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
him Then Manasseh knew that the Lord be was God 2 Chron. 33. 11 12 13. Holy Job though a knowing-man hath his knowledg elevated He learnt that on the Dung-hill which he did not in his Mannor-house I have heard saith he to God by the hearing of the ear but now mine eye seeth thee Job 42. 5. 2. Hereby a man is the better armed against sin Providence in a way of mercy is a good Rhetorician to disswade from sin Did not thy father it 's spoken to Shallum eat and drink and do judgment and justice and then it was well with him Jer. 22. 15. And Providence in way of wrath may serve as a counter-poyson against sin He may well be afraid of the black coal of sin knowing how Providence hath made it a burning-coal to the sinner as to Sodom of old see 2 Pet. 2. 6. see also Neh. 13. 25 26. 1 Cor. 10. 7 8 9 10. Moreover the observing of Providence doth antidote against sin as a man deserts not sinfully his appointed station knowing that there is a Providence of God watching over his people Should such a man as I flee saith Nehemiah ch 6. v. 11 This good man's heart was not in his heels for his eyes were fix't on God's Providence see v. 9 and 14. A like instance we have in Luke 13. 31 32. But lastly A man learns not to venture on sin for release from troubles and for the obtaining of good things knowing the variety of ways that Providence hath to help without a man's sin Thus David will not kill a King for a Kingdom the knowledg of the variety of ways which Providence had to send Saul out of the world is a pull-back to David The Lord saith he shall smite him or his day shall come to dye or he shall descend into battel and perish 1 Sam. 26. 10. 3. A third Advantage by observing Providence is Calmness and quietness of spirit in the midst of an unquiet world As he who can swim well is in the midst of curled waves he is in them but they are not in him so he who hath an holy dexterity in swimming in the sea of Providence the better bears out and bears up he is in trouble but trouble is not comparatively in him as in others He may sometimes take in a mouth-full of brinish-water but not a belly-full In Psal 46. we have a description of the Churches troubles the heathen raged the kingdoms were moved v. 6. yet we will not fear v. 2. And what is the ground of this fearlesness or composedness of spirit That we have in v. 7 and 8. The Lord of Hosts in with us the God of Jacob is our refuge Selah Come behold the works of the Lord c. It 's said of David when the people talk't of stoning him he encouraged himself in the Lord his God 1 Sam. 30. 6. The fiery furnace of the zealous King for his Image sets not the spirits of Shadrach Mesech and Abednego into a combustion they have a cool spirit though warm towards God and cast themselves on the Providence of God being perswaded that God would one way or other period the controversie Dan. 3. 16 17 18. Lastly Hereby the way of going out of the world is rendred the more easie and pleasant by observing the gracious out-goings of Providence towards a man in the world He may cheerfully go through death's dark Entry who hath had experience before of the Lord's company with him in the vale and shadow of death Good Jacob on his death bed looks back on the series or chain of God's Providence towards him and looks forward by faith to Providence as the Trustee for his posterity He blessed Joseph and said God before whom my fathers Abraham and Isaac did walk the God which fed me all my life long unto this day the Angel which redeemed me from all evil bless the lads c. Gen. 48. 15 16. David being likewise to leave the world hath an eye on what God had done for him and on what he would do for his Family so in 2 Sam. 23. there is a recognition or account taken of what God had done for David v. 1. and in v. 5. David casts an eye on the Lord's Promise a fruitful Seed plot of gracious Dispensations Although saith he my house he not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure although he make it not to grow And thus the way to dye comfortably as well as to live holily is to observe God's Providence judiciously SECT II. 2. SECURE an interest or propriety in the God of Providence as reconciled to the soul in and through Jesus Christ What the marrow of divine blessing is Peter gives us to understand in that Sermon of his made to the Jews Acts 3. 26. Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his iniquities All outward blessings as they are commonly termed are but dry bones if this marrow of pardoning-grace be wanting Luther calls all the Turkish Magnificence Wealth Power but a crumb cast to a dog Varnish they say is no colour yet it sets off colours puts a beauty on them a propriety in God that varnisheth all the outward blessings of God This draws a golden thred through all thy Creature-comforts Thy food thy health thy rayment thy relations become double blessings this way yea thy wants thy sickness thy reproaches have lost their stings for if God be thine these are thine for thy good The Covenant of Grace hath made an happy conversion of troubles into Medicines and Providence hath undertaken the Cure a Physician able enough to perform what is so undertaken To sum up all then Good reason is there to look after this interest in God as reconciled for 1. Christless ones have no solid ground of any comfortable hopes in God Ephes 2. 