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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	good_a	king_n	lord_n	7,040	5	3.9036	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34921	Isagoge ad Dei providentiam, or, A prospect of divine providence by T.C., M.A.	T. C., M.A.	1672 (1672)	Wing C6818; ESTC R4623	270,847	560

so that nothing can happen besides what is decreed by God The Noble-man answereth That Arms could not without rashness be laid aside by those who betake themselves to Warr inasmuch as they are the Instruments by which God is wont to give victory to whom he sees fit to give it The same saith that Pastor I can affirm of Prayer by which God is wont to bestow on us such things as are necessary both for the use of this life and for eternal salvation and therefore it is no less rashness to neglect that under pretence of Divine Providence whenas it is so often commended by God with innumerable Promises propounded to those who frequently exercise themselves therein and the Son of God himself hath given us an example herein from whom likewise it is commanded that we pray without ceasing With this answer that Noble-man was not a little edified 2. Be encouraged to the use of means in matters Jacob had his Presents for Esau and there was an honest policy in the manner of ordering the Presents sent Gen. 32. 13 to v. 2● Jeremiah was earnest with the King saying Let my supplication I pray thee be accepted before thee that thou cause me not to return to the house of Jonathan the Scribe lest I dye there Jer. 37. 20. Besides the common practise of God's people in the use of means there are two things observable That they have used means notwithstanding the promise of God for the effecting of matters and also notwithstanding remarkable Providences displayed in their precedent preservation Jacob was under a particular promise as to the Lord's care over him in his return to his Countrey Gen. 32. 9 12. and yet he useth the means as before intimated Paul had a promise for the lives of all in the Ship with him Acts 27. 24. and yet they that could swim cast themselves first into the sea and gat to land and the rest some on boards and some on broken pieces of the ship and so it came to pass that they escaped all safe to land v. 44. yea a passage there is v. 31. Except these abide in the ship ye cannot be saved It seems then there is a cannot where means are not used or so used notwithstanding the Purpose and Promise of God which are so to be understood as taking in the means to be used And as for the other thing intimated we have instances Daniel had a good Cause and good God who did miraculously shut the Lions mouths yet he is not puft up to the slighting of the King's courtesie in his being taken up out of the Lions Den Dan. 6. 21 22 23. Peter had a miraculous delivery out of the Prison and yet withdraws for a season he departed and went into another place Acts 12. 17. To conclude this let two things be remembred 1. See the means be regular or right means Means are regular 1. In regard of natural causality or tendency to the end He that will plow his land must not beat his P●ow-share into a Sword and he that will go to battel must not beat his Sword into a Pruning-hook If Jeremiah must be had up out of the Dungeon he is not drawn up with a twine-thred but with cords and not only cords but cast-clouts and rags are to be put under his arm-holes Jer. 38. 11 12 13. 2. In regard of a moral or instituted causality Men must not under difficulties and distresses with Saul away to an Endor-woman 1 Sam. 28. 7 8. To fall in with sin is to fall out with God his Word which warrants no such means to be used Not only piety but an holy Prudence must guide in the use of means The circumstances of a case may have very much influence on determination what and how to be done as in Ezra 8. 21 22. 2. Eye God dependently and submissively in the use of means Jacob did mind prayer to God as well as the Presents sent There was a conjunction of Piety and Policy He was a wrestler with God Gen. 32 With many the Means is the speaking-Figure and God the dumb Cypher in a business but with Jacob it was not so Let Jacob's God be thy God in the use of the means if thou wilt have him be thy God in the good success of the means Eye him therefore in all and say as David Let him do to me as seemeth him good 2 Sam. 15. 26. OBSERVATION XLVIII A stock or store of Prayers makes way for a rich Income of Providence Or Gracious Prayers usher in Glorious changes of Providence CHAP. I. PRAYER being an universal means to make use of in matters a means to be coupled with other means and a means when no other means can be used it may very well here fall under consideration and that as it hath reference to Divine Providence for help Now that it hath a befriending-influence for the good of persons not only in Temporals but in Spirituals may be evidenced four ways First From the Institution of the Lord. Prayer is an instituted means by God It is a Noah's Dove which returns with an Olive-branch in her mouth If it be asked When and where Prayer was instituted by the Lord I may bid the party so demanding to go to Paradise for though Adam in the state of innocency had no sin to confess yet he had a God to acknowledg A Directory for Devotion was engraven on his heart There was an Arbour for Adam's Closet as well as a Walk for his meditation in the Garden of Eden He might not only be a thanksgiver for favours but also a petitioner for the continuance of them It may suffice then That the Directory for Devotion was first publish't in Paradise though it hath had various editions since with such additions as the Lord hath made in his holy word And seeing then the Lord hath instituted this means for gracious ends it 's wisdom to make use of this Bottom or Vessel for the transporting Commodities this Receit for a Cure this Shooing-horn to draw on the Velvet-shoo of Mercy See 2 Chron. 7. 14. Psal 50 15. Jer. 29. 12. Phil. 4. 6. Secondly From the nature or at least property of Prayer Prayer honours Providence in an address made to a Throne of Grace When Mercies are begged Providence is acknowledged 'T was good Divinity though from a bad hand 2 King 6. 27. If the Lord do not help thee whence shall I help thee said well that King the son of a Murderer as the Prophet calls him v. 32. And as Prayer doth honour God in acknowledging his Providence so Providence hath honoured Prayer yea the shadow of it witness Ahab's devotion 1 King 21. 29. God's bounty not Ahab's desert was the source or rise of Ahab's mercy If God do then cast crumbs to Dogs who thus lye prostrate before him what encouragement have the children of the Kingdom to go to their Father Ask and it shall be given unto you seek and ye shall find knock and

his own glory See Psal 89. 12 13 c. CHAP. II. FIRST then from the Doctrine of the Universal extent of God's Providence it may be evinced That vain and false is the conceit of those who though they allow a Providence yet narrow it in regard of the Object as if so be Providence reached to some of the more noble of the creatures and not to others Whatever the Philosophy or rather the extravagancy of Philosophy dictates true Divinity lessoneth otherwise Whatsoever the Lord pleased that did he in the heaven and in the earth in the seas and in all deep places Psal 135. 6. Nam ex creatione colligit Deum actualiter moderari quicquid in coelo terrâ agitur quia absurdum esset coelos à Deo creatos fortuitò nunc volvi res vel hominum arbitrio vel temere casu misceri in terrâ quia proprium Dei est tueri gubernare quicquid condidit Ne cum profanis hominibus imaginemur pulcherrimi hujus theatri conspectu otiosum frui Calv. ad locum In the second place then Here is a large field for contemplation of and meditation on the Providence of God Providence which reacheth to all things teacheth man to eye God in every thing and to beware of slighting him in any thing There are five tracks or paths of Providence which here I shall point out at and so encourage the Christian to set foot in them for his good and benefit The first is the path which Providence beats out through the heads and hearts of men in Civils as well as Sacreds 2. The cleanly way of Providence through the dirt and mire of men's sins 3. The straight road of Providence notwithstanding the many lanes windings and turnings of contingencies 4. The Church-yard-way or the sable walk of Providence to Golgotha or the place of skulls 5. That lesser trivial and scarce a way of Providence to carnal reason in matters of smaller moment All these I may well call the beaten paths of Providence I see no reason why we should not eye the Almighty in these paths Be not therefore O Christian at a stand here as they were at the place where Asahel fell down 2 Sam. 2. 23. Here is no bloody Asahel I mean no such black and bloody notions in asserting the walk of the Lord in these paths SECT 1. That the Providence of God reacheth to the Wills of men is questioned by some but truly asserted by others and that according to the sacred Scriptures For 1. They who seem to be most arbitrary in the world are yet asserted to be in subjection to Providence the Great-ones of the World owe homage to the Great Lord of the World though they are Lords of men yet not of Providence Solomon who saith of a King He doth whatsoever pleaseth him Eccles 8. 3. saith also The Kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will Prov. 21. 1. Christ averreth to Pilate's face saying Thou couldst have no power at all against me except it were given thee from above John 19. 11. 2. The reason why men take this or that course is in some respect attributed to the Providence of God as over-ruling Sampson is for a Timnah-Damosel his Parents knew that it was of the Lord that he sought an occasion against the Philistines Judg. 14. 4. Saul went home to Gilead and there went with him a band of men whose hearts God had touched 1 Sam. 10. 26. See more 1 Sam. 11. 5 6. Mat. 21. 2 3. 3. The Prayers of Saints do imply the truth of this assertion God Almighty give you mercy before the man that he may send away your other brother and Benjamin saith Jacob to his sons who were now setting forward to Egypt Gen. 43. 14. See also Neh. 2. 4. with the following verses which give to understand Nehemiah's belief in this point and so likewise that of the Apostle 1 Tim. 2. 1 2. 4. There are clear instances of God's inclining winding and turning the hearts of men and that contrary to their natural byass and probable inducements which might sway them another way Laban lays not violent hands on Jacob though covetousness and fury might edg him on so to do See Gen. 31. 7. 29. Esau had an inveterate hatred against Jacob and howbeit he is kind and complemental Gen. 33. 4. The Lord gave the Israelites favour in the sight of the Egyptians Exod. 12. 36. Cyrus let go the captives without price and reward Isa 45. 13. 5. The Providence of God is conversant about the senses of men The hearing-ear and the seeing-eye the Lord hath made even both of them Prov. 20. 12. Notable instances there are of the marvellous extent of Providence to the eyes and ears of men Witness the Sodomites blindness or want of discerning Lot's dore Gen. 19. 11. The Syrians were led in a dance by the Prophet to Samaria 2 Kings 6. 18. In like sort the Lord is said to make the Host of the Syrians to hear a noise of Chariots and a noise of Horses even the noise of a great Host 2 Kings 7. 6. Now Providence which thus walketh in the Porch of men's senses walks from thence into the Parlour of the nobler faculties of men's Understandings Wills Affections There is a natural intercourse betwixt this lower and upper house of man Reason not only takes a true but even a false alarum of the Senses as in the place last mentioned The King of Israel said the Syrians one unto another hath hired against us the Kings of the Hittites and the Kings of the Egyptians to come upon us wherefore they arose and fled 2 Kings 7. 6 7. 6. The considerable revolutions changes issues of matters in the World turn in and turn out at the doors of men's hearts What is stated and accorded at this Council-board hath a considerable influx on the affairs of Nations and Kingdoms Ahasuerus his heart is towards Esther chap. 5. 3. and 7. 3 4. and what a change follows both in Court and Countrey after the following History declares Let a Darius be partially won to own Daniel's God and what a change is there in his Dominions Dan. 6. 26 27. Augustus Caesar is resolved on a Tax and what an influence hath that throughout the Roman Empire Luke 2. 1. Lastly The Objections to the contrary namely That Providence doth not thus reach unto the hearts of men have no weight in them First It 's objected Where is then man's liberty Ans Where is on the other hand the Lord 's Prerogative-Royal over all men and all of men Is not the Lord King of kings and Lord of lords Hath not he the supream Agency in and over the hearts of men Do not men think advise determine thus and thus and yet the answer of the tongue is from the Lord see Prov. 16. 1. 2. Let the Objectors reconcile man's liberty with the fore-knowledg of God

the sons of men as shall after be spoken unto and the same Power of God is seen as it respects persons families in their particular Wilderness But 2. In point of Protection notwithstanding dangers It would fill a Volume to rehearse the many remarkable preservations which some have had whilst the Lord had wise Ends subordinate to his glory for their existence here in the world It may suffice that Christ points out the Power of God in preserving when he saith to his Disciples Behold I send you forth as sheep in the midst of wolves Mat. 10. 16. What a notable draught have we of the Power of God in the rescue of Peter one of the Church's Bell-weathers from the Paw of that Lion Herod Acts 12. Neither Quaternions of Soldiers nor Chains nor Iron-gate shall hold him whom God will set free It is a truth God's Peters are immortal till their work be done CHAP. II. 1. THERE is no ground to be despondent or dejected in and under troubles Despondency of spirit is an evil of sin which steals in on parties under their evil of smart David said in his heart I shall now perish one day by the hand of Saul 1 Sam. 27. 1. and yet Saul's day of death was then nearer and David lived to see the day for a confutation of his black imaginations for so is it recorded 2 Sam. 22. 1. And David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul Let not the Christian then be sinking under his Saul like difficulties but ask his soul this question Can I find out an Omnipotent Distress If my Religion say nay and tell me there is but one Omnipotent in the World Why doth my dejected practice say yea or tacitly proclaim the contrary 2. Distrust not the truth of God's word as if the Lord could not be as good as his word for defect of Power 'T was Zachariah's fault that he look't too much to Second-causes and did not consider as he should the Power of God which had Nature though decayed at his beck Luke 18. 19 20. If therefore there be as great an unlikelihood of things spoken of in Scripture in point of being fulfilled as there was that Zachariah and Elizabeth being old should have a son yet give no way to cavilling-unbelief but take a view of matters in conjunction with the Power of God and so indeed we are taught in Scripture as in the case of the Jews who have lien in a forlorn estate for so many Centuries of years Rom. 11. 23. God is able to graff them in again And so likewise in the case of Antichrist Rev. 18. 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord who judgeth her And so in any other difficult case let that be remembred Gen. 18. 14. Is there any thing too hard for the Lord 3. Be encouraged to go on in such work as God calleth you unto in his Providence He that hath a God of Power to set him on work and pay him wages may take the more encouragement to follow his work If God be with Moses as he promiseth saying Certainly I will be with thee Exod. 3. 12. Moses may take heart notwithstanding all blocks in the way Heaven's Warrant will bear God's Moseses out notwithstanding all the fury of the sons of the earth and the sons of hell too See Josh 1. 6 7. Jer. 1. 17 18 19. Mat. 28. 19 20. Acts 18. 9 10. 4. Resolve on the exercise of faith more and more on the Power of God Let not so glorious a Jewel lye by without taking frequent views of it by the eye of Faith Consider two things 1. Hereby you glorifie God in giving him a due estimate of his Power A clear and full exemplification for this we have in Abraham who being not weak in faith considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what he had promised he was able also to perform Rom. 4. 19 20 21. 2. Hereby you consult your own good and quiet Had men more of Faith they would have less of disquiet Let not your hearts be troubled ye believe in God believe also in me was a word spoken in season by Christ for the calming of the hearts of his Disciples John 14. 1. If it be said here I question not the Power of God It may be replied 1. It is well if you do not as good as you have had their reflections on the Power of God Moses questions how Six hundred thousand foot-men should be provided for flesh for a Month in the Wilderness Numb 11. 21 22. God tells him saying Is the Lord's hand waxed short thou shalt see now whether my words shall come to pass unto thee or no v. 23. 2. Is there not a deceit of heart here God's Will is pretended but is not the Power of God questioned A reason to evidence this is thus Because when the distress is greater the party is the more disquieted Disquiet riseth with the difficulty The Israelites at the Red-sea were made up of unbelief Exod. 14 11 12. They might have considered that the Power of God which had made a passage through Pharaoh his stony heart for their egress from Egypt could make a passage for them through the Red-sea Martha is questioning the resurrection of her brother though Christ had said the word for the encouragement of faith and what is that which staggereth her faith it is because Lazarus had been dead four days see John 11. 39 40. 3. In reference to the Will of God about matters that there shall be no defect on God's part What he promiseth absolutely shall be made good what conditionally is made good likewise yea not only when the Condition is performed on our part but sometimes when failing on our part as in Martha her case Christ had told her If she believed she should see the glory of God displayed John 11. 40. yet she questioneth as v. 39. and Lazarus is raised v. 44. True then is that Heb. 10. 23. Faithful is he who hath promised OBSERVATION IX God never hath his Vacation-time though he may seem to do little or nothing sometimes in His administration of matters in the World CHAP. I. THAT Providence is not idle though it Deus nunquam feriatur Calv. seems to sit still will be evidenced 1. From positive assertions in Scripture So Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good Eyes here are attributed to God to note not only his knowledg of or inspection into the affairs of the World but his

