Several Discourses Considering the Providence of God

SERMON XI.

I Am come now to the Application of my former Discourse. You have heard that God doth not only exercise some general acts of Providence in the preservation and government of all his creatures, but some special acts of Providence, in the preservation and government of some creatures in a more particular and eminent manner. Though God doth take a care for Oxen, yet he doth not take such a care for Oxen as he doth for Angels, for men, and amongst the children of men, particularly for the members of his Church, and amongst them for such as are not so only in an external visible profession, but in truth and sincerity; they are under the highest Specialties and care of Divine Providence. The Doctrine of God's Special Providence concerning Angels, and mankind in the general, and the Polities and Societies of men, I much passed over. The former being much a secret to us, and not much concerning us: and my Discourse being not amongst Heathens, but to a Congregation, which universally is within the pale of the visible Church. I therefore most enlarged upon the Specialties of Divine Providence (as you know) with reference to the Church of God, and those in it who truly fear God; accordingly I shall suit my Application.

In the first place, [Use 1] Let this instruct all that hear me this day in the Reason, That God hath this day a Church in the world: and also confirm them, that notwithstanding all the appearances of hostility against it, yet God will have a Church to the end of the world. Whoso considereth the Church of God this day, especially the Reformed Church, and looks back upon it, even from the commencement of its Reformation, cannot but fancy it, as Noah's Ark in the midst of raging waters, every moment threatening to swallow it up; like Moses his ark of Bulrushes, ready to be washed away at the return of every tide; like the Burning bush which Moses saw all on fire, yet not consumed. You shall find the Reason why it is not so in the 46 Psalm (a Psalm which Luther was wont often to call for in his troublesome time); God is our refuge and strength, a present help in trouble, Ver. 5, God is in the midst of her: The Lord of Hosts is with her; the God of Jacob is our refuge: he breaketh the bow, he cutteth the spear in sunder; he burneth the chariots in the fire. Papists call for Miracles, as a Note of the true Church; see here a Miracle: Was it not a Miracle that Luther, a poor Friar, renouncing his former Superstition, and bidding an open defiance to the Pope and the whole power of Rome, in such a time when all the World was admiring, or fearing the Beast, and so boldly and freely opposing himself to them, as he did, and falling upon them in a point of profit, should not only go through all his bold attempts, and die in peace; but also draw unto him so many learned men, and prevail so far amongst the people, as that in very many, if not in most parts of Germany, the Doctrine of the Gospel should prevail, the Mass and Popish worship should be abolished, and the Truth contrary to the Doctrine of Rome should be received? Was there not a special Providence (think you) watched over them? Next to the preservation of the Apostles, and the succeeding of them to the first plantation of the Gospel in the World, there hath not been a more eminent and conspicuous work of special and miraculous Providence than in God's preserving and succeeding the works of Reformation; by which the Doctrine of Christ, and Worship instituted by him, was restored in a great measure to that Primitive integrity and purity, which the great Lord of the Gospel first instituted. And a due meditation of this Doctrine of special Providence, may also secure the hearts of the people of God against their fears, for the prevailing of the Churches enemies against it. Their fears can arise but from the prospect of the multitude, and rage of the Churches enemies: and their judgment is but a judgment of probability, made from the more common and ordinary workings of Providence: but this judgment proceeds upon a false Hypothesis, viz. That God's way of Providence as to his Church, is but an ordinary road, and such as he keepeth towards other men. Now this is false; God in his workings for his Church, keepeth not the beaten road of his Providence. Zion hath a special Providence, watching over it: The eyes of the Lord are upon it from one end of the year to the other. Canaan is the Land that God careth for; God is known in the places of his Church for a refuge; For lo the Kings were assembled, they passed by together; they saw it, and so they marvelled, they were troubled and hasted away: Fear took hold upon them there, and pain as on a woman in travel. Psalm 48.3, 4, 5, 6, God will establish it forever. Ver. 8, Watch about Zion (saith the Psalmist) and go round about her; tell the towers thereof: mark you well her bulwarks, consider her palaces, that you may tell it to the generations following: for this God is our God forever, and ever: he will be our guide until death. We have lived to see as bold and impudent attaques made upon the Church, as to that part of it that hath been studious of the stricter and severer practice of Holiness, as possibly later ages have known. If Christians could have been swagger'd and hector'd out of the practice of Holiness, or jeered and drolled out of it; or threatened and frighted, or cudgel'd out of it, there have been arguments enough of this nature used: but how little have they done? how few are less in love with the good, and holy ways of God than before? Having therefore so many great and precious Promises for the preservation of the Church, and God exercising a special care for it, and keeping it under a special tutelage; Let us not fear, but believe that God (as the Psalmist saith) will establish it forever. Let us therefore look off creature-appearances and human-probabilities. The Church is a burning-bush, and hath been so from the very first plantation of it: but we see it is not consumed, because God is in the midst of it. Remember this, That the Church liveth not upon an ordinary, common, general Providence, but upon a special peculiar Providence; watching over it, and caring for it.

In the next place, this may serve to show you your duty: [Use 2] everyone to observe the special Providences that attend your lives. There is an observation of the more general Providence of God in upholding and governing the World; which is our duty, and a very sweet and advantageous piece of duty; (but this I shall hereafter further press upon you). That which I would speak a few words to here, is the observation of the special Providence of God relating to you. What the Psalmist saith of the observations of Providence more generally, Psalm 107, the last verse; Whoso observeth these things is wise, and he shall understand the loving-kindness of the Lord, is eminently true. Here it speaks, 1. A Spiritual wisdom. 2. It will be of great use to make us understand the loving kindness of the Lord. Observe the special Providences of God towards his Church; his Church in former ages, his Church in our present age: you will by those observations be able to make up a judgment what man is like to do against it; and what God is like yet to do for that body of people that come under that Notion: nay, you will be able to go a great way in making up a Judgment, who they are that make up the true Church of God; even those upon whom the Eye of God is most, and for whom his Arm is most stretched out; not in this or that particular act, but in a continued series and course of strange preservations. There is, and indeed always hath been a great dispute in the World, which is the true Church of God. The Jews arrogated the honor to themselves; and indeed there was a time when none could claim with them: but the Apostle amply declareth their rejection, and the Gentiles engraffing. But though it be certain now, that the Church of God is made up of those that were Gentiles; yet as several Sects and parties have risen up amongst them, so they have had an ambition still to arrogate this Name to themselves. The Arians would be the only Church; since that, the Papists: the Protestants think they have the best claim, and great disputes there are for this Honorable Title. I will not say this will determine the cause, but it will go a great way. That body of people professing Christ, against whom the gates of Hell cannot prevail, Matth. 16.18. In the midst of which God appears to be by a more special powerful Protection, keeping it that it shall not fall. Psalm 46.5, That people which the Lord keepeth and watereth every moment, lest any should hurt it, keeping it night and day, Isa. 27.3. That people round about whom the Lord is as the mountains are round about Jerusalem. Psalm 125, v. 2, Who can say, as Psalm 124, If it had not been the Lord who was on our side: If it had not been the Lord, who was on our side: when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us: Then the waters had over-whelmed us, the proud waters had gone over our souls. I say, that people amongst those that lay claim to the honorable Title of the Church of God, seem to have the best claim; for it is the Church for which God exerciseth a special Providence: I will not say, This alone will prove any party the true Christian Church; but where-ever we see a people professing faith in Jesus Christ, holding the Doctrine of the Gospel; crying, To the Law and to the Testimony for the trial of her Doctrine, Worship and Discipline, and God watching over this people, strangely preserving, multiplying and increasing them; using the ministry of his Word amongst them, to convert and build up Souls, delivering them in a constant series and succession of Providence from their Enemies, far more and more mighty than they are, we may join ourselves to them: The anointed of the Lord, the Church of the true and living God is doubtless before us. Though these special Providences will not make an argument alone, yet they are a far better argument than the Popish pedigree they pretend to in a succession from St. Peter, or Antiquity, or their pretended Unity, or Miracles, indeed rather to be called lying wonders. I know no promises of these things to the Church to the end of the World; but I know many promises for special Providence attending them. And certainly, that Body of Christian people called Protestants: I mean, that people in all the parts of the World, that are now called by that name (for the name beareth date but from the German Reformation): but I say, that Body of people united in their Doctrine and Worship, can lay the fairest claim to this of any others. No people hath been more strangely preserved than they: witness those in the valleys of Piedmont and Lucerne, and Bohemia; none more strangely preserved, nor whose number hath been more strangely increased, nor their Doctrines more strangely prevailed. A Christian by observing which way special Providence hath most moved, may get much wisdom, and much help himself in making a judgment which is the true Church. 2. Yea, and he may also much help himself in judging of those in the World, who are the true Saints and people of God; who they are that dwell in the secret of the most High, as the Psalmist speaketh; for they generally abide under the more particular shadow of the Almighty. It is true, there are some rare instances of persons that walk close with God, whom yet God followeth with a series of severe Providences; such an instance was Job, and such particular instances we see in our time, to let us know, that outward prosperity is not the Saints portion: God hath provided some better things for his people. But take now any considerable number of people in any City or Place, that (so far as we can judge) walk more close with God, and in a more strict observation of his law than others do; and oppose these to a like number of persons in that place, that give a liberty to their lusts, and walk by no such rule: and observe number for number, who are most under the special Providence of God, preserving them from dangers and in dangers; who are most blessed with special Providences, as to length of life, health, &c. you will remember, that I told you, we must abate for particular instances of God's own people, whom he picks out, to make examples of saith and patience, and to be his witnesses unto the world in a time of trial. Who observeth not how strangely God preserveth and blesseth some people that fear him, and walk closely with him? and I do believe the observation will justify itself, concerning any considerable number of such persons compared with a like number of others. So that although none can conclude himself, or herself, a child of God, from some particular special Providence, no not from a series and course of them; yet where men and women walk close with God, God's special Providences attending them, will much evidence, even to others, that they are not hypocritical in their professions.

