Several Discourses Considering the Providence of God

SERMON I.

THE Relative Particle [who] in the front of the Text, must necessarily relate to God spoken of verse. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Many of these spiritual blessings are enumerated, from that third verse to my Text. He hath chosen us in him before the foundation of the world, predestinated us unto the adoption of sons, verse. 5. Made us accepted in him, verse. 6. And here again, ver. 11. Predestinated according to the purpose of him, who worketh all things according to the counsel of his will. All this is written to those at Ephesus, who were faithful in Christ Jesus. Ephesus was a City in the lower Asia: A City famous for Trade, and as famous for their Idolatrous Worship of the great Goddess Diana. Paul came thither, Act. 18.19, 20. but tarried not, being to keep the feast at Jerusalem, Acts 19. You find him returned thither, where he stayeth two years and three months, as you may gather from Acts 20. You may in that Chapter find him forced thence by an uproar of the people; during the time of his abode there, God used him to plant a Gospel-Church. He left the charge of it with Timothy, 1 Tim. 1.3. As I besought thee to abide still at Ephesus, while I went into Macedonia. We cannot gather from anything in this Epistle, that any such corruptions in Doctrine or manners had crept into this Church, as had done into the Churches of Rome, Corinth, and Galatia; but the blessed Apostle knew, that although they stood, they were concerned to take heed lest they fell, and that the common temptations of those times might influence them; to obviate which he writeth this Epistle unto them. In the Preface contained in the two first verses, he after his manner saluteth them. In the third verse he begins the matter of his Epistle, minding them of the wonderful benefits, and acts of Grace, which God had made them partakers of, in, and through Christ. He instanceth in the Election of them to eternal life, as the end, and the Predestination of them to the means in order to that end, ver. 4, 5, 6, 7. Thence he proceedeth to a discourse about Redemption, verse. 8, 9, 10. In this Verse he returneth again to the business of Predestination. In whom also (saith he) we have received an inheritance, being predestinated according to the purpose of him. — Who worketh all things according to the counsel of his will. Where you have two things affirmed concerning God.

1. That God worketh all things. As he at first created all things, so he worketh all things; some by way of Efficiency, and special influence, others by way of Permission; or he worketh all things, whatsoever is not sinful.

2. That he doth it according to the counsel of his will.

I am aware, that there are some Divines, who restrain the Universal Particle all things, to the things before spoken of, or at least to all those things which God worketh in a way of Efficiency. The latter is Bellarmine's sense, for which he quoteth Jerome. I do rather incline to those Interpreters, who think, all things, are to be interpreted more generally. Nor is there any fear, that by this interpretation we should make God the Author of sin: for besides that, after Bellarmine had spit his Venom against Calvin and Beza, he could find out a way himself to entitle God to all things, yet not to sin; for he tells us right, Peccatum facere est deficere; certainly all actions as things, or natural motions, must be from him, in whom we live, move, and have our being; though the irregularity, obliquity, malice and deformity, and crookedness of actions (in which alone lies the sinfulness of them) is not from God, but from the corruption and malice of the sinners hearts. Now the very esse formal of sin (if it be not improper to say so) lieth not in the natural action, but in the obliquity and deviation of the action from the Divine rule; and this neither Calvin nor Beza, nor any valuable person, ever ascribed unto God. And therefore the All things of the Text may safely be understood, of all beings, natural motions and actions, and to entitle God to them, is no more than to say after the Apostle, In him we live and move, and have our being. Now the Text doth not only say, That God worketh all things, but that he worketh all things according to the counsel of his will, that is, an eternal Decree made in infinite wisdom. So that two Propositions are plain enough in the Text, 1. [Prop. 1] That there hath been an eternal purpose and counsel of the Divine will concerning all things. 2. [Prop. 2] That according to this eternal counsel of the Divine will the Lord worketh all things.

I begin with the first of these. Nothing hath come to pass, nor ever shall, but what the will and counsel of God hath before determined, that it shall be; observe that phrase, That it shall be. There are many things have been done, and are every day done, or doing in the world, which the purity and holiness of God, will allow him to have no efficiency in; but there is no effect which he hath not willed should be done. Indeed concerning the means, the primary efficient, or instrumental causes of actions, God's Will hath moved variously. For all good things, motions, or actions that have any goodness in them, himself hath willed to do 'em, and to concur as a principal efficient cause. The A postle telleth us, that every good and perfect gift cometh down from above, which is not only true of spiritual gifts, habits, and influences, but of natural actions and motions, such as are purely so, and abstractly considered from any malice and filthiness, or irregularity cleaving to them; for the Apostle telleth us, In him we live and move. Now whereas all motions and actions, are either good or evil; as to the first, it is readily granted, the first mover must be the efficient of motions. God is the fountain and original of all good. And in this sense that of our Savior is true, There is none good but God. There is a goodness in natural habits and actions, a goodness of being considering the motions and actions purely as natural, without the tincture of a vitiated will, or affections and passions debauched. There is a further goodness in spiritual habits and actions. All is from God, and concerning every good action or motion in either sense, there hath passed an eternal purpose or counsel.

The only doubt can be, is concerning evil actions vitiated from the corrupt and debauched will, and affections and passions of men. As to which it is on all hands most readily granted, That God is not the author of them as such, nor willed to effect them; he hath neither commanded them, nor approved them, but he hath willed that these should be done, he hath willed the permission of them. And this is so evident, both from Scripture, and from Reason, raising conclusions from scriptural principles, that it can with no modesty be denied. I will prove it but from one instance of Scripture, but that so high as nothing can be higher, and so plainly asserted, as nothing can be plainer. You shall find it Acts 4.27, 28. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the children of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. There certainly never was, nor is it possible there ever should be, an higher act of wickedness committed in the world, than the adjudging to death, and crucifying the Lord Jesus Christ, who was the eternal Son of God, and the most just and righteous person that ever was in the world. There was a great Combination, as to this murder, Herod, Pontius Pilate, Judas, the Jews, the Gentiles: Judas betrayed him, Herod mockit him, Pontius Pilate condemned him, the Jews accused him, the Jews and Gentiles crucified him. They all did their highly sinful parts. Now one would think, and may reasonably conclude, that if there ever had been, or could have been, an action done in the world, which had slipped the eternal will, and counsel of God, and come to pass whiles the watchman of Israel had been asleep, or which God never thought on, it should have been this action. But, saith the Apostle, they all in this act, this horrid act, did no more than what God's hand and counsel had before determined to be done. The words are 〈 in non-Latin alphabet 〉 , God's Counsel determined not to do it, but that it should be done. The word 〈 in non-Latin alphabet 〉 is often used in holy writ, and usually it is translated predestinated, as ver. 5. of this Chapter, and in my Text; and so also Rom. 8.29. Whom he predestinated; in 1 Cor. 2.7. it is translated ordained. It apparently signifieth a Predetermination of persons, or things, and is used with reference to both, and that both as to good and evil things. I shall only further give you the note of a very great Divine upon it, that it signifieth such a Predetermination of things, as not only comprehendeth the end, but the means leading to that end. But in a further evidence of this, let us use our reason a little, though still exercising it upon scriptural Principles. My first argument shall be,

First, From God's certain fore-knowledge of all things. I will open it in three things:

1. God from all eternity did certainly and infallibly foreknow whatsoever should come to pass in the world. The holy Scripture is very plentiful in asserting the perfection of the Divine knowledge, Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all their goings. Prov. 15.3. His eyes are everywhere beholding the evil and the good. Psal. 139.3. Thou art acquainted with all my ways. Jer. 16.17. Mine eyes are upon all thy ways. Heb. 4.13. Neither is there any creature but is manifest in his sight: but all things are naked and open to that God with whom we have to do. 1 John 3.20. God is greater than our hearts, and knoweth all things. Now all things considered from eternity, were either such things which it was possible might be, but never were, nor are, nor shall be. God knew these things: He calleth the things that are not, as if they were, Rom. 4.17. he saw them in suo potenti, as he was able to have produced them. This Divines call scientiam simplicis intelligentiae. Or secondly, They are such things as have been, now are, or shall be. These things also God knew from eternity: Divines say, God knoweth these, In suo volenti per scientiam visions. He from eternity saw them in a certain futurity, as things which should certainly be: for God doth not know things as we do by succession, one thing today, another thing tomorrow; for then there must have been a time when God was ignorant of some things, which were blasphemy to assert: but such is the perfect nature of God, that he must by the same Act, and at the same time have a perfect knowledge of all things, that ever were to come to pass in the created world.

2. Supposing now that God from all eternity had such a perfect knowledge of things, it followeth of necessity, That they were certainly to be, and have a certain existence: for God could not know, and see those things in a future existence, of whose future existence there was no certainty; which by the way is a concludent argument against the new device of Molina, Fonseca, Suarez, Lessius, and some other Jesuits, since embraced by Vorstius, Arminius, Grevinchovius, and their followers, who have devised a middle kind of conditional knowledge in God. Thus they say, that God knew that if Peter or James were in such circumstances they would believe. But this is to say nothing, for if there were no certainty of Peter's believing from eternity, God could not certainly know, what was not certainly to be.

3. Now I would gladly be instructed by any who stumbleth at this Counsel and purpose of God, what but the will of God determining the event, could give a certainty of being, or existence to any event? If the things that are, might not have been, then (as I said before) God from eternity could not have had a certain knowledge of them as things to be: if there were a necessity of their being, what could make it but the will and purpose of God? For example: God did from all eternity certainly know, that his blessed Son our Lord and Savior, should be born of the Virgin Mary, in the time of Augustus Caesar, and here live some years, and then be crucified; he did certainly know, that Herod should mock him, Pilate judge and condemn him, the Jews crucify him. Then I say from all eternity, these things were certainly to be, otherwise God could not have known them: God indeed did not decree to put that malice into the heart of Pilate, Herod, or the Jews. But he did decree that such persons should be, and to suffer them to execute that malice of their hearts, yea and to influence them to those actions, so far as they were natural actions: without that influence, neither Herod could have opened his mouth to mock him, nor Pilate to condemn him; nor could the Jews have lifted up their hands, to have either made a cross, or driven a nail. That indeed they used this their natural strength, and power, their tongues and hands thus wickedly, and maliciously, this was from the Devil, and from their own lusts; but God willed that it should be done, though he did not will to do it in a way of efficiency. This was that which gravelled Vorstius (a man of a clear head, and great Learning and Reason, though corrupt, having not learned to submit his Reason to the Word of God), so that he confesseth it a very great difficulty to fix an immutable cause of the certain existence of future contingencies: he reckons up all that is said, and at last reckons this for one opinion, The determination of the Divine will, in which God beheld all things as certainly decreed, which were to be effected, as in the first efficient cause effectually decreeing them. He saith, That as this is the most received, so it is the truest opinion, if it be not extended to all future things, even to sins, &c. And again he tells us, That whatsoever we fix as the cause either of God's fore-knowledge, or the future existence of things, we shall everywhere find Labyrinthum inexplicabilem, an inexplicable Labyrinth. And indeed it is not to be determined, How God should know all things from all eternity, if he had not willed them to be, either by his efficiency or permission. And our adversaries you see in this point, agree it the best way to fix it there; only they are afraid, If God willed sin to be, he must needs be the author of it: That we deny, we say he did not will the infusion of any sinful habit, nor the doing of any sinful act, only that it should be done; and you heard before, the Scripture speaketh plainly enough in this case, That the Counsel of God had determined that should be done, which was done against Christ by Herod, Pontius Pilate, and the Jews.

2. My second proof shall be from the actual Providence of God, extending to all motions and actions. The Scripture is full of expressions, proving this, In him we live, move, and have our being, Acts 17. My Father worketh hitherto, and I work, John 5.17. My Text saith, He worketh all things. The actual Providence of God is a certain Servant to the Eternal Will, Purpose, and Counsel of God. It doth but execute the eternal thoughts and decrees. Look as every rational agent first thinketh, deliberateth, and determineth with himself what to do, and then his hands are employed to execute his purposes and deliberations: so God being the highest rational Agent, doth nothing in time, which did not meet with an eternal thought, nothing but what he had from eternity resolved, and determined should be done. First, the Counsel of his Will passed upon the thing that it should be, then his Providence bringeth it about, though in a different manner suited to the purity and holiness of God: for God cannot be the author of sin. The Providence of God therefore, as to actions that are evil, only permits the filth and obliquity of them, though it further concurreth to the motion, or action, as it is natural (for so it hath a goodness in it). As the Writing-master guideth the child's-hand in the Writing of its Letters, but guideth it not to make blots, or any crooked or irregular strokes; though it is true of him also, that if he pleased, he could hold the child's hand so steady, and so far influence it, that it should not make an irregular stroke. The Jews spit upon our Savior's face, they nailed him to the Cross; if God by his Providence had not assisted their natural faculties to these actions, so far as they were natural, merely natural, they could not have spoke or spit, nor moved an hand to lift up a crown of Thorns to his head, nor to have driven a nail into his flesh. God did concur to uphold their natural strength to their natural action: but now, That they spake bad words, rather than good, to, and of our blessed Lord; that they used their natural power to spit, (to the use of which God by his Providence concurred, rather to spit) upon Christ's face than upon the ground, and their strength rather to drive a nail into Christ's flesh than into the bare wood, and to work in their honest and lawful occupation; this was from the lust of their own hearts. Their sin was not in spitting or speaking, or driving a nail, but in spitting on Christ's face, in speaking evil, and blasphemously of Christ, in piercing his flesh with their nails: This God had nothing further to do with, than to permit; for the just punishment of their former sin, and for the further working out of his own Glory in the salvation of those for whom Christ died. In the mean time the Providence of God had its place about their sinful actions, though not causing, or any way effecting them, yet permitting, and not hindering the doing of them, in assisting to the actions so far as they were natural. And this motion of Divine Providence, (which is but a servant to the Divine Counsel), doth certainly conclude such a Divine Counsel, according to the nature of the operation of Providence. And this is enough to establish the Proposition.

