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 serâ—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 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 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.
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 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 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 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 ways
Providence at the top thereof Behold the Lord stood above it Gen. 28. 13. He that was above had an eye on what was beneath I saw the Lord saith Micaiah sitting on his throne c. 1 King 22. 19 c. God's Providence is there Visioned-forth or set out to Micaiah In the first Chapter of Job there is a Providential scheme or draught of what was to take place in Job's case there Ezekiel's Vision of the Wheels is a confutation of the Wheel of Fortune They who know God have the Wheel of Providence to meditate and discourse of 2. From positive Assertions in Scripture The Lord looketh from heaven he beholdeth all the sons of men from the place of his habitation he looketh upon all the inhabitants of the earth he fashioneth their hearts alike he considereth all their works Psal 33. 13 14 15. The eyes of the Lord are in every place beholding the evil and the good Prov. 15. 3. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not better than they Mat. 26. See also Mat. 10. 29. 3. From Divine Assumptions and Appropriations of the work of Providence to God himself When the Lord answered Job out of the Whirl-wind how doth he challenge to himself a supream Agency in and over the Creatures Who saith he provideth for the Raven his food Job 38. 41. And in Isa 45. 7. I form the light and create darkness I make peace and create evil I the Lord do all these things 4. From Expostulations Checks Comminations bottomed on the consideration of Divine Providence So Psal 50. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver v. 21 22. And so likewise in Psal 94. Vnderstand O ye brutish amongst the people and ye fools when will ye be wise He that planted the ear shall he not hear He that formed the eye shall he not see He that chastiseth the heathen shall he not correct He that teacheth man knowledg shall he not know v. 8 9 10. 5. From the Religious forms of speech by which are implied the verity of God's Providence extending to affairs in the world Thus saith the Lord of Hosts the God of Israel As yet they shall use this speech in the land of Judah and in the Cities thereof when I shall being again their captivity The Lord bless thee O habitation of Justice and Mountain of Holiness Jer. 31. 23. For that ye ought to say If the Lord will we shall live and do this or that James 4. 15. I trust saith Paul to tarry a while with you if the Lord permit 1 Cor. 15. 7. 6. From Prayers made to God The Scripture hath no Altar for an unknown God We are not taught to pray to Fortune to our own Wills Saints or Angels None of these are the Father which is in Heaven whose is the Kingdom the Power and the Glory The Orthodox Prayers of Saints are demonstrations that they were not Heterodox in the point of Providence they acknowledged a Providence on earth who were ever and anon looking up in prayer to the God of Heaven See Ezra 8. 21 22 31. Neh. 2. 4 with 18. Rom. 1. 10. And thus I have shewed how there is a Providence This was an old Article of the Saints Creed I shall for further clearing up the point 1. Lay down other Arguments 2. Reply to some Objections 3. Draw some Consectaries or Inferences Of these in their order CHAP. I. 1. FRom God himself And so observe 1. That the appellations or titles given to Him are implications of the thing He is Jehovah who gives the Creatures their beeing and operation Acts 17. 28. He is the Judg of all the earth Gen. 18. 25. He is the King of all the earth Psal 47. 7. He is the First Cause I will hear the heavens and the heavens shall hear the earth c. Hos 2. 11. * Non sanè multum interesse utrum quis Deos esse neget an eos omni procuratione atque actione privet mihi enim qui nihil agit esse omninò non videtur Cicer. lib. 2. de nat Deor. To deny then his Providence is to take up the Bucklers against these no less glorious than true Appellations of his But 2. His glorious Attributes of Power Goodness Wisdom Justice are as so many demonstrations of his Providence for all these the World existing are not dormant These Attributes are richly interwoven in the works of Providence The Scripture saith unto Pharoah Even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth Rom. 8. 17. Thou art good and dost good Psal 119. 68. O Lord how manifold are thy works in wisdom hast thou made them all the earth is full of thy riches Psal 104. 24. But God is the Judg he putteth down one and setteth up another Psal 75. 7. Lastly The Lord's creation of the World doth according to the Logick of the Scripture infer his Providence For 1. He is called the faithful Creator 1 Pet. 4. 19. The Lord leaves not the stately House of the World after he hath erected it 2. Considerations or Motives for supportation and consolation are couch'd in God's creation of the World so that they who have an interest in God may hope for a display of his Attributes in his government of the World so in Isa 40. Hast thou not known hast thou not heard That the everlasting God the Creator of the ends of the earth fainteth not neither is he weary c. v. 28 29. 