of goodness will not account them unworthy of his care Are they now the Products of his Omnipotent Wisdom and shall not they be the objects of his directing wisdom If they are not unworthy of God to create how can they be unworthy of God to govern them It would be as much below him to make them as to rule them when they were made 4. Fourthly Therefore God doth actually preserve and govern the world though Angels are in Ministry in some particular works of his providence yet God is the Steersman who gives out his particular orders to them Jacobs Ladder had the top in Heaven where God stood to keep it firm Its foot on Earth and the Angels going up and down upon several errands at their Masters beck As God made all things for himself so he orders the ends of all things made by him for his own glory For being the most excellent and intelligent agent he doth reduce all the motions of his Creatures to that end for which he made them This actual government of the World by God brancheth it self out in three things 1. Nothing is acted in the World without Gods knowledge The vision of the Wheels in Ezekiel presents us with an excellent portraiture of Providence there are eyes round about the wheels ‡ Ezek. 10. their wings were full of eyes c. The ey of God is upon the whole circle of the creatures motion In all the revolutlons in the world there is the Eye of Gods Omniscience to see them and the arm of his Omnipotence to guide them Not the most retired corner or the darkest cell not the deepest cavern or most inward project nor the most secret wickedness not the closest goodness but the eye of the Lord beholds it †Pro. 15.3 Prov. 15.3 The eyes of the Lord are in every place beholding the evil and the good He hears the words sees the actions knows the thoughts registers the gracious discourses bottles up the penitent tears and considers all the ways of men not a whispered Oath not an Atheistical thought though but only peeping upon the heart and sinking down again in that mass of corruption not a disorderly word but he knows and marks it The Soul hath a particular knowledge of every act because it is the spring of every act in any member and nothing is done in this little World but the Soul knows it Surely then there is not an act done in the world nor the motion of any creature but as God doth concur to it he must needs know what he doth concur to The knowledg and ordaining every thing is far less to the infinite being of God than the knowledg and ordaining every motion of the body is to a finite Soul Or Suppose a Soul cloathed with a body of as big a proportion as the matter of the whole creation it would actuate this body tho of a greater bulk and know every motion of it How much more God who hath infinity and excellency and strength of all Angels and Souls must needs actuate this world and know every motion of it There is nothing done in the World but some creature or other knows it he that acts it doth at least know it If God did not know it the creatures then in that particular knowledge would be superiour to God and know something more than God knows can this be pessible 2. Nothing is acted in the World without the will of God His Will either commands it or permits it * Eph. 1.11 He works all things after the Counsel of his own will Psal 135.6 Whatsoever the Lord pleased that did he in heaven and earth Even the sins of the World his will permits them his power assists in the act and his Wisdom orders the sinfulness of the act for holy ends The Four Chariots in Zech. 6.2 3 4 5. by which some understand Angels are sent upon commission into the several parts of the world and compared to Chariots both for their strength their swiftness their imployment in a military way to secure the Church These are said to come * v. 1. out of the two Mountains of brass which signify the irreversible decrees of God which the Angels are to execute Rey nolds He alarums up the Winds when he would have Jonah arrested in his flight He sounds a retreat to them and locks them up in their Chambers * Psal 107.25 26. Bread hath a natural vertue in it to nourish but it must be accompanied with his secret blessing Mat. 4.4 Virtute primi actus agunt agentia omnia quicquid agunt 3. Nothing doth subsist without Gods care and power His eyes running to and fro implies not only knowledge but care He doth not carelesly behold what is done in the World but like a skilful Pilot he sits at the helm and steers the World in what course it should Sail. Our being we owe to his power our well being to his care our motion and exerting of every faculty to his merciful providence and concurrence in him we live and move and have our being * Act. 17.28 He frames our being preserves our life concurs with our motion This is an Idea that bears date in the minds of men with the very notion of a God Why else did the Heathen in all their streights fly to their altars and fill their Temples with cries and sacrifices To what purpose was this if they had not acknowledged Gods superintendency his taking notice of their cause hearing their prayers considering their cries Why should they do this if they thought that God did not regard humane affairs but stood untouched with a sense of their miseries If all things were done by chance there could be no predictions of future things which we frequently find in Scripture and by what ways accomplished