2. But secondly, The observation of God's special Providences towards our persons, our families, our Church, will much make us to understand the loving-kindness of the Lord. The love of our friend to us is not seen so much in some acts of his goodness, which others experience as much as we, as in some special things, which he doth for us, and doth not, or will not do for others. The observation therefore of special Providence helps much to affect our hearts with the love of God. God in trying our love to him saith to us, What do you do more than others? and as our love to God is so tried, so God's love to us is so evidenced: this is that which hath always set the hearts of the people of God admiring God. This was that which set the Psalmist upon admiring God's goodness to mankind, Psal. 8.4, What is man that thou art mindful of him, or the Son of man that thou shouldest remember him? If you read on, you will see, that which affected the Psalmist, was God's special Providences to man, making him little lower than the Angels, clothing him with glory and honor, putting all things under his feet, &c. This made David understand the loving kindness of the Lord, 1 Sam. 7.18, Who am I, O Lord, and what is my house that thou hast brought me hitherto? and this was yet a small thing in thy sight, O Lord. God aggravates our sins from the special Providences he hath blessed us with; as in the case of David, 2 Sam. 12. and Saul. Moses argueth the Israelites to duty from God's special Providences to them, in the four first Chapters of Deuteronomy: nothing makes us so much as them to understand the loving-kindness of the Lord. Oh therefore observe, consider what God hath done, and what he daily doth for you more than others; preserving your lives, your health, blessing you in your relations, and estates, and trades, prospering and succeeding you in your undertakings; above all, what he hath done for your souls more than for the souls of others, plucking you as brands out of the fire, snatching you (as the Angels did Lot ) out of Sodom.

3. Lastly, This observation of special Providence, will more eminently engage and quicken you to duty. God expects it from you, as you may see by Moses his discourse to the Israelites in the four or five first Chapters of Deuteronomy; and you will find your hearts more enlarged in duty from the sense, and apprehension of them. But of this more under the next branch of Application.

Secondly, [Use 3] This Doctrine of special Providence calleth upon all mankind in general; that part of them which make up the Church of God more especially; and yet more particularly, those that fear the Lord, for more special homage and duty to God: those gradations, you know, I observed in special Providence. The objects, the general objects of it, I told you, were Angels and Men. I baulked the discourse of God's special Providence in the preservation and Government of the good Angels; as that the particulars of which we know little of: so neither are they those to whom we are to preach, neither do those blessed Spirits need any of our exhortations: they spontaneously, perpetually, and without ceasing give honor and glory to God, and do his will; and this in a degree proportioned to that special Providence, by which they are both preserved and governed. We are bid to pray, that we might be able on earth to do the will of God, as it is done in heaven: it is to men, to the sons and daughters of men, that I am to speak.

1. Let all the sons and daughters of men then praise God, and glorify him in a degree proportioned to that special Providence which God exerciseth toward them in general. You will say, what is that? I answer in the general, It is more than that which God exerciseth towards any degree of creatures that is beneath them. There are three orders of creatures beneath man. 1. Such as have only Being, no life, as the Earth, the Waters, &c. 2. Such as have Being and life, but no sense, as berbs and plants. 3. Such as have Being, and life, and sense, but no reason, as beasts, birds, fishes, creeping things; of all these God taketh a care, as I have before shown you: but doth God take care for Oxen? (saith the Apostle in my Text), God exerciseth a more particular special Providence for all the children of men than for any of these. Then certainly every man is obliged to honor and glorify God more than these do. There is none of these but glorifieth God in its kind: The Heavens declare his glory; The little Be and Silk-worm glorifieth God as they are his workmanship, and endued with excellent qualities which speak the infinite wisdom of God: every spire of grass glorifies God as it showeth itself to the world, and challengeth all the art of men to make such a thing. Nay, these inanimate and brute creatures use all the faculties and qualities with which they were created, to the end for which God endued them with them. Alas! the best of men come much short, none liveth and sinneth not. None lives who useth not some of the faculties which God hath given him for his honor and glory, to his disservice and dishonor. Wherein then can man live up to the special Providence, that watcheth over, preserveth, and governeth him? I answer, In the voluntary directions of his words, thoughts, and actions to the glory of God. This no creature but man can do; they have no reasonable souls, they act merely ex necessitate naturae, according to the necessity of nature imposed upon them by the Law of creation: God indeed hath an honor from every man, as he is created in the image of God, and is a noble and glorious creature. One man may more speak the praises of God than another, as he is endued with a greater wit or wisdom, hath more dexterity, sagacity, more excellent parts than another; but while the poor creatures heart is not right-set, and bent, and directed to the glory of God; wherein doth he more than an Element, or a brute Beast? that man only in this excelleth a Stone, or a brute Beast, that with purpose of heart, out of choice, and designedly honoreth God: and quotus quisque est, how rare is the man in the world that sets his heart to bring God glory by his manlike actions. God hath indeed an accidental glory by most men's actions; but it is rather to be said, that God is glorified by them, than that they glorify God: Now what a sad reflection this is for a wicked man to think, that his horse more glorifies God than he doth. There's no man liveth, but partaketh more of a special Providence than any other creature, not of his order: certainly God expects from all of you, some service proportionable to this particular Providence. Say to yourselves sometimes, What do I more for God than the flower of my Garden? the grass in my field, the beast in my stall? and see if the answer of your souls, to such a Question, will not reflect a shame upon you. O study your special Providences, and live up to them: remember, that where God hath given much he expects much. But rest not here, do not only study the special Providences which you are under, as men, and which are common to all men with yourselves, or to the most of men with yourselves; but observe, and study also the particular Providences that have followed you, for which God expecteth a return. It may be you have more wit, more wisdom than others, you have a greater dexterity in business: God hath better provided for you, given you a better estate, more comforts in your relations, &c. Oh live up to these Specialties of Providence: you will expect it from those to whom you have at any time done any good: you are mistaken if you think that God doth not expect it from you.

2. This more especially calleth to you, who are the members of the visible Church, for a more special consecration and dedication of yourselves unto God. You have heard that the Church is an eminent object of special Providence many ways; many special Promises are made to it, and that is the body of people of the world whom God careth for: see then what a particular obligation lieth upon all professors, all members of the visible Church, to give God honor and glory. You are the only people in the world, to whom the Oracles of God are committed; you are the pillar of truth; you are those who do alone enjoy the Ordinances of God: you are the people in the midst of whom God dwelleth, upon whom the eye of God is from one end of the year to the other. Certainly there lies an high obligation upon you to honor God more than others. God hath done infinitely more for you than for Heathens. Now what a shame it is that an Heathen should out-do you in anything; yet give me leave to tell you, that while you only do some actions that are materially good, not formally and truly, many Heathens have done as much as you. An Heathen may do, and many of them have done, and that with some good intention, actions materially good, that is, such things as God commanded. Many of them have been eminent instances of moral virtue, Justice, charity, temperance, liberality, &c. many of them have professed to love virtue for the sake of virtue. Wherein can you excel them? but by doing actions which are formally good, designing God's glory, acting in obedience to God's will, regulating yourselves as to the manner by God's word: you have the word, the Gospel of God, oh how reasonable it is that our conversation should be as becomes the Gospel of Christ! The Heathen else that lives up to his light of nature out-does us, and it will (as our Savior tells us) be more tolerable for Tyre and Sidon in the day of Judgment than for us.