3. There is an indissoluble or firm knot knit betwixt the Lord's creating and governing the World for what is Providence but a kind of continued Creation and therefore that word is used to set forth Providence by in Scripture see Psal 51. 10. and 104. 30. Isa 43. 7. Again to acknowledg God the Creator and some other the Governour is to rob the Lord of his glory against which robbery he vehemently protesteth as in Isa 42. 8. Lastly observe in Isa 45. the same God there who made the Earth and created Man upon it in v. 12 raised up Cyrus and prospered him in v. 13. There is no reason then to break the band of amity or alliance betwixt Creation and Providence which the Lord so conjunctively owneth and appropriateth to himself see Jer. 27. 5 6. 2. From Providence it self There is an intrinsecal or inbred light in Providence by which it is seen But ask now the beasts and they shall teach thee and the fowls of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of
which is not denied and the like reconciliation may be found with the Will and Providence of God Look at what door the fore-knowledg of God goes out at without a justle at the wills of men at the same door the Will and Providence of the All-wise God can and do go forth 3. The Scripture hath plain and full instances of accord betwixt man's liberty and Divine Providence Saul acted freely in seeking his Father's Asses and yet the Lord had told Samuel before I will send thee a man out of the land of Benjamin 1 Sam. 9. 16. The King of Babylon resolveth and that freely having used his divination to go against Jerusalem and this holds correspondence with the threatnings of God by the Prophet against the Inhabitants of Jerusalem Ezek. 21. 18. 4. Man therefore acts freely because God hath constituted in him a freedom from coaction and brutish determination The Lord hath embellisht the foul of man with the noble faculties of Reason and Election so as that he differs from a Beast and hath a liberty in acting though not a liberty of absolute independency He who learns to swim puts forth his hands and feet freely though another hold and guide his head And this may serve by way of reply to that first Objection 2. It may be asked by some Would not this Doctrine make God the Author of sin Ans 1. Would not a denial of God's Providence about the Wills of men make them the Authors of Grace Surely such Doctrine which robbeth the Lord of his glory in working on changing and renewing the hearts of men is not of God Isa 26. 12. Phil. 2. 13. 1 Cor. 4. 7. 2. It may be replied then to the Objection with that of the Apostle to the like God forbid for then how shall God judg the world Rom. 3. 6. The holy God who made the house of man's soul and the several rooms thereof knows all the nasty corners of the sinner and can go in and out in his Providence without defiling the garment of his Holiness The Sun shines on the Dunghill and is not therefore a Dunghill-light Whatever the Assyrian was and his design was all bad enough yet God himself distinguisheth betwixt his own work and the Assyrians barbarous Villanies Isa 10. 12. We are not then to make a confusion where the Lord maketh a distinction What is proper to sinful and sinning man let man have what is proper to a Wise Just Powerful God let God have He that holds a stone and a piece of Cork under water is not because he withdraws his hand the proper intrinsecal cause of the one its sinking and the others its swimming for both stone and cork do equally participate in the hand the stone doth not therefore sink because the hand is withdrawn for then the cork should sink too and the cork doth not therefore swim for then the stone should swim too This may a little illustrate the matter to weaker capacities It 's a mystery and hath its knots yet it 's unreasonable therefore still to dispute and not to believe The Scripture doth plainly lay before us how God Men and the Devil had a concurrence in Job's case a work of Providence there was though not for the like end and in the like manner with a malicious Devil and plundering Sabcans and Chaldeans Providence knoweth how to do cleanly work by the foul hands of sinners Caiaphas was the Trumpet of a glorious Prophecy He is like a servant who broacheth a barrel in a drunken humour the Master of the house may well punish the servant for his lust and yet wisely order the vessel to be drawn forth for the use of the family It 's wonderful indeed to consider how the Lord's arrows are shot in men's bows and how he throws a Jewel in their Slings But so it is as it appears notably from that instance of Caiaphas See John 11. 50 51. with 47 48 49 53. The Consectaries from the Doctrine of Providence as here respecting the hearts of men are these 1. Absurd then is the conceit of those who would have men exempted from the influx and conflux of Providence The Creatures of a lower form are under the Law of Providence and that too in reference to man Psal 104. 