12. 2. They who have God for their God have a filial right to the Promises which have gracious Providential dispensations in the belly of them they can go to God the Fountain of Providence and have their bottles filled I will saith David cry unto God most high unto God that performeth all things for me He shall send from heaven and save me c. Psal 57. 2 3. yea they have a pledg given them That their very stripes inflicted by Providence shall be healing ones so much doth that intimate in Psal 89. 30 31 32. SECT III. 3. GET more and more acquaintance with the holy Scriptures in order to proficiency in the School of Divine Providence Let the word of Christ dwell in you richly in all wisdom is Paul's Doctrine Col. 3. 16. If God's Word be received as our Inmate we shall not be such strangers to Providence as others are and that 1. Because the Scripture hath a finger to unty the hard knots of Providence A parallel or like Exemplification or something by
inter montium angustias quod enim Deus decrevit non apparet sed est absconditum quasi lateret in altis montibus Tunc ergo incipimus agnoscere Dei consilium ubi ipsa experientia nos docet hoc vel alio modo fuisse decretum quod prius nos latebat a picture of the process of Providence Things before they come to pass are latent between these Mountains as Calvin interpreteth 2. Matters in Scripture are insisted on as having a reference to God's Decree or Will 1. Some things are referred to God by way of proper efficiency Paul speaks of vessels of mercy which the Lord had afore prepared unto glory Rom. 9. ver 23. What this preparing of the Lord is the same Apostle doth give to understand not only in that Chapter but elsewhere as Eph. 1. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love having predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of his will v. 4 5. and not only good supernatural as Vocation Justification and the like center in the Purpose or Will of God as the Apostle here sheweth but likewise good natural and moral for he hath made a decree for the rain Job 28. 26. The fire and hail snow and vapours stormy wind fulfil his word Psal 148. 8. Every good and every perfect gift is from above and cometh down from the father of lights James 1. 17. 2. Other matters have a reference to the Decree or Will of God by way of a wise righteous permission It may be observed how the Apostle speaks differently of the vessels of mercy and the vessels of wrath Rom. 9. the vessels of mercy the Lord is said to prepare unto glory v. 23. the vessels of wrath are said only to be fitted to destruction v. 22. God infuseth no evil into them and yet the evil of sin cannot be without his Will so permitting not by way of approbation but physical non-impedition There is indeed a curious and spotless artifice of the Holy One of Israel even in and about the sins of men He never acts deficiently from the Rule of his Eternal Righteousness and therefore the Lord 's Willing sin in a sense is not to be ignorantly jumbled together with man's not-hindering who is under a Law to hinder it I see no reason then to deny the reference that sin hath to the Will or Purpose of God The Necdubitandum est Deum facere bene etiam sinendo fieri quaecunque male non enim hoc nisi justo judicio sinit profecto bonum est omne quod justum est nam nisi hoc esset bonum ut essent mala nullo modo esse sinerentur ab Omnipotente Bono cui procul dubio quam facile est quod vult facere tan facile est quod non vult esse non finere August in Enchirid. cap. 96. hand of Providence writ the Copy of Eternal Love in Christ's Sufferings the Pen had its hair and that its blot a very great and black one and yet what saith Peter Acts 2. 23. Him being delivered by the determinate counsel and fore-knowledg of God ye have taken and by wicked hands have crucified and slain Add to this that in Acts 4. 27 28. which seems to be a full and clear confession of the Church in this point 3. Matters are insisted on in Scripture not only by way of mâ—er Reference but also by way of Inference from the Purpose or Will of God as declared An instance full for this is the not breaking the legs of Christ John 19. 33 36. The Apostle Paul doth also inter calling c. from predestination Rom. 8. 30. yea he doth infer a patient bearing of afflictive dispensations on this wise saying that no man should be moved by these afflictions for your selves know that we are appointed thereunto 1 Thes 3. 3. 4. Instruments in their actings have a subserviency to the Purpose or Will of God In Ezekiel's vision the wheels are mov'd by the living creatures they go whither the Spirit was to go Ezek. 1. 