Impossible it is that anything can be continued without his care If God should in the least moment withhold the influence of his Providence we should melt into nothing as the impression of a Sea upon the water vanishes as soon as the Seal is removed or as the reflection of the face in the glass disappears upon the first instant of our removal from it The light in the air is by participation of the light of the Sun The light in the air withdraws upon the departure of the Sun The Physical and moral goodness of the Creature would vanish upon the removal of God from it who is the Fountain of both What an Artificer doth work may continue tho the workman dies because what he doth is materially as to the matter of it ready to his hands he creates not the matter but only sets materials together and disposeth them into such a form and Figure But God gives a being to the matter and form of all things and therefore the continuance of that being depends upon his preserving influence * Stilling-fleer Orig. sacrae lib. 3. cap. 3. Sect. 3. God upholds the World and
captivities be so often befriended by their Conquerors not only to rebuild their City and reedify their Temple but at the charge of their Conquerors too The very Enemies that had captived the Jews though they knew them to be a People apt to rebel That the People whose Temple they helped to build would keep up a distinct worship and difference in Religion which is usually attended with the greatest animosities and when they knew it to be so strong in scituation as to be a Fort as well as a place of worship That for this their Enemies should furnish them with materials when they were not in a condition to procure any for themselves and give them money out of the publick Exchequer and timber out of the Kings Forrest as we read * Ezra 1.1 2 4 7. Ezra 4-12 15 19. Ezra 6-4 5 8 9 11. Nehem. 2.8 And all this they look upon as the hand of God Ezra 6.22 The Lord had turned the heart of the King of Assyria unto them to strengthen their hands in the work of the house of God And the Heathen Artaxerxes takes notice of it Cicero tells us that in his time Gold was carried out of Italy for the ornament of the Temple They had their rites in Religion preserved intire under the Roman Government though more disserent from the Roman customs than any Nation subdued by them Dion and Seneca and others observe that whereever they were transplanted they prosper'd and gave Laws to the victors And this was so generally acknowledged that Hamans Cabinet councel who were surely none of the meanest States-men gave him no hopes of success when he appeared against Mordecai because he was of the race of the Jews * Esth 6.13 so much did God own them by his gracious Providence They were also intire so in all their Captivities before their crucifying of our Lord and Saviour that they count their genealogies 4. In infatuating the Counsels of men God sets a stamp of folly upon the Wisdom of men Isa 44.25 That turns the wise men backward and makes their knowledge foolishness And makes their Counsels as Chaff and Stubble Isaiah 33.11 Ye shall conceive chaff and shall bring forth stubble Herod was a crafty person insomuch that Christ calls him Fox How foolish was he in managing his project of destroying Christ his supposed competitor in the Kingdom When the wise men came to Jerusalem and brought the news of the birth of a King of the Jews he calls a Synod of the ablest men among the Jews The result of it is to manifest the truth of Gods prediction in the place of our Saviours birth and to direct the wise men in their way to him Herod had no resolutions but Bloody concerning Christ * Mat 2.3 4 5 6 7 8. God blinds his mind in the midst of all his craft that he sees not those rational waies which he might make use of for the destruction of that which he feared he sends those wise men meer strangers to him and intrusts them with so great a concern he goes not himself nor sends any of his Guard with them to cut him off immediately upon the discovery but leaves the whole conduct of the business to those he had no acquaintance with and of whose faithfulness he could have no assurance God crosses the intentions of men Joab slew Abner because he thought him his rival in Davids favour and then imagined he had rid his hands of all that could stand in his way yet God raised up Benajah who drew Joab from the horns of the Altar and cut him in pieces at Solomons command God doth so order it many times that when the most rational Counsel is given to men they have not hearts to follow it Achitophel gave as suitable Counsel for Absaloms design as the best Statesman in the World could give * 2 Sam. 17.1 2. To surprize David while he was amuz'd at his Sons rebellion and dejected with grief at so unnatural an action and whilst his forces had not yet made their Rendezvouz and those that were with him were tired in their march Speed was best in attempts of this nature David in all probability had been cut off and the hearts of the people would have melted at the fall of their Soveraign But Absalom inclines rather to Hushai's Counsel which was not so proper for the business he had engaged in v. the 7th to v. 14 Now this was from God For the Lord had appointed to defeat the good counsel of Ahithophel to the intent that the Lord might bring evil upon Absalom So foolish were the Egyptians against reason in entring