3. But Lastly, Let the Saints of God see what an obligation, to all manner of duty and holiness, lies upon their souls: they are the most special objects of special Providence. God takes more care for all men, than for Oxen, or for the grass of the field; he exerciseth a more special Providence for that body of people which make up his visible Church, than for all the earth besides: but yet what is that special Providence which God exerciseth for mere formal professors, or for any other men in the world, in comparison of what they have experienced! Any thing of more special distinguishing Grace, is a great Specialty of Providence, and that in the best and highest sort of good things, viz. those which concern the salvation of the Soul. Oh, what doth God expect? what doth God require from you? what should you do more than others? More particularly, This Doctrine of special Providence calls to you,

1. For more extraordinary degrees of Love. 2. For more special acts of Faith. 1. For more eminent degrees of Love, Psal. 31.23, O Love you the Lord, all you his Saints, for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. Reason argueth thus with us, that the reciprocations of our love ought to bear proportion to love received. If (saith our Savior) you love them that love you, what reward have you? the law of nature commandeth us to love, and by actions of kindness and duty to express our love to them who have expressed their kindness to us: and the same reason requires the reciprocations of love to be proportionable. God therefore declaring especial love to you, you are bounden in a special duty to him. Let our Savior's question be often in your thoughts, What do you do more than others? If you for whom God hath sent his Son to die, and into whose hearts he hath sent his Spirit, the Spirit of Adoption, Supplication, Consolation, and whom the Lord hath from the womb watched over and preserved by a more special peculiar Providence, bearing you as upon Eagles Wings, and gathering you as an Hen gathereth her Chickens under her Wings; I say, If you do no more for God than others do, not under such influences, nor such Providences; you must certainly act beneath, and short of your duty. This dependeth upon what I told you before, of the reasonableness of the reciprocations of love in some commensurate proportions.

2. It calleth to them who fear God, for special exercises of faith; you have reason more to trust and depend upon God than others, because God hath declared a more special care and Providence for you. The ground of all faith is the word and promise of God. Now special promises call for a more special and peculiar faith. What though another man cannot trust God contrary to a sensible or reasonable appearance; yet you have reason to do it, because God hath declared more his care for you, and the workings of his Providence for your preservation and deliverance than for others: God hath promised to save, defend and deliver you, not after the workings of his ordinary Providence. You may therefore say with David, The Lord is my light and my salvation, whom shall I fear? He is the strength of my life, of whom shall I be afraid? Psalm 27.1.3, Though an Host should encamp against me, my heart should not fear: though war should rise against me, in this I will be confident. But thus much shall serve to have discoursed concerning the Specialties of Divine Providence.

SERMONS, XII, XIII.

I Have finished my Discourse concerning the principal Acts of Divine Providence, both generally and specially. I have discoursed concerning God's general Acts in preserving and governing all his creatures, and concerning God's more special preserving and governing of some creatures. I am now come to discourse concerning the Methods of it, concerning which we must cry out with this great Apostle; O the depth both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out? My Text is the conclusion of an exceeding deep discourse, which the Apostle had made concerning the Rejection of the Jews: which he proves to be neither Total, nor final. In the ten first verses he proveth that it is not Total. V. 2, God did not cast off his people, whom he did foreknow. V. 5, There is a remnant according to Election. As it was in Elias 's time: he thought, and complained that he was left alone, and they sought his life also: but he was mistaken, God at that time had seven thousand in Israel, that had not bowed the knee to Baal. V. 7, He saith, The Election had obtained, though some, though the most of them were rejected: yet the Elect amongst them were not rejected; and this he proveth to have been but according to what was prophesied. V. 11, He proveth that this Rejection should not be final: There should be a fullness of them, V. 12. Receiving of them, V. 15. They should be again grafted in, V. 23, 24. It is but (V. 25.) till the fullness of the Gentiles should come, and then all • srael should be saved. This Discourse is mixed with several arguments to prove the assertion, and with several reflections upon the Gentiles, whose present state was better than theirs: showing them their duty negatively and positively: not to be high-minded, but humble; To fear, &c. Now look as a man wading in deep waters, when he finds the water go over his head, and trip up his heels; he cries out, O I shall be drowned, and endeavors to get back again. So doth the blessed Apostle; he had been wading into the great deeps of God's counsels and ways: but he findeth that such knowledge (as David saith) was too wonderful for him. In my Text, he doth refer pedem, draw his foot backward. I will go back, saith he, I will wade no further: O the depth! There are some truths, and ways of God which are unsearchable. We may discourse a little, and more generally of them: but we shall never be able to find the bottom of them. It is wisdom for us in time to retreat, and cry, O the depth! But what depth is this? The blessed Apostle tells you of the wisdom and knowledge of God; in man knowledge and wisdom, are two differing habits; a man may be a knowing man, yet not a wise man. Knowledge apprehends things, Wisdom directs the practice to the best ends of human life. Knowledge is a speculative habit, Wisdom; a practical habit. In God also (though he be but one simple act), we may conceive a difference betwixt Wisdom, and Knowledge; but in this Text, possibly it is but 〈 in non-Latin alphabet 〉 , one thing expressed by two terms: he is speaking of the wisdom, the unsearchable wisdom of God in some particular acts of his Providence; How unsearchable are his Judgments, and his ways past finding out. Here are two terms, Judgments, and Ways: Both again here signify, 1. the same thing. Judgments in Scripture, sometimes signify the ways and statutes of God; because of the Justice and righteousness that is in them. By Justice, God measureth his own Words, and Laws. 2. Sometimes the Term signifieth corrections and chastisements; because God measureth out all these likewise in Justice, and in them acteth as a righteous Judge: But here doubtless, Judgments and ways signify the same thing. All God's ways are Judgments, ways of Justice and Equity, and Righteousness. The term ways, is also used in more senses than one: Sometimes it signifies the way of Duty, wherein we ought to walk towards God, or the course of men's actions; so you read of the way of the wicked, the way of sinners: here it is applied to God, and signifies, The course and series of his actions towards his creatures; so it signifies here. Of these Judgments, and ways of God, of this wisdom and knowledge of God, it is said, They are unsearchable, they are past finding out. Unsearchable, that is, such as we can by no means search out, by no means come to the bottom of. The only Proposition I shall insist upon from these words, is this:

Prop. The ways of God's counsels and Providence, are unsearchable and not to be found out.

In the handling of this Proposition,

1. I will endeavor to prove it to you that it is so.

2. I will show you how far it is our duty to behold, and to search into them: and to show you also wherein they are unsearchable, and not to be found out. Then I shall make some application. Let us first see how this is established from Scripture: Eccles. 8.17, Then I beheld all the works of God, that a man cannot find out his work that is done under the Sun: yea, though a man labor to seek it out, yet he shall not find it: yea, though a wiseman thinketh to know it, yet he shall not find it. A Text which must be understood of God's works of Providence. The Wiseman saith, a man cannot find them out, yea though a man labor to seek it, yet he shall not find it: He that spake this was Solomon, a man to whom God had given Wisdom above all that had been before him, and said that there should be none after him, who should be like unto him. He tells us ver. 16, That as he was endued with Wisdom, enriched with this Talent, so he had not laid it up in a Napkin, but had made it his business to improve it: I have (saith he) applied my heart to wisdom, and to see the business which is done on the earth. V. 17, you have the conclusion, That the ways of God were not to be found out; yea though a wise man think to know it, yet he shall not find it out. Psalm 36.6, His righteousness is like a great mountain, his judgments are a great deep: Not a deep only, but a great deep. The Sea is called a great deep; there is no sounding the bottom of it in many places: For (saith the Apostle) what man knoweth the things of a man but the spirit of a man that is within him: even so no man knoweth the things of God, but the spirit of God; and it must be so if we consider the infiniteness of the Divine Light, Wisdom and Understanding; His understanding is infinite, Psalm 147.5. Now it is said of the works of God, In wisdom hath he made them all: There is the infinite wisdom of God in the works and contrivances of his Providence. The Apostle telleth us, he dwelleth in that light to which none can approach, 1 Tim. 6.16: and so he walks in that light which none can see, and fully comprehend: There is no searching out of his understanding, Isa. 40.28. The way of the Lord is like the way of an Eagle in the air; of a Serpent upon a Rock, not to be seen, not to be tracked, Incomprehensibilis Dei sapientia inter angustias humanae rationis coarctari non potest. It is the saying of a grave Author, God's unsearchable incomprehensible wisdom cannot be cooped up within the straits of human Reason: but the Doctrine is experimentally, and de facto, evident enough.