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 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 side-walls 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 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 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 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 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 OBSERVATION X. God doth some thing yea much whilst He seems to do little or nothing and doth little or nothing whilst men are in expectation of great matters to be done CHAP. I. THAT Providence speaks whilst it is in a sort silent and works whilst the work intended is at

that ordereth his conversation aright will I shew the salvation of God 2. From God's doing nothing whilst men are in expectation of great matters to be done Learn 1. What reason there is for men to look to the ground of their Expectations To expect other-what other-when and otherwise than the Lord hath purposed or made some discovery of such a purpose is to build Castles in the air not in the Heavens and what hath not its foundation in Heaven as the Lord is the Founder of it will not have its superstruction on Earth For ever O Lord thy word is seated in heaven Psal 119. 89. Who is he that saith and it cometh to pass when the Lord commandeth it not Lament 3. 37. 2. In the second place Learn from hence to view the folly of wicked men's purposes presumptions designs in their prosecution and persecution of the Saints of God O how often are they disappointed The greedy Dogs often catch not the morsel and when they do they vomit it up again They pay deer for their lust here or hereafter in Hell They have their gnashing of teeth in regard of disappointments before they gnash them in the other World Herod to please the Jews will murder Peter the Lamb is taken but not to be slain till after the Passover and not then for now I know saith Peter of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Jews Acts 12. 12. It is reported how Julian the Emperor Theod. lib. 3. c. 23. intending the Persians being conquered to fall in on Christians with his Army at his return and that one Libanius the Sophister spake to a Christian-School-master of Antioch saying What is the Son of the Carpenter now a doing To whom reply was made how the great Carpenter of the World was making a Coffin And not long after the slain body of Julian was brought to Antioch A good lesson for the Libaniusses and Julians of the World to ponder on OBSERVATION XI There is an admirable adaptation or connexion of things with things whereby this or that is Midwifed or Birthed into the world Or Providence hath its Chain the several Links whereof are set together by an Over-ruling Hand CHAP. I. THE truth of this may be evidenced divers ways 1. This is emblematically described in the Situ verò demonstratur harum conditio quod aliae in aliis dicuntur fuisse id est non solum cohaerentes sed etiam adunatae Providentia Dei adeo ut quemadmodum ex causa unâ inferiore procreantur effecta plurima sic contra ad effectum unum causae plurimae pertineant plurimum Junius word We have a most exquisite picture of this in Ezek. 1. the Wheels there are asserted to have a near neighbourhood v. 16. a wheel in the middle of a wheel to note their implication or connexion and the living creatures are coupled with the wheels in regard of influences for when the living creatures went the wheels went by them and when the living creatures were lift up from the earth the wheels were lifted up v. 19. 2. God doth expresly own such an adaptation Docemur etiam Creaturas omnes esse convenientissimo ordine collocatas ita ut una ab altero pendeat ex earum connexione constituatur sua vis illa concinna mundi harmonia frumentum ut nascatur opus habet terrâ terra pluriâ pluvia est à coelo omnia sunt à Deo qui solus independens rerum omnium concentum efficit moderatur Rivetus in locum or connexion of things with things So in Hos 2. 21 22. And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and they shall bear the earth and the earth shall hear the corn and the wine and the oyl and they shall hear Jezreel 3. There are clear exemplifications of this adaptation or connexion 1. In Naturals so in the place mentioned Hos 2. 21 22. so Ps 104. 10 11 12 13 14. 2. In Civils Magistrates are to rule and people to be ruled Rom. 13. 1. And where it is not so there is an adaptation of things in way of punishment Judg. 17. 6. 3. In Sacreds There is a constituted order in the Church 1 Cor. 12. 18. Heb. 13. 17. And not only is there an adaptation this way but likewise in regard of the means of Grace and Grace by the means A connexion there is but yet arbitrary according to the good pleasure of God when and to whom Grace is conveyed by the Means The Apostle Paul asserts a connexion when he thus stateth the matter saying So then faith cometh by hearing and hearing by the word of God Rom. 10. 17. 4. This adaptation or connexion may be more particularly evidenced if we cast an eye 1. On Organs or Instruments 2. Occasions or Inducements 3. Means 4. Opportunities for the management of matters 1. There is an adaptation in regard of Instruments ministerial In the shop of Providence there are tools of all sorts and sizes If the Lord will punish the Nations he can find an Hammer to knock them down Thou art my battel-ax and weapons of warr for with thee will I break in pieces the nations c. Jer. 51. 20 c. If the day of visitation be come for an Ahab's Family and Baal's worshippers there is a Jehu a rough Captain-General who drives furiously 2 Kings 9. 20. If God will vouchsafe good days to a people he can raise up Political Shepherds such as David of whom it is said he fed them according to the integrity of his heart and guided them by the skilfulness of his hands Psal 78. 72. And as there is an adaptation in regard of Political Instruments so likewise in regard of Ecclesiastical There is a zealous Elijah in times of apostacy and declining from God's Worship and a John the Baptist of whom the Angel saith He shall go before him i. e. Christ in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the wisdom of the just to make ready a people prepared for the Lord Luke 1. 17. There is an admirable adaptation in the Church's having not only Elijahs John Baptists but likewise others whose endowments are useful to confute Adversaries as Apollos Acts 15. 28. and to comfort distressed and build up souls in practical way of converse with God See Job 33. 23. 2 Cor. 1. 4. 2. There is an adaptation or suiting of things in regard of occasions or kind of in lets into this or that Both the son's and father's discontents are inducements to Jacob to mind a removal from Laban Gen. 31. 1 2. A report sounds in Pharaoh's ears that Israel fled probably he conceived the Israelites to flye like Hares such who might easily be hunted back again to Egypt and

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 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 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 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 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 the good of Societies of men in making those to breathe their last who have made others to

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-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

had as it were her neck on the block the lifted-up hands hold up the lifted-up Ax from falling down Esth 4. 16. Prayer was made without ceasing for Peter Acts 12. 5. the Lord sends an Angel who procures a timely Gaol-delivery v. 7 8 9 10. As God doth call forth prayer in such extremities for our extremities call upon us to call upon God so his goodness is seen in the answer made unto prayer which may further be a Load-stone to this duty under the like extremities It is said in Psal 102. 17. He will regard the prayer of the destitute and not despise their prayer O how oft have praying-ones had experience of God's regarding them when in respect of their extremities sense and reason might be ready to prompt as if the Lord had utterly rejected them I remember here a memorable story There happened to be a Famine in a Ship insomuch that the question was started about drawing lots who should be eaten one of note in the Ship and a pious man withal desired the rest That they might first seek to God by prayer before they resolved to enact so inhuman a Butchery and accordingly he made a prayer to God and whilst he was praying a Fish of some bigness was cast out of the sea upon the place where he was praying this Fish they divided and though it were but a short Commons for hungry ones yet it put a stop to a Flesh-dinner for that time but however the belly hath no ears hunger comes on and the old question about a bloody Flesh-meal is started The man who was their mouth to God in prayer wills them They might look up again to God having had experience of his gracious Providence in the Fish accordingly to prayer they go and whilst at prayer a Fowl of considerable bigness flies a-thwart the Ship-tackling and is entangled which they had and accordingly divided and before any further controversie did arise a Ship bears up towards them and their distressed case being communicated provision they had out of the Ship and that notwithstanding the Captain of the Ship had a particular grudg against the man of note in the other Ship and was resolved at first to play the Esau with this Jacob but yet did him no harm 5. To render His Wisdom and Power conspicuous and that not only to persons the immediate subjects of such relief but likewise to others in after-generations So for the Wisdom and Power of God there was more than a few drops of these at the Red-sea how often is that deliverance taken notice of and celebrated in the Sacred Scriptures The like may be said of the distress of the Lord's people in Esther's days What a glorious display was there of Power and Wisdom in that astonishing deliverance In Psal 102. we understand of the low and distressed case of persons there for the title of the Psalm is A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord And passages in the Psalm do imply distresses We have there doleful complaints and a tragical description of distress express mention made of Zion's stones and dust and now notwithstanding the sore distress of the Lord's people the Lord is not wanting for it is said ver 16. When the Lord will build up Zion he will appear in his glory that is he will exalt the glory of his Attributes particularly of his Power and Wisdom he hath both Power and Skill to gather the stones and dust and make a glorious building glorious to the eyes of those who shall take a view of all for this shall be written for the generation to come and the people which shall be created shall praise the Lord ver 18. 6. To check the pride insultation and malicious resolutions of wicked ones Come say the Babylonians sing us one of the songs of Zion Psal 137. 3. God can in time let the Babylonian know there are those whom he can make use of to make the Babylonians howl who now call for singing one of the Lord's songs How were Pharaoh Haman Senacherih check't at a nick of time And not only in former times hath Providence been seen in giving a check but also in later days There is a very remarkable story of Magdeburge the Citizens whereof in Charles the Fifth's time Emperor of Germany stood out heroically notwithstanding the Emperor had born down with force the Protestants in all Germany only Magdeburge is like the Pelican in the wilderness and the Owl of the desart and the Sparrow alone on the house-top and though so yet how in the nick of time was Prince Maurice who besieged them wheeled about to be their friend and so makes Articles of Peace with them and with his Army falls in upon the Emperor who flies before him and after forsakes the Imperial Crown betaking himself to a retired life and so the Protestant Interest which was sore depressed hath its resurrection to the baffling of Popish expectations Hither or under this head may be referred that of the witnesses in Rev. 11. I wave debates as to parties slain and the time when whether at several times in several generations That which makes for the matter in hand is the Lord 's raising them notwithstanding their being slain and that to the shame and terror of their adversaries for so in v. 11. After three days and an half the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them That in Mie 7. 10. may here be accommodated as a good Comment on this place and pertinent to the matter in hand Then she that is mine enemy shall see it and shame shall cover her which said unto me Where is the Lord thy God Behold mine eyes shall behold her now shall she be trodden down as the mire of the streets Lastly To mention no more The Lord doth step in in the depth of misery to endear himself unto persons holpen and to engage their hearts the more unto him who doth exalt his mercy at such a season So in Exod. 15. 13. Thou in mercy hast led forth the people which thou hast redeemed And Psal 34 6. This poor man cried and the Lord heard him and saved him out of all his troubles And in Psal 116. The sorrows of death compassed me and the pains of hell gat hold upon me I found trouble and sorrow then I called upon the name of the Lord O Lord I beseech thee deliver my soul gracious is the Lord and righteous yea our God is merciful CHAP. II. 1. SEE folly and vanity 1. In regard of impatiency under evils 2. In regard of excursions or steppings aside from duty to the use of means for which men have no warrant There is folly both these ways The Israelites fell foul on Moses and Aaron because the door for egress out of Egypt was not opened at first knocking What though a double Lock seem to