This Proposition in the first place showeth us the Vanity of those who dream of an incertainty in the effects of Divine Providence: with reference to us there is a great incertainty, [Use 1] we know not what a day will bring forth; but in itself there is none, there is nothing but hath met with an eternal thought. The truth is, a certainty of Divine knowledge doth necessarily infer a certainty of events; for God could not have a certain knowledge from eternity of such things, as in themselves were incertain, whether they should be or no. Vorstius grants that God is omniscient; but he expounds it thus, that he doth, Omnia scibilia exactissime scire quo quidem modo ipsa scibilia sunt; That God knows all that could be known, in that manner that they were to be known: so then it seems there were some things that could not be known by him who calleth the things that are not as if they were. I wonder what these things should be? he will tell you, Those things which depend upon the liberty of man's will. So then here is another first cause and mover set up, and God knows nothing of the effects and motions of that, till they discover themselves in action. And I beseech you, consider how great a part of the Divine Knowledge this takes away. God according to this Doctrine could not from eternity certainly know anything that depended upon the will of man, so that it leaveth God no certain knowledge, but of things in their own nature necessary, which is a strange notion of God, yet necessary to be held by all those who are the Advocates of free-will, otherwise than as freedom is opposed to force and coaction: for if man hath a power to believe, or not to believe, God could not from eternity certainly know that man should believe, because he might not believe. I cannot understand how this assertion of the necessity of events, in regard of the Counsel of God concernig them, should (as they say) take away the Providence of God: for what do they mean by Providence, but God's continual inspection of created Beings; his continual influence upon them to preserve and uphold their beings and faculties, and to govern their actions. Now supposing that God hath determined all Events, why he should not yet inspect all Agents, and uphold their powers and faculties to those actions, which he hath willed to permit or effect, in order to the production of such effects and ends, and to govern all their motions and actions in order to that end, I cannot tell. Do they contend for a liberty for God to alter the series and course in which his will hath set all things? This indeed were reasonable for foolish man, whose second thoughts use to be best; and whom succession of time teacheth knowledge; but not for God, whose will never moved, but circumstanced with that infinite wisdom, that required not a second thought, and whose name is I am, and his will as immutable as his essence. But I hasten to something from this Doctrine, which shall be more practical.

This notion of the certainty of events from an eternal purpose of God, [Use 2] may be of great use for the quiet, stay, comfort and satisfaction of religious souls, under the ingrateful contingencies of this life; whether caused from the immediate hand of God, or from the malice and wickedness of men. There is nothing which cometh so to pass, but there first passed upon it the Counsel of the Divine Will: Then, a working of Divine Providence, either effecting, or permitting it, immediately influencing the Agent, if it be good; permitting the oblique motions of man's will to it, and in it, his lusts and passions in their boisterous motions, if the thing be evil. We are creatures who are full of passions, exceedingly subject to the exorbitancies, and over-boilings of them. In reference to evil, that is, things that are not pleasing to our external senses, there are two or three passions, which give us most, or all of the trouble of our lives. Fear, that torments us upon the prospect of some great evil probable, or likely to fall upon us. Grief, that drowneth us upon the over-flowing of some Divine scourge upon our persons, families, or interests in the world. Anger, that corrodes, and consumes us, because we cannot be revenged upon such as have been the instruments of any evil to us.

In the operations of all these, our corrupt nature is very prone to exorbitancy. Now under all accidents, apt to elicit, irritate, or inflame these passions, and so to disorder, and to spoil the quiet and composure of our minds, it should mightily stay us, that nothing is casual or contingent to God; nothing cometh to pass in time, but what he hath from all eternity determined, and set in order: man hath done, can do no more, than what God hath purposed, nor suffer more than what he hath fixed by the eternal counsel of his will. There are two necessary consequents of this eternal Predestination, and Predestination of God, which if duly weighed, will wonderfully relieve, and stay the hearts of God's People under the troublesome accidents and contingencies of this life.

1. That although the Will and Counsel of God putteth no force upon rational agents, nor offers any violence to human will, yet it layeth a necessity upon the event. This is what a Generation in the world will not understand, but nothing can be plainer to any who have ears to hear, or a mind to understand. God's Counsel (as you heard) predetermined the death of Jesus Christ: the Scripture plainly saith, That Herod, Pontius Pilate, and the Jews, did no more than what the Counsel of God had determined to be done, Act. 4.28. I would fain know now, whether (as to the event) it had been possible that Pontius Pilate should not have condemned, or the Jews should not have crucified Christ; Who hath resisted his will at any time? Yet certainly none will say, but as to the action Judas was not forced to betray him, nor Pilate to condemn him; they acted freely as to their action, although the event was necessary. God's Counsel influenced the event, but not their wills to move them to the action. But I say, the necessity of the event, though it doth not justify the Agent, nor authorize the Act; yet it is of wonderful use to satisfy such, as suffer under such events; and that upon a double account.

1. As it letteth us know, That all our trouble and solicitude, all our fears, griefs, all our suspicions, jealousies, and condemnings of ourselves, for any omissions, or neglects of means are in vain, and to no purpose. The thing must, or will be, it must, or would have been; God had determined it, there was an eternal Counsel had passed upon it. We are very prone upon sad events, to torture ourselves with such reflections as these; If this or that thing had not been done, if this or that means had not been used, this thing had not been, such a friend had not died, such a mischief had not befallen me. Lord! (saith Martha, John 11.21.) if thou hadst been here, my brother had not died. We are wonderfully mistaken in these things: It is true, that our knowledge that events are certain, is no justification of us in the neglect of the use of any means in order to the obtaining any good we desire, or preventing or removing of any evil upon us, or imminent over us: and the reason is plain, 1. Because though the event be certain, yet we are not assured of it: and as to duty, the case is the same of things which are not, and which appear not to us. 2. Because that God, who hath willed us any good, or the preventing or removing of any evil, hath willed both the one, and the other to be obtained, in the use of such means, as either in a natural way of working, or upon the evidence of reason, or direction of Scripture, appear proper for the obtaining it. And 3. It is the Command of God we should use means. But supposing no means neglected, the Predetermination of God ought to satisfy us, though we miss of some good, which we passionately desired, or suffer under the pressure of some evil, which we passionately desired a deliverance from, and used all means in our power to be freed of: it should also quiet us as to any fears that are immoderate, and distracting our minds concerning any evil likely to befall us, or any who relate to us, when we have it in prospect, and see it hanging over our heads. It may also be of great use to still our spirits concerning means, less successfully, and ineffectually used to prevent such evils; yet, as I said before, and for the reasons I before mentioned, we must take heed of thinking that this certainty of the event, from the Divine Prescience and Will, giveth us anything of a supersedeas, as to the use of any proper means, which we are equally obliged to use, as if the event had been incertain and casual, and might as well not have been, as been.

2. But there is more yet in this notion, to satisfy every good Christian; for if all events (how ingrateful soever to us) are according to the eternal purpose of God, and the Counsel of the Divine Will, 1. They necessarily must be good. 2. The products of infinite wisdom. 3. And of infinite love, and goodness to such, as love and fear God.

1. I say they necessarily must be good. I mean this of such as God hath willed to effect, not such events as God hath only willed to permit. But of the first sort are all evils of punishment. It is not beneath God to be the Author of his own Judgments: Evils of affliction are only nominally, and nuncupatively evil, and called so according to the language and apprehension of our sense.

2. They must needs be the products of infinite wisdom. The Psalmist speaking of the works of God, saith, In wisdom hath he made them all. It is true of God's Counsels, in infinite wisdom God hath established them all; so as all events are fixed in the best order imaginable, for the glorifying of God, which is the highest end any action can be levelled and directed to. It is the highest end which God could act for; because he could work for no higher, he hath wrought, and still worketh for himself: it is the highest end that we can act for, and that to which as we ought to direct all our actions, so we also ought to submit all our passions. The sum of all our Prayers is, or should be, Let the Lord be glorified: If God be glorified, every good man hath his highest wish, his utmost design, and desire. Now if all events were from eternity set in order, and predetermined by a Counsel of the Divine Will; they must be ordered to the Glory of God, because they are ordered by and in infinite wisdom, which always directeth the best means, in order to the best end. God could not be deceived in his contrivement, and proportioning of means, in order to his own ends. Although therefore we may, and ought to mourn, and be afflicted, for many things which we see done under the Sun; because they are brought to pass by the lusts, malice, and wickedness of men; by their sinful corruptions and passions, by which God is highly dishonored, and it may be we cannot understand what honor God can have from the event itself; yet we ought at last to recollect ourselves, and get victory over our passions, and to say, Was not the hand of God in this thing? Was this a slip of the eternal Counsel, or was it a product of it? Surely nothing slipped the Divine notice; whatever happens, was ordered by him, who was infinitely wise in Counsel, who could order nothing but in infinite wisdom, and in subserviency to the great end of his actions, the Glory of his Name. Every good Christian therefore ought at last to satisfy himself as to what he seeth before him in the world, and to say, Let come what will of me, and mine, or of a thousand others little concerns, I am frustrated of my expectations and desires; I thought God might have been more glorified my way, I see I was mistaken. God cannot be frustrated of his ends, nor be deceived as to means proper for the compassing of them. This thing came not to pass without the eternal Counsel of the Divine Will. God is true to his own end; he would never have decreed to have permitted it, nor have permitted it actually, if he had not known how to have compassed his Glory by, and from it, when done: Surely, the wrath of man shall praise him. I cannot see the Wisdom of God in it, but there is an infinite wisdom in it; and when the Lord's work is finished, I shall then see it, and be able to understand what I now do not. I cannot look to see the bottom of Divine Wisdom.

3. But this is not all: supposing this, All events and accidents must to those who love and fear God, be not only the products of infinite wisdom, with respect to God's glory, which is the highest end, but with respect also to their good; and this not only in regard of the Promise, That all things shall work together for the good of them that love God; but also of his fatherly relation unto them, All things are theirs, because they are Christ's, and Christ is God's. God hath said concerning them, that with an everlasting love he hath loved them; and having done so, all his eternal counsels, all the motions of his Providence, must be ordered to the Demonstration of it; and this every Child of God shall first or last see. It falleth out with us, as with an ignorant person, which goeth into a Limners Shop; he seeth there a rude and imperfect draught of a picture, and thinketh that it looks ugly; but he seeth not the Idea of the intended draught in the Limners fancy, and hath not patience to wait, until he hath finished his work, which if he had, he would then see it a very beautiful piece. Thus many of us looking upon God's Works before they be finished, we pass an ill judgment upon them. But could we but see the Platform or Idea of them in the eternal Counsel of the Divine Will, or stay with patience till the Providence of God had finished his work, we should then apprehend it beautiful, and very agreeable to the Glory, Wisdom, Mercy, Truth, and Goodness of that God, which it is produced to demonstrate to the world; and that we cannot see this before, is our weakness and imperfection. The malice of men in the persecutions of God's People, looketh upon us with an horrid aspect: these indeed God doth not effect, but he hath willed they should be, and hath told us, they must come, yea, and he worketh too permitting others to bring them about, and suffering them in the execution of their malice, whom he could easily hinder: but when these things are over, we often see both infinite wisdom and goodness too in them. How should the salvation of Sinners have been purchased, if God had not permitted Judas to have betrayed his Master, Pilate to have condemned him, and the Jews to have nailed him to the Cross? had it not been for the persecution of the Jews, how should the Gospel have gone to the Gentiles? But yet for a close of this discourse, and that we may not mistake our Duty, we ought not to be so far satisfied upon the Contemplation of this great truth; but that,

1. We must be piously affected with the sad Providences which God measureth out to his Church and People. What saith the Psalmist, If I forget thee, O Jerusalem, let my right hand forget her cunning. The sad rebukes of God's Providence ought by us to be laid to heart. Though persecutions and other punishments be contrivances of infinite wisdom, and products of certain and infinite love; yet to the present sufferers, they may be punishments of sin, and marks of Divine displeasure, and therefore ought not to pass over our heads, without our taking some notice of them, and the causing of some sad thoughts within us: the crucifying of Christ was the product of infinite wisdom and goodness to the People of God, but yet a just cause of sadness to the Disciples of Christ. We must take things as they appear to us, being not able to see to the end and bottom of God's designs. That they shall at last issue in the Glory of God, and the good of his People, is indeed matter of faith, and will be matter of joy to us, when we see it; but in the mean time it is matter of sadness to us, to see God's Vineyard rooted up, his People eaten up like bread, and wicked men suffered to devour those that are more righteous than themselves.

