Providence at the top thereof Behold the Lord stood above it Gen. 28. 13. He that was above had an eye on what was beneath I saw the Lord saith Micaiah sitting on his throne c. 1 King 22. 19 c. God's Providence is there Visioned-forth or set out to Micaiah In the first Chapter of Job there is a Providential scheme or draught of what was to take place in Job's case there Ezekiel's Vision of the Wheels is a confutation of the Wheel of Fortune They who know God have the Wheel of Providence to meditate and discourse of 2. From positive Assertions in Scripture The Lord looketh from heaven he beholdeth all the sons of men from the place of his habitation he looketh upon all the inhabitants of the earth he fashioneth their hearts alike he considereth all their works Psal 33. 13 14 15. The eyes of the Lord are in every place beholding the evil and the good Prov. 15. 3. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not better than they Mat. 26. See also Mat. 10. 29. 3. From Divine Assumptions and Appropriations of the work of Providence to God himself When the Lord answered Job out of the Whirl-wind how doth he challenge to himself a supream Agency in and over the Creatures Who saith he provideth for the Raven his food Job 38. 41. And in Isa 45. 7. I form the light and create darkness I make peace and create evil I the Lord do all these things 4. From Expostulations Checks Comminations bottomed on the consideration of Divine Providence So Psal 50. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver v. 21 22. And so likewise in Psal 94. Vnderstand O ye brutish amongst the people and ye fools when will ye be wise He that planted the ear shall he not hear He that formed the eye shall he not see He that chastiseth the heathen shall he not correct He that teacheth man knowledg shall he not know v. 8 9 10. 5. From the Religious forms of speech by which are implied the verity of God's Providence extending to affairs in the world Thus saith the Lord of Hosts the God of Israel As yet they shall use this speech in the land of Judah and in the Cities thereof when I shall being again their captivity The Lord bless thee O habitation of Justice and Mountain of Holiness Jer. 31. 23. For that ye ought to say If the Lord will we shall live and do this or that James 4. 15. I trust saith Paul to tarry a while with you if the Lord permit 1 Cor. 15. 7. 6. From Prayers made to God The Scripture hath no Altar for an unknown God We are not taught to pray to Fortune to our own Wills Saints or Angels None of these are the Father which is in Heaven whose is the Kingdom the Power and the Glory The Orthodox Prayers of Saints are demonstrations that they were not Heterodox in the point of Providence they acknowledged a Providence on earth who were ever and anon looking up in prayer to the God of Heaven See Ezra 8. 21 22 31. Neh. 2. 4 with 18. Rom. 1. 10. And thus I have shewed how there is a Providence This was an old Article of the Saints Creed I shall for further clearing up the point 1. Lay down other Arguments 2. Reply to some Objections 3. Draw some Consectaries or Inferences Of these in their order CHAP. I. 1. FRom God himself And so observe 1. That the appellations or titles given to Him are implications of the thing He is Jehovah who gives the Creatures their beeing and operation Acts 17. 28. He is the Judg of all the earth Gen. 18. 25. He is the King of all the earth Psal 47. 7. He is the First Cause I will hear the heavens and the heavens shall hear the earth c. Hos 2. 11. * Non sanè multum interesse utrum quis Deos esse neget an eos omni procuratione atque actione privet mihi enim qui nihil agit esse omninò non videtur Cicer. lib. 2. de nat Deor. To deny then his Providence is to take up the Bucklers against these no less glorious than true Appellations of his But 2. His glorious Attributes of Power Goodness Wisdom Justice are as so many demonstrations of his Providence for all these the World existing are not dormant These Attributes are richly interwoven in the works of Providence The Scripture saith unto Pharoah Even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth Rom. 8. 17. Thou art good and dost good Psal 119. 68. O Lord how manifold are thy works in wisdom hast thou made them all the earth is full of thy riches Psal 104. 24. But God is the Judg he putteth down one and setteth up another Psal 75. 7. Lastly The Lord's creation of the World doth according to the Logick of the Scripture infer his Providence For 1. He is called the faithful Creator 1 Pet. 4. 19. The Lord leaves not the stately House of the World after he hath erected it 2. Considerations or Motives for supportation and consolation are couch'd in God's creation of the World so that they who have an interest in God may hope for a display of his Attributes in his government of the World so in Isa 40. Hast thou not known hast thou not heard That the everlasting God the Creator of the ends of the earth fainteth not neither is he weary c. v. 28 29. 3. There is an indissoluble or firm knot knit betwixt the Lord's creating and governing the World for what is Providence but a kind of continued Creation and therefore that word is used to set forth Providence by in Scripture see Psal 51. 10. and 104. 30. Isa 43. 7. Again to acknowledg God the Creator and some other the Governour is to rob the Lord of his glory against which robbery he vehemently protesteth as in Isa 42. 8. Lastly observe in Isa 45. the same God there who made the Earth and created Man upon it in v. 12 raised up Cyrus and prospered him in v. 13. There is no reason then to break the band of amity or alliance betwixt Creation and Providence which the Lord so conjunctively owneth and appropriateth to himself see Jer. 27. 5 6. 2. From Providence it self There is an intrinsecal or inbred light in Providence by which it is seen But ask now the beasts and they shall teach thee and the fowls of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of
and two Children which mocked the Prophet of the Lord 2 Kings 2. 23 24. Those new Colonies placed by the King of Assyria in the Cities of Samaria feared not the Lord therefore the Lord sent Lions amongst them which slew some of them 2 Kings 17. 24. Deborah and Barak in their song of Victory descant on this wise They fought from heaven the starrs in their courses fought against Sisera the river of Kishon swept them away that ancient river the river of Kishon O my soul thou hast trodden down strength Judg. 5. 20 21. 2. Other Creatures wherein they are defective in regard of annoyance by virtue comparatively to other Creatures may notwithstanding in regard of co-incident circumstances prove very afflictive Balaam's Asse was none of the wildest for the Asse said unto Balaam Am not I thine asse upon which thou hast ridden ever since I was thine unto this day Was I ever wont to do so unto thee And he said Nay Numb 22. 30. We have here the appeal of the Asse and the acknowledgment of the Master both accord in the truth of the premises and yet we find an harsh conclusion for she crusht Balaam's foot against the wall v. 25. So calm a Creature as Balaam's Asse at such a place where a wall being on this side and a wall on that side together with the Angel of the Lord standing in the path of the Vineyards v. 24. becomes a scourge to the Rider CHAP. II. 1. FROM the Creatures being made friends to us 1. Forget not whence it is that the Creatures smile on thee and do not frown It 's from the pleasure of their Lord or Master that these servants in the general and those of them which are of rough temper in particular do bespeak you fairly and run to and fro willingly to do you service I will says the Psalmist both lay me down in peace and sleep for thou Lord only makest me to dwell in safety Psal 4. 8. The Lord is my shepherd I shall not want Psal 23. 1. The Lord hears the heavens ere the corn wine and oyl hear Jezreel Hos 2. 21 22. 2. Labour to demean thy self in all godliness and honesty suitably to thy mercies There is good reason for such to serve God who have the Creatures as so many good servants to wait upon them There is an obligation on man to obey his God and the more his mercies are the stronger is the obligation He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly to love mercy and to walk humbly with thy God Micah 6. 8. 2. From the Creatures being Corrosives or Scourges one way or other 1. Observe How the sweetest Wine may become the sharpest Vinegar and this 1. With respect to Things 2. With respect to Persons 1. With respect to Things The good things of this life may be matter of affliction Because thou servedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things therefore shalt thou serâ—e thine enemies which the Lord shall send against thee in hunger and thirst and in nakedness and in the want of all things Deut. 28. 47 48. Hezekiah a good Prince yet what a thundering-message was sent him Behold the days come that all that is in thine house and that which thy fathers have laid up in store until this day shall be carried to Babylon nothing shall be left saith the Lord Isa 39. 6. 2. With respect to Persons as Magistrates Ecclesiastical Ministers Family-relations choice Friends or Acquaintants All these instead of Roses may become pricking-briers some way or other as may be instanced in 1. Magistrates who are the Ministers of God for good according to their institution Rom. 13. 4. these may be snatch't away by death to the grief of a People who sate under their refreshing-shadow Their deaths and burials become the resurrection of the Subjects sorrows Witness this in the case of good Josiah who dies and is buried and all Judah and Jerusalem mourned for him and Jeremiah lamented for him as is recorded 2 Chron. 35. 24 25. Or if they be not seized on by death they may prove the death or bane of a Nation by their follies Instances enough there are for this in Holy-Writ and History 2. Ecclesiastical Ministers become afflictive and that many ways When sins abound amongst a people pride barrenness under the means slighting Ministers and idolizing of them for these are sad extreams do with others sins provoke the Lord to afflict in and by Ministers Sometimes they are taken away by death John's Disciples had too high thoughts of their Master they began it seems to make a party against Christ himself John 3. 25 26. it 's observable ver 24. John was not yet cast into prison Afterward he was and beheaded too Sometimes though God continue them in the world yet he may make their tongues cleave to the root of their mouths They shall be dumb and not be reprovers as Ezek. 3. 26. The pipes shall be stopt and the Conduits in the Towns shall not run as formerly with that plenty of the Water of Life There is a time when the Prophets of the Lord are in their caves and not upon the house-top 1 King 18. 4. Again some may become afflictive by their slips falls apostacies Tertullian turn'd a Montanist and flies out against the Orthodox Scult Annal dec 1 p. 161. One Speicer in Germany was so powerful in preaching that Whores left the Stews and betook themselves to another course of living and yet after he return'd to the Tents of the Papists and miserably perisht Ibid. p. 269. It is said of Swenckfield who did beguile many with great swelling-words of illumination revelation deification of the inward and spiritual man that he had a well-meaning heart but a very irregular or erroneous head God is righteous as in the digging of a grave for some in the Vineyard and the binding of others hand and foot so in the permission of others to leap over the hedg of the Vinyard and to be be-wilder'd in wild and extravagant fancies and conceits See Acts 20. 30. 1 Cor. 3. with 2 Cor. 11. 13 14. 3. Family-relations become Gall and Wormwood 1. The Husband is sometimes a Nabal and folly is with him 1 Sam. 25. 25. or if he be otherwise his death gives life to the Wife's sorrows as 2 Kings 4. 1. Thy servant my husband said that Widow to Elisha is dead and thou knowest that thy servant did for the Lord and the Creditor is come to take to his my two sons for bond-men 2. The Wife if she be not more or less a chiding Zipporah Ezra 4. 25. a mocking-Michol 2 Sam. 6. 20. a sullen Vashti Esth 1. 12. or some otherway afflictive yet there was never a Marriage but there must be a Funeral and a vertuous beautiful Sarah must away out of an Abraham's sight Gen. 23. 4. 3.
disorders and barbarous insolencies of men it will be so far from dismantling the Throne of Providence as that it will clear up the eye of faith to behold the Lord sitting there and sceptring it over the proudest and most outragious Monarchs of the World I saw the Lord sitting upon a throne saith the Prophet Isa 6. 1. and yet in the same Chapter we read how Cities were to be wasted without an Inhabitant and the houses without men and the Land to be utterly desolate v. 11. The same Prophet hath a Divine Treatise on this subject in the tenth Chapter where indeed the Prophet plays the Casuist and giveth satisfaction to the doubt Isa ch 10. There are some other Objections which the weakness or perversness of man doth start from places of Scripture I shall name them and so reply First From that passage of David 1 Sam. 24. 14. Let us now fall into the hand of the Lord and let me not fall into the hand of man Ans 1. The meaning of David is not to deny the Providence of God as reaching to the Swords and Spears of an Enemy he had not so learned Providence for he who was a man of warr was also a pious Soldier and observed God's Providence in the field See Psal 18. 31 32 33 34. Psal 78. 62. 2. The sense then must be otherwise and that either 1. By way of a comparative opposition between the righteous and eminent hand of God in the Pestilence as 2 Sam. 24. 16. and the wicked hands of men who will with their victories insult over Religion and blaspheme God with their tongues which upon this account cut deeper on the tender Consciences of Saints than Swords and Battle-axes do on their flesh See Psal 74. 18. and 137. 3 4 5 6. Isa 37. 1 14 15 with 23 24. According then to this interpretation David may be understood and if not so though not excluded then 2. By way of popular allusion David speaks after the manner of men as Benhadad 2 Kings 20. 31. or as a Child who having incurr'd his Father's displeasure is desirous to be corrected by his Father and not to be turn'd over to some base Slave for correction and the rather he desires this because he hath to do with a Father After this sort David's phrase of speech may be understood and that 1. Because he renders this as a reason for his choice For very great are his mercies 1 Chron. 21. 13. 2. Because in other places of Scripture God is set forth as a Father whose bowels turn whilst the rod is in his hand Psal 103. 13. with Hos 11. 8. Another place of Scripture is Zech. 1. 15. For I was but a little displeased and they helped forward the affiiction Ans Nothing else can rationally be inferred â—…nce but an aggravation of the fury and cruâ—…y of the Church's Enemies they intended hoped and endeavoured an utter extirpation of the Church when God intended a purgation This saith a modern Divine made God as angry with those he set a-work as them against whom they were employed So hateful is cruelty and ambition to him and so different is his mind and man 's in inflicting the same punishment Compare with this Isa 47. 6. and 10. 5. 2 Chron. 28. 9. Psal 69. 26. Ezek. 25. 12. Obad. v. 10. Ezek. 26. 2. Another objection may be from 2 Cor. 4. 4. where Satan is called the God of this world Ans He who is worshipped obeyed dreaded by some as a God is still a limited Devil He who hath sinners at his nod is still at the beck of the Lord. The common Hang-man hath not the power of life and death because he is the Sherif's under-officer The Devil is an Executioner of Divine Wrath but no absolute Lord. Paul never meant otherwise for he acknowledgeth the Lord as Supream who though he permit Satan to work in the Quâ persuasione suffultus Paulus profectionem suam quam in uno loco 1 Thess 2. 18. dixerat à Satanâ impeditam fuisse alibi 1 Cor. 16. 7. in Dei permissione statuit Calv. world is still above him yea therefore above him because he doth permit him Lastly That in 1 Cor. 9. 9. Doth God take care for Oxen may be objected Ans The Apostle doth not deny the Providence with respect to Oxen for that is plainly asserted in Scripture Exod. 9. 3. Psal 8. 7. Psal 114. 14. but his purpose is to back the Doctrine of Ministerial maintenance from thence and that as mystically or typically held forth by the labouring-Oxe who had the priviledg to be without a muzzle or rather by arguing à fortiori thus Doth God take care for Oxen he doth and therefore if the Lord would have equity observed towards the labouring-beast much more should they who labour in the Lord have their double honour See 1 Tim. 5. 17 18. The Lord values a good Minister more than Oxen though some men worse than Beasts value their Oxen more than their Minister The place then being thus understood is a proof for the Doctrine of Providence for the great Lord of the World hath an eye in his Providence on the very dumb Beasts who have God for their speaker CHAP. III. THE Consectaries or Inferences from the Doctrine of Providence now follow which in short shall be pointed to A larger amplification is here waved seeing occasion will be offered to say more in the other Parts of this Treatise First then It is no less dangerous than erroneous to deny the Providence of God for Conniventia Dei non est caecitas Calv. the connivence or winking of Providence is not blindness They who will not see God in his Providence may justly feel him to their wo. If the Meditation of Providence be not a Loâ—d stone â—… draw men from Sin to Virtue God may justly make some dispensations of Quod si Providentiâ mundus regitur unius Dei nutu gubernatur non nos debet antiquitas imperitorum fabellis suis delectata vel capta ad errorem mutui rapere consensus cum Philosophorum suorum sententiis refellatur quibus rationis vetustatis assist it authoritas Minucius Eelix in suo Oct. p. 61. his to become a Mill-stone Apposite and full for this purpose is that in Zeph. 1. 12 13. And it shall come to pass at that time that I will search Jerusalem with candles and punish the men that are setled on their lees that say in their hearts The Lord will not do good neither will he do evil therefore their goods shall become a booty and their houses a desolation They also shall build houses but not inhabit them and they shall plant vinyards but not drink the wine thereof See more by way of Commination for their Atheistical Reasonings about Providence in ver 14 15 16. 2. Behold the Foundation-stone for a religious acknowledgment of the hand of God both in prosperity and in adversity The pleasant streams of the