12. And not only Instruments ministerial who act knowingly and regularly but others who intend no conformity to the Will or Purpose of God in matters brought to pass do yet pay a kind of tribute to the Lord's Will as in the selling of Joseph into Egypt and the crucifying of Christ Gen. 50. 20. Acts 4. 27 28. 5. If the Lord's Will be not the foundation of Dispensations then something else must take place and if men as the noblest of creatures here below shall have the Chair of State then to sacrifice to their own net and to burn incense unto their drag will be found good divinity which the Prophet censures as bad Hab. 1. 16. But Christians have not so learned Christ for he teacheth to resolve their mercies ultimately into the good pleasure of God Mat. 11. 25 26. 6. The Scripture doth plainly assert this truth Psal 115. 3. But our God is in the heavens he doth whatsoever he pleaseth Isa 46. 10. My counsel shall stand and I will fulfil all my pleasure Dan. 4. 29. This is the interpretation O King and this is the decree of the Most High which is come upon my Lord the King Mat. 10. 29. Are not two sparrows sâ—ld for a farthing and one of them shall not fall to the ground without your father Eph. 1. 11. Who worketh all things after the counsel of his own will CHAP. II. 1. BE the more confirmed in the truth of this Observation Look not on the Will or Purpose of God as a Plant of Time but as the Eternal Root of what comes to pass in Time And good reason is there so to do for 1. The Scripture carries the Purpose of God with respect to matters beyond their present existencies in the world Jer. 1. 5. Mat. 25. 34. Rom. 9. 11. 2. The glorious Attributes of God speak another language than so as if he were not resolved on the government of the world till things have their existencies for 1. He is Omniscient from all eternity He knows matters before they exist or have an actual beeing Psal 139. â— Thou understandest my thoughts afar off Acts 15. 18. Known unto God are all his works from the beginning 2. He is Omnipotent nothing resisteth his will He spake and it was done Psal 33. 9. Power belongeth to him Psal 62. 10. 3. He is Independent in his operations He lacquies not after the Creatures none of the Creatures give to him so that a new Purpose hereupon is originally framed which was not before although not declared God is no such debtor to any of the Creatures Find out the Creature to whom God is such a debtor and the debt shall be well paid Rom. 11. 35. 4. He is Vnchangeable there is not the least change in Him He is not a yesterday God purposing and
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.
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
yet said Daniel to him Thou O king art king of kings for the God of heaven hath given thee a kingdom power and strength and glory Dan. 2. 37. All Nebuchadnezzar's Power waâ— but a Slip taken out of Heaven's Garden He was beholding to God who placed not only the Crown upon his Head but his Head also upon his Shoulders And not only the Power but the exercise of it also is mutatitious or borrowed So Christ to Pilate Thou couldst have no power at all against me except it were given thee from above John 19. 10. But 2. The Power of God is seen as glorious in compare with Human Power in that the Lord can and doth when he pleaseth dethrone the greatest Potentates of the World How quickly is a Nebuchadnezzar hurried from the Palace to the Park Dan. 4. 32. God is Judg he putteth down the one and setteth up another Psal 75. 7. And hence Moses speaking of the two Kings Sihon and Og whom God had caused to fall before his people Deut. 3. 21. annexeth a pertinent description of the Lord's Power saying O Lord God thou hast begun to shew thy servant thy greatness and thy mighty hand for what God is there in heaven or in earth that can do according thy works and according to thy might v. 24. Thirdly The Power of God is to be considered in regard of the manner of its display and that three ways 1. Immediately or without means If there be wanting means yet there is never wanting power to bring about matters where and when God pleaseth without means He that made the World without a Tool can act without an Instrument If there be not an human arm to crush a Laban yet there is not wanting an hand from Heaven to restrain him so he acknowledgeth saying It is in the power of my hand to do you hurt but the God of your father spake unto me yesternight saying Take thou heed that thou speak not to Jacob either good or bad Gen. 31. 29. 2. Mediately by means and these though weak and improbable God checkt Egyptian-insolency by Frogs and Lice The blowing of the Trumpets of Rams-horns is as effectual to level the Walls of Jericho as if a thousand barrels of Gun-powder had been mined in under them Josh 6. 20. Gideon with his Three hundred men routeth the Army of the Midianites as well as if his Army had consisted of Three hundred thousand Judg. 7. 19 c. The Apostles being delegated by Christ to the preaching of the Gospel what multitudes are drawn into Christ by them who were to confront the world in that work as it was then adjudged Acts 16. 21. 17 6. 24. 14. 