Isagoge ad Dei Providentiam OR A PROSPECT OF DIVINE Providence By T. C. M. A. Come and see the works of God Psal 66. 5. That they may see and know and consider and understand together that the hand of the Lord hath done this and the Holy One of Israel hath created it Isa 41. 20. And I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see Rev. 6. 1. LONDON Printed by A. Maxwell for Edward Brewster at the sign of the Crane in St. Paul's Church-yard 1672. To the READER BEFORE thou enter into the Parlour give me leave to salute thee with a few words in this Porch There are two Books which deservedly call for the serious perusal both of Ministers and People Teachers and those who are taught Those Books are the Two Volumes of the Sacred Scriptures and Divine Providence And these are Comments on or Expositions of each other I grant the former to be determinative and yet the later I adjudg to be inductive to and so harmoniously illustrative of the former The Moon hath its light for the use of man though the light thereof be borrowed from the Sun in part as say the Learned Divine Providence is a Torch set up in the World and is lighted at the same fire viz. The Will of God with the Scriptures A difference there is and yet not such but that both Scripture and Providence do concenter in the glory of God the use of man and the mutual elucidation of each other I have in the following Treatise laboured to present thee with a Draught or Picture of Divine Providence and have cast my weak eye on the Sacred Scriptures in drawing this Picture I look on the holy Scriptures as the living and lively Face and whoso neglects them will do the work by halves as it is vulgarly phrased More particularly in the prosecution of this Subject I have or at least-wise would have consulted three things 1. A pertinent Variety for the Matter and this as founded on the Scriptures and amplified from some intermix't Histories some whereof are found on record in Authors others are rehearsed by me and though I have not so particularly set them down for Time Place and Persons yet they are no Fictions but Realities commended to me from those who would not tell a lye for Providence Far be it from me to affect lying-Legends and as far be it from me because of lying-Legends in the World to bury the Works of God in the grave of a contemptuous Oblivion Extreams in matters are of dangerous consequence An holy Prudence teacheth to beware lest whilst we essay to run from sin we do not run into sin And thus for the first thing here consulted 2. A Clearness for Method That Method pleaseth me which may be most useful for the common Reader whose good is intended in the Subject to be treated of I like not that humour of some who will not travel the easiest and plainest Road because of the company of such who indeed are honest and plain men and will commit no robbery unless it be on the lusts of men by a facil access to their souls in the way of Teaching and let such honest Robbers be forgiven this wrong Here if I mistake not I have kept pace with that Method which not only the common Reader 's capacity may admit of but the Subject here handled doth in a sort resolve it self into It matters not by what appellation this Method is termed so it be suitable to the nature of the subject and the Reader 's capacity If any list to be contentious I say no more but That we have no such custom in our Countrey to cavil about the colour of a Cow which gives down her Milk with ease and that too good for such who scorn it because of the mixt colour of the Beast And thus for the Method here 3. An ordinary Plainness for the Phrase or Language I affect not high and long lines but rather short Sayings and plain Similitudes The one best suits with a weak memory and the other with a low understanding Similitudes or popular Allusions have a further advantage for as they are borrowed from things in and about which Providence doth work so they bring to remembrance the Works of Providence The Water of Life may be called to mind at a Jacob's Well If the phrase then here used run not smoothly remember I study Things not Words A Diamond though not polish't is not to be thrown by as a peeble-stone If in the reading thou object 1. That some places of Scripute are more than once mentioned 2. That the same matter is in some places of this Treatise repeated I must crave thy patience to hear before thou condem And to the first of these take the Reply as followeth 1. The same places of Scripture may be quoted and yet the same Scriptures not needlesly repeated One and the same place of Scripture hath divers things wrapt up in it There are more Jewels than one in the Casket If one be taken out at one time another at another season thou must blame thine own eyes in looking meerly on the Casket and not on the distinct Jewel 2. Though the same Scriptures may be repeated yet thou may'st find them perhaps so repeated as may wipe off the calumny of a vain repetition It is well observed by one in reference to Solomon's Proverbs That though the same Proverb be here and there scatter'd yet we have it with interest To the second Objection consider the following Reply 1. Distinguish between the material and formal or precise consideration of a thing An old Truth may be found a new one new in regard of the Principle from which it is deducted and old for that the same for the matter was before intimated The Doctrine of the Resurrection is a Truth known from divers places of Scripture but this as rationally infer'd by our Saviour from Exod. 3. 6. may well be-speak the funerals of foolish cavils and the resurrection of an holy admiration But 2. if this suffice not remember the Writer may be forgetful as well as others I could mention worthy Authors in whose Writings some things occur once and again I attribute this not to their barrenness but forgetfulness and loathness to dissever the Links of the Chain being joined in a friendly neighbourhood Have charity then in this case if not for others yet for thy self for it may be the same thing that may occur is willing to confer a-fresh with thy soul being not so fully understood or practically improved by thee as it should be To write the same things to you to me indeed is not grievous but for you it is safe saith the Apostle to the Philippians chap. 3. 1. Having thus far been thy Guide lest thou may'st lose thy way it 's time now to leave thee to thy journey I hope thou wilt

the sea shall declare unto thee Who knoweth not in all these the hand of the Lord hath wrought this Job 12. 7 8 9. There are four things observable the first whereof is general the other three more special but all of them corroborate or confirm the testimony of Providence That which is general is the admirable and wise disposition of things The Creatures know their ranks and files so in Psal 74. The day is thine the night also is thine thou hast prepared the light and the sun thou hast set all the borders of the earth thou hast made summer and winter v. 16 17. Simul etiam à facili argumentatur Cum talia praestes quotidie quanto facilius potes nos liberare Molleras in loc Note here how the words do not only declare an exact and constituted order in naturals but do likewise imply a rich display of Wisdom in the vicissitudes and successions of distresses and deliverances which are wisely timed by the Providence of God for his people And to this purpose tends the scope of the Psalmist here The things special in the Providence of God are 1. The transcendency or extraordinary visibility of it in some matters Providence oftentimes mounts aloft above the reason of second Causes Thus the Centurion and they that were with him watching Jesus when they saw the Earthquake and what was done they feared greatly saying Truly this was the Son of God Mat. 27. 54. 2. The wonderful adaequateness and proportion of a dispensation An instance for this is that in Judg. 1. 6 7. As I have done saith Adonibezek there so God hath requited me 3. The correspondency or accord of a disp●nsation with Divine Predictions and Comminations So the raising up of Cyrus Ezek. 1. 1 2 3 4. compared with Isa 44. 28. and 45. 13. And so likewise the Jews under their calamities might behold the convincing-convincing-hand of Providence when their language is Like as the Lord of Hosts thought to do unto us according to our ways and according to our doings so hath he dealt with us Zech. 1. 6. And not only the crushing-dispensations by the Babylonian considered in conjunction with the threatnings of the Prophets carry the more of a conv●ncing-light in them but likewise those by the Romans fore-told by Daniel and more nearly intimated by our Saviour Mat. 24. 15 16. Luke 23. 28 29 30. I shall here annex what Josephus a Jew hath as pertinent to the matter in hand Antiq. lib 10. c. 11. and so pass to the next Argument At the same time Daniel wrote as touching the Empire of the Romans how it should destroy our Nation and hath left all these things in writing according as God declared unto him so that they who read and consider those things that have happened admire Daniel for the honour God hath dignified him with and find thereby that Epicures err who drive all Providence from human life and affirm That God governeth not the affairs of the World or that the World is administred by an happy and incorruptible essence which causeth all things to continue in their beeing but say that the World is managed by it self by Casualty without any Conductor or such an one as hath care thereof for if it were so and that it were destitute of a Soveraign Governour as we see Ships destitute of their Pilots to be drowned by the Winds and Chariots that have no Drivers to conduct them to beat one against another even so should it ruinate it self By these things therefore that Daniel hath foretold I judg that they are far estranged from the truth that affirm That God hath no care of human affairs for it we see that all things happen casually then happen they not according to this Prophecy 3. From the Absurdities on the contrary 1. The World in regard of the comely oeconomy or administration of it which takes place would not be a World whilst it is a World for if there are evil Angels and these so malicious and mischievous as the word of God affirmeth these would marr the beauty of all and turn all into heaps of confusion were there not a curbing-Providence as is fully declared from Job chap. 1 and 2. and Mat. 8. 31 32. In both which places men may behold Beelzebub with his Companions in the Chains of Providence 2. The Checks of conscience and fears on the spirits of men would be but a false fire and groundless fancy if there were not a Providence and this is contrary to that of the Apostle in Rom. 2. 15. where he speaks of an accusing and terrifying Conscience in the Heathens who stood in some awe of a Deity or a Providence controlling them and punishing them for their mis-deeds The barbarous people of Melita had an observation of Vengeance pursuing Murder as may be collected from Acts 28. 24. 3. A gap to Atheism Brutality and all manner of prophaness would be opened by a Si providentia Dei non praesideat rebus humanis nihil est amplius de religione satagendum August Si autem homo eò devenit ut secum cogitet nullam esse providentiam Deum nostra nihil curare patefecit jam sibi januam ad omnem nequitiam audet quid vis tam dicere tam facere nec ullum repriprimit affectum quaere diabolus ejus rei non ignarus contendit omnibus viribus hominem eo inducere ut divinam providentiam neget Lavat in Job c. 22. denial of God's Providence If this deep be broken up no wonder if a deluge or flood of ungodliness follow What the Apostle doth infer from the denial of the resurrection will be the first use of such a wicked doctrine 1 Cor. 15. 32. Let us eat and drink for to morrow we dye but surely Humanity much more Christianity dictates otherwise CHAP. II. THough the Doctrine of Providence be written with a Sun-beam yet there are some mists and fogs by reason whereof some are at a puzzle and ready to question the truth of God's Providence The great and common Objection is The seeming confusion in the World by reason of the fury and tyranny of some wicked ones who prosper in their attempts on others better than themselves and not only Heathens of the wild Common of the World but others of the enclosed Garden of the Lord have hereupon been staggered as Psal 73. v. 2 3. I shall not here fall in with a large discourse by way of reply to this Objection In short then let it be considered 1. Whatever there is of proper ataxie disorder or confusion is not to be charged on the Lord who is not the author of confusion 1 Cor. 14 33. 2. There is a wise and righteous method of God in all the disorders and confusions of men Providence is in the head of the Creatures observing a goodly order when the Creatures to our apprehension keep neither rank nor file A serious search then being made into the

disorders and barbarous insolencies of men it will be so far from dismantling the Throne of Providence as that it will clear up the eye of faith to behold the Lord sitting there and sceptring it over the proudest and most outragious Monarchs of the World I saw the Lord sitting upon a throne saith the Prophet Isa 6. 1. and yet in the same Chapter we read how Cities were to be wasted without an Inhabitant and the houses without men and the Land to be utterly desolate v. 11. The same Prophet hath a Divine Treatise on this subject in the tenth Chapter where indeed the Prophet plays the Casuist and giveth satisfaction to the doubt Isa ch 10. There are some other Objections which the weakness or perversness of man doth start from places of Scripture I shall name them and so reply First From that passage of David 1 Sam. 24. 14. Let us now fall into the hand of the Lord and let me not fall into the hand of man Ans 1. The meaning of David is not to deny the Providence of God as reaching to the Swords and Spears of an Enemy he had not so learned Providence for he who was a man of warr was also a pious Soldier and observed God's Providence in the field See Psal 18. 31 32 33 34. Psal 78. 62. 2. The sense then must be otherwise and that either 1. By way of a comparative opposition between the righteous and eminent hand of God in the Pestilence as 2 Sam. 24. 16. and the wicked hands of men who will with their victories insult over Religion and blaspheme God with their tongues which upon this account cut deeper on the tender Consciences of Saints than Swords and Battle-axes do on their flesh See Psal 74. 18. and 137. 3 4 5 6. Isa 37. 1 14 15 with 23 24. According then to this interpretation David may be understood and if not so though not excluded then 2. By way of popular allusion David speaks after the manner of men as Benhadad 2 Kings 20. 31. or as a Child who having incurr'd his Father's displeasure is desirous to be corrected by his Father and not to be turn'd over to some base Slave for correction and the rather he desires this because he hath to do with a Father After this sort David's phrase of speech may be understood and that 1. Because he renders this as a reason for his choice For very great are his mercies 1 Chron. 21. 13. 2. Because in other places of Scripture God is set forth as a Father whose bowels turn whilst the rod is in his hand Psal 103. 13. with Hos 11. 8. Another place of Scripture is Zech. 1. 15. For I was but a little displeased and they helped forward the affiiction Ans Nothing else can rationally be inferred ●…nce but an aggravation of the fury and cru●…y of the Church's Enemies they intended hoped and endeavoured an utter extirpation of the Church when God intended a purgation This saith a modern Divine made God as angry with those he set a-work as them against whom they were employed So hateful is cruelty and ambition to him and so different is his mind and man 's in inflicting the same punishment Compare with this Isa 47. 6. and 10. 5. 2 Chron. 28. 9. Psal 69. 26. Ezek. 25. 12. Obad. v. 10. Ezek. 26. 2. Another objection may be from 2 Cor. 4. 4. where Satan is called the God of this world Ans He who is worshipped obeyed dreaded by some as a God is still a limited Devil He who hath sinners at his nod is still at the beck of the Lord. The common Hang-man hath not the power of life and death because he is the Sherif's under-officer The Devil is an Executioner of Divine Wrath but no absolute Lord. Paul never meant otherwise for he acknowledgeth the Lord as Supream who though he permit Satan to work in the Quâ persuasione suffultus Paulus profectionem suam quam in uno loco 1 Thess 2. 18. dixerat à Satanâ impeditam fuisse alibi 1 Cor. 16. 7. in Dei permissione statuit Calv. world is still above him yea therefore above him because he doth permit him Lastly That in 1 Cor. 9. 9. Doth God take care for Oxen may be objected Ans The Apostle doth not deny the Providence with respect to Oxen for that is plainly asserted in Scripture Exod. 9. 3. Psal 8. 7. Psal 114. 14. but his purpose is to back the Doctrine of Ministerial maintenance from thence and that as mystically or typically held forth by the labouring-Oxe who had the priviledg to be without a muzzle or rather by arguing à fortiori thus Doth God take care for Oxen he doth and therefore if the Lord would have equity observed towards the labouring-beast much more should they who labour in the Lord have their double honour See 1 Tim. 5. 17 18. The Lord values a good Minister more than Oxen though some men worse than Beasts value their Oxen more than their Minister The place then being thus understood is a proof for the Doctrine of Providence for the great Lord of the World hath an eye in his Providence on the very dumb Beasts who have God for their speaker CHAP. III. THE Consectaries or Inferences from the Doctrine of Providence now follow which in short shall be pointed to A larger amplification is here waved seeing occasion will be offered to say more in the other Parts of this Treatise First then It is no less dangerous than erroneous to deny the Providence of God for Conniventia Dei non est caecitas Calv. the connivence or winking of Providence is not blindness They who will not see God in his Providence may justly feel him to their wo. If the Meditation of Providence be not a Lo●d stone ●… draw men from Sin to Virtue God may justly make some dispensations of Quod si Providentiâ mundus regitur unius Dei nutu gubernatur non nos debet antiquitas imperitorum fabellis suis delectata vel capta ad errorem mutui rapere consensus cum Philosophorum suorum sententiis refellatur quibus rationis vetustatis assist it authoritas Minucius Eelix in suo Oct. p. 61. his to become a Mill-stone Apposite and full for this purpose is that in Zeph. 1. 12 13. And it shall come to pass at that time that I will search Jerusalem with candles and punish the men that are setled on their lees that say in their hearts The Lord will not do good neither will he do evil therefore their goods shall become a booty and their houses a desolation They also shall build houses but not inhabit them and they shall plant vinyards but not drink the wine thereof See more by way of Commination for their Atheistical Reasonings about Providence in ver 14 15 16. 2. Behold the Foundation-stone for a religious acknowledgment of the hand of God both in prosperity and in adversity The pleasant streams of the