the counsels of the hearts and then shall every man have praise of God To this of the Apostle add what Solomon hath as pertinent for a period here and oh that it might put a period to further deeds of darkness Fear God and keep his commandments for this is the whole duty of man for God shall bring every work into judgment with every secret thing whether it be good or whether it be evil Eccles 12. 13 14. OBSERVATION XXII PROVIDENCE runs parallel with the line of man's life Or Providence reacheth from the Grave of the Womb to the Womb of the Grave CHAP. I. AS there is a general inspection of God over all the Creatures as hath been before shewed so there is a more special over Man the Flower of the Creation next to Angels And this more special Inspection Care or Providence is co-extensive to the life of man which may be evidenced from the Scripture as followeth 1. It is plainly and positively asserted The Lord looketh from heaven he beholdeth all the sons of men from the place of his habitation He fashioneth their hearts alike he considereth all their works Psal 33. 13 14 15. To every thing there is a season and a time to every purpose under the heaven a time to be born and a time to dye c. Eccles 3. 1. See Mat. 10. 29 30 31. Coelum non est otiosum palatium sed Dei regia e quâ Imperium suum per omnes mundi partes cum summâ ratione sapientiâ exercet Mollerus 2. It 's acknowledged by the Lord's people in their addresses to him But thou art he that took me out of the womb thou didst make me hope when I was upon my mothers breast I was cast upon thee from the womb thou art my God from my mothers belly Psal 22. 9 10. O God thou hast taught me from my youth and hitherto have I declared thy wondrous works now also when I am old and gray-headed O God forsake me not Psal 71. 17 18. 3. Otherwise that Principle of undoubted Verity In him we live and move and have our being Acts 17. 28. would expire before man breathe out his last If there be not a constant motion of Providence from life to death the sense must be In him we live not move not and have not our being 4. The Scripture descends particularly 1. To the Actions of man 2. To what befalls man and that by way of reference to the Providence of God First The Actions of man fall under a threefold consideration 1. As Natural as eating drinking walking talking sleeping these are subjected to the Providence of God They are like to make but a poor meal who have both mouths and meat if they find not grace in the eyes of the Lord. While the flesh was yet between the teeth of the Israelites yer it was chewed the wrath of the Lord was kindled against the people Numb 11. 33. O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Jer. 10. 23. But I will come shortly to you if the Lord will 1 Cor. 4. 19. The answer of the tongue is from the Lord Prov. 16. 1. On that night could not the King sleep Esth 6. 1. For so he giveth his beloved sleep Psal 137. 2. 2. As Civil or Political such are ploughing buying selling It is said of the Husbandman his God doth instruct him to discretion and doth teach him Isa 28. 26. The Apostle James reads to buyers and sellers a good and savoury lecture he willeth them to eye Providence for though they are Masters of their own Trade yet not Masters of their own Lives and what becomes of the intentional bargains then in a moment yea of what they have gotten through succeeding Providence when they are swept away by death which proves at times the death of their Wealth their Estates and Affairs lying raw and undigested and being left in the hands of Fools or Knaves See James 4. 13 14 15. 3. As Moral and that whether good or bad As for actions good no man unless he he forget himself to be a man will appropriate that to himself as a Fountain of which he is but a Cistern for who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4. 7. See James 1. 17. And as for actions bad which are vulgarly so termed though Providence be not an author of them yet it is a spotless actor in and about them the foul acts in a man's lame-foot and yet lameness is not chargeable on the soul God is an holy God notwithstanding the displays of Providence in and about the Sins of men as hath elsewhere been discovered Secondly What befalls man is reducible to the Providence of God Not only the Honey but the Gall of man's life hath its being from Him I form the light and create darkness I make peace and create evil I the Lord do all these things Isa 45. 7. Job in that Doxology of his acknowledgeth this The Lord gave and the Lord hath taken away Job 1. 21. CHAP. II. 1. LOOK back how Providence hath dealt with thee in time past Jacob did so as is left on record Gen. 48. Moses the Man of God in the book of Deuteronomy which may may be termed the book of Moses Farewel-Sermons preach't a Month before his death as some observe doth commend to the Israelites a survey of God's Providence towards them he willeth them particularly to take a view both of Mercies and Afflictions Thy raiment saith he waxed not old upon thee neither did thy foot swell these forty years thou shalt also consider in thine heart that as a man chasteneth his son so the Lord thy God chasteneth thee Deut. 8. 4 5. 2. Take encouragement for time to come to trust in God Some are miserably baffled with temptations for futurity How shall they do What may befall them and the like here is both an Antidote and a Remedy against this Disease Providence runs parallel with the line of life and this may quiet and compose the spirit if well thought on and improved But more particularly consider here three things 1. Providence is not tired It is a mighty Giant not wearied with half-racing Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary Isa 40. 28. 2. The experience of an hitherto-Providence may sweetly invite to wait on God for futurity So David reasoneth Thou art my Lamp O Lord and the Lord will lighten my darkness for by thee I have run thorow a troop by my God have I leaped over a wall 2 Sam. 22. 29 30. So Paul too 2 Cor. 1. 9 10. 3. The Promises are not empty breasts There is enough in them to keep faith
of God Acts 9. 17 18. OBSERVATION XXI The Motions Stirrs Alterations in the World have oftentimes the Concerns of God's People at the bottom of them or There is a subserviency of the Civil Affairs of State to the Affairs of God's Church or People CHAP. I. BEFORE the Circles or Courts of Providence were spoken of here we have a display of Providence as it refers to those who are or may in time come to be in the inner and inmost Circle of Providence And that the motions in the World have a reference primarily to those who are called out of the World or to be called appears First From plain Assertions in Scripture Thus saith the Lord your Redeemer the Holy One of Israel For your sake I have sent to Babylon and have brought down all their Nobles and the Chaldeans whose cry is in their ships Isa 43 14. And except saith Christ those days should be shortned no flesh should be saved but for the elects sake those days shall be shortned Mat. 24. 22. 2. From the interwoven types and Historical passages in Scripture to this very end and purpose Thus God instructed Abraham by the smoaking Furnace what would be the case of his people and what would be the issue of all Gen. 15. Ezekiel's Vision of the Wheels runs hand in hand with the former times being distinguish't both agree as to the motions in Egypt and in Babylon and that as the Jews are concerned in those motions of State Ezek. 1. Daniel by various types is lesson'd of the Monarchies what Beasts they are and how it would be with the Sheep of the Lord's pasture Dan. 7 8 9 10 11 12. John in the Revelation is informed Quemadmodum enim in Veteri Testamento Daniel secundum Imperiorum successiones tum Christi adventum praesignavit tum Ecclesiae Judaicae fata digessit ita rem Christianam Apocalypsis Romani quod adhuc post Christum superfuturum esset Imperii rationibus admetiri censenda est nec eventus abnuit Mede in Apoc. Com. pag 12. of the state of the Church under the Roman Power These types are in a sort an History of things and besides these there are passages by way of narrative which prove the thing here aimed at for look we into the motions of State As Domestick and Forreign and the truth of this will appear Saul is laid aside and David advanced to the Throne and what is intended in this see 1 Sam. 15. 28. with 1 Chron. 13. 3. Cyrus is advanced but to what end the Lord informs saying For Jacob my servant's sake and Israel mine elect I have eveâ— called thee by name Isa 45. 1. and how Cyrâ—… did answer this Prophetical History or Historical Prophecy of himself if it may be so called see Ezra 1. where we have the actual History Again consider not only of Historical passages referring to the members but of such which refer immediately to Christ the Head and so to the Church and which are the truth of this Observation Two things may be noted here 1. The previous Alteration at that time when Christ came He was born in the days of Herod the King Mat. 2. 1. Who this Herod was and how the Prophecy of Jacob Gen. 49. 12. was accomplish't is known to those who list not to be contentious 2. The great Tax imposed by Augustus is another thing observable This made way for Christ's birth at Bethlehem and that as foretold to be see Luke 2. Augustus in this Tax pays Tribute to the King of Heaven He brings stones to build God's Temple whilst he intends the raising of his Exchequer His Political Action hath its Ecclesiastical Aspect 3. From particular Demonstrations Political motions have their references to the people of God divers ways 1. By way of castigation for their sins When the children of the Kingdom wax wanton no wonder if some become Scourges for the afflicting of them Moses prophetically speaks of this But Jesurun waxed fat and kicked c. Deut. 32. 15. What follows then see v. 23. I will heap mischiefs I will spend mine arrows upon them And in v. 25. The sword without and terror within shall destroy both the young man and the virgin the suckling also with the man of gray hairs Moses who thus descants was no false Prophet the Israelites might find how a Prophet had been amongst them 2 Kings 17. 6 7. 2 Chron. 36. 14 15 16 17. If we look into following Ages we shall find that the house hath been foul ere the Lord of the house hath taken the Besom in hand and providentially delivered it into the hands of persecuting ones Thus Eusebius relates Eccles Hist lib. 8. c. 10. But after that our affairs through in much liberty ease and security degenerated from the natural Rule of Piety and after that one pursued another with open contumely and hatred and when that we impugned our selves by no other than our selves with the armour of spite and sharp spears of opprobrious words so that bishops against bishops and people against people raised sedition c. then persecution came on It was wholsome advice therefore which Bradford in the Marian-days gave to the City of London Let the anger and plagues of God most justly fallen upon us be applied to every one of our deserts that from the bottom of our hearts every one of us may say It is I Lord that have sinned against thee it is my hypocrisie my vain-glory my covetousness uncleanness carnality security idleness unthankfulness self-love and such like which have deserved the taking away of our good King of thy Word and true Religion of thy good Ministers by exile prisonment and death it is my wickedness that causeth success and encrease of Authority and Peace to thine enemies 2. By way of subversion or vindictive punishment for affronts and injuries offered to the people of God God orders some to be Scourges to others who have been Scourges to his people Nebuchadnezzar is the Sword of the Lord against Egypt Ezek. 29. 18 19 20. and what Egypt was to the House of Israel we have in v. 6. where it is said All the inhabitants of Egypt shall know that I am the Lord because they have been a staff of reed to the house of Israel The Kings of the earth are to hate the Whore and to make her desolate and naked eat her flesh and burn her with fire Rev. 17. 16. If it be asked Why the Whore of Babylon is so roughly to be handled A reason there is v. 6. I saw saith John the woman drunken with the blood of the saints and with the blood of the martyrs of Jesus Christ It is observed how the Turks have fallen in on some places and possest themselves of such places from whence the Protestants have been expelled by the Papists Bloody Popery hath vengeance belonging to it The more catholick and repeated are the insolencies and cruelties of Papists the greater ground of support and comfort
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
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
a break-neck fall at last 2 Chron. 25. 15 16. Pertinent for this purpose is that in Isa 6. 10. Make the heart of this people fat make their ears heavy c. and that in Isa 28. 13. The word of the Lord was unto them precept upon precept precept upon precept line upon line line upon line here a little and there a little that they might go and fall backward and be broken and snared and taken And thus for the Arguments the Instructions follow 1. Take no encouragement to sin because God's Providence is righteously versant about sin Some there were in Paul's days who did fly-blow his Doctrine and pretend absurdities from thence Rom. 3. 8. On what hindg their corrupt reasoning did hang is intimated v. 5. The Apostle doth reply there as one well observeth Dr. Sclater 1. by way of caution I speak after or according to man that is not in mine own person as if I either approved or devised such a deduction 2. By way of detestation Gâ—… forbid that shews his abhorrency 3. By way of confutation else how shall God judg the world The manner of answer may in Logick seem absurd but is in Christianity the best that can bâ— shaped to deniers of Principles neither was it want of skill that made the Apostle deny the conclusion but wisdom rather to direct God's children how to carry themselves towards such as question undoubted Principles still hold evident truths yea though thou know not how to assayl doubts raised by men of corrupt minds and destitute of the truth The direct answer is not here expressed by the Apostle partly for the cavil is so odious that it required rather detestation than answer partly because the answer was so obvious that any man might frame it See what it is the answer is on this manner That it followeth not because the illustration of God's glory flows not from our sins either by the nature of them or by the intention of the committer but by accident rather 2. Make not apologies and defences for sin comitted by way of reflection on the Providence of God There is an evil this way Adam saith The woman whom thou gavest me to be with me she gave me of the tree and I did eat Gen. 3. 12. Aaron doth little less than glance at Providence in giving a form to the Calf I said unto them saith he to Moses whosoever hath any gold let him break it off so they gave it me then I cast it into the fire and there came out this Calf Exod. 32. 24. 3. Eye the Providence of God in and about sin so as to admire love and thank him who is wonderfully gracious even when men are monstrously vicious Joseph did look through the villanies of his brethren to the All-wise Providence of God Gen. 50. 20. Peter who arraigns the Jews of Murder in Acts 2. 23. breaks forth into Doxology or large Encomion of the free-grace of God displayed in the death and resurrection of Christ whom the Jews had so barbarously murdered See 1 Pet. 1. 3 4. SECT 3. What is meant by Contingents here may be demanded by some of a weaker understanding I shall therefore premise a few things before I close in with the proof of the extent of Providence to these Contingents then in the general are such which according to their proper nature in themselves considered have an hability propensity or inclination to act this way or that and to fall out this way or that and may here be considered three ways 1. Contingents are considered 1. in equal balance so that the effect and consequent before it is is not determinable more one way than another 2. As having a propendulous and approaching propensity to one way more than another 2. Contingents are considered 1. in regard of natural things these may for distinction sake be termed Casual 2. In regard of voluntary Agents Thus the acts of the Will are accounted Contingent in respect of the different objects about which they are taken up and also in respect of one and the same object but as differently versant about it whether as willing or nilling 3. Contingents are considered as single or implicated so that there is a combination or conjunction of them as casual or voluntary or both An exemplification hereof is in Joseph his case there was an heap of Contingencies if we consider his Father 's sending him to his brethren or not sending him his brethren's so acting as they did or not so acting the Ismaelites passing by at that time or not passing by their buying him or not buying of him moreover it is said Joseph was cast into the pit and the pit was empty there was no water in it Gen. 37. 24. that there was a pit there nigh at hand and that this pit which was receptive of water and probably destinated for that end was now without water is all contingent Here we have a Chain of Contingencies some links whereof will contribute to the proof of the matter in hand in what now followeth both by way of argument and instruction First then the Scripture plainly asserts the extent of Providence to contingent matters Solomon who had made a deep search both into the works of Creation and Providence attesteth this and that 1. with respect to voluntary Contingents Prov. 16. 1. The preparations of the heart in man and the answer of the tongue is from the Lord. Men think to bring forth this and that dish on the table and in this or that order but there is a wise controlling Providence Saepe apud se constituunt homines politici quid in confessu judicum ad milites ad populum apud principes dicturi sint sed responsionem linguae Deus pro sua Providentia temperat Exempla extant oratorum qui in magna frequentiâ hominum turpiter obmutuerunt Concionatores saepe rem aliquam diligenter meditantur postquam vero suggestum conscendunt omnium oculos in se conversos vident trepidant quae diligenter meditati sunt quemadmodum optarent proferre non possunt Mala etiam sibi dicendi homines proponunt sed nisi Deus justo judicio eos loqui permittat quod volunt nequaquam possunt Exemplo res crit manifesta Balaam ariolus corruptus pecuniâ regis Ammonitici devovere Israelitas statuerat sed velit nolit bona imprecari eis cogitur Quod de sermone dicitur multo magis de sactis est intelligendum Lavat Com. in locum such and such dishes come not on the table the Council-table or not in that order are they placed as was intended Again 2. with respect to Contingents natural or casual and so in the same Chapter it is said The lot is cast into the lap but the whole disposing thereof is of the Lord v. 33. What is more contingent in it self than a Lot yet here is the disposing-hand of Providence seen Exemplifications there are for this in Achan the tribe of Judah
of the Tabernacle there were Loops and Taches and these had their use and without these What would become of the Tabernacle So here Providence takes in a Loop a Tach as well as the Purple Blew and Scarlet of greater matters 3. To deny God's Providence in lesser matters Omnia gubernare est Deo gloriosum were to derogate from the glory of God 1. More generally seeing its glorious for God to have all at his check and controll 2. More particularly seeing his glory doth notably shine forth in and about smaller matters as was in the Miracle of the Lice that the Magicians cry out This is the finger of God Exod. 8. 19. No work indeed so little but if Nullum est tam minutum Dei opus quod non in se contineat aliquid miraculi ubi repuratur sicut decet Calv. in Zach. c. 8. v. 6. look't into bespeaks a great God Now from what hath been said I may briefly commend two things seeing more may be said of this nature in the following part of this Treatise 1. There is no reason to judg the care of meaner matters as without the circle of Divine Providence It 's enough that our Saviour Christ hath decided the controversie to an hair and the natural colour of an hair Mat. 10. 30. with Mat. 5. 36. if this satisfie not persons I know not how to satisfie them If they knew what it were to Providence it over the meanest of creatures but for one moment they would Si tamen aliquis existimet istiusmodi scilic parvarum gubernationem parum convenire Majestati Dei is faciat periculum in re abjectissimâ num forte possit illam it a regere ut ipsi sit ad nutum ab ipso pendeat in omnibus quae ad curam gubernationem creaturae pertinent Fatebitur ille profecto se in rei vilissimae gubernatione talia observare quae longe sint majora quam ut ab homine imo ab hominibus in unum conflatis praestari queant Alsled Theol. Cas c. 54 see reason sufficient to acknowledg the Creator in all and that as they cannot make a Fly so not providentially hold it up in its beeing and govern it 2. There is the more hand-fast for faith Non se subducit Deus ut cadas sed de ipsis capillis nostris securitatem nobis dedit quid times hominem homo in sinu Dei postitus jâ—cta in Deum curam tuam August Ser. 6. in Mat. to lay hold on God for greater matters seeing his Providence is versant about smaller Thus Christ teacheth Mat. 6. and so Mat. 10. 30 31. And so I have done with the Third Part of this Treatise The Fourth now is to be prosecuted PART IV. HAVING thus far launched into the Sea of Providence where the Christian may behold the wondrous works of God Come we now to give a recital of the Sacred Maxims or Observations which this Voyage will afford And here I shall 1. Prefix the Observation 2. Affix the Illustration or Confirmation together with the Accommodation or Improvement of the Observation illustrated or confirmed OBSERVATION I. The knowledg men have of the Providence of God is imperfectly apprehensive not comprehensive CHAP. I. THE truth of this appears 1. From positive assertions in Scripture Eccles 3. 11. He hath made every thing beautiful in his time also he hath set the world in their hearts so that no man can find out the work that God maketh from the beginning to the end 2. From the Lord's posing parties about his Providence When he takes the matter in hand as in the case of Job How did the Lord argue him into a modest silence See chap. 38 39 40 41. with chap. 42. v. 1 2 3 4 5 6. 3. From errors and mistakes about God's Providence which have more or less seized on not only men but the best of men Job's Friends were no Atheists but good men yet saith the Lord unto Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath Job 42. 7. 4. From the ingenuous confessions or bâ—moaning acknowledgments of godly ones Lo saith Job these are the paths of his ways but how little a portion is heard of him Job 26. 14. So foolish was I saith the Psalmist and ignorant I was as a beast before thee Psal 73. 22. Surely I am saith Agur more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the Holy Who hath ascended up into heaven or descended Who hath gathered the wind in his fists Who hath bound the waters in a garment Who hath established all the ends of the earth What is his name Or what is his Son's name if thou canst tell Prov. 30. 2 3 4. Moreover the truth of this will further be evidenced if we consider 1. The Object viz. Providential dispensations 2. The Subject Man under this or that dispensation To begin with the first of these The Scripture doth inform how that the Lord is wonderful in counsel and excellent in working Isa 28. 19. and he only doth wondrous things Psal 72. 18. Look as what comes out of Heaven's shop bespeaks the skill of the great Workman of Heaven and Earth so there are some divine pieces of Workmanship if I may so speak after the manner of men which hold men at an amazing or astonishing-gaze More particularly Two things in Divine dispensations of Providence do notably gravel the sons of men 1. The unusualness of a Dispensation Rebeccah's Warr in her bowels makes her say If it be so why am I thus and she went to enquire of the Lord Gen. 25. 22. Job's afflictions in such sort and befalling such an one who keeps up communion with God yea prays for his Children lest in their regular solace of themselves together they should be irregular must in all likelihood startle himself and his friends who probably observing how God did then ordinarily bless the Tabernacle of the righteous in regard of outward prosperity were the sooner induced to pass wrong censure on that holy man of God But in the next place The intricacy of a Dispensation doth likewise contribute to the non-plussing or baffling of a party under the Dispensation We read in Ezek. 1. 16. of a wheel within a wheel Whether that be to be understood inclusively as one wheel within being out of ken and so there is a secret winding of matters which the eye of reason discerneth not or whether in a transverse sense and so it notes the thwart or cross-turnings of things when one while matters go this way and another while that way I determine not either of the interpretations give us the thing here contended for To this we may add some exemplifications of the intricacy of Providence That in Judg. 20. where the children of Israel had a
