayest thou expect any other fortune, un­less thou desist from thy purpose in oppugn­ing Religion. Thus he to Ferdinand. And it would be well then, when persons meet with clashing-excursions of Providence (a series, or chain of them) they would think on that of Rebeccah, If it be so, why am I thus? and she went and enquired of the Lord, Gen. 25. 22. Or that of Jeremiah, Let us search and try our ways, and turn again unto the Lord, Lam. 3 40.

Fourthly, There are the signal Sallies of Pro­vidence in regard of Marriages. House and riches [Page 259] are the inheritance of fathers: and a prudent wife is from the Lord, Prov. 19. 14. What is said of a prudent Wife, doth by a rational pro­portion hold of a prudent Husband; both are from the Lord by way of a signal Dispensati­on of Providence; and are so, comparatively, before Riches and Inheritance.Non quod do­mus, &c. simplici­ter & pu­re non sit etiam Dei donum deinde quod ma­jor quaedam & oculatior sit Dei in Uxorum piarum consecu­tione Providentia, quam in haereditatis consequendae ratione. Cartw.

More particularly, there are four things here observable:

1. The party or parties considered. This man, and not another, notwithstanding (it may be sometimes) probabilities in regard of another; and so this woman, and not another, and that though born and bred at a distance, Ruth 1. 16. with Ruth. 4 6. 10.

2. The occasion, way, or means, how brought together. Moses flies into the land of Midian, and there he marries Zipporah, see Exod. 2. 21. Ruth was drawn off from her own Countrey; and in the way of pious and industrious poverty, ascends from a Gleaner in the field, to be the Mistris in the house; see Ruth 2. There is a wonderful connexion of things, by way of an introduction to marri­age of parties, to be observed sometimes.

3. The time when some (at least) enter on this state of Matrimony. Some who seem to pass the flower of their age, meet with a good Match. Delays of Providence are recompenced with the comfortable returns of Providence. [Page 260] Isaac had a good Wife in Rebeccah; and it is said of him, he was forty years old when he took Rebeccah. Though the like age be not now required, in regard they were longer-liv'd in that age of the world; yet it were well if persons would play the Isaacs, be pi­ous, solid, know the duties of a married estate, before marriage. No wonder if Christ be not at the Weddings of some, when Mam­mon, Pride, Rashness, Discontent of heart, and the like, lead the Bride to Church.

4. The wonderful sympathy and consonan­cy Rari sunt quibus non ob­repant fa­stidia ux­orum. Calv. of affection between parties, and that though, there are other men and other wo­men, which in regard of beauty, parts, and wealth, may rather commend them. The two are one flesh (Gen 2. 24.) not only in regard of the Lord's Institution, but love and affecti­on, for the main kept up. To these things may be added the signal displays of Providence in regard of Children, the fruit of Marriage. There is a remark display of Providence some­times in not having them. So Jer. 22. 30. This saith the Lord, Write this man childless, &c. And there is, on the other hand, as remark a display in the having of them; as in Sarah ha­ving an Isaac, Gen. 18 14. Hannah a Samu [...]l, 1 Sam. 1. 20. with ch. 2. Elizabeth a John the Bap­tist, Luke 1. 13. with 18.

Fifthly, There are the sallies of Providence in order to the conversion of parties to God, or goodness. Paul makes a narrative how the good Shepherd brought home the lost sheep, Acts 26. He declares there what he was by na­ture, [Page 261] and what he is by grace. He who was the High-Priest's Blood-hound, becomes a Lamb of Christ's Fold. Free-grace was eminently displayed in his conversion; for the very time of his rage and madness against the people of God, was the time of God's dropping grace into his heart. Christ then planted him on Zion's ground, when he intended to root up Christians. Here I might insist on, (1.) The oc­casion, means remote and near. (2.) The time when. (3.) The manner how Providence is con­versant about the calling home of parties. But this might prove too large an Excursion in this place.

Sixthly, There are the sallies of Providence in regard of mortification-work, or progress in the ways of God. The House of the Chri­stian is not built as soon as the foundation is laid. There is growth in grace, and in the know­ledg of our Lord Jesus Christ, required, 2 Pet. 3. 18. How the Lord doth promote this work, may in brief be touched in three things:

1. By way of discovery of slips and sinful imprudencies, even after conversion. Even a David needs a Nathan to alarum him, 2 Sam. 12. and though some do not fall so foully as David did, in regard of heinous sins; yet the sinful imprudencies after conversion, are matter for humiliation. The breakings forth of spiritual pride, rashness, censoriousness, and such like evils, unto which young Converts or weak Christians are incident, have a day of reckon­ing in the Court of Providence. The brighter and clearer the Sun breaks in at the Window, [Page 262] the better is discerned a small object, as a pin on the ground. At first, when the Christian's Sun did not shine so clear, he discerned grosser evils; but now he comes to behold more in­ward and spiritual evils.

2. By exercising them with variety of con­ditions. These Soldiers know what it is to be in garison, and what it is to be in the field. They have had both calms and storms on the Sea of this World. Witnesses hereof, are Abra­ham, Jacob, Moses, David, Job, Paul, with others. These had their divers temptations or trials, as is said James 1. 2.

3. By quickning them to the use of means, in order to progress. As new born babes, desire ye the sincere milk of the word, that ye may grow thereby, said Peter, 1 Pet. 2 2. The Spouse seek­eth him whom her soul loveth, Cant. 3. 1, 2. And for her spiritual laziness and drowsiness, Christ had withdrawn himself; and then she is the more secretly stirred up to seek after him, Cant. 3, 5, 6, 7, 8. Pertinent to this, is that of Jude's direction for progress; But ye beloved, building up your selves in your most holy faith, praying in the Holy Ghost, keep your selves in the love of God, looking for the mercy of our Lord Jesus Christ, unto eternal life, Jude v. 20, 21.

Seventhly, There are the sallies of Providence in regard of Temptations which befall per­sons. There are certain buffeting seasons when Satan is let loose, and that not without a wise and righteous hand of God. Thus in David's numbring the people, 2 Sam. 24. 1. with 1 Chron. 21. 1. It is said, Then was Jesus led up of the Spi­rit [Page 263] into the wilderness to be tempted of the Devil, Mat. 4. 1. And as there is a buffeting-season; so there is a relieving sally of Providence more than ordinary, when the temptation is so. The Lord said unto Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not, Luke 22. 31, 32. Though Peter fell, and that foully; yet, as he fell by his rising too high in his own confidence, v. 33. so he rises from his fal­ling, v. 62. and by his falling; for he becomes a more humble Christian afterwards, Joh. 21. 15, 16, 17. To this instance of Peter, add that of Paul, 2 Cor. 12. 7, 8, 9.

Eighthly, There are the sallies of Providence in regard of Calamities. These are not the birth of Heathenish Fortune or Chance. See now (saith God) that I, even I, am be; and there is no God with me: I kill, and I make alive; I wound, and I heal: neither is there any that can de­liver out of my hand, Deut. 31. 39. The black Horse, and the red Horse, and the pale Horse, Rev. 6. were (if I may so phrase it) sadled in the Stable of Providence, ere Providence rid cir­cuit in way of Judgment on them. Divine Pro­vidence may be stiled the Master of these Hor­ses; for upon the opening of the seals, away gallop these Horses, that is, wrathful Dispen­sations, to take place in the World, according to the Contents of the sealed Book there.

Ninthly, There are the sallies of Providence in regard of external Mercies; of which, persons are in an eminent way made the subjects of. There is a plain stamp on this Coin; the image [Page 264] or superscription of Providence is very legible. Abimilech, and Pichol the chief Captain of his Army, come to Isaac, and said, We saw certainly that the Lord is with thee, &c. Gen. 26. 28, 29. It is said of David, He went on, and grew great, and the Lord God of Hosts was with him. Hiram, King of Tyrus, sends messengers to him; yea, he per­ceived that the Lord had established him King over Israel, and that he had exalted his King­dom for his people Israel's sake, 2 Sam. 5. 10, 11, 12. When the Lord turned again the captivity of Zion, we were like them that dream; then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them, Psal. 126. 1, 2.

Tenthly, There are the sallies of Providence in regard of Habitation. Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee, Gen. 12. 1. Jacob hath a call to leave Laban, to be gone from him, whose countenance was not toward him as be­fore, Gen. 31. 2, 3. Moses must no longer keep the Flock of his Father Jethro; he must look after another Flock, the Lord's people, Exod. 3. 10. Then spake Elisha to the woman (whose son he had restored to life) saying, Arise, and go thou and thy houshold, and sojourn wheresoever thou canst sojourn: for the Lord hath called for a famine, and it shall also come upon the land seven years, 2 King 8. 1. The Angel of the Lord apppeareth to Joseph in a dream, saying, Arise and take the young child, and his mother, and flee into Egypt, and he [Page 265] thou there until I bring thee word: for Herod will seek the young child to destroy him, Mat. 2. 13. Thus there is a display of Providence in the change of Habitation; and they who change their pla­ces according as there is a warrant or rational ground so to do, have experience, that though they change their places, yet not their God. Ja­cob, though he left his Father's Family, yet met with his Father's God elsewhere, Gen. 28. 16.

Eleventhly, There are the sallies of Provi­dence in regard of Journeys. This is of some kin to the former, and yet a difference there is. The Bee goes abroad, yet keeps to the old Hive. Some are not so coop'd up at their accu­siomed homes, but there are occasions and ra­tional inducements to be abroad. Now Provi­dence is on its journey, whilst they are on theirs. A wonderful Providence there was in the journey of Jacob's sons into Egypt, Gen. 42. 1, 2. [...]hey go down into Egypt for Corn, and so the Sheaf-dream is fulfilled, and they are there threshed from their chaff, v. 9, and 21. Joseph by a good Providence is found by a man, when be­hold he was wandring in the field, Gen. 37. 15, 16, 17. Moses in his journey to Egypt, meets with a startling-Providence, Exod. 4. 24. Elisha in his journey at Shunem, meets with courte­ous entertainment, 2 Kings 4. 8, 9, 10. Ezra's journey of Prayer, proves a journey of Provi­dence, Ezra 8. 21, 23. It is said of Christ, he must go thorow Samaria, John 4. 4. As there might be reason for his going thorow Samaria, in re­gard of the scituation of Samaria, that being [Page 266] the way to the place intended; so there might be another reason, namely, his will for the conversion of the woman there, together with her neighbours, v. 39. Thus from these and the like Scriptures it may be evidenced, how there is much of Providence in journeys, and that both as to Temporals and Spirituals, Affli­ctions and Mercies. It's wisdom to take God along with one in journeys on earth, and to mind the great journey towards Heaven.

Twelfthly, There are the sallies of Provi­dence in regard of some glorious Discovery of God to the Soul by way of consolation. Every day is not in this sense a Christian's gaudee-day. Jacob had a golden dream indeed, when in it, Behold I am with thee, and will keep thee, saith the Lord to him, Gen. 28. 15. That pas­sage of signal Providence was never to be for­gotten by Jacob; it was of use to him thorow his whole life: it was not an every-day's Pro­vidence, though he had experience of God's Pro­vidence every day. In 1 Kings 12. 9. God's ap­pearing twice to Solomon is there taken notice of. Paul was caught up into the third Heaven, 2 Cor. 12. 2. I make no question but divers Saints of God have had somewhat like experience of God's out-goings towards their souls. There are some high-days of Providence, if I may so term them; and oh that such high-days (where and when they are) may not puff up persons.

Lastly, There are the sallies of Providence in regard of Death; and that as they respect,

1. The fore-running, warning, preparatory-intimations [Page 267] of Death. Moses and Joshua sang sweetly, like Swans, before their death. Christ observes that Providence in the woman's anoint­ing his feet with ointment of Spikenard; Let her alone (said he to grumbling Judas): against the day of my burying hath she kept this, Joh. 12. 7. Memora­ble ser­vice of English-Generals under Sir John Nor­rice. p. 46. It is recorded of Sir Anthony Wingfield, slain at Brest in Britain, in the year 1594, That at his last going into Britain, he so disposed of his Estate, as if he were never to return; and the same day, or day before his death, took such or­der for his debts, as if he had a presage of his end. Some have fore-told the day of their death: others have dropt such passages at times, when no visible signs of death then, as after have been better understood by their sor­rowful Friends.

2. These Death-sallies respect the kind of death. The Lord takes some out of the world in way of Martyrdom, as Stephen, Acts 7. 59. James, Acts 12. 2. Others dye a natural death, and that notwithstanding all the attempts of men to the contrary. This was Luther's case, who dies in his bed, do Emperor and Pope what they can to the contrary.

3. These Death-fallies respect assistance a­gainst Satan then. The Devil is busie then. I have always (saith a pious Divine) observed, Mr. John Barlow in his Ser. on Psal. 73. 24. pag. 50. that when Satan most tempteth the truly re­ligious, they seldom recover that sickness: he hath great skill to discover how nature is weakned, and therefore taketh the fittest time for the purpose. It's reported of Mr. Pemble, how the Tempter assaulted him by way of [Page 268] syllogism on his death-bed, as was understood by Pemble's denying sometimes the Major, o­ther-whiles the Minor-Proposition. Our Sa­viour Christ, when the time of his Passion drew nigh, said to his Apprehenders, This is your hour and power of darkness, Luke 22. 53. And what darts Satan shot at him in the bows of People, Soldiers, the Malefactor, may be un­derstood, Luke 23. 34, to 40. As the temptati­ons may be more than ordinary then, so are the sallies of Providence in a way of assistance. It is said in reference to Christ, when the bitter Cup was in his hand, there appeared an Angel from Heaven, strengthning him, Luke 22. 43. The Lord helps his people in shooting this gulph. They will be out of gun-shot in a little time, and Death will be the death of temptations. The Sheep shall not be pluck't out of Christ's hand, though Satan catch at them, John 10. 28.

4. And lastly, These Death-sallies respect Comforts at death, which are dispenced after a more than ordinary sort to some, as in Stephen's case, Acts 7. 55. The learned and pious Rivet in his last hours, seems to have had a turf of the Heavenly Inheritance, a first-ha [...]sel of Heaven, a dawning of the joyful day of Eter­nity. And thus far of the Sallies of Providence in regard of Death, and other matters, as hath been insisted on. The Improvement of such Sallies follows.

CHAP. II.

1. OBSERVE and note well the Sallies of Providence. If Gold-filings are with care paper'd up, much more are the Wedges of Gold to be choicely laid up under Lock and Key. It is observable how there is a note of at­tention or observation prefixt to the Narra­tives of the Sallies of Providence, in the Sacred Scripture: see Gen. 28. 12. Gen. 37. 15. 1 King. 14. 10. 2 King. 19. 7. Psal. 78. 20. Acts 10. 19.

2. Be thankful to God for what share you have had in the signal Sallies of Providence on your behalf. Hath Providence stept in for thy help? holp up thy Cart when it was overturn'd, or suddenly suppli'd thee with a firm Wheel for a broken one? What remains now, but the celebrating the Name of God with Halelujahs? The Israelites had their Song for that Sally at the Red-sea, Exod. 15. 1. We read of the Wri­ting of Hezekiah King of Judah, when he had been sick, and was recovered of his sickness, Isa. 38. 9. Paul is affected with the Lord's deliver­ing him out of the mouth of the Lion, 2 Tim. 4. 17.

3. Learn from the meditation of the Sallies of Providence, to trust God both for thy self and Relations. God's Saints have so done; their faith in running backward, hath fetch'd a leap forward. So David in 1 Sam. 17. 37. So Paul, 2 Tim. 4. 18. Abraham had an eye to the Sallies of Providence for his Son's marriage, Gen. 24. 6, 7. he useth the means, sends his servant on a [Page 270] Nuptial-Embassie, and so acquiesceth in God's Providence. The Sallies of Providence on the be­half of Children, are the best portion. They who can leave little or nothing to Children, yet if they leave them an interest in the Sallies of Divine Providence, do leave them enough; what is wanting one way, these Sallies of Pro­vidence make up another way. Oh that Parents therefore would take less care, by taking more care; less care for the Earth, and more for Hea­ven! The way to have things go well, is for Parents and Children to have God for their God, or to be reallly godly. But of this in the next Meditation.Nititur ergo A­braham promis­sione, & docet omnia gerenda esse in [...] fidei, sive mag­num, sive exile ap­pareat. Sic nos quoque discamus Deo reddenda & committenda esse omnia, sive singularia, sive usitata, summa & infima, ut laetemur & fortes simus in Domino, omnem solicitudinem in eum projicientes. Videtur res sordid [...] & obscoena propemodum apparare filio nuptias: sed in quanto pretio & honore est in oculis Abrahae! adeo ut non dubitet de Angelorum praesentia, cura & praesidio. Lut [...]. ad locum.

CHAP. I.

AS in the Temple of old there were di­vers places appropriated to persons; so in the great House of Providence: some are the Children, and have their lodgings; others Ser­vants and Scavengers, who though they have some relation to the House, yet are not mem­bers of the House comparatively with others. There are three Courts or Circles in which men may be considered.