into the Red Sea after the Israelites for could they possibly think that that God who had by a strong hand and an Army of Prodigies brought Israel out of their Captivity and conducted them thus far and now by a miracle opened the Red Sea and gave them passage through the bowels of it should give their Enemies the same security in pursuing them and unravel all that web he had been so long a working 5. In making the Counsels of men subservient to the very ends they design against God brings a Cloud upon mens understandings and makes them the contrivers of their own ruin wherein they intend their own safety and gains honour to himself by outwitting the Creature The Babel-projectors fearing to be scattered abroad would erect a tower to prevent it this proved the occasion of dispersing them over the World in such a confusion that they could not understand one another * Gen. 11.4 8. God ordered Pharaohs policies to accomplish the end against which they were directed He is afraid Israel should grow too mighty and so wrest the Kingdom out of his hands and therefore he would oppress them to hinder their increase which made them both stronger and more numerous Exercise strengthens men and Luxurie softens the Spirit The Jews fear if they suffered Christ to make a farther progress in his Doctrine and Miracles they should lose Cesars favour and expose their Countrey as a prey to a Roman Army this caused their destruction by those enemies they thought by this means to prevent God ordering it so that a Roman army was poured in upon them which swept them into all corners of the Earth Priests and Pharisees sit close together in Counsel how to hinder mens believing in Christ and the result of their consultation was to put him to death and no man then would believe in a dead person not capable of working any miracles * Joh. 11.47 48 49 50. for the a musin of the People and by this means there were a greater number of believers on him than in the time of his life according to his own prediction Joh. 12.32 and I if I be lifted up from the earth will draw all men unto me 6. In making the fancies of men subservient to their own ruine God brings about strange events by the meer imaginations and
homage if he regards not his creatures he cares for no worship from them How is it possible to perswade men to regard him for God who takes no care of them Who will adore him who regards no adoration 2. Prayer To what purpose should they beg his directions implore his assistance in their calamities if he had no regard at all to his Creatures What favour can we expect from him who is regardless of dispensing any 3. Praise Who would make acknowledgments to one from whom they never received any favour and hath no mind to receive any acknowledgements from them because he takes no care of them If the Deity have no relation to us how can we have relation to him To what purpose will it be either to call upon him or praise him which are the prime pieces of Religion if he concern not himself with us 4. Dependance Trust and Hope What reason have we to commit our concerns to him and to depend upon him for relief Hence the Apostle saith Ephes 2.12 The Gentiles were withone hope and without God in the World The reason they were without hope was because they were without God they denied a settled providence and acknowledged a blind chance and therefore could have no sound hope so some understand it of denial of God's government It might well give occasion to people to utter Pharaoh's Speech Exod. 5.2 Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go What is God that I should serve him I have no such notion of a God that governs the World The regardlesness of his creature disobligeth the Creature from any service to him 3. It is a high disparagement of God To believe an impotent ignorant negligent God without care of his works is as bad or worse than to believe no God at all The denyal of his providence is made equal with the denyal of God Psal 14.1 the fool hath said in his heart there is no God He denied God Elohim which word notes God's providence Not there is no Jehovah which notes his essence he denied not God quoad essentiam but quoad providentiam whereupon the Psalmist dubbs the Atheist fool It strips God of his judicial power How shall he judg his creatures if he know not what they think and regards not what they do How easie will it be for him to be imposed upon by the fair pretences and lying excuses of men 'T is Diabolical The Devil denies not God's right to govern but he denies God's actual government for he saith Luke 4.6 the power and glory of the World is delivered unto him and to whomsoever saith he I will I give it God had cast offall care of all things and made the Devil his Deputy He that denies providence denies most of God's attributes he denies at least the exercise of them he denies his Omniscience which is the eye of Providence Mercy and Justice which are the arms of it Power which is the life and motion of providence Wisdom which is the rudder of providence whereby it is steered and Holiness which is the compass and rule of the motion of providence 4. It is clearly against natural light Socrates an Heathen could say Whosoever denied providence did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was possessed with a Devil * Montagne against Selden p. 525. Should God create a man anew with a sound