Scripture why things are not is plain and positive if an eye be had to the Lord's Dominionship Thus in 2 Chron. 15. where it is said There was no peace to him that went out nor to him that came in c. v. 5. And how so for God did vex them with all adversity v. 6. Like unto this is that in Jer. 47. 6 7. O thou sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabbard rest and be still How can it be quiet seeing the Lord hath given it a charge against Ashkelon and the sea-shore there hath he appointed it The Lord could if he had pleased have given to the people existent in those black times better hearts and so they had had better times or might have vouchsafed fat times of prosperity and plenty and so they might be spiritually punisht with blindness of mind and hardness of heart That therefore there is no peace the sword is not still and quiet is from the Lord though sin doth intervene as the procuring-cause of such sad dispensations 3. The verity or faithfulness of God is concerned herein why things are not as well as why they are There are predictions which reach the denial of this or that to be All flesh shall not be cut off any more by the waters of a flood neither shall there any more be flood to destroy the earth spake the Lord to Noah Gen. 9. 11. No success for an Ahab at Ramoth-Gilead 1 King 21. 28. Shall he prosper shall he escape that doth such things or shall he break the Covenant and be delivered Ezek. 17. 15. So not a bone of Christ to be broken because the Scripture so fore-told John 19. 36. So Christ was once offered to bear the sins of many Heb. 9. 28. 4. There is a rich Treasure-house of Mercy in this seemingly empty house of Things not to be It 's not beyond infinite Power and affronted Justice and contriving Wisdom to elevate the most smarting troubles that are in the world above what they are The Lord knows how to find out new ones and to put more teeth and sharper ones into the old ones Yea the worm that dieth not and the fire that goeth not out can be made to bite deeper and burn fiercer Not only is there mercy in the non-constitution of new smarts or heightning old ones but in keeping off such smarts for the kind of them as others are made the subject of That Judgments which have an existence have not a respective existence to thee is from the Lord's mercy Moses notes this in his speech to the Israelites Deut. 7. 15. And the Lord will take away from thee all sickness and will put none of the evil diseases of Egypt which thou knowest upon thee but will lay them upon all that hate thee 5. The Prayers of Saints do objectively respect things which are not but to be and things which are but not to be So Daniel prays for the release from the captivity Now therefore O our God hear the prayer of thy servant and his supplications and cause thy face to shine upon thy sanctuary that is desolate feâ— the Lords sake Dan. 9. 17. see more Psal 51. 7 8 9 10 11 12. Rev. 6. 10. 6. If God hath not the Negative voice who hath Find him out truly that we may come and worship him But who is the that saith anâ— it cometh to pass when the Lord commandeth iâ— not Lam. 3. 37. To deny the Lord's Prerogative in Negatives is to pull the Crown from his head or to make him a God of the Hills not of the Plains because victory is not in the Plains he hath nothing to do there he may get him gone to the Hills and there be positive in his actings But away with this Syrian language 1 King 20. 23. CHAP. II. 1. CHARGE not the Lord foolishly with want of power when things are not thus and thus brought to pass Thinkest thou saith Christ to Peter that I cannot now pray to my Father and he shall presently give me more than twelve legions of angels but how then shall the Scriptures be fulfilled that thus it must be Mat. 26. 53 54. 2. Look more to God and less to the Creatures when they give not down their Milk If there be a lock set upon their virtues forces operations remember in whose hand the key is If some who should be and sometimes have been Melchizedecks bringers forth of bread and wine for refreshment Gen. 14. 18. become Nabals hide-bound ones and insulting-ones 1 Sam. 25. 10 11 12. be not startled at it eye God in all their hearts are hardned to soften thine their ears are shut that so thy mouth may be the more opened to pour out thy prayer at a Throne of Grace to God who hath wise ends in such a Dispensation Be humbled then for sin before the Lord who hath all the Creatures at his beck and at whose girdle hang all the keys for unlocking any Creature whatsoever see Isa 59. 1 2. 3. Bless God for Negative Mercies If the Lord were not the cause why things are not what had been your case in regard of miseries All the temporal evils inflicted on others are Memorandums for thy thankfulness The Lord 's withholding Satan from falling in on thee with this or that temptation at such a nick of time doth call for thy acknowledgment There is besides a with-holding Providence a limiting one when Satan is let loose as in Job his case All this may lesson to say as David Bless the Lord O my soul Psal 104. 1. That Psalm is a Meditation on the Providence of God and the Psalmist there observeth the Providence of God in Negatives There are four observables there 1. Why things are and consequently are not in regard of their continued beeings for if God with-hold his influences the Creatures are a nigrum nihil an empty nothing this in v. 30. Thou sended forth thy spirit they are created and thou renewest the face of the earth 2. Why things are not in regard of their operations The Water is a fluid body and would quickly diffuse it self And why not Thou hast set a bound that they the Waters may not pass over that they turn not again to cover the earth v. 9. 3. Why things are not in such a conjunction The beasts of prey are not ordinarily abroad when man is this in v. 22 23. the Sun ariseth they gather themselves together and lay them down in their dens man goeth forth unto his work and to his labour until the evening 4. VVhy things are no longer in regard of duration or time for their existencies This we have in v. 29. Thou hidest thy face they are troubled thou takest away their breath they dye and return to their dust OBSERVATION IV. There is a wise Platform of things drawn forth by God or The administration of things in the World is according to the Draught of Divine
Christ therefore seasonably bespeaks them saying Let not your heart be troubled and withall bids them look to the calming-grace of Faith the exercise of that Ye believe saith he in God believe also in me The way then to have more of quiet is to get and exercise more of faith as respecting the Lord in his Dispensations 4. Imitate the All-wise God in acting wisely according to thy sphere of activity God's example is not in some cases a Copy for the Creature to write by Howbeit inasmuch as the Lord hath his Platform of Wisdom his Will Man may learn not to be as the horse or as the mule which have no understanding Psal 32. 9. but to direct his course according to the revealed will of God The Testimonies of the Lord are to be a man's Counsellors Psal 119. 24. To have an eye ever and anon on this Sacred Model of the Lord 's prescribing is wisdom indeed Behold saith Moses to the Israelites I have taught you statutes and judgments even as the Lord my God commanded me that ye should do so in the land whither ye go to possess it keep therefore and do them for this is your wisdom c. Deut. 4. 5 6. OBSERVATION V. God is Vnchangeable and his Providence holds correspondence with his Vnchangeable Will CHAP. I. TO illustrate this 1. There are Emblems Pictures Similies which do notably declare this in Scripture Ezek 1. 12. the living creatures went every one straight forward whither the spirit was to go they went and they returned not when they went that passage in the 14 th verse is no contradiction for whereas as Calvin noteth the Angels are diligent in their work it is no wonder if the Prophet saith they ran and returned and yet saith they returned not this well agreeth because they do not return till they have discharged their office or done the work undertaken To this of Ezekiel add that in Zech. 6. 1. the Mountains are said there to be Mountains of Brass By these Brazen Mountains saith learned and pious Pemble all understand God's Provident Decrees and Counsels which as they are most firm and immutable in themselves like unremovable Mountains of Brass or Steel so are they the beginnings of all Actions and Effects in the world and therefore these Chariots are said to come forth from between these Mountains God's Providence appointing them their course 2. The opposition that is made between the Creator and the Creatures doth set forth the unchangeableness of God God is not a man that he should lye neither the son of man that he should repent Hath he said and shall he not do it or hath he spoken and shall he not make it good Numb 23. 19. The words were uttered by Balaam he was the leaden pipe for their conveyance and they are nevertheless pure Sanctuary-water for the Lord met him and put a word in his mouth as it is said v. 16. To this may be added what we have Psal 102. 25 26 27. 3. The Scripture doth far and wide remove any thing of real change from God I am the Lord I change not Mal. 3. 16. with him is no variableness neither shadow of turning Jam. 1. 17. God as one comments on the place is a Sun â—…us in â—…tice fiâ—… reâ—…g p. 61. always bright a most pure Light and immutably Good he never suffers an eclipse or change never is obscured with darkness but abides the same for ever 4. God is All wise and therefore second-thoughts are not better with him He being infinite VVisdom there can be no addition to His Understanding The Lord is not to seek of his design as man is who cannot fore-see matters They are the princes of Zoan who become fools the princes of Noph that are deceived Isa 19. 13. The Lord he is only wise Jude 25. v. The Lamb only was worhty to receive wisdom Rev. 5. 12. 5. Nothing from without that can properly change the Almighty All the united forces of the Creatures cannot obstruct his will from taking place I will work and who shall let it Isa 43. 13. My father which gave them me is greater than all saith Christ Joh. 10. 29. 6. The changes that are in the world do pay their homage to the unchangeable Will or Purpose of God God's Will was That Joseph should be the Grandee or Honourable amongst the Brethren according to the prophetical dream Gen. 30. 7 8 9. Now all those changes or variety of conditions which befel Joseph did providentially contribute to bring about in the Lord's way of Wisdom the Lord's Will in regard of Joseph's advancement so he tells his brethren Gen. 50. 20. Jonah hath a commission to go to Niniveh and denounce the wrath of God against them and this his denunciation is blest to their reformation and so the Lord's will in the suspension of Judgment is ushered in which before lay latent or hid God doth often threaten not that what is threatned is to take place but the contrary the threatning being a sanctified means as the Lord ordereth it God wills a change and yet changeth not his Will The Looking-glass is still the same though one while the face is not seen and another while it is seen CHAP. II. 1. THERE is ground then to reject such Opera mutas sed non consilium August in Medit. c. 29. Opus non consilium apud Deum credimus mutari nec variari eum quia per varia Tempora diversa praecipit sed manens idem incommutabilis aeternus quid cuique congruum esset tempori ab ipsa aeternitate in ejus mensit dispositione consilii Isidor Hisp lib. 1. Sent. c. 1. Doctrine as expresly or by necessary consequence asserteth a mutability in God The Lord's Will is not as the Sea which hath its accesses and recesses He is not another God from what he was The sons of Jacob change but the God of Jacob changeth not His Righteousness is not like the morning-cloud and the early-dew but like the great Mountains as the Psalmist describes it Ps 36. 6. 2. How may wickedly-impenitent ones or impenitently-wicked ones tremble at the consideration of God's unchangeableness in his Providence as keeping accord with his Purpose Their present prosperity is no argument of impunity The pride of their heart deceiveth them Though they exalt themselves as the eagle and set their nests amongst the starrs yet thence will Providence bring them down Obad. 3 4. 3. How should Christians aspire after a kind of immutability in point of holding to what is good and praise-worthy The will of a Christian should be for his God I have sworn and I will perform it That I will keep thy righteous judgments said David Ps 119. 106. Be ye perfect saith Christ even as your father which is in heaven is perfect Mat. 5. 48. Well then it becometh the children of such a Father to be good eminently good and to hold on in what is good lest otherwise it be
neque enim lutum figulo suo obstrepit atqui nos centuplo minus sumus quam lutum Calv. praelect in Ezek. c. 18. 3. What are parties like to get by contending but blows Wo unto him that striveth with his Maker let the potsherd strive with the potsherds of the earth c. Isa 45. 9. The same Soveraignty of God should be a sacred goad to quicken to the exercise of grace For 1. The influences that Soveraignty hath had on Saints in Scripture are recorded to this end and purpose That others should write after so good Copies It is the Lord let him do what seemeth him good 1 Sam. 3. 18. I was dumb I opened not my mouth because thou didst it Psal 39. 9. 2. God's Soveraignty casts its particular aspects on the graces of Christians As there is Soveraign Justice so there is Soveraign Mercy and each bespeak the exercise of grace according to the nature of the dispensation More particularly there are these Graces on which as on the Christians Garden Soveraignty like the North-wind and South-wind may blow that the Spices thereof may come forth to allude to that in Cant. 4. 16. 1. A sweet submission of spirit in opposition to our own judgment or prescribing to God The will of the Lord be done said they Acts 21. 14. 2. Contentation in opposition to discontent at our own condition and envy at others who may have more gifts of the mind higher degrees of graces or more of the good things of this life than we have That is a remarkable passage Mat. 20. 15. Is it not lawful for me to do what I will with mine own Is thine eye evil because mine is good 3. Hopefulness of spirit under the greatest distresses whether outward or inward May not God exalt Soveraign Mercy Are there dry bones yet may they not live Ezek 37. 12 13. Is the heart as low as Hell in regard of fears sorrows c yet will not he who dwelleth in the highest Heavens take up his habitation in the lowest heart Isa 57. 15 16. 4. Love and thankfulness and that 1. with respect to smiling-dispensations whether they respect soul or body Who am I Lord said David upon a view of his mercies and what is my house that thou hast brought me hitherto 1 Chron. 17. 16. See moreover Psal 116. 1 2 3. and 1 Tim. 1. 12 13. 2. With respect to frowning ones That there is any mitigation and sanctification of them is ground of love and thankfulness for God might have exalted Justice to its height in thy afflictive-dispensarions It is of the Lord's mercies that we are not consumed because his compassions fail not Lam. 3. 22. CHAP. II. 1. LET the meditation of God's Soveraignty be a soveraign allay to the breakings forth of ingratitude pride discontent envy dejection under his Administrations Consider 1. Is there not a â—wo unto them that go in the way of Cain Jude v. 11. And what was that which led Cain on in his way if it were not the first part of his way Was it not discontent at the Lord's Dispensation But unto Cain and to his offering he had not respect and Cain was very wroth and his countenance fell Gen. 4. 5. 2. Whose judgment shall take place in matters the Lord 's who is infallible righteous supream or man 's who is made up of wants and weaknesses I know saith Job it is so of a truth but how should man be just with God if he will contend with him he cannot answer him one of a thousand Job 9. 1 2. 2. Exercise graces proper to be exercised with respect to God's Soveraignty Let the holding up of the finger of Soveraignty hush all noise and quicken you to your Lesson Be silent O all flesh before the Lord Zech. 2 13. Consider here three things 1. Is there any rational ground for a contrary carriage Behold he taketh away who can hinder who will say unto him What dost thou Job 9. 12. 2. Go down to the potter's house Jer. 18. 2 3 4. And what may you learn there Is not the Clay ductile pliable obediential to the hand of the Potter And should not a Christian labour more and more to have his Will moulded or fashioned to the Will of his Maker in point of holy submissions Carry back saith David to Zadock the Ark of God into the City if I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation but if he thus say I have no delight in thee behold here am I let him do to me as seemeth good to him 2 Sam. 15. 25 26. 3. The way to have God to be gracious is to exercise grace with respect to the Lord's Soveraignty to be displayed as he pleaseth There is a way of order though not of merit a way of our Duty though God doth sometimes notably exalt Soveraign Mercy when duty is neglected The Israelites provoked God at the sea even at the red-sea nevertheless he saved them for his Name 's sake that he might make his mighty power to be known Psal 106. 7 8. And though this be so yet men have no ground to neglect their duty Job his captivity is turned and God exalteth kindness to a wonder yet Job is reasoned first into an holy silence and sense of his failings see Job 42. OBSERVATION VIII There is a glorious display of the Power of God in the management of matters in the World CHAP. I. THE Power of God may here be considered four ways 1. In regard of God Himself 2. In regard of Human Power 3. In regard of the manner of being displayed 4. In regard of its extent or the various objects about which it is conversant First In the first place The Power of God may be viewed in regard of God himself and that 1. As a glorious Attribute of God As God is said to be Love 1 John 4. 16 so He is Power infinite God hath spoken once twice haâ—e I heard this That power belongeth to God Psal â—2 11. Touching the Almighty we cannot find him 〈…〉 â—s excellent in power and in judgment Job 37. â—3 The Apostle Paul speaks of the exceeding greatness of his Power Ephes 1. 19. 2. As conjoined with Wisdom According to this Consideration in regard of our apprehension God's Power is glorious in bringing matters to pass He is mighty in strength and wisdom Job 36. 5. Wisdom and might are his Dan. 2. 20. It is said That in Warlike affairs Policy surpasseth Power What cannot then both infinite Power and Wisdom accomplish though the Wisdom of Myriads of Achitophels assay the contrary Secondly The Power of God in regard of Human Power will appear the more transcendent if it be considered 1. That Human Power is derivative or borrowed from Him who is the blessed and only Potentate the King of kings and Lord of lords 1 Tim. 6. 15. Nebuchadnezzar was a great Monarch he had Kings subordinate to him