1. There is the large and outmost Circle of common or general Providence: Here all men, the worst of men, even the Pagan-Pagans, may be placed. The Lord maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, Mat. 5. 45. Nevertheless he left not himself without a witness, in that he did good, and gave us rain from heaven, and fruitful sea­sons, filling our hearts with food and gladness, saith Paul to the Paganish people at Lystra, Acts 14. 17.

2. There is the intermediate Circle of spe­cial or limited Providence, which respects mem­bers [Page 272] in common of the visible Church. Unto the Jews were committed the Oracles of God, Rom. 3. 2. they are called the children of the Kingdom, inasmuch as God honoured them with his Worship and Ordinances, Matth. 8. 12.

3. There is the inmost Circle of peculiar and singular Providence. In this Circle are the Elect of God, and Called of him in Christ Je­sus. The former Circle is a visible one; this invisible: the former of larger circumference than this later; for many are called, but few are chosen, Mat. 22. 14. The Apostle Paul doth de­scribe this by the notion of an house, in which are vessels of divers sorts, not only vessels of gold and silver, but also of wood and of earth; some to honour, and some to dishonour, 2 Tim. 2. 20.

To what hath been said of these different Courts, may be added what doth further ap­pear from Rom. 2. where two things are ob­servable:

1. The different descriptions of parties there. The Gentile is set forth in his colours, v. 14, 15. the Jew or formal Professor in his, v. 17, 28. the sincere Saint in his, v. 28, 29.

2. The different aggravation of sin there. The Gentile's sin is aggravated, in that he fights against the displays of a Deity in his Conscience, which accuseth him, v. 15. The Jew or Formalist hath his sin aggravated, in that he oppugneth higher discoveries from Heaven, v. 21, 22, 23, 24. And consequently, He who hath the highest Discoveries, hath [Page 273] sin in that respect aggravated the more, as in David his case, 2 Sam. 12. compared with Psal. 51.

CHAP. II.

1. QUARREL not with God, because all are not within the inmost Circle of Providence. Corrupt Reason is ready to en­ter its plea against God, as the Apostle inti­mates Rom. 9. 19. But whatever the pleas of Reason are, yet they are without reason: for reason it is that the discoveries of God in Scripture should be decisive in matters. And here, to silence Cavils, there are Four things considerable:

1. Is there ground to dispute with the Al­mighty for his not making all the Creatures of one or two specifical Kinds? The Lord needed not direction from man in the creati­on of several sorts of creatures, according as they are brought forth on the Stage of the World, Gen. 1. His Will and Wisdom is to check man's Peevishness and Folly. The Lord (saith Solomon) hath made all things for him­self, yea, even the wicked for the day of evil, Prov. 16. 4. It is true, that the Lord hath not made the wicked as wicked, by way of positive effi­ciency; yet he hath consulted with the glory of his Justice in the wicked's existency, and that by way of antecedent permission, or per­missive antecedency. It is not from a defect of [Page 274] Power in God, as if Stones could not be turn­ed into Children unto Abraham, as the Baptist asserts, Mat. 3. 9. The Lord's Will is the Su­pream reason why the Creatures are different both in regard of their natural and moral consideration. No reason is there then for man to cavil at the difference there is (natural or moral) amongst the Creatures.

2. Hath mortal man, without the least im­peachment of cruelty, a liberty to appoint such and such young beasts, some for the Plough, others for the Pail, and others for the Shambles? And shall it be deni'd to the Almighty, if he shall appoint, not all, but some, to obtain salvation by Jesus Christ? 1 Thess. 5. 9. There is unquestionably a distance by Myriads of Myriads, between Man and an Infinite God. That distance between Man and the Beasts, is but as the Tenth thousand part of an Atom in comparison of the whole World; yea, not that, in comparison of the other distance between Man and the Lord Je­hovah. To quarrel then at the Lord's Preroga­tive, is for a man to allow that in himself, which he will not on the other hand allow to his Maker and Soveraign Disposer.

3. What if the Lord had wholly excluded men from his grace and favour; and instead of them, magnified his grace towards the lapsed Angels? Had he been unjust, cruel, partial therefore? No, no: and if so, then it follows, that he who might pass by all the sons of men without wrong done to them, is not to be censured because he takes compassion [Page 275] only on some, and the rest are hardned: see Rom. 11. 5, 7.

4. Men come not into the inmost Circle of Divine Providence, because they cannot, but be­cause they will not. A man is told, That if he travel on in such a road, his throat will be cut, for there the Cut-throats are in ambush; if this man will on, his own perverse will is in fault. A man is sick, and this or that Remedy is pre­scribed, and he will not make use of it; he dies of the disease, but the moral disease of his wil­fulness may be rather termed the cause of his death. This is the Sinner's case. He is a re­solv'd man for his own ways. How long, ye simple ones, will ye love simplicity? and the scor­ners delight in their scorning? and fools hate knowledg? Prov. 1. 22. And, Ye will not come unto me that ye might have life. To wave then disputes about the Lord's Purpose; There is enough in man to apologize for God in regard of man's not being within the inmost Circle; for go to the Gentile who never heard of Je­sus Christ, and so by way of proportion make a judgment of the cases of others, whose ears the joyful sound of the Gospel hath fill'd, but their hearts are empty of grace or goodness; and there will be no reason to multiply words without knowledg: for what saith the great Apostle of the Gentiles? Rom. 1. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their ima­ginations, and their foolish heart was darkned. We have here the judgment of the great Doctor of the Gentiles, who had taken cognizance of [Page 276] the matter: and his decision will the better appear, if a Comment, which a learned man hath on this Text, be alledged. Doct. Cha­loner in Sermon entitled, God's Bounty and the Gentiles Ingrati­tude.

The alledging of God's bountiful declaring of himself, in my Text (saith he), was to remove an objection which the Gentiles might urge in their own defence; it is not expresly set down, but tacitly implied, in that it is refuted: [...], because, being a rational particle, and here used as instructive: so that whereas the Gentiles would perhaps have pleaded ignorance to excuse their Idolatry; the Apostle shews them, that their igno­rance was crassa & affectata, gross and af­fected, such as the Pope now a days enjoins his sub­jects; and such, as by the tenures of Philosophy, doth augment rather than diminish an offence: for besides that to excuse ignorance, is required, First, That it be not gotten by man's own fault, as theirs was in Adam's transgression. Secondly, That they bewail their own ignorance, and acknow­ledg it, and desire to be enlightned by the Spirit of God. Thirdly, That God be obliged by Cove­nant to restore them to that light which they wil­fully lost: It is further exacted, That they make good use of that light of nature which is left them, and suffer it not grosly to be extinguished, i [...] which the Gentiles most of all offended.

Secondly, Look after a place then in the in­most Circle of Providence. An interest in God, as reconciled in and through Jesus Christ, is the Pearl of great price to be look't after. The Merchant in the Parable parts with all for the Pearl, Mat. 13. 45, 46. As this Pearl is worth a [Page 277] man's looking after, so a man should not be discouraged from seeking it: for,

1. The Grace of God is extensive to the Plough as well as Scepter: neither Prince nor Peasant are excluded. That direction of Peter, Give diligence to make your calling and election sure, 2 Pet. 1. 10. concerns men of all ranks; there is neither Greek nor Jew, circumcision nor un­circumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all, Col. 3. 11.

2. What objection a person makes as a pull-back from looking after this Pearl, be­cause of vileness and unworthiness, may be answered, if consideration be had how they who are in the inmost Circle of Providence, might have made the like objection, yea, had greater shew of discouragement. The wo­man of Canaan had a treble seeming repulse, and yet is a prevailer. She who was called Dog, gathers up some crumbs of comfort under Christ's Table, Mat. 15. 22, &c.

Lastly, There is a necessity of getting into this inmost Circle. Neither Civility, nor Common-gifts, will bring the soul to Hea­ven, without the new birth, and then without the inheritance incorruptible, undefiled, that fa­deth not away, reserved in heaven, as 1 Pet. 1. 3, 4. the sounding brass, and the tinckling cymbal, will make no musick in the Heavenly Quire, 1 Cor. 13. 1, 2, 3. From the consideration then of the danger of abiding in a state of unrege­neracy, reason as the Lepers in another case, Why sit we here until we dye? 2 Kings 7. 3, 4.

If it be enquired here, What concerns per­sons in order to their getting into the inmost Circle of renewing-Providence? I answer in brief, negatively and positively.

1. Pass not a false judgment about this Cir­cle; distinguish betwixt Lamps, and Oyl in the Lamps, Mat. 25. 3. Self-conceit and Deceit did undo the Pharisees, John 9. 49. Put not therefore Presumption for Faith; a few of Esau's Tears for Repentance; a Civil-life for sound Reformation; Formality for Reli­gion.

2. Resist not the motions of God's Spirit. This was the sin of the Jews: Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost, said Stephen to them, Acts 7. 51. Many turn the deaf ear unto the whis­perings of the Holy One. There is a striving of the Spirit both immediately and mediately in the Ministry of the Word, with the spirits of men: so Gen. 6. 3. Oh take heed then of fighting against Heaven this way!

In the next place positively: and so,

1. Be inquisitive after the way of salvation. Whither is thy beloved gone! O thou fairest among women, whither is thy beloved turned aside! that we may seek him with thee, say the Daughters of Jerusalem, Cant. 6. 1. Sirs, what must I do t [...] be saved? said the Keeper of the Prison to Paul and Silas, Acts 16. 30.

2. Take time to consider of your ways. When God carries on a good work on men, they consider and bethink themselves of their courses: see Jer. 8. 6. with Jer. 31. 18, 19. H [...]s. 14. 1, 2, 3. Luke 15. 17▪ 18.

3. Improve all awakening and rouzing Di­spensations of Providence. Some, if they are sick, or otherwise afflicted, are for an Ekron-message, 2 Kings 1. 2. they talk of Witches, but eye not God, nor have recourse to his ser­vants. Suppose Satan be let loose on them; yet there is a voice of God in the roaring of the Devil. An evil spirit in the daughter of the woman of Canaan, is an occasion of good both to Mother and Daughter, Mat. 15. 22.

4. Follow Convictions with an eye had to God to period them in sound Conversion. Paul was convinced of his sins; and what is said of him? Behold he prayeth, Acts 9. 11. Paul is now striking on the Anvil whilst the iron is hot. He soars aloft now at a Throne of Grace, and so avoids temptations. Larks, whilst they sing above in the air, are not in danger of the Fowler's Net. There are four Nets with which and in which the Devil labours to entangle persons under convictions.

1. The Net of Worldly Cares. Cain builds houses, Gen. 4. 17. The care of this world, and the deceitfulness of riches, choak the word, Mat. 13 22.

2. The Net of Carnal Fears. It is said in the Parable of the seed, Mat. 13. 21. when tribula­tion or persecution ariseth because of the word, by and by he is offended. Satan hath his art in scaring persons from godliness, and that by ag­gravating the displeasure of persons, great ones, the multitude, and friends or near rela­tions. He thus becomes a roaring Lion in the way.

3. The Net of Carnal Jollity. Some sing, [Page 280] and drink, and play away the Convictions of Conscience. Saul is for his Musick, when Conscience jarrs, 1 Sam. 16. 17.

4. The Net of vain Opinions. It's no new thing for persons looking after God, to be dis­quieted by reason of tares sown by some: so Acts 15. 1. It hath been observed how the Se­ctaries in Germany did dog at the heels the fresh reception of the Gospel in places. Galeacius Car­racciolus was in danger of seducers in his first looking after the ways of God. Let then those who have escaped these Nets, and so recover­ed into the inmost Circle of Regenerating and Stablishing-Grace, be thankful to God; and let others, who have any of these Nets before them, look up to the God of all Grace for wisdom to avoid them. A Praying Paul hath Orthodox and good Ananias sent to direct him and confirm him in the way of God, Acts 9. 17, 18.

CHAP. I.

BEFORE, the Circles or Courts of Providence were spoken of: here, we have a display of Providence as it refers to those who are, or may in time come to be, in the inner and inmost Circle of Providence. And that the motions in the World have a reference primarily to those who are called out of the World, or to be cal­led, appears,

First, From plain Assertions in Scripture. Thus saith the Lord, your Redeemer the Holy One of Israel; For your sake I have sent to Ba­bylon, and have brought down all their Nobles and the Chaldeans, whose cry is in their ships, Isa. 43 14. And except (saith Christ) those days should be shortned, no flesh should be saved; but for the elects sake those days shall be shortned, Mat. 24. 22.

2. From the interwoven types and Historical passages in Scripture to this very end and pur­pose. [Page 282] Thus God instructed Abraham by the smoaking Furnace, what would be the case of his people, and what would be the issue of all, Gen. 15. Ezekiel's Vision of the Wheels, runs hand in hand with the former, times being di­stinguish't; both agree as to the motions in E­gypt and in Babylon; and that as the Jews are concerned in those motions of State, Ezek. 1. Daniel by various types is lesson'd of the Mo­narchies, what Beasts they are; and how it would be with the Sheep of the Lord's pa­sture, Dan. 7, 8, 9, 10, 11, 12. John in the Revelation is in­formed Quemadmodum enim in Veteri Testamento Daniel secundum Imperiorum suc­cessiones, tum Christi ad­ventum praesignavit, tum Ecclesiae Judaicae fata di­gessit: ita rem Christianam Apocalypsis, Romani quod adhuc post Christum super­futurum esset, Imperii, ra­tionibus admetiri, censen­da est, nec eventus abnuit. Mede in Apoc. Com. pag: 12. of the state of the Church under the Roman Power. These types are in a sort an History of things; and besides these, there are passa­ges by way of narrative, which prove the thing here aimed at: for, look we into the motions of State, As Domestick and Forreign; and the truth of this will appear. Saul is laid a­side, and David advanced to the Throne; and what is intended in this, see 1 Sam. 15. 28. with 1 Chron. 13. 3. Cyrus is advanced; but to what end, the Lord informs, saying, For Jacob my servant's sake, and Israel mine elect, I have eve [...] called thee by name, Isa. 45. 1. and how Cyr [...] did answer this Prophetical History, or Histo­rical Prophecy of himself (if it may be so called), see Ezra 1. where we have the actual History. Again consider, not only of Histori­cal [Page 283] passages referring to the members; but of such which refer immediately to Christ the Head, and so to the Church; and which are the truth of this Observation. Two things may be noted here:

1. The previous Alteration at that time when Christ came. He was born in the days of Herod the King, Mat. 2. 1. Who this Herod was, and how the Prophecy of Jacob, Gen. 49. 12. was accomplish't, is known to those who list not to be contentious.

2. The great Tax imposed by Augustus, is another thing observable. This made way for Christ's birth at Bethlehem, and that as foretold to be, see Luke 2. Augustus in this Tax pays Tribute to the King of Heaven, He brings stones to build God's Temple, whilst he intends the raising of his Exchequer. His Political A­ction hath its Ecclesiastical Aspect.

3. From particular Demonstrations: Poli­tical motions have their references to the peo­ple of God divers ways:

1. By way of castigation for their sins. When the children of the Kingdom wax wan­ton, no wonder if some become Scourges for the afflicting of them. Moses prophetically speaks of this; But Jesurun waxed fat, and kicked, &c. Deut. 32. 15. What follows then? see v. 23. I will heap mischiefs; I will spend mine arrows upon them. And in v. 25. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also, with the man of gray hairs. Moses, who thus des­cants, was no false Prophet; the Israelites [Page 284] might find how a Prophet had been amongst them, 2 Kings 17. 6, 7. 2 Chron. 36. 14, 15, 16, 17. If we look into following Ages, we shall find, that the house hath been foul, ere the Lord of the house hath taken the Besom in hand, and providentially delivered it into the hands of persecuting ones. Thus Eusebius re­lates: Eccles. Hist. lib. 8. c. 10. But after that our affairs through in much liberty, ease, and security, degenerated from the natural Rule of Piety, and after that one pursued another with open contumely and hatred, and when that we impugned our selves by no other than our selves, with the armour of spite, and sharp spears of opprobrious words, so that bishops against bishops, and people against peo­ple, raised sedition, &c. then persecution came on. It was wholsome advice therefore, which Bradford in the Marian-days gave to the City of London, Let the anger and plagues of God most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every one of us may say, It is I Lord that have sin­ned against thee; it is my hypocrisie, my vain­glory, my covetousness, uncleanness, carnality, se­curity, idleness, unthankfulness, self-love, and such like, which have deserved the taking away of our good King, of thy Word, and true Religion, of thy good Ministers, by exile, prisonment, and death; it is my wickedness that causeth success and en­crease of Authority and Peace to thine enemies.