Euchirid the loss of his way he found his safety in escaping the bloody Donatists who had way-laid him There was a good man who travelling on the road and intending for a certain place meets with one party and asketh the way to another place for which he intended not and which place he very well knew The man sets forward and meets with another party and demandeth alike from him and puts forwards to the place he intended for but not the place he so asked for A while after an Officer unknown to him was following him on the scent and meeting with the first party describes the man whom he hunted for asking whether the party saw such an one who replies Yea and he asked the way to such a place The like answer was given him by the next party who met him And so upon this light given the man groped in the dark and the poor Minister escaped the snare having had a kind of Providential Comment with Austin on that Text Prov. 20. 24. Man's goings are of the Lord. SECT 2. That the Providence of God reacheth to the sins of men yet so that it cannot truly be impeach't with pollution for as wicked men participate not in the righteousness of God though he useth them their lusts in a righteous way for his glory so Providence participates not in men's unrighteousness though they are the righteous instruments of Providence as Jehu and the Aslyrian King hath ber fore occasionally been intimated the less here may therefore be spoken and that the rather seeing more will be in another Part of this Tr●atise I shall then lay down some Argument in the general for the proving of it and then adjoin some proper instructions from thence The Arguments from Scripture are as following 1. The punishing of sin with sin or sin as a righteous judgment of God is ascribed to God and owned by Him Thus Ezek. 14. 9. And if the prophet be d●ceived when he hath spoken a thing I the Lord have deceived that prophet and I will stretch out my hand upon him and will destroy him from my people Israel Rom. 1. 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 2 Thes 2. 11. And for this cause he shall send them strong delusions that they should believe a lye Causa igitur obdurationis est voluntas avertens haec initiat voluntas resistens haec continuat Culpa promerens haec confirmat Deus gratiam non dans haec non liberat Deus juste puniens haec ordinat Gerson in 2da parte Operum p. 349. 2. The handing good in and through the sins of men is the work of Providence The good handed is 1. Spiritual So the death of Christ with the inestimable benefits flowing from thence is set forward by the sin of the Jews Him being delivered saith Peter by the determinate counsel and fore-knowledg of God ye have taken and by wicked hands have crucified and slain Act. 2. 23. The conversion of souls and the exercise of converted ones graces are set forward by the furies of men through an over-ruling Providence see Act. 8. 5 6 7 8. Phil. 1. 12 13 14. 2. Good temporal or as it referreth to the outward man is brought about this way Joseph acknowledgeth so Gen. 45. 7 8 9. We read in 1 Sam. 30. 13 14 15. how the barbarous cruelty of an Amalekite towards his sick servant was an introduction to the recovery of captives and goods which the Enemy there had carried away from Ziklag I have read how the Protestants of Beziers in France were wonderfully preserved on this wise A drunken Drummer going to his Quarters in the mid-night rings out the larum-bell of the Town and at that very instant the Enemies were at the Wall seeking and ●ssaying for a surprisal of the Town 3. If God's Providence be knock't off from sinners his Government will be little or no Government for the greatest part of men in the world are such in whose hearts sin hath its regency see 1 John 5. 19. Ephes 2. 2. this then were to narrow the supream regency of Christ Scriptura ostendit non solum bonas renatorum voluntates quas ipse facit ex malis verum etiam illas quae conservant saeculi creaturam ita esse in Dei potestate ut eas quò voluerit quando volueri faciat inclinari vel ad beneficia quibusdam praestanda vel ad poena quibusdam ingerendas sicut ipse judicat occultissimo quidem judicio sed sine dubitatione just issimo August de grat lib. arbit cap. 20. who rules in the midst of enemies according to that in Psal 110. 2. 4. God hath his various ways of access to mens sinful and sinning dispositions judgments Manisestum est operari Deum in cordibus hominum ad inclinandas eorum voluntates quocunque voluerit si●e ad bona pro misericordiâ sive ad mala pro meritis eorum indicio utique sno aliquando aperto aliquando occulto semper autem justo August de grat lib. arbit c. 21. and affections some of these ways are explicable others inexplicable yet all righteous We may safely wade in these waters having the Scripture for a guide Three ways amongst others as explicable in comparison of other foot-steps of Providence without foot-steps to be seen and traced by the weak eye of mortal man the Scripture points out as 1. That way of Providence in the denial and substraction of such help assistance prosperous influence which the Lord is not obliged to give or continue Thus the Lord in times past suffered all Nations to walk in their own ways Acts 14. 16. and so the Spirit of the Lord departed from Saul and no wonder then if the spirit in regard of political influences breathes not as formerly that both Family and Kingdom go down the wind See 1 Sam. 16. 14. 1 Chron. 10. 13 14. Moreover another way how Providence is concerned here is by letting loose Satan this and that way to work Satan is a skilful Engineer to go through with the black work which by a Divine permission and commission he undertakes so it s said There came forth a spirit and stood before the Lord and said I will perswade him and the Lord said unto him Wherewith and he said I will go forth and I will be a lying spirit in the mouth of all his prophets and he said Thou shalt perswade him and prevail also go forth and do so 1 King 22. 21 22. Lastly There are occasions offered whereby wicked ones yet through their own lusts are ensnared The waters of the Sanctuary are pure and good men's lusts like lime are inflamed when these waters are providentially cast on them Amaziah is causlesly offended with wholsome counsel The bridle to check sin becomes a spurr to edg him on in the road-way of sin where he meets with

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 Nis●och his god Isa 37. 37 38. 2. When the deaths of many thousands are timed together The Lord is known by the judgment which he executeth Psal 9. 16. We read of Seventy thousand men who dyed of the Plague in three days time 2 Sam. 24. 15. And in 1 King 20. 29. the children of Israel slew of the Syrians an hundred thousand foot-men in one day Now if there were not a Providence in the timing the deaths of persons the glory of Divine Justice would have its grave with the vast multitudes who fall by Famine Sword or Pestilence all which are the Lord's Arrows as the Prophet Gad informeth David in 2 Sam. 24 12 13. 5. From the success and non-success of means used in order to the proroguing or lengthning forth of life The preservatives of life are conservative of it no otherwise than as the Lord pleaseth This may be evidenc'd in three things 1. In the use of Medicinal means which sometimes very improbable to reason avail to the recovery of health and that though the person were mortally sick in the judgment of the most accurate Physicians There seemeth to be something of Providence by way of proportion to that Cure wrought on Hezekiah by the lump of Figs as Isa 38. 21. I acknowledg that Cure extraordinary and shall not dispute the question Whether the lump of Figs might not have something of natural tendency by way of cure This is that I contend for That Providence is very much seen if not in elevating improbable means in themselves considered in order to a cure yet in bringing to light such means which are improbable to mans reason though very proper for the recovery of the Patient who like Epaphroditus was sick nigh unto death but God had mercy on him Phil. 2. 27. And as the Lord's mercy and Providence is displayed in the raising of persons from the grave so no less may the hand of Providence be seen in rendering the means us'd for health succesless A Colledg of Physicians are Physicians of no value when and where the Lord the great Physician withdraws his manutenancy or succeeding hand of Providence witness this in Asa who had his Physicians but not his cure dye he must his disease lodgeth him in his grave 2 Chron. 16. 12 13. But 2 dly in the matter of Diet some Creatures have more of a restorative virtue than others and yet some are healthier fairer live longer with their Pults than others who eat their portion of the King's meat Dan. 1. 12 15. Whence is this the word doth plainly lesson Exod. 23. 25. He shall bless thy bread and thy water and I will take sickness away from thee And Mat. 4. 4. Man shall not live by bread alone but by every word that proceedeth out of the mouth of God Lastly In the greatest caution or circumspection men use to preserve themselves in dangers The King of Israel disguiseth himself and hath his Armour yet an Arrow finds its passage between the joynts of his Harness 1 King 22. On the other hand Jehosaphat who was in the same fight and in greater danger than King Abab is preserved It came to pass saith the Text when the Captains of the Charives saw Jehosaphat in his Royal Robes that they said It is the king of Israel therefore they compassed about him to fight but Jehosaphat cried out and the Lord helped him and God moved them to depart from him 2 Chron. 18. 31. 6 thly and lastly From the absurdity which would otherwise follow For if the timing of men's lives here in the world be not according to the bounds which the Lord sets then to whom shall the glory in point of preservation be attributed Shall men think themselves or acknowledg Fortune in contradistinction to Providence The Scripture otherwise teacheth Psal 31. 15. My times are in thy hand deliver me from the hand of mine enemies and from them that persecute me And Psal 68. 20. He that is our God is the God of salvation and unto God the Lord belong the issues from death In the next place it remains that some reply be made to the Objections which look and do but look the matter here asserted in the face and they are as followeth 1. Fifteen years are said to be added to the days of Hezekiah Isa 38. 5. Ans The addition there is no new Addition as it respects the Purpose of God it is rather a new Edition of the Purpose of God a discovery of what lay hid before and is now made manifest notwithstanding the contrary might be concluded in respect of the malignity of Hezekiah's disease To assert that there was a new Purpose of God because of the declaration of the Prophet there were to make a new God who is still the Ancient of days and with whom is no variableness neither shadow of turning as the Scripture affirms Him to be Dan. 7. 9. James 1. 17. 2. It may be objected That in Psal 55. 23. Bloody and deceitful men shall not live out half their days Ans The days of men are considered according to the course of nature Psal 90. 10. The days of our years are threescore years and ten c. and according to the course of Divine Providence which holds an exact accord with the Purpose or Determination of God I know saith the Prophet to Amaziah that God hath determined to destroy thee because thou hast done this and hast not

of the Tabernacle there were Loops and Taches and these had their use and without these What would become of the Tabernacle So here Providence takes in a Loop a Tach as well as the Purple Blew and Scarlet of greater matters 3. To deny God's Providence in lesser matters Omnia gubernare est Deo gloriosum were to derogate from the glory of God 1. More generally seeing its glorious for God to have all at his check and controll 2. More particularly seeing his glory doth notably shine forth in and about smaller matters as was in the Miracle of the Lice that the Magicians cry out This is the finger of God Exod. 8. 19. No work indeed so little but if Nullum est tam minutum Dei opus quod non in se contineat aliquid miraculi ubi repuratur sicut decet Calv. in Zach. c. 8. v. 6. look't into bespeaks a great God Now from what hath been said I may briefly commend two things seeing more may be said of this nature in the following part of this Treatise 1. There is no reason to judg the care of meaner matters as without the circle of Divine Providence It 's enough that our Saviour Christ hath decided the controversie to an hair and the natural colour of an hair Mat. 10. 30. with Mat. 5. 36. if this satisfie not persons I know not how to satisfie them If they knew what it were to Providence it over the meanest of creatures but for one moment they would Si tamen aliquis existimet istiusmodi scilic parvarum gubernationem parum convenire Majestati Dei is faciat periculum in re abjectissimâ num forte possit illam it a regere ut ipsi sit ad nutum ab ipso pendeat in omnibus quae ad curam gubernationem creaturae pertinent Fatebitur ille profecto se in rei vilissimae gubernatione talia observare quae longe sint majora quam ut ab homine imo ab hominibus in unum conflatis praestari queant Alsled Theol. Cas c. 54 see reason sufficient to acknowledg the Creator in all and that as they cannot make a Fly so not providentially hold it up in its beeing and govern it 2. There is the more hand-fast for faith Non se subducit Deus ut cadas sed de ipsis capillis nostris securitatem nobis dedit quid times hominem homo in sinu Dei postitus j●cta in Deum curam tuam August Ser. 6. in Mat. to lay hold on God for greater matters seeing his Providence is versant about smaller Thus Christ teacheth Mat. 6. and so Mat. 10. 30 31. And so I have done with the Third Part of this Treatise The Fourth now is to be prosecuted PART IV. HAVING thus far launched into the Sea of Providence where the Christian may behold the wondrous works of God Come we now to give a recital of the Sacred Maxims or Observations which this Voyage will afford And here I shall 1. Prefix the Observation 2. Affix the Illustration or Confirmation together with the Accommodation or Improvement of the Observation illustrated or confirmed OBSERVATION I. The knowledg men have of the Providence of God is imperfectly apprehensive not comprehensive CHAP. I. THE truth of this appears 1. From positive assertions in Scripture Eccles 3. 11. He hath made every thing beautiful in his time also he hath set the world in their hearts so that no man can find out the work that God maketh from the beginning to the end 2. From the Lord's posing parties about his Providence When he takes the matter in hand as in the case of Job How did the Lord argue him into a modest silence See chap. 38 39 40 41. with chap. 42. v. 1 2 3 4 5 6. 3. From errors and mistakes about God's Providence which have more or less seized on not only men but the best of men Job's Friends were no Atheists but good men yet saith the Lord unto Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath Job 42. 7. 4. From the ingenuous confessions or 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 foolish was I saith the Psalmist and ignorant I was as a beast before thee Psal 73. 22. Surely I am saith Agur more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the Holy Who hath ascended up into heaven or descended Who hath gathered the wind in his fists Who hath bound the waters in a garment Who hath established all the ends of the earth What is his name Or what is his Son's name if thou canst tell Prov. 30. 2 3 4. Moreover the truth of this will further be evidenced if we consider 1. The Object viz. Providential dispensations 2. The Subject Man under this or that dispensation To begin with the first of these The Scripture doth inform how that the Lord is wonderful in counsel and excellent in working Isa 28. 19. and he only doth wondrous things Psal 72. 18. Look as what comes out of Heaven's shop bespeaks the skill of the great Workman of Heaven and Earth so there are some divine pieces of Workmanship if I may so speak after the manner of men which hold men at an amazing or astonishing-gaze More particularly Two things in Divine dispensations of Providence do notably gravel the sons of men 1. The unusualness of a Dispensation Rebeccah's Warr in her bowels makes her say If it be so why am I thus and she went to enquire of the Lord Gen. 25. 22. Job's afflictions in such sort and befalling such an one who keeps up communion with God yea prays for his Children lest in their regular solace of themselves together they should be irregular must in all likelihood startle himself and his friends who probably observing how God did then ordinarily bless the Tabernacle of the righteous in regard of outward prosperity were the sooner induced to pass wrong censure on that holy man of God But in the next place The intricacy of a Dispensation doth likewise contribute to the non-plussing or baffling of a party under the Dispensation We read in Ezek. 1. 16. of a wheel within a wheel Whether that be to be understood inclusively as one wheel within being out of ken and so there is a secret winding of matters which the eye of reason discerneth not or whether in a transverse sense and so it notes the thwart or cross-turnings of things when one while matters go this way and another while that way I determine not either of the interpretations give us the thing here contended for To this we may add some exemplifications of the intricacy of Providence That in Judg. 20. where the children of Israel had a