a stand may be thus evidenced 1. From the secret and invisible agency of Angels about that work which Providence in time brings forth on the stage The living Creatures are said to have the hands of men under their wings on their four sides Ezek. 1. 8. Hands are the instruments for action and these are vailed over with wings These hands are at work though men see them not And thus the Angel informs Daniel how he had been hard at work in the Court of Persia though Daniel knew no such matter Dan. 10. 12 13. 2. From some under-ground foundation laid of matters There is a seed sown but it is yet under the clods Little doth mortal eye see how Providence will bring both the sticks ends together which at present lies straight Who of the Israelites thought that when Moses was born and preserved by Pharaob's Daughter a rescue from Egyptian insolency was remotely born with him and bred up with him in Pharaob's Court 3. From Prognosticks or rather Fore-runners of a work which as they have a reference to a work so they hasten it more or less Consider here a work of Providence 1. As a work of Mercy 2. As a work of Wrath or Judgment As a Work of Mercy and so conviction of sin humiliation serious supplication have their influences The work may in some respect be said to be done whilst these are doing The provend'ring of the Horse the trimming and tackling the Ship the whetting of the Sythe do contribute to the journey voyage and mowing of the grass When the Jews consider their ways hearkeâ— to the Prophet Haggai set on Temple-work the work of blessing of them is â—… hand Hag. 2. 19. From this day will I bless you Again as a work of Justice and so irruptions of sin insolency in men's wicked courses taunting at Zion's Songs Lethargical security horrid blasphemy do set forward a work of vindictive Justice which though it seem to take a nap yet wiâ—… awaken to the terror of the sons of Beliâ—… See Ezek. 16. 49 50. Psal 75. 4 5 6 7 8 Psal 137. 3. with 8 9. Zech. 1. 11 15 18 19 20 21. Mic. 7. 10. In the next place God doth little or nothing whilst men are in expectation of great matters to be done And this holds 1. In regard of the kind of things Atque itain diem hodiernum neg ant venisse Christum suum quia non in sublimitate venerit dum ignorant in humilitate primo fuisse venturum Tert. lib. adversus Judaeos The Jews had a conceit of a Temporal Monarchship which the Messiah should erect and hereupon Jesus the Son of Mary is rejected A spice at least of this Opinion had taken the Heads of the Disciples Acts 1. 6. they ask a question there which an answer given to Pilate might well resolve John 18. 36. The Papists have a conceit of Antichrist to come of the Tribe of Dan who shall do wonders and so overlook Antichrist to a wonder It 's pity they are so sharp-sighted as not to see wood for trees As John told the Levites and Priests in reference to Christ saying There standeth one among you whom ye know not John 1. 26. the same may be said but in a contrary sense to Papists The Anabaptists of Germany said they had converse with God and a command from Him Sleid. com lib. 3. p. 44. That all wicked ones being slain they should constitute a new World in which only the godly and innocent should live and bear the sway But what was the monstrous and bloody birth of that Conceit is not unknown to those who know any thing in History Men had need then be very cautious what foundation they build on for matters expected for they who look for I know not what to take place in the World will see it I know not when And this leads to the next particular 2. In regard of Time It is supposed that the thing expected hath solid foundation but yet persons are out in the timing of the thing Moses is to deliver God's Israel out of Egypt but it is not then when in the vigour of his age he slew the Egyptian Acts 7. 24 25 30. Christ is to come to judgment but not when the Thessalonians through an erroneous conceit taken up did expect as Paul giveth them to understand 2 Thess 2. 1 2 3. Some have vented their opinion about the downfall of Antichrist the Calling of the Jews c. but the time expir'd when it should be according to their imagination hath been a confutation sufficient Reason there is therefore to beware of Pretorian assertions in this kind lest otherwise Religion be damnified and exposed to derision 3. In regard of the manner or way of God's doing what is to be done and in his time for doing It becometh not persons to confine the Lord to this or that way of working David is to conquer a Goliah but it is not by fighting in Saul's Armour but with his Sling and stones taken out of the Brook 1 Sam. â—7 Naaman is to be cleansed but not in Naaman's fancied way 2 Kings 5. 11. God doth great things for his distressed ones sometimes he takes one way sometimes another There is more than one Stair-case to the Chamber where he feasts his friends His infinite Power and Wisdom brings about matters beyond the shallow apprehensions of men Hear what he saith I will bring the blind by a way they knew not I will lead them in paths that they have not known I will make darkness light before them and crooked things straight these things will I do unto them and not forsake them Isa 42. 16. CHAP. II. 1. FROM God's doing something whilst he doth nothing Learn 1. To do something by doing nothing against God Let not the silence of Providence be an occasion of crying-sins That servant who said in his heart My Lord delayeth his coming and began to beat the Man-servants and Maidens and to eat and to drink and to be drunken was cut in sunder Luke 12. 45 46. And 2. As to do nothing against God so to do something positively for God to His glory and in obedience to Him It behoveth persons under such a position of Silent Providence to consider of their sins to be humbled for them turn from them and so sweetly to wait the issues of Providence Our God shall come and shall not keep silence saith the Psalmist Psal 50. 3. and what improvement is made of that assertive Doctrine you may see 1. By way of terror to those who abuse the silence of Providence in v. 21. These things hast thou done c. and in v. 22. Now consider this ye that forget God lest I tear you in pieces and there be none to deliver 2. By way of implicit Exhortation and Consolation to such who keep close to God in the way of holy walking with Him and before Him v. 23. Whoso offereth praise glorifieth me and to him
that ordereth his conversation aright will I shew the salvation of God 2. From God's doing nothing whilst men are in expectation of great matters to be done Learn 1. What reason there is for men to look to the ground of their Expectations To expect other-what other-when and otherwise than the Lord hath purposed or made some discovery of such a purpose is to build Castles in the air not in the Heavens and what hath not its foundation in Heaven as the Lord is the Founder of it will not have its superstruction on Earth For ever O Lord thy word is seated in heaven Psal 119. 89. Who is he that saith and it cometh to pass when the Lord commandeth it not Lament 3. 37. 2. In the second place Learn from hence to view the folly of wicked men's purposes presumptions designs in their prosecution and persecution of the Saints of God O how often are they disappointed The greedy Dogs often catch not the morsel and when they do they vomit it up again They pay deer for their lust here or hereafter in Hell They have their gnashing of 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
Oxen do all in a moment Remember that great man in whom unbelief was regent 2 Kings 7. He talks of Windows in Heaven and yet the Shop windows on earth were open the next day according to the Prophet's words v. 16. the great man saw the Market but it was no fair one to him for he was trodden to death v. 20. Remember his example not by way of imitation but caution 4. Treasure up more than ordinary dispensations of Providence in which thou hast had a share Hath thy Barrel of Meal wasted not nor thy Cruse of Oyl fail'd not according to that 1 Kings 17. 16. O forget not that hand of Providence which by that time that thou hadst taken out one handful and spent it did cast in another handful Hath God at any time check't a Laban calm'd an Esau crush't an Herod intending mischief O let such displays be written on the heart with a Pen of Iron and point of a Diamond OBSERVATION XIII As there is a general Order or Connexion of things so there 's a more special or signal Method of Providence in and about some Matters CHAP. I. THIS special Method may be considered 1. In regard of God's afflicting men for sin Men have their Method in sinning God hath his in punishing The blushing sinner at first after hath a brow of brass The walking in the counsel of the ungodly makes way for standing in the way of sinners and so for sitting in the seat of the scornful Psal 1. 1. Sin is progressive fresh-men or Novices in the Devil's School quickly aspire after the Doctor 's Chair And as the sinner hath thus his walk of vanity so the Lord doth ordinarily warn before he strikes There is a fiting of the Beacons before the Host or Army of Judgments is landed Sâ—e Gen. 6. 3. Luke 13. 34. 2. In regard of exalting parties and so there is an humbling and abasing work upon their hearts which is preambulatory or goes before As pride goeth before destruction and a haughty spirit before a fall Prov. 16. 18. so the fear of the Lord is the instruction of wisdom and before honour is humility Prov. 15. 33. Humble your selves in the sight of the Lord and he shall lift you up James 4. 10. The humbling-dispensations which did betide Joseph David with others did lead the dance to exalting-ones 3. In regard of conversion from a state of nature to a state of grace and so there is conviction-work which like the needle enters the cloath Men leap not out of the warm bed of their Lusts into the lap of Evangelical Comforts The Israelites were stung with fiery Serpents ere there was a looking to the brazen Serpent Numb 21. 8. They who are not sensible of the bitings of sin will not regard a Saviour The pricking at the heart awakens men to consideration-work Acts 3. 37. 4. In regard of some more than ordinary service unto which God calleth persons whether for Church or State God is pleased to vouchsafe more than ordinary encouragement when he calleth persons to more than ordinary employment God was at the cost and charges of Miracle after Miracle when he sends Moses to bring his people out of Egypt Exod. 4. Joshua is told by God As I was with Moses so I will be with thee I will not fail thee nor forsake thee Josh 1. 5. Isaiah had an hard Chapter to read unto a stubborn people he was sensible of his own pollution difficulties there were not meerly in fancy's brow the Lord helpeth and encourageth him Isa 6. 5 to the end Paul had an hard task but the Lord sweetens all See Acts 9. 15 16. Acts 26. 15 16 17 18. 5. In regard of some afflictions with which by way of trial God may exercise some and so there 's a previous or preparatory work of Providence God is before-hand with some Cordial against some fainting-fit He strengthens the back before he lays on the burden Christ is transfigured on the high Mountain before Peter James and John Mat. 17. initio and this to corroborate them when he shall shortly be crucified and transfixed with a Spear on Mount Calvary they needed this display of Providence as bladders to bear up when they were like to be plunged even to a questioning whether Christ were the Messiah for so we read Luke 24. 21. but we trusted that it had been he which should have redeemed Israel In 2 Cor. 12. 4. mention is made how Paul was caught up into Paradise and in v. 7. there is a relation of one no good one who did catch at Paul's Comforts 'T was well for Paul that he was feasted in the Lord's Dining-room before he was had down into Satan's Dungeon of Temptations Had not the Coat of Mail been first put him on him the thorn in the flesh would have pierced and sorely grieved him To conclude this the Christian's Sun doth shine very gloriously before some notable Eclipse at hand CHAP. II. 1. SEE from whence it is that some judicious Christians do give a notable guess at the issues of matters They live nigh in point of communion to the great Landlord of the World and so know some of his ordinary walks hither and thither one while he useth to walk up the hill another while down into the valley this they know and take notice of Besides the great God is pleased sometimes to tell them whither he is a going Gen. 18. 17 And the Lord said shall I hide from Abraham that thing which I do And Amos 3. 7. Surely the Lord will do nothing but he revealeth his secret unto his servants the Prophets It is said of Luther That he had a foresight of the Calamities to come on Germany The Reverend Vsher foretold the time of the late Tragedy in Ireland The Sermons of some pious Ministers have been better understood by their Hearers some years after They who seemed to talk in the Clouds have been acknowledged to speak from Heaven as to what hath fallen out on Earth 2. Beware of crossing and thwarting with such special Methods of Providence and that these ways 1. In not heeding warnings which is the too common sin of men who are as the deaf Adder as the Psalmist describeth Psal 58. 4. 2. In not being abased under humbling-dispensations Some are humbled but not humble Pharaoh had a proud heart notwithstanding all the Plagues Too much of Pharaoh-like heart is to be found where the Rod of God hath lighted For the iniquity of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart Isa 57. 17. 3. In not improving Convictions Some break Prison from them they with Cain build Cities or with Saul are for Musick few with Paul are wrestling at a Throne of Grace under them Acts 9. 11. Behold he prayeth 4. In a backwardness to set upon such particular work as God calleth unto Moses had encouragement to a miracle yet he draws
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'â— 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
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 â—…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.
have godly Protestants and that because the Lord hath his time to make inquisition for blood see Psal 9. 11 12. 3. By way of Diversion God doth sometimes in his Providence fill both the heads and hands of men full with work and so they are not at leisure to persecute his people Saul cannot follow his game in hunting David as a Partridg on the Mountains there was another hunting-match provided the Philistines had invaded the Land 1 Sam. 23. 27. with 1 Sam. 26. 20. Both ancient and modern Histories do furnish with exemplifications to the like purpose Providence hath thrown in a bone of contention and so there hath been a diversion and that without sometimes of an utter subversion of persons 4. By way of Conversion of parties or propagation of the truth in and by such motions stirrs or alterations as fall out in Kingdoms The Romans had the Jews under their yoak and that makes way for Christ's yoak to be put on the necks of some of the Soldiers for the Soldiers demanded of the Baptist saying And what shall we do Luke 3. 14. Cornelius was a Centurion of the band called the Italian band Acts 10. 1. In the Commotions of Germany some of the Spanish Soldiers became Gospellers as Lavater reports Ex Hispanis Militibus qui armis Germaniam religionis causa superioribus annis vexarunt non pauci ad fidem conversi quidem Martyres Christi facti sunt In lib. Prov. Sol. Com. c. 16. v. 17. 2. By way of purgation from sin and higher measures of sanctification God knows how to carry on his work whilst other kind of work is carri'd on by men They who are good become better by the sanctified evils of smart which befall them By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Isa 27. 9. The motions in the Babylonian State and after in the Persian as they were the Lord's Hammer to knock down the Babylonians who held captive the Lord's people had this tendency namely the cautioning of the Jews against sin and that because the Lord had frowned on them in the Babylolonian and smiled on them in the Persian So intimates Ezra saying And after all that is come upon us for our evil deeds and for our great trespass seeing that our God hath punished us less than our iniquities deserve and hast given us such deliverance as this should we again break thy commandments c. Ezra 9. 13. 14. CHAP. II. 1. TAKE notice of the care and love of God towards his people God forgets not the good of his people in the motions and commotions that are in the World Saints under their black clouds see not this and are ready to say otherwise But Zion said The Lord hath forsaken me and my God hath forgotten me Isa 49. 24. But what saith God Can a woman forget her sucking-child that she should not have compassion on the son of her womb yea they may forget yet will not I forget thee v. 25. 2. Learn how Divinity will see beyond State-Policy A right view of matters taken as to the Church is a prognostick how things may probably go in the general as to the State As there are different motions in the Affairs of State so these different motions have their correspondency with the different temper of a people professing godliness If hypocrisie instead of serious piety and other sins spread as a Gangrene no wonder if there are frowning-aspects one way or other Isa 10. 6. If serious prayer to God together with humiliation and reformation are made conscience of then hopes there are that he who hath torn will heal and he who hath smitten will bind up Hos 6. 7. 3. Give not way to inordinate fears unbeliefs and despondencies of heart in the midst of all the tossings and tumblings of affairs of the world Let persons mind their duty and let God alone to govern the world There are these quieting considerations 1. All the Affairs of the World are subjected to Christ who is the Head of the Church Eph. 1. 22. Now if Christ be thus the Head he is not without eyes he sees yea foresees what is to be done and he is not without sense sensible he is what is done in way of affront to his Members Whilst Saul was a persecuting he saith Saul Saul why persecutest thou me Acts 9. 4. Suppose a man's head did reach up so high as the Heavens he would feel the injury offered not only to a limb but to the least of his toes Though Christ the Head in regard of his bodily-presence be above the Clouds yet he hath a sense and feeling of what is done to the least of his Saints 2. The Christian hath a very large Charter or Grant of all things to work for good Rom. 8. 28 The Church hath a very large Joynture not only the pleasant Vineyards but the wild Copses of the World bring in a very rich Income to her All is hers for good 1 Cor 3. 22. and God thinks nothing too good for her I am the Lord thy God the Holy One of Israel thy Saviour I gave Egypt for thy ransom Ethiopia and Sheba for thee since thou was precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee and people for thy life Isa 43. 3 4. 3. God hath made that which is a Saint's Priviledg namely an holy quietness of heart under the stirs of the World to be a Saint's Duty in Psal 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. Compare this with Luke 21. 9. But when ye shall hear of warrs and commotions be not terrified And that in John 14. 1. Let not your hearts be troubled ye believe â—… God believe also in me See further Phil. 4. 6. OBSERVATION XXVI PROVIDENCE outwits the Church's Enemies in their Policies or Contrivances against the Church CHAP. I. HOW God's Care is over his people in the Motions and Commotions that are in the World hath been touched Here it will not be impertinent to make an inquisition into an outwitting work of Providence as it respects the Adversaries of the Lord's people And the truth of the present Observation will appear three ways First From Comparisons in Scripture the scope of which are to set forth the Providence of God as baffling and be-fooling men's Policies and Devices against his people So Psal 124. 7. Our soul is escaped as a bird out of the snare of the fowler the snare is broken and â—e are escaped And in Psal 7 Behold he travelleth with iniquity and hath conceived mischief and brought forth falshood he made a pit and iâ— fallen into the ditch which he made his mischief shall return upon his own head and his violent dealing shall come down upon his own paâ—… v. 14 15 16. 2. From Exemplifications of such whose sinful Policy hath