2. By way of subversion or vindictive pun­ishment for affronts and injuries offered to the people of God. God orders some to be Scour­ges to others who have been Scourges to his [Page 285] people. Nebuchadnezzar is the Sword of the Lord against Egypt, Ezek. 29. 18, 19, 20. and what Egypt was to the House of Israel, we have in v. 6. where it is said, All the inhabitants of Egypt shall know that I am the Lord, because they have been a staff of reed to the house of Israel. The Kings of the earth are to hate the Whore, and to make her desolate and naked, eat her flesh, and burn her with fire, Rev. 17. 16. If it be asked, Why the Whore of Babylon is so roughly to be handled? A reason there is v. 6. I saw (saith John) the woman drunken with the blood of the saints, and with the blood of the mar­tyrs of Jesus Christ. It is observed how the Turks have fallen in on some places, and pos­sest themselves of such places, from whence the Protestants have been expelled by the Pa­pists. Bloody Popery hath vengeance belonging to it. The more catholick and repeated are the insolencies and cruelties of Papists, the greater ground of support and comfort have godly Protestants, and that because the Lord hath his time to make inquisition for blood: see Psal. 9. 11, 12.

3. By way of Diversion. God doth some­times in his Providence fill both the heads and hands of men full with work, and so they are not at leisure to persecute his people. Saul cannot follow his game in hunting David as a Partridg on the Mountains; there was another hunting-match provided, the Philistines had in­vaded the Land, 1 Sam. 23. 27. with 1 Sam. 26. 20. Both ancient and modern Histories do furnish with exemplifications to the like pur­pose. [Page 286] Providence hath thrown in a bone of con­tention, and so there hath been a diversion, and that without sometimes of an utter sub­version of persons.

4. By way of Conversion of parties, or pro­pagation of the truth in and by such motions, stirrs, or alterations, as fall out in Kingdoms. The Romans had the Jews under their yoak, and that makes way for Christ's yoak to be put on the necks of some of the Soldiers; for the Soldiers demanded of the Baptist, saying, And what shall we do? Luke 3. 14. Cornelius was a Centurion of the band called the Italian band, Acts 10. 1. In the Commotions of Ger­many, some of the Spanish Soldiers became Go­spellers, as Lavater reports.Ex Hispa­nis Mili­tibus, qui armis Germaniam religionis causa superioribus annis vexarunt, non pauci ad fidem conversi, & quidem Martyres Christi facti sunt. In lib. Prov. Sol. Com. c. 16. v. 17.

2. By way of purgation from sin, and higher measures of sanctification. God knows how to carry on his work, whilst other kind of work is carri'd on by men. They who are good, be­come better by the sanctified evils of smart which befall them. By this therefore shall the ini­quity of Jacob be purged: and this is all the fruit, to take away his sin, Isa. 27. 9. The motions in the Babylonian State, and after in the Persian, as they were the Lord's Hammer to knock down the Babylonians who held captive the Lord's people, had this tendency, namely, the cauti­oning of the Jews against sin, and that because the Lord had frowned on them in the Babylo­lonian, [Page 287] and smiled on them in the Persian. So intimates Ezra, saying, And after all that is come upon us for our evil deeds, and for our great tre­spass, seeing that our God hath punished us less than our iniquities deserve, and hast given us such deliverance as this: should we again break thy com­mandments? &c. Ezra 9. 13. 14.

CHAP. II.

1. TAKE notice of the care and love of God towards his people. God forgets not the good of his people in the motions and commotions that are in the World. Saints under their black clouds see not this, and are ready to say otherwise. But Zion said, The Lord hath forsaken me, and my God hath forgotten me, Isa. 49. 24. But what saith God, Can a woman forget her sucking-child, that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee, v. 25.

2. Learn how Divinity will see beyond State-Policy. A right view of matters taken as to the Church, is a prognostick, how things may probably go in the general as to the State. As there are different motions in the Affairs of State; so these different motions have their correspondency with the different temper of a people professing godliness. If hypocrisie in­stead of serious piety, and other sins, spread as a Gangrene, no wonder if there are frowning-aspects one way or other, Isa. 10. 6. If serious prayer to God, together with humiliation and [Page 288] reformation, are made conscience of, then hopes there are, that he who hath torn will heal; and he who hath smitten, will bind up, Hos. 6. 7.

3. Give not way to inordinate fears, unbe­liefs, and despondencies of heart, in the midst of all the tossings and tumblings of affairs of the world. Let persons mind their duty, and let God alone to govern the world. There are these quieting considerations.

1. All the Affairs of the World are subject­ed to Christ, who is the Head of the Church, Eph. 1. 22. Now if Christ be thus the Head, he is not without eyes, he sees, yea, foresees what is to be done; and he is not without sense; sensible he is what is done in way of affront to his Members. Whilst Saul was a persecu­ting, he saith, Saul, Saul, why persecutest thou me? Acts 9. 4. Suppose a man's head did reach up so high as the Heavens, he would feel the injury offered not only to a limb, but to the least of his toes. Though Christ the Head, in regard of his bodily-presence, be above the Clouds; yet he hath a sense and feeling of what is done to the least of his Saints.

2. The Christian hath a very large Charter or Grant, of all things to work for good, Rom. 8. 28 The Church hath a very large Joynture; not only the pleasant Vineyards, but the wild Copses of the World, bring in a very rich Income to her. All is hers for good, 1 Cor 3. 22. and God thinks nothing too good for her. I am the Lord thy God, the Holy One of Israel thy Saviour. I gave Egypt for thy ransom, [Page 289] Ethiopia and Sheba for thee: since thou was pre­cious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life, Isa. 43. 3, 4.

3. God hath made that which is a Saint's Priviledg (namely, an holy quietness of heart under the stirs of the World) to be a Saint's Duty, in Psal. 112. 7. He shall not be afraid of evil tidings: his heart is fixed, trust­ing in the Lord. Compare this with Luke 21. 9. But when ye shall hear of warrs and commo­tions, be not terrified. And that in John 14. 1. Let not your hearts be troubled: ye believe [...] God, believe also in me. See further, Phil. 4. 6.

CHAP. I.

HOW God's Care is over his people in the Motions and Commotions that are in the World, hath been touched. Here it will not be impertinent to make an inquisition in­to an outwitting work of Providence, as it re­spects the Adversaries of the Lord's people. And the truth of the present Observation will appear three ways:

First, From Comparisons in Scripture, the scope of which are to set forth the Providence of God as baffling and be-fooling men's Poli­cies and Devices against his people. So Psal. 124. 7. Our soul is escaped as a bird out of the snare of the fowler: the snare is broken, and [...]e are escaped. And in Psal. 7 Behold he travelleth with iniquity, and hath conceived mischief, and brought forth falshood: he made a pit, and i [...] fallen into the ditch which he made: his mis­chief shall return upon his own head, and his violent dealing shall come down upon his own pa [...], v. 14, 15, 16.

2. From Exemplifications of such, whose [Page 291] sinful Policy hath eventually proved notori­ous folly. Come on (saith the King of Egypt) let us deal wisely with them, Exod. 1. 10. That Wisdom was steep'd in the blood of the Is­raelites; and that Court-Sophism had another kind of conclusion than intended. The Is­raelites are multiplied, get out of Egypt, carry away wealth with them; and the Egyptian Prince, with the Chivalry of Egypt, perish in the Red-sea. Achitophel is a reputed Oracle for Policy; and yet his Policy, like a Musket, recoiling, beats him, with his earthly wisdom, to the earth; so that it might be said at his funeral, Earth to earth: he was first entang­led in the working of violent affections; as Pride, in that his counsel was refused; and black fears, sorrows, despondencies, in that, his counsel being refused, Absolom's Design would miscarry; And what would become then of the great Abettor of such an horrid Design? No Clemency for himself, might be the Conclusion: and being thus entang­led in the black thoughts of his heart, no wonder if he be further ensnared with an hal­ter, as is recorded 2 Sam. 17. 23. Herod plays the Politician; a fair Glove is drawn over a foul hand; Bring me word (said he to the Wise­men) that I may come and worship him, Mat. 2. 7, 8. However he is defeated; for the Wise­men are not such fools as to give him no­tice, being warned of God in a dream to the contrary. Neither hath Herod reason to storm at the Wise-men: for if there were a Pro­mise, the Promise was made to a Worshipper, [Page 292] not a Murderer; and no Contract of men must exclude the Lord, who is to have his negative voice; and this sounded loud enough in the Wise-mens heads, though they were asleep; for being warned of God in a dream, that they should not return to Herod, they departed to their own Countrey another way.

3. From Demonstrations; and that, (1.) In the general. (2.) In particular.

1. In the general. Whoso shall place in the one Scale God's Wisdom, and in the other the Quintessence, Extracts, Abridgments of men's deepest Policies, shall find all the Policies of men too leight to counterbalance Infinite Wisdom. True is that of Solomon, There is no wisdom, nor understanding, nor counsel against the Lord, Prov. 21. 30.

2. In particular; let a view be taken, (1.) Of the Agents. (2) Of the Action, Medium, or Way, which is taken to accomplish the end in­tended by men. As for the Agents, these are of two Orders: (1.) Principal or Primary. (2.) Ministerial or under-Agents; and each of these fall, and that in another sense too, under consideration.

1. The principal or primary Agents have oftentimes Providence so counterworking them, as that there is a suspension of action: what is propounded, is as it were thunder-struck; and the Plot stumbles at the threshold: and this comes to pass divers ways:

1. By the interposition of some one or o­ther, who in regard of civil station is amongst [Page 293] them; and so wisely knocks in the head that Project, which otherwise might knock down some professors of the truth. An instance for this, we have in John 7. An assembly there is of the chief Priests and Pharisees, v. 45. Nicodemus interposeth, saying, Doth our law judg any man before it hear him, and know what he doth, v. 51. Hereupon Nicodemus hath a check given, v. 52. and the Assembly is broken up; for every man went to his own house, v. 53.

2. By means of some calming-counsel dropt by one or other who is of the same fea­ther with the parties themselves. Principles of Humanity and Ingenuity are not banish't from all; and these check bloody-conclusi­ons, which otherwise had been the birth of Debates and Consultations. Gamaliel stopt the Process from coming forth against the Disci­ples: However his advice were for the Chri­stian's ease, yet it was not consonant to the constitution of the Jews Church; for a wild Toleration was no Slip in that enclosed Gar­den. Whatever Principles Gamaliel did act from, I determine not; the issue of his speech is recorded, for to him they agreed, Acts 5. 40. It may be observed, how some of the Heathen have interceded for the Christians, and so there hath been a stop more or less put to the perse­cution of the Christians.

3. By reason of a sharp division or contest amongst the parties themselves. Two men with a long beam carry it not a-thwart into the house; if they shall essay to carry it cross over, they both sit down as fools without [Page 294] doors: Even so it is with the Adversaries of Lord's people, they are not at an accord with themselves. This man (as it was said by some) is not of God, because be keepeth not the sabbath-day: others said, How can a man that is a sinner, do such miracles? and there was a division amongst them, Joh. 9. 16. So a bone of contention is thrown amongst the Pharisees and Sadduces: There arose a dissention between the Pharisees and Sadduces: and the multitude was divided, Acts 23. 6, 7.

4. By means of men's own fears. Some would be more mischievous; but they fear where the wind may sit. Herod holds his hands from slaying the Baptist for a while; fear cramps them, when he would have been doing; he feared the multitude, because they counted him as a prophet, Mat. 14. 5. The chief Priests and Pharisees storm at Christ's Sermon: but when they sought to lay hands on him, they feared the multitude, because they took him for a prophet, Mat. 21. 45, 46.

5. By reason of some diversion, their hands being full of other work. The Child is going to school, and by the way a dog grins, and is ready to fall on the Child; another Dog hap­pens to come by, and together the Dogs are by the ears, and so the Child passeth by unhurt. That instance of the Philistines invading the land, by means whereof Saul was diverted from the pursuit of David, is full proof, 1 Sam. 23. 27, 28. The Protestants in Germany had a Writ of Ease, and that by reason of the Turks finding work for the Emperor.

6. By the death's of persons. Here the action falls to ground with the person. Death is the death of men's Projects and Designs. In that very day his thoughts perish, Psal. 146. 4. The Angel tells Joseph, saying, They are dead which sought the child's life, Mat. 2. 20.

7. By means of some other course which Providence takes, when it doth not take away the chief Agents by death. Thus when God works a wonderful change on persons, whether by the infusion of grace, or some no­table conviction. The Heathen-fury had a stop put to it, by Constantine becoming Christian. Nebuchadnezzar's frowns are turned into smiles on Shadrack, Mesech, and Abednego, Dan. 3. And thus for Agents principal, how in regard of them the Design falls to the ground.

2. Agents Ministerial, or under-Agents, which are as hands employed to mischief; others become handless, and that divers ways too.

1. By the position or implantation of grace in the hearts of such. He who becomes a man of other Principles, is a man of other Conclusi­ons. He sees enough of his former course of life, and so will not do as formerly. Paul lets fall his Commission against the Disciples at Da­mascus, and so the Mountain-expectations of the High-Priest at Jerusalem, vanish into nothing; yea, become something by way of vexation, whenas the Persecutor turns Preacher, Acts 9. 19, 20.

2. By some conviction upon the Consci­ence, though it end not in conversion. God [Page 296] hath more ways than one in speaking to the hearts of men. The hearts and hands of men may fail to do their work, and yet a saving­work of grace is not done upon the heart: so probably in Job. 7. 45, 46. Then came the Officers to the chief Priests and Pharisees, and they said to them, Why have ye not brought him? the Officers answered, Never man spake like this man.

3. By some external baffling Providence, which puts by the Design intended. The King of Syria sent to Dothan Horses, and Chariots, and a great Host, and all this is done to seise on Elisha; and yet their work is not done: for they came on a blind message; as the story at large is recorded, 2 King. 6.

4. By drawing forth the affection of par­ties, as founded on some relation to them, or kindness received from them. Saul was poli­tick in the bestowing his Daughter on David, that the might be a snare unto him, 1 Sam. 18. 21. But this device of his takes not; for she deceives the Deceiver: Her love to David is seen when the Messengers of death were sent for him, and she then becomes David's Life­guard, as in 1 Sam. 19. 11, &c.

5. By the deaths of such who are employed. They who envy others their lives, may quick­ly lose their own. Providence can soon provide graves for those whose throats are open sepul­chers against God's servants. That surly Cap­tain with his Fifty, and the second with his, did experience this: their words were stout against the Prophet; Thou man of God, the King hath said, Come down, saith the first. O [Page 297] man of God, thus hath the King said, Come down quickly, said the other; and instead of the Pro­phet's coming down, fire came down, and con­sumed them and their Fifties. Had they been of another spirit with the third Captain sent, they might have had better success in their bu­siness, as the other had: see 2 King. 3.

6. By some extraordinary display of Provi­dence, where death doth not intercept the un­der-Agent. Balaam is sent for to curse Israel: He brake not his neck by the way: We read how the Asse crush't his foot against the wall, Numb. 22. 25. on he goes, but the work is not done; a miraculous over-ruling hand of Pro­vidence is seen, as Numb. 24. 10. And Balak's an­ger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies, and behold thou hast altogether blessed them these three times. And thus for the Agents ministerial, or under-Agents, how they become vain in their at­tempts or service in which they are ver­sant.

2. In the next place, The Action, Way, or Means, in order to the End, is to be spoken to: And this may be considered divers ways.

1. As absurd, and improper to bring about the End. The Action is like that of the men, who are said to make an hedg to keep in the Owl; and to seek for a River to drown the Eel in. Men's unruly passions are in-lets of folly: a mist is rais'd by these, and so they see not their way. There is a judicial infatuation to be observed. No wonder if they have a soft [Page 298] place in their heads, who have a hard one in their hearts. The wise man's eyes are in his head: but the fool walketh in darkness, Eccles. 2. 14. Surely the Princes of Zoan are fools; the coun­sel of the wise counsellors is become brutish— Isa. 19. 11.

2. If the Way or Means pitch'd on to at­chieve the End, be unhappily adequate, apt, or fit, in a sort, to bring about the End in­tended; then a display of Providence there is, in that the Means are not closed with. A two-edged Sword, sharp enough to make a fatal divorce between the head and shoulders, is laid forth on the Council-board; but it appears to be but a Woodden-dagger, and so it is not made use of. Thus the good Certè ef­fecit De­us ut ea consilia, quae astu­ta erant, Absolomo fatua vi­derentur. Pet. Mar­tyr. Counsel of Achitophel (good, not morally, but politically, in order to the End intended by Achitophel) takes not with Absolom, 2 Sam. 17. 14. Absolom, and all the men of Israel, said, The counsel of Hushai the Archite, is better th [...] the counsel of Achitophel: for the Lord had ap­pointed to defeat the good counsel of Achitophel, to the intent that the Lord might bring evil upon Absolom.