14. And are not men much better than they as Christ argueth Mat. 6. 26. There is little reason and less divinity to deny the subjection of the greatest of men to the controlling Providence of God Daniel preached no such Doctrine at Court he asserts before Belshazzar saying The God in whose hand thy breath is and whose are all thy ways hast thou not glorified Dan. 5. 23. 2. There is reason to eye God's Providence even then when men's hearts are hardned and filled with fury towards persons True it is God instilleth no venom of sin into their hearts but yet there is a wise and righteous hand of Providence in this case He turned their heart to hate his people to deal subtilly with his servants Psal 105. 25. Men would do well therefore not only to look upward to God but also inward on their souls and backward on their lives and may they not cry out then Men have done us wrong but God hath done us right The sons of Belial are injurious but the hand of Providence is righteous righteous righteous 3. It is a pious and prudent course to begin with God when we have to do with men especially in matters of greater consequence So did Esther she fasts and her Maidens the Ladies of Honour fast and the Jews in Shushan the Metropolitan City fast before she maketh her address to Ahasuerus Esth 4. 16. and surely there is encouragement so to do for the Lord can work more ways than we can imagine on the hearts of men sometimes he knocks out sparks of pity from flinty hearts Psal 106. 46. He made them also to be pitied of all those that carried them captives At other times he awes startles and doth bring to pass great things by fears which take hold on men's souls with their tenter-hooks See Josh 2. 11. Act. 22. 29. 4. Know to whom the tribute of praise and thankfulness is due for what of Providence is displayed in the conveyance of mercies by a touch from Heaven this and that way on the hearts of men on earth David hath a song for God's delivering him out of the hand of Saul 2 Sam. 22. chap. Now one way of David's delivery was by an access of Providence to Saul's heart 1 Sam. 26. 25 c. with chap. 27. v. 4. The same man of God hath left records of God's Providence in his deliverance from Achish who look't on David as a mad-man and so slighted him without trial made or making sure work with him who though he had been under a phrensie for the present might after become a sober Captain to lead an Army against the uncircumcised see Psal 34. with 1 Sam. 21. 14 15. Austin relates how by
hath no reason to boast of to morrow for the morrow may bring forth the death of the Plot and the burial of the Plotter There are Contingencies which to man's apprehension at the first seem no otherwise than so many loose straws but with these straws artificially twisted together by the hand of Providence a Rope is made no less strong to bind than Chains and Fetters of Iron 3. There is great encouragement to live in dependance on God for provision and protection Contingent-dispensations are oftentimes the Saints Exchequer and Life-guard If one had ask'd a godly Israelite in the Wilderness saying Where is your food He must have answered Above in the Clouds a very high Cupboard out of the Children's reach but on the morrow it will be had out from thence Again if it had been said What if an Enemy shall fall on you It might have been replied That such a blow happened to the Egyptians behind as no need to fear them for one Forty years and such fears had fallen in upon the hearts of the Canaanites before them so that there 's little ground to be dismayed Thus through Providence the Egyptians Frenzy at the Red-sea and the Canaanites Palsey was the means of the Israelites safety 4. Take notice of Mercies conveyed on the wings of Contingent-dispensations In this Treasure-house are Mercies of all sorts The woman of Samaria happened to come in a good time to Jacob's Well where the Fountain of Life was open for her Joh. 4. 6 7. Ruth goes a gleaning and her hap was to light on a part of the field belonging to Boaz as it is said Ruth 2 3. and from a Gleaner she becomes a Mistress in Boaz his Family to whom she married and at marriage hath the prayers of the good people in Bethlehem which prayers of her neighbours had a glorious issue no less than Grandfather to a King is born to the joy of Naomi Boaz Ruth and the rest of the people of Bethelehem See Ruth 4. 11. to the end SECT 4. That the Providence of God extendeth to the deaths of men may be illustrated 1. More generally 2. Particularly First In the general It appears from these and the like Arguments 1. God giveth life and no longer than he upholds life doth it last Thou saith Moses carriest them away as with a flood Psal 90. 5. The Jews went about to kill Paul yet their design was ineffectual as Paul giveth the reason saying Having therefore obtained help of God I continue unto this day Acts 26. 21 22. 2. If the Providence of God stoops to a Sparrow's falling on the ground why not to the grave of a Man and yet Sparrows are not long-liv'd birds as Naturalists observe they are birds of little value too To deny then the inference from Sparrows to Men is to asperse our Saviour's Logick for so is the scope of the Argument urged Mat. 10. 29. with 31. 