putaret longè in posterum prospexisse atque remedia comparâsse illud unum duntaxat se praeteriisse quod scilicet nunquam putaret sub ejus morte sibi etiam cum morte esse confligendum Nichol. Machiav Prin. c. 7. how to manage all to his own interest on his Father's death little thought of his own sickness at that very time whereby all his other politick provision made did avail nothing It 's worthy of observation how there is a check given at the nick of the intended application of Means and that sometimes by some single emergency of one thing or other and sometimes by a throng of contingents and occurrencies God will be known to be supream man points and the Lord disappoints Providence hath many ways to overturn the Politicians Cart. Little doth the Driver imagine what may happen by the way notwithstanding he may pretend great skill in driving an Asse with her long ears or some other object may fright his Team of Horses and all the tackling is rent to pieces yea it may be a Cart-wheel goes over our Politick Drivers and what then becomes of all Political Skill or Skilful Policy 7. Suppose the application of Means are not thus check't yet how is all over-ruled and hath another issue than was meerly intended The Bowl hits the Jack yet lies at such distance from it that it wins not the Cast Here we consider the issue of the application of the Means two ways 1. In respect of Saints 2. In respect of Sinners or The Designed and the Designers 1. In respect of the Designed or those who are made at by wicked ones The worst that wicked men can do is ordered for the best The dirt and dung of the World shall contribute to the goodly Field of the Lord. Shimei his lying and reproaches yea the drunken drâ—…lery of others in David's days shall do a David good 2 Sam. 16. and Psal 79. 12 13. There was a Court-Project to cast Daniel into the Den of Lions the King was circumvented in that business no help for a Daniel but from God the Plot which took was broken by its success Had not Daniel been thrown in what had been become of those signal Dispensations of Providence towards Daniel as consequents thereon see Dan. 6. 26 27 28. Suppose the Plot of these Courtiers as for the utmost end of it the ruin of Daniel had taken yet Daniel had been no loser to dye for his God they had no thank to their pride envy murder been instruments for the promoting of Daniel in an higher Court than that of Darius For blessed are they which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Rev. 14. 13. 2. In respect of the Designers and so what they have done is a foundation for checking what they after attempt to do another way As it is said of Mithridates that he had so inured his body to counter-poysons to prevent poyson that when he would poyson himself then it was the more difficult to effect it And as it happens to the Carpenter he wimbles an hole and a piece of the Wimble is left behind which obstructs the pin so that it hath not firm footing Some who are deluded by Jesuits and intended to be Instruments to check the progress of the Gospel after may become sturdy resistants of Jesuitical Designs another way being taken to obstruct the Gospel And thus the Hedg of Thorns may become through an over-ruling Providence a good fence to the bed of Roses God is wise who makes the earth even that which brings forth briers and thorns to help his people to allude to that in Rev. 12. 16. Again What men after do lays foundation for confusion and vexation in reference to what they have done They may be said to dance in a net for the more they are entangled The chief Priests and Pharises come to Pilate desire the Sepulcher be made sure lâ—…t Christ's Disciples come by night steal him away and say unto the people He is risen from the dead and so the last error should be worse than the first Mat. 27. 62 63 64. Here we have their Petition and in v. 65 66 Pilate's Concession Indulgence or Grant But what is the issue of all Christ riseth to the terror of the Keepers shame of the Priests and Pharises and the consolation of the Disciples see Mat. 28. Lastly What men do to ruin God's people ends often in the ruin of them and theirs That day in which the enemies of the Jews hoped to have power over them was turned to the contrary so that the Jews had rule over them that hated them Esth 9. 1. Haman and his ten sons perish v. 10. They who accused Daniel they their children wives are cast into the Den of Lions Dan. 6. 24. The bloody Massacre at Paris was paid home with blood for blood for as is related Cossin the Field-Marshal with Twenty-thousand is slain at the Rochel siege Charles the ninth wallowed in his own blood which issued out of all parts of his body The Duke of Guise murdered in the King 's own Chamber the Duke of Anjou who succeeded his Brother Charles the Ninth was stabbed by a Monk and the Queen-Mother with grief broke her heart Men have little encouragement to play the Achitophels or Doegs against the Lord's Davids let them remember the Halter of the one and Curse denounced against the other Psal 52. 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling-place and root thee out of the land of the living Selah CHAP. II. 1. LEARN what folly it is for men to set their Wits on work against the Lord's people Surely there is no inchantmeâ—… against Jacob neither is there any divination agâ—…st Israel said Balaam of old Numb 23. 23 It were well then if they who go in the way of Balaam the thick-clay-way of worldly Interest would seriously consider Jude v. 11. Wo unto them for they have gone in the way of Câ—in and ran greedily after the error of Balaam for a reward and perished in the gain-saying of Core 2. There is no reason for those who truly fear God to be disquieted though sinners set their heads together and dig as deep as Hell for their plots against the Church of Christ Two things here are worthy of consideration 1. A Saint shall do more by his plain prayer to God than a Sinner by his intricate policy shall do against a Child of God O Lord I pray thee said David turn the counsel of Achitophel into foolishness 2 Sam. 17. 31. David by a short and pathetical petition to God prays a wise Multos Achitopheles hodie Antichristus habet secum quod intelligimus ex illis quae astutè agit abundat Papatus copiis Principum armis sed astuta consiliâ— magis timenda sunt Imitemur ergo Davidem oremus Deum
by his prudent and politick Delays Soft and fair goes far sometimes in Mars his field CHAP. II. 1. LEARN how wicked men are out-witted and out-work't by Providence They are Snails when they should be Dromedaries and Dromedaries when they should be Snails They conceive mischief but bring forth falshood Psal 7. 14. If there be not a sudden abortion there is a passing the time of delivery Thus according to the common forms of speech they come a day after the fair or their hasty Bitches puppy blind whelps 2. Beware of sinful Hastes and Delays He that believeth shall not make haste Isa 28 16. Jacob was too hasty in catching after the blessing by the use of undue means Gen. 27. And on the other hand rememember David Psal 119. 60. I made haste and delayed not to keep thy commandments Eccles 12. 1. Remember now thy Creator in the days of thy youth John 12. 35. Walk while ye have the light lest darkness come upon you If it be enquired What Rules are of use here as they respect Hastes and Delays It may be answered in three Directions 1. Be well acquainted with thy constitution or temper wisely suspect it and accordingly moderate it Some are of an hasty temper they are like fire in straw have a Gunpowder disposition it is probable Peter was so Mat. 26. 35 c. John 18. 10. Others are of a slow temperament The Cretians are said to be slow bellies Tit. 1. 12. Wisdom then must have its spur or curb and use one or other as there is occasion 2. Take a rational surveigh of matters Consider things with their circumstances So Cum diu cogitaveris tunc fac quod probaveris Nihil ex praecipiti magnum Consilii mora melior in rebus autem certis bene agendi tardita◠removeatur à te Tolle moras in crastinum nihil differas Isidor Hisp lib. 2. Synon c. 12. teacheth Solomon in the case of rash Suretiship Prov. 6. 1 2 3 4 5. And in Eccles 8. 5. A wise man's heart discerneth both time and judgment A due view of matters is of great importance when to be swift and when to be slow 3. Eye God for direction and success O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Jer. 10. 23. Here Jeremiah bolts forth a Doctrine and Solomon gives us a good practical Use of the point Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths 3. Bless God for what of mercy is conveyed by Hastes or Delays It is said Abigail made haste 1 Sam. 25. 18. and David takes notice of the Providence for saith he Blessed be the Lord God of Israel which sent thee this day to meet me v. 32. O how much is there of a glorious display of Providence both in Hastes and Delays The Church of God doth experiment this The wind of Providence blows good to the Lord's people and that though at different points of the Compass Sometimes they who are Pirates and seek to make a prey of God's people are wind-bound and sometimes a fair wind they have but the gust are so strong and vehement as that the Ship of Fools is swallow'd A notable story for illustration may be here set down which hath been recommended to divers from the learned and pious Vsher whose Uncle as I have been informed telling the story but not knowing the person at Christ's Church in Oxford at the Table there a Gentleman blush't and confessed himself to be the man Doct. Fuller the History of the Worthies of England Westmerland p. 137. And seeing the story is in print now I shall set it down as it is related by one of our own worthy Writers and pass to another Aphorism or Observation About the third of the reign of Queen Mary a Pursevant was sent with a Commission into Ireland to impower some eminent persons to proceed with fire and fagot against poor Protestants It happened by Divine Providence this Pursevant at Chester lodged in the house of a Protestant-Inn-keeper who having gotten some inkling of the matter secretly stole his Commission out of his Cloak-bag and put the Knave of Clubs in the room thereof Some weeks after he appeared before the Lord 's of the Privy-Council at Dublin of whom Bishop Coren a principal and produced a Card for his pretended Commission The black Box it seems wherein the bloody Commission was at first was tied up with an hold-fast knot till opened in Ireland They caused him to be committed to prison for such an affront as done on design to deride them Here he lay for some months till with much ado at last he got his enlargement Then over he return'd for England and quickly getting his Commission renewed makes with all speed for Ireland again But before his arrival there he was prevented with the news of Queen Mary's death and so the Lives of many and the Liberties of more poor Servants of God were preserved OBSERVATION XXIX PROVIDENCE hath its various or several aspects in matters or The Eye of PROVIDENCE looks more ways than one CHAP. I. IN Ezek. 1. every one of the living creatures had four faces v. 6. and the wheels there or rather the rings of them as the more immediate subject are said to be full of eyes v. 18. What may these passages in the vision import but probably the manifold aspect of Providence in matters However the truth of the Observation may be considered two ways 1. Exemplifications there are in Scripture to this purpose That Providence in the Brethren's going down to Egypt had its various aspects it did look backward on their guilt for that is brought to remembrance Gen. 42. 21. and it did look forward to their preservation in the time of Famine as Joseph doth inform them Gen. 45. 7. The borrowing of the Egyptians Treasure Exod. 12. 31 36. respects the Egyptians in a way of punishment in the Lord 's transferring the property of the goods borrowed to the Israelites who are now well paid for their hard service and are furnish't with materials for the Tabernacle such as gold silver brass blue purple and scarlet Onyx-stones c. Exod. 25. The taking of the Ark by the Philistines 1 Sam. 4. 11. seems to confute a conceit of God's protecting Presence because of the outward symbol or sign of his presence in which the Israelites rested as 1 Sam. 4. 3 4. and not only so but to punish the Israelites for their Ark-removing sins or provocations as 1 Sam. 2. 22. Neither doth that Providence stop here God vindicates the honour of the Ark thus taken the Philistins shall be overcom'd when they do overcome The Ark of God amongst them that Sacred Chest becomes in a sort a large Coffin for the burial of many of them for there was a deadly destruction thorowout all their Cities the hand of God was heavy on them as is recorded
Seed-Royal is destroyed by Athaliah 2 Chron. 22. 10 11 12. He prov'd bad enough afterward notwithstanding so signal preservation and exaltation to the Throne God's Providence in the preserving of him and exalting him did not so much respect him unless to aggravate his sin as the promise made to David whose line was not quite to be extinguish't for so it is intimated in 2 Chron. 23. 3. Behold the kings son shall reign as the Lord hath said of the sons of David Ismael is a great man and whence is this The Prayer of a good Father and the Promise of the great God are the stilts on which Ismael's Greatness mounteth aloft as is exprest Gen. 17. 20. OBSERVATION XXX Some Passages of PROVIDENCE are Preludes Harbingers or Forerunners of a Train of Providence behind CHAP. I. AS there are prefix't Passages or Prefaces to what the Lord commendeth to man's consideration in the Sacred Scripture as Hear O Israel thus saith the Lord whoso hath ears to hear let him hear So there are Prefaces to God's Providential Dispensations Before in the Aspects of Providence it was touch't how some did look forward to matters these Aspects which may be termed Proemial or Precursory are like Scouts of the Army or the Forlorn-hope which engage first ere the body of the Army come up to grapple with the Enemy Now that there are Providential passages of this nature appears 1. From Increpations or Reproofs for not heeding them So Hos 7. 9. Strangers have devoured his strength and he knoweth it not yea gray hairs are here and there upon him yet he knoweth it not And so Mat. 16. Christ checks the Jews in that they could observe a foregoing work of Providence in Naturals but not so in Spirituals When it is evening saith he ye say it will be fair weather for the skie is red and in the morning it will be foul weather for the skie is red and lowring O ye hypocrites ye can discern the face of the skie but ye cannot discern the signs of the times v. 2 3. The Jews did not so take notice of Prophecies referring to Christ The Scepter 's departing from Judah The coming of John the Baptist that Gospel Elijah The Miracles of Christ done amongst them All which not so heeded might be proemial signs too of approaching judgment They it seems were better verst in their Almanacks than in their Bibles and the accommodation of what is in their Bibles to their present condition and for this their stupidity they are check't by Christ and that sharply too 2. From Admonitions or Exhortations to take notice of such Prefaces of Providence to matters There is a Treatise of antecedent signs pen'd by a Divine-hand Mat. 24. Those percursory signs spoken of there may be considered with respect to the destruction of Jerusalem and the World An Admonition to consider of the one we have in v. 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet whoso readeth let him understand c. An exhortation to improve the other yet not excluding the former sort of approaching signs of calamity we have in v. 32. Now learn a parable of the fig-tree when his branch is yet tender and putteth forth leaves ye know that summer is nigh so likewise ye when ye shall see all these things know it is near even at the door 3. From Exemplifications of such Prefaces of Providence and that as they have a reference 1 To persons good and 2. bad For the first sort Moses slays the Egyptian smiting an Hebrew Exod. 2. 21. This fact of Moses seems to be a presage of Moses as one who would be the Hammer of Providence to knock down the Egyptians as he afterwards proved Before Moses Joseph had that in a dream which was afterwards fulfilled as Gen. 37. 5 6 c. Sampson rent the young Lion as one would have rent a Kid Judg. 14. 5 6. He afterwards makes renting-work amongst the Philistins David slays the Lion and the Bear and after that a Metaphorical Lion or Bear namely Goliah the Philistin 1 Sam. 17. These Acts were preambulatory to noble and royal Acts of Valour performed by him afterwards Our Saviour in his minority is found sitting in the midst of the Doctors both hearing them and asking them questions and all that heard him were astonished at his understanding and answers Luke 2. 46 47. Again There are some Prefaces of Providence which respect the Bad whom Providence may use for black work to be done in the world It is said Sarah saw the son of Agar the Egyptian which she had born unto Abraham mocking Gen. 21. 9. Here is an early discovery of Ishmael whose posterity were cruel mockers indeed as Psal 83. 6. they were of that Juncto there spoken of and did persist on in the old antipathy of their father who born after the flesh persecuted him that was born after the spirit Gal. 4. 29. Jeroboam was to be a scourge to the house of David He was an active man whom Solomon takes cognisance of 1 King 11. 28. His new Garment is rent into twelve pieces and ten of them are delivered him by the Prophet Ahijah and that as a presage of the ten Tribes to be headed by him v. 30 31. Solomon sought to kill Jeroboam but Jeroboam escapes into Egypt there he lurks till the seed of Sedition is up and towards its harvest as v. 40 with the next Chapter compar'd Judas betrays his Master besides a typical presage of this Psal 41. 9. with Acts 1. 16. there were some other presages which after his horrid treachery might be better understood by the Disciples That in John 6. 70. Have not I saith Christ chosen you twelve and one of you is a devil was a tinckling of the Larum-bell amongst the Disciples Whether Judas did then spet some of his venom yet more secretly amongst the Disciples which there went back and walked no more with Christ and so open'd or helpt to hold open the door of their apostacy or whether upon their apostacy he begun to make a stir amongst the eleven and so was a Mutineer in that small company left is not so exprest in the Chapter yet whether the one or the other or both may not be implied as the occasion of Christ's speech may not peremptorily be denied We find how the same Judas was a Make-bate a Quarrelleâ— at another time John 12. Why was not saith he this ointment sold for three hundred pence and given to the poor v. 5. This he said saith the Text v. 6. not that he cared for the poor but because he was a thief and had the bag and bare what was put therein Judas his heart was as full of covetous projects as the bag of treasure which he bare His heart was betray'd by this World's goods ere he betrays his Lord and Master The Devil knows how to hew an Hypocrite a Traytor a Murderer out of the Mammon of
clear Exposition on this hard Chapter CHAP. I. THAT the comparing of some single act or acts of Providence with an after-act or acts of Providence about matters is the opening of the Casement for light to come in on the understanding doth appear as followeth 1. Some have been startled staggered non-plust disquieted whilst they have been held at a gaze of some act or acts of Providence about matters but on the other hand quieted composed satisfied when they have taken a view of the whole of a Dispensation Jacob upon the supposed loss of Joseph talks of nothing but his grave Gen. 37. 35. but when he saw the Waggons which Joseph had sent to carry him his spirit revived he said It is enough Joseph my son is yet alive I will go and see him before I dye Gen. 45. 27 28. What an eye-fore was the prosperity of the wicked solely considered to the Psalmist But as for me saith he my feet were almost gone my steps had well-nigh slipt when I saw the prosperity of the wicked Psal 73. 2 3. And in v. 21. Thus my heart was grieved and I was pricked in my reins But after these pangs of disquiet have an end when he can say Then I understood their end surely thou didst set them in slippery places thou castedst them down into destruction v. 17 18. The two Disciples going to Emaus were nigh tired with sorrow and disquiet which had almost rid them off their legs of Faith and that while they cast back an eye on Mount Calvary where their Lord and Master was lately crucified We trusted say they that it had been he which should have redeemed Israel Luke 24. 21. but after they are taught a lesson to consider that Golgotha-Dispensation as a copulative one v. 26. Ought not Christ to have suffered these things and to enter into his glory They might have been stumbled if the Golgotha-Dispensation had not been for how otherwise should Christ have risen from the grave triumphed over enemies fulfilled the Scripture according as he intimates v. 27. 2. The taking a view of the whole of Providence in matters doth after a natural sort contribute to the better understanding of matters He that comes into an Artificer's or Joyner's Shop and sees here and there some pieces for a Box or into a Taylor 's Shop and bâ—holds here a Skirt there a Sleeve may at present through his want of thorough consideration be at a loss what to make of these somethings-nothings but after when all is set together there is a proof of the Workmen's skill and a confutation of the man's ignorance who knew not what belongs to the Box or Garment Even thus it is in reference to Providential-Dispensations Or as the Types of old are better understood when considered in conjunction with what is typed forth by them as Numb 21. 9. with John 3. 14. so this or that act of Providence may better be apprehended after than at present So Christ tells Peter What I do thou knowest not now but thou shalt know hereafter John 13. 7. CHAP. II. 1. SEE one way to prevent guilt of sin under the Dispensations of God whether they respect our selves or others and that is by a copulative or conjunctive consideration of Providence as to matters Had Jonah waited a while he need not have been so pettish and froward upon the account of the blasting of his Guord Then said the Lord Thou hast had pity on the guord for which thou hast not laboured neither madest it to grow which came up in a night and perished in a night and should not I spare Nineveh that great city wherein are more than six-score thousand persons that cannot discern between their right hand and their left and also much cuttel Jonah 4. 10 11. The Psalmist likewise acknowledgeth his fault which the non-consideration of Providence conjunctively was an in-let or door to Psal 73. 22. So foolish was I and ignorant I was as a beast before thee 2. Look after a sweet waiting-frame of heart under this and that Dispensation of Providence Yea in the way of thy judgments have we waited for thee O Lord Isa 26. 8. I will stand upon my watch and set me upon the tower and will watch to see what he will say to me and what I shall answer when I am reproved or when I am argued with as the Margin hath it Hab. 2. 1. Could persons be so composed when they first set foot on the borders of a Dispensation as they are or ought to be when they have footed it through to the other end they would foot it cheerfully without faintness and stumbling by the way We should then in patience possess our selves till the Lord's work be over Copulative Providence is the Silver Trumpet of God's Praises Joseph beholds a glorious display of the Divine Attributes in God's Dispensation towards him Suppose him as brought into the great Hall of Egypt hung with Cloath of Arras at first entry he sees a Leg or Arm of a man in the Hangings but after when he hath liberty to walk up and down there he sees a beautiful piece of Workmanship Even so when Joseph looks not to the violent hand of his Brethren in the Hangings of Providence but considers all together he sees the curious Artifice of Providence in all and so tells his Brethren But as for you ye thought evil against me but God meant it unto good to bring to pass as it is this day to save much people alive Gen. 50. 20. Job who hath his Scene and that a sad one too experienceth all for good in the end So James 5. 11. Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy Non est judicandum de Providentiâ Dei ante quintum actum Pet. Mart. OBSERVATION XXXIII PROVIDENCE hath its Harmonies CHAP. I. THOUGH Providence seem to sound Discords yet it hath its Correspondencies or sweet Accords and that with 1. The Purpose or Decree of God 2. The Sacred Scriptures 3. With the Prayers of Saints 4. With it Self First There is an Harmony of Providence with the Purpose or Decree of God Known unto God are all his works from the beginning of the world Acts 15. 18. The process of Providence in the sixth Chapter of the Revelation is according to the Book of the Divine Decree spoken of in the fifth Chapter and seventh verse I enlarge not here having spoken distinctly and largely to this in a foregoing Observation Secondly There is an Harmony of Providence with the Sacred Scriptures It is said Amos 3 3. Can two walk together except they be agreed The Scripture and Providence do walk together they are agreed in the journey's end where to meet albeit one of them may seem to leave the company of the other for some miles Providence in regard of its correspondency with the word may be termed a visible Bible or a Commentary