In the second place, here may arise a Question; How far our duty extendeth, as to the ways of Divine Providence? for certainly we have a duty, a great duty incumbent upon us to Divine Providences. I remember it is the saying of Cicero, Si vera est sententia quorundam philosophorum, qui omnino nullam rerum humanarum procurationem docent habere Deos; Quae potest esse pietas? Quae Religio? Quae sanctitas? Cicero de Nat. Deorum: If the opinion of some Philosophers, who deny that the God's exercise any providence (or take any care of human affairs) be true; What piety can there be? What Religion? What Holiness. A sentence which will let us know that there were some amongst the Heathens that were less Atheists, than some amongst those who are called Christians. Now the case is the same, supposing this Divine Procuration or Providence, if we may not, or do not at all take notice of it. Let me therefore discourse a little concerning the duty of man with reference to the Providence of God; and then I shall show you the boundaries of it, and wherein it is unsearchable. I shall open the first in three or four particulars:

1. It is doubtless the duty of God's people, To see and behold the works of the Lord: indeed we cannot but see them, they are before our eyes every day. But my meaning is, to behold the things that are done in the earth, as the works of the Lord. There are too many that do see, and not see; they see pluckings up, and plantings of Nations and Families, but they see nothing of God in these effects. They say not this is the Lord's doing, and therefore it is not marvelous in their eyes: They see Pestilences, sweeping away Cities and Families; fires laying populous Cities waste: Enemies breaking in upon Countries, and strangely over-running them, the hand of God sweeping away whole Families, but they see nothing of God in them: they consider these as terrible things, as misfortunes, to which the state of Human affairs is subjected; their Eyes are upon the visible wheels that turn these things, but they see not the wheel within the wheel: the Psalmist calleth to us, to come and behold the works of the Lord, what desolations he hath wrought in the earth. Men see desolations wrought in the Earth, but they see them not as the work of the Lord, as desolations wrought by him. This is what the Psalmist complained of, and for which he prayeth against them, Psalm 28.4, 5, Give them according to the works of their hands, &c. Because they regard not the work of the Lord, nor regard the operations of his hands: he shall destroy them, and not build them up. This is a sign of an Atheistical heart, to see great changes, and not to see God in them: the Heathens had more of Religion than this came to. I remember the Poet in his description of the ruin of Troy, bringeth in Venus taking Aeneas of his metal in the last defense of his Country, and from taking Revenge on Helena the cause of it, by showing him the gods at every corner and post of the City, helping the Grecians to fire it, and to over-turn the walls of it. It is very sad that amongst Christians, there should be any that in the great changes which God worketh in Nations, Cities, Families, cannot see the great and living God at work, and using creatures but as instruments in his hand: but this is but a seeing and beholding the works of Providence, highly useful for the production of pious affections, and such acts of duty as God requireth; We have a further Duty than this incumbent upon us.

2. It is not only our Duty to see and behold; but wistly to consider and observe these things. Psalm 107.43, Whoso is wise will observe these things, and he shall understand the loving-kindness of the Lord, (a Text which in this discourse I shall make a further use of.) Observation implieth the application of our minds, unto the passages of Divine Providence which are before our eyes: as we must not be careless and forgetful hearers of the word of God, so we must not be careless and forgetful observers of the works of God. It is said Gen. 37.11, that Jacob observed the saying, Josephs saying in the repetition of his Dream, relating to eminent providential workings. So it is said, Luke 2.19, That when upon the birth of our Savior, the Angels had spoke to the Shepherds, and the Shepherds had published the glad tidings which they had brought to the City, That all who heard it wondered at those things which were spoken by the Shepherds: Mary kept all these sayings, and pondered them in her heart. To see a thing, is one thing, to make our minds to stand upon it, to consider it, and to ponder upon it, is another thing. This is also our Duty, as to meditate on the Lord's words, so to meditate on the Lord's works: twice the Psalmist hath it, I will meditate on all thy works, Psalm 143.5, I muse on the works of thy hands. So Psalm 77. v. 12, I will meditate also on all thy works, and talk of thy doings. It is our great fault, that we suffer the impression of God's works to go off our hearts too soon. We hear of great changes; we see great desolations, God works in Kingdoms, Cities, and Families: at first they make a little impression upon us, we startle at them; but by the next day they are as a tale that is told, the sound is out of our ears, the impression is off our minds: this is now, not to observe the works of the Lord, not, as we ought, to consider the operation of his hands.

3. It is thirdly our Duty, modestly and humbly to search out the causes of Providences towards ourselves especially. We are commanded to hear the Rod, and who hath appointed it. Thus did Josephs brethren, Gen. 42.21: when they were in prison they said one to another, We are verily guilty concerning our Brother, when we saw the anguish of his soul; when he sought to us, and we would not hear, therefore is this distress come upon us. Job prays, Job 10.2, Shew me wherefore thou contendest with me: this is but a searching, and trying our ways, an excellent help, and necessary medium in order to a true repentance. Indeed it is our great error, that we are very prone to search out the causes of severe Providences upon others. The Barbarians seeing a Viper cleave to Paul's hand, conclude him a Murderer; but we are very slow and backward, to inquire into the meritorious causes of God's severe Dispensations to ourselves: Yet as to others, as it is our Duty to observe the Providences of God to them, so we may modestly and humbly search out the causes of them. Thus did Jeremiah, venia praefata, having first recognized God, in the Justice and righteousness of his proceedings: Jer. 12.1, Righteous art thou, O Lord, in thy Judgments, when I plead with thee; yet let me talk with thee of thy Judgments: why doth the way of the wicked prosper, &c? So the Prophet Habakkuk, ch. 1.13, Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? But as to this searching into the causes of Divine Providences, I put in those two words, modestly, and humbly. Indeed, God is so plain and open in his Judgments sometimes, that the provocation is wrote, and that in capital Letters in the front of the punishment. Thus it was in the case of the Sodomites, the Egyptians, the Benjamites; Saul's bloody house, Haman, the final destruction of the Jews, &c: and thus it is still very often. The Drunkard dies in his drunkenness; but it is not always so. The Judgments of the Lord are a great deep. This enquiry therefore into causes must be modest and humble: we must no more caecutire in revelatis, as to the works of God, than as to the word of God: if we see a blood-thirsty and deceitful man, not living out half his days, a Dart striking through the liver of the Adulterer; these are open things. And when we see profane vile wretches, devouring those that are more righteous than they: when we see God plaguing men according to his own heart, chastening them every moment, not giving them time to swallow their spittle: These are secrets of Divine Providence, of which we must be careful that we pass no ungrounded censure, yea, and we must search humbly too. Our judgment in these cafes will amount to no more, than a judgment of probability: we cannot pretend to an infallibility, we are not of God's counsel, and his ways are great deeps.

4. Lastly, We ought so far to search into, and to inquire into the workings of Divine Providence, as may any way conduce to make us better, by more adoring and revereing God; more avoiding of sin, more quickening up the habits and exercises of grace: but to take heed of such an enquiry as will be of no use to us, unless to make us Atheists, or too curious searchers into the unsearchable things of God, or uncharitable consurers of our brethren. The reafon of this is, because Duty is the End of all our beholding, considering and observing the Lord's works, or any way enquiring and searching into them. This is the main thing which God hath said to us, Obey my voice. Now so far as an enquiring into the Lord's ways and works of Providence, will help us to obey the Lord's voice, so far doubtless it is our Duty. The voice of the Lord is in Scripture everywhere to us; to fear before him, to love him, to trust in him, to take heed of sinning against him. Now so far as the searching into the causes of Divine Providence, may conduce to quicken us up to these Exercises, so far is it undoubtedly our duty, and a very commendable practice; but where it only tendeth to make us Atheists, by seeing nothing of the hand of God in them, but confirming a fancy in us, that we have found out the reason of all in a necessary connection, or working of natural causes, or only serveth us for an advantage or ground for us unwarrantably and uncharitably to judge and censure our brethren, so far it is undoubtedly sinful. Where the searching of the causes of Divine Providence to us, or others may contribute; and so far forth, as it may conduce to quicken us up to repentance for them, to a faith in, and a dependence upon God, to make us either more thankful, or any way more holy; so far forth it is our advantageous duty. Thus Jonah 's reflection upon the storm he met with at Sea, when he was fleeing from God, Jonah 1.10, 11: and Josephs brethren's reflection upon the imprisonment they met with in Egypt, were both good and pious, tending to bring them to a sense of their several sins against God. David's observation of Providence helped him in the exercise of his Faith; 1 Sam. 17.34, 35. Manoah's observation, that God had accepted a sacrifice, confirmed his faith, that he would not destroy them. Oft-times the observing of, and searching into the ways of Divine Providence, hugely exciteth praise and thankfulness, Psalm 107.8.15, 21, 31, &c. Thus far now it is our duty, to behold, observe, search into the ways of Divine Providence; they are not called unsearchable, to deter us from beholding, seeing and considering them, so far as it may help in the performance of any piece of that duty which we owe unto God. God hangs out his great works of Providence to the world that men may behold them, look upon them, and that not superficially, but wistly and considerately. Well, but how are they then unsearchable? why doth the Apostle pronounce them past finding out? That brings me to the last thing promised you in the Explication of the Proposition: I shall open it to you in several particulars.