2. Again, We have reason to be afflicted both for our own sins, and the sins of others. Although it be as to the event true, that both our own and others sins shall issue in God's Glory; yet it is as true, that God hath no need either of ours or any others lies for his Glory, and that God is both by our sins, and the sins of others actually dishonored. That they are made to issue in God's Glory, is the product of God's Wisdom, not our oblique and irregular action or intention, and therefore they ought to be causes of sad reflection to us. But thus far we may satisfy ourselves, 1. That (as I said before) the event was necessary, and nothing that hath come to pass, could, with our utmost care and diligence, have been otherwise than it is. We may talk after the manner of men, and reason after the measures of human probabilities: If such a thing had not been, another had not followed; but there is nothing issued in time, but was ordered from all eternity. 2. We ought again in this to be satisfied, That of whatsoever the Lord hath promised, nothing shall fail. We are full of unbelief, and when we see God's Providence working (as we judge) directly contrary to what he hath promised, we are presently giving up all for gone and lost; but if everything be wrought according to the Counsel of the Divine Will, and the Holy Scriptures be such part of this will, as he hath pleased to reveal to us, God knoweth both what he hath said, and how he hath laid things in his eternal thoughts, and sooner shall Heaven and Earth pass away, than any word he hath spoke: The counsel of the Lord shall stand: and the word of our God shall stand forever.

3. And lastly, As I have before told you, we may be thus far satisfied, That whatsoever doth, or ever shall come to pass in the world, shall serve God's great ends; because it is ordered by the Counsel of the infinitely wise God, and therefore must necessarily serve his designs. In the end of the world we shall say, God could not have had so much Glory, but for such a persecution, such a disorder. Surely the wrath of man shall praise him.

SERMON II.

THE last time I shown you, That God hath from eternity settled all events by an eternal purpose, according to the Counsel of his Will; nothing cometh to pass in time, but what was determined before time. I told you my design was to discourse concerning God's Acts of Providence, which are acts in time; and particularly to discourse some things relating to actual Providence, which do not fall into ordinary discourse, and often give occasion of trouble to the spirits of Christians: but in order to that, I thought it reasonable, First, to discourse a little of God's Settlement of all futurities (things which were to be fulfilled in their season), by an act of his eternal Counsel. Nor can I yet come fairly at my intended subject, without speaking to God's first Act in time (that was Creation); concerning which we must suppose a Decree of God, according to that known Rule in Divinity, Decretum Dei, & ejus executio exquisitissime convenient; nihil est in Dei opere, quod non fuit in decreto, & nihil fuit in decreto quod non sequitur in opere. That is, the Decree of God, and the execution of that Decree, most exquisitely agree: God worketh nothing but what he first decreed, and he decreed nothing but hath had, or shall have its issue in his working: and when we say God doth anything, we by it do understand no more than a new effect of his eternal Will. According therefore to the Counsel of his Will, God first made of nothing, the world, and all that is therein. And indeed, according to some notion of Providence amongst Divines, this is a part of it. Now for a foundation of a short Discourse upon this subject, I have chosen this Text.

The Apostle subjoineth the words of my Text, to a description of Faith, which he had given, verse. 1. Where he had told us, That faith is the substance of things hoped for, the evidence of things not seen. In the second verse he had told us, That by this the Elders had obtained a good report. Here he saith, By faith we understand that the worlds were framed by the Word of God, &c. In the Text you have,

1. A Divine assertion. The worlds were framed by God: things which are seen, were not made of things which do appear. You have the work of Creation described in its Causes: Negatively, the world did not make itself, one part of it did not make another; then Positively, it was framed by God; 〈 in non-Latin alphabet 〉 , is the word used.

2. You have the way described, how we come to comprehend this in our understanding: By faith. The Proposition of the Text is this:

Prop. That by faith we understand that the worlds were framed by God: and the things which are seen, were not made by those things which do appear. Here are two things:

1. The worlds were framed by the Word of God: the things seen, were not made of those things which do appear.

2. We understand this, Through faith.

In the opening of these I must inquire,

1. What is here meant by the Worlds? 〈 in non-Latin alphabet 〉 .

2 What is the meaning of this, That the worlds were made by the Word of God.

3. What is the meaning of this? That the things which are seen, are not made of those things which do appear.

4. What is here meant by faith, or through faith?

5. How do we understand it by faith, that the worlds were framed by God? After this, I shall come to the Application.

Quest. 1. What is here meant by the Worlds?

The word here used [ 〈 in non-Latin alphabet 〉 ] doth often signify an age, sometimes (and so generally in St. John 's Gospel, Eternity), but is sometimes in Scripture translated, World, Matth. 12.32. The blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, 〈 in non-Latin alphabet 〉 . So Matth. 13.32, 39, 40, 49. The harvest is the end of the world, Heb. 1.2. By whom he made 〈 in non-Latin alphabet 〉 , the worlds. The term properly signifieth, The duration of the world; but in Heb. 1.2. and here it must signify the Mass, the things of it. It carries here its own Interpreter with it in the other part of the Text, 〈 in non-Latin alphabet 〉 , The things which are seen; but neither is that term adequate to it: the object of Creation is larger than the objects of Sense; Spirits are not seen, but yet they are created. Let Moses expound it, Gen. 1.1. In the beginning God created the heaven and earth. In short, all the Creatures, whatsoever is not the Creator, must here fall under the notion of 〈 in non-Latin alphabet 〉 , the world, and all that is therein (excepting him who as the Creator made all, and filleth heaven and earth), the world, and the things thereof: the world, and the persons therein; heaven and earth, the world of things, and the world of persons: this world was made, 〈 in non-Latin alphabet 〉 .

1. The word in the Greek signifies, to make, to joint, or fit together, to restore: it signifieth, to make, or rather to make up (according to our English Idiom), to perfect. It is used Matth. 21.16. Thou hast perfected praise: we translate it perfect, or perfected, Luk. 6.40. And be you perfect, 2 Cor. 13.11. 1 Thes. 3.10. That we might perfect that which is lacking in your faith, Heb. 10.5. A body hast thou prepared [or made me]. So Heb. 13.21. The world was made, established, made perfect by God: Ut totum quidpiam quod suis omnibus partibus apt inter se cohaerentibus componitur: The worlds gave not a being to themselves, they were not eternal, and of an original from themselves, nor made of any casual concurrence of Atoms, according to the Heathens Philosophy; but they had their Original, their perfection, their establishment from God.

2. The word signifieth to be made perfect, to joint; to be put together. The world is a beautiful composition, it hath not only a Being, but a beautiful Being, all the parts of it being fitted and jointed together; this is also from God: it oweth not only its Being and Original unto God, but whatsoever it hath of Beauty and Ornaments; that one part of it is fitted to another, the beautiful composition of it, the subordination of the parts of it one to another, all this is owing unto God. This is part of the sense of it, 1 Cor. 1.10. That you may be perfectly joined together. Whoso looketh upon the Creation wistly, must see it consist of a great variety of things; but all fitted together, so as there is no discord, but a beautiful subordination of things in that vast composition: so as they serve one another, and notwithstanding all their different affections and qualities; yet they destroy not, nor invade each other: this also is from the Lord. The world was not only by God made, and produced out of a not-being, into a being; but it was fitted, ordered, jointed together by God.

3. The word signifieth also to restore, and bring again into order, what is disordered; and so it is used sometimes to mend nets: Rem lacer am aliquam resarcire & collapsam reparare. And this seemeth to be the primary and most proper signification of the word. Thus it is translated, restore, Gal. 6.1. If a brother be fallen, restore such a one. A Metaphor, say some, taken from Surgeons, putting a bone out of order into its place again. The world at first made, perfected, established, and jointed by God, in the Fall of Adam was disordered, and put out of joint: God by sending his Son, put the world in joint again; set its broken bones, created a new heaven, and a new earth. Thus also the worlds were made, as it were made again, and restored by God. But I take the two former senses rather to agree to this place; where the Apostle rather speaks of the first Creation of the world by God, than of the Redemption of it by Jesus Christ. The world then was made, that is, it had its first Original, its Order, Ornaments, beautiful composure, from a Divine creating Power; it did not give a Being, nor a Beauty and Perfection to itself. The Verb is passive, it had its Original from another, and this other was he whom we call God. But,

Quest. 2. What is the meaning of this, that the worlds were made by the Word of God?

None can understand here by the Word of God, the Holy Scriptures, which are called the Word, that is, the revealed will of God, spoken by holy men, as they were inspired by God. Nor do I think that the same is meant here by the Word of God, that is understood, John 1.1. In the beginning was the word: of that word it is said, That it was with God in the beginning: that it was God; all things were made by him, and without him was not anything made that was made: that is to be understood of Christ. Of him our Apostle saith, Heb. 1.2. By whom also he made the worlds: but besides that, the Gospel of John seemeth to be the only Scripture in which the second person in the Trinity is styled the Word; neither is he there called the Word of God; it is there said, The word was God, and in the beginning with God, but he is no-where called the word of God. I choose therefore rather to interpret it of that word of Power and Command which Moses Gen. 1. telleth us, God used in the making of the world, and the fitting and jointing of it together. He said, Let there be light, and there was light, &c. Thus the Worlds were made by the Word of God, so as the term is both exclusive of any other instrumental cause in the Creation of the world, and expressive of the true instrumentally efficient cause, which was the mighty, powerful, commanding virtue of the Word of God. And this is enough for the explication of this term. But,

Quest. 3. What is the meaning of this, that the things which are seen, are not made of those things which do appear.

The Vulgar Latin Version reads, Ut ex invisibilibus visibilia fierent, that visible things should be made of those which are invisible, by a transposition of 〈 in non-Latin alphabet 〉 , as if it were not, 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; but our Copies are otherwise. If by the invisible things be meant, those invisible things of God the Apostle speaks of, Rom. 1.20. His eternal power and godhead: So it is true, and the sense much the same with what went before; but else it is as Beza saith, Perperam, immo false. Some would make the sense of the words this, That the world was not made of those things which now do appear to us, and are the objects of our senses; but of invisible principles and elements, which are not now the objects of our senses. Others thus, That it was made according to an invisible Platform and Idea (which was Plato's notion). Others say, That by invisible things, or things which do not appear, is to be meant nothing; that must be an invisible thing, and the world was not made of any pre-existent matter; but it was created, that is, produced out of a mere and total not being, into a being. Which sense, if we allow, the Apostle by it, as to the Creation of the world, asserteth the Truth of God against the Heathen Philosophers, who could not by reason comprehend how something (especially such a something as the world is) should come out of nothing; and therefore grew very vain in their imaginations, about the pre-existing matter of which the world should be made. Estius and Calvin also take notice of a much differing sense, as if 〈 in non-Latin alphabet 〉 , signified 〈 in non-Latin alphabet 〉 , and it were to be read thus, We by faith understand that the worlds were made by the Word of God, that they might be the looking-glasses of those things which do not appear. The thing indeed is true, for the Apostle telleth us, Rom. 1.20. That the invisible things of God are known by the things that are made: But I cannot agree it the sense of this Text, not only for that (which Beza noteth) that it is a very harsh interpretation to interpret 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 ; but because (as Pareus observeth) it seemeth not to be anything of the Apostle's design to express the end here, why the World 's were made by God. I do therefore take the Text to be a Divine assertion of the Creation of the World, against the vain imaginations of the Heathens; who either dreamed that it was eternal, or made of a casual concourse of Atoms, or from some Idea's. It was, saith the Apostle, made of nothing by the Word of God, of nothing that doth appear. And so I have done with the first Member of the Proposition, That the worlds were framed by the Word of God: the things which are seen, were not made of those things which do appear. I proceed to the second.

Mem. 2. That we understand this by faith. Here I shall speak to two things: 1. What is here meant by faith? 2. How do we by faith understand this?

Faith in Scripture sometimes signifieth the object of faith, the Word of God. Thus Gal. 1.23. He which persecuted us in times past, now preacheth the faith which he once destroyed. Thus you read of the hearing of faith, Gal. 3.2. Received you the spirit by the works of the law, or by the hearing of faith; that is, of the Word of God, particularly the Gospel? sometimes it signifieth the act of faith, which as it respecteth the Proposition of the word for its object, is a firm and steady assent, the agreement of the mind to the truth of the Proposition; as it respecteth the person of the Mediator, is a resting, relying, and recumbency upon him, which is what we call the justifying act of faith: you may understand the term Faith in either sense. By the word of faith revealing it, and by our souls acting faith, in agreeing and assenting to the truth of that word; we understand that the world, heaven and earth, was at first brought into being, fitted and jointed together by the powerful Word of God, commanding the production of all those Beings which are in the world, and that beauty and order in which we see them placed.

But secondly, How doth the Apostle say we understand it by faith? May not this be understood by Reason? if it may, what need Faith in the case? or why, or how doth the Apostle say, by faith we understand this? Wherein doth Faith give us a further knowledge of this, than Reason hath given the Philosopher?

To which I answer; Undoubtedly reason hath gone a great way, and may go a great way to make men understand, that the world was made by God. That the world was eternal, was indeed the opinion of a great Pagan Philosopher; but his master Plato was of another mind, and he is said to have learned it from Hesiod: and the most and wisest amongst the Heathens, acknowledged that the world was at first by a Divine power produced out of a not-being into a being. Nor indeed would their Reason allow them to judge otherwise; the infinite motions (the measures of things in the world), their order and succession, their alterations and corruptions duly considered, forbiddeth reasonable souls, with any consistency to themselves, to affirm the world to have had an eternal existence. All motions must be in time, and have had a being; all successions and corruptions of things plainly speak, that they had a beginning; if we had no assistance in the proof of it from the word of faith.