said as of old O Ephraim what shall I do unto thee O Judah what shall I do unto thee for your goodness is as the morning cloud and as the early dew it passeth away Hos 6. 4. 4. What ground of support is there from hence for the Church of God under all threats contrivements attempts of men and devils God will have a people let men and devils say and essay the contrary No weapon that is formed against thee shall prosper Isa 54. 17. The gates of hell shall not prevail against it Mat. 16. 18. God is not changeable in his Purpose Prediction An plus existimemus ad impugnandum posse humana conamina quam quod ad protegendum praevalet divina tutela Cypr. lib. 1. Epist 3. Promise and though men may rage and be as the great Mountain as it is said Zech. 4. 7. yet the Christian hath Mountains to oppose against the worlds Mountains what the Christians Mountains are the place before quoted Zech. 6. 1. doth give to understand they are Mountains of Brass and so afford two Meditations 1. That wicked ones will find these Mountains of Brass too firm for their weak shoulders to overturn 2. That the Arrows which the sons of Belial shoot against these Mountains will recoil back and mischief themselves in the end The Doegs of the world whose fingers itch to be medling with God's Davids will have their hands full of Wo one day A black prophecy there is for such Psal 52. 5 6 7. and they themselves take the course to have it accomplish't as Doeg did for if the Lord did not pour forth wrath on Doeg before David came to the Throne what could Doeg expect from a David but to be the instrument of God's wrath towards him who had belied David and murdered the Priests of the Lord as 1 Sam. 22. It is often to be observed That the way wicked men take to ruin others ruins themselves Pharaoh who will kill the Israelites or down them perisheth with his Host in the waters Exod. 14. 23 with 28. OBSERVATION VI. God hath His Secrets or Depths but is never unjust in His Providential Dispensations CHAP. I. THAT the Lord hath his Secrets may be made manifest if we consider 1. How this is symbolically or mystically insinuated in Scripture That of God to Moses Exod 33. 23. Thou shalt see my back-parts but my face thou shalt not see doth intimate we have not full view of the Lord as when a man comes up face to face but see him in part at a distance as the Apostle Paul hath it 1 Cor. 13. 9. We know but in part We read how when the Lord appeared he vailed himself with a cloud Exod. 16. 10. 1 King 18. 10 11. And in Isa 6. 1. there is mention made of the train or skirts nothing of the upper ornaments Nec caret ratione quod nihil meminit Propheta de superioribus Divinae Majestatis ornamentis sed de simbriis tantum Exprimitur consternatio animi religiosi qui in visionibus divinis non superiora sed vix insima contemplatur Et admodum essemus soelices si vel simbrias Divinae Majestatis pie ac religiose contemplaremur Musculus as one observeth and what may this import but our seeing of the Lord after a poor low imperfect sort in comparison of what He is 2. How otherwise were there such ground for admiration if the Lord had not His Secrets or Depths to be admired If there were no knots to unty how could it be so said O the finger of God The Angels are said to cover their faces with their wings Isa 6. 2 Paul cries out O the depth of the riches both of the wisdom and knowledg of God! How unsearchable are his judgments and his ways past finding out Rom. 11. 33. Here by the way let it be noted That if so skilful a Pilot as Paul cries out O the depth shall such who may be scarce reckoned common Fore-mast-men pretend to find out a Northwest passage a new way in the Decrees of God and the Providence of God and such a way as that it may be said Behold the Plains according to their model which yet is a Labyrinth where they lose themselves and whilst they labour to Tinker up one hole they make two 3. The Scripture plainly asserts how it is the glory of God to conceal a thing Prov. 25. 2. For the better understanding of this place I shall annex what pious and judicious Cartwright saith God verily is to be honoured inasmuch as he hath revealed his counsel and will in many things But such mysteries of the Kingdom of Heaven whose causes and reasons are unsearchable yield to him the richer crop of honour such are the Mysteries of the Trinity The threefold distinction of Persons in one Essence The eternal generation of the Son The procession of the Holy Spirit The eternal predestination of some to life others to death The incarnation of the Son of God or the assumption of our frail flesh into the unity of his Person Of God all things whatsoever are done both decreeing and his Providence so ruling that out of the evil which is done he contracts no guilt Of Parents sins to be punisht on posterity to many generations Of just judgment to be executed by the unjust Of the burning of the Wife for the Husband's sin and the Children for the Parents Josh 7. 25. Of which and all such kind it may be truly affirmed They do each afford to men a large field of praising and glorifying God yea he is the more amply and with fuller mouth in these to be extolled than in other matters whose causes and principles with our minds and understanding we do in some measure take in for first of all it is apparent from hence That God's Wisdom is infinite and unsearchable to the Creature Moreover That God is to be believed upon his own testimony and according to his pleasure may do whatever he will and so far condescends from his right when he vouchsafeth to render a reason of his doings or sayings That though the Lord hath his Secrets Depths yet he is never unjust in his Dispensations The Lord hath his Throne of righteous Judicature The judgment was set and the books were opened as Daniel beheld in that Vision chap. 7. 10. It is said there v. 9. that the Ancient of days did sit whose garment was white as the snow and the hair of his head like pure wool there is not the least spot or taint of injustice in his management of matters for so much may be denoted by this description though I deny not but the whiteness of the garment may likewise betoken supream dignity as being an Ensign of Honour as is observed by Junius on the place Besides this graphical description Majestati Dei proponuntur ista 1. quod antiquissimus diebus est ad notandam aeternitatem illius 2. Quod vestimentum ejus nivei coloris

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 Marks-men 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. OBSERVATION XVII One and the same Creature may prove a Cordial or a Corrosive a Friend or Foe as God in his Providence ordereth 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 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 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

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

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 Earth-worm 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 Winter-siege 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 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. OBSERVATION XIX Wonderful is the Providence of God in making provision for the large Family of the World or Providence is the great Steward of and for the Houshold of this World 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 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 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 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 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 Neque 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 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 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 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. OBSERVATION XX. The Lord bears up the World by bearing down Sin in the World 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 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 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.

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 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 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. OBSERVATION XXI PROVIDENCE is the Bird of the Air which whistles deeds of darkness to light 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 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.

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 OBSERVATION XXIII There are the signal Sallies remarkable Excursions or Displays of Providence as they respect the sons of men in the course of life 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. 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 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 Bull-rushes for his preservation A conjunction there was of many gracious acts of Providence as well as an artificial conjunction of the Bull-rushes 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 Utque 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 None-such 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 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

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 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 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 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 OBSERVATION XXIV PROVIDENCE hath its Courts in which the sons of men have their different stations 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 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 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 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 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 the matter and his decision will the better appear if a Comment which a learned man hath on this Text be alledged Doct.

ut infatuet consilium Achitophelis Martyr man into a fool 2. There is a notable description of out-witting 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. OBSERVATION XXVII Whilst men go on their own Errands they do God's Business or Men in pursuing their own Ends bring about the Ends of Providence 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 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-first-hand and at second and third-hand 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 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 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 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 OBSERVATION XXVIII Hastes and Delays about matters are the two great Hinges on which do move the considerable issues of PROVIDENCE 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 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 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 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 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

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 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 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 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 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 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 OBSERVATION XXXVII The Circumstances of Time and Place afford substantial Documents or weighty Instructions to the Observers of Providence 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 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 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

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 with his Carowsing-Courtiers are appaled with the fingers of a man's hand which came forth and wrote upon the plaister of the wall yea it is said In that night was Belshazzar the king of the Chaldeans slain Dan. 5. 5 6 7 30. 2. Observe Place-Providences Let afflictions and mercies in respective places have one place more and that is the heart to think upon them and improve them Jacob was bid to mind Bethel a mercy of old there and a duty incumbent on him upon the account of mercy vouchsafed Gen. 35. 1. The same Jacob takes notice of his Wife Rachel's death where she dyed and tells Joseph of it Gen. 48. 7. Paul forgat not his Asian-trouble and mercy withal which whether it were a violent fit of sickness or hot persecution and deliverance from the one or other it matters not he observed the Providence of God there and improveth it see 2 Cor. 1. 8 9 10 11. the same Apostle hath brief observations on what happened in divers places of his Apostolical-pilgrimage 2 Cor. 11. 23 to the end OBSERVATION XXXVIII Man's Extremity is Heaven's Time and Opportunity for Help CHAP. I. IT hath been discussed How God's Providence is seen in Timing of matters Now amongst other things not only the timing but so timing in regard of opportune help is to be touched And because the Providence of God is wonderfully displayed on this wise so that His actings of this nature are molded into a religious Aphorism or Sentence as Gen. 22. 14. In the mount of the Lord it shall be seen It will be very pertinent to insist on the seasonable display of Providence under Distress or Difficulty That passage in the Scripture quoted may be stiled A Providential Proverb for so the words as it is said unto this day in the Text there do imply The occasion of this Sacred form of speech was the Lord's stepping in for Abraham's help There are three things to be noted 1. That distress befalleth a person or a people For so it was here with Abraham Take now thy son thine only son Isaac whom thou lovest and get thee into the land of Moriah and offer him there for a burnt-offering upon one of the mountains which I will tell thee of 2. That a distress proves an abiding-one so long as God pleaseth Abraham travelleth on the first and second day no release and on the third day he lifts up his eyes and saw the place afar off v. 4. The sight of the place must needs affect his heart this Golgotha or place of Skull might make him hang down his head with sorrow his head might well have aked on both sides had he not had a hand of faith to hold it and this he had as the Author to the Hebrews doth affirm ch 11. 17 18 19. 3. That Providence doth opportunely appear for distressed ones by way of release from troubles Abraham must have the sacrificing-knife in his hand to slay his son ere the Angel of the Lord call unto him saying Lay not thy hand on the lad neither do thou any thing unto him c. What here was Abraham's case is by way of proportion the cases of others who have their extremities as God hath his opportunities for help and that Providence hath thus its opportunities for help will appear if we consider 1. Promises which imply so much 2. Divine Performances or Exemplifications of this Truth 3. The variety of Ends which God hath in matters of this nature First Promises formally and properly so termed we have in Scripture Gen. 15. 13. compared with Exod. 3. 7. and Exod. 5. 7 8. doth give us to understand That God's Promise of bringing the Israelites out of Egypt was not the further off from fulfilling though the Israelites had been long under the Egyptian yoke and their yoke was made heavier a little before the Lord brake it to pieces The Promise stood still irreversible and in its full strength when the Israelites were weakest help was then nearest when they might think it furthest off in regard of the bricks doubled In Deut. 32. 36. For the Lord shall judg his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left This is extensive to persons or people under heavy pressures and difficulties the more persons evidence themselves to be God's people the more they may find in the accomplishment of what is here promised Psal 9. 18. For the needy shall not alway be forgotten the expectation of the poor shall not 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 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