1. They are unsearchable and past finding out, as to the latitude and full compass of them. Job, ch. 26, had been largely discoursing of the great works of Divine Providence, his stretching out the North upon the empty places, and hanging the Earth upon nothing. Ver. 7, His binding up the waters in the thick clouds, and the clouds not being rent under them, ver. 8, &c. But then concludeth ver. 14, Lo these are part of his ways, but how little a portion is heard of him? but the thunder of his power, who can understand? some read it, These are but the borders, some corners of God's ways. David telleth us, Psalm 111.2, The works of the Lord are great, sought out of all them that have pleasure therein. It is our duty to seek out the works of the Lord, and every good man hath a pleasure therein, and will be modestly seeking out God's works; ay, but though they will be seeking, yet we shall be no more in this World than seekers: Job 16.7, Who can find out the Almighty to perfection, saith God? Much of God is seen, much of God may be found out; but the perfection of God's works, as well as of his Divine Being, is an unsearchable thing. There are thousands of things in the workings of Divine Providence which we cannot find out: infinite motions in the upholdings of it, in the government of it, of which we know nothing; something we can by the helps of Scripture and Reason, discourse, how Providence upholds the great varieties of Beings in the World, the Methods of God in governing the World; but who can find out the Almighty to perfection? Who can discourse the thunder of his power? There is a terra incognita, or rather a coelum incognitum in the Divine workings. What Job said, we may apply here; A thing was brought unto me, and my ear received a little thereof. Many things concerning God's workings are brought to our senses, and our senses receive, yea our reason receiveth a little, and but a little thereof: as to them we may say as the Apostle saith in another case, Where is the Scribe? where is the Wise man? where is the disputer of this World? We by study can dive a little into God's ways; but we must come out of our deepest studies, crying out with our Apostle, O the depth of the wisdom and knowledge of God! This knowledge is, as Job saith, ch. 11.7, 8, As high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the Earth, and broader than the Sea.

2. A second thing unsearchable, and past finding out in these ways of God, is the tendency of them, while we see them come to an issue. Had one of us been a companion with Joseph, and seen him thrown into a pit, then sold into Egypt; after this thrown into a prison, upon the accusation of his Mistress, we could never have judged this a Method in order to his riding in the second Chariot, and being the second man in Egypt; but we see at last it was so. Had we been in the Court of Persia, or Babylon, and have seen Haman 's Exaltation and his power with the King, obtaining a Decree from him for the destruction of all the Jews, we should never have seen the tendency of this to the ruin of Haman, the exaltation of Mordecai, &c. Had we seen Daniel thrown into the Lion's Den, we could never have read the tendency of this to his greater exaltation and fuller preferment, and conquest over his Enemies; and yet so it was. The tendencies of Divine Providence are sometimes by us boldly determined; sometimes guessed at: but how unsearchable are the ways of God in them? How strangely are we every day mistaken in what we judged the design, and tendency of many motions of Providence, proving in the issue quite contrary to what we expected.

3. A third unsearchable thing in Divine Providence, is the track of it. Necessary causes (and such Natural causes are) have a certain track, you may follow the prints of their feet: Moral and voluntary causes have not such a certain track, moving not like Machines, but as influenced from the will of man; but yet there is something of ordinary certainty in them. Reason in all men, and in men of several ages is much a kin; whence that certainty doth arise, as well as from the finiteness of men's wisdom and understanding. But here God is unsearchable: he doth not always do the same things, the same ways; sometimes by human means, sometimes without means, sometimes by improbable means: sometimes adding by a preternatural power to natural causes: sometimes by suspending their acts; sometimes by over-ruling their motions and workings, all in infinite variety: so as his ways are like the ways of a Ship in the sea, an Eagle in the air, a Serpent upon a Rock; you can track them in none of their ways. By Faith we know that God will deliver his people; but how, and by what means, or when, we know not. Sometimes prosperity shall slay the fool, sometimes he shall perish by adversity; sometimes the Sinner shall be cut off in the middle of his days, sometimes he shall live to an extreme old age: men keep a path and a track in their motions, but God keepeth none. Naaman did ill, when he came to the God of Israel to be healed of his Leprosy, to be prescribing to him so much as in his thoughts, thinking that the Prophet must needs come down, and stroke the sore, &c. God's way or method of Providence, in bringing about the effects of his counsels and purposes, is unsearchable.

4. A fourth thing which in the motions of Divine Providence is unsearchable, is the indications of it. Solomon telleth us, that the righteous and the wise, and their works are in the hand of the Lord, Eccles. 9.1, 2. Unto all men there is one event, both to the righteous and to the wicked: No man can know either love or hatred, by all that is before him in this life. Esau is rejected, yet he hath the mountains of Edom given him for his portion, and the seed of Jacob must not dispossess him. Jacob is beloved, yet must he fly to Padan Aram, endure the extremities of weather to feed his Uncles flocks, &c. and when he cometh away, he must once and again run the hazard of his life. No man can expound the Providences of God unto any to make them indications of God's love or hatred. Israel is the people beloved of the Lord, yet they must serve an hard servitude in Egypt; then forty years together, by travelling through a desolate and howling Wilderness. Dives is rich, clothed with purple, and fareth deliciously every day; yet when he dieth goeth to Hell. Lazarus is a poor beggar at his gates, clothed with rags, abounding with sores, yet when he dies is by Angels carried to Abraham 's bosom. Abraham, and Lot, and David, and Joseph of Arimathea, all rich men, yet very good, and heirs of the Kingdom of God: Others very poor, yet every-whit as poor spiritually, and miserable as to their spiritual estate, as they are in respect to their outward condition. Grateful Providences speak the appearing love of God to us, and oblige us to thankfulness, but they do not speak special distinguishing love. Adverse Providences appear as the frowns of God upon us, yet may be but the chastenings of an indulgent father, who chasteneth whom he loveth, and scourgeth every child whom he receiveth. Hell begins with some in this life; their life is but a life of misery, and leadeth into that misery which shall never have an end: sometimes men in the enjoyments of this life are lifted up to Heaven, but it is— ut lapsu graviore ruant, that their fall may be the greater into the pit prepared for them. The Indications of Divine Providence are altogether unsearchable. No man can know love or hatred by anything which is before him in this life.

5. A fifth unsearchable thing in Divine Providence, is the causes of them. There is infinite wisdom and reason in all the dispensations of Providence. In wisdom hath the Lord done, and made whatsoever he hath done: but this wisdom of God, as to all his works of Providence, is not always evident to us. It is one of those things, which Divines say, we shall more perfectly understand at the day of Judgment, and in another life, than we yet do, how wisely the infinite wise God hath managed the Government of the World. We are ofttimes startled, and troubled, and amazed to see the works of God in the World, and at loss to compound them with the declarations of his love to his people, and the great number of promises made to them. What Christ said to Peter, We may apply here, what God is doing we do not know here, but we shall know hereafter. We cannot tell the reason of a thousand dispensations of God to his Church and people here, but we shall know them hereafter. Sometimes we know much of them in this life, but what we do not know in this life we shall know in the day, when all hidden things shall be made manifest, and all the works as well as all the Saints of God shall praise him.

6. Lastly, The windings of Providence are unsearchable. It is with the Providence of God, as it is with a man of business that is riding to London; that is his utmost journey, but he doth not like a Post keep his road, but rides out this way and that way, to speak with this and that man, as his business leadeth him. The Providence of God drives at the securing of his Church, the destruction of his Enemies, the promoving of God's glory, &c. But it carrieth on many designs together, possibly the chastising of his people for their sins, the suffering of the Amorites to make up their measure: so it winds in its motions, and the reason of the variety of its windings and turnings we do not understand. But this is much co incident with what I told you before concerning the tracks of Divine Providence, that they are past finding out. I come therefore now to the Application. I shall there only show you the usefulness of this point. 1. To check curiosity. 2. To direct you in spiritual duty.

In the first place, [Use 1] Let this check that curiosity which so much infecteth human nature, and to which the wiser part of men are mostly too subject. It was the complaint, long since, of an acute Author, Iste labor vexat homines ut plus Deum laborent intelligere, quam diligere—malumus vestigando laborare quam amando reperire, malumus inquirere, quam invenire & perfrui. —

1. If the End be naught: If a man desires to know only that he may be able to cavil and dispute, or, that he may be thought wiser than others. Solomon saith, It is not good for a man to eat much honey: so for a man to seek his own glory, is not glory.

2. If we will use unlawful means to gain it; such are now going to witches and wizards, Astrologers, Stargazers, cunning men, as Ahaziah sent to Baalzebub the god of Ekron, to know whether he should recover of that disease; and Saul went to the witch of Endor to raise up Samuel, the Devil in the likeness of Samuel, to tell him the fate of the approaching Battle. A practice too frequent amongst simple people in these days, and places where we live.