2. The same Reason will agree that it gave not a first being to itself, nothing is the efficient cause of itself: experience tells us, that it is not in the power of a man to make the least hair of his head white or black, much less to make an hair. Man is the noblest sublunary Creature, but cannot make the meanest vegetable; all that his art can do, is but to counterfeit and dissemble nature; if it be but as to a spire of grass, or to the meanest flower of the field.

Now if it were not eternal: if it did not make itself: if one part of it did not make another; it must be made by God. The worlds comprehending Angels and Men, sensitive and vegetative creatures; these all having had a beginning, and none of them being able to give being to another: we must in reason find out a more powerful and excellent first being, that must give being to all the beings in the world. This first being is that glorious infinite being, whom we call God. In short, he that further considereth the world in its structure and composition, as one part is knit and united to another: he that considereth the multitude of the creatures, their magnitude; the great and excellent powers, virtues, and qualities of some of them; the Symmetry of the several parts of the world, their subordinations each to other; must needs in reason, and by the force of that conclude, That the worlds were made by God.

So that the Apostle's words must not be understood exclusively; not as if we could no way but by faith understand this: It may be understood by Reason; and many that knew nothing of Faith, yet confessed it, and agreed it from the evidence of their Reason. Yet is not Faith and Reason to be confounded: Reason concludeth from connate, natural principles; Faith from acquired, revealed principles: neither evidence contradicteth each other. We understand it by reason more darkly, confusedly, imperfectly, faintly; by faith we understand it more clearly, distinctly, more perfectly, and fixedly. By Reason we understand a little thereof: by the Revelation of faith we understand it fully. Let me a little further open this to you in three or four particulars.

1. Reason rather showeth us, that the world, then, that the worlds are made by God's. It rather evidenceth to us the Creation of sublunary things, which are subject to our senses, whose natures and accidents we understand; than of those things which are above the air. Reason will evidence to us, that the men of the world, the beasts and plants are made by God; but we see the wits of the world disputing whether there be any spirits or no: Reason layeth hold upon the alterations and corruptions of sensible beings, that have quantity, and concludeth their Original from their corruptibility; but when we come to speak of those Beings, that have no quantity, but are merely spiritual, and not subject to those changes and corruptions, Reason is at a loss in a great measure: here Faith (Revelation which is the object of Faith) must help us. That teacheth us, the worlds were made by God: the world of invisibles, and things not subjected to sense, as well as the world of sensibles. Reason will help us to conclude God the Father of all flesh; but not that he is the Father of all spirits, while it prompteth us to dispute whether there be any such Beings as Spirits, yea or no. Reason would hardly have agreed such Beings as Angels, if Revelation had not come in to make it a foundation to stand upon; but by faith we understand it. Supposing the holy Scriptures to be the Word of God, it is clear enough there; and we cannot agree to the Scriptures, but we must agree to it; both that there are such Beings as Spirits (substances without sensible matter), and that they were also made by God: being some of those things in the Heavens, of which God was the Creator.

2. Supposing that Reason will tell us, That the worlds were made by God; yet it will not tell us, That they were made by the Word of God. Reason (as I have before hinted) will go a great way to persuade, even an Aristotelian, that the World was not from eternity; but that it was made by a Divine omnipotent Being, pre-existent to it: insomuch that some of Aristotle's Disciples in other things here deserted him, and took themselves so much concerned for their masters Reputation, as to dispute whether he ever meant it, yea or no. And the great Philosopher himself, though he seemeth to have been fixed in his notion about the worlds Eternity in many places: yet in some particular passages of his writings, particularly in his Book De Generatione, seems to have wavered, disputing which way God went to work in making of the world. And the fancies of the great Philosophers ran very wild in this point: some will have it, that he first made a Chaos, or heap of confused matter; and out of that heap all particular things: as the Glass-man or Potter maketh his Vessels; or the Brick-maker maketh his Brick and Tile: as if it had not been as easy by one work for God to have made out of nothing, all particular things, as to have made a Chaos out of nothing, that should in it potentially contain all the species of particular Beings. Others would have that Heap or Mass, called the Chaos, to have been eternal, out of which God produced all things: so it should have been an improper Creation; not ex nihilo materiae, from a nothing of pre-existent matter; but ex nihilo subjecti capacis, from a nothing of a subject capable to receive such forms. But that God produced all things out of a mere nothing, or not-being of matter; and by the word of his power gave a being, not only to all particular forms of beings, but to all matter, and particular beings; saying, Let there be light, and there was light: let there be a firmament, and it was so. This is a thing Reason could never dream of, never from any connate principles conclude it. This faith tells us, the Word of God revealeth to us: Reason could never discern, never conclude: though it might conclude the thing, that the worlds were made by God; yet it could not conclude the modus, or manner of the thing, how God should do it; or that he did it by the word of his power. This we could not by reason comprehend or understand.

3. Reason giveth us a confused general notion, that the worlds were made by God: but faith giveth us a distinct account of particulars, the order, manner, and method of them. Reason will tell us, the world could not be eternal, that it could not give an Original to itself; that it must be produced by a more noble and excellent being. But now for the circumstances of the Creation, the order, the time, the manner, that the world was created in six days; that light was first created, then the celestial bodies, and then the terrestrial, &c. What was done the first day, what the second, what the third, &c. Reason tells us not. Reason will tell us, that the first man was God's Creation, for he could not be eternal; he could not give being to himself, he must be produced by a more excellent being: but that the woman should be made of the rib of man, That man should be made according to the Image of God; That he was made the sixth day, after the rest of God's Works, and had a Dominion given him over them: This Faith learns us, Reason telleth us nothing of it.

4. Lastly, Reason creates in the soul, at best, but a faint assent to this Proposition, That the worlds are made by God, and still leaveth the mind under incertain fluctuations and doubts about it. By faith we understand, saith the Text; we are not properly said to understand those things, of which we have only a general, confused, indistinct knowledge, and to which we only give an incertain languid assent. The great Philosopher in the world (as you have heard) hath doubted, whether the world were made at all, or had an eternal existence. Others, whether it had not its Original from a casual concourse of Atoms: infinitely vain have been unsanctified men's imaginations, as in other things, so concerning the Original of the world; and optimus Philosophus (we say) non nascitur. We are disputing still the most confessed conclusions, which are no more than the structures of Reason. So that indeed we are beholden to Faith, to the Revelation of the word (which is the object of Faith), and to the habits of Grace (habits of faith), for the settlement of our minds in Propositions of truth. It is but an auxiliary advantage as to Divine Propositions, which Reason gives us; our mind is not set at rest, and settled by them. A luxuriant wit and fancy maketh all the persuasion and confirmation of them from Reason very incertain. Faith only brings the Soul to a rest about them, and gives the soul a clear, distinct, certain notion, and understanding of them. By Reason we rather think, and opine, than understand, and certainly know, that the worlds were made by God. But this is enough for the Explication. I come to the Application of the Doctrine.

This in the first place may help to confirm our Faith concerning the Divine Being, the Unity of it, [Use 1] and the Trinity of persons in it: the worlds were made by God: Then there must be a God, whose being was pre-existent to the world; and this God must be infinite in Power, and in Wisdom. The producing of things out of a not-being into a being, required an infinite power: the producing of such a variety of Beings, many of which were furnished, and adorned with such excellent perfections and qualities; the kniting and jointing of all together, and putting them in such an excellent subjection, and subordination each to other, required an infinite wisdom, a wisdom paramount to any created wisdom; yea above all the wisdom of the Creatures, had all their wisdoms been united. This being infinite in Power, and Wisdom, must be God: In the beginning God created the heavens and the earth, Gen. 1.1. God alone spread out the heavens, Job 9.8. He made the heavens, and the earth, the sea, and all that therein is. Yea, thus the Lord proveth himself to be God, I am the Lord, and there is none other; forming the light, and making the darkness, verse. 7. And thus the true and living God standeth distinguished from Idols, Jer. 10.11. The God's that have not made the heavens and the earth: even they shall perish from the earth, and from under these heavens: He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. Thus the Apostle argues, Heb. 3.4. Every house is built by some: but he that made all things is God; yea, and this God is one. The uniformity of this great structure, the beauty, and order, and subordination of all things in it do abundantly prove this by Reason. But Faith yet more confirmeth it, Mal. 2.10. Have we not all one father? hath not one God created us? Indeed (as I before said,) the structure and fabric of it showeth that one will willed it, one wisdom contrived and directed it, and that one hand framed it. And this one God is three persons, the Father of whom are all things, 1 Cor. 8.6. The Son, by whom are all things; for without him was nothing made that is made, Joh. 1.3. By him he made the worlds, Heb. 1.3. The Holy Spirit, that moved at the first upon the face of the waters, Gen. 1.1. Thou sendest forth thy spirit, and they were created, Psal. 104.30. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life, 〈 in non-Latin alphabet 〉 . In the Hebrew, God's created. I think it is well said of a grave Author, Constance aliqua & certa ratio pluralis numeri de Deo usurpati reddi alia nequit quam personarum pluralitas. There can be no other steady certain reason given, why the Hebrew word so ordinarily translated God, should be in the plural number, but to notify to us the plurality of persons in the Divine Being: all three are but that one God, who made heaven and the earth. The School-men determine right, that there is an infinite space from nothing to something; and therefore nothing but the infinite power of an infinite God, could bring anything out of a not-being into a being.

From hence we may easily conclude what a God we serve: [Use 2] we serve him that made heaven and earth, and consequently one, who is, 1. Infinite in power. 2. Excellent in wisdom. 3. Admirable in goodness and mercy. 1. Infinite in Power and Greatness. To produce the least thing, and bring it out of a not-being into being (as I argued before), speaketh an unmeasurable infinite power: What power doth it then require, to produce all the various kinds and species of Creatures, the great bodies of the Heavens and the Earth; and all those great bodies in them both, out of a mere nothing, and not-being, into an existence and being? Ex magnitudine creaturarum Deus magnus intelligitur, &c. From the greatness of the Creatures, saith Augustine, we may understand the greatness of God: What an infinite and immense God do we serve? What nothings of being, and of power must we be compared with him? All the nations of the earth are to him as the drop of a bucket, as the small dust of the balance. 2. Excellent in wisdom. The contrivance of the fabric and structure of the world speaketh this: But what an abundance of wisdom hath the great Creator scattered up and down the Creation? What a natural sagacity is, not in man only, but in many brute Creatures? What abundance of moral prudence and discretion is observed, and to be found in many earthly Princes? Their Ministers of State and Counsellers, and in others of an inferior order? What infinite wisdom appears in jointing the world, and making the several parts of it to fit, and to serve one another, and to compound the different qualities of creatures to the service each of other, and of the Universe? Oh the infinite wisdom of the only wise God! yet how little do we see of it? 3. Yea, and his infinite goodness also is apparent in the Creation of all things. Whoso looketh upon the usefulness of the Creatures to each other; their joint subserviency to their end, and particularly their usefulness and subserviency to man, who hath by the Law of Creation a Dominion and Rule over all; must cry out, Who is like unto thee, O Lord? who is like unto thee, glorious in holiness, fearful in praises, working wonders?

We may from hence observe the vanity of those Philosophers of this world, who would either make the world, [Use 3] as fitted and jointed together, to be eternal, and without a beginning; or at least some Chaos, or heap of confused matter to have been so: as also of those, who as to the Creation of the world, will have God at first to have made such a confused Chaos or Mass, and then out of that to have made all things. The Potter indeed must have such an heap of Clay, before he can make his Pots of several sizes and fashions; but if he were to create this Clay, certainly he would go the furthest way about; for by the same power that he must first have to give being to his Clay, he might make his several sorts and sizes of Vessels, and save himself that double labor. I conclude, by Faith we understand that the worlds were made by the Power, or by the Word of God. His Power was the efficient cause of it; his Goodness the final cause of its Creation; his Wisdom the exemplary cause.

4. [Use 4] We may from hence learn, the usefulness, necessity and excellency of faith: Faith taken for the object of it, Faith taken for the habit and act of it. The Word of God, the habit of Faith, the exercise of it, they are all useful. We have great magnifyings of Reason, and indeed Reason is a noble faculty: it is that to the soul, which the eye is to the body, which light is to the eye; but Faith is not useless, because Reason is useful; yea Reason must ride but in the second Chariot: Reason would have taught us little of Spirits, indeed we by Faith know little of them; but we know so much as God will please to reveal; we had known much less, if left only to what conclusions we could have raised from natural principles. Reason would have taught us nothing in particular, how, and in what order, or in what time the world was made. Nay, 2ly, There is not an use of Faith only, but a necessity of it. The Creation of the world is an object of our Faith, and to be received upon the credit of the Word of God; we must so assent to it, as by our assent to give an homage to God's Authority in revealing it: this we cannot do but by Faith. Finally, from this discourse appeareth the Excellency of Faith; it maketh us to understand, that the worlds were framed by the Word of God; it puts our mind beyond doubts, and endless disputes, and incertain fluctuations; it leaveth us not to the endless inquiries of Philosophy, how these things could be, &c.