be set on the door of the great working-house yet no reason to quarrel the Lord knows how and when to open the door or break it open as he did in his own time to his own glory It was Saul's fault that he would sacrifice before Samuel came and he smarted for it 1 Sam. 13. 8 9. Let men learn from Saul's folly to be wise let them not force themselves to this or that as a means for help under straits which God approveth not remembring withal how a Samuel may be a coming with help from the Lord when they are going from the Lord. 2. Watch against anxious and perplexing disquiet of heart under straits There is no ground for a Christian to distract his heart in the want of visible means or to distrust his God in the midst of visible dangers Remember who bids to take no thought that is not to be anxious distrustful disquieted under difficulties and withal what he saith further it shall be given you in that same hour Matth. 10. 19. Not only Years Months Weeks Days but even Hours for Heaven's help are contained in the Calendar of Providence 3. Treasure up the Experiences of Divine Help under Needs and Difficulties David had a signal appearance of Providence for his relief when Saul is on the one side of the Mountain and David on the other and this David forgets not for it is vertually contained in his deliverance out of the hand of Saul which deliverance he celebrates 2 Sam. 22. If thou hast a Mountain-Providence with David forget not the God of thy Mountain-Dispensation Remember two things 1. The more eminent thy Mercy the more reason to value it The depth of a Misery may well call for the admiration of the height of Divine Mercy see an instance Psal 116. 3 4 5 6 7 8 9. 2 The laying up of such an Experience will be of great use for after-times Thou mayest be in regard of temporals or spirituals as is said Acts 27. 20. Now when neither Sun nor Starrs in many days appeared c. To look back on Providence in a sad Voyage before will be of use when the case is sad for the present The Meditation on former Experience may be a prop to the tottering-house of a weak faith see Psal 77. 5 10 11. OBSERVATION XXXIX At or nigh the same time there is a like face of Providence shewing it self in Places CHAP. I. HOW the Providence of God is displayed both as to Time and Place and particularly as to the so timing of Help under Extremities hath been insisted on The present Observation which hath some reference both to Time and Place is now to be spoken unto And here in the first place shall be shewed how the like work of Providence in Places may be consideredi and that three ways 1. In regard of Premonition or discovery of what is to take place in the world Thus when the Lord would take up Elijah into Heaven not only Elisha hath a discovery of what the Lord is about to do but the sons of the Prophets that were at Bethel 2 King 2. 3. and not only they but also the sons of the Prophets that were at Jericho v. 5. of the same chapter And so the hand of the Lord was upon Ezekiel in the evening afore one that had escaped from Jerusalem brought tydings that the City was smitten Ezek. 33. 21 22. Peter at Joppa hath a Vision which holds correspondence with a work of Providence referring to the Gentiles particularly Cornelius at Cesarea who was bid to send to Joppa and call for one Simon whose fir-name was Peter Acts 10. 2. In regard of antecedent preparation disposition or qualification for what is to come forth on the stage of the World The Jews were awakened to prayer-work when the Seventy years were or nigh accomplished at Babylon Jer. 29. 12. Moses is to go on the Lord's Embassie to Egypt he wants a Spokesman and God brings one to his hand Exod. 4. 10 14 15 16 27. When Christ was brought to the Temple what a wonderful Providence was there in Simeon's coming thither at that time when Mary came thither and so in Anna's coming in that instant as it is said Luke 2. 27 38 Both Simeon and Anna were Witnesses to and for Christ they came seasonably to the Temple there to testifie of Him who was Lord of the Temple Ver. 29 to the 39. 3. In regard of the work it self which is the same or a like for kind And here we may consider it 1. As a Work of Mercy in it self considered 2. As a Work of Wrath. 1. As a Work of Mercy The Gospel of Grace was communicated to the Gentiles and the gift of the Holy Ghost was poured out on them Acts 10. 45. They at Corinth were enriched in utterance and knowledg as well as they at Jerusalem 1 Cor. 1. 5. In the times of the Reformation of Religion Zuinglius at the same time opposeth the Pope's Indulgences amongst the Helvetians at which Luther did amongst the Germans how did then Cities Towns Parishes fall off from Popery as leaves from the Trees in Autumn And so it is observed how Learning at one and the same time began to hold up its head and that in divers places as Scultetus hath it And as for Learning so for Peace and Tranquillity the Providence of God may be noted It is said Acts 9. 31. Then had the Churches rest thorowout all Judea and Galilee and Samaria A time there is when Countreys have their worldly Jubilee All the earth sitteth still and is at rest is the report made Zech. 1. 11. Docebat hoc tempore in Tiguri Helvetiis Ulricus Zuinglius c. Sleid. com lib. 1 sub finem Et quod mireris uno codem tempore in diversis mundi regionibus intermortua pridem studia in Vitam revocabant Leo 10. Pontifex Romae apud Hispanos Cardinalis Toleranus apud Anglos Rex Henricus ejus nominis octavus apud Belgas Rex Catholicus Carolus apud Gallos Rex Franciscus Annal. dec 1. p. 3. 2. As a Work of Wrath or Severity and so there may be noted how a like face of things there is in places at or nigh the same time A time there was when the Lord suffered all Nations to walk in their own ways Acts 14. 16. A time there was when ignorance and lack of learning did prevail to an astonishment at the stupidity of those in that time And as Ignorance had its time so Sophistry and unprofitable Subtilty instead of sound and savoury Divinity did abound in the Thirteenth Century It is observed how both Mahumetism and Papism did put forth themselves at or about the same time And as for external calamities they have been timed in divers places The Wine-cup of the Lord's fury hath passed from Nation to Nation as Jer. 25. 15. and not only so in the times before Christ but after that Rev. 6. tells a sad story of Red Black

as it were an house and by and by pulls it down If the bringing forth of some things is like the shooting up of Mushrooms quickly up and quickly down yet sure the Providence of God reacheth to these Mushrooms as well as to the Cedars of Lebanon There is no reason for ●oolish man to find fault with an All-wise God though he presents that on the stage of the World which hath not its imagined issue God hath wise Ends subordinate to his Glory in Dispensations of this nature 1. To let men know how the Lord he is God for things go according to his thoughts and not as men surmise and imagine according to the outward appearance of things O Lord saith the Psalmist how great are thy works and thy thoughts very deep A brutish man knoweth not neither doth a fool understand this when the wicked spring as gross and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92. 5 6 7. For ●…y thoughts are not as your thoughts neither are your ways my ways saith the Lord for as the heavens are higher than the earth so are my ways higher than your ways and my thoughts than your thoughts Isa 15. 8 9. 2. To display his Soveraignty more or less as he pleaseth What if the Lord shall dash vessels made shake off the fruit ere it be ripe as in abortive Infants Is He therefore to be quarrelled with May not he break the vessels as Jer. 18. 6 O house of Israel cannot I do with you as this potter saith the Lord and say to the Fig-tree Let no fruit grow on thee henceforward for ever Mat. 21. 19. 3. To bring to light the sins of men by a probable face of things Shimei discovers his rooted venom in the fruits of it when David was made at by Absolom Achitophel and their followers 2 Sam. 16. If there be a likelihood of this or that Error to have favour and profit annexed to it though it be a very gross or palpable one yea though a heap of them what villany doth appear on the deck which before lay close under the hatches of the ship What coining of Distinctions which the great Master of the Mint will censure as false and felonious to the Crown of Heaven The Lord then is wise in setting up such Pumps which being ply'd throw forth black and slimy waters 4. To exercise the graces of persons for the graces of Saints may be both proved and improved by a probable face of things So it was in Abraham's offering up of Isaac his faith fear obedience were displayed Gen. 22. 12. with Heb. 11. 17 18 19. 5. To punish men for their sins Probabilities in matters make way for vindictive Certainties Pharaoh from a Probability is intangled into the Lord's Net in the Red-sea Exod. 14. 3. The red waters become bloody ones to the Moabites whose wrong conclusion from probable Premises proved a bloody one 2 King 3. 22 23 24. 6. To teach men constant dependance on God Men point and God disappoints They propose but God disposeth The wind of Providence is variable and therefore men had need eye God in the voyage It is not so soon done as said We will go into such a City and continue there a year and buy and sell and get gain See James 4. 13 14 15. Lastly To lesson thankfulness for a display of Mercy in dashing-things likely to take place A Copy of Conveyance is cut in pieces and a fresh one is drawn by the hand of Providence for the good of the party Ruth's marriage with the Kinsman was dash't and well for her whom Providence had intended for a more ingenuous and pious man What is dash't holds in many cases for the best God hath regard to his when he seemeth to have none He dams up a Well and opens a better Spring for them Their business best succeeds when it is sometimes quite dash't As there are blessed disappointments so there is ground to bless God for such disappointments which come from the Heart as well as the hand of gracious Providence OBSERVATION XLI There is an over-ruling Conduct of Providence in bringing matters to their journey's end and that notwithstanding letts in the way and the length of the way CHAP. I. AS there is a dashing-work of Providence as hath before been shewed so there is an Accomplishing-work in regard of what the Lord wills or willingly suffers to be in the world What the Lord will have take place must notwithstanding impediments and delays for a time And this appears to be so if we consider 1. The Power of God 2. The Wisdom of God 1. Nothing is too hard for Infinite Power to bring about The greatest blocks in the way like a feather are blown away with the breath of Providence All letts like the thin film of Ice shall be dissolved by the warm Sun-beams of Providential Influences The Israelites had lien long in the Egyptian Fornace it was too hot a work for Moses and Aaron to pluck them thence by the hand of violence that was not the Lord's way of delivering them and yet the Lord saved the people out of the Land of Egypt Jude ver 5. The Jews met with opposers in the Temple-work it is said how upon an Order from Artaxerxes Rehum and Shimshai with their companions made them to cease by force and power Ezra 4. 23. and yet this work which lay dormant for some years was finish't at last see Ezra 4. 24. with Ezra 6. 15. John 2. 20. 2. God according to his Infinite Wisdom hath ways to bring about matters in his own time notwithstanding hindrances and delays for a time In 1 Sam. 6. 5. the Philistins took the Ark of God they have it but must not hold it it must be had home again and how shall this be Let the Lord alone who can find out a way for its conveyance though it be in the Countrey of the Philistins seven months as it is related 1 Sam. 6. 1. Suppose those Fifty thousand three-score and ten men who were slain upon the return of the Ark 1 Sam. 6. 19. had been slain in battel in order to the rescue of the Ark yet the same way God took to bring it home would have availed though the difficulty of having it home had been greater in the eyes of the men of Israel who in this case had fought to no purpose And what is said in this case of the Ark holds in other matters Our Cock-shell Capacity is not receptive of the Ocean of Divine Wisdom Let this Sun arise and it scatters the clouds and mists that are in our eye A thousand ways infinite Wisdom hath to effect matters though we see never an one CHAP. II. 1. SEE the reason why there is dejection and despondency Men have both their eyes fixed on Hindrances and Delays and not half an one open to the Providence of God Whilst David pores on Saul's Power Subtilty and

was not by and by setled The holy Dove builds not the Nest of Comfort amongst Thorns and Nettles these must down ere Consolations come from above David cries out of broken bones Psal 51. 8. he is an humble supplicant for the light of God's countenance and the joy of salvation v. 8 9 10 11. and no wonder for broken bones are not by and by healed and the nigh-shipwrack't vessel by and by rigg'd Job's quiet and comfort was handed in by degrees God answereth him out of a Whirlwind chap. 38. and after vindicates him from the calumnies of his friends accepts his performances and turns his captivity as it is declared in chap. 42. 3. From the wise Ends of God in the gradual process of Mercies What these are may be touched 1. To correct for sin The Chariot of Providence moves no faster because men throw the logs of sin in the way There is no reason for men to complain that God is slow in delivering when they are swift in sinning The hand of the Lord is not shortned that it cannot save c. but your sins have separated between you and your God and your sins have hid his face from you Isa 59. 1 2. The Israelites Wilderness-sins made the Wilderness-journey forty years which might have been performed in forty days 2. To exercise faith prayer patience by this gradual process Jacob is a Wrestler before he is a Prevailer Hannah prays believes and waits ere she hath a Samuel There is a connexion of Duties with Mercies though not a connexion of Merit on our part If Providence give in Mercies before seeking of them there is ground to adore Soveraign Mercy no reason to neglect Duty for time to come 3. To fit for Mercies The Scabbard must be fitted for the Sword otherwise the Sword though it have a golden Hilt will cut the Scabbard or fall out of it to the danger of him who girds it on There is the strong Wine of Mercies which weak heads are not able to bear It 's hard for a man to go over the high golden Bridg of Mercies and not be giddy-headed The Israelites were not by and by fitted for Canaan nor Joseph for Egypt's Dignity nor David for the Royal Diadem no● a Novice for ●…e Ministry lest being lifted up with pride be fall into the condemnation of the devil as the Apostle saith 1 Tim. 3. 6. 4. To teach the lesson of thankfulness For 1. The gradual process of Providence in Mercies doth lay forth the Mercy by piece-meal before the eye God could have created the World in one day but he took six to the end men might take the fuller view of the glorious work of Creation The same method in the work of Providence serves to the like end Moses when the Israelites are to take possession of Canaan doth rehearse the several stages of their journey Numb 33. A Mercy indeed is better viewed in its walk than in its leap 2. God's bestowing things gradually doth inure to the exercise of the grace of Thankfulness Every little of mercy doth deservedly call forth the Lord's praises The slaying of Sihon King of the Amorites and Og King of Bashan was a preamble for further thankfulness to the Israelites Deut. 3. 1 2. 3. The very laying of the foundation of the Temple was ground for the Priests and Levites praising and giving thanks unto the Lord as is recorded Ezra 3. 10 11. 3. H●reby Parties are taught how to value the full crop of Mercy The Husbandman's joy in the Harvest transcends his joy for pleasant showers before the Harvest His waiting makes way for his prizing what he waits for Behold the husbandman waiteth for the precious fruit of the earth James 5. 7. Canaan after a long Wilderness-journey is the more valued by the Israelites CHAP. II. 1. FROM the gradual process of Providence in Judgments behold the folly and stupidity of sinners They are secure though Judgments have had their real as well as verbal Preface God hath shewed the Rod and smitten with it and yet they promise themselves Golden Mountains when they are ascending desolate ones like Agag who said Surely the bitterness of death is past 1 Sam. 15. 33. It was said of Ephraim Strangers have devoured his strength and he knoweth it not yea gray-hairs are here and there upon him yet he knoweth it not Hos 7. 9. Oh how sad is the case of stupid sinners who consider not how lesser Judgments are but par-boilings for greater ones 2. From the gradual process of Providence in Mercies learn 1. To observe the first foot-steps of Mercy Men should be as forward in their observation as Providence is in operation The way to see the great things of Providence is not to despise the day of small things Zech. 4. 10. 2. To watch against Pride and Impatiency if a Mercy come not by and by Behold his soul which is lifted up is not upright in him but the just shall live by his faith Hab. 2. 4. It 's wisdom for persons to crush that which may crush the Mercy An head swollen with pride and vanity will not be receptive of the Crown of Mercy 3. To improve the first-fruits of Mercy He that improves the dawnings of Mercy may behold the glorious day of Mercy Jesus answered and said unto Nathaniel Because I said unto thee I saw thee under the fig-tree believest thou Thou shalt see greater things John 1. 50. OBSERVATION XLVI PROVIDENCE doth make a sudden change of the face of things or There is a Leap as well as a soft and gentle Walk of Providence in matters CHAP. I. VVHAT hath been before said of the gradual process of Providence is not so to be understood as contradictory to the Liberty and Royal Prerogative of the Lord in sudden alterations Moreover the gradual Caeterum si respicimus ad Dei consilium nunquam motam facit novit enim omnes temporum articulos in ipsâ tarditate semper accelerat utcunque non apprehendat hoc caro Calv. in Hab. c. 2. v. 23. workings of Providence are consistent with sudden alterations made by Providence A strong wind unexpected comes and the Trees full of ripe fruit have their thin and lean face in a moment Now that there are such sudden alterations both as to Judgments and Mercies may be evidenced as followeth 1. There is a sudden change of the face of things in regard of a black and ruful face of things to take place and this will appear 1. From the full and elegant similitudes by which this sudden change is painted forth in its genuine and proper colours So in Isa 30. 13. Therefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Other full and pregnant allusions there are as to the withering of the grass when the spirit of the Lord bloweth on it Isa 40. 7. the cutting off like the foam on the waters Hos