3. When men have an itch to know what God hath concealed from them. It was an excellent advice of St. Augustine, That men should neither be too curious to pry into secret things, nor be blind as to what God had revealed. To do the first, is to be unwarrantably curious; the latter is damnable unthankfulness. Vain man would be wise, and so becometh indeed more foolish in his imaginations. Plutarch well compareth men infected with this itch, to those that should not be content to behold the Sun in the firmament, but must make a Ladder to climb up to see it in its Throne; we shall find the best of men had something of this disease. Moses saith, Lord, show me thy Glory. Philip saith, Shew us the Father. The Disciples say, Wilt thou not this time restore the Kingdom to Israel? And again, Lord, When shall these things be? Now as this Curiosity in us showeth itself in other things, so it wonderfully busieth itself as to the ways of Providence, to find out all the ways of God, and track him in his most secret paths; to understand the reasons of God's dealings, the tendencies and indications of them. But oh! the depth of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past sinding out! Let me offer you two or three Meditations to give check to this lust.

1. It is an unprofitable labor. It is a labor; much study is a weariness to the flesh: and it is an unprofitable labor, by searching thou canst not find out what thou searchest for: Should a wise man utter vain knowledge (saith Eliphaz), Job 15.2? Should a wise man seek after knowledge in vain, and fill his belly with the east-wind? The boy in Plutarch carrying a covered dish, answered him well, that would know what was in it, by telling him, It was therefore covered that he might not know what was in it. God hath also his covered dishes, man will be enquiring what is in them; but he ought to know that God hath therefore covered them, that he might not know, and therefore it is but a vain thing for him to inquire and ask. Should a Christian, an understanding Christian, busy himself in searching out that which he cannot find out, when he hath wearied himself in a long and vain enquiry? as soon may you track an Eagle in the air, or a Ship on the Sea, as God in the ways and methods of his Providence: such knowledge, when you have done what you can, will prove too wonderful for you. No wise man will labor in vain, and spend his time, and his wit, and parts to find out that, which he is assured he shall never find out by enquiry.

2. You shall observe our blessed Lord continually checking such inquirers: one while putting them off, and directing them to more profitable employment for their thoughts; as when they asked him, If there were few that should be saved, he bids them strive to enter in at the strait gate, Luk 13.21, 22. When they asked him, Matth. 24.3. When shall these things be? He replieth, Take heed that no man deceive you: sometimes he chideth them, Acts 1.4, 5. It is not for you to know the times and seasons. When Peter asked, John 21.21. And what shall this man do? Christ answereth, If I will, that he tarry until I come, What is that to thee? Follow thou me.

3. Lastly, It commonly produceth error in our imaginations, vain thoughts, bold determinations of the Councils of God, groundless prophecies, erroneous apprehensions both of God, and of his ways. What strange effects have men's curious enquiries about the time for the calling of the Jews, the ruin of Antichrist, the day of Judgment produced in the world? What have men at last found out about them, that a wise man can set his foot upon? Verily they have labored for the wind, and filled their belly with the east-wind, and run themselves into a temptation to believe nothing of Scripture, because their mis-apprehensions about those dark portions of them, have failed them. There are some things, of which we may say, Bona coecitas est non videre, & quae scire non licet pie ignorance;

2. But in the second place. This discourse concerning the unsearchable things of Divine Providence, may serve to direct us as to much spiritual duty. I will show you this in four or five particulars:

1. The first is that of the Apostle, Rom. 12.3. 〈 in non-Latin alphabet 〉 , to be wise to sobriety. We translate it, Not to think of himself more highly than he ought to think, but to think soberly. It may as well be translated, Not to be wise above what we ought to be wise, but to be wise soberly. The Apostle, Col. 2.18. makes an intruding into things which we have not seen, but a sign of ones being puffed up with a fleshly mind. Augustine saith, when a thing is obscure, Et aperte divina Scriptura non subvenit, temere aliquid definire humana conjectura praesumit, Aug.

2. This in the second place calleth to us for a deep adoration, and veneration of God. This is one reason why the Lord hath made his judgments so unsearchable, his ways past finding out. An holy, and humble admiration of God, is one piece of that homage, which our souls owe to God: He is to be admired of all them that believe, 2 Thes. 1.10. All admiration is the daughter of some ignorance, we seldom, or very little admire what we fully and perfectly understand. The unsearchableness of God in his ways, makes him the true and proper object of our admiration, and admiration giveth God the honor of his unsearchableness. Take heed of denying, or disputing what the Scriptures reveal of God, because you cannot comprehend and fathom it. Where you cannot comprehend him, there it is your duty to adore, and to admire him.

3. This Proposition calleth aloud to all, To take heed of making the motions and issues of Providence, the rule and guide of their actions. We are to follow the rule of the word, not the windings of Providence. I told you before, that Providence is like a man of business, that carrieth a great many designs in his head at once, and seldom keepeth his road: he that will bear such a man company to London, or any other place, which is the ultimate end of his journey, may go a great deal out of his way, and where he hath nothing to do, and be a great while longer than he need, before he cometh there; neither must the opportunities which Providence offereth be always taken, nor conclusions be made from the successes or frowns of it.

4. Learn hence to take heed of raising either too sweet, or too bitter conclusions for, or against yourselves, from the Providences of God. The indications, reasons, tendencies of Providence are all unsearchable things. Love or hatred cannot be concluded from what is before you in this life. Providence carrieth many to hell by a gale of prosperity; and others into heaven by a whirlwind of adversity; the way to heaven is by much tribulation: some are scourged into heaven, others go leaping and dancing into the lake, which burns with fire and brimstone.

5. Lastly, Though it be our duty to be wise unto sobriety, and not to search curiously into what God hideth from us, though we cannot make either the motions or issues of Providence, the rule of our duty or action, because in our appearance, it sometimes pointeth one way, when the rule of the word directeth us another; yet it is our duty to observe the motions and passages of Divine Providence, to behold, observe, ponder them, and to lay them up in our hearts. Now what observation of Providence is our duty; or what observable things there are in the workings and motions of Divine Providence, must be the subject of a far larger discourse.

SERMON XIV.

WHoso wistly casteth his eyes upon this Psalm, will find it from first to last a Song of Providence, intermixed with frequent exhortations or wishes, That men would praise the Lord for his goodness, and for his wonderful works to the children of men. My Text is the conclusion of this excellent Song, Whoso is wise, observeth these things. The Prophet Hosea hath much such a conclusion of his Prophecy, Hos. 14.6. Who is wise, and he shall understand these things; prudent, and he shall know them? The Proposition of the Text is plainly this:

Prop. It is an argument of spiritual wisdom in men to observe the motions of Divine Providence: and those that do it shall understand the loving-kindness of the Lord. The Proposition you see hath two Branches.

1. That it is an argument of spiritual wisdom, to observe the motions of Divine Providence.

2. That he who doth observe them, shall understand the loving-kindness of the Lord.

The work commended to us, is the observation of Providence. The honor and reward of the work is expressed in two things: 1. It speaketh a man wise, truly, spiritually wise. 2. He shall understand the loving-kindness of the Lord. The word which we translate [observeth] is, 〈 in non-Latin alphabet 〉 , a word that signifies to keep, and to observe: it is often used in Scripture to signify a keeping safely, and translated by the LXX by 〈 in non-Latin alphabet 〉 . He shall keep me in the way wherein I shall walk: and he that keepeth Israel, neither slumbereth nor sleepeth, Psal. 121.4. And he shall give his angels charge over thee, and they shall keep thee, Psal. 91.11. In all those Texts the same word is used, sometimes it is used to signify such a keeping of God's Commandments, as showeth itself in practice, as in Deut. 6.17. and chap. 8.2. sometimes a keeping of them in our mind, as in that Text, Gen. 37.10. Jacob kept the saying, the LXX interpret it 〈 in non-Latin alphabet 〉 . Pagnine saith of it, Curam, sollicitudinem & diligentiam denotat, ne quid emittatur, elabatur aut excutiatur.

1. In a considerate beholding and looking upon them: Works of Providence, pass before our eyes every day, but the truth is, for the most part, we see, and do not see them, that is, we do not considerately, and deliberately fix our eyes upon them, and see them as the Lord's works; we see them as events in the world, but consider not the operation of God's hands in them. This is no observing of them. Observing them argues a fixing of the eye of the mind, as well as the body upon them, without which, a transient view of them, is of very little significancy and import unto men.

2. In a diligent reposing them in our minds: this is that which we call a remembering of them. The Lord doth his great work to be had in remembrance. This is a consequent of the other, we remember little of those things we only cursorily view as they come before us: but when we six our eyes upon them, and apply our minds to the knowledge of them, then we remember them.

3. In a continued and repeated view of them, and reflection upon them. That man that suffereth not the great and daily workings of Divine Providence to pass by his eyes, as a tale passeth through his ears, which he heedeth not, nor applieth his mind unto, but fixeth his eye and mind upon them, lodgeth them in his memory, frequently reflecteth upon them, repeateth and re-considereth them in his thoughts; that is a wise man, and he shall understand the loving-kindness of the Lord: And that brings me to the second Question in the Explication of the Proposition.