Lastly, [Use 5] Learn hence how every inanimate and brute creature praiseth God, and how infinitely all rational creatures are obliged to the service and obedience of God. 1. How every inanimate and brute creature praiseth God: The heavens (saith the Psalmist) declare the glory of God, and the firmament showeth his handy-work: Day unto day uttereth speech, and night unto night declareth knowledge: there is no speech nor language, where their voice is not heard: their line is gone out to the end of the earth, and their words to the end of the world: In them hath he set a tabernacle for the Sun, &c. Psal. 19.1, 2, 3, 4. There is no Creature but giveth a mute praise to God, they show the Lord's Glory, and praise him; as the picture finely drawn doth praise the Limner, or the building praiseth the Mason or Carpenter; as any great effect praiseth its efficient cause. And this is a thing we ought to attend, and observe in our Contemplation and use of the Creatures; we should view God in them: see how God is glorified in their brave and useful structure and composition; Oh how sweet a Contemplation would this be, if we could view the Glory, Power, Wisdom, infinite Goodness of the Creator in them all! But secondly, How particularly is man concerned, to praise, love, and serve God, the Creator of Heaven and Earth! to man he hath alone given Reason to make conclusions; to man hath he given the word of Faith; for man he hath made all these things, and given him a Dominion over the work of his hands. Now who planteth a vineyard (saith the Apostle), 1 Cor. 9.7. and eateth not of the fruit thereof? The world is a great Vineyard, God hath planted it, he hath let it out to the Sons of men as his husband-men; Should he not eat of the fruit thereof? The inanimate Creatures, they declare the glory of God: the Heavens declare his Glory, the Earth showeth his handy-work, the Sun, the Moon, the Stars, carry the high Praises and Glory of God to the utmost ends of the Earth. Do not you that are Fathers think your Sons obliged to serve, and to honor you? Yet you were but partial causes of their being; God did much more than you to their production. Doth not the Master think his servant is obliged to serve, and to honor him, because he hath made him, he hath raised him up to some capacity of living in the world, to some dignity? The Potter thinketh that he may command the Pots which he hath made, and shall not man be the servant of the most high God, who made him, and who made the world for him?

1. In Reason he ought to be so, he oweth his being, his well-being, all that he hath, all the accommodations of his life unto God.

2. God expecteth it from him. Nulla necessitate coactus, (saith Holy Augustine) nulla sua cujusdam utilitatis indigentia permotus, sed sola bonitate ac liberrima voluntate fecit Deus quicquid fecit. God was not compelled to make the world, he needed it not, he made it merely of his own goodness, and for the use of man. Can any one think that God doth not expect homage and service from man? And from hence three things must follow,

1. That the presumptuous sinner must necessarily be the most unnatural creature; he serveth not the end of his Creation. The grass was made for the food of the beast, that serveth its end, it grows, is cut down, &c. The beasts serve their end, they were made for the use of man, for his food, his covering; they die daily, are clipped, shorn, flea'd, and all for man, only the sinner serveth not his end. He was made for the Honor and Glory of God, he doth nothing less; yea his whole life is a dishonoring God, an abusing of his holy name and things.

2. That this sinner is the most ingrateful creature in the world: he acts from his will and choice, with the use of Reason. Now doing so, considering that not only he is born in the Lord's house, and is his Creation; but all the Creatures upon which he lives, by the use of which his life is made sweet to him, are the Lord's, his Wheat, his Oil, his Wool, Silk, Flax, &c. This speaketh him the most ingrateful creature in the whole Creation.

3. Nay lastly, It speaks him the most self-condemned creature. If he would but ask his own conscience, whose image and superscription he bears, it would certainly reply unto him, God 's: then certainly that of our Savior would follow, Render therefore unto God, the things that are God's; and in not doing so, he cannot but be condemned by his own Conscience, whenever he will give it liberty to speak freely to him.

SERMON III.

I Am now come to the Theme which I at first intended, viz. a discourse concerning Divine Providence; to which my two former were, indeed, but preliminary and introductory discourses. I shall not speak to Divine Providence in that latitude in which sometimes Divines take it, as it comprehendeth the Prescience of God; but shall restrain my discourse to what Divines call Actual Providence: by which I understand the workings of God referring to the world as created. We have already shown, 1. That there was an eternal purpose of God, according to the counsel of his will, concerning all things. 2. That in pursuit of this, he first made the worlds, all creatures both in heaven and earth. Now the question is, Whether God, when he had made the worlds, left them to their own order and government, either subjecting them to a mathematical fate, or leaving them to their own inclinations, no further caring for them: or Whether he doth not exercise a daily care concerning them, in the preservation of their beings, qualities, and faculties; and directing and governing their motions and actions: we affirm the latter, viz. That as all things were made at first, per essentiam creatricem, by the creating power of the Divine Being, producing them out of a Not-being into a Being; so they are kept in Being and Order, per ejusdem potentiam conservatricem, by the same power, preserving, upholding and governing of them. This is a very large Theme, should I undertake it in the full extent and compass of it; but I shall reduce whatsoever I shall say concerning it to these Heads.

1. I shall speak something concerning the Nature and Principal acts of Providence, as more generally respecting creatures. I shall therefore first prove the thing, That there is such an act of God; and then discourse of the two main acts of it.

2. In regard the motions of Providence are not all equal, I shall discourse something concerning the specialties of it.

3. I shall shortly discourse of the depths, and unsearchable things of it.

4. Something I shall also speak (more largely) of our duty to observe it: and some more special observable things in the motions of it.

5. Lastly, I shall speak something fully concerning the 〈 in non-Latin alphabet 〉 , or hard Chapters of it. For what St. Peter, 1 Pet. 3.16, saith concerning Paul 's Epistles, the same may be applied to the workings of Divine Providence. There are in them some things hard to be understood, which they who are unlearned, and unstable, wrest, as they do other things, to their own destruction. The profane and carnal hearts of men wrest them to their ruin: the jealous and suspicious Christian to his own disquiet. My work will then be, to answer some hard questions, solve some Phenomena's, expound some hard Chapters; so as to reconcile the motions of Providence to the eternal purpose, the faithful promises, and the unchangeable loving-kindness of God to his church and people. This shall be the method of my discourse. First, Let me open the term, and then establish the thing, That there is a providence. The word, Providence, is derived from the Latin; and indeed strictly according to the Notation of the word, signifies no more than a foresight of a thing that is to come; in which notion Tully describes it.

This it may be gave some Divines advantage to extend the Notion of it to the Divine Prescience. But this Notation is too short to express the Notion of Providence as an act of God, and indeed the Notation of it, both in the Hebrew and Greek, signifies more than this. In the first a curious subtle search and care; in the second more than a bare sight; such a one as is conjoined with care and minding the thing seen.

Indeed we do not find the Noun Providence attributed to God in Scripture: we find Tertullus, the Roman Orator, telling the Governor, That by his Providence many worthy things had been done for the Jewish Nation, Act. 24.2. But I do not remember the term Providence of God, applied to God any-where. But we are not disputing for a word: the thing we find up and down. Can God provide flesh for his people, Psal. 78. v. 20. God having provided better things for us, 〈 in non-Latin alphabet 〉 , Heb. 11.20. Job 38.41, Who provideth for the Raven his food, when his young ones cry unto God. Our Savior, Matt. 6. argueth from this act of God towards the Birds and the Lilies, to dissuade his Disciples from a too eager solicitude for the things of this life. There again is the thing plain enough, though not the word Providence.

I hinted to you before, that some Divines use the term sometimes in a far larger notion than I am speaking to it, as comprehensive of something of the Divine Decrees, relating to all but rational beings: hence their distinction betwixt the Decree of Predestination, and the Decree of Providence. The latter they make the purpose of God to create the world, and to preserve and govern it being created; and thus they make Creation a branch of Providence, (it was indeed a working according to the Counsel of the Divine Will). But I meddle not with the Decree, but shall limit my discourse to the work of Providence, which I told you was Actual Providence.

In short, the term, Providence, in the Notion wherein I shall speak to it, signifies, The daily influence of the Divine Being upon the whole Creation, preserving and upholding the several Beings and faculties of all the creatures, permitting, directing and governing their several motions and actions to the great end of his own glory, and other ends of their creation subordinated to this end. So I understand by it the work of God, which (as our Lord saith) he hitherto worketh, and his son worketh, contradistinct to the work of creation. Creation was his work in the beginning of time: this his work in the process of time, beginning when Creation ceased. That was the work of six days; this his work ever since: That gave the creature its Being; this upholdeth and continueth that Being: both the works of an Almighty power, of Father, Son, and Holy-Ghost. For the works of the Trinity, with reference to the creature, are not divided: what is the work of the Father, is also the work of the Son, and the work of the Holy-Ghost. So that when we assert a Divine Providence, extensive to the whole Creation, this is that which we mean.

That as the blessed Trinity did at first by an Almighty power, bring the worlds, both Heaven and Earth, and all creatures therein, out of a Not-being, into a Being; so he doth still, wisely and powerfully influence the whole creation, preserving their Beings, and several faculties of all his creatures; and so far directeth, permitteth, and governeth their actions, that they shall answer the ends, for which he created, and so qualified them, especially the great end of his glory. For (saith Solomon) he made all things for himself; and for him, as well as of him, are all things (saith the Apostle). The School-men say, that God's Being, is esse fixum, a fixed and unalterable Being, in which there can be no variableness, no shadow of change: his name is, I AM, he is the same yesterday, today, and forever. But the creatures Being, is esse fluxum, a mutable Being; we see changes and varieties every day, in their Beings, in their Motions: the whole creation is but one great Sea, in a continual flux and reflux. Now, as God by his Decree of Providence from eternity, determined these successions, varieties and motions; so like a great King, mighty in Counsel, and wonderful in working, he upholdeth them to them, and he governeth them in their effects. So that, as the former Doctrine of creation excluded the Pagan conceits, either of the worlds eternity, or casual composition of it, and gave God the glory of that his first and great work of creation: so this is opposed to the Atheistical conceits of those, who would have the created world, to be either a principle to itself, of its standing or preservation in the order it is; or as a great Machine or Engine moving from some great wheels that move all the rest, (which is said to be the Peripatetic Doctrine, and much suits our Judicial Astrologers), or moving from any other first principle than the will, command, or influence of God. This is a great point, giving God the glory of His, and his Sons hitherto working.

We live in a generation when Atheism aboundeth, otherwise it were needless to establish so great a principle. Aristotle thought he deserved to be answered with a Gallows that denied it. Suffer me a little to confirm your faith in it, by arguing it, 1. From the Creation. 2. From the Nature of the Divine Being. 3. From the effects which are our daily objects of sense in the World. 4. From the more sure word of Prophesy.