3. Death is an Evil of smart and shall there be any evil in the City and the Lord hath not done it Amos 3. 6. 4. On the death of some persons the adversity of a whole Nation is ushered in that is a significant place of Scripture for this purpose in Lam. 4. 20. The breath of our nostrils the anointed of the Lord was taken in their pits of whom we said Vnder his shadow we shall live among the heathen And thus briefly in the general Secondly In the next place more particularly Consider the extent of Providence 1. To the Kinds of death 2. To the Timing of death First As for the Kinds of death they may be distinguisht thus 1. Natural as being affixt to nature since the fall of our first Parents Gen. 3. 19. By natural death here is understood the dissolution of man from Principles of Mortality within though there should not be any violence from without Thus some according to the Providential disposition of the Almighty come to the grave in a full age like as a shock of corn cometh in his season Job 5. 26. see for this Deut. 34. 5. Psal 90. 10. 2. Violent when the candle of life burns not out but is puft out and that by the hot breath of a raging Enemy or the sentencing-mouth of the Magistrate Job's servants were slain by the Chaldeans and Sabeans but not without the Providence of God as Job acknowledgeth chap. 1 15 17 21. Achan is stoned to death and yet glory is due to the Lord whom Achan had offended Josh 7. 19 25 26. 3. Casual which though it may be violent yet is here considered as not intended by men as Agents or Instruments God's Providence reacheth to Chance-medly The slaying of man accidentally is said to be God's delivering a man into the hand of the slayer see Exod. 21. 13. Deut. 19. 5. Secondly The timing of the deaths of men hath its reference to the Providence of God for as he sets bounds to the sea Job 38. 8. and hath determined the bounds of mens habitations Acts 17. 26. so he hath not left the lives of men boundless The truth of this will appear 1. From plain places of Scripture affirming so Job 7. 1. Is there not an appointed time to man upon the earth Are not his days like the days of an hireling Job 15. 5. Seeing his days are determined the number of his months are with thee thou hast appointed his bounds that he cannot pass Eccles 1. 1 2. To every thing there is a season and a time to every purpose under heaven a time to be born and a time to dye According here to Solomon's Divinity time or season for things fall under the Providence of God and particularly birth and death are in the front of the catalogue of the instances there which we are as one observeth to understand only according to the event what things fall out after God's appointment not the lawfulness or unlawfulness of them what things should be by God's commandment 2. From the reason rendered in Scripture why some are not sooner removed out of the world by the hands of violence notwithstanding promissory or rather comminatory probabilities John 7. 30. Then they sought to take him but no man laid hands on him because his hour was not yet come The same reason is repeated John 8. 20. Christ backs the same reason as solid and true when he said to his apprehenders When I was daily with you in the Temple ye stretched forth no hands against me but this is your hour and power of darkness Luk. 22. 53. 3. From the verity of God in timing the deaths of persons according to particular predictions So in Isa 7. 16. For before the child shall know to refuse the evil and chuse the good the land that thou abhorrest shall be forsaken of both her kings Pekah the son of Remaliah was one of those Kings and his death is recorded 2 King 15. 30. It is said of the Assyrian Isa 37. 7. I will cause him to fall by the sword in
his own land Here was a prediction of death the kind of it and the place where and accordingly it was fulfilled as it is recorded in the 37 38 verses of the same Chapter 4. From the peculiar Prerogative of God as he is 1. the God of Mercies and so he hands Mercies to men 1. by their own deaths they are taken away from the evil to come God houseth them in Heaven before the black storms fall out on the earth See 2 King 22. 20. Isa 57. 1. 2. By the deaths of others who are thorns in the sides of his people the burning up of these thorns is a joyful bonfire So in 2 King 13. 22. Hazael oppressed Israel in ver 23. The Lord was gracious to them and had compassion on them c. Now how the Lord shews himself thus gracious and compassionate we have in v. 24. So Hazael the King of Syria died Thus the Lord is a God of Mercies even in the deaths of men But then 2. as the God of Judgment and so not only wrath but great wrath comes forth on the stage of the World in timing the deaths of persons The glorious terribleness of Justice is here seen as 1. when Providence suddenly snatcheth a man from his fancied Paradise Thou fool this night thy soul shall be required of thee c. Luke 12. 20. Death as Providence doth judicially time it hath a sting in its sting so in that Monarch who was slain in his Royal City by his own Sons and while at his devotions in the House of Nisâ—och his god Isa 37. 37 38. 2. When the deaths of many thousands are timed together The Lord is known by the judgment which he executeth Psal 9. 