3. Contrary to the nature of means is the Power of God displayed He made the fluid Waters to stand up as a solid Wall for his people to pass by Exod. 14. 22. Fire shall flame and not burn Dan. 3. 26. Lions shall be hungry and yet not devour a Daniel Dan. 6. 22 23. An harsh and cruel Jaylor to a Paul and Silas shall become all kindness Acts 16. 23 24 33. Fourthly The Power of God in regard of the extent of it hath its consideration Thou hast saith the Psalmist a mighty arm strong is thy hand and high is thy right hand Psal 89. 13. With God all things are possible Mar. 10. 27. For with God nothing shall be impossible Luke 1. 37. And not only in the general is the Power of God marvellous but likewise more particularly if we view it with respect to 1. Spirituals 2. Temporals 1. The former the Apostle speaks of in 1 Ephes 1. 19. the exceeding greatness of his power to us-ward who believe according to the working of his mighty power As the Power of God was richly displayed in making the Heavens and the Earth so likewise is it in creating the new Heavens and new Earth Isa 65. 17. Look we into the new World and observe what a golden thread of Power is drawn thorow these following Pearls 1. Conversion-work regeneration or the new-creature declareth the Power of God Thy people shall be a willing people in the day of thy power Psal 110. 3. That the Wolf dwells with the Lamb and Leopard lies down with the Kid is from the Power of God Isa 11. 6. compared with Acts 9. 5. and 1 Cor. 6. 9 10 11. 2. The forgiving of sin and the mortification of it more and more do likewise hold forth the Encomiums and Praises of God's Power Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea Mic. 7. 18 19. But that ye may know saith Christ to the Scribes that the Son of Man hath power to forgive sin c. Mat. 9. 16. For sin shall not have dominion over you for ye are not under the law but under grace Rom. 6. 14. 3. The raising up of parties to a sense of God's love especially after a spiritual languishing falls slips conflicts with their darkness and cloudiness of spirit doth bespeak the Power of God in so doing Create in me a clean heart saith David and renew a right spirit within me restore unto me the joy of thy salvation Psal 51. 10 12. I create the fruit of the lips peace peace Isa 57. 19. 4. The vigorous sustentation of parties in the exercise of graces under sufferings doth proclaim the Power of God Be not thou writes Paul to Timothy therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God 2 Tim. 1. 8. See more Acts 4. 8 13. Rev. 2. 13. 5. The conflict of Saints with Satan doth witness the Power of God The God of peace shall bruise Satan under your feet shortly Rom. 16. 20. The Devil is a roaring Lion 1 Pet. 5. 8. and yet he is not an irresistable Adversary for v. 9. it is said Whom resist stedfast in the fuith 6. Perseverance in grace even unto glory doth exhibit a large testimonial of the power of God so 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation 2. In the next place The Power of God is seen in Temporals What is the World but an Hall hung with this Cloath of Arras We may behold the Power of God in the meanest or least of Creatures Amongst other things observe the sparklings of this Diamond in two things 1. In point of Provision for parties How did God feed so many thousand and for many years and in a Wilderness of old See Numb 11. 21. Deut. 8. 2 3 4. As the Power of God was then seen so it is seen in a larger Wilderness the whole World in feeding
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
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
was not by and by setled The holy Dove builds not the Nest of Comfort amongst Thorns and Nettles these must down ere Consolations come from above David cries out of broken bones Psal 51. 8. he is an humble supplicant for the light of God's countenance and the joy of salvation v. 8 9 10 11. and no wonder for broken bones are not by and by healed and the nigh-shipwrack't vessel by and by rigg'd Job's quiet and comfort was handed in by degrees God answereth him out of a Whirlwind chap. 38. and after vindicates him from the calumnies of his friends accepts his performances and turns his captivity as it is declared in chap. 42. 3. From the wise Ends of God in the gradual process of Mercies What these are may be touched 1. To correct for sin The Chariot of Providence moves no faster because men throw the logs of sin in the way There is no reason for men to complain that God is slow in delivering when they are swift in sinning The hand of the Lord is not shortned that it cannot save c. but your sins have separated between you and your God and your sins have hid his face from you Isa 59. 