1. That the worlds were first made by God, I before shown you: Our eyes are continually exercised in the view of a vast Theater (and 'tis but a little of it that we behold). The Heavens (that are visible to us) are replenished with great and vast bodies, the Sun, Moon, and Stars; in the Heavens are great Clouds, containing vast quantities of water: The Earth is full of multitudes of species, infinite individuals of all sorts; all endued with a variety of contrary faculties, and qualities; so are the wide Seas. The Earth hangs in the midst of the air. These things have lasted some thousands of years. The inanimate creatures still keep their Stations. The Sun is not wearied, nor worn out in its course, though it runs it with a strange swiftness every day. The Moon is where, and as it was; the fixed Stars keep their abodes, and the wandering Stars, yet go not out of their road. The Earth drops not down under us, nor doth the Sea invade the Earth; not a species of creatures is lost, from the first Creation. Individuals indeed perish, but as one generation goeth, another comes: the species in competent numbers is preserved. The creatures move and work in a subordination to the good each of others; the production and being of no creature, antedates the being or production of another upon which it lives. Those that renew their lives with the year, have their table spread before they appear. The silk-worms egg quickens not, but in proportion to the budding of the Mulberry. Each creature knows its season, when to fly from colder Countries, in which it could not endure the winter, into what is warmer. Creatures have a care provided for them, while they are not able to provide for themselves; which then, as naturally leaveth them, as it before wrought for them: The Be and Ant provide for the winter: in short, a thousand such instincts and inclinations might be insisted on. Countries that have most poisons, have most antidotes; few Countries have sufficiency for themselves, but must be beholden to their neighbors. Take any one body, but especially that of Man (who is a little world in himself); study but yourselves, and consider how many Vessels, how many limbs and instruments must daily be kept clean and entire: How many humors, joints, and members, must be kept in order to keep you alive, and in any degree of health and capacity to the operations of human life. I would now fain know whence all this is: Will any ascribe all this to a fate, or order at first set? Suppose any would say so, he must needs conceive an omnipotent Divine Being, at first setting the joints of the world in such an order; and surely it were as easy for him to suppose the same being upholding and preserving them in order; yea, and in acknowledging the former, he must be forced to acknowledge the latter. We see a skillful workman making a Clock or Watch, consisting of many wheels, and little instruments, that shall have and keep their several motions 24, 48, hours; suppose it were two or three months, suppose it were so many years; yet we see at last it must not only be wound up, but by daily motion the wheels, and other parts (though made of hardest metals) decay: How is it, that in so many thousand years the Sun, Moon, and Stars are not worn, nor abated in their light? That by the daily motions of man's body, his instruments of motion are not sooner worn out? (his bones are not of Brass, nor his sinews of Iron); if they were, less than seventy years would wear them out. Will any say things are not under a fate, but are left to move at their pleasure? We know there are multitudes of natural Agents, that move not upon election or counsel, but naturally and necessarily; how come these influenced? For those that do move from Counsel, and have a Will to guide them: Let but any consider what a confusion would presently be by the wayward actions of Children and Servants in his own house, if they had nothing but their own wills to guide and govern them: What an heap of confusions every City or Town would make, if all inhabitants were left to their own wills and government; and he will easily conceive what a place of ataxy, mischief and disorder the world would be, if God did not daily work and rule in the midst thereof. The infinite variety, with the different qualities of created Beings, yet all conspiring together for the good and order of the whole; the order we see amongst them; their subserviencies and subordinations each to other; they all speak that there is a God, that by his Providence ruleth the world. Whoso lifteth up his eyes to the Heavens, and considereth the constant unwearied motions of those great celestial bodies, with the evenness of them; so as they are reducible to a science of all other most certain, liable to little more exceptions, than an extraordinary command to the Sun to stand still in Gibeon, and the Moon in the valley of Ajalon, or to go backward some few degrees, as in Hezekiah's time; or considereth the vast bodies of water sometime in the Heavens, coming upon us, not as water from a pail, but through a water-pot; must needs conclude a Superior hand, directing and guiding the motions, and holding the thin Cloud that it is not rent; while the rain makes its orderly passage by drops through the thin and subtle parts of it. Whoso standeth by the Sea-side, and observeth that vast body of water, driven by fierce winds sometimes, and constantly by its natural motion invading the Earth, as if it would presently swallow it up; and observeth it after the ceasing of the wind, or a six hours progressive motion, gradually retreating, and leaving it out of fear, yea, and further leaving a water-mark for the following flow, unless at some certain times, before and after the full of the Moon, must needs acknowledge a Supreme Being, setting bounds unto it, which it hath no reason to prescribe to itself; nor is it subject to the Command of the greatest Potentate on Earth. Finally, he that standeth upon the Earth, and considers its annual productions; the variety of Creatures, of all orders in it, their Sympathies, and Antipathies; their Successions, the varieties of their Beings, Motions, and Qualities; and yet their mutual subserviencies to one another, and subjection to each other; must be no less than a most absurd and brutish Atheist, if he will not acknowledge, that no less than the daily and mighty influence of an Almighty God could compound their living together upon the same soil, in any harmonious agreement each with other. That everything should know its seasons, and keep its bounds, and be in subjection to man, weaker than many of them; and not transgress its order or end (but when armed by God as a part of his Host to revenge his quarrels upon sinners), must be from a knowledge which God gives them, and a Law he daily puts upon them; but as the Psalmist saith, Psal. 107.23. They that go down to the Sea in Ships, that do business in great waters: these see the works of the Lord, and his wonders in the deep: For he commandeth, and raiseth the stormy winds, which lift up the waves thereof: they mount up to the heavens, they go down to the depths: their soul is melted, because of trouble: the breaking of a wave would swallow them up. Who is he that maintaineth the continuity of the parts of the water that the waves break not, nor the water divideth under the mighty weight that is upon it? who but the mighty God could do it? In short, he seemeth to have taken a very cursory, slight, and overly view of the Works of Creation, that doth not see a plain necessity of a Divine Providence, to uphold the various Beings within the compass of it, and their various Qualities; to compound the disagreements of their natures, into an harmony proportioned to the preservation of the Universe. Whoso is wise, and hath observed these things, he must understand both the Power and Wisdom of God in all these things, and consequently the loving-kindness of the Lord. I shall shut up this with that Pious foot of the Psalmists Song of Providence, Psal. 107. O that men would praise the Lord for his goodness, for his wonderful works to the children of men!

2. If we consider the Nature of God, we shall find that he who acknowledgeth a Divine Being, and denieth a providential care of all created Beings, hath but set up an idol in his heart, and rather owneth a God with his tongue, than in any truth and sincerity. For what do we mean by that term God, but an immense Being filling all places, a first cause of all things; Almighty in power, of infinite activity, wisdom, and goodness? We can hardly so much as fancy such a Being, but by the same conception, we must establish a Divine Providence.

1. If we allow not God to be the first Cause, we must grant a former cause of things; and this were to deny God, while we pretend to own him. It is as much nonsense to assert one before the first, as one higher than the highest. But how is God the first cause, if he hath no influence upon second causes, nor they any dependence upon him? If they say that second causes have a dependence on him, and he an influence on them; they establish what we contend for, viz. a Divine Providence.

2. If we allow God to be an immense and infinite being, filling all places: we must either allow him to fill all places as an oculate active being, or as a senseless inanimate being. A bulk of lead or stone filleth a place, but takes no notice of anything in it: A man filleth a place which circumscribeth him, but seeth and observeth all things. It were an high blasphemy against God to affirm, that he filleth all places, only as a Log, or a bulk of Lead filleth a particular place: if he filleth all places as an animate being, that hath eyes and ears, he must needs see and hear, and observe all things in all places which his Being filleth. Whoso granteth this, doth in a great measure own and acknowledge a Divine Providence.

3. But this Doctrine is fully confirmed to us, if we will but recognize God a being of infinite mercy and goodness. God is not like the Ostrich, of which Job saith, 39.14. She leaves her eggs in the earth, and warmeth them in the dust: and forgetteth that the foot may crush them, or the wild beast may break them: she is hardened against her young ones. It is our great vanity, that laboring under a difficulty to conceive of any being above our own pitiful perfection and capacity, we fancy to ourselves strange Idea's of God. We can hardly apprehend an immense being that should fill all places: if we could, we should easily conclude a Divine Omniscience. If we can fancy anything of that, yet we are ready to conceive of him according to the lazy imperfections of our natures; and think of God, as of some great and mighty Prince, that hath either through inactivity, or for greater state, mewed up himself in his Court, and gives up himself, instead of his business of Government, to divertisements of pleasure, leaving the care of Government upon his Counselors, or some principal Ministers of State. Hence the mistake of the old Philosophers, of God's Providence extending not to all, but to some particular Beings, observed to have a great influence upon sublunary Beings. And our Judicial Astrologers seem to inherit, though not their wisdom in all other natural things; yet their error in this: Astra regunt homines, sed regit astra Deus (is their Song). But alas! this is but to set up an Idol in our hearts. And indeed, if we could conceive any earthly Prince to be present in every place, we could hardly imagine him so neglective of his Government. What Prince will not rule all motions and actions which he seeth and heareth, to what he apprehendeth the wisest and best ends for his own honor? So that if we could suppose an earthly Prince in all places, where he hath Children, Servants, or Subjects, and to have his senses open, to see and hear them, he would certainly contribute his best help to preserve and govern them. Especially if he be a person of ordinary humanity, and goodness, and hath a sufficiency of Power and Wisdom. Do not we see how naturally the parent, to his finite capacity, careth for, preserveth, and governeth the Child? How the Master of a Family cannot neglect a care for, and government of his Family, till he hath debauched himself to a beast? Nay, do not the birds of the air, and beasts of the field naturally care for their young seed, and govern them? Whence had they their natural propensions and inclinations to this goodness towards those, to whom they have stood in any order of causation? Was it not from the great Creator, who thus disposed them? If it be a piece of goodness in the creature so to care for, preserve and govern its fellow-creature; certainly we must allow it to be so in God. What goodness of this nature there is in the creature, floweth from him, as the stream from the fountain: And is certainly much more in him, he having lost nothing by the Communication of the Creatures shares to them. So that whosoever will acknowledge a Being that is infinitely good, must also acknowledge that Being infinitely provident for the Creatures that derive from him: and every creature thus deriving, God who wanteth neither Power nor Activity, must as naturally care for them all, as a Father or Mother careth for every Child, and a bird for every young one. And it is nothing but some men's Atheistical conceptions, and others more imperfect notions of God, not considering the Divine Being in the extent of his Immensity, Activity, Power, and Goodness, which maketh any so much as in the least to hesitate, as to the Doctrine of Divine Providence.

3. Let us once more turn our eyes to the strange effects and events which we see in the world: of which we see great variety, and many of them which appear to us of great moment and consequence. Now supposing that there were not a Divine Providence directing and governing them, and being the first cause to them, they must either be the products of so many Machines or Engines, moving necessarily; or of the imperate acts of some creatures endued with wisdom and counsel. We shall find the effects in the world such as are impossible to be products of any such nature.

1. Were they the products of the first, Man might have a previous knowledge of, and not at any time be surprised by them.

2. Were they merely the products of the second, God himself could hardly be conceived, to have a previous certain knowledge of them, so as by his Prophets to give the world a warning.

1. I say first, Were the effects we see in the world necessary, depending upon a certain fate, and moving in a certain order; What then hindereth, but man might have a certain previous knowledge of them things which work necessarily, work certainly, and evenly? Thus indeed the Sun, Moon, and Stars, and all natural agents move: Every Almanackmaker therefore will tell you how many hours the Sun will shine in a day, six, twelve months hence; when the Eclipses shall be of either Luminary, and to what degrees they shall be obscured. But can they also tell us when the next great Plague, the next Innundation, or Fire we shall hear of shall be? or when, and where shall be the next great mutation in an Empire, or a Kingdom? We see men (sometimes) infinitely surprised in the product of second causes, so contrary to their expectation, and to what appeared to us would have been their probable effect. If things had moved by a Law of Fate, the world is now so old, that the course of its motions would have been matter of science and demonstration to us; but alas there is nothing less. Who can tell what tomorrow will bring forth? not only as to his own particular concerns, but the far greater, and more general concerns and interests of mankind, and the Church of God in particular.

2. How then are they produced? Is it from the will of man? I ask whether from the wills of men working necessarily, as the first and only principle of them; or working freely, and at perfect liberty; the first surely none will assert that considers what he saith. If from the wills of men working freely, then they might also work and move otherwise than they do. Then I say it is hard to conceive, how God himself should have a certain knowledge of things, previous to the event or effect; for there was no certainty of such an event or effect. But that God hath such a certain previous fore-knowledge, is evident from all the Prophecies, where by his Prophets, he foretold things that were to come to pass many hundreds of years after; and that with all their circumstances. The great effects of created Beings must have some cause, I mean some first cause: If this were Nature, or Fate, i. e. a necessary law imposed upon them; their motions would be even, uniform, subjected to our art and fore-knowledge, which they are not. If the first cause of them be the wills of men, working upon choice, there could then have been no certainty of them before they had existed; for they might as well not have been, as have been. If any say, but though the wills of men move freely, yet he who calleth the things that are not, as if they were; he knew which way things should be, and how the wills of men would move. This we most freely grant, but we also say, That he knew them, because he willed either to effect, or to permit them; and that supposing this Decree of Providence, there must also be a working of it, upholding created Beings, conducting their effects, and many times over-ruling them: and this is that which we call Providence.

4. In a further evidence of this, I might call in a plentiful Testimony, from the most learned and wise amongst the Heathens. But I shall not much trouble myself or you with that discourse; but refer those that desire to be satisfied herein, to the excellent discourse of Du-Plessis Lord of Morney, in his Book of the Trueness of Christian Religion, Chap. 13. where he showeth Providence a bundantly owned by Plato, Plotinus, Hierocles, Aristotle, Cicero, Seneca, and others. I shall therefore only add one passage of Seneca (not I think particularly by him mentioned); it is in his Book of Natural Questions, Chap. 45. where he calleth God,

Salvian upon this Argument tells us, that the Heathens acknowledged God to be in the world, as the Master of a great Ship is in that, abiding always in it, and stirring up and down: Whence he crieth out,

who is never in the Ship idle, but continually at work either in one kind or another? The Pythagoreans compared God to the Soul in the body, filling each part, and actuating each part of the body. The Platonists call him the moderator of all things. The Heathen Poets speak as well and fully. Virgil telleth us, God is continually moving throughout all the Earth, Tractus{que} maris, coelum{que} profundum, and the Waters and the Heavens. In short, none but some of the most sensual and brutish Epicureans, ever so much as called this in question.

5. But hitherto I have been arguing this point with you as men, to convince you of it if you were Heathens, and had no knowledge of the Holy Scripture. When I consider you in that notion, I must say to you, as the Apostle speaks in another case, We have a more sure word of prophecy. As we by faith understand that the worlds were at first made by God: so by faith also we plentifully understand, that the created worlds are upheld, preserved, protected, and governed by God. I shall hereafter more distinctly prove this in my following discourse, when I shall come to speak of the distinct and particular acts and objects of this Divine Providence. I shall only here make use of a few, instead of very many Scriptures which might be produced, Heb. 1.3. 〈 in non-Latin alphabet 〉 . Upholding all things by the word of his power. He at first made all things by the word of his Power, and he upholdeth all things by the word of his Power. My Text saith, He preserveth both man and beast. Our Lord telleth us, that he clotheth the grass of the field, and feedeth the Ravens, Matth. 6. The Psalmist tells us, that his kingdom ruleth over all. And again, Matth. 10.29, 30. Are not two sparrows sold for a farthing? yet not one of them falls to the ground without the will of your heavenly father. Acts 17.28. In him we live, move, and have our being. Prov. 15.13. The eyes of the Lord are in all places, beholding the evil and the good. John 5.17. My father worketh hitherto, and I work. In short, the places of Scripture confirming this Doctrine of Divine Providence, are very many; and will most of them fall under some part or other of my ensuing discourse, referring to the particular objects and acts of Divine Providence. And I therefore shall not in this place further enlarge upon them, but come next to consider the extent, or particular objects of Divine Providence. I proceed therefore to a second Question.

Quest. 2. What are the objects of Divine Providence? or how far doth the Divine care extend?