16. We read of Seventy thousand men who dyed of the Plague in three days time 2 Sam. 24. 15. And in 1 King 20. 29. the children of Israel slew of the Syrians an hundred thousand foot-men in one day Now if there were not a Providence in the timing the deaths of persons the glory of Divine Justice would have its grave with the vast multitudes who fall by Famine Sword or Pestilence all which are the Lord's Arrows as the Prophet Gad informeth David in 2 Sam. 24 12 13. 5. From the success and non-success of means used in order to the proroguing or lengthning forth of life The preservatives of life are conservative of it no otherwise than as the Lord pleaseth This may be evidenc'd in three things 1. In the use of Medicinal means which sometimes very improbable to reason avail to the recovery of health and that though the person were mortally sick in the judgment of the most accurate Physicians There seemeth to be something of Providence by way of proportion to that Cure wrought on Hezekiah by the lump of Figs as Isa 38. 21. I acknowledg that Cure extraordinary and shall not dispute the question Whether the lump of Figs might not have something of natural tendency by way of cure This is that I contend for That Providence is very much seen if not in elevating improbable means in themselves considered in order to a cure yet in bringing to light such means which are improbable to mans reason though very proper for the recovery of the Patient who like Epaphroditus was sick nigh unto death but God had mercy on him Phil. 2. 27. And as the Lord's mercy and Providence is displayed in the raising of persons from the grave so no less may the hand of Providence be seen in rendering the means us'd for health succesless A Colledg of Physicians are Physicians of no value when and where the Lord the great Physician withdraws his manutenancy or succeeding hand of Providence witness this in Asa who had his Physicians but not his cure dye he must his disease lodgeth him in his grave 2 Chron. 16. 12 13. But 2 dly in the matter of Diet some Creatures have more of a restorative virtue than others and yet some are healthier fairer live longer with their Pults than others who eat their portion of the King's meat Dan. 1. 12 15. Whence is this the word doth plainly lesson Exod. 23. 25. He shall bless thy bread and thy water and I will take sickness away from thee And Mat. 4. 4. Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Lastly In the greatest caution or circumspection men use to preserve themselves in dangers The King of Israel disguiseth himself and hath his Armour yet an Arrow finds its passage between the joynts of his Harness 1 King 22. On the other hand Jehosaphat who was in the same fight and in greater danger than King Abab is preserved It came to pass saith the Text when the Captains of the Charives saw Jehosaphat in his Royal Robes that they said It is the king of Israel therefore they compassed about him to fight but Jehosaphat cried out and the Lord helped him and God moved them to depart from him 2 Chron. 18. 31. 6 thly and lastly From the absurdity which would otherwise follow For if the timing of men's lives here in the world be not according to the bounds which the Lord sets then to whom shall the glory in point of preservation be attributed Shall men think themselves or acknowledg Fortune in contradistinction to Providence The Scripture otherwise teacheth Psal 31. 15. My times are in thy hand deliver me from the hand of mine enemies and from them that persecute me And Psal 68. 20. He that is our God is the God of salvation and unto God the Lord belong the issues from death In the next place it remains that some reply be made to the Objections which look and do but look the matter here asserted in the face and they are as followeth 1. Fifteen years are said to be added to the days of Hezekiah Isa 38. 5. Ans The addition there is no new Addition as it respects the Purpose of God it is rather a new Edition of the Purpose of God a discovery of what lay hid before and is now made manifest notwithstanding the contrary might be concluded in respect of the malignity of Hezekiah's disease To assert that there was a new Purpose of God because of the declaration of the Prophet there were to make a new God who is still the Ancient of days and with whom is no variableness neither shadow of turning as the Scripture affirms Him to be Dan. 7. 9. James 1. 17. 2. It may be objected That in Psal 55. 23. Bloody and deceitful men shall not live out half their days Ans The days of men are considered according to the course of nature Psal 90. 10. The days of our years are threescore years and ten c. and according to the course of Divine Providence which holds an exact accord with the Purpose or Determination of God I know saith the Prophet to Amaziah that God hath determined to destroy thee because thou hast done this and hast not