7. 7. the travel of a woman with child whose pangs are sudden as well as sure 1 Thes 5. 3. 2. From Instances and Exemplifications The old World had a new face though a sad and weeping one and that in the space of forty days Gen. 7. 17. The Sun was risen upon the Earth when Lot entred Zoar then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven as it is Gen. 19 23. 24. There are seven years of Famine after seven years of Plenty in Egypt Gen. 41 29 30. The house of the Lord and the King's house and all the houses of Jerusalem and all the houses of the great men are burnt with fire Jer. 52. 13. In a morning shall the king of Israel be cut off Hos 10. 15. For in an hour so great riches is come to nought Rev. 18 17. 2. There is a sudden change in the face of things in regard of a pleasant and smiling-face of things to take place And this will appear 1. From Predictions and Intimations on this wise in Scripture So in Isa 66. 8. Who hath heard such a thing Who hath seen such things Shall the earth be made to bring forth in one day or shall a nation be bork at once For as soon as Zion travelled she brought forth her children This may refer to the Jews release from the captivity and Psal 126. may be a comment on it If it shall be extended further that phrase of the Apostle in Rom. 11. 15. doth give us to understand what a sudden and glorious change the Lord can make in the World by way of addition to his Church And as God can and will encrease the number of his people so likewise decrease the number of their adversaries so in Rev. 18 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Again 2. From Instances or Exemplifications Joseph becomes an embellish't Jewel who a little before lay neglected in the Prison-rubbish Gen. 41. 14. Then Pharaoh sent and called Joseph and they brought him hastily out of the dungeon The Israelites are no longer Scavengers and Drudges in Egypt when the Lord's time is come for their delivery a sudden change there is for their delivery after some delays the Egyptians were urgent upon the people that they might send them out of the Land in haste for they said We be all dead men Exod. 12. 33. The Month in E●ther's time was turned unto them from sorrow to joy and from mourning into a good day Esth 9. 22. The truly good people of God at Damascus have no little joy when their intended Persecutor becomes on a sudden a good and Orthodox Preacher Acts 9. 20. A sudden change there was in Peter's case they saw him and were astonish●d Acts 12. 16. CHAP. II. VVHAT little reason have sinners to be bold and confident in their ways How soon may all their Pomp Policy Strength like a stately Ship be blown up when Providence shall send its fire-ball into the Gun-room Remarkable are passages in Scripture to this Nam malic qui adhuc adversus justos in aliis terrarum partibus saeviunt quanto serius tanto vehementius idem omnipotens mercedem sceleris exsolvit quia ut est erga pios indulgentissimus pater sic adversus impios rectissimus judex Lact. lib. 1. Inst c. 1. purpose Hos 5. 7. Now shall a month devour them with their portions Psal 64. 7. But God shall shoot at them with an arrow suddenly shall they be wounded Psal 73. 18 19. Surely thou didst set them in slippery places thou castedst them down into destruction how are they brought into desolation as in a moment they are utterly consumed with terrors 2. As sinners have no reason to be bold and wanton having Providence for such an Enemy So Saints have no reason to be hopeless and heartless having Providence for such a Friend What though there be loss of Children plunderings by Chaldeans and Sabeans a body smitten with sore boils a state of elongation or alienation from friends in regard of love and friendship yea the terrors of God too within in the conscience as 't was Job his case yet it is but the turn of the hand of Providence and all is made up The Lord turned the captivity of Job ch 42. v. 10. And not only in personal cases is the Aphorism or Observation here useful but in the publick case of the Church of Christ So in Psal 46. 5 God is in the midst of her she shall not be move● God shall help her and that right early And so in Rev. 11. the Witnesses are slain yet to the affrighting of the slayers they revive again the spirit of life from God entred into them ver 11. Let no● Christians then be despondent under their black Clouds the glorious Sun of Providence may quickly throw off its sable mantle and dart forth its Meridian beams to the admiration of those who have been without Sun-shine for many days OBSERVATION XLVII The Vse of means in matters is man's work the Issue or success of means is God's work CHAP. I. VVHAT hath been before said as touching the Lord's bringing about of matters his way or manner in working both gradually and on a sudden is not to be understood as if therefore the use of means were in vain on man's part the present Observation is a check to such a wrong Inference And whereas here it is said The use of means is man's work this is not so to be conceived as to deny a work of Providence in the very use of the means for there is a work of Providence in directing to the means and abilitating to use them The meaning then is nothing else but to point out man's duty and so to leave the result of matters to Providence And that the use of means is thus incumbent on man appeareth 1. Man will otherwise be found a violater of the Lord's Command Make thee an ark of Gopher-wood said God to Noah Gen. 6. ●4 Thus did Noah according to all that God commanded him so did he v. 22. Noah had been a transgressor had he neglected Ark-work and expected preservation without the use of means to be made conscience of by him The use of means is commanded both for the outward and inward man in respect of temporals as well as spirituals so teacheth the Apostle 1 Thes 4. 11. And that ye study to be quiet and to do your own business and to work with your own hands as we commanded you And in Phil. 2. 12. Work out your own salvation with fear and trembling 2. It 's an ill requital of the Lord's kindness that when he honours man to be instrumental in matters this condescention of God is abused slighted and not esteemed as it ought to be The great God needeth not the choisest Tool for any work It is of his goodness that as he works

therefore to stop the mouth from slandering the Observation take notice of what follows 1. Is the particular thing thou prayest for warranted for kind Pride and Passion make wild petitions for the kind of them see Luke 9. 54. Mat. 20. 21 22. 2. What is thy end in praying for things though warranted see James 4. 3. 3. Do you pray in Christ's Name and after a serious sort See John 14. 13. Luke 18. 13. James 5. 16. 4. Is not Prayer contradicted by an unworthy walking Some are like black clouds still black and that notwithstanding thunder and lightning breaks from them see Isa 1. 15. Isa 58. 4. 5. Do you not lye under some mistake about God's Providence in answer to prayer For hearing of prayer is not to be defined by God's doing all we wish for but what God sees best for us God answers when the thing may not be given in for kind Paul was heard when not heard 2 Cor. 12. 7 8 9. The denial of one thing is the way that Providence may take for granting another A man prays for Health and Mortification to the World God by the want of Health mortifies to the World 6. The question is W●…ther Providence may not yet make a sure and full return of the goods you have left in the hand of Providence Wait then still on God let the Lord alone to answer when and how he pleaseth God hath answered some when it 's probable they gave off thinking that an answer in such sort would have been given in see Luke 1. 13. with 18. OBSERVATION XLIX When God takes down the Scaffold of this World the Sacred Play of Providence will be at an end CHAP. I. THAT an Income of Providence attends Prayer hath been shewed the full crop or harvest by way of return to prayer will be in another world as the Apostle intimates 2 Tim. 1. 18. with Mat. 25. 34 35. Here in this World there is a gracious display of Providence and when this World hath its period Providence as such consider it viis modis will have its period likewise and this appears 1. From the opposition of the day of God's judging the World to the day the long day of Providence which men had in the World There is a day for labouring in the Vineyard after comes the Even when the labourers are called Mat. 20. 8. The son of man saith Christ shall send forth his angels and they shall gather out of his kingdom all things that offend and them which do iniquity and shall cast them into a furnace of fire there shall be wailing and gnashing of teeth then shall the righteous shine forth as the sun in the kingdom of their father Mat. 13. 41 42 43. And would we know when this shall be The 40 th verse resolves it In the end of this world Hence Paul inforceth the duty of not abusing the day of Providence but right improving of it from this consideration because God hath appointed a day in the which he will judg the world in righteousness Acts 17. 31. with 30. 2. From the Lord the Fountain of Providential Dispensations who hath purposed to send forth the streams another way This may be considered 1. In regard of the godly 2. In regard of the wicked 1. In regard of the godly They shall immediately and without interruption enjoy God in the Heavens so 1 Thes 5. 17. In this world the godly see the Lord as in a glass and that but darkly 1 Cor. 13. 12. There are two glasses in which the godly behold the Lord here 1. The glass of their Civil Affairs their food liberty relations and the publick concerns of temporal life This glass will be broken for as Christ saith In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Mat. 22. 30. and as the Apostle saith Meats for the belly and the belly for meats but God shall destr●y both it and them 1 Cor. 6. 13. There will ●e no need of food and consequently of Provdence as a Caterer The Belly or Body remaineth in regard of substance though functions and offices of it as in this life are served with an Eternal Writ of Ease But 2. There is another glass and that is of Divine Ordinances or Sacred Institutions these are as the Galleries to the Presence-Chamber A change there will be as to these then cometh the end when he Christ as now he lets out himself though he abide for ever as Lord and Head shall have delivered up the kingdom to God even the father 1 Cor. 15. 24. 2. In regard of the wicked they are no longer now the Trustees of outward good things as formerly They who thrust from them the Providence of God wooing and woing them to repentance are now thrust into the prison and no coming from thence till the uttermost farthing be paid Mat. 5. 26. Abraham said to the impenitent rich man whether he were King Prince Duke Earl Lord Knight Esquire Gentleman Merchant it matters not to determine for all may be included none excluded if rich in the World's Goods and not in Faith he said Son 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 Luke 16. 25. CHAP. II. 1. LEARN who they are who submissively long after the change of changes or the great or last Change of Providence they are those who have had experience of a blessed change of Providence on their hearts here and who have profited by the various changes of Providence in this world So the Apostle While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 2 Cor. 4. 18. See also 2 Cor. 5. 1 2 3 4. Rev. 22. 20. 2. It 's wisdom then to work before the night cometh when no man can work as our Saviour Christ phraseth it John 9. 4. Two things are here considerable 1. Secure we Spiritual Riches whilest the Gospel-Mine is open Be not foolish Virgins who have their Bags and Cossers but no Treasure in them They had their Lamps of Profession but no Oyl in their Vessels they may justly be shut out of Heaven whose hearts were shut against the real admission of Christ by his grace on earth Mat. 25. 3 11 12. Oh! Eternity is no trifle Men should be in good earnest for it The kingdom of heaven suffereth violence and the violent take it by force Mat. 11. 12. And now is the season or never to look after the means of grace and grace by the means Abraham tells the rich man who would have a Preacher sent from Hell They have Moses and the prophets let them hear them Luke 16. 29. 2. Honour God with Temporal Riches as you have opportunity Are there no Ministers of the Gospel poor Scholars who may be