Though the Epicureans of old would acknowledge no Providence, and many of the Stoics asserting a Fate, destroyed it; yet the wiser Peripatetics would grant it, though but a limited one, extended to some particular Beings and things; and too many amongst those who are called Christians, seem to inherit something of their spirit. I remember that when Pharaoh saw Egypt almost destroyed, he calls for Moses and Aaron, and bids them go and serve the Lord: but adds, Exod. 10.8, But who are they that shall go? When Moses replied, We will go with our young, and with our old, with our sons, and with our daughters, with our flocks, and with our herds will we go. He replieth verse. 10. Let the Lord so deal with me, as I let you go and your little ones. Thus many deal with God. When they consider the vast bodies of the Creatures, the great varieties of their beings, and qualities, their motions, &c. they are forced to acknowledge a Divine Providence; That the world could not stand, nor the parts of it hold together, unless a Superior hand ruled, upheld, and governed them: They therefore will acknowledge a Providence, as to the great bodies of the Heavens, &c. But say they, How far will you extend it? When they hear us assert it as to all things, the sound of the little ones in nature, troubles them, yea, and as to the wills of men, they are wonderfully disturbed. We must therefore inquire what the Scripture saith, which certainly cannot err, as to the bounds and extent of God's Providential care. The Scripture tells us, Heb. 4.13. That all things are naked, and open before him with whom we have to do: That the eyes of the Lord are in every place beholding the evil and the good, Prov. 15.3. My Text saith, He preserveth both man and beast. The Apostle to the Hebrews saith, He upholdeth all things by the word of his power. But to speak more distinctly; we extend the Divine Providence, 1. To all Beings. 2. To all motions and actions of Beings. 3. To all omissions, suspensions, or cessations of action. 4. To all events of things.

1. First, I say, to all Beings. Beings are usually distinguished into such as have no life, or such as have life. Or if you please we may make use of that plain division of Beings into, 1. Such as have no more than a mere Being, neither life, nor sense, nor reason. Such are the Heavens, the Earth, the Waters. Or, 2. Such as have Being, and life, but no sense. Such are herbs and plants. Or, 3. Such as have Being, and life, and sense. Such are Beasts, Birds, Fishes, Insects, &c. Or Lastly, Such as have not only Being, life, sense, but Reason also. Such are Angels and Men. I shall show you that Divine Providence extends to all these.

1. To such things as have mere Beings. As to the Heavens, Extol God (saith the Psalmist), Psal. 68.4.33, Who rideth upon the Heavens. God's riding upon the Heaven signifies his influence upon them, and his Rule and Governance over them. Our Savior telleth us, That he maketh his Sun to shine, and his Rain to fall upon the just and unjust; yea, and God makes it a thing proper to him to give rain: and the Scripture telleth you of his giving it, and withholding it at his pleasure, as in the days of Elijah. Job 9.7, God is said to be he who commandeth the Sun, and it riseth not, and sealeth up the stars. For the Earth, he is said to hang it upon nothing; and certainly so great a weight would not hold there long, if it were not held up.

2. For those things which have not a mere Being, but life also: they are the herbs, and plants, and flowers. He causeth the grass to grow for the cattle, Psal. 104.24. Psal. 147.8, He maketh the grass to grow on the mountains: He clotheth the grass of the field, which today is, and tomorrow is cast into the Oven.

3. For those Beings which have life and sense. He feedeth the fowls of the air, Matt. 6.18. Not a sparrow falls to the ground without him: he called for the flies and locusts, &c. against Pharaoh.

4. For the most perfect Beings, viz. such as have not only Being, life, sense, but Reason also; These are either Angels or Men. Providence reacheth to both of these; it reacheth to the good Angels: he commandeth all his Angels to worship Christ; he maketh his Angels Spirits, and his Ministers a flaming fire, Heb. 1.6, 7. and ministering Spirits for the good of his Elect. How frequently do you read in Scripture of God's government of his Angels, in sending them upon his messages? For the Devils: the Old Testament tells you of his employing them against Ahab; of his commissionating them against Job. And the New Testament plentifully declares their subjection to the Son of God. For Men; the Scripture speaks abundantly. My Text telleth you, He preserveth man and beast. In short, there is hardly a leaf in Scripture but abundantly confirmeth this piece of Divine Providence in one particular or other.

Secondly, I say, the Providence of God extendeth not only to all Beings, but to all the Motions and Actions of Beings: upholding them to their motions, governing all their actions. The grass groweth not, the sparrow falleth not, the Lily groweth not, without our Father: he hath made the Ordinances for the Sun, and Moon, and Stars, for the day and night. It is he that thundereth out of Heaven, 1 Sam. 7.10. 2 Sam. 22.14. The Scripture every-where asserteth the influence of God upon the natural motions of all creatures; nor is it to be excluded from the voluntary Actions, whether good or bad. As for good actions, he moveth to them, he assisteth in them. As to bad actions, he upholdeth as to the natural action, but hath nothing to do with the malice and wickedness of it, but to govern it, when shown, to his own wise ends. The Scriptures are infinite which might be produced in the proof of this. What can be plainer than that of our Savior speaking of good actions, Joh. 15.3, Without me you can do nothing: that of the Apostle, Phil. 4.13, I can do all things through Christ that strengtheneth me; and again, He giveth to will and to do. For bad actions, He suffered all Nations to walk in their own ways, Act. 14.16. And the Psalmist saith, Psal. 76.10, Surely the wrath of man shall praise thee; and the remainder of wrath thou shalt restrain.

Thirdly, The Providence of God extendeth to all omissions, cessations, or suspensions of actions; yea, and to all irregularities of natural motions or actions. It was from God that the fire did not naturally act to consume the three children; nor the Lions to devour Daniel though in their Den; that the Sun stood still in the Valley of Ajalon; that it went backward, as appeared by the shadow upon the Dial of Ahaz: and so as to actions depending upon the will of man, Gen. 20.6, God saith to Abimelech, that he suffered him not to touch Sarah; Jacob telleth his Wife, Gen. 31.7, that God suffered not Laban to hurt him. Multitudes of Scriptures might be produced in this case.

4. Lastly, The Providence of God extendeth to all events. Events are reducible to two heads; they are either such as are good and grateful to us, or such as are evil and afflictive. The hand of Providence is in both. There is no good event but is from God; he is the fountain of good, the author of every good and perfect gift: evil events are from him, Is there any evil in the City (saith God by Amos), and I have not done it? Afflictions spring not out of the dust (saith Job). But the holy Scripture is so full of proof of this, as I need not give particular instances; especially considering that it hath been recognized by the children of God in Scripture, and is so by everyone of us, so often as we either praise God for any receipt of good, or deliverance from evil; or pray unto him for the collation of any good thing, or prevention or removal of any evil. Thus now I have confirmed the Doctrine of Divine Providence, and also shown you the extent of it. I should now come to discourse of the particular acts of it; but first let me make some application of this general discourse of Providence, so far as I have carried it on.

In the first place, observe from hence, [Use 1] how unreasonably and Atheistically any deny the Providence of God, and that in the extent of it: Atheistically, for it is all one to deny a God, as to deny the Providence of God. If there be a God, there must be an infinite Being filling all places: infinitely active, all eye, all ear, all understanding, doing all that from his most perfect Essence, which we do by the help of our senses, or any of our faculties. Now that God should fill all places, see, hear, understand all things, motions, actions, events, and not rule, and govern all to the wise ends of his own glory, having a power so to do, is to fancy that of God, which cannot be presumed of a man like ourselves. Those therefore that deny Providence, must have deceived their souls with some false idea's, and conceptions of God, and set up an idol in their hearts, instead of the true and living God; Either a finite and limited Being, not filling Heaven and Earth: or a dead, lazy, dull, careless inactive Being. All which is indeed to blaspheme, to deny God instead of acknowledging him. 2. As it is Atheistical, so it is most irrational. I have formerly discoursed that, and therefore shall refer you to it. To fancy that the world could be preserved or governed in that order in which we see it, without an infinite God giving conduct to it, ordering it, and ruling it to his pleasure, is to fancy that may be done casually in so vast a place as the whole world, which we see cannot be in a little City or Family; than which nothing is more unreasonable. 3. Nor thirdly is anything more contrary to the Scripture, for there is no one proposition of truth, that hath a more plentiful evidence of Scripture, than this Doctrine of Providence hath. I beseech you therefore to take heed of suffering any such suggestion, any such thought, or imagination, to possess your hearts: look upon it as a very great piece of Atheism to deny, or to dispute it: besides that, as I shall show you by and by; There is no Doctrine of greater use to settle and compose our Spirits under all the varieties of the world, nor to keep us in a more holy, quiet, patient temper, and in a dependency upon God under all accidents which occur to us, than this Doctrine of Providence. Let this therefore be the first use and application of this excellent Doctrine, to settle your hearts in this point, so consequential to a just, and due notion, and a right apprehension of him who is the living and true God.

In the second place, [Use 2] Let me apply this by way of caution. You have heard that there is a Divine Influence upon all Beings, Motions, Actions, Events, &c. But take heed of two things; 1. Of thinking that the Providence of God necessitates all motions, and actions of voluntary Agents. Or, 2. That it gives any supersedeas to our own endeavors, with reference to Events. Some Agents indeed act necessarily, all but rational Agents do so; they have no reason, and consequently, no counsel, deliberation or election. But reasonable creatures, such as men and women are, have a Will, and act from it as from their principle: these the Providence of God influenceth, but doth not compel or necessitate. The Providence of God influenceth a man to good actions, suggesting them to him, moving him and inclining him unto them, but not enforcing him. As to evil actions; the influence of Divine Providence is otherwise. God doth not suggest, not move, not incline the heart to them. It upholdeth the creature to the mere natural action. 2. It suffereth the sinner to vent the malice and wickedness of his heart in the action. 3. It governeth the action when done, to the wise end of God's glory. The influence of Providence neither necessitateth the child of God to do good, nor the sinner to do that which is evil. This is one thing you must warily understand.

Secondly, Take heed of thinking that the influence of Providence as to all events, supersedeth anything of lawful endeavors, in order, either to the obtaining a good, or preventing a bad event or issue. The influence of God's Providence doth by no means justify man's improvidence. There is a great deal of reason for this, if we duly weigh it.

1. Providence is not our rule. We are to walk by the Precept, and to depend upon Providence. So that whatsoever the word of God maketh our duty to be done, or used as a mean in order to the obtaining of any event, remaineth still our duty, without respect to the influence which Providence hath upon events.

2. Again, The Providence of God doth ordinarily bring about events by our endeavors as means. It is an extraordinary working of Providence, when it bringeth about an event without human means; it ordinarily brings them about in, and by the use of means: hence it is that we cannot regularly depend upon Divine Providence, without the use of proper means. So far is the influence of Providence from superseding the use of means. Thus the Providence of God neither destroyeth nature, nor discourageth industry.

In the third place, [Use 3] I know no Doctrine of further use than this, for the comfort and relief of the spirits of God's people under any of the afflictions of this life. The wheels of the world sometimes run very cross, not only to the expectations of God's people, but to their sensible interests: I say, to their sensible and appearing interests, for contrary to what is their true and real interest they cannot run. All things shall work together for the good of them that love God. All things must be theirs, for their good, profit and advantage. But God's dispensations to them in this life are sometimes very afflictive, very ingrateful to their sense. Now what a relief is this to a child of God to be assured of this, to be rooted and confirmed in this, That there is a Divine Providence extending itself to all the motions and actions of creatures; To all the suspensions, omissions, and cessations of creatures action. Hence follow divers things, which may be of great relief to us under our disquietudes.

1. That the omissions, suspensions, cessations of actions in means; yea, their workings contrary to our expectation, are things ordered by Divine Providence. It is wonderful how great an affliction this thing sometimes gives persons of more thoughtful and reflexive tempers. We lose a friend, and fancy, if such or such means had been used, or if such or such a thing had not been done, our husband, child, wife, had not died: you know what Martha said to our Savior, Joh. 11, Lord, if thou hadst been there, my brother had not died. But now suppose this, that if such or such a thing had not been done, in a natural course thy friend had lived: (for that is all thou canst say), yet was not the hand of God in it? had the Providence of God, thinkest thou, no influence upon the omission of such a means as was omitted, or the use of such things as thou conceivest to have been pernicious? Doth not a sparrow fall to the ground, and is thy friend (thinkest thou) fallen to the ground, without thy Father? thy Father ordering the omission of such a mean as might have preserved his life, or the use of such things as hastened their dissolution. God often hides from us what shall be the proximate cause of our end, and so as to our friends. It is true, if we have knowingly, and willfully omitted or neglected probable means, we have cause of some reflection; but yet even in that case, the providence of God reaching to all events is some relief to us. In this sense it is no blasphemy to say, God often deceiveth the Physician, and the solicitous friend; that is, suffereth them to err under false apprehension. There is not an omission but Providence hath influenced, not a suspension, or cessation of an usual action in a natural agent, nor a contrary operation of it, but the Providence of God hath influenced it. We, our friends, are of more worth than many sparrows, and fall not to the ground but by the will of our heavenly Eather; so as we do but torment and disquiet ourselves in vain.