Quest. 2. How is he wise? how is it an argument of wisdom? and doth he appear to be a wise man, who observeth these workings of Providence?

Wisdom is sometimes taken in a larger sense, so a knowing understanding man is a wise man; sometimes in a stricter sense, as it signifieth a practical habit, directing the life and conversation; sometimes as comprehending both, and so I shall take it in the Proposition. He is a wise man, he will have more knowledge and understanding than another man, and will know better how to order and direct himself in the several parts of his Conversation:

1. He will be a more knowing and understanding man. We use to say, Experience is the mistress of fools: Experience maketh a fool wise, and indeed without it notions give little wisdom; we speak in the commendation of the ablest persons, in any art or profession, such a one is an experienced man; and the more experienced any one is in his art, or course, the better you account him in it. Nothing is so well learned by rule and precept, as by example and president. Hence it is a common maxim of these times, That the study of books accomplisheth none so much, as the study of men doth. Knowledge is much increased by experimental observation. By this, Much of the knowledge of God will be let into the soul. We cannot see God as he is, in his own light we must behold him, in his word, and in his works. From the Word of God we get a great knowledge of God, what he is as to his Divine Being, and in his glorious Attributes; but the knowledge which we have of God from his Word, is both confirmed in us, and increased by his works of Providence; and our observation of them, as well as of his great work of Creation. And that,

1. As they establish the Proposition of the word, and confirm our faith in it. Psal. 48.8. As we have heard, so haeve we seen in the city of our God, God will establish it forever. Demonstration confirms us in our notions. The Church had before learned it, that God would establish his Church; but now they were confirmed in it, when they had seen it in the Works of Providence, what they had before heard from the mouth of God's Prophets and Messengers: indeed a notion is but a probationer in our souls, until we come to have it established by Faith and Demonstration.

2. An observation of Providence doth also increase knowledge, as it expounds to us the word of God, and giveth us a more certain, clear, and distinct knowledge of the revelations of it. We do not know how to expound some words of God, but as we are taught the meaning of them by his Providential Dispensations in the fulfilling of it. God's dispensations in the world, both toward his Church, and the enemies and persecutors, help us to understand both his promises and his threatenings.

2. He who observeth the motions of Divine Providence, will also know better how to order and direct his life. I told you, that Wisdom strictly taken, is a practical habit directing this: He that thus observeth, will best know how to order his Conversation. But will some say, Is not this to make Providence our rule? I answer, It is one thing to make the Providence of God an argument to justify our actions, which the word condemneth: Another thing to take occasions from Providence for the performance of our duty. Providence alone is no rule of our actions; but the word, which is the rule of our actions, is more sealed and confirmed to us by Providence. Though Providences give no rule, yet they wonderfully confirm and establish a rule; when what we have read and heard in the word, we see in the dealings of God, it giveth a new life, and makes a new impression of the rule upon our hearts. God hath said, Blood-thirsty and deceitful men shall not live out half their days: and honor thy father and thy mother, that thy days may be long in the land which the Lord thy God give thee. Now when we see God cutting off cruel and bloody men in the strength of their years, or cutting off a stubborn and rebellious Child in his youth; it wonderfully confirmeth the word to us, and helpeth us to guide our Conversation, so as we may not tread in their steps, and be partakers of their Judgments.

2. Again, Though Providence be no rule as to particular actions, yet it is a great help to us, as to the three great principles of all our spiritual actions: which are Faith, Fear, Love. It is true, the Proposition of the word is the object of our Faith; when a soul giveth assent to the Proposition of the word, because of the Authority of God, who hath revealed it: and this is the reason why wicked men, though they have the Scriptures as well as others, yet walk not in the light of them, because they believe them not, they assent not to the Propositions of Truth that are revealed in them; but either say in their heart, That it is but the fancy and invention of men, or else flatter themselves with the hopes of impunity, saying with those in Deuteronomy, That they shall have peace, although they walk according to the imaginations of their own hearts. But now when a man observeth the Providence of God exemplifying, and verifying the Word of God; it much helps his faith in the word, especially as to those in whose heart God hath wrought a previous habit of Faith. It is true, in this case the Providences of God will do little alone: we have the words of Christ, They have Moses and the Prophets: if they will not believe, they will not believe if one should rise from the dead: But where a soul is first taught of God to give a credit to his word, if his faith be weak and languid, the exemplifying of the thing revealed in the Word of God, by the issues of Providence, tendeth much to the confirmation of the souls faith and assent; and therefore it is laid to the charge of the Israelites, as a great aggravation of their sins, That they believed not for all his wondrous works. And this was the great aggravation of the sin of the Pharisees and the Jews, that lived in the time, when our Savior was upon the Earth; that although the Providence of God had declared Christ to be the Son of God, by his doing such works, as no man ever did, and by such evident signs and tokens, as never before were declared as to any man, yet they believed him not to be the Son of God.

2. As Faith is one great principle of all our spiritual actions, so Fear is another. Now the observing of Divine Providences much conduceth to this: It is particularly remarkit by the Holy Ghost, upon the sudden death of Ananias and Sapphira, That a great fear came upon all the Church, and upon as many as heard of those things: And in the Law of Moses you shall find God commanding exemplary Justice to be done upon some remarkable offenders for this very end, That all Israel might hear and fear. It is particularly said, Jonah 1.16. When Jonah had told them the cause of the storm, and they had thrown him over-board; Then the men feared the Lord exceedingly, and offered sacrifices, and made vows. Severe Providences without the word make men startle, and put them into a passion of fear; but when they follow a word of threatening, and they do but see God doing what in his word he hath said he will do: this must needs have a great power and influence upon the heart, especially upon the hearts of such as before had an habit of Divine Fear wrought in them, though it were smothered with the ashes of too much carnal security.

3. Love to God is a third principle of spiritual action: an habit wrought in the soul of every Child of God, but not at all times so lively, and quick, and working as it ought to be. Now the observation of God's good and gracious Providences, serves hugely to excite it, and to blow up the Coals of it in the soul, Psal. 37.23. O love you the Lord all his Saints! for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. But this will be further enlarged upon in my discourse upon the second branch of the Proposition, which I now come to discourse upon.

Mem. 2. Whoso observeth the Providences of God, he shall understand the loving-kindness of the Lord.

I take the word understand here to signify three things: 1. Knowledge. 2. A more clear and distinct knowledge. 3. A more demonstrative and experimental knowledge.

1. He shall know the loving-kindness of the Lord; understand it with reference to the Church and People of God: for God's Providence is like the Cloud, which conducted the Israelites out of Egypt, and through the Red-sea; it hath a light-side, which hath an aspect upon God's Israel, and it hath a black and dark-side towards his enemies. Now he who observeth Divine Providence, will know this, That all the ways of the Lord are mercy, and truth to those that fear God, Psal. 25.10. A slight and transient view of Divine Providence, will not bring a man to the knowledge of this; but a wist view and observation of Divine Providence in the course and series of it will do it. The word of God speaketh much of the Love and Favor of God to his People. Providence to the strict and constant observer of it, will confirm all these words: God himself (speaking after the manner of men to Abraham ) speaks as if he had not known his love and obedience to him, till he had made an experiment of it, and saw that he would not have withheld from him his Son, even his only Son. We know nothing of the loving-kindness of God, before we see it experimented, and brought into demonstration, in comparison with what we know upon such an evidence: and this we gain by our considerate observation of the motions of Divine Providence.

2. He who observeth the motions of Providence, shall have a more distinct knowledge of the loving-kindness of God. He shall not only know that God is good to Israel, and to all that are of a clean heart; but he shall also see something of the Methods of God in the exercise of his loving-kindness. When we speak of the Love and Favor of God to his People, we are prone to understand by it, nothing but pleasing Providences, grateful to our senses: now the loving-kindness of God is not only seen in pleasing dispensations, but in adverse Providences also; Whom he loveth, he chasteneth, and scourgeth every child whom he receiveth: All things are yours (saith the Apostle). This knowledge must be gained by observation. Sense looks upon cross dispensations of Providence, and it may be Reason judging of them from present appearances, and effects, crieth out, All these things are against me: Here is nothing of promised loving-kindness in all this. Is his mercy clean gone? doth his promise fail for evermore? But whoso observeth Divine Providence, will in these things also understand the loving-kindness of the Lord, and know that it is the method of Divine Providence, to deal out the loving-kindness of God to the Souls of his People, through crosses and trials, and afflictions, in a way, which at present they do not understand and know, but shall know hereafter. No affliction (saith the Apostle) is joyous at present, but grievous; but it bringeth forth afterward, the peaceable fruit of righteousness, to them that are exercised thereby, Heb. 12.11.