3. Though the Means be liked, yet all is dash't by some discovery made, and that by means extraordinary or ordinary. The King of Syria his design where he would have his Camp, is discovered by the Prophet to the King of Israel, who saved himself thence not once, nor twice, 2 Kings 8. 9, 10. Zerubbabel and the chief of the Fathers smell a design of the Adversaries of Judah and Benjamin, [Page 299] when they said, Let us build with you, Ezra 4. 1, 2, 3. Nehemiah perceived that God had not sent Shemaiah, but that Tobiah and Samballat had hired him, Neh. 6. 12, 13. Black designs are unmasked by Providence: So the Powder-plot in King James his days: Let the Man at Rome canonize the Under-agents for Saints; the Canon of Scripture will evidence them to be Sinners: They may be reputed good sons of St. Peter, amongst Papists; but shall pass for Saltpeter-men, amongst good Catho­lick Protestants.

4. Suppose the Means fail not by reason of discovery; yet it is marr'd in the mode or manner of using. Men make more haste than good speed. The counsel of the froward is carried head-long, Job 5. 3. Now men's counsels (saith a good Interpreter) are carried head-long, Mr. Caryll. when they go too fast forward, and make so much haste on in their way, that they tire, and are out of breath, or stumble, or break themselves, before they can attain their journey's-end.

5. If men miscarry not with their Design in the manner of managing it; yet they hit not the season for effecting it. Whether the man trot or gallop on Horse-back to speak with another, it matters not, if that be the day when the man is from his home. Saul's Messengers come with their Net to catch Da­vid, but the Bird was fled, 1 Sam. 19. 12, 14.

6. If there be a seasonable application of Means, according to human apprehension; yet the End is not attained, by reason of some [Page 300] check given at the very nick of time. Man knoweth not that which shall be: for who can tell him when it shall be? Ezek. 8. 7. Caesar Borgias, who thought Caesar Borgias mihi dixit, se ad omnem rerum even­tum, quem à patris morte futurum putaret, longè in posterum prospexisse, at (que) remedia comparâsse: illud unum duntaxat se praete­riisse, quod scilicet nun­quam putaret sub ejus morte, sibi etiam cum morte esse confligendum. Nichol. Machiav. Prin. c. 7. how to manage all to his own interest on his Father's death, little thought of his own sickness at that very time, whereby all his other politick provision made, did avail no­thing. It's worthy of obser­vation, how there is a check given at the nick of the inten­ded application of Means, and that sometimes by some single emergency of one thing or other; and sometimes by a throng of contingents and occurrencies. God will be known to be supream; man points, and the Lord disappoints. Providence hath many ways to overturn the Politicians Cart. Little doth the Driver imagine what may happen by the way, notwithstanding he may pretend great skill in driving: an Asse with her long ears, or some other object, may fright his Team of Horses, and all the tackling is rent to pieces; yea, it may be, a Cart-wheel goes over our Politick Drivers, and what then becomes of all Political Skill, or Skilful Po­licy?

7. Suppose the application of Means are not thus check't; yet how is all over-ruled, and hath another issue than was meerly intend­ed? The Bowl hits the Jack, yet lies at such: distance from it, that it wins not the Cast. [Page 301] Here we consider the issue of the application of the Means, two ways: (1.) In respect of Saints. (2.) In respect of Sinners: or, The Designed, and the Designers.

1. In respect of the Designed, or those who are made at by wicked ones. The worst that wicked men can do, is ordered for the best. The dirt and dung of the World shall con­tribute to the goodly Field of the Lord. Shi­mei his lying and reproaches; yea, the drun­ken dr [...]lery of others in David's days, shall do a David good, 2 Sam. 16. and Psal. 79. 12, 13. There was a Court-Project to cast Daniel into the Den of Lions; the King was circumvent­ed in that business: no help for a Daniel, but from God: the Plot which took, was broken by its success. Had not Daniel been thrown in, what had been become of those signal Dispensations of Providence towards Da­niel, as consequents thereon? see Dan. 6. 26, 27, 28. Suppose the Plot of these Cour­tiers, as for the utmost end of it, the ruin of Daniel, had taken? yet Daniel had been no loser to dye for his God; they had (no thank to their pride, envy, murder), been in­struments for the promoting of Daniel in an higher Court than that of Darius; For bles­sed are they which dye in the Lord, from hence­forth, yea saith the Spirit, that they may rest from their labours, and their works do follow them, Rev. 14. 13.

2. In respect of the Designers; and so what they have done, is a foundation for checking what they after attempt to do another way. [Page 302] As it is said of Mithridates, that he had so in­ured his body to counter-poysons to prevent poyson, that when he would poyson himself, then it was the more difficult to effect it. And as it happens to the Carpenter, he wim­bles an hole, and a piece of the Wimble is left behind, which obstructs the pin, so that it hath not firm footing: Some who are delu­ded by Jesuits, and intended to be Instruments to check the progress of the Gospel; after may become sturdy resistants of Jesuitical Designs, another way being taken to obstruct the Gospel. And thus the Hedg of Thorns may become (through an over-ruling Pro­vidence) a good fence to the bed of Roses. God is wise, who makes the earth, even that which brings forth briers and thorns, to help his people; to allude to that in Rev. 12. 16.

Again, What men after do, lays foundation for confusion and vexation, in reference to what they have done. They may be said to dance in a net, for the more they are entang­led. The chief Priests and Pharises come to Pilate desire the Sepulcher be made sure, l [...]t Christ's Disciples come by night, steal him a­way, and say unto the people, He is risen from the dead; and so the last error should be worse than the first, Mat. 27. 62, 63, 64. Here we have their Petition; and in v. 65, 66, Pilate's Con­cession, Indulgence, or Grant: But what is the issue of all? Christ riseth, to the terror of the Keepers, shame of the Priests and Pharises, and the consolation of the Disciples; see Mat. 28.

Lastly, What men do to ruin God's people, [Page 303] ends often in the ruin of them and theirs. That day in which the enemies of the Jews hoped to have power over them, was turned to the contrary; so that the Jews had rule over them that hated them, Esth. 9. 1. Haman and his ten sons perish, v. 10. They who ac­cused Daniel, they, their children, wives, are cast into the Den of Lions, Dan. 6. 24. The bloody Massacre at Paris was paid home with blood for blood: for as is related, Cossin the Field-Marshal, with Twenty-thousand, is slain at the Rochel-siege. Charles the ninth wallow­ed in his own blood, which issued out of all parts of his body: The Duke of Guise mur­dered in the King's own Chamber: the Duke of Anjou, who succeeded his Brother Charles the Ninth, was stabbed by a Monk; and the Queen-Mother with grief broke her heart. Men have little encouragement to play the Achitophels or Doegs against the Lord's Davids: let them remember the Halter of the one, and Curse denounced against the other, Psal. 52. 5. God shall likewise destroy thee for ever: he shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. Selah.

CHAP. II.

1. LEARN what folly it is for men to set their Wits on work against the Lord's people. Surely there is no inchantme [...] against Jacob, neither is there any divination ag [...]st Israel, said Balaam of old, Numb. 23. 23 It were well then if they who go in the way of Ba­laam, the thick-clay-way of worldly Interest, would seriously consider Jude v. 11. Wo unto them, for they have gone in the way of C [...]in, and ran greedily after the error of Balaam, for a reward, and perished in the gain-saying of Core.

2. There is no reason for those who truly fear God, to be disquieted, though sinners set their heads together, and dig as deep as Hell for their plots against the Church of Christ. Two things here are worthy of con­sideration:

1. A Saint shall do more by his plain prayer to God, than a Sinner by his intricate policy shall do against a Child of God. O Lord, I pray thee (said David) turn the counsel of Achitophel into foolishness, 2 Sam. 17. 31. David by a short and pathetical petition to God, prays a wise Multos A­chitopheles hodie Antichri­stus habet secum, quod intelligimus ex illis quae astutè agit; abundat Papatus copiis & Principum armis, sed astuta consili [...] magis timenda sunt. Imitemur ergo Davidem, oremus Deum, ut infatuet consilium Achitophelis. Martyr. man into a fool.

2. There is a notable description of out­witting-Providence in regard of the devices of men against the Church. He that sitteth in the heavens, shall laugh: the Lord shall have them in derision, Psal. 2. 4. This laughter here, after the manner of men, is attributed to God. It may point at three things:

1. Sedateness or Tranquillity. God is not affected in the least, by way of perturbation, with the devices and politick contrivances of men. An Army of expert Soldiers is not mo­ved to behold a company of Children making towards them with Reeds in their hands. They therefore who have composed spirits, when wicked ones are busie in their Cobweb-work, do the more resemble Him who sits in the Heavens, and thus laughs.

2. Ability, or Facility to dash their designs. A wise man who laughs at the project of an Adversary, seeth the vanity of the project: He needeth not enter into a deep contemplati­on how to counterwork so shallow an Inven­tion.

3. Perspicacity, or insight into the case of the Snarers snared by the very course they take. A wise man, who sees in some measure the end of business at the beginning of it, well may laugh when the Adversary shall make a rod for his own back. The Lord gives sin­ners line, and so they are entangled to their own sorrow. Thus he that sitteth in the Hea­vens laughs: no reason for them who have the Lord of Heaven for theirs, to weep, unless it be for sinning against their Lord.

CHAP. I.

THE truth of this appears: (1.) From God's threatning and punishing of men for such matters, the doing whereof (though not the so doing in regard of the Agents) had its warrant from the Lord. Jehu was the Sithe-man of Providence to mow down the House of Ahab: Thou (said the Prophet to him) shalt smite the house of Ahab, 2 Kings 9. 7. Jehu hath a bloody-commission, yet righteous in regard of God, but sinfully exe­cuted by Jehu, whose end was selfish; and therefore the Lord threatens, saying, I wil [...] avenge the blood of Jezreel upon the house of Jehu, Hos. 1. 4.

2. From Exemplifications: and that, (1.) In Civils: Men have their Aims, Ends; the Lord hath his. Saul seeks the lost living goods of his Father; and in seeking, is brought to Samuel, according as God had before spoken to the Pro­phet, saying, To morrow about this time I wil [...] send thee a man out of the land of Benjamin, 1 Sam. 9. 16. Cyrus is a ravenous bird; yet what is said [Page 307] of him, see Isa 46. 1. —calling a ravenous bird from the east, the man that executeth my counsel from a far countrey. (2.) In Sacreds, God hath his end, and men have theirs: the Action is one and the same, the End different. Some pro­phesie in Christ's name, and yet are rejected at the great day. Christ distinguisheth between gold and dross; prophesying in his name, and for their own names; doing good, and work­ing iniquity whilst they do that which is mate­rially good: see Mat. 7. 22, 23.

Again, Exemplifications there are of this, wherein we may behold the work of Provi­dence carried on sometimes more immediately, sometimes more remotely: There is work ma­naged at first-hand, and at second and third­hand. The Philistins have their End in inva­ding the Land; they intended not the relief of David at that nick of time; neither the making way for David to the Throne in the slaughter of Saul at another time: see 1 Sam. 23. 26, 27. 1 Sam. 31. with 2 Sam. 2.

Lastly, Exemplifications there are, (1.) Of Utitur ergo Deus in salu­tem suo­rum irra­tionabili & item insensibili creatura tanquam jumento vel instrumento, quae jam expleto opere nusquam erunt. Utitur creatura rationali sed ma­levolâ, quasi disciplinae virgâ, quam correcto filio in ignem pro­jiciet tanquam farmentum inutile. Utitur & angelis & hominibus bonae voluntatis tanquam commilitonibus & coadjutoribus suis: quos peractâ victoria amplissime munerabit. Bernardus de gratia & libero arbitrio. such who mind no such thing as the Lord's work in what they do. They think on what lies before them. A Lust, and not a God; or ra­ther a Lust which is their God, dictates to [Page 308] them. The Assyrian meaneth not so, neither doth his heart think so: but it is in his heart to destroy and out off nations not a few, Isa. 10. 7. (2.) Of such who mind directly the dashing of what is to take place according to God's will. Jo­seph's brethren, whilst they endeavour the crossing of the divine dream, do cross their crossing, Gen. 37. 19, 20.

CHAP. II.

1. OBSERVE hence, how men act freely, without compulsion, and yet infallibly, as the work to be done holds correspondence with the purpose of God, whether secret, or declared. We may say truly in this case, as the High-Priest in another, What further need have we of witnesses? Mat. 26. 65. behold their own confessions and acknowledgments do witness their spontaneous actings. Who talks more of his liberty, and what he doth and will do, than the Assyrian, Isa 10. 8, to 15? And yet what is said of tho Assyrian Soveraign Mo­narch? There is the Lords, I will send him against an hypocritical nation, v. 10. yea, this great Axe and Saw, is but an Ax and Saw, and in the hand of the great God, v. 15.

2. Despond not, how this or that shall be brought about, which shall make for God's glory, and his distressed people's good. Pro­vidence can find tools enough in the world to do the work of Providence. Many a man works [Page 309] blindfold in the Shop of Providence; and whilst they strike aside the Anvil, they shall hit right stroaks on it. It may be observed how men's interests are so interwoven, as that they shall do that, or forward that, which otherwise would not be done. In Charles the fifth's days (Emperor of Germany) the case of the Prote­stants was very low; the grave was made; there only seemed nothing else but the tolling the Bell for the Funerals: Maurice on a sud­den, like a great Bell, is raised, and the thun­dering-noise hereof frights Charles the fifth out of Germany. See Fynes Moryson Itinerary part 3. p. 184. And if we would know what hands were at the Bell-rope, even the hands of Ferdinand the Emperor, his own brother; who being chosen King of the Romans, that is, the ordinary Successor of the Emperor, and like to be forced to resign the same to Philip the Son of Charles, is said to have encouraged Maurice in that attempts, whereby Charles the fifth was conquered after all hi [...] Conquests, the Protestants relieved, and Ferdinand promoted to the Empire, his Brother Charles resigning to him, and be taking himself to a Monastry.

3. Observe how God can and doth out-wit men in their Policies, by their Policies. Provi­dence knows how to make men dig their graves with their own nails. It had been better for A­chitophel he had never given that politi [...]k di­rection to Absolom, to go in unto his fathers Con­cubines: this fact of Absolom might strengthen the hands of them with Absolom, as is said 2 Sam. 16. 21. but the counsel of Achitophel in this fact was (as hath been before intimated) gun­powder [Page 310] to blow up Achitophel, when he was sensible what was like to be the issue of all, 2 Sam. 17. 23.

4. Learn to mind the ultimate declared End, God's Glory. Do all (saith the Apostle) to God's glory, 1 Cor. 10. 31. To seek God's glory in God's way, is for men to consult their own honour. As men in minding their corrupt Ends, bring about the End of Provi­dence: so in serious eying the Lord's glory, men are no losers. Them that honour me (saith God) I will honour; and they that despise me, shall be leight­ly esteemed, 1 Sam. 2. 30. But seek ye first the king­dom of God, and his righteousness, and all these things shall be added unto you, Mat. 6. 33. Men will have Gold, or Golds-worth, if God be their Gold, and not their Gold their God.

CHAP. I.

VVHAT a Portal or Introduction both to the House of Feasting, and to the House of Mourning, Hastes are, doth appear, if an eye be cast on Exemplifications following.

In the first place then; Success, preserva­tion, deliverance from dangers, the parti­cipation of positive good, are brought on the wings of Haste, or a quick dispatch a­bout matters. Abraham is quick in the pur­suit after the four Kings who carried Lot away captive, and so rescueth the Lamb from the paw of the Lions, Gen. 14. 14, 15, 16. Alexander the Great flies like Light­ning against the Persian, and prevails. So Dan. 8. 5. it is said, That the He-Goat touch'd not the ground. And in ver. 6. he ran unto him, (i. e. to the Persian-Ram) in the fury of [Page 312] his power. History makes mention of Alex­ander's H [...]c igi­tur de Scriptio­nis parte, significa­tur sum­ma cele­ritas: quemad­mod [...]m legimus apud Cur­tium de Alexandro Magno, Eum ro­ganti cui­dam, quomodo res tantastam brevi tempore perfecisset, respondi [...]e his verbis [...]. Arrian [...]s refert, Parmenio [...]e [...] cum proelium esset ineundum ad Granicum flumen, suasisse ra­tionibus allatis Alexandro, ut illud deferret ad posterum diem, sed Alexandrum non obsecutum Parmenioni mox Granicum transivisse, & faeliciter conflixisse. Polanus Com. in Dan. c. 8. Celerity as the in-let of his Conquests. Jehu his Haste, was a key to open the Royal Palace-door for himself to get in, and so to throw out the Family of Ahab, 2 Kings 9. 13, 15, 20. The men of Jabesh-Gilead are holpen by Saul's coming speedily for their help, 1 Sam. 11. 6, 7, &c. Abigal hastens to David, cools his passion, and so preserveth her own coal from being quench't in Israel, 1 Sam. 25. 18. The chief Captain immediate­ly took Soldiers, and ran down unto the peo­ple who were about to kill Paul, and so de­livers him, Acts 21. 32.