neque 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. 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 â—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. OBSERVATION VIII There is a glorious display of the Power of God in the management of matters in the World 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 haâ—e I heard this That power belongeth to God Psal â—2 11. Touching the Almighty we cannot find him 〈…〉 â—s excellent in power and in judgment Job 37. â—3 The Apostle Paul speaks of the 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
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 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 let ts 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 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 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
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 Zâ—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 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 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 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 Samuâ—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 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 the better is discerned a small object as a pin on the
of God Acts 9. 17 18. OBSERVATION XXI The Motions Stirrs Alterations in the World have oftentimes the Concerns of God's People at the bottom of them or There is a subserviency of the Civil Affairs of State to the Affairs of God's Church or People 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 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 eveâ— called thee by name Isa 45. 1. and how Cyrâ—… 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 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 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 vain-glory 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 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
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 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 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 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-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 2. To dis-engage or take off the heart from creature-dependency and to call forth the faith for exercise on God The greater the distresses are and no way visible for help the more is there a place for faith on God Providence narrows or straitens the conditions of parties that so there may be more room or enlargement for the exercise of faith All Creature-twigs being lopt off there is nothing left but to hang the more on the Creator Faith will find somewhat to take hold on when Sense seeth nothing I looked saith the Psalmist on my right hand and behold but there was no man that would know me refuge failed me no man cared for my soul I cried unto thee O Lord I said Thou art my refuge and my portion in the land of the living Psal 142. 4 5. the like was Paul's case 2 Cor. 1. 8 9. 3. To let men know That the Lord he is God and can help notwithstanding there is a visible face of things to the contrary The Israelites shall out of Egypt and over the Red-sea let Task-masters Horses Chariots the mighty Waters say the contrary Now I know saith Jethro that the Lord is greater than all gods for in the thing wherein they dealt proudly he was above them Exod. 18. 11. That is notable in Hezekiah's days when the case was sad at Jerusalem as that in Isa 37. 3. This day is a day of trouble and of rebuke and of blasphemy for the children are come to the birth and there is not strength to bring forth And yet though thus saith Hezekiah yet thus saith the Lord concerning the King of Assyria He shall not come into this City nor shoot an arrow there nor come before it with shields nor cast a bank against it by the way that he came by the same shall he return and shall not come into this City saith the Lord v. 33 34. God is the great Arbiter or Controller of things He will be known amongst the Mighties of the World and one season when he thus will be known is when distressed ones know not what to do but to sigh and pray to him who is great and greatly to be praised and feared above all gods Psal 96. 4. 4. To encourage praying-work The Church of God in Esther's time
in his Providence for man so by man as an under-agent or instrument for we are labourers together with God saith Paul 1 Cor. 3. 9. Instruments and Means are so far honoured as God is pleased in and by them to make a conveyance of good to persons 3. A man hath the more of quietness of heart in using the means albeit God work some other way for help Hezekiah had the greater ground for calmness of spirit having done his endeavour to check the Assyrian insolency he took counsel with his Princes and mighty men to stop the waters of the Fountains which were without the City and they did help him 2 Chron 32. 3. The Assyrians are not forced it seems to leave their siege by reason of this stratagem of Warr God helps another way the Lord sent an angel which out off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria so he returned with shame of face into his own land and when he was come into the house of his god they that came forth of his own bowels slew him there with the sword v. 21. 