Secondly, If the Providence of God influenceth all events, and that too, by effecting them, if not sinful; They must, as to the people of God, be good, and for good, and the products both of infinite wisdom, and of infinite goodness. It is our unhappiness, that we judge of events to us in this world by sense, and not according to faith. This maketh us call many things evil; indeed there is nothing can happen to a good man truly evil: for the hand of his Father must be in it. Providence must have the ordering of it, and never did the hand of a good Father, knowingly mix a potion of poison to his child, and with his own hand give it him to drink. We do not ask evil of God; and he that heareth our prayers, will not, when we ask him bread, give us a stone, nor when we ask him a fish, give us a Scorpion. If we that are evil, know how to give good things to those that ask them of us: much more doth our heavenly Father, know how to give good things to his children, asking them of him. In this we may be secure: If the Providence of God influenceth all the events of the world, he so regulates them, that although they may prove sensible, joyless, and afflictive evils; yet they shall never prove real evils to those that fear God, but in the issue appear the products, as of infinite wisdom, so also of infinite goodness. Thus far this Doctrine of Divine Providence is a great fountain of consolation to the people of God.

But lastly, Let us inquire what duty we may conclude from hence, and that is very much. I shall instance in some few particulars.

1. Is there a Divine Providence? and doth this influence all beings, motions, actions, events, &c? Let us learn then the duty of faith, to commit all our ways unto God, to trust in him, and depend upon him. It is a duty we are often in Scripture called to, and that with respect to our persons, and with respect to our affairs and ways, 1 Pet. 4.19, Wherefore let them that suffer according to the will of God, commit the keeping of their souls unto him, in well-doing as unto a faithful Creator. Our Savior presseth it in opposition to two things.

1. In opposition to the fear of man, Matt. 10.28, 29, 30, And fear not them which kill the body, but are not able to kill the soul. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? But the very hairs of your head are numbered. Fear you not therefore, for you are of more value than many sparrows.

2. Again, He presseth it in opposition to too great solicitude, Matth. 6.25. Therefore I say unto you, Take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body, what you shall put on. This he presseth from God's Providence, for the Lilies, the Birds, &c. verse. 26, 27, 28, 29, 30, 31.

2. With respect to our affairs, and the events of things in the world, so far as they concern us. 1. Pet. 5.7. Casting all your care upon him, for he careth for you. Psal. 55.22. Cast thy burden upon the Lord, for he shall sustain you. Psal. 37.3. Trust in the Lord, and do good. Vers. 5. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. Prov. 16.3. Commit thy works unto the Lord, and thy thoughts shall be established. Man troubleth himself in vain, both with care and fear; the Child of God especially. We cannot let God alone to rule and govern the world. But surely, if there be a God in the world, an immense and infinite Being that filleth all places, and infinitely active, seeing and hearing all things; and this God is not idle, but influenceth all beings, all motions and actions of beings, all suspensions, omissions, and cessations of action in the creature, all events; and if he hath any Children, people, or servants in the world, whom he loveth, delighteth in, careth for; these people may trust him, and commit themselves and their ways to him, and it is their duty so to do. Who may trust God? who may commit their ways unto him, if these should not? Let me therefore say with the Psalmist, Psal. 115.9, 10, 11. O Israel, trust thou in the Lord: O house of Aaron, trust in the Lord: you that fear the Lord, trust in the Lord. Be not over-solicitous, be not sinfully afraid as to any events. There is a God that ruleth in the earth, that overseeth the world. But this trusting in God must be,

1. In doing good: Trust in the Lord, and do good, Psal. 37.3. Our souls must be committed to the Lord in well-doing, 1 Pet. 4.19. There is no trusting in the Lord, without walking in his way. The unholy walking man hath no ground to trust God for any good: he hath no promise to bottom his trust upon. We must trust God in an holy walking.

2. We must, notwithstanding the Providence of God, trust God in the use of proper means. The reason for this is, because the Precept commandeth the use of lawful means. Trusting of God is indeed exclusive of the use of unlawful means, but it always includeth the use of means that are proper and lawful. To refuse proper and lawful means, and talk of trusting God, is to tempt him not to trust him.

3. It includeth also the use of Religious means: such as the waiting upon God in the use of his Ordinances. The word Sacraments, and Prayer: For these things (saith God) I will be inquired of by the house of Israel. Prayer is a general means instituted by God for the obtaining of any mercy. But I say, supposing these three things: That a Child of God keepeth in the Lord's way, and hath used all proper means for an event which he hath desired, and sought the Lord for by Prayer; This Doctrine of Divine Providence showeth him the highest reason imaginable, for his committing both his person, and his ways unto the Lord, without any anxious solicitude, or distracting, fears: Because he is the Lord who careth for us, therefore we should cast our care on him.

2. A second thing which I shall press upon you as your duty, and consequent to this Doctrine of Providence, is a pious security in all conditions, and with respect to all events. There is a sinful security which all good men ought to avoid, and to take heed of. Security is the freedom of the mind from care, as to this or that thing. Now this is sinful two ways.

1. When the ground of it is some carnal confidence, a relying on some arm of flesh. Cursed be he (saith the Prophet) that trusteth in man, and makes flesh his arm. Thus the Jews were often secure upon the view of their great allies and confederates, Assyria and Egypt. In like manner people may be secure upon the account of their relations and interests, or the power and favor of men. We are commanded to cease from man, whose breath is in his nostrils; and the Psalmist tells us, It is better to trust in the Lord, than to put confidence in Princes.

2. When there is a pretended confidence in God, but not conjoined with an holy walking, nor with a due use of means, Natural, Moral, or Religious; take heed of such a security as this is. That which I call a pious security, is the fruit of a confidence in God. When the minds of men upon the view of a Divine Providence, are quiet, and free from distractions, and over-much solicitude as to the events of things, whether relating to the Church, or to their own particulars. This I say is every good Christians duty: and if there be such a Divine Providence, as I have been discoursing of to you, it is the most reasonable thing in the world. God is the highest rational Agent, and must work for some ends, and those the best; the great end of his Glory, the subordinate end is the good of his People. Now if he hath in his working an influence on all beings, all motions and actions, all omissions, suspensions, and cessations of such motions, all events, &c. Certainly that man or woman that loveth and feareth God, and keepeth his way, and hath used all proper means, natural, moral, or religious, in order to the obtaining of what he apprehendeth for God's Honor, the good of his Church, or his own particular good, he hath all imaginable reason to sit down quiet, and be secure. Affairs in the world are upon the wheels, but those wheels are full of eyes: God seeth all things, and his hand is in and upon all things, and hath his own ends in his eyes, and a power to turn all things, and to make them to serve his ends. We may in the darkest day cry out, Psal. 76.10. Surely the wrath of man shall praise him, and the remainder of wrath he shall restrain. A good Christian may sit down, having done his duty, and leave the world to wag as it will. Let that great Ship wallow as it will, there is one that sitteth at the Stern, that will guide it, and all its motions, it shall at last come into the true Port. Hence a Child of God hath reason enough in all things to give thanks, and at all times to rejoice in the Lord, and again to rejoice. What then mean the disquietments, anxieties, and sollicitudes of our thoughts? Are they not tacit denials, or suspensions of the workings of Divine Providence? Are they not Indications of the weakness of our Faith? Certainly if we had Faith in the Doctrine of Divine Providence, if it were but as a grain of mustard-seed; we should only attend our duty, and when we had done that, should speak to our soul, if yet in a tumult, Why art thou cast down, O my soul? why art thou disquieted within me? Trust still in God, for I shall praise him, who is the health of my countenance, and my God. This is a second piece of duty.

3. A third duty which this Doctrine of Divine Providence will evidence but reasonable for us, is, A patient waiting for God under all the displeasing varieties of this life. A duty which in Scripture you will find often called for by God, and his Holy Servants, who have spoke in his Name, Psal. 27.14. Psal. 37.7, 34. Psal. 6 • .5. Prov. 20.22. Hos. 12.6. and as often resolved upon by the Holy Servants of God, Job. 14.14. Psal. 25.21. Psal. 52.9. and in many other places: And there are many excellent promises that are made to it, Psal. 37.9. Prov. 20.22. Isa. 49.23. It is exclusive of all murmuring, repining, and discontentedness at any of God's dealings; of all use of irregular means to help ourselves: it is an habit of grace, which in the midst of the most adverse and afflictive Providences, teacheth us to stand still, and to see the salvation of God. It is a great piece of a Christians duty, keeping a Christian in his station, and in the paths of holiness, under the most cross and thwarting Providences, in the most dark and gloomy days, and the greatest confusions we see in the world. The failure of this is like the starting of the Ballast in a Ship in a storm: every Ship of burden, that goeth to Sea, hath a Ballast of stones, or sand, or some weighty thing, which keeps it even upon the waters; if in a storm this Ballast starts, so as it is thrown on one side, and gives not a just poise to the Ship, there is a great danger of a wrack, the Ship presently lies all on one side. Faith now is this Ballast, active patience, or waiting for God in a storm of Providence, is that which keepeth the soul poised; if this Ballast starts, there's great danger of the souls being overwhelmed. Now this Doctrine of Providence, and the extent of it to all motions, actions, to all suspensions, omissions, and cessations of actions, to all events, and future contingencies, showeth us the duty and reasonableness of this patient waiting. Is there a storm, a whirlwind, an hurricane of political motions in the world? It lets us know that God is in that storm, God is in that whirlwind, that hurricane is not without the Lord, and God is not out of it. If the Enemies of the People of God could raise a storm without the Lord, or when they have raised it shut God out of the Governance of it, it were something; but they can do none of this: we can have no confidence in them, in the goodness of their natures, or their designs; but we may be confident of God, and wait for him. I compared Providence before, to a man of business, that seldom keeps a road; but ever and anon turns out this way, and that way, as his variety of business leads him; those that will bear such a man company home, must ever and anon wait for him, while he turneth out of his road. Let this Doctrine of Providence have this kind influence upon your souls, to make you to wait upon God, whiles he hideth himself from the house of Jacob, and to look for him. It is good to wait upon God; for none yet that ever waited upon him, returned ashamed; it is your duty to wait upon God, he is a great Sovereign, he hath required this homage from your souls. It is reasonable you should wait on him; for you may be sure he is in every storm, in every hurricane, seeing it, working by it, governing of it.

4. This Doctrine of a Divine Providence, showeth the reasonableness of a passive patience, or submission to, and contentation with our lot and portion in the world, under the most afflictive and adverse issues. Nothing comes to pass without the Will of God, not a sparrow (as cheap, and inconsiderable a bird as it is) falleth to the ground without our heavenly Father. It is true, while we are in the world, we are in the midst of briars and thorns; subjected to a thousand accidents, which are afflictive to us, afflictions in our bodies, troubles in our spirits, crosses in our relations, and in our affairs in the world; and no affliction is joyous, but grievous. It is the great effect of Faith to make us glory in tribulations. But certainly, although this Doctrine of Providence doth not show us a sufficient ground to glory in tribulations, which is an exercise of grace most proper in such Tribulations, as we suffer for the name of Christ; as the Apostles went away rejoicing, that they were thought worthy to suffer anything for the name of Christ. But surely the consideration of this Doctrine of God's Influence upon all events, all motions, all actions, &c. of his Creatures, showeth us a great reason why we should be submissive and patient, possessing our souls with patience under the most afflictive contingencies of this life. I remember Rabshakeh would not have the men of Jerusalem think that he was come out without God against that place. Is affliction come upon thee? Are crosses in thy estate, in thy relations, come upon thee? Think not that any of them are come upon thee without God; the hand of God is in this sickness, in this pain, in this depriving of thee of thy near relations; in this poverty that hath overtaken thee like an armed man. None of these things are come upon thee without God, 1. Willing them. 2. Nor without God influencing them, ordering the causes of them: now if we do but consider the wisdom and infinite goodness of this God; if we do but look upon him, as our Father, how cogently doth the Apostle speak, Heb. 12.10, 11. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: Shall we not much rather be in subjection unto the father of our spirits, and live? For they verily for a few days, chastened us after their own pleasure: but he for our profit, that we might be made partakers of his holiness. How many arguments are there in two verses to persuade us to this submissive patience? The main argument is from our reverent subjection to the Fathers of our flesh. Hence the Apostle concludes, that we ought much rather to be subject to the Father of our Spirits. 1. They were but the Fathers of our flesh: he the Father of our spirits. 2. They chastened us after their own pleasure, but he for our profit. But I say here is argument enough, God is in the affliction, It is the Lord (said that good man) let him do what seemeth to him good. Nothing can seem good to God to bring upon his people, but what truly and really is for their good; he cannot but give good things, dispense and deal out good things unto his people: submit yourselves therefore unto God, under his severest Dispensations. Remember he is in the storm and whirlwind.

5. This Doctrine of Providence may convince you of the reasonableness of your duty of Prayer. 1. Daily Prayer. 2. More extraordinary, and solemn Prayer. I say first daily Prayer. Every day is pregnant with new designs. The world is a place full of a variety of Beings, and those are in daily motion and action: hence we are subject to infinite accidents, and as our Savior saith, Who can tell what a day may bring forth! This speaketh our subjection to ingrateful changes and mutations. Now certainly the same reason that teacheth us, if at any time we have any business of concernment to us (that may (if it goeth for us) be much for our advantage, if against us, much to our prejudice) to be dispatched in Parliament, or any Court of Judicature; to apply ourselves to those persons, to whom in those cases we may have access, to entreat them to be our friends, and to lend us their assistance, should also direct us to be as constant and diligent in our Applications unto God by Prayer.