founded on right Reason or general Experience Some make bold to bring forth the Decrees of the Starr-Chamber as touching the bent of men's minds the deaths of persons c. as if so be there were not a secret Council-Table within the be-spangled Canopy of Heaven There is little reason and less grace for men to be curiously searching after some Fopperies in Almanacks and this to the neglect of their Bibles which will never be out of date If men would search into the later as they do into the former they might read of an Esau and a Jacob twins-born but of a different character Gen. 25. 23. They might read of many thousands dying a violent death nigh one and the same time Judg. 8. 10. and if an Astrologer had been consulted is it likely that he had made such a difference as to Esau and Jacob and such an Harmony of the deaths of an Hundred and twenty thousand as the last Scripture mentions Again they might read that promotion cometh neither from the east nor from the west nor from the south Psal 75. 6. Furthermore they might read a Sacred insulting Irony Let now the astrologers the starr-gazers the monthly-prognosticators stand up and save thee from the things that shall come upon thee Isa 43. 13. Lastly They might peruse a Dehortatory Lesson Thus saith the Lord Learn not the way of the heathen and be not dismayed at the signs of heaven for the heathens are dismayed at them Jer. 10. 2. 2. There is another bastard Harmony in regard of particular blind Prophecies cast forth from Wizards and Witches the Oracles of the Devil There is in some a wicked Curiosity to know their Fortune as it is phrased If such would know their Fortune they might take a shorter and surer course by reading the 28 ch of Deuteronomy or if they like not so large a Discourse they may have it in short from Christ who tells them He that believeth not shall be damned Mark 16. 16. It is often a suspicious sign of hardness of heart and a judiciary deserting by the Lord when thus the Oracles of the Devil are in request with parties Seek me out said Saul to his servants a woman that hath a familiar spirit that I may go to her and enquire of her 1 Sam. 28. 7. and what got he but further sorrow and wo see ver 20. Perhaps it will be objected here by some That Prophecies so termed do fall out true and therefore why are they not to be look't after To this thred-bare Objection note the following Reply and that in divers particulars 1. Why are not things observed to fall out otherwise ordinarily Sciunt illi daemones quidem futura multa sed non omnia quippe quibus penitus consilium Dei scire non licet ideo solent responsa in ambiguos exitus temperare Lact. lib. 2. Instit cap. 15. An Astrologer or Star-peeper saith Luther is to be likened to one who selleth Dice and saith Behold here I have Dice that always run upon Twelve the rest of the fifty Casts upon 2 3 4 5 6 7 8 9 10 11. Even thus it is with Astrologers When once or twice their Conceits and Fantasies do hit and happen then they cannot sufficiently extol and praise the Art but touching the other so oftentimes failing they are altogether still and silent Thus Luther And indeed it 's no wonder if sometimes that which is spoken and yet it may be in the general or in an ambiguous sense do thus or thus fall out Suppose divers in Israel had had recourse to Witches or others to enquire what weather should have been on the morrow when Samuel said Is it not wheat-harvest to day I will call unto the Lord and be shall send thunder and rain 1 Sam. 12 17. Perhaps none had hit right suppose one had amongst many for some kind of weather must be now this one speaks the truth but not truly having no ground but as the blind man shoots the Hare 2. Whether some kind of Predictions may have some influence by way of a kind of natural causality to bring about what is said A true Prophecy may have some influence in an ordinary way to further the accomplishment of it self so 2 King 9. the Prophecy there was the occasion at least for the Army-men to set up Jehu And so on the other hand some passages heeded may be inductive of the thing A man hath a strong conceit of death he is foretold so and this phancy may through Providence righteous Amen have its deadly operation 3. Satan can give notable intelligence to some who are his Oracles For Angeli in verbo Dei cognoscunt omnia antequam in re siant quae apud homines adhuc futura sunt Angeli jam revelante Deo noverunt praevaricatores Angeli etiam sanctitate amissa non tamen amiserunt vivxis creaturae Angelicae sensum triplici enim modo praescientiae acumine vigent scilicet subtilitate naturae experientiâ temporum revelatione superiorum potestatum Isid Hisp lib. 1. sent c. 12. 1. He is an Angel and so hath a deeper insight into matters Though there may be some crack in his natural intellectuals by his fall yet as an Angel he sees further into matters see 2 Sam. 14. 17. 2. He hath had long experience as to matters in the world He is an old Serpent Rev. 12. 9. 3. He can quickly take cognizance of the position of matters how things are in their precedent Causes both Natural and Moral Thus supposing that it was the Devil in Samuel's Mantle no wonder if he speaks as he doth for David was anointed Saul grows worse and worse and now the top-stone-Sinne was laid on namely his going to a Witch and a battel was at hand to be sought 4. The Devil hath a great stroak in matters brought about in the World He that is then an Agitator may the better be an Intelligencer See 1 King 22. 21 22. Job 1. 12. Satan could know what would befall Ahab and Job when he had a Commission or rather a Permission what to do 4. God hath wise Ends in the verification of what is sometimes foretold That place in Deut. 13. 1 2 3. is a full one for this purpose Providence forbears not to go the journey because Satan doth so probably guess and give it out yea Providence sets forward the rather for the trial of persons And therefore let that pertinent instruction be remembred Isa 8. 19 20. And when they shall say unto you Seek unto them that have familiar spirits and unto wizards that peep and that mutter should not a people seek unto their God for the living to the dead To the law and to the testimony if they speak not according to this word it is because there is no light in them 3. There is a specious expected Harmony of Providence with Scriptures misunderstood It may be said here to some as Christ said Mat. 22. 29. Ye do
are not only the whites and blacks in regard of Temporals but also in regard of Spirituals Our Saviour tells the Jews saying The kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof Mat. 21. 43. A wonderful change and that reciprocal or mutual as it respects different subjects there is this way according to that in Hos 1. 10. And it shall come to pass that in the place where it was said unto them Ye are not my people there it shall be said unto them Te are the sons of the living God Again these whites and blacks not only in respect of persons singly considered but in respect of a Community or Society of persons That passage that there be no complaining in our streets Psal 144. 14. doth imply the different state of a Nation in regard of Temporal Mercies We read in Acts 9. 31. Then had the Churches rest thorowout all Judea and Galilee and Samaria And we read likewise how the Rest there was not an everlasting one Acts 12. 1. 4. Long then for an Heaven or the Everlasting Rest There is no such Checker-table there Be willing however that this Sacred Game of Providence be at an end Beware of foolish passion and irregular desires of death Let God alone to time all The longest Game of Providence here in matters will have its end Meditate on that of the Apostle 2 Cor. 5. 4. For we that are in this tabernacle do groan being burdened not that we would be uncloathed but cloathed upon that mortality might be swallowed up of life OBSERVATION XXXV One and the same Providence hath sometimes its Blacks and Whites or There is both Honey and Gall wrapt up in a Dispensation considered as a mixt one CHAP. I. THIS Observation however it may seem a Paradox yet is such an one which may be cleared up as Orthodox and that if we consider 1. Exemplifications from Scripture 2. The various wise Ends which God hath in mix't Dispensations 1. There are many Exemplifications of this Verity Noah must change his habitation he shut up in the Ark as in a Prison There are beasts within for his fellow-Prisoners and sad desolations without amongst the Beasts and Men the worse Beasts in a moral sense all this is afflictive But yet his being in the Ark in order to his preservation was a signal favour for so the Lord gives him to understand Gen. 7. 1. with Gen. 6. 8. Lot is taken prisoner but not slain Gen. 14. 13. Joseph had a Prison-palace or a Palace-prison for the Lord was with him and shewed him mercy and gave him favour in the sight of the keeper of the prison Gen. 31. 21. Moses is cast as an Exile into the Land of Midian and there God provides for him Exod. 2. 21. God takes away David's Child by death who might have proved as an upbraiding Monument of David's shame so an occasion of Warr in the Kingdom 2 Sam. 12. Jonah is swallowed by a Whale Jon. 1. 17. the fish's belly is his house of prayer and Jonah's prayer is a prevailing-one he who had a providential ingress hath a glorious egress The Lord spake unto the fish and it vomited out Jonah upon the dry land Jon. 2. 10. Our Saviour tells his Disciples saying It is expedient for you that I go away for if I go not away the Comforter shall not come unto you but if I depart I will send him unto you Joh. 16. 7. Paul must suffer shipwrack and yet none of their lives in the Ship are lost Acts 27. 44. The same Man of God hath a thorn in the flesh a Messenger of Satan to buffet him yet this thorn is to open a passage for whatever Imposthumed-pride was gathered to an head The Devil an unclean Spirit becomes providentially a sanctifying-one in a sense God knows how to make the Devil do a good choar for a Saint whilst the Devil intends his own work Paul was of this belief as he professeth 2 Cor. 12. 7. 2. There are various wise ends in such mix't Dispensations Amongst others we may cast an eye on these 1. Sometimes he makes a display of fatherly displeasure There is a Rod but it is a gentle one Thou shalt not dye but the child shall surely dye said Nathan to David 2 Sam. 12. 13 14. 2. God will hereby wisely exercise the graces of his people as their faith and patience by the bitter part of the Dispensation and their love to him admiration of him and thankfulness for favour by the sweeter part of the Dispensation Thus Epaphroditus sickness yet not death and Paul's danger of being devoured by the Roman Lion had their influences on their graces according to the interwoven mixture in these Dispensations Phil. 2. 27. 2 Tim. 4. 16 17. 3. Hereby the Lord wisely consults an Antidote and Remedy against two Evils namely Pride and Despondency Jacob is not to be dejected he is a Prevailer he is not to be elated for he halted upon his thigh Gen. 32. 28 31. God's Dispensations are like well-levell'd Cannons which beat upon Pride and Despondency and so make sweeping-work with each of these files at once 4. The Lord teacheth the correspondency of his Providence with his Word We are lesson'd not to slight Heaven's Rod which hath its smarting-blow and not to faint for its blow is from a Father not an implacable Enemy see Prov. 3. 11 12. 5. Hereby God will put a difference betwixt Earth and Heaven Paul will have no need of a Thorn in the flesh when he is taken Tenant to the Heavenly Inheritance The joys of Saints in Heaven will run like a Crystal River without mixture of mud or dirt God shall wipe away all tears from their eyes Rev. 7. 17. CHAP. II. 1. LEARN what a wise God the Christian hath for his God The great Physician of Heaven so attemperateth the Physick as that it shall bear upon various ill humours With one and the same Beesom Providence sweepeth the Saints house clean to the joy and rejoycing of the Saint The Ship is so managed as that it neither overturns for want of ballast nor sinks into the sea by reason of burthen God doth balance the hearts of men as well as balance the clouds over the heads of men as is said Job 37. 16. He is excellent in power and in judgment and in plenty of justice he will not afflict v. 23. And in Jer. 10. 24. O Lord correct me but with judgment not in thine anger lest thou bring me to nothing 2. Beware then of fixing an eye only on the more gastly part of a Dispensation View the bright side as well as the dark side of thy Cloud There are two things here considerable 1. It is very rational or equitable that a proportionable surveigh should be taken of a Dispensation Hezekiah after he had heard the Prophet's heavy tydings saith Good is the word of the Lord which thou hast spoken for there shall be peace
and truth in my days Isa 39. 8. 2. As there is a robbing of the Lord in respect of his goodness and mercy in eying only the bitter part as bitter in Dispensation so a person in so doing stands in the light of his own support and comfort He that can read Love Mercy Wisdom in the Characters of Providence though written with the intermixture of Gall in their black Ink will not tear in pieces the Letter sent from Heaven The Prophet Jeremiah gives a large description of Miseries Lam. 3. from v. 1. to 21. and in v. 22. what saith he It is of the Lord's mercies that we are not consumed because his compassions fail not Here is a sense of Mercies as well as before a sense of Miseries and a good use is made of this in v. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. OBSERVATION XXXVI There is a Retaliating-work or work of rendring like for like observable in God's dealing with the sons of men CHAP. I. THIS Retaliating-work of Providence may be considered both by way of frown and smile or as grievous in a way of smart and gracious in a way of favour Each of these have a correspondence with what is foregoing either by way of proportion literal if I may so term it there is a Copy or Counterpane of the former Deed or as is vulgarly said the same bread which men break to others is broken to them again or by way of proportion equivalent or in value God doth sometimes pay persons in the like coyn sometimes the payment is made in Bullion which though it have not the like Image or Superscription on it yet it comes out of the same Mine though not the same Mint There is a general accord with what did precede and that as was said by way of frown and smile For the further clearing up of this Meditation or Observation the following Heads of Discourse offer themselves to consideration First There are Assertions in Scripture on this wise These Assertions are 1. General 2. Particular 1. The Assertions general which do point at this are to be spoken to And here not to be large hear what He asserteth whose word may well be taken Christ himself Judg not that ye be not judged for with what judgment ye judg ye shall be judged and with what measure ye mete it shall be measur'd to you again Mat. 7. 1 2. Compare this Scripture with Luke 5. 37 38. and we have the Text or Subject-matter enlarged for thus it is said Judg not and ye shall not be judged condemn not and ye shall not be condemned forgive and ye shall be forgiven give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosome for with the same measure that ye mete withal it shall be measured to you again 2. There are Assertions in particular and that as they point at frowning-Dispensations and smiling-ones The first sort of Assertions in particular as they respect wrath we have scattered up and down in Scripture So Isa 33. 1. Wo to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Rev. 13. 10. He that leadeth into captivity shall go into captivity he that killeth with the sword must be killed with the sword The later sort of Assertions in particular we have likewise on Sacred Record So Psal 41. Blessed is he that considereth the poor the Lord will deliver him in time of trouble the Lord will preserve him and keep him alive and he shall be blessed upon the earth and thou wilt not deliver him to the will of his enemies the Lord will strengthen him upon the bed of languishing thou wilt make his bed in sickness v. 1 2 3. To this add one Scripture more Psal 18. 25. With the merciful thou wilt shew thy self merciful with the upright thou wilt shew thy self upright And that in Mat. 5. 7. Blessed are the merciful for they shall obtain mercy Secondly The Prayers that are in Scripture recorded do imply a Retaliating-work of Providence There are Sacred or Divinely-inspired reflections on the evil and good deeds of persons and these reflections have reached Heaven for an answer so in Psal 137. 7. Remember O Lord the children of Edom in the day of Jerusalem who said Raze it raze it even to the foundation thereof So likewise Lam. 1. 22. Let all their wickedness come before thee and do unto them as thou hast done unto me for all my transgressions for my sighs are many and my heart faint And Rev. 6. 7. And they cryed with a loud voice saying How long O Lord holy and true dost thou not judg and avenge our blood on them that dwell on the earth Again there are passages in Prayer of another aspect or reflection Boaz answered and said to Ruth It hath fully been shewed me all that thou hast done unto thy mother-in-law since the death of thy husband and how thou hast left thy father and thy mother and the land of thy nativity and art come unto a people which thou knewest not heretofore The Lord recompense thy work and a full reward be given to thee of the Lord God of Israel under whose wings thou art come to trust Ruth 2. 11 12. The Lord said Paul give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 2 Tim. 1. 18. Thirdly There are Exemplifications of a Retaliating-work and that 1. By way of Wrath or Judgment or Severity 2. By way of Mercy 1. To begin with the first sort The first-born of Egypt were slain and that very righteously if consideration be had to the bloody Edict for the destroying the male-children of the Israelites and look as Orders were issued out to drown the children of the Israelites in Egypt's River so Pharoah with his Host are drowned in the Red-sea Exod. 1. 16. and v. 22. with Exod 12. 29. and Exod. 14. 30. Samuel tells Agag As thy sword hath made women childless so shall thy mother be childless among women and Samuel hewed Agag in pieces before the Lord in Gilgal 1 Sam. 15. 23. Vengeance is for Edom and why Because that Edom hath dealt against the house of Judah by taking vengeance Ezek. 25. 12 13 14. O Jerusalem said Christ which killest the prophets and stonest them which are sent unto thee behold now your house is left unto you desolate Luke 13. 34 35. It is said Rev. 16. 6. for they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy And in Rev. 18. 6. Reward her even as she rewarded you and double unto her double according to her works
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