judgment and bring him into the World when he should see the harmony multitude vertues and operations of all Creatures the stated times and seasons must he not needs confess that some invisible unconceivable Wisdom did both frame and doth govern all the motions of it And it is a greater crime in any of us to deny providence either in opinion or practice than it was or could have been in Heathens because we have not only that natural reason which they had sufficient to convince us but supernatural revelation in the Scripture wherein God hath declared those methods of his providence which reason could not arrive to As to deny the creation of the World is a greater crime in a man that knows the Scripture than in a Heathen because that hath put it out of doubt And the asserting of this being the end of all God's judgments in the World * Job 19.29 Wrath brings the punishment of the Sword that you may know there is a judgment i. e. providence the denial of it is a sin against all past or present judgments which God hath or doth exercise The Scripture frequently declaring the reason of such and such judgments to be that men may know that the Lord is God 2. The second thing is Secondly the grounds of the denial of providence This Atheism has been founded 1. Vpon an overweening conceit of mens own worths when men saw themselves frustrated of rewards they expected and saw others that were instruments of Tyranny and Lust graced with the favours they thought due to their own virtue they ran into a conceit that God did not mind the actions of men below So that it was pride interest self conceit and opinion of merit rather than any well grounded reason introduced this part of Atheism into the World for upon any cross this opinion of merit swelled up into blasphemous speeches against God When we have any thoughts as we are apt to have by our religious acts to merit at God's hand we act against the absoluteness of his providence as though God could be obliged to us by any other than his own promise Methinks Job hath some spice of this in speaking so often of his own integrity as though God dealt injuriously with him in afflicting him God seems to charge him with it Job 40.8 Wilt thou also disannul my Judgment wilt thou condemn me that thou mayest be righteous As though in speaking so much of his own integrity and in complaining expressions he would accuse God of injustice and condemn him as an unrighteous governour and in Job's answer you find no syllable or word of his integrity to God but a self abhorrency Job 42.26 Wherefore I abhor my self in dust and ashes I doubt that from this secret root arise those Speeches which we ordinarily have among men what have I done that God should so afflict me Though in a serious way it is a useful question tending to an enquiry into the sin that is the cause of it But I doubt ordinarily there is too much of a reflection upon God as though they had deserved other dealing at his hands Take heed therefore of pride and conceits of our own worth we shall else be led by it to disparaging conceits of God which indeed are the roots of all actions contradictory to God's Will 2. It is founded upon pedantical and sensual notions of God As though it might detract from his pleasure and delight to look down upon this World or as though it were a molestation of an infinite Power
with the Lord and promising to make of him a great Nation * Exod. 32.9 10. and the Lord said to Moses I have seen this people and behold it is a stiff-necked people now therfore let me alone that my wrath may wax hot against them and in such terms that one would wonder at Now therefore let me alone As if God did fear Moses's interposition would prevent him and disswade him from it Do not you stand in the way my wrath will cool if you interpose your self as much as to say God could not do it unless Moses gave his consent Moses would not be quiet but pleads the providences of God which had been all for them the promise of God made to Abraham concerning them And he would not leave till God repented of the evil which he thought to do unto his people v. 14. If Angels as Calvin saith are Gods counsellours in Heaven Believers are as it were his Counsellors on Earth 5. God has given the choicest things he hath to his people He hath given his Law The Church is the Sphere wherein the light of the Gospel is fixed and wherein it shines from whence its beams do dart out to others Isa 2.3 out of Sion shall go forth the law The oracles of God the great things of the Law as it is phrased Hosea 8.12 his Covenant and the counsel of his will are intrusted with the Church Now this being a mercy which exceeds all other things in the World is therefore comprehensive of all other as the greater comprehends the lesser And the Psalmist considers it as the top-stone of all blessings for after summing up the Providences of God he shews how God had distinguished Jacob by more eminent marks of his favour Psal 147.29 30. He shews his word to Jacob his statutes and his judgments unto Israel he hath not dealt so with any Nation he hath not left so rich a Legacy to any or given any so much of his heart Others are ordered by the word of his power for that is meant by word in the foregoing verse but Jacob hath the word of his grace too And this being the choicest piece of affection which God hath shewn to the Church implies the making