2. On the other hand, Hastes do some­times Homines nimio fe­stinandi studio saepe ab­errant, & serò iter propo­situm per­ficiunt. Docet haec sententia, cavendam esse temeritatem & praecipitantiam, cui juvenes maxime sunt obnoxi [...]: cogitent igitur nihil sine consi­lio, ac temere esse suscipiendum. Lavat. throw open the door to the House of Sorrows and Destruction. He that hasteth with his feet, sinneth, saith the Wise-man, Prov. 19. 3. An hair-brain Abimelech hath his skull broken to pieces, Judg. 9. 52, 53. The wanton rash young man goeth after the fair-tongu'd Whore straightway, or suddenly, as [Page 313] an ox to the slaughter, Prov. 7. 22. Josiah made more haste than good speed, in his go­ing forth against Necho King of Egypt, 2 Chron. 20. 21, 22, 23, 24. Jonah rashly flies to Tar­shish, and so the Whale's belly is his house of mourning.

In the next place, Delays are of conse­quence, and that as three ways considered:

• 1. As ushering in Evils.
• 2. As preventive of Evils.
• 3. As bringing in some positive Good.

1. Delays are doors, or in-lets to E­vil: Joab cautions David against a Delay. Now therefore arise, go forth and speak comfortably unto thy servants: for I swear by the Lord, If thou go not forth, there will not tarry with thee one this night; and that will be worse unto thee than all the evil that befel thee from thy youth until now, 2 Sam 19. 7. The Delay of the Le­vite is the occasion of his being be-nighted, and so he stops at Gibeah; where what follow­ed, is recorded. That long chain of Evils, of burning lusts, cutting up the Concubine in pieces, the deaths of many thousands in the Warr, hath a Delay for the first link thereof, Judg. 19. 8. We find in History, how the Em­peror Mauricius delaying to execute the Tray­tor Phocas, by reason of the Festival-season of the Nativity of Christ, Phocas escapes in that interval of time, becomes the bloody Murder­er [Page 314] of Mauricius, and so usurps the Royal Throne. Lot's sons-in-law are warned to get them gone out of Sodom; they who were so cold in heed­ing Lot's admonition, perish in the hot flames of Sodom; yea, it is said of Lot, While he lingred, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful unto him: and they brought him forth, and set him without the City, Gen. 19. 16.

2. Delays are sometimes preventive of Evil. Joseph is cast into the pit; the bre­thren sate down to eat and to drink; the Ismaelites draw nigh to them, and so the Lamb is not butchered; he is sold, being re­served for a rich Leese in the Land of E­gypt, Gen. 37. 23, 24, 25, 26. Delay prevents a murderous act of a wrathful King, and saves the life of a Prophet, 2 Kings 6. 32.

3. Delays are Hand-maids to some posi­tive Good. A Good becomes a double Good by a sanctified Delay of Providence. The But­ler delays to remember Joseph, Gen. 40. 23. he remembers him then, when a distress at Court might render Joseph the more wel­come thither, Gen. 41. 9, &c. David makes haste to the Throne by Delays: for sancti­fied steps were good steps to the Throne. In great Atchievements sober Delays strike a great stroak. David is not to bestir himself in falling on the Philistins, till he hear the sound of going in the tops of the Mulberry-trees. He, in fetching a compass behind them, takes [Page 315] the straightest course for the Philistins falling before him, 2 Sam. 5. 23, 24, 25. Fabius the Romanae Reipub. plus pro­fuit Fabii cunctatio quam Mi­ [...]ii praeceps temeritas: plus consilio & ingenio quam robore eff [...]citur. Curandum autem est, ne nimia cunctatione rerum ge­rendarum occasiones perdamus. Lavat. Delayer became victorious by his prudent and politick Delays. Soft and fair goes far sometimes in Mars his field.

CHAP. II.

1. LEARN, how wicked men are out-wit­ted and out-work't by Providence. They are Snails when they should be Dromedaries, and Dromedaries when they should be Snails. They conceive mischief, but bring forth falshood, Psal. 7. 14. If there be not a sudden abortion, there is a passing the time of delivery. Thus according to the common forms of speech, they come a day after the fair; or, their hasty Bitches puppy blind whelps.

2. Beware of sinful Hastes and Delays. He that believeth, shall not make haste, Isa. 28 16. Ja­cob was too hasty in catching after the blessing by the use of undue means, Gen. 27. And on the other hand, rememember David, Psal. 119. 60. I made haste, and delayed not, to keep thy commandments. Eccles. 12. 1. Remember now thy Creator in the days of thy youth. John 12. 35. Walk while ye have the light, lest darkness come upon you.

If it be enquired, What Rules are of use here, as they respect Hastes and Delays? It may be answered in three Directions:

1. Be well acquainted with thy constituti­on or temper; wisely suspect it, and accor­dingly moderate it. Some are of an hasty tem­per; they are like fire in straw; have a Gun­powder disposition; it is probable Peter was so, Mat. 26. 35, &c. John 18. 10. Others are of a slow temperament: The Cretians are said to be slow bellies, Tit. 1. 12. Wisdom then must have its spur or curb, and use one or other as there is occasion.

2. Take a rational surveigh of matters. Consider things with their circumstances. So Cum diu cogitave­ris, tunc fac quod probave­ris. Nihil ex praeci­piti mag­num. Consilii mora melior: in rebus autem certis bene agendi tardita [...] removeatur à te. Tolle moras, in crastinum nihil differas. Isidor. Hisp. lib. 2. Synon. c. 12. teacheth Solomon in the case of rash Suretiship, Prov. 6. 1, 2, 3, 4, 5. And in Eccles. 8. 5. A wise man's heart discerneth both time and judgment. A due view of matters is of great importance, when to be swift, and when to be slow.

3. Eye God for direction and success. 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. Here Jeremiah bolts forth a Doctrine, and Solomon gives us a good pra­ctical Use of the point, Prov. 3. 6. In all thy ways acknowledg him, and he shall direct thy paths.

3. Bless God for what of mercy is convey­ed by Hastes or Delays. It is said, Abigail made [Page 317] haste, 1 Sam. 25. 18. and David takes notice of the Providence; for saith he, Blessed be the Lord God of Israel which sent thee this day to meet me, v. 32. O how much is there of a glorious dis­play of Providence both in Hastes and Delays! The Church of God doth experiment this: The wind of Providence blows good to the Lord's people, and that though at different points of the Compass. Sometimes they who are Pirates, and seek to make a prey of God's people, are wind-bound: and sometimes a fair wind they have, but the gust are so strong and vehement, as that the Ship of Fools is swal­low'd. A notable story for illustration may be here set down, which hath been recom­mended to divers from the learned and pious Ʋsher; whose Uncle (as I have been inform­ed) telling the story (but not knowing the per­son) at Christ's Church in Oxford, at the Table there, a Gentleman blush't, and confessed him­self to be the man. Doct. Fuller, the History of the Worthies of Eng­land, Westmer­land, p. 137. And seeing the story is in print now, I shall set it down as it is related by one of our own worthy Writers; and pass to another Aphorism or Observation.

‘About the third of the reign of Queen Mary, a Pursevant was sent with a Commis­sion into Ireland, to impower some eminent persons to proceed with fire and fagot a­gainst poor Protestants. It happened, by Di­vine Providence, this Pursevant at Chester lodg­ed in the house of a Protestant-Inn-keeper, who having gotten some inkling of the mat­ter, secretly stole his Commission out of his Cloak-bag, and put the Knave of Clubs in the [Page 318] room thereof. Some weeks after he appeared before the Lord's of the Privy-Council at Dublin (of whom Bishop Coren a principal) and produced a Card for his pretended Com­mission. The black Box, it seems, wherein the bloo­dy Com­mission was at first, was tied up with an hold-fast knot till opened in Ireland. They caused him to be committed to prison for such an affront, as done on design to deride them. Here he lay for some months, till with much ado at last he got his enlarge­ment. Then over he return'd for England; and quickly getting his Commission renew­ed, makes with all speed for Ireland again. But before his arrival there, he was prevent­ed with the news of Queen Mary's death, and so the Lives of many, and the Liberties of more, poor Servants of God, were preser­ved.’

CHAP. I.

IN Ezek. 1. every one of the living crea­tures had four faces, v. 6. and the wheels there, or rather the rings of them, as the more immediate subject, are said to be full of eyes, v. 18. What may these passages in the vision import, but probably the manifold aspect of Providence in matters? However, the truth of the Observation may be considered two ways:

1. Exemplifications there are in Scripture to this purpose. That Providence in the Bre­thren's going down to Egypt, had its various aspects: it did look backward on their guilt, for that is brought to remembrance, Gen. 42. 21. and it did look forward to their preser­vation in the time of Famine, as Joseph doth inform them, Gen. 45. 7. The borrowing of the Egyptians Treasure, Exod. 12. 31, 36. re­spects the Egyptians in a way of punishment, in the Lord's transferring the property of the goods borrowed, to the Israelites, who [Page 320] are now well paid for their hard service, and are furnish't with materials for the Taberna­cle, such as gold, silver, brass, blue, purple, and scarlet, Onyx-stones, &c. Exod. 25. The taking of the Ark by the Philistines, 1 Sam. 4. 11. seems to confute a conceit of God's protecting Pre­sence, because of the outward symbol or sign of his presence in which the Israelites rested, as 1 Sam. 4. 3, 4. and not only so, but to punish the Israelites for their Ark-remo­ving sins or provocations, as 1 Sam. 2. 22. Nei­ther doth that Providence stop here, God vin­dicates the honour of the Ark thus taken; the Philistins shall be overcom'd; when they do overcome: The Ark of God amongst them, that Sacred Chest, becomes in a sort a large Coffin for the burial of many of them: for there was a deadly destruction thorowout all their Cities; the hand of God was heavy on them, as is recorded 1 Sam. 5. 6, 9, 11. The slaying of Saul by the Philistins, respects not only Saul's punishment for his sins, but the exaltation of David, according to God's pro­mise, on which the Providence cast an aspect in order to its gradual fulfilling: for now Da­vid goes up to Hebron. 2 Sam. 2. 1. In Mat. 2. 1, 2. the Wise-men came from the East: that journey of theirs did respect their own good, the alarumning of the Jews to consider of the Messiah's being born; the confirmation of Joseph and Mary their faith in Christ. In Mat. 8. 24. Christ was asleep in the Ship: This sleep, as it was demonstrative of his Human Nature, and probably an effect of weariness a [Page 321] sinless infirmity, see John 4. 6. So also did it serve for the trial of the Disciples, as v. 25. In v. 28. of the same Chapter, we read of two possessed with Devils. That Providence in the possession there, had its manifold aspects: the various ends for which it might serve, may in brief be indigitated; as, (1.) To punish and chasten for sin the possessed, and others afflict­ed by the possessed; for it is said, v. 28. they were exceeding fierce, so that no men might pass that way. (2.) To exercise the Disciples: for no sooner are they escaped the sea-storm, but a land-one waits for them: before there were fears of drowning; now an occasion for fears lest they should be torn in pieces by the possessed with devils. (3.) To illustrate the power and goodness of Christ, who frees the house of evil tenants, and putteth reason, if not grace too, into possession; see Luke 8. 35. (4.) To make way for the punishment of the Hoggish-Gergesenes, whose Swine were dearer to them than the Lamb of God, see v. 34. And thus for Exemplifications: more might be instanced in; but these may suffice, and that the rather, seeing others will be couch'd in what follows.

2. There are distributions, distinctions, or considerations of the Aspects of Providence. These may be diversified or branched divers ways.

1. The Aspect of Providence sometimes looks upward after a more signal sort, and not so downward on the party, the subject of the Dispensation. So in the man who was [Page 322] blind from his birth: Master (say the Disciples), who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him, John. 9. 1, 2, 3. Had there been no sin in the World, there had been no blindness. The blindness of this man was an afflictive evil both to the man and his Parents: It cannot then be denied, Natus est ita (que) cae­cus, ut per Christum in caeco declare­tur opus Dei. Mus­culus. as if Providence did overlook sin, and the affli­ction of Son and Parents absolutely: its aspect there is downward in a sense, but more sig­nally another way, viz. That by Christ in the blind man the work of God might be declared, as one noteth.

2. The face of Providence looks on others as well as the parties who are the immediate sub­jects of it. And this, (1.) By way of caution or warning to take heed of sin, for which such and such have been the subjects of smart. They in Jeremiah's time are willed to note the Shi­loh-Providence: But go ye now unto my place which was in Shiloh, and see what I did to it for the wickedness of my people Israel, Jer. 7. 12. Remember Lot's Wife, saith Christ, Luke 17. 32. (2.) By way of imitation, in regard of the ex­ercise of grace. Job's trials may lesson others, who have little of Job's afflictions, and less of his patience under them. God did set him up as a stately Monument for the display of grace to the ages to come, James 5. 11. (3.) By way of particular encouragement to look up to God, and wait on him for help, and that be­cause of the intervention of special Provi­dence; [Page 323] which though in the first place it cen­ters in, or falls on one; yet reacheth another's case. A clear instance for this, we have in Mark 5. where Jairus besought Christ for his daugh­ter at the point of death, v. 23. By the way a stop is made; an intervening-Providence there is in the cure of the woman which had an is­sue of blood twelve years, v. 25, to 34. Now this Providence in the cure of the woman, may serve for the cure of Jairus his faith; it might encourage him who met with such an encou­raging-dispensation. Christ saith to him, Be not afraid, only believe, v. 36. Christ here, like the Husbandman, neglects not the Vine, whilst he goes aside a little to seek for a prop for its support.

3. The Aspect of Providence is sometimes frowning, but after a different sort. There is the wrinckled brow of Displeasure, but dif­ferent, as it respects slaves and children in the family. The same Providence which hath sharp teeth for sinners, hath its filed or blunt­ed ones for Saints. So in that overflowing-scourge Isaiah speaks of, Isa. 28. Some shall be trodden down by it; a wo there is to the mockers there, see v. 18, to 23. Others they have ground and direction for support; and they might eye Christ who was to come, and so conclude there would not be an utter ex­mpation of the Nation, and for his sake there would be mitigation; see v. 16. yea, that though they who were the good corn, met with the wheel; yet it is not a breaking-wheel, as is there allegorically intimated, v. 28. see [Page 324] somewhat a parallel-place, which may serve both for a proof of what is here intended, and a comment or exposition on this of Isaiah's Prophecy, Amos 9. 9, 10.

4. The face of Providence looks some­times on what is past, present, and to come. Nebuchadnezzar's expulsion from the Royal Seat, looks back on the Prophetical Vision as in­terpreted by Daniel, chap. 4. 25. It stares Ne­buchadnezzar in the face; looks big on him, when Nebuchadnezzar is swollen big with pride: For while the word (a proud one) was in the King's mouth, there fell a voice from heaven, &c. V. 31. The same hour was the thing fulfilled upon Nebuchadnezzar, and he was driven from men, &c. v. 33. And this his being driven from men, looks forward, inasmuch as the proud flesh being eaten out by this Corrosive, he is re­stored again to his Power and Dignity, v. 34, 35, 36, 37. Jonah is thrown over-board into the sea, Jonah 1. 15. Here, by this Providence, as the Mariners are lessoned to know more of the God of the Winds and Sea; so Jonah is catechized by the rough Messenger which pursued him: The sea wrought, and was tempe­stuous, v. 11. The points of Jonah's Catechism were two: What an Evil he had committed, v. 12. and, What good the Lord intended by making him ductile and pliable to go to Nini­veh, and preach unto them the preaching that God bid him, as it is said Jonah 3. 2.

5. The Aspect of Providence may be consi­dered as primary and secondary. There is a primary or chief Errand which Providence hath [Page 325] to a man under this or that Dispensation; as he who goes to a Prince's Court, intends prin­cipally the sight of the Prince, and yet beholds others there. Sometimes an afflictive Dispensa­tion may be primarily, by way of castigation for some special sin; and secondarily, by way of probation, trial, or exercise of grace. Thus in David's case, when Absolom's wild and hor­rid pranks are the Remembrancers of Da­vid's folly in the matter of Ʋriah, see 2 Sam. 12. Again, otherwhiles a Dispensation of Providence may principally respect the trial of grace, and not some signal guilt foregoing. So in Job his case, Providence might cast there an eye on the sins of his youth, as that passage Job 13. 26, may import; and yet it might primarily in­tend and point out the sparkling-graces of his riper years: for we read of Job's precious pie­ty, and rare or admired circumspection, be­fore the Devil was let loose on him; and like­wise the Lord's approbation of him: and no­thing doth Satan charge against Job, but a falsly supposed guilt of selfishness in serving God, see Job 1. These and the like Reasons may sway, That though correction for sin is not exclu­ded, yet the display of grace was primarily in­tended in that startling Dispensation of Provi­dence.

CHAP. II.

1. VVHAT stupidity, dulness, and inad­vertency, is abroad in the World! Providence, like the Sun, scatters its beams, and and few they are who see them. The most of persons, if they see any thing, it's like that man in Mat. 8. 24. I see men (saith he) like trees walking. It's often to be noted, how men have general and confused apprehensions of a frown­ing aspect of Providence; It is for our sins, say they, that this or that judgment is: Here is a stop; they are not by a frowning-Provi­dence frown'd into an holy loathing of such sins which Providence frowns on. The Aspects of Providence are little seen, and less improved. Israel doth not know, my people doth not consi­der, Isa. 1. 3.