and Pale Horses What befel the Roman Empire in regard of Warrs Famine and Ten years Pestilence which was universal is a Providential Comment on the Text. Mira ratio digna res observatione est quod eodem fere temporo caeperunt in altum assurgere atque emergere Papa Romanus supra reliquas Christi Ecclesias sese extollens Mahumetana religio Turcicaeque gentis Imperium Magd. Cent. 13. Epistolâ nuncupat Sub dicto igitur Phoca tyranno ac Caesaricida quod in Papis mysterio non vacat Papismus Mahumetismus simul sunt exorti qui multis in regionibus doctrinam de Dei filio corruperunt obscurarunt laberactarum Baleus cent 1. p. 68. CHAP. II. 1. BEHOLD how the Lord is God in one place as well as another He is not confined in regard of operations to this or that Countrey or Kingdom It 's said in Ezek. 1. 6. Every one of the living creatures had four faces and every one had four wings their four faces behold the four quarters of the world and their four wings may note their being accomplish't for action in divers places and take their flight at one and the same time to bring about what the Lord commissions to be done 2. No reason for persons to be despondent who want Mercies of which others in other places are participant of The same Sun of like favours may shine upon their habitation Were persons more prayerful they might have experience of God's being merciful Beware we then of a discontented eye at others Mercies and wisely improve our own wants There is enough in the rich Exchequer of Providence to supply all wants whether for soul or for the outward man Providence knows how to comfort the waste places to make the Wilderness like Eden and the Desart like the Garden of the Lord Is◠51. 3. 3. Great ground is there for men to shake off wretched security when Providence frowns on others in far or near places Who knows where the train of Gun-powder being once set a fire may creep and do its deadly execution The end of one place's Calamity may be the beginning of another's The bitter Cup of which some have drank may pass thorow unto others notwithstanding security and presumption as the daughter of Edom is informed Lam. 4. 22. OBSERVATION XL. There is a dashing-work of Providence in regard of various matters which in way of probability offer themselves to the eye of Sense and Reason CHAP. I. THAT the fair and promising-face of things is sometimes veiled yea hush 't into a perpetual darkness never to see light in this world appears 1. From God's otherwise informing the judgments of persons about matters Abraham was without issue heir-male and female He thought Eliezer must be the man who must heir it But what saith God This shall not be thine heir but he that shall come forth out of thine own bowels shall be thine heir Gen. 15. 4. Samuel is sent to anoint one of the sons of Jesse and it came to pass when they were come that he looked on Eliab and said Surely the Lord's anointed is before him but the Lord said unto Samuel Look not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart 1 Sam. 16. 6 7. 2. From the confessions and acknowledgments of parties Thus in that acknowledgment of the Church Isa 64. ◠When thou didst terrible things which we looked not for c. In Job 17. 12. My purposes are broken off even the thoughts of my heart saith that man of God under his black cloud and in v. 15. Where is now my hope as for my hope who shall see it and yet he and others lived to see a confutation of his black conclusions drawn from the present face of things for the Lord turned the captivity of Job chap. 42. v. 10. 3. From assertions in Scripture which imply so much I returned and saw under the sun that the race is not to the swift nor the battel to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all Eccles 9. 11. And in Eccles 10. 7. I have seen servants upon horses and princes walking as servants upon earth 4. From exemplifications and that in temporals and spirituals Who would have thought that Joseph who was such a friend to the state of Egypt should be forgotten as he was Exod. 1 8. Who would have imagined in the first days of so wise a Prince as Solomon that a crack't Axel-tree of Government should be transmitted to his son Reboboam 1 King 11. 31. with 1 King 12. 10. Little did Adam and Eve think that so promising a son as Abel should have the candle of his life puft out by the blood-warm breath of a Cain their own son How did Hezekiah argue otherwise from his distemper than it fell out eventually Isa 38. 10 11 12. Paul and Silas alter their purposed course in preaching the Gospel in Bythinia Acts 16. 17. The wise and prudent of the world are not wise and prudent for a blessed eternity Mat. 11. 25. Christ came to his own and they received him not John 1. 11. they who are seeming-friends of the Church become real-enemies Acts 20. 30. CHAP. II. 1. THERE is no ground then for peremptory conclusions from a probable face of things How quickly may the Snow-ball melt the great bubble vanish the storm turn into a calm and the calm into a storm The Disciples were much taken with the Buildings of the Temple and what faith Christ See ye not all these things Verily I say unto you there shall not be left here one stone upon another that shall not be thrown down Mat. 24. 1 2. In Isa 7. 2. it was told the house of David saying Syria is confederate with Ephraim and his heart was moved and the heart of his people as the trees of the wood are moved with the wind But yet all this promising or rather threatning confederacy ends in smoak there is a dashing-work of Providence as is fully there described from v. 3 to 10. 2. Beware of rashness in acting upon a face of things which presents it self Many pay deer in their Credits Purses and Consciences by taking an alarum when they might have slept quiet in the bed of an holy repose and confidence in God Thus saith the Lord God the holy one of Israel In returning and rest shall ye be saved in quietness and confidence shall be your strength and ye would not but ye said no for we will flie upon horses therefore shall ye flee and we will ride upon the swift therefore shall they that pursue you be swift Isa 30. 15 16. 3. Quarrel not with the Lord's Government of the World because he doth thus make and unmake build
hard for the Lord And should it be too hard for our Faith Remember we Abraham of whom it is said That being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb he staggered not at the promise of God through unbelief but was strong in faith giving glory to God Rom. 4. 19 20. 2. Beware of an irregular anger and discontent of heart when some hindrance in matters steps in If persons had more of patience they might be sensible how what falls in falls out for good The hindrance may be furtherance 1. In regard of the thing individually considered That matter in particular may take place In God's time Joseph hath such an advancement as the dreams did foretel and that notwithstanding all essays to the contrary by the discontented brethren Moses must be the man by whom God delivers Israel though Pharaoh sought to slay him Exod. 2. 15. 2. In regard of the thing under that kind considered The marriage of Ruth with the Kinsman is dash't yet that makes way for a better marriage 3. In regard of the thing more generally considered Equivalently if not superahundantly an hindrance becomes a furtherance of good another way The hindrance in Temporass may prove a furtherance in Spirituals or the hindrance in lesser matters of temporal concernment may be a furtherance in what is of greater consequence namely as to Life it self I find an illustration for this in Moryson's Itinerary Part 1. Book 1. Chap. 5. and persons may do well to accommodate the story in other cases The story as that ingenious Gentleman relates it is thus viz. That at what time a fair wind arising all the Ships gladly weighed Anchor the Anchor of our Ship brake so as our Consorts seven other little Ships went on but our Master according to the Naval Discipline not to put to Sea with one Anchor returned back to the Harbour of the Fly there to buy a new Anchor all of us cursing foolishly our Fortune and the Starrs On Tuesday morning while we sadly walked on the shore we might see our Consorts coming back with torn sails and dead men and quarters of men lying on the Hatches for they had met with two Dunkirkers who had taken them and spoiled their Ships c. Hereupon he saith thus As we had just cause to praise the Almighty who had thus delivered us out of the jaws of death so had we much more cause to bewail our rashness yea and our wickedness that we had striven yea and repined against his Divine Providence which with humble and hearty sorrow I confess to the glory of his Sacred Name 3. Take a view of the rich display of the Divine Attributes in the exchange of Hindrances into Furtherances More particularly Observe 1. The Power of God A potent Hindrance stoops to Him who is Omnipotent Pharaoh was a very great block in the Israelites way or passage out of Egypt yet the Lord with one blow struck at the first-born opens a passage for Israel Exod. 12. 31. 2. The Wisdom of God which is seen sometimes in the quality of the Hindrance which doth well accord with the Waggoners spanning the Wheel whereby the steep descent is check't from being injurious Again The Wisdom of God is seen in the exact timing of an Hindrance David was disallowed by the Lords of the Philistines discharged by Achish and all this at such a point of time as that David might behold the finger of God As in bringing him off from going with Aâ—bish to battel So in returning him to Ziglag where a case a sad one called for David's haste see 1 Sam. 29 with 30. Lastly The Wisdom of God is seen in a notable adaptation of what is an Hindrance in it self with other matters and so it becomes eventually a very glorious Furtherance Daniel with his Religion is made at by the aspiring and envious Courtiers of Darius he is accused condemned thrown into the Lions Den preserved there delivered thence honoured by the King and a Decree made That men tremble and fear before the God of Daniel There is then a notable Chain of Providence and though the first link be a formal Hindrance in it self considered yet in conjunction with other links it becomes a material Furtherance And this may teach us to admire the Infinite Wisdom of God displayed OBSERVATION XLIV As Hindrances become Furtherances in Matters so Furtherances become Hindrances when and where the Lord so pleaseth CHAP. I. FURTHERANCES are considered here in their latitude or extent as whether such which are so really and properly in themselves considered or such as intended by the Agents though the means used are not proper for the end at least as they fall under a moral consideration and yet the end is in some sort at some times attained but it vanisheth in the issue as when men by wicked ways attempt the accomplishment of their designs but the Lord curseth all at last Now that Furtherances according to a general latitude become Hindrances appears 1. In Spirituals 2. In Temporals First In Spirituals and so to instance in the Preaching of the Word and rousing Dispensations of Providence which as they are a means to soften the hearts of men do accidently harden them oftentimes Pharaoh's heart is hardened notwithstanding the Ministry of Moses and Aaron together with the Plagues inflicted from the Lord. The Vineyard in Isaiah's time notwithstanding it was fenced the stones gathered out planted with the choicest Vine brought forth wild grapes Isa 5. Jesus Christ the best Preacher met with the worst of Hearers they became worse who had means to be better though Christ had done so many miracles before them yet they believed not on him John 8. 37. Again The consolations and supports of the Gospel become matter of terror to some under their distress of Conscience There is not only a stiff recusancy in point of comfort as in Psal 72. 2 My soul refused to be comforted but also a door is thrown open for scaring-apprehensions Peter cries out Depart from me for I am a sinful man O Lord Luke 5. 8. It is no Pâ—radox if I say that the Cordial becomes corroding Vinegar and that a kind of Hell comes forth of the Gospel-Heaven It is said of Mr. Bill That he under distress of Conscience could see Hell in every Promise because he did see that good he should be deprived of When one brought the Book to read of the Passion of Christ to Spira for his comfort Spira replies What you read is the consolation of God's chosen ones they by good right may rejoyce in so good tidings but to me a wretch râ—jected by God the things read cannot be for comfort but rather for grief and torment because I have rejected Christ the Sacrifice his sufferings whilst I denied him which when he had said he roared like a Lion and tossed himself on his bed beseeching
in his Providence for man so by man as an under-agent or instrument for we are labourers together with God saith Paul 1 Cor. 3. 9. Instruments and Means are so far honoured as God is pleased in and by them to make a conveyance of good to persons 3. A man hath the more of quietness of heart in using the means albeit God work some other way for help Hezekiah had the greater ground for calmness of spirit having done his endeavour to check the Assyrian insolency he took counsel with his Princes and mighty men to stop the waters of the Fountains which were without the City and they did help him 2 Chron 32. 3. The Assyrians are not forced it seems to leave their siege by reason of this stratagem of Warr God helps another way the Lord sent an angel which out off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria so he returned with shame of face into his own land and when he was come into the house of his god they that came forth of his own bowels slew him there with the sword v. 21. 4. It 's a tempting of God to throw-by the use of what means are to be used God promiseth the Israelites the Land of Canaan and they do not fling away their Swords for then they might be said to fight against God in not fighting the Enemy And when they had Canaan for their possession they were to look after Corn and not expect Manna for Manna ceased and the old Corn of the Land supplies them the first year Josh 5. 12. When the Devil said to Christ Cast thy self down Mat. 4. 6. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God v. 7. It is Hell's Divinity not what is taught in Christ's School To run to Miracles when Means are to be used In the next place The issue of means is God's work Four things are considerable 1. It belongs to God as his Prerogative-Royal to issue matters as he sees fit Vnto God the Lord belong the issues from death Psal 68. 20. The preparations of the heart in man and the answer of the tongue is from the Lord Prov. 16. 1. The horse is prepared against the day of battel but safety is of the Lord Prov. 21. 31. 2. Probable means take not and improbable ones attain the End intended as the Lord is pleased Asa his Colledg of Physicians cure him not 2 Chron. 16. 12. Some have by inconsiderable means been recovered of sickness when others notwithstanding vast expences have slipt into their graves It is observable how an handful of men do sometimes beat a vast Army the Army of the Syrians came with a small company of men and the Lord delivered a very great Host into their hand 2 Chron. 24. 24. 3. Means used for matters lye dormant and take not till God be pleased effectually to undertake in his Providence Joseph was not so fool-hardy as not to use means for his liberty But think on me said he to Pharaoh's Butler when it shall be well with thee and shew kindness I pray thee unto me and make mention of me unto Pharaoh and bring me out of this house Gen. 40. 14. Joseph here doth his duty yet did not the chief Butler remember Joseph but forgat him v. 23. And though the Butler forgat Joseph yet God remembers Joseph sends a dream into the King's head a great noise there is at Court hereupon and this noise awakens the Butler from his sleepy forgetfulness I remember saith he my faults this day Gen. 41. 9. and so the old key which lay a rusting is now scouâ—'d up and opens the Plisondoors for Joseph 4. Means used have sometime a quite contrary issue to what they are intended or might in probability usher in Christ's innocency his reply to the charge about King-ship John 18. 36. the distwasive by Pilate's Wife Mat. 27. 19. the testimony of Pilate's conscience Mat. 27. 24. all these center not in the absolving of Christ but he must suffer That means have a quite contrary issue hath before been demonstrated in distinct Observations how Furtherances become Hindrances and Hindrances Furtherances and there ore it may suffice here to touch on this as proof of the second branch of the Aphorism here The accommodation of the Whole follows CHAP. II. 1. SEE the error of those who more or less cast off the use of means There is a temptation this way and a folly in closure with the temptation The demonstration of the folly may here be insisted on and that two ways besides what hath been said and may be in next Head 1. How repugnant is this to the dictates of common Reason Reason dictates for the use and the proportionable use of means in matters The common Proverbs do evidence so much as we must not lie in the ditch and cry God help There is no sailing over the sea in an Egg-shell To set the Fox to keep the Geese is a wild course There are the sparklings of Reason in these Adagies and if there be not light enough from these sparklings go we to Solomon's Proverbs and we mâ—y learn there how Drunkenness Gluttony Drowsiness are to be abandoned and the Virtues contrary to these to be followed in order to comfortable livelihood in the world Prov. 23. 20 21. And in Prov. 22. 3. A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished According then to the dictate of a wise Solomon the use of means to prevent evils is according to the Rules of Prudence 2. How contradictory is this course oftentimes to the parties own practises There was one who had taken up a conceit That if God would save him he should be saved and if not the use of all means were in vain The party falls sick sends for a Physician who knowing the disease of the Patient's Mind as well as the Disease of the Body replies That if God have a purpose to recover you you shall be recovered and if not all my labour will be lost And so in this Glass gave the party a view of the ugly error he had taken up in regard of the disuse of means for the Soul Virel rehearseth Relig. Christ Compend lib. 2. c. 2. a story of a certain Noble-man who was on his march with a well-accoutred Army and it hapned that he led his Army by the house of a faithful Pastor well known before to this Noble-man This honest man willeth him to look up to and rely on God to favour his warlike Expeditions he by and by enters his plea about Divine Providence as if he had said God had decreed all Events and therefore the Decree of God could not be altered by his prayers That good Pastor replies I would advise you therefore That you lay aside the Horses and Arms as unprofitable for as much as the ssue of Warr hangs on the Providence of God
it shall be opened unto you for what man is there of you whom if his son ask bread will he give him a stone or if he ask a fish will he give him a serpent If ye then being evil know how to give good gifts unto your children how much more shall your father which is in heaven give good things to them that ask him Mat. 7. 7 c. Thirdly From the Experience of God's people Prayer may well be termed the Royal Exchange in a spiritual sense Here is a bartering for choise Commodities as Gold tried in the fire white Rayment Eye-salve Rev. 3. 18. Esther with the Jews did labour hard at this Sacred Pump of Prayer and their labour was not in vain for their hands lifted up to Heaven did knock down Haman with his Complices Esth 4. 16. with chap. 9. v. 25. Peter was kept in prison but prayer was made without ceasing of the Church unto God for him Acts 12. 5. Though Peter be in prison yet the Spirit of Prayer was at liberty and sets Peter at liberty for the prison which like a Jonas his Whale had swallowed him gives up the prisoner at the prayers of the Church To this testimony of the Saints Experiences add the testimony of God himself Isa 45. 19. I said not unto the seed of Jacob Seek ye me in vain 4. From the signal appearance of Providence at or nigh the very time that prayer is made There seems to be something in God's owning persons whilst they are at their work Abraham's servant observes this saying Before I had done speaking in my heart behold Rebeccah came forth with her pitcher c. Gen 24. 45. In Abijah's time they cried unto the Lord and the priests sounded with trumpets then the men of Judah gave a shout and as the men of Judah shouted it came to pass that God smote Jeroboam and all Israel before Abijah and Judah 2 Chron. 13. 14 15. And whiles saith Daniel I was speaking and praying and confessing my sin and the sin of my people Israel and presenting my supplication before the Lord my God for the holy mountain of my God yea whiles I was a speaking in prayer even the man Gabriel whom I had seen in the vision at the beginning being caused to flye swiftly touched me about the time of the evening-oblation c. Dan. 9 20 21. So in Acts 4. 31. When they had prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost And so lastly to mention no more instances That of Peter is pertinent he was a prisoner the people of God then knock at Heaven's door and behold Peter knocks at the door of the house where many were gathered together praying Acts 12. 12. CHAP. II. 1. LEARN who are the men and women of gracious Providence they are such who make conscience of serious prayer to God They who go down into this Deep see the wondrous works of God Noah Daniel Job are the men who can do much with Providence if any thing be to be done as is intimated Ezek. 14. 14. And the effectual servent prayer of a righteous man availeth much James 5. 16. 2. How sad is the state of those who instead of laying up a stock of Prayers lay up a treasure of Guilts They curse blaspheme revile lye oppress persecute those who wish well to them and pray for them These continuing the old trade of sin cannot expect that Providence should look from Mount Gerrizzim to bless them but from Mount Ebal to curse them An heavy hand of Providence will meet with such who make light of Prayer and trample like Swine this Pearl with other Pearls under their feet See Job 21. 14 15. with 17 18 19 20 30. Rom. 2. 4 5 6 7 8 9. 1 Cor. 6. 9 10. 3. Observe one ground amongst others why pious ones are so taken up in prayer to God They well know their own Trade A Merchant who often sends his Ship to one and the same Port hath reason for it A Child is ever and anon in a room and there is an Honey-comb God's Children find it good for them to draw near to God Psal 73. 28. 4. Know who are the best provident Parents for Children they are such who by their prayers to God engage Providence to be a Portion and Joynture for their Children A little with a blessing left to some will out-last Farms Mannors yea Kingdoms left to others with a curse Pious Parents in being praying Parents are provident Parents they pray not in vain God may hear prayer for posterity one way or other See Gen. 17. 20. 5. Wicked men then are fools in their Rages and subtil Contrivances against pious praying-ones How quickly may God hear the groans of his people and so sweep away the Bodies of wicked men to their Graves and their Souls to Hell There was a prayer made for Peter and the design against him was broken and a prodigious death is the lot of an Herod who had designed the death of Peter Acts 12. 23. 6. There is no reason to lay aside Prayer no not whilst in the world We shall still stand in need of the Providence of God Daily Providence calls for daily-Prayer It 's pride to an height of it to think that Prayer is below a grown Christian When persons stand not in need of Providence to help and continue its help they may not so stand in need of prayer But alas where are the men or rather monsters who owe no debt to Providence The holy Scriptures do sufficiently confute this fancy see Job 1. 5. Mat. 6. 11. Luke 11. 1. Col. 4. 2. 7. See whence it is that the Devil makes opposition against prayer He is a cunning Pirate and knows that serious prayer is the Christian's Plate-Fleet He is sensible of the knocks and bruises which prayer gives his Serpent's head He hath been an observer of what great things God hath done on the prayers of his people No wonder then if he throw dirt and stones into this Well jogs the Christian when he is ready to fire at the mark and shakes his hand when he is about to write down his humble petition to God see Zech. 3. 1. Acts 16. 16 17 18. 8. Look not on those as enemies who call on you to call on God with your Families Shall a Physician be thanked for the Body a Lawyer for the Estate And is the Body Estate Soul and all of no regard as the concerns of all lye at stake in another way and that the best way too Surely they are Friends who antidote you against the curse of God see Jer. 10. 25. Prov. 3. 33. Lastly Observe the incomes of Providence by way of return unto prayer If it be said here I have prayed and prayed and yet no such returns are made as the Meditation or Observation on Providence imports I might at large reply but that would be a digression In a few things