all lesser providences subservient to it The Church wherein God hath laid up his Gospel and those Souls which are as the Ark wherein God hath deposited his Law shall be shadowed with the wings of his merciful providence in a perpetual succession of all true blessings All the providences of God are to preserve his Law in the World his severest judgments are to quicken up the law of nature in men that know no other 〈◊〉 the Law of his Gospel in men that 〈◊〉 under it And he hath given Châ—â—◠〈◊〉 Church and thereby hath given in earnest that still their good shall be promoted 'T is not to be thought that God will spare any thing else when he hath given them his Son The Second thing It must needs be that all providences are for the good of the Church Secondly 1. All the providence of God is for the glorifying his grace in Christ First The whole Oeconomy or dispensation of the fulness of time to the latter ages of the World is for the gathering all things together in him Eph. 1.10 that in the dispensation of the fulness of time he might gather together in one all things in Christ both which are in Heaven and which are on earth even in him In him as their head This was the design in all his dispensations both before his coming and since ever since the promise made to Adam though it be more manifest in the latter Age. This the Apostle represents as the main purpose of God v. 9. This was the mystery of his will which according to his good pleasure he had purposed in himself that is purposed in himself as a thing he was mightily pleased with and ver 11. saith he 〈◊〉 works all things after or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the counsel of his own will or of that purpose which he had purposed in himself to gather all things in one in Christ All the things that God acts are referred to this as their end and ordered by this Counsel as their rule As it was the design of Gods providence to make way for Christs entrance into the World and all the prophecies in the old Testament tended to the discovery of it so since the coming of Christ the end of all is to advance him in respect of his headship Eph. 1.22 23. and hath put all things under his feet and gave him to be the head over all things to the Church which is his body the fulness of him that fills all in all God would advance Christ to the highest pitch v. 21. far above all principality and power both in this world and in the world to come and there is still a fulness wanting to Christ to compleat him not only a personal fulness but a fulness belonging to him as a Head which is the advancement God designs him He is already advanced above all principality and power He is already given as a Head to the Church but the compleatness of it is not till all his members be perfected to which all his providences in the world doth ultimately tend Therefore if the design of God be to honour Christ and if the spiritual happiness of the Church be part of that Glory and fulness of Christ it must needs be carried on by God else he will want part of his compleatness as a Head But this shall not be wanting since as all things are squared according to that Counsel of glorifying Christ as Head so all things are acted for believers by that power whereby he raised Christ from the grave to be their Head which power is the Copy according to which all acts which respect the Church are framed v 19. and what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him up from the dead God intended the good of the Church in this very act of glorifying Christ for he is made the head over all things to the Church As if God then had prescribed him that order that the glory he gave him should be also managed for the Churches interest Christ is Lord of the rest of the World but Head of the Church All things are under his feet but are not his members He is Head over all things to the Church and therefore to every member of the Church the least as well as the greatest and to the whole Church even that part of it which is on Earth as well as that part which is in Heaven who are compleated This Church is the fulness of Christ he would be bodyless without it therefore since Christ will be a head without a body if the Church be not preserved in order to the
Captain The Prophet speaking of the Assyrians threatning Jerusalem and the confusion in some Cities for fear of them yet saith he he shall remain at Nob a City of the Levites not far from Jerusalem where he might have a full Prospect of the City He shall but shake his hand he shall not gripe it in his Talons He shall shew his teeth but not bite snarl but not worry Isa 10.32 God will let out so much of the enemies wrath as may answer his gracious ends to the Church in purging oâ— them but the remainder of Wrath which remains in their hearts for the Churches Destruction he will restrain * Psal 76.9 10. As a Physitian weighs out so much as may curb the Disease not kill the Pacient The Chain of Providence controuls the Power of Satan when it doth not change his desires The Egyptians Will against the Israelites was strong but his power was weak Might and Power is only in the hand of God who Reigus over all 1 Chron. 