2. Take heed of slandering Providence in its Aspects. Make not that an encouraging-Aspect of Providence, which God doth not so make, constitute, or appoint. There is a Negative-Aspect of Providence, where man sometimes fancies a Positive-one. He that shall follow the false Prophet because of a sign given, and that sign comes to pass, abuseth Providence in a pretended Aspect of it; see Deut. 13. 1, 2, 3.

3. Labour to be verst in the Aspects of Pro­vidence. For want of an holy dexterity this way, a man wrongs God, others, and himself: He fastens, by a wrong construction, that on God, which the Lord approveth not; and is injurious to others and himself, as others or [Page 327] himself are concern'd in the wrong Conclusi­ons drawn from the Aspects of Providence. Here some Directions might be insisted on; I shall touch on a few.

1. Take heed of an erroneous judgment. If the light that is in a man, be darkness, how great is that darkness? Mat. 6. 23. The Jews, who took themselves to be in the right, and withal judged Christ to be a Deceiver, how do they misapply the Aspect of Providence towards Christ on the Cross? It's true, the Aspect was a frowning one; but not in such sort as they blasphemously asserted it to be, see Mat. 27. 39, 40, 41, 42, 43. The two Witnesses are slain; and what befalls them, is otherwise, than according to truth, in­terpreted by them who did rejoyce over them, and make merry, Rev. 11. 10. Luther, whilst a zealous Papist, had other thoughts of the Inter hos autem oc­currebant & isti fratres, quos Pighardos vocabant, jam mihi non ita invisi, ut anteà erant in Papistate meâ. Dissentients from the Romish Synagogue, than afterwards when his judgment was set right, as he declareth in his Preface to the Confession of Faith of the Barons and Noble­men of Bohemia.

2. Consider how a benign Aspect may be a frowning one; and a frowning one, a fa­vourable one. The prosperity of a sinner, is his misery; and the adversity of a Saint, is his mercy, as the Lord ordereth the matter in the course of his Providence. Want of wis­dom to see a mystery in God's Providence on [Page 328] this wise, is the reason why men are out in their apprehensions about the Aspects of Pro­vidence. The Psalmist speaks fully to this, saying, O Lord, how great are thy works, and thy thoughts are very deep! a brutish man knoweth not, neither doth a fool understand this: when the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for evermore, Psal. 92. 5, 6, 7.

3. Be not too quick or hasty in passing a judgment on an Aspect of Providence. The Wind of Providence is up, but how soon, and where, or in what quarter it may set, man knoweth not. The Barbarians censure Paul for a Murderer, because Vengeance in its frown­ing aspect pursues him; but when Paul shook off the Beast into the fire, and felt no harm, they changed their minds, Acts 28. 3, 4, 5, 6.

4. Remember how the Aspects of Provi­dence have a different consideration. Some­times a Providence respects the Person, but not the Action. So in Abraham's case; God pre­serves his Wife, which was like to be defiled in Abimilech's Court. God had a respect to Abraham as he was Abraham the Saint, Abra­ham the Prophet, not Abraham the distruster of Providence in that matter. The Aspect of Pro­vidence doth not countenance Abraham's mis­carriage in that business: Abraham is spoken of there as a Prophet, not a Dissembler, Gen. 20 7.

Again, Providence may respect the substance of the action, business, management, not the circumstances, or irregularity coupled with [Page 329] the intention, disposition, endeavour to do this or that. It is said, God dealt well with the Midwifes, Exod. 1. 20. Suppose they had told a lye, yet God dealt not well with them because they lied; but because they were merciful to the people of God, as Austin observeth, or because they feared God, as it is said v. 21. Whatever were their slips, it seems they did act from a vertuous principle, which God graciously taketh no­tice of, and recompenceth, as is said in the verse mentioned. Lot hath a share in a sig­nal Providence, by way of rescue or deli­verance from the hands of rude neighbours, Gen. 19. 9, 10, 11. He had made a fair, or ra­ther a foul, proposal of Articles for accom­modation, v 8. Providence doth not coun­tenance that proffer of his; it must not be construed so, but as it it respects Lot a Saint, or his pious disposition and endea­vour to preserve his Guests: Providence keeps him, who was willing to have the Laws of Hospitality kept unviolated, as he professeth, saying, Only unto these men do nothing; for therefore came they under the shadow of my roof, ver. 8.

Lastly, Providence respects neither Person nor Action; but something else which is the primary object of its aspect. Joash is only sav'd alive, when all the Seed-Royal is destroyed by Athaliah, 2 Chron. 22. 10, 11, 12. He prov'd bad enough afterward, not­withstanding so signal preservation, and ex­altation [Page 330] to the Throne: God's Providence in the preserving of him, and exalting him, did not so much respect him, unless to ag­gravate his sin; as the promise made to David, whose line was not quite to be ex­tinguish't; for so it is intimated in 2 Chron. 23. 3. Behold the kings son shall reign, as the Lord hath said of the sons of David. Ismael is a great man; and whence is this? The Prayer of a good Father, and the Promise of the great God, are the stilts on which Ismael's Greatness mounteth aloft, as is ex­prest Gen. 17. 20.

CHAP. I.

AS there are prefix't Passages or Prefa­ces to what the Lord commendeth to man's consideration in the Sacred Scripture, as, Hear, O Israel, thus saith the Lord: whoso hath ears to hear, let him hear: So there are Prefaces to God's Providential Dispensations. Before, in the Aspects of Providence, it was touch't how some did look forward to mat­ters; these Aspects, which may be termed Proemial, or Precursory, are like Scouts of the Army, or the Forlorn-hope, which en­gage first, ere the body of the Army come up to grapple with the Enemy. Now that there are Providential passages of this nature, appears,

1. From Increpations or Reproofs for not heeding them. So Hos. 7. 9. Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth it not. And so Mat. 16. Christ checks [Page 332] the Jews, in that they could observe a fore­going work of Providence in Naturals, but not so in Spirituals: When it is evening (saith he) ye say it will be fair weather, for the skie is red; and in the morning, it will be foul weather, for the skie is red and lowring. O ye hypocrites! ye can discern the face of the skie, but ye cannot discern the signs of the times, v. 2, 3. The Jews did not so take notice of Prophecies refer­ring to Christ; The Scepter's departing from Judah; The coming of John the Baptist that Gospel-Elijah; The Miracles of Christ done amongst them: All which, not so heeded, might be proemial signs too, of approaching judgment. They, it seems, were better verst in their Almanacks, than in their Bibles, and the accommodation of what is in their Bibles to their present condition; and for this their stupidity, they are check't by Christ, and that sharply too.

2. From Admonitions or Exhortations to take notice of such Prefaces of Providence to matters. There is a Treatise of antecedent signs pen'd by a Divine-hand, Mat. 24. Those percursory signs spoken of there, may be con­sidered with respect to the destruction of Je­rusalem, and the World. An Admonition to consider of the one, we have in v. 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet; whoso readeth, let him understand, &c. An exhortation to im­prove the other, yet not excluding the former sort of approaching signs of calamity, we have in v. 32. Now learn a parable of the fig-tree, [Page 333] when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so like­wise ye, when ye shall see all these things, know it is near, even at the door.

3. From Exemplifications of such Prefaces of Providence, and that as they have a reference (1) To persons good; and (2.) bad.

For the first sort. Moses slays the Egyptian smiting an Hebrew, Exod. 2. 21. This fact of Moses seems to be a presage of Moses, as one who would be the Hammer of Providence to knock down the Egyptians, as he afterwards proved. Before Moses, Joseph had that in a dream which was afterwards fulfilled, as Gen. 37. 5, 6, &c. Sampson rent the young Lion as one would have rent a Kid, Judg. 14. 5, 6. He afterwards makes renting-work amongst the Philistins. David slays the Lion and the Bear; and after that, a Metaphorical Lion or Bear, namely, Goliah the Philistin, 1 Sam. 17. These Acts were preambulatory to noble and royal Acts of Valour performed by him afterwards. Our Saviour in his minority is found sitting in the midst of the Doctors, both hearing them, and asking them questions; and all that heard him, were astonished at his understanding and answers, Luke 2. 46, 47.

Again, There are some Prefaces of Provi­dence which respect the Bad, whom Providence may use for black work to be done in the world. It is said, Sarah saw the son of Agar the Egyptian, which she had born unto Abraham, mock­ing, Gen. 21. 9. Here is an early discovery of Ishmael, whose posterity were cruel mockers [Page 334] indeed, as Psal. 83. 6. they were of that Juncto there spoken of; and did persist on in the old antipathy of their father, who, born after the flesh, persecuted him that was born after the spirit, Gal. 4. 29. Jeroboam was to be a scourge to the house of David: He was an active man, whom Solomon takes cognisance of, 1 King. 11. 28. His new Garment is rent into twelve pieces, and ten of them are delivered him by the Prophet, Ahijah, and that as a presage of the ten Tribes to be headed by him, v. 30, 31. So­lomon sought to kill Jeroboam, but Jeroboam escapes into Egypt, there he lurks till the seed of Sedition is up, and towards its harvest, as v. 40, with the next Chapter compar'd. Judas betrays his Master; besides a typical presage of this, Psal. 41. 9. with Acts 1. 16. there were some other presages, which after his horrid treachery, might be better understood by the Disciples. That in John 6. 70. Have not I (saith Christ) chosen you twelve, and one of you is a devil? was a tinckling of the Larum-bell a­mongst the Disciples. Whether Judas did then spet some of his venom, yet more secretly, amongst the Disciples which there went back, and walked no more with Christ; and so o­pen'd, or helpt to hold open, the door of their apostacy: or whether, upon their apostacy, he begun to make a stir amongst the eleven, and so was a Mutineer in that small company left, is not so exprest in the Chapter; yet whether the one or the other, or both, may not be im­plied as the occasion of Christ's speech, may not peremptorily be denied. We find how [Page 335] the same Judas was a Make-bate, a Quarrel­le [...] at another time, John 12. Why was not (saith he) this ointment sold for three hundred pence, and given to the poor? v. 5. This he said (saith the Text, v. 6.) not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. Judas his heart was as full of covetous projects, as the bag of treasure which he bare. His heart was betray'd by this World's goods, ere he betrays his Lord and Master. The Devil knows how to hew an Hypocrite, a Tray­tor, a Murderer, out of the Mammon of un­righteousness. A worldly heart will be any thing than what it should be. The prog­nosticks or presages of Apostacy, may be seen in an inordinacy of affection to the things of this life. So in Judas here, that Li­on which is known by his griping-paw.

4. From the Distinctions of Proemial Di­spensations, or Presages of Providence. These may be considered,

• 1. In respect of the Mode or Manner, how they are by way of Presage.
• 2. In respect of the Matter, to which they have reference.
• 3. In regard of the Subjects or Persons concern'd in them.

First, In the first place then, Presages are considered, (1.) By way of meer significan­cy; and that, (1.) Negatively, as to that which shall not be. So the Bow in the Cloud [Page 336] is a significant Pledg or Token that the waters shall no more become a flood to destroy all flesh, Gen. 9. 13, 14, 15. See Isa. 7. 5, 6, 7. with 11, 14, 15. (2.) Positively, as to that which thus or thus falls out. So the shooting of the Arrow by Jehoahaz, and the smiting upon the ground with the Arrows, were a presage, though an extraordinary in­stituted one, of the smiting of the Syrians, 2 King. 13. 17, 18, 19. The crowing of the Cock was a presage of what Christ had said to Peter, Mat. 26. 34. with 74, 75.

2. By way of real Causality; And so Da­vid's noble Exploits had an influence to his be­ing received as King by the Tribes of Israel, who came to him, saying, Behold, we are thy bone, and thy flesh: also in time past, when Saul was king over us, thou wast he that leddest out, and broughtest in Israel: and the Lord said to thee, Thou shalt feed my people Israel, and thou shalt be captain over Israel: so all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron, before the Lord; and they anointed David king over Israel, 2 Sam. 5. 1, 2, 3.

3. By way of significancy and causality. There are Presages mix't. Gideon goes to the Midianites Tents, hears one of the Soldiers telling his dream to his fellow; and like­wise the interpretation thereof given by his fellow: and hereupon Gideon is quickned to saith, prayer, and courage to set on the Army of the Midianites, who are worsted, as Judg. 7. 10, &c.

Hither may be referred Comets, or Bla­zing-Starrs as vulgarly termed: which as they have often an experienced significancy, so some causal influence: for (as is obser­ved by some) the matter of these being hot and dry exhalations, no wonder if there follows, (1.) Barrenness of the Earth, and so the fruits thereof more or less sail. (2.) The reduction of the Hu­mours in men's bodies to an hot and dry intemperature. (3.) From this intempe­rature of the Humours, what can be expe­cted but an epidemical spreading of acute Diseases. (4.) From the hot and dry in­temperature both of Bodies and the Air, the Minds of men, which have a sympa­thy with the Body, are easily provoked to wrath, contentions, brawls, and fights: and whereas Kings and Princes are more deli­cate or tender than others, and naturally more elated, and have the Humours more accommodated and easie for inflammation, than others, it may easily happen, that in these hot and dry years, than at other times, Princes are sooner and more vehe­mently stirred up to Contentions, Revenges, and the waging of Warr in the World; and these Warrs oftentimes bring with them the changes of Government or Kingdoms. Thus the learned Zanchy. All I have to say here, is: None of the Works of God are to be slighted: and though there be some foundation in Second Causes, yet we are [Page 338] not to forget the First Cause. We read of fearful sights and great signs that shall be Canunt undi (que) galli, quando privatim, & publice nos Deus per ver­bum suum per prodigia & signa ac horribiles insolitos (que) rerum casus ad­monet. Gualtherus in Marc c. 14. Hom. 126. from Heaven, Luke 21. 11. If then the Cocks (to use a learned man's phrase) do crow, and these may be judged such; Oh that they might awaken from the sleep of sin, to re­penting-work!

Secondly, The Presages of Providence may be considered in respect of the Matter to which they have a reference. And so they are, (1.) Joyous, or by way of mercy. Noah's Dove came in to him in the evening; and lo, i [...] her mouth was an olive-leaf pluckt off: so Noah knew that the waters were abated from off the earth, Gen. 8. 11. So Hos. 2. 15. And I will give her vineyards from thence, and the valley of Achor for a dore of hope. (2.) Doleful, or by way of fore-boading wrath. So the death of Abijah, the taking away of him from evil to come, was a sad presage of wrath to come on Je­roboam's Family, as is declared at large in 1 King. 13. The falling of Dagon before the Ark, was a fore-runner of the falling of the Lord's heavy hand on the Philistins, 1 Sam 5. Other Exemplifications for both these, name­ly, Presages Joyous and Doleful, are couch't in the fore-going Instances, though not alledged under the notion of this particular Considera­tion, but under the notion of Presages in the general.

Thirdly, Presages may be considered in re­gard of the Subjects or Persons concerned; and so persons may be considered,

1. Singly, or in regard of private capa­city, as they respect a person, or particular family, relating to the head of the family. So in Saul's case, to whom Samuel said, The Lord hath rent the kingdom of Israel from the [...] this day, 1 Sam. 15. 28. Other Instances men­tioned, fall in here.

2. Conjunctively, or as they respect a Community of persons, a people, who, ac­cording as the Presages are, may be the sub­jects of joy or wo. There are National Mercies, and National Judgments, and Pre­sages to or of each. The distinct handling of each sort of Presages, will fall in with Mercies and Afflictions, which are not here particularly to be insisted on. I pass there­fore to the Accommodation or Improvement of the Observation.

CHAP. II.

1. LEARN from whence some do give a notable guess at future matters. A due observance of foregoing Dispensations, is a key to unlock the door for an insight into future ones. As some creatures are more sen­sible of an approaching storm; they are the Husbandman's natural Almanack, and truest one too, Job 36. 31. So they who observe [Page 340] the out-goings of God in the world, may see further than the Politicians of the world. Great ones, who cannot see day at a little hole, are strangely be-nighted in their designs and undertakings.

2. Observe Providence by way of presage; and that the rather, considering, (1.) That so God's Saints have done. As we are not to make presages where no ground is so to do; so we are not to pass by that, the observance whereof may be consistent with wisdom. Ja­cob put not off Joseph's dreams, because dreams, and the dreams of a boy; he gives him the hearing, and observes something more in them than the workings of a childish 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.

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 [Page 344] 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 [Page 345] 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 into Egypt, Gen. 37. 2. and he was thirty years old, when he stood before Pharaoh King of Egypt, Gen. 41 16. and he tells his brethren, after they find him Lord-Treasurer in Egypt, how that two years hath the Famine been in the land, Gen. 45. 6. yea, moreover, Joseph's going down into Egypt, laid foundation for the Israelites going up out of Egypt to Canaan, according to the prophecy, Gen. 15. 13, 14.