4. It 's a tempting of God to throw-by the use of what means are to be used God promiseth the Israelites the Land of Canaan and they do not fling away their Swords for then they might be said to fight against God in not fighting the Enemy And when they had Canaan for their possession they were to look after Corn and not expect Manna for Manna ceased and the old Corn of the Land supplies them the first year Josh 5. 12. When the Devil said to Christ Cast thy self down Mat. 4. 6. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God v. 7. It is Hell's Divinity not what is taught in Christ's School To run to Miracles when Means are to be used In the next place The issue of means is God's work Four things are considerable 1. It belongs to God as his Prerogative-Royal to issue matters as he sees fit Vnto God the Lord belong the issues from death Psal 68. 20. The preparations of the heart in man and the answer of the tongue is from the Lord Prov. 16. 1. The horse is prepared against the day of battel but safety is of the Lord Prov. 21. 31. 2. Probable means take not and improbable ones attain the End intended as the Lord is pleased Asa his Colledg of Physicians cure him not 2 Chron. 16. 12. Some have by inconsiderable means been recovered of sickness when others notwithstanding vast expences have slipt into their graves It is observable how an handful of men do sometimes beat a vast Army the Army of the Syrians came with a small company of men and the Lord delivered a very great Host into their hand 2 Chron. 24. 24. 3. Means used for matters lye dormant and take not till God be pleased effectually to undertake in his Providence Joseph was not so fool-hardy as not to use means for his liberty But think on me said he to Pharaoh's Butler when it shall be well with thee and shew kindness I pray thee unto me and make mention of me unto Pharaoh and bring me out of this house Gen. 40. 14. Joseph here doth his duty yet did not the chief Butler remember Joseph but forgat him v. 23. And though the Butler forgat Joseph yet God remembers Joseph sends a dream into the King's head a great noise there is at Court hereupon and this noise awakens the Butler from his sleepy forgetfulness I remember saith he my faults this day Gen. 41. 9. and so the old key which lay a rusting is now scouâ—'d up and opens the Plisondoors for Joseph 4. Means used have sometime a quite contrary issue to what they are intended or might in probability usher in Christ's innocency his reply to the charge about King-ship John 18. 36. the distwasive by Pilate's Wife Mat. 27. 19. the testimony of Pilate's conscience Mat. 27. 24. all these center not in the absolving of Christ but he must suffer That means have a quite contrary issue hath before been demonstrated in distinct Observations how Furtherances become Hindrances and Hindrances Furtherances and there ore it may suffice here to touch on this as proof of the second branch of the Aphorism here The accommodation of the Whole follows CHAP. II. 1. SEE the error of those who more or less cast off the use of means There is a temptation this way and a folly in closure with the temptation The demonstration of the folly may here be insisted on and that two ways besides what hath been said and may be in next Head 1. How repugnant is this to the dictates of common Reason Reason dictates for the use and the proportionable use of means in matters The common Proverbs do evidence so much as we must not lie in the ditch and cry God help There is no sailing over the sea in an Egg-shell To set the Fox to keep the Geese is a wild course There are the sparklings of Reason in these Adagies and if there be not light enough from these sparklings go we to Solomon's Proverbs and we mâ—y learn there how Drunkenness Gluttony Drowsiness are to be abandoned and the Virtues contrary to these to be followed in order to comfortable livelihood in the world Prov. 23. 20 21. And in Prov. 22. 3. A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished According then to the dictate of a wise Solomon the use of means to prevent evils is according to the Rules of Prudence 2. How contradictory is this course oftentimes to the parties own practises There was one who had taken up a conceit That if God would save him he should be saved and if not the use of all means were in vain The party falls sick sends for a Physician who knowing the disease of the Patient's Mind as well as the Disease of the Body replies That if God have a purpose to recover you you shall be recovered and if not all my labour will be lost And so in this Glass gave the party a view of the ugly error he had taken up in regard of the disuse of means for the Soul Virel rehearseth Relig. Christ Compend lib. 2. c. 2. a story of a certain Noble-man who was on his march with a well-accoutred Army and it hapned that he led his Army by the house of a faithful Pastor well known before to this Noble-man This honest man willeth him to look up to and rely on God to favour his warlike Expeditions he by and by enters his plea about Divine Providence as if he had said God had decreed all Events and therefore the Decree of God could not be altered by his prayers That good Pastor replies I would advise you therefore That you lay aside the Horses and Arms as unprofitable for as much as the ssue of Warr hangs on the Providence of God