for such uses SECT III. 3. TAKE heed of imposing on or tempting of Providence There is a difference between a modest proposal with a submission to God's disposal and an imposal or tempting of the Lord The former hath an Apology for it self as in Gideon's case Judg. 6. 36 to the end of the chapter The later springs from another root as namely distrust of God or presumption on his Providence or some other inordinate lust The Israelites lothe Manna and flesh forsooth they must have they lusted exceedingly in the wilderness and tempted God in the desert Psal 106. 14. How oft did they provoke him in the wilderness and grieve him in the desert yea they turned back and tempted God and limited the holy one of Israel Psal 78. 40 41. It was Satan's design to have drawn our Saviour to impose on Providence by a miraculous conversion of stones into bread when he was an hungred and to tempt Providence for preservation by throwing himself down from the pinnacle of the Temple Mat. 4 3 Qualis via haec de pinnaculo Templi mittere se deorsum Non est via haec sed ruina si via tua est non illius Frustra in tentationem capitls intorsisti quod scriptum est ad corporis consolationem Bern. in Psal Qui habitat Ser. 15. 6 7. It 's not becoming Christians to try needless conclusions with the Providence of God That way of purgation from infamous reports called by the name of Ordel when the party was blind-folded and glowing hot irons were laid in the way where the party suspected was to go bare-footed and the escapal of the hot irons was a testimony of innocency may justly be reprehended as a tempting of Providence They may do well therefore to consider how they gratifie the Devil who neglect the due use of means or venture beyond warrant from God and so are more bold than welcome to the house of Providence be the issue whatsoever it may be An instance we have of the Israelites who presumed to go up to the top of the hill and there had a bloody repulse Numb 14. 44 45. I have read of Franciscus who offered the Sultan of Babylon to try the truth of the Christian Religion in opposition to false Religion by venturing himself in the fire and though the Sultan wav'd the experiment yet that was no ground for the Monk to wave repentance for his rashness Let care then be had men tempt not or impose on Providence in regard 1. of what shall be done Man is not to prescribe but subscribe to Providence Man's Wit and Will must stoop to the Wisdom and Pleasure of God For as the Lord saith my counsel shall stand and I will do all my pleasure Isa 46. 10. 2. In regard how and when this or that shall be done Jacob is a prevailer yet he is not a curious enquirer much less a peremptory prescriber how God shall deliver him from the fury of his brother Esau And as Jacob now more aged and so wise did act regularly herein so was he faulty in being too hasty with his Mother for the blessing to be given him for though the Father lay on his death-bed yet he was not speechless and if so yet God could have open'd the Father's mouth to pronounce the blessing without the Son 's opening his mouth to tell a lye SECT IV. 4. VVATCH against discontents at or reflexive replies on the Providence of God The former evil of imposing on Providence doth make way for undue replies against Providence Jonah would impose on Providence the destruction of Nineveh and having not his humour gratified how saucy and malepert is he Take heed then of a Jonah-like pettishness and frowardness under the Providences of God This reflexive frowardness puts forth it self 1. In the heart the forge of the natural spirits and morally evil ones too The Devil put it into the heart of Judas to betray Christ and so in effect to bid Providence to take back its kindness in vouchsafing such a Master Joh. 13. 2. It was an heart-evil that David was guilty of and it was an interpretative reply against Providence in not checking Saul from David's imaginary falling by the hand of Saul 1 Sam. 27. 1. 2. In Speech or Language Eliphaz charges Job with this evil saying Why doth thine heart carry thee away And what do thine eyes wink that thou turnest thy spirit against God and lettest such words go out of thy mouth Job 15. 12 13. The Lord tells them by the Prophet Malachy that their words had been stout against him and what words they were reflexive ones on the Providence of God as is exprest Mal. 2. 13 14 15. 3. In Gesture Conversation or otherwise Cain's discontent at the Providence of God in having respect unto Abel and his Offering appears in his outward deportment Gen. 4. 6. Why art thou wroth and why is thy countenance fallen It may go for no contradiction here Men speak aloud against Providence whilst they are sullenly silent or testifie their discontent some other way Some pretend more manners than directly to flye out against God and yet the stone which they dare not throw against Heaven they are ready to throw at his servants on Earth Thus dealt the Israelites of old with Moses saying Because there were no graves in Egypt hast thou taken us away to dye in the wilderness Exod. 14. 11. Good Job was of another frame and temper he did not pour forth a flood of curses on the plunderers neither did he fall into a smoaking-passion with the servants who escaped blaming them for want of fore-light in regard of the enemies approach no he eyes God in all and so chargeth not God foolishly Job 1. 20 21 22. Let it be our work then to watch the heart universally against reflexive replies on the Providence of God We are not to be hot and fiery against Providence though there be a Providence when iniquity doth abound and love of many waxeth cold as it is fore-told Mat. 24. 12. It was Jeremiah's fault in being transported beyond the bounds of Religion when men were so irreligious Jer. 20. 14 to the end To be discontented in way of sin though for sin is to add to the common heap of sins The Lord keep every good Christian from so doing SECT V. 5. RESIST not Providence To reply upon Providence from unsound principles is in a sort a resisting of Providence According to this latitude I take not the word resist here but for a daring contradiction to Providence or a bold venturing on in sin notwithstanding the vertual-wooings and warning-knocks of Providence to the contrary Providence may be considered as having Corn and Wine and Oyl in the one hand and a smarting Rod in the other and all to little purpose when men are head-strong in their ways Instances in Scripture there are of such who resist Providence and sad experience gives us to understand of troops of such
Toreys and Oppugners of Providence Jesurum had a confluence of good things and yet waxed fat and kicked Deut. 32. 14 15. Saul was advanced to a Kingship he who was Farmer-Kish his son is Lord of all the Farms in Israel and he forgets to do homage to the Lord of Lords who had promoted him 1 Sam. 15. 11. And as there are Exemplifications of such who resist Providence smiling so there are likewise of such who oppugn Providence frowning Pharaoh's heart is hardned and that notwithstanding the several plagues inflicted Ahaz in the time of his distress did trespass yet more against the Lord 2 Chron. 28. 22. When the fourth Angel poured forth his vial men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory Rev. 16. 9. These Instances may suffice Others of both sorts of Resisters who wage warr against Heaven might be added Let it be our care to depart from the Tents of these men as Moses spake of Dathan and Abiram who were Rebels against Providence Numb 16. 26. And to the end we make no stay but stye the Tents of such fighters against God remember we two things 1. Other sins make men Beasts this sin makes men Devils The Drunkard and Glutton fill their paunches with the Creatures but oppugners of Providence do more notoriously violate the Law of the Creator Ye are saith Christ to the stubborn Jews for whom God had done much in giving them the Land of Canaan and against whom Gods had lifted up his hand for now they had the Roman yoak on their necks of your father the Devil and the lusts of your father ye will do Joh. 8. 44. 2. What do men get by their resisting of Providence Balaam was very near destruction in his perverse way as the Angel declares unto him Numb 22. 32 33. And though Providence do not by and by appear in its garment dipt in blood yet it 's folly for men to promise themselves victory over Providence for they may sooner sink with Elder-guns an Armado of strong-built Ships and batter down Rocks of Adamant with Snow-balls than be too hard for Providence God is wise in heart and mighty in strength who hath hardned himself against him and prospered Job 9. 4. SECT VI. 6. VVATCH against an unmortified itch after excentrical or extraordinary Dispensations of Providence As there is an itch after novelties in regard of Teachers 2 Tim. 4 3 so there is an itch after this and that transcendent appearance of Providence Providence is not welcome if it come not with a gold ring in goodly apparel as James speaks in another case James 2. 2. The Jews saith Paul require a sign 1 Cor. 1. 22. And saith Christ to the Jews Except ye see signs and wonders ye will not believe John 4. 48. Some there are not unlike the Jews they regard not Providence in the plain garment they would have it in such a robe or else it 's no guest for them Luther was of another mind The Devil saith he hath often tempted me as he did Austin who deprecated lest an Angel should appear to him that I should request some sign from God but far be it from me that I should assent to this temptation The Martyrs without the apparition of Angels being confirmed by the Word of God alone dyed for the Name of Christ and why should not we acquiesce A clear enough and glorious apparition is Baptism the Sacrament of the Lord's Supper the power of the Keys the Ministry of the Word all which do not only equal but exceed all apparitions of Angels Thus Luther And he likewise observeth how the Devil hath greatly deluded parties who have been gaping after Visions and I know not what discoveries Gregory the Great was a man too credulous to fancies and apparitions as the same Author observeth Gregorius ut videre est in ejus Dialogis credidit simpliciter omnibus apparitionibus Sicut inter reliqua de festo S. Michaeliâ— multa commonti sunt In monte Gargoro Michaelem templum consecrâsse bovem confodisse qui eo die festo araverat Ego dixissem quid tibi cum monte Gargoro cujus Dominus est Rex Apuliae tu non es Michael sed Diabolus I find in a Spanish Writer one Torreblanca Villalpandus a story of one Magdalene de la Cruz who would break Vessels and set them together again bring forth Roses in the Winter and Snow in the Summer yea and that which is more to be admired whilst the Body of the Lord meaning the outward Elements used by them or rather abused after the Popish manner was carried about in the streets she would cleave into two parts the Walls of the Monastry that she might worship the Host and then again would make them unite And this saith he further dilating of the disjunction of the Monastry might be done not only by a meer delusion or a deceit but also by local motion for the Devil could open the Walls whilst the Body of the Lord did pass by and for that time sustain the pile lest the stones should fall out and after with the same celerity and dexterity return them into their place again Thus Villalpandus in his second Book that of Operative Magick chap. 10. He was Doctor of Law and Advocate for the King of Spain in one of his Courts and hath written four Books of the invocation of the Devil the second of which hath this Narrative To conclude then this sixth Caution Let men beware of making leight of God's ordinary Dispensations of Providence Saul who neglects a living Samuel is punished with a deadly one The Jews who would have Providence go out of its road in Christ's coming down from the Cross are justly denied so that their itch after an extraordinary Providence prov'd a Plague-sâ—…e to themselves It was the fault of Thomas who said Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Joh. 20. 25. Let that tacit-check of Christ given to him be thought upon by us v. 29. Because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed SECT VII 7 TAKE heed of inferring an interest in the special favour of God because of some remarkable preservations and deliverances I deny not but external preservations to some are argumentative of God's love By this I know saith David thou favourest me because mine enemy doth not triumph over me Psal 41. 11. I dare not assert David to be out in the conclusion when I consider the premises for he was a man after Gods own heart and had an interest in the Lord's Promises general and particular made to himself The waters therefore passing through such a channel are of another tang than other waters which flow into the cisterns of
confirmed by what they see and hear Mat. 11. 4 5. That Providence referring to Cornelius with those at his house the way of Peter's coming to them and the gifts of the Holy Spirit poured forth on them might well lesson the Gentiles admission to Gospel-priviledges with the Jews see Acts 10. 47. Acts 11. 18. The doctrine of man's inability to self-conversion hath its confirmation in the School of Providence Let men state Conversion-work aright wherein it consisteth observe the hardness of men's hearts notwithstanding softning-means which are so when and where the Lord blesseth the means let them hear the savoury and experimental Narratives of sound Converts and they may well be induced to give more line than some will allow to that of Christ in Joh. 6. 44. No man can come unto me except the Father which hath sent me draw him 3. By way of Conviction of or rousing Excitation from some sin or other in point of Practise Though it be not the glass as the Word yet it may as an hand hold up the glass before the face of the guilty Joseph his brethren met with an awakening-Providence in Egypt Gen. 42. 21. That in Job 36. is very pertinent here And if they be bound in fetters and be holden in cords of affliction then he sheweth them their work and their transgressions that they have exceeded he openeth also their ear to discipline and commandeth that they return from iniquity v 8 9 10. Providence then hath a way for access to the consciences of men and that not only by general alarums but by more particular and remarkable insinuations or windings if I may so phrase it An instance we have in God's Providential dealing with Jonah Thou hast had pity saith the Lord to froward Jonah on the guord for the which thou hast not laboured neither madest it grow which came up in a night and perished in a night and should not I spare Nineveh c. Jon. 4. 10. 11. God doth usher in a conviction of Jonah's unreasonable passion even from the guord in and about which there was a remarkable display of Providence both as to its growth and withering To this of Jonah I shall add a story out of Luther's Postills We read saith he of a certain Father who by reason of impatience and discontent at the provocations which did occur in the place of his abode did purpose to get him gone and alone in peace live to God in a Wilderness Where when he lived solitary it hapned once that his earthen drinking-cup did overturn which he by and by set up again this cup in like sort falls again which he sets up right again and whenas it fell the third time he being all in a feud or passion dashâ—th it on the ground and it broke into small pieces but by and by be thinking himself Alas saith he I cannot have peace with my self I see I have sinned and forthwith betook himself to the place of his former abode notwithstanding temptations there and so made it his work to watch against evil desires by exercising self-denial and not by deserting his place and station 4. By Exemplary Caution The wrathful Dispensations of Providence are Warning-monitions The Lord is terrible in his doings to the end he may not be further terrible We have the doctrine asserted once and again God is terrible in his works or doings towards the children of men Psal 66. 3 5. We have also the use of this doctrine v. 7. Let not the rebellious exalt themselves Selah Remember Lot's Wife saith Christ Luke 17 32. God spared not saith Peter the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly and turning the Cities of Sodom and Gomorrah into ashes condemned them with an overthrow making them examples unto those that should after live ungodly 2 Pet. 2. 5 6. 5. By way of Prohibition There is a moral prohibition from the word Gen. 2 17. and there is a physical or natural one when there is an impediment more or less in the way as Cherubims which forbid an access to the Tree of Life Gen. 3. 24. There is a prohibition which is mixt partly moral and partly otherwise So Balaam his way was perverse and withal the Angel opposed in the way of his journey Num. 22. 32. Now here it must be remembred That every seeming-prohibition of Providence doth not by and by bespeak the evil of a man's way Jacob met with an Esau coming forth armed against him he was not prohibited from but warranted a returning into his Countrey Gen. 32. 5. However where a man meets with Providence as checking a man's courses especially if a signal check or series and chain of checks there is great reason to consider of a man's ways to desist from what appears to be sinful and to give God the glory of such a checking-dispensation which hath its double consideration 1. As it looks with a stern and full countenance on the substance matter or nature of the thing about which a man is conversant so in Jonah's case when he play'd the part of a Runagate from his God that Tarshish-voyage the very Heavens frown on and leave not frowing till the Ship is unloaded of its living burden Jon. 1. 3 4 15. 2. As it looks on the circumstances attending the action An instance for this in David's good intention to bring again the Ark the work was good and laudable yet a checking-Providence there is in the Lord 's smiting Vzzah and that checking-Providence respects the omission of a weighty circumstance or an innovation in bringing up the Ark for so it 's said to the chief of the fathers of the Levites For because ye did it not at the first the Lord our God made a breach upon us for that we sought him not after the due order 1 Chron. 15. 13. Thus whether Providence be prohibitive absolutely as to the matter or limitedly as to some circumstance or other it concerns man under such frowning-aspects of Providence to take a survey and accordingly to demean himself 6. By way of Encouragement There are encouraging Providences to duty These may respect 1. Doing-work which may be more common or special When God calls to more than ordinary work he vouchsafeth more than ordinary encouragement So it was with Moses Exod. 4. 2 to 9 Joshua had an encouraging Vision by Jericho Josh 5. 13. So the Apostles went forth and preached every where the Lord working with them and confirming the word with signs following Mark 16. 20. 2. Suffering-work Much of God's Providence there is by way of preparation and corroboration to be observed so in Rev. 2. 10. there is fore-warning given and consequently a fore-arming 7. By way of Supportation and Consolation under Difficulties Distresses Afflictions There are supporting-consolations or consolatory-supportations This bread is broken to the sons and daughters of sorrows The Supports and Consolations are of two sorts if
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