Thirdly, The latitude or extent of a foun­dation for future matters, is next to be spo­ken unto; and may be considered two ways:

• 1. In respect of Things.
• 2. In respect more immediately of Per­sons.

1. In respect of things: and so there is a large harvest of Temporals and Spiritu­als from seed before sown. Not to be large here, seeing Instances which may serve have been mentioned materially, and may easily here formally be insisted on. Thus Joseph is the man sent before, when the Lord called for a Famine upon the Land, and brake the whole staff of bread, as is said Psal. 105. 16, 17. Wise-men from the East bring gifts, Gold, Frankincense, and Myrrhe, Mat. 2. 11. This their Present is of great use for the Egypt-Journey at hand: for Joseph and Mary being low in the world, are now the better provided-for in a strange Countrey. The Eye of Providence fore-sees future Exigencies; and the Hand of Providence is sometimes before­hand by way of provision for the children of Providence. Other things might here be instan­ced in, as in Marriage, Health, Liberty: but I pass to things of spiritual concernment; and so to avoid repetition of what elsewhere is here reducible, I shall only touch on two things: (1.) Conversion to the Faith. (2.) Con­firmation in the Faith. There are passages of Providence which pave a way to each. God in his Providence raiseth up Instruments, whom he sends and blesseth in their Ministry, so that faith comes by hearing, as the Apostle doth declare, Rom. 10. 15, 17. Words spoken at one time, lay a foundation for confirma­tion at another: So John 2. 22. When there­fore he was risen from the dead, his disciples remembred that he had said this unto them; [Page 347] and they believed the Scripture, and the word which Jesus had said.

2. In respect of Persons: And here we may take a view of the All-wise-founding-Providence, as it respects persons Political and Ecclesiastical; or Magistrates and Mini­sters in God's holy Ordinances.

1. There are passages which refer to per­sons under a Political consideration: and these may be distinguish't, (1.) As they re­spect the advancement, promotion, exalta­tion of persons to places of Power and Dig­nity. (2.) As they respect the dejection of persons, the clipping their Power and Dig­nity. That there are matters which may lay some foundation more or less both as to the one and the other, is apparent out of the History (to go no further) of Paul and David. What these matters in particular are, is subject-matter for a Treatise of Providence referring to Politicals.

2. There are passages of Providence which respect Ecclesiastical persons; whom God takes near to himself in his service, as was said of the Tribe of Levi, Numb. 3. 6. These may be distinguish't into such which are,

• 1. More remote.
• 2. More near.

To instance in the first, God's preserving of them in the foregoing part of their life, is observable. Musculus, when a little one, had the Plague: he dies not, God having work for him to do: he is plague-proof, till the work be done. Moses the Lord's Prophet [Page 348] in the Old-Testament, Christ in the New, are exemplifications of this. Neither Pharoah the bloody Wolf, nor Herod the old Fox, choak these Lambs in their Infancy, as hath elsewhere been noted upon another Obser­vation.

Again, there are passages of Providence more near; as preparation or fitting for the work, and actual calling and disposing them ac­cording as God in his Providence seeth best Timothy was nurtured in the knowledg of the Scriptures from a Child, 2 Tim 3. 15. To be well verst in the Scriptures, is a good preparative for Divinity. He is after so­lemnly set apart for publick work of the Ministry, 1 Tim. 4. 14. The Disciples of Christ were Hearers of Him, before they were Speakers. They had an extraordinary Call as Apostles; and this their receiving the Lord's Press-mony, had a respect to future Service.

More might be said here, as it refers to Persons Ecclesiastical, who as they are Offi­cers in the Church, so may they be spoken of in a Treatise of Providence referring to God's Church or People.

CHAP. II.

1. SEE ground for Saints hopes and Sinners fears. There is a Seed-plot both for the Afflictio­nes Ec­clesiae ve­luti sa­tiones quaedam sunt, quae tandem dulcem justitiae, gratiae, & favoris Dei gu­stum pro­ferunt; dum vi­delicet tyrannos reprimit, & suos à servitute liberat. Moll. Quemadmodum semen telluri insinuatum & abditum suo tem­pore prodit, & terrâ non obtegitur amplius, sed revelatur: sic sanguis innoxius in terram effusus, & corpora piorum occisa, ac tellure adoperta, semen sunt, tempore Domini visitationis ad ju­dicium & condemnationem impiorum proditura. Musculus ad locum Isai. one and the other. They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him, Psal. 126. 5, 6. Even as I (saith Eliphaz the Tema­nite) have seen, They that plow iniquity and sow wickedness, reap the same: by the blast of God they perish, and by the breath of his nostrils are they consumed, Job 4. 8, 9. The Prophet Isaiah comprehendeth both Seed-plots, Isa. 26. 20. 21, 21. Come my people, enter thou into thy chambers, and shut thy doors about thee: hide thy self as it were for a little moment, till the indignation be over-past: for behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall discover her blood, and shall no more cover her slain.

2. Observe Foundation-Dispensations of Providence. The way to profit more by after-Dispensations of Providence, is to take notice of previous or foregoing ones. The reading of [Page 350] the Preface to the Book, will conduce to the better understanding of the Book. One skil­ful in Architecture, will the better judg of the Superstruction, by taking a view how the Foundation of the House is laid. We too of­ten pass by the work of God, as a heap of rub­bish at a distance; little considering what the Lord is doing, till afterward we find an House built there, where nothing but an heap of earth lay. It's our wisdom then to observe the display of God's Attributes, in bringing water from this and that Spring-head, by many windings, over many Hills, and through divers Vales; and that to refresh some, and drown others: see Psal. 46. 4. with Isa. 8. 7.

CHAP. I.

THAT the comparing of some single act or acts of Providence, with an after-act or acts of Providence about matters, is the o­pening of the Casement for light to come in on the understanding, doth appear as follow­eth.

1. Some have been startled, staggered, non­plust, disquieted, whilst they have been held at a gaze of some act or acts of Providence a­bout matters; but, on the other hand, quiet­ed, composed, satisfied, when they have ta­ken a view of the whole of a Dispensation. Jacob upon the supposed loss of Joseph, talks of nothing but his grave, Gen. 37. 35. but when he saw the Waggons which Joseph had sent to carry him, his spirit revived; he said, It is enough, Joseph my son is yet alive; I will go and see him before I dye, Gen. 45. 27, 28. What an eye-fore was the prosperity of the wicked, [Page 352] solely considered, to the Psalmist? But as for me (saith he) my feet were almost gone, my steps had well-nigh slipt, when I saw the prosperity of the wicked, Psal. 73. 2, 3. And in v. 21. Thus my heart was grieved, and I was pricked in my reins: But after, these pangs of disquiet have an end, when he can say, Then I understood their end; surely thou didst set them in slippery places; thou castedst them down into destruction, v. 17, 18. The two Disciples going to Emaus, were nigh ti­red with sorrow and disquiet, which had al­most rid them off their legs of Faith; and that while they cast back an eye on Mount Calvary, where their Lord and Master was lately crucified: We trusted (say they) that it had been he which should have redeemed Israel Luke 24. 21. but after, they are taught a lesson to consider that Golgotha-Dispensation as a copulative one, v. 26. Ought not Christ to have suffered these things, and to enter into his glory? They might have been stumbled, if the Golgo­tha-Dispensation had not been: for how o­therwise should Christ have risen from the grave, triumphed over enemies, fulfilled the Scripture, according as he intimates, v. 27.

2. The taking a view of the whole of Pro­vidence in matters, doth after a natural sort contribute to the better understanding of matters. He that comes into an Artificer's or Joyner's Shop, and sees here and there some pieces for a Box, or into a Taylor's Shop, and b [...]holds here a Skirt, there a Sleeve; may at present, through his want of thorough con­sideration, be at a loss what to make of these [Page 353] somethings-nothings: but after, when all is set together, there is a proof of the Work­men's skill, and a confutation of the man's ignorance, who knew not what belongs to the Box or Garment. Even thus it is in re­ference to Providential-Dispensations. Or as the Types of old are better understood when considered in conjunction with what is typed forth by them, as Numb. 21. 9. with John 3. 14. so this or that act of Providence may better be apprehended after, than at present. So Christ tells Peter, What I do, thou knowest not now: but thou shalt know hereafter, John 13. 7.

CHAP. II.

1. SEE one way to prevent guilt of sin un­der the Dispensations of God, whether they respect our selves or others; and that is by a copulative or conjunctive considera­tion of Providence as to matters. Had Jonah waited a while, he need not have been so pet­tish and froward upon the account of the blasting of his Guord. Then said the Lord, Thou hast had pity on the guord for which thou hast not laboured, neither madest it to grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than six-score thousand persons, that cannot [Page 354] discern between their right hand and their left, and also much cuttel, Jonah 4. 10, 11. The Psal­mist likewise acknowledgeth his fault, which the non-consideration of Providence conjun­ctively, was an in-let or door to, Psal. 73. 22. So foolish was I, and ignorant: I was as a beast before thee.

2. Look after a sweet waiting-frame of heart under this and that Dispensation of Providence. Yea, in the way of thy judgments have we waited for thee, O Lord, Isa. 26. 8. I will stand upon my watch, and set me upon the tow­er, and will watch to see what he will say to me, and what I shall answer when I am repro­ved, (or, when I am argued with, as the Mar­gin hath it) Hab. 2. 1. Could persons be so composed when they first set foot on the borders of a Dispensation, as they are, or ought to be, when they have footed it through to the other end; they would foot it cheerfully without faintness and stumb­ling by the way. We should then in pati­ence possess our selves, till the Lord's work be over. Copulative Providence is the Silver Trumpet of God's Praises. Joseph beholds a glorious display of the Divine Attributes in God's Dispensation towards him. Sup­pose him as brought into the great Hall of Egypt, hung with Cloath of Arras; at first entry, he sees a Leg or Arm of a man in the Hangings, but after, when he hath li­berty to walk up and down there, he sees a beautiful piece of Workmanship: Even so, [Page 355] when Joseph looks not to the violent hand of his Brethren in the Hangings of Provi­dence, but considers all together, he sees the curious Artifice of Providence in all, and so tells his Brethren; But as for you, ye thought evil against me; but God meant it unto good, to bring to pass as it is this day, to save much people alive, Gen. 50. 20. Job, who hath his Scene, and that a sad one too, experi­enceth all for good in the end. So James 5. 11. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. Non est judican­dum de Provi­dentiâ Dei ante quintum actum. Pet. Mart.

CHAP. I.

THOUGH Providence seem to sound Dis­cords; yet it hath its Correspondencies or sweet Accords; and that, with

• 1. The Purpose or Decree of God.
• 2. The Sacred Scriptures.
• 3. With the Prayers of Saints.
• 4. With it Self.

First, There is an Harmony of Providence with the Purpose or Decree of God. Known unto God are all his works from the beginning of the world, Acts 15. 18. The process of Provi­dence, in the sixth Chapter of the Revelation, is according to the Book of the Divine De­cree spoken of in the fifth Chapter and se­venth verse. I enlarge not here, having spo­ken distinctly and largely to this in a fore­going Observation.

Secondly, There is an Harmony of Providence with the Sacred Scriptures. It is said, Amos 3 3. Can two walk together except they be agreed? The Scripture and Providence do walk toge­ther; they are agreed in the journey's end, [Page 357] where to meet; albeit one of them may seem to leave the company of the other for some miles. Providence, in regard of its correspon­dency with the word, may be termed a visible Bible, or a Commentary 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 pr [...]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; [Page 358] 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 [Page 359] 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 [Page 360] 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 founded on right Reason, or general Experience. Some make bold to bring forth the Decrees of the Starr-Chamber as touching the bent of men's minds, the deaths of persons, &c. as if so be there were not a secret Council-Table within the be-spang­led Canopy of Heaven. There is little reason, and less grace, for men to be curiously searching [Page 362] after some Fopperies in Almanacks, and this to the neglect of their Bibles, which will ne­ver be out of date. If men would search into the later, as they do into the former, they might read of an Esau and a Jacob, twins-born, but of a different character, Gen. 25. 23. They might read of many thousands dying a vio­lent death nigh one and the same time, Judg. 8. 10. and if an Astrologer had been consulted, is it likely that he had made such a difference as to Esau and Jacob, and such an Harmony of the deaths of an Hundred and twenty thou­sand, as the last Scripture mentions? Again, they might read, that promotion cometh neither from the east, nor from the west, nor from the south, Psal. 75. 6. Furthermore, they might read a Sacred insulting Irony, Let now the astrologers, the starr-gazers, the monthly-prognosticators, stand up, and save thee from the things that shall come upon thee, Isa. 43. 13. Last­ly, They might peruse a Dehortatory Lesson; Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of hea­ven, for the heathens are dismayed at them, Jer. 10. 2.

2. There is another bastard Harmony in re­gard of particular blind Prophecies cast forth from Wizards and Witches, the Oracles of the Devil. There is in some a wicked Curiosity to know their Fortune, as it is phrased. If such would know their Fortune, they might take a shorter and surer course by reading the 28 ch. of Deuteronomy: or, if they like not so large a Discourse, they may have it in short from [Page 363] Christ, who tells them, He that believeth not, shall be damned, Mark 16. 16. It is often a su­spicious sign of hardness of heart, and a judi­ciary deserting by the Lord, when thus the O­racles of the Devil are in request with parties. Seek me out (said Saul to his servants) a wo­man that hath a familiar spirit, that I may go to her, and enquire of her, 1 Sam. 28. 7. and what got he, but further sorrow and wo? see ver. 20.

Perhaps it will be objected here by some, That Prophecies, so termed, do fall out true; and therefore why are they not to be look't af­ter?

To this thred-bare Objection, note the fol­lowing Reply, and that in divers particulars.

1. Why are not things observed to fall out otherwise ordinarily? Sciunt il­li (daemo­nes) qui­dem futu­ra multa, sed non omnia, quippe quibus penitus consilium Dei scire non licet: & ideo solent responsa in ambiguos exitus temperare. Lact. lib. 2. Instit. cap. 15. ‘An Astrologer or Star­peeper (saith Luther) is to be likened to one who selleth Dice, and saith, Behold here I have Dice that always run upon Twelve; the rest of the fifty Casts upon 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Even thus it is with Astrologers: When once or twice their Conceits and Fantasies do hit and happen, then they can­not sufficiently extol and praise the Art; but touching the other so oftentimes failing, they are altogether still and silent.’ Thus Luther. And indeed it's no wonder if sometimes [Page 364] that which is spoken (and yet it may be in the general, or in an ambiguous sense) do thus or thus fall out. Suppose divers in Israel had had recourse to Witches, or others, to enquire what weather should have been on the mor­row, when Samuel said, Is it not wheat-har­vest to day? I will call unto the Lord, and be shall send thunder and rain, 1 Sam. 12 17. Per­haps, none had hit right: suppose one had a­mongst many (for some kind of weather must be); now this one speaks the truth, but not truly; having no ground, but as the blind man shoots the Hare.

2. Whether some kind of Predictions may have some influence by way of a kind of na­tural causality, to bring about what is said. A true Prophecy may have some influence in an ordinary way to further the accom­plishment of it self: so 2 King. 9. the Pro­phecy there was the occasion at least for the Army-men to set up Jehu. And so, on the other hand, some passages heeded may be in­ductive of the thing. A man hath a strong conceit of death, he is foretold so; and this phancy may, through Providence righteous A­men, have its deadly operation.

3. Satan can give notable intelligence to some who are his Oracles: For, Angeli in verbo Dei cognos­cunt omnia, antequam in re siant: & quae apud homines adhuc futura sunt, Angeli jam revelante Deo, noverunt; praevaricatores Angeli etiam sanctitate amissa, non tamen amiserunt vivxis creaturae Angelicae sensum: triplici enim modo praescientiae acu­mine vigent; scilicet subtilitate naturae, experientiâ temporum, revelatione superiorum potestatum. Isid. Hisp. lib. 1. sent. c. 12.

1. He is an Angel, and so hath a deeper [Page 365] insight into matters. Though there may be some crack in his natural intellectuals by his fall; yet, as an Angel, he sees further into matters: see 2 Sam. 14. 17.

2. He hath had long experience as to mat­ters in the world: He is an old Serpent, Rev. 12. 9.

3. He can quickly take cognizance of the position of matters, how things are in their precedent Causes both Natural and Moral. Thus supposing that it was the Devil in Samuel's Mantle, no wonder if he speaks as he doth: for David was anointed, Saul grows worse and worse; and now the top-stone-Sinne, was laid on, namely, his going to a Witch, and a battel was at hand to be sought.

4. The Devil hath a great stroak in mat­ters brought about in the World. He that is then an Agitator, may the better be an Intel­ligencer. See 1 King. 22. 21, 22. Job 1. 12. Sa­tan could know what would befall Ahab and Job, when he had a Commission, or rather a Permission, what to do.