29.12 And God will exert so much of Power to bridle the inclinations of Nature in the wicked for the good of his people He will give them so much line as may serve his holy purposes but not so much as shall prejudice the Churches standing A Staff is not capable of giving a smart blow without the force of the hand that holds it Wicked men are no more than a staff in Gods hand Isaiah 10.5 The rod of my anger the staff in their hand is my indignation be can either strike with it or break it in pieces The Staff is still in the hand of God and can do no more than what his merciful Arm moves it to as he can restrain it so he can divert it What should we fear those whose hearts are in Gods hands whose enmity is under Gods restraint who can change their fury into favour or at least bridle it as he doth the Waves of the Sea No Enemies shot can exceed Gods Commission God often laughs when men Plot and disappoints when they begin to act Sometimes he makes them act contrary to their intentions Balaam comes to curse the People and God turns his tongue to bless them which if guided by his own heart would have poured out execrations upon them * Numb 23.7 8. God puts the words into his mouth but not in his heart v. 5. and makes him bless that which his heart hates 4. Will you fear them who have a God to ruin them Though the Beast in the Revelations hath seven heads a reaching Wisdom and ten horne a mighty power * Rev. 17.3 both the numbers of seven and ten being numbers of perfection in Scripture yet with all his Wisdom and Strength he shall tumble down to Destruction they can no more resist Gods power than blustring Winds or raging Waves can cross his Will When the enemies of the Church are in Combination like Thorns full of prickles folded together then shall they be consumed like stubble that is dry Nahum 1.10 God loves to defeat Pride Exod. 18.11 In the thing wherein they dealt proudly he was above them God waits but the time of their swelling to make them burst Absalom kills his Brother withdraws the people from their obedience to the King stirs them up to revolt enters Jerusalem in his Fathers absence pollutes his Concubines engages in designs against his life raiseth an Army against him who would not say David was in extremity and Absolom alone prospering in his designs but when Absalom comes to open force God arises an Oak catches him his Mule forsakes him and Joab dispatches him Senacherib had prospered in his Conquest of Judea taken many strong Towns laid siege to Jerusalem sollicites the People to revolt blasphemes the God of Heaven and then an Angel comes and makes a dreadful slaughter in a night and he returning to his own Countrey is killed by his own Sons * 2 Kings 19 7 35 36 37. God Arrows shall never miss their mark and he hath more than one to strike into the hearts of his enemies Psal 18.14 He sent out his arrows and scattered them What reason then to fear even multitudes who can never be too strong for that God who gave them that little strength they have Secondly The second Duty to which we are exhorted If all Gods Providences tend to the good of his Church and People 2. Then censure not God in his dark Providences As we are often too hasty in our desires for mercy and are not content to stay Gods Time so we are too hasty in making constructions of Providence and will not stay Gods leisure of informing us When God seems at the beginning of every Providence to speak the same language as Christ did to Peter in washing his feet John 13.7 What I do thou knowest not now but thou shalt know hereaster The Instruments are visible the action sensible but the inward meaning still lies obscured from our view We are too short sighted to apprehend and judge of Gods Works Man cannot understand his own way * Prov. 20.24 much less the ways of an insinite God Gods Judgments are a great deep * Psal 36.6 we may sooner sathom the Deepest part in the Sea understand all the turnings of those subcertancan passages lave out the Ocean with a spoon or suck in into our Bellies that great mass of waters than understand the ways of God with our shallow brains He makes darkness his Pavilion He is sometimes very obscure in his ways Neither the greatness of his Means nor the wisdom of his workings can be fully apprehended by men We have sence to feel the effects but not heads to understand the reasons and authods of the Divine Government Eccles 3.11 No man can find out the work that God makes from the beginning to the end Though a man may see the beginning of Gods works yet is he able to walk understandingly along with Divine Wisdom in every step it takes will he not lose the tract often before it comes to an end 'T is not the face but the back parts of Providence which we behold why then should we usurp an authority beyond our ability and make our selves Gods Judges as if infinite Wisdom and Power were bounded within the narrow compass of our purblind Reasons His ways are beyond our tracing and his Councils too high for our short measures Since therefore God satisfies the Righteousness of his own Will let us submit our curiosity to his Wisdom and forbear our Censures of that exact righteousness and superlative wisdom which we cannot comprehend 1. Therefore First six this into your minds that God is righteous wise and good in every thing Good therefore nothing can be hurtful to his People Righteous therefore nothing Unjust Wise therefore nothing to vain Our injurious thoughts of him make us so uncharitable towards him and greater Censurers of his righteous ways than we are of mens wicked actions Clouds and Darkness are