men void of grace and destitute of a right to Divine Promises Providence is good to those who are bad and continue so Jehoash in his minority was wonderfully preserved from the butchering-fury of Athaliah 2 Chron. 22. 10 11. and yet he who was so preserved to a wonder becomes an Apostate from God and Goodness even to an amazement 2 Chron. 24. 17 18. I make no question but better men in point of moral goodness than Shimei and Joab dyed of the Plague in David's time The 107 Psalm is a Treatise of Divine Providence by way of preservation and deliverance from dangers Judicious Calvin there extends the Providence of God to men in common bad as well as good the bad are not excluded though the good may be more eminently included There are four sorts of deep difficulties out of which men are when Providence so pleaseth rescued by an eminent hand of Providence 1. Perilous journeys ere men are returned to places of their habitation from which they have been held by reason of captivity This from v. 1 to 10. 2. Grievous imprisonments so that little hope of life as in Peter's case Acts 12. This from v. 10 to 17. 3. Sore afflictive diseases from v. 17 to 23. 4. Dangerous storms and tempests at sea from v. 23 to 33. Now from this distribution or division of dangers it may be argued If all such who have had God's Providence propitious towards them in Journeys Prisons Sickness Tempests at Sea shall hereupon infer a true and undoubted right to the distinguishing-grace of God in Jesus Christ they will build upon a Sandy-foundation The best way then is to look to this That we be truly good and so all things shall work together for good as the Apostle saith Rom. 8. 26. SECT VIII 8. GIVE not way to groundless and superstitious conceits about some Dispensations of Providence Some are for observing a Providence as such or according to a gloss or construction of their fancy put on it They are superstitiously serious about trifles and trifle about serious matters Squibs and Crackers of their own make are more dreaded than the thundering Artillery of Heaven Mr. Perkins on the Third Commandment saith thus of Superstition It is an opinion conceited of the works of God's Providence the reason whereof can neither be drawn out of the word of God nor the whole course of Nature As for example That it is unluckie for one in the morning to put on his shoo awry or To put the left shoo on the right foot To sneeze in drawing on his shooes To have Salt fall towards him To have a Hare cross him To bleed some few drops of blood To burn on the right ear Again That it is contrarily good luck To find old Iron To have drink spilled on him For the left ear to burn To pare our nails on some certain day of the week To dream of some certain things Thus that man of God who is said to be one of the men who taught English-men how to worship God adjudged such fancies to be far from true worshipping of God There is one vulgar Observation which is not by the forenamed Author expresly nominated but too freequently heeded by such who are better vers'd in the transmitted principles of this kind of traditional Catechism than in the Bible and that is this viz. A black conclusion inferred from the Rats or Mice eating clothes or wearing-apparel no less than the death of the party is now concluded And because such Principles as above-named are so rooted in the hearts of some I shall in a little speak to this last for a meer nomination of this erroneous conceit is not accounted a confutation by such Ignaro's First then It is not denied but that the Providence of God reacheth to the Rats and the Mice which creatures he doth use sometimes as very remarkable scourges to the sons of men Multis haec quidem fabulosa habentur at turris illa cui a Muribus nomen est in hunc usque diem in Rheni flumine conspicitur ac de tanta Episcopi immanitate testimonium dicit Magd. cent 10. c. 10. There is a received story of a Bishop in Germany who in a time of Famine shut up many poor Miscreants in a Barn and so caused the fire to be kindled about them and pleased himself with their doleful cries saying Hark how these Mice do cry how after this man of blood was pursued by Mice insomuch that he built an house in the River Rheine to secure himself yet there the Vermine followed him with an arrest from Heaven swimming through the water and so devoured the Devourer In 2 Sam. 6. 4. there is mention made of Golden Mice which the Priests and the Diviners ordered to be sent with the Ark and the reason we have in v. 5. where it 's said Ye shall make Images of your Emerods and Images of your Mice that marr the land By this it appears that God punished them in their Barns and Fields by Mice as well as in their Bodies by Diseases Providence by Mice doth tame the pride of the Philistin-Lords An Army of Mice doth more than an Army of Israelites 2. Though Providence extends to the Rats and Mice yet marring and spoiling the Garment by such is not a prognostick of death For 1. it 's proper and commmon to these creatures to waste and spoil Hunger makes them break through such soft walls Cato when one made a doleful complaint that a Rat had gnawn his Hose replied It was no marvel but much more if his Hose had gnawn the Rat. 2. May not that be sometimes imputed to the Rat and the Mice which may causally be charg'd on the sloveness and negligence of parties in point of due care had about their garments 3. There may be a Catechizing-Providence for some sin in and about the very clothes eaten As God prepared a Worm and ate down the Guord with which Jonah too much pleased himself Jonah 4. 6 7. So it may hold here by way of analogy and this casualty may bring to remembrance Pride Oppression or some other sin or may be inductive of Liberality the Garment may serve some other And thus an improving of the Providence may do good to the soul and bring on God's blessing the more yea to the lengthning forth of life if Providence see fit and then it s far from being a necessary prognostick of death 4 Whatever some urge as to the verifying of the thing from experience I have known the contrary in one who is left only alive of the whole Family and yet that party so left had his Garment eaten to the wondering of some considering the circumstances when where and how The best way then is to secure the Wedding-garment spoken of Mat. 22. 12. No Rats no not the great Rat of Hell shall gnaw this to pieces He need not dread a Winding-sheet who is clothed with Christ's Righteousness SECT IX 9. CENSURE not

I may so distinguish them 1. Internal The Lord feasts his children whilst wicked ones would starve them ruin them The Father of Spirits makes out Himself to their spirits Christ hath his Banqueting-house for those of His who are without a certain habitation Cant. 2. 4. with 2 Cor. 4. 11. When men frown God smiles A joy there is and no one taketh it from them John 16. 22. It is reported of Philip the Landsgrave who was confined by the Emperor Charles the fifth That being asked What supported him and cheered him in that condition He answered saying I feel the divine comforts of the Martyrs But 2. There are Supports and Comforts External as when the Lord in his Providence doth issue matters comfortably for them So in the case of enemies when God works and so works even to the amazement of wicked ones so as they may be ready to say to Providence as the Devils to Christ Art thou come to torment us before the time Mat. 8. 29. and this is that which is implied in David's prayer Psal 86. 17. Shew a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me 8. By way of Direction There are the leadings of Providence but these are subordinate to the Word not repugnant to it The Word is the Rule ruling Providence as a Directory is the Rule ruled As therefore the Rule of the Word is partly through the weakness of some on the one hand and partly through the perversness of others on the other hand too much neglected and disregarded so in like sort the light of Providence partly through the weak apprehension of some and the perverse perception of others is little heeded as it ought to be We do not find that the chief Priests and Scribes did make enquiry after Christ though they were alarumed by the Wise-men's coming to Jerusalem so to have done they being consulted by Herod point out the way to Bethlehem to the Wise-men who as they were awakened by the Starr they saw in the East so they are led by a Providence to Jerusalem there they have light from the Sacred Oracle where Christ was to be born and after going to Bethlehem they have a sight of the Starr again which they saw in the East The leading of them by the Starr had its amicable aspect to and with the Sacred Oracle resolving where Christ should be born And though the Lord do not now-a-days provide Starrs to guide men in their ordinary Affairs yet there are the becks indigitations the twinkling-rays of Providence in matters to be heeded for direction I could enlarge here on this Head but because this Treatise swells it may suffice to have pointed at the pointings of Providence as holding a correspondence with the Word which is the Christian-man's Directory for his Affairs and Concernments SECT VI. 6. KEEP up an holy Communion with God in his Dispensations If Providence have a tongue to speak and that divers ways as hath been shewed in the fore-going Section then men should have an ear to hear So had Cornelius as he declares to Peter Acts 10. 33. It 's the highest piece of incivility to slight the Visits and Letters of Providence As it is man's wisdom to enquire into the ends of God's Dispensations so it is his folly to go no farther than enquiry An holy conformity should be the result or issue of enquiry To know this or that to be the End of God in a Dispensation and yet to stand a-loof from a conformity to or compliance with such an End is double iniquity Let it be thy care then O man whoever thou art seriously to consider what Errand or Message this or that Dispensation hath to thy soul hear it awfully and obey it fully so shall God have the glory of his Providence and thy Soul the comfort of thy so-performed a duty SECT VII 7. LOOK after encrease of Grace in order to the better bearing of Providential Dispensations The Apostle Paul calleth on the Ephesians and in them on others To be strong in the Lord and in the power of his might Eph. 6. 10. And good reason is there to mind this for weak Bottles are not fit for the new and strong Wine of Divine Dispensations A painted man bears not a real Burden and a real Man-child can better hold a Rattle in his hand than carry a Faggot on his back Eminency as well as reality of Grace is the Christian's concernment and this appears if an eye be had 1. To the eminency or height of a Divine Dispensation There is sometimes an Isaac-trial and a man had need of an Abraham's faith A Goliah difficulty calls for the courage and spirit of a David Consumptive-lungs have an hard task to follow a Providence up the hill 2. To the variety of Dispensations Prosperity and Adversity do often take their turns It 's no easie matter to manage wisely variety of conditions Job speaks of the secret of God on his tabernacle Job 29. 4. and again He God hath loosed my cord and afflicted me Job 30. 11. He hath need of a Job's graces who may take a Job by the hand in point of various dispensations 3. To the suddenness or unexpectedness of a Dispensation Weak bodies are not so capacitated to bear sudden changes in Diet Air Apparel as those that be strong and vigorous A sudden Affliction may press a man too low and an unexpected Mercy may l●…t a man too high He had need of good eyes and strong brains who is taken out of a dark Dungeon and set on the top of a Pyramid or high Tower Jonah had an unexpected guord and that which came up in a night perished in a night Jonah 4. 10. How is he transported beyond sobriety under the guord-dispensation He who was exceeding glad was exceeding angry his excessive joy is attended with inordinate sorrow and discontent of heart Let then the consideration of the height variety suddenness of Providential Dispensations be an excitement to look after an encrease of grace the exercise of grace encreased and a further encrease of grace exercised SECT VIII 8. KEEP a good Conscience in following the work of the place or station wherein Providence hath set thee It is said of Jacob that he set pilled rods before the flocks and the flocks conceived before the rods and brought forth cattel ring straked speckled and spotted Gen. 30. 38 39. The application of this is easie Set before thine eyes the good examples of such who have minded the work of their places and imitate them Above all examples forget not that of Christ John 17. 4. I have glorified thee on earth I have finished the work which thou gavest me to do There is a work which every one is to make conscience of and so to glorifie God in minding that work Magistrates are to be just ruling in the fear of the Lord 2 Sam. 23. 3 They who are Gods

in regard of their Places are not to be Devils in regard of their Administrations Nehemiah did not as others before him because of the fear of the Lord Neh. 5. 15. Again Church-men are to mind their work Paul had his conversation in simplicity and godly sincerity 2 Cor. 1. 12. He was laborious in the Lord's vinyard 1 Cor. 15 10. He writ as well as preach't though a prisoner yet his pen is at liberty for the service of the Church Gal. 6. 11. he gives not off driving the Gospel-Nail one way when there was no driving of it another Lastly This concerns Parents M●sters Children Servants to consider how they move in the Ark or Sph●re of their respective stations No place so mean but a person may glorifie God in it Obedience to God in the place where Providence hath fixed a person is better than Sacrifice out of it Luther hath in his Postils what illustrates the matter in hand with which I conclude this Section A certain Housholder hath a Wife Daughter Son Maid servant and Man-servant He commands his Man to harness the horses to bring home wood to plough and such like work He wills his Maid-servant to milk the Cows make Butter and such like To his Wife he commits the care of the Family and the ordering of provision To his daughter the distaff and the making of beds All these are the injunctions of one and the same Master But now if the Maid leaving her office and task required shall harness the horses and fetch home wood from the Copses and on the other hand the servant shall busie himself about the Cows and Milk-pails which is not his work and the Daughter leaving her Whorle instead of a Spinster shall become a Carter the Wife or Mother shall make the beds and handle the Distaff and forget her Cookery for the Family and moreover should they all say The Master hath commanded these things to be done this is the will of him who is lord of all May not this Housholder now and that deservedly too take a Cudgel and beat them all and from thence reply unto them Though this be my command yet I gave it not to every one to be so done but assigned every one his work which should have been followed SECT IX 9. HUSBAND well the signal Opportunities which Providence puts into thy hand for being serviceable for the Church of Christ Joseph by the Providence of God is advanced in the Corn-Countrey and he takes care then in time of Famine for his Father and Relations the Church then in Jacob his Family Gen. 45. 9 10 11. Nehemiah was no selfish Courtier he is affected with the sad case of his Countrey-men and prudently petitions the Persian-Monarch on the behalf of them Neh. 2. 5 6 7 8. Mordecai is plain with his Cousin Esther though now Queen Think not saith he with thy self that thou shalt escape in the king's house more than all the Jews for if thou altogether holdest thy peace at this time then shall there enlargement and deliverance arise to the Jews from another place but thou and thy fathers house shall be destroyed and who knoweth whether thou art come to the kingdom for such a time as this Esth 4. 12 13. Onesiphorus lets not slip the opportunity of owning a Paul then when others were frighted with the noise of the Apostle's Chain He oft saith Paul refreshed me and was not ashamed of my chain but when he was in Rome he sought me out very diligently and found me 2 Tim. 1. 16 17. Let it be our care then judiciously to observe and accordingly to improve the remarkable opportunities for doing good Nothing saith a Mr. Vines in Serm. 2 Sam. 3. 20. worthy man of our Israel more sads and dulls the heart when one comes to dye than his neglect of such opportunities which God's Providence or his own Place have put into his hand of receiving or doing good nor is there a sharper corrosive than the reflection upon those days and times that have passed over him malè aliud nihil agentem SECT X. LASTLY Live holily and thankfully the Providential Dispensations which have concentred or met in thy Person Family or Relations To this end consider the following Incentives 1. With what patheticalness or holy earnestness is the living of Providences pressed in Scripture See Deut 8. 6. with the precedent verses Josh 24. 14. 1 Sam. 12. 24. Ephes 2. 11 12 13. 2. The Law of Ingenuity requireth holiness and thankfulness for what God hath done in his Providence for men Thou saith David to God hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living Psal 116. 8 9. See Luke 1. 74 75. 3. Sin otherwise is greatly aggravated The Lord may say for neglect of a responsable carriage towards his Dispensations as David of Nabal Surely in vain have I kept all that this fellow hath in the wilderness 1 Sam. 25. 21. It is made an aggravation of Hezekiah's sin that he rendred not again according to the benefit done unto him for his heart was lifted up 2 Chron. 32. 25. 4. The thankful and holy living of Providences may invite the God of Providence to do more for persons If that had been too little for thee saith God by Nathan to David I would moreover have given unto thee such and such things 2 Sam. 12. 8. God hath a rich treasure of kindness he will not be a barren Wilderness to those who are a Carmel for holy fruitfulness I conclude all with that of the Apostle 1 Cor. 15. 58. Therefore my beloved brethren be ye stedfast unmovable always abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord. FINIS