4. God hath wise Ends in the verification of what is sometimes foretold. That place in Deut. 13. 1, 2, 3. is a full one for this purpose. Providence forbears not to go the journey, because Satan doth so probably guess, and give it out: yea, Providence sets forward the rather for the trial of persons. And therefore let that pertinent instruction [Page 366] be remembred, Isa. 8. 19, 20. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards, that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them.

3. There is a specious expected Harmo­ny of Providence with Scriptures misunder­stood. It may be said here to some, as Christ said, Mat. 22. 29. Ye do 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 [Page 367] 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 [Page 368] 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.

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 [Page 370] 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. [...]uke 13. 34, 35.

Thirdly, The Prayers of God's People in Scripture do declare this. The 90th 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 aff [...]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. [Page 371] 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 [Page 372] 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 Pe [...] Popiensem. of Dispensations, three things are observable:

1. Here is a display of the Divine Attri­butes intended. Not only is Wisdom seen in [Page 373] 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 [Page 374] hereafter: so Luke 16. 25. But Abraham said, So [...] 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, ne (que) 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 [Page 375] 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 [Page 377] 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.

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 [Page 379] 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 [Page 380] 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 [Page 381] 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.

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. [Page 385] 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 [Page 386] 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 first­born 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 [Page 387] 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: in the cup which she hath filled, fill to her double. Many instances are there in Civil and Ecclesia­stical History, which do abundantly witness this. It may be observed how the sins of Fraud, Perjury, Oppression, Blood, are writ­ten in Capital Characters on the foreheads of after-punishments.

The next sort of Exemplifications come to be spoken to. The Midwives, who did not set their hands to pull down the props of the Israelitish houses (I mean, the Male-children), have houses made for them, Exod. 1. 21. God's making of them houses there, may be under­stood in regard of propagation or encrease of posterity; their Vines spread, who did not de­stroy the young Plants: or in regard of Ho­nour; their Houses or Families are made illu­strious: They who honoured God, and his people too, in an afflicted condition; are ho­noured by God. Or, lastly, in regard of wealth or prosperous estate; they are blest with a confluence of good things, who would not be instrumental to rob the Israelites of their best [Page 388] living goods. Lot shews kindness to Angels in the shape of men; and he who would defend his Guests, is defended by them, Gen. 19. 1, &c. David shews kindness to Mephibosheth for Jona­than's sake; having received kindness from the Father, he makes conscience of paying of the debt of kindness to the Son, 2 Sam. 9. 7.

There are Exemplifications of this verity in History. That relation Mr. Fox makes of Freseobalt a Merchant of Florence, is pertinent here. He was very bountiful to Cromwel, af­ter Lord Chancellor of England; and found the counterpain of his bounty in Florence, at London: for coming thither to get in some mo­neys due to him in England, he being now in a low estate, finds one high enough, namely, the said Lord, for his help and relief. By the assistance of the Chancellor, his debts due are paid: and the money which this Merchant gave, or rather lent, to the other, being in a mean and distressed condition, is refunded with noble Interest, viz. Eight hundred Duc­kats for about Fifty, disbursed in order to Cromwel's return to England. In the Life of that famous Preacher in his Age, Lavater, there is a memorable story of Providence in re­taliating kindness for kindness to Lavater his Father. He being a Military-man, had com­passion on a common Soldier labouring un­der great extremity by reason of thirst at a very hot season: though he were an Officer of note, yet he took cognizance of a distressed Soldier, and liberally refresh't him with a [Page 389] draught of Wine which he had by him in some vessel at that time. It happens, about eight years after, that Lavater in a certain fight falls into a Ditch or Trench where many had perished; neither was there any hope that he should get out from thence: but behold, that very Soldier put forth his hand in the very sight of the Enemies, with great danger of his life, and plucks Lavater from the jaws of death; who is now delivered, and after returns home to his Command, and enquires who it was that so hazzarded himself for him, wills the man to come before him; asks him, what was the reason he so jeoparded his life. The Soldier replies, Because thou some years heretofore, when I was likely to perish by reason of thirst, in Italy, didst relieve me in my extremity. In the Life of learned and pious Junius, it is mentioned, how being at a great distance from his friends, and Warr breaking forth in France, so that he could not have moneys sent him; he was in very great want, so that he was resolved to dig for a Livelihood in the City-trench of Ge­neva, and so relieve himself that way, ta­king what time he could otherwhile to fol­low his Book. Being thus distressed, one William Burdo, who was a Taylor there, having been out in the Civil-Warrs of France, and lately escaped with his life, takes notice of Junius going from a Sermon; and doubtful whether it were Junius, who was [Page 390] now in a poor condition as to sight, asks him, who was asham'd to discover himself, and so finds him to be his Countrey man, hath him to his Lodging, telling him he would work to get enough for a subsistence, know­ing he should be paid again from Junius his friends: and so he did, and was indu­ced so to do, considering what kindness his Mother (being a Widow-woman, and ha­ving many Children) had received from Junius his Mother, who was a religious and bountiful Matron, and did daily send relief to the Widow-woman and her Children, living near her house. One of her Children was this William, who now is an helper to him, whose Mother had been an helper. Who knows to whom he may be beholding to one time or other! Good acts of Cha­rity are Bills of Exchange, when no mo­ney is in the Purse. He that hath pity on the poor, lendeth unto the Lord; and that which he hath given, will he pay him again, Prov. 19. 17.

CHAP. II.

I. IN reference then to Frowning-Retalia­tions of Providence, observe these follow­ing Documents.

1. There is ground to repent for Injuries done to others. There may be a sad reckon­ing of Providence behind. They who imbit­ter others lives, may have their lives imbit­tered by others. The King of Nineveb with his Nobles act wisely, when it is thus enact­ed; Yea, let them turn every one from his evil way, and from the violence that is in their hands, Jonah 3. 8. The success of humbling and reforming-work, is made mention in the tenth verse.

2. Acknowledg God's righteous hand, when the evil of our sins are written thus on the fore-heads of our Smarts. An Adoni­bezeck feels the righteous hand of Providence in his thumbs cut off; and the trampling foot of Providence, in treading on, yea off, his great toes: As I have done, so God hath re­quited me, saith he, Judg. 1. 6, 7.

3. There is hope of the Lord's helping persons under the furies of men, from the consideration of Retaliating-Providence. So Psal. 137. 8. O daughter of Babylon, who art to be destroyed, happy shall he be that rewardeth thee as thou hast served us. Obad. v. 15. For [Page 392] the day of the Lord is near upon all the heathen: as thou hast done, it shall be done unto thee; thy reward shall return upon thine own head. See also Rev. 18. 20, with 24.

4. Beware of unrighteous acts towards others, whether Magistrates, Ministers, Pa­rents, Husbands, Wives, Widows, Fatherless. It is storied of an aged man, who being bar­barously dragged by the hair of the head, de­sired his son (who abused him) he would not drag him beyond such a place of the house, for that he did not so to his Father. It's said, how some second Husbands pay home the first Husbands scores; and so of Wives too often it is experienced. The peo­ple of Israel refused to obey the voice of Sa­muel their Governour, and they smarted for it, 1 Sam. 8 19. They who slight good Mi­nisters, may be punish't with bad ones. There may be Watch-men which may smite some for their smiting, and wound for their wound­ing, Cant. 5. 7. That is a notable caution gi­ven, Exod. 22. Ye shall not afflict any widow, or fatherless child; if thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless, verse 22, 23, 24.

II. In reference to Smiling-Retaliations of Providence, remember the following In­structions.

1. The less ground there is of dejection under straits, by how much the more parties have been helpful to others under their straits. For God (saith the Author of the Epistle to the Hebrews) is not unrighteous, to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministred to the saints, and do minister, Heb. 6 10. Job was eyes to the blind, and feet to the lame, a father to the poor, the blessing of him that was ready to perish came upon him, Job 29. He hath ex­perience after his sharp Winter-season, of Re­taliating-Smiling-Providence; his Brethren, Sisters, and all that had been of his acquain­tance, afford him heart and hand for his sup­portation and consolation, Job 42. 11.

2. Take notice, how God hath been a gracious Pay-Master to you one way or other. The debts of kindness are paid off in money, or as good, if not better, than money. Old Barzillai, who had a loyal heart and a bounti­ful hand towards David in his flight from Ab­solom, experienceth the King's favour to him and his: see 2 Sam. 17. 27, 28, 29. 2 Sam. 19. 38, 39.

3. Take encouragement then, to put on bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, as is said Col. 3. 2. How many are there, of whom it may be said, They have guts, but no bowels of compassion towards others afflicted! Forget not, more especially, to have a respect to God's servants, whether strictly, or generally so [Page 394] termed. It's an encouraging meditation we have in 2 Kings 8. 4, 5, 6. compared with 2 Kings 4. 8, 9, 10. the good Prophet, though dead, is yet a virtual spokesman to the King for that woman who had been hospitable in entertaing him at her house: her sparing the Prophet a little room, is richly requited with the King's restoring her the whole House, Lands, Profits or Issues thence arising from the time of her absence, to the time of her address made to the King there. Re­member then that of Christ, Mat. 10. 41. He that receiveth a prophet in the name of a pro­phet, shall receive a prophets reward: and he that receiveth a righteous man in the name of a righ­teous man, shall receive a righteous man's re­ward.

CHAP. I.

TIME and Place put weight into the Scale of Moral Actions: Virtue and Vice have an aggravation, according to the con­sideration of Time and Place. And as Time and Place have their consideration in Mora­lities, so in the Displays of Providence. God, who is the Author of Time and Place, doth wisely govern Matters with respect to Time and Place.

To begin then with the first of these; and so it will not be lost time to take a view of Providence about the timing of things. And here three Positions offer themselves.

First, It belongs to God, as his Preroga­tive-Royal, to Time Matters. In Isa. 60. 22. I the Lord will hasten it in his time. And in Acts 1. 7. And he said unto them, It is not for you to know the times or the seasons which the Fa­ther hath put in his own power.

Secondly, The Lord, who is wise, doth wise­ly Time matters. This appears, if it be con­sidered,

1. That the Scripture not only speaks of Time, but of a fulness of Time; which notes the mature, exact, or fit bringing-forth of matters on the stage of this world. Our Sa­viour Christ came in the fulness of time, as we read it asserted once and again, Gal. 4. 4. and Eph. 1. 10.

2. There is no solid reason for man to ob­ject against the Lord's Timing of Matters. For, (1.) Hereby folly is exalted, Eccles. 7. 10. Say not thou, What is the cause that the former days were better than these? for thou dost not en­quire wisely concerning this. (2.) Men have smarted for their folly, when they will have other times, or things timed according to their discontented humours. The Israelites must have flesh-days; they shall have them, and enough of them, see Numb. 11. 32, 33.

3. As there is reason, so it's man's wis­dom to be calm, and not foolishly stumbled at this or that about Times. There are two ways how times may be said to be evil:

• 1. In regard of the evils of Sin.
• 2. In regard of the evils of Smart.

As for evil times in regard of Sin, though it be our duty to groan, yet not to grudg or mutter against the Lord because such times are. Times are bad; and by an undue discontent they are not made better, but worse. There is a wise and good Providence [Page 397] of God, when Times are thus bad. Divers things might here be insisted on; I shall only point at one, and that is, The truth of his Word which hath foretold of such times; and this, if considered, may not only break the force of temptation, as if God did not govern the world at such times; but like­wise confirm us in the faith. In the time of Pope Clement the fifth, Frederick King of Si­cily was so far offended at the ill govern­ment of the Church, that he called into que­stion the truth of the Christian Religion, till he was better resolved and setled in the point by Arnoldus de Villa nova, who evidenced to him, That it was long since foretold of such days of defection and abomination, when iniquity should abound, 1 Tim. 4. 1. 2 Tim. 3. 1, 2, &c.

In the next place, as for bad times in regard of the evil of Smart, there is less ground for disquiet, if sin be considered of as ordinarily preceding such evils of Smart. The Scarlet and Crimson Sins make way for Garments rolled and dyed in blood. It was a pious confession in Ezra 9. 23. Howbeit, thou art just in all that is brought upon us: for thou hast done right, but we have done wickedly. And where the days are black and bloody ones, notwithstand­ing they who are killed, burned, massacred, keep their garments undefiled, being perse­cuted for righteousness sake; yet God is good in such bad times as these. Much might be said in way of an apology for Providence here. It may suffice, That they who do suffer, are sweetly satisfied as to what is their lot and [Page 398] portion in this kind. In Rev. 13. 7. It was gi­ven to him to make war with the Saints, and to overcome them. Mr. Mede interprets this place as having reference to the times of the Albi­genses, and quotes an observable reply of some of them to the Argument drawn from the success of the Popish 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 at (que) 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 [Page 399] 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 [Page 400] (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 [Page 401] 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 [Page 402] 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 time, to be strengthned in the faith of the M [...]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 [Page 403] 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.

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 [Page 406] 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 p [...]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 sentenc [...] of death in our selves, that [Page 407] 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 the Lord came upon Jeph­thah, and he becomes their deliverer, Judg. 11. 29. So it is said, The Lord saw the affliction of Is­rael that it was very bitter: for there was not any shut up, nor any left, nor any help for Israel; and the Lord said not, that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash, 2 King. 14. 26, 27. Joseph was in the briars, a knotty case offers it self; and while he thought on these things, the Angel of the Lord appeared unto him, Mat. 1. 20. The Disciples of Christ were in the Ship, there arose a great tempest in the sea, insomuch that the Ship was covered [Page 408] with the waves; they come to Christ, awake him, saying, Lord save us, we perish: then he a­rose (after this storm, and check given to them for the tempest of unbelief in their souls) and rebuked the winds and the sea, and there was a great calm, Mat. 8. 24, 25, 26. Again, when the disciples cry'd out for fear, straightway Jesus spake unto them, saying, Be of good cheer, it is I; be not afraid, Mat. 14. 26, 27. Christ appears timely to the Emmaus-disciples under their hea­viness, Luke 24. 17. And as the Jews went a­bout to kill Paul, tidings came to the chief Captain of the Band, That all Jerusalem was in an uproar; who immediately took Soldiers and Centurions, and so rescued Paul, Acts 21. 31, 32. Paul's Sister's son heard of the Jews lying in wait to kill Paul, and so there was a seasonable prevention of the murderous de­sign, Acts 23. 16. Epaphroditus was sick unto the death; but the Lord had mercy on him, Phil 2. 27. Thus all these are instances of seasonable help from Heaven under extremities.

Thirdly, The variety of Ends which the Lord hath in the swelling of a distress, ere he apply the remedy; is the next thing to be insisted on. These Ends subordinate to his will and pleasure, may be reckoned up, as fol­lows:

1. To chasten for sin. Great sins call for grievous distresses. As men were swift in transgressing; so Providence may justly be slow in delivering. God will let men see by the evils of smart, how provoking their evils of lin have been. Joseph's brethren envy him, [Page 409] Gen. 37. 11. had resolution to slay him, v. 20. commit Plagiary in selling their brother to the Ismaelites, for he was not theirs to sell, v. 28. with 40. Gen. 15. They are after distressed in Egypt, and Conscience then rings them a peal, being so distressed, Gen. 42. 21. Their distress riseth higher and higher, for behold their mo­ney is in their Sacks-mouth, and hereupon their hearts failed them, and they were afraid, saying one to another, What is this that God hath done unto us? Gen. 42. 28. Neither is this all, but a hard task they have to get Benjamin from their Father, in order to the purgation of themselves from being Spies; and no going again to Egypt without him; and if they go not, they must go down to their graves, for the famine was sore in the Land, Gen. 43. 1, 2. At length Jacob is prevailed with to let Ben­jamin go; and then their distress evades a su­perlative one; the killing-part of the Trage­dy is acted; the Cup is found in Benjamin's Sack; and according to their verdict Benjamin was to dye, and they to be bond-men, Gen. 44. 9. Now is the spring-tide of distress, which overflows all the banks, as appears from the pathetical Oration of Judah, who vents his sorrows, saying, What shall we say unto my Lord? What shall we speak? or how shall we clear our selves? God hath found out the ini­quity of thy servants: we are my Lord's bond­men, and he also with whom the cup is found, Gen. 44. 16. Now when their distress mounts to the clouds, help comes down from the Hea­vens: I am Joseph (saith Joseph); I am Joseph [Page 410] your brother, whom ye sold into Egypt. Gen. 45. 3, 4. To this instance add another: God did threaten the people by Isaiah with the Assyrian flood, which was to overflow, go over, and reach even to the neck, Isa. 8. 6. Accordingly it was accomplished: for the Assyrians, like a deluge of water, did overflow even to the head-City Jerusalem, which, like a man, stood up to the neck in these waters, the body of the nation being cover'd with them; and then the Lord, who sets bounds, causeth the waters to return, as we have the story in Isa. 37. 36, 37, 38. the [then there] in the Text, hath reference to the Jews doleful case when within the City; God hath then his Angel for their deliver­ance, when the Assyrian in his pride is highest, and resolved in an utter riddance of the Lord's people.