1 2. The Israelites Wilderness-sins made the Wilderness-journey forty years which might have been performed in forty days 2. To exercise faith prayer patience by this gradual process Jacob is a Wrestler before he is a Prevailer Hannah prays believes and waits ere she hath a Samuel There is a connexion of Duties with Mercies though not a connexion of Merit on our part If Providence give in Mercies before seeking of them there is ground to adore Soveraign Mercy no reason to neglect Duty for time to come 3. To fit for Mercies The Scabbard must be fitted for the Sword otherwise the Sword though it have a golden Hilt will cut the Scabbard or fall out of it to the danger of him who girds it on There is the strong Wine of Mercies which weak heads are not able to bear It 's hard for a man to go over the high golden Bridg of Mercies and not be giddy-headed The Israelites were not by and by fitted for Canaan nor Joseph for Egypt's Dignity nor David for the Royal Diadem noâ— a Novice for â—…e Ministry lest being lifted up with pride be fall into the condemnation of the devil as the Apostle saith 1 Tim. 3. 6. 4. To teach the lesson of thankfulness For 1. The gradual process of Providence in Mercies doth lay forth the Mercy by piece-meal before the eye God could have created the World in one day but he took six to the end men might take the fuller view of the glorious work of Creation The same method in the work of Providence serves to the like end Moses when the Israelites are to take possession of Canaan doth rehearse the several stages of their journey Numb 33. A Mercy indeed is better viewed in its walk than in its leap 2. God's bestowing things gradually doth inure to the exercise of the grace of Thankfulness Every little of mercy doth deservedly call forth the Lord's praises The slaying of Sihon King of the Amorites and Og King of Bashan was a preamble for further thankfulness to the Israelites Deut. 3. 1 2. 3. The very laying of the foundation of the Temple was ground for the Priests and Levites praising and giving thanks unto the Lord as is recorded Ezra 3. 10 11. 3. Hâ—reby Parties are taught how to value the full crop of Mercy The Husbandman's joy in the Harvest transcends his joy for pleasant showers before the Harvest His waiting makes way for his prizing what he waits for Behold the husbandman waiteth for the precious fruit of the earth James 5. 7. Canaan after a long Wilderness-journey is the more valued by the Israelites CHAP. II. 1. FROM the gradual process of Providence in Judgments behold the folly and stupidity of sinners They are secure though Judgments have had their real as well as verbal Preface God hath shewed the Rod and smitten with it and yet they promise themselves Golden Mountains when they are ascending desolate ones like Agag who said Surely the bitterness of death is past 1 Sam. 15. 33. It was said of Ephraim Strangers have devoured his strength and he knoweth it not yea gray-hairs are here and there upon him yet he knoweth it not Hos 7. 9. Oh how sad is the case of stupid sinners who consider not how lesser Judgments are but par-boilings for greater ones 2. From the gradual process of Providence in Mercies learn 1. To observe the first foot-steps of Mercy Men should be as forward in their observation as Providence is in operation The way to see the great things of Providence is not to despise the day of small things Zech. 4. 10. 2. To watch against Pride and Impatiency if a Mercy come not by and by Behold his soul which is lifted up is not upright in him but the just shall live by his faith Hab. 2. 4. It 's wisdom for persons to crush that which may crush the Mercy An head swollen with pride and vanity will not be receptive of the Crown of Mercy 3. To improve the first-fruits of Mercy He that improves the dawnings of Mercy may behold the glorious day of Mercy Jesus answered and said unto Nathaniel Because I said unto thee I saw thee under the fig-tree believest thou Thou shalt see greater things John 1. 50. OBSERVATION XLVI PROVIDENCE doth make a sudden change of the face of things or There is a Leap as well as a soft and gentle Walk of Providence in matters CHAP. I. VVHAT hath been before said of the gradual process of Providence is not so to be understood as contradictory to the Liberty and Royal Prerogative of the Lord in sudden alterations Moreover the gradual Caeterum si respicimus ad Dei consilium nunquam motam facit novit enim omnes temporum articulos in ipsâ tarditate semper accelerat utcunque non apprehendat hoc caro Calv. in Hab. c. 2. v. 23. workings of Providence are consistent with sudden alterations made by Providence A strong wind unexpected comes and the Trees full of ripe fruit have their thin and lean face in a moment Now that there are such sudden alterations both as to Judgments and Mercies may be evidenced as followeth 1. There is a sudden change of the face of things in regard of a black and ruful face of things to take place and this will appear 1. From the full and elegant similitudes by which this sudden change is painted forth in its genuine and proper colours So in Isa 30. 13. Therefore this iniquity shall be to you as a breach ready to fall swelling out in a high wall whose breaking cometh suddenly at an instant Other full and pregnant allusions there are as to the withering of the grass when the spirit of the Lord bloweth on it Isa 40. 7. the cutting off like the foam on the waters Hos