3. Understanding (thirdly) may signify experience; and indeed, there is no such understanding as experience gives. Every Child of God that observeth Divine Providence, shall find it (let the wind of it blow which way it will) giving him an experiment and demonstration of the Love of God to his Soul. But thus much shall serve to have spoken to the Explication of this Proposition in both branches. I come to the proof of it, to show you how it appeareth, That he who observeth the motions of Divine Providence, and he alone shall understand the loving-kindness of the Lord. It will appear to you if you but consider,

1. That however things go in the course of Providence; yet it is most certain that they are mercy, and truth to them who fear God. For this we have a certain word: Psalm 25.10, All the paths of the Lord are mercy, and truth unto such as keep his Covenant, and his Testimonies. And again, Psalm 73.1, Truly God is good to Israel. In my former Discourse, I shown you three Objects of special Providence: 1. Rational creatures are a more special object of Providence, than either inanimate or brute creatures. 2. Amongst rational Creatures, those men and women in the World which make up the Church, are more peculiar, and special objects of Providence, than all others in the World. 3. Amongst them such as fear and love God in sincerity, are yet the more peculiar objects of Divine Providence; and which God hath a most peculiar regard unto, which maketh a cogent argument to prove, That supposing the glory of God to be the great end of all his providential Dispensations; that the Providence of God must most eminently work for the good of these as being such, who most eminently serve the great end of his Glory. So as he who observeth the motions of it, must needs by them understand the loving-kindness of the Lord towards them.

Secondly, The mercy and truth of God's ways towards them that fear him, are not to be read in the surface of present Providences. The dark side of the cloud, is sometimes towards the Israel of God; and at such a time it must be by Faith, that we understand that the ways, all the ways of the Lord, are mercy and truth toward his own people. Who could read the loving-kindness of the Lord towards Israel, while they were in Egypt, serving at the Brick-kilns, and under their great oppression there? but he who observed the Providence of God, thus working to make them willing to go out, and take possession of the promised Land, he might understand this. It is not every motion of Providence, but the issues of it, that demonstrate all the ways of the Lord to be mercy and truth; and this evinceth to us, that an observation of the motions of Divine Providence, yea, and a wist, and diligent, and continuing, observation of them also, is necessary to make us understand the loving-kindness of the Lord. I come now to the Application of what you have heard upon this Argument.

This in the first place showeth us one great reason of that ignorance which is in men, both concerning God, and concernng their own duty. Men know little of God, and little, how to govern their actions according to any degree of Christian prudence. As ignorance of, and unbelief in, the Word of God is one great cause; so their not observing the motions of Divine Providence, which have been in the World, is another no small cause of it. Men are much ignorant of God; indeed there is but little of the knowledge of God in the World, especially that knowledge, which floateth not only in the brain, but influenceth the heart and affections; and men know little how to govern their actions by any spiritual wisdom, but live directly contrary to what they own, and pretend to as their highest end. And we understand as little of the loving-kindness of the Lord; I say, one great cause of this is men's not observing the workings and motions of Providence. They pass before their eyes every day, but they observe them not: Non tantum oculis intueri, sed animum ad hanc considerationem ita exuscitare, ut meliores inde evadamus;

Hence it is, that we cannot understand how much good God doth his Church, and people by afflictions and trials. They are the sensible frowns of Providence which blind our eyes, that we cannot see the loving-kindness of God in all his ways. We think sometimes we see God driving his Chariot in a direct road to his great ends, the glory of his holy Name, and the good and protection of such as fear him, here we think we can easily discern God's Wisdom, and as easily understand his loving-kindness: But now when the Lord drives his Chariot out of our sight, and exerciseth his Church, or the particular souls of his people with long and tedious Afflictions, here we are at a loss, and can neither read the wisdom nor loving-kindness of God. But what is the reason of this, but only our superficial view of God's Providences without a wist, and diligent observation of them. If we would but bend our minds, to observe what a wholesome influence Afflictions and adverse Providences have ordinarily both upon whole Churches, and upon particular Christians, we should even in them easily understand the loving-kindness of the Lord. The Husbandman can easily understand that he could as ill want the frosts and snows of Winter, as the warmth, heat and sun-shine of the Summer. Gideon taught the men of Succoth with briars and thorns: and God ordinarily doth so teach his people. Blessed is he (saith the Psalmist), whom thou chastenest and teachest out of thy Law. David tells us, Psalm 119.61, that before he was afflicted, he went astray; but since that he had learned to keep the statutes of the Lord. It was an old saying, The blood of the Martyrs is the seed of the Church. The Church is bettered, and the Soul is bettered by adverse Providences. That Text, Isa. 27.9, is very remarkable: By this [that is, by this severe affliction, by this captivity] shall the iniquity of Jacob be purged: and all the fruit shall be to take away sin, when the Lord shall make the stones of the altar as chalk stones that crumble in pieces, the groves, and the images shall not stand up. As an hard Winter keepeth under, and killeth the weeds: so the winter of Affliction much helps to the purging out of corruptions, both out of the Church, and also out of the particular Soul. Augustine (as I remember) somewhere lamenteth, That a Fever had done more with him to subdue, and mortify a lust than before the love of God could do with him. Now I say, our not observing this, which is matter of no difficult observation to him that wistly eyeth Divine Providence, is one great reason, that men do not understand the loving-kindness of the Lord.

Another reason of men's not understanding it, is their making of a judgment of God's works before they are perfect. If any of us should go into a Limners shop, and see his first draught of a lovely picture; we should discern little loveliness in it, which yet we should easily discern if we would but stay until he had finished his work, and laid on his life-colors. It is the same case with us as to works of Divine Providence; we look on them while the Lord's work is yet upon the wheel, we see nothing in it that resembleth God the great workman: we see in it nothing of the Divine Wisdom, possibly nothing of the divine goodness and loving-kindness; but could we have patience till the Lord's work came off the wheel, we should easily see it in quite another representation: we often see in God's works of Providence nothing but confusion, and blood, and trouble, and multiplied troubles, and disturbances to those who most fear him, and desire to walk most closely with him: But in the evening of that day (saith the Prophet, Zech. 14.6,) it shall be light. The day neither light nor dark, but in the Evening it shall be light. God's people's days sometimes are plainly darkness, thick darkness: but would we have patience to the evening of them, we should see light. The Evening is the close and making up of the day. When God cometh to close up his days work, did we but observe Divine Providence, we should easily understand that it would be light. Sorrow may be for a night, but joy shall be in the morning. So as I say again, This is one great reason, why at all times we cannot understand the loving-kindness of the Lord to his Church and his people, because we do not observe the motions of Divine Providence, but take only a slight and superficial view of them.

I shall conclude this Discourse with an Exhortation to the duty of the Text, The observation of the motions of Divine Providence. [Use 2] In my last discourse I discovered to you, some unsearchable things in Divine Providence, and cautioned you against too curious an Enquiry into them: My business now is to call upon you, non caecutire in revelatis, not to be blind as to those things which God hath revealed. This also is your duty as well as the other: by the former you acquit yourselves from an unwarrantable curiosity, by this from a wretched unthankfulness. The Providence of God is daily working, in order to the fulfilling of God's great end, the glorifying of his great and holy Name, the establishing of his people, &c.

1. Do not rest in a mere view of what is done in the World, but fix your eyes upon it. Lay up the things in your heart, let your thoughts dwell upon them, the remarkable passages of them especially. You see and hear of Wars, and rumors of Wars, inundations, fires, changes, and over-turning in Nations; of powers and Dominions: you at present understand not the tendencies and indications of them, you cannot make up a judgment of them, and prophecy what will and shall be from them; but yet observe them, lay up these things in your minds, yea, and let them not pass out of your minds: as we are to hear for the time to come, so we are to behold and observe the motions of Providence with a respect unto a time to come too. Do not think, you can expound every Providence presently; the vision ofttimes is for an appointed time, and is to be expounded by time; in the mean time, only to be diligently marked and observed, taken notice of as a great work of God, the meaning of which we shall understand hereafter. Divines say, That the meaning of many Providences, and our clear understanding of them, is one of those things wherein our knowledge shall be bettered and perfected in the day of Judgment; and till that time, when the hidden things of God, as well as of men shall be made manifest, we must be content to know but in part.

2. Do not secondly observe mere single acts of Divine Providence, but let your Eye follow it in its motions. God sometimes hath his works a long time upon the wheel, especially those relating to his Church. I will give you two famous instances: 1. The establishing of his ancient Church of the Jews in Canaan. The promise was out for it, Gen. 12, to Abraham; it was more than five hundred years, before this work was off the wheel of Providence: four hundred years before they went out of Egypt, where they were in bondage; forty years they travelled in the wilderness, then during all the time of the Judges: yea, and in Saul's time too, they were but in a very unquiet condition. In David and Solomon 's time, they came to a settled estate in the promised Land. There was a Promise given out unto Christ, for having the ends of the earth for his possession: David mentioneth it; Isaiah prophesieth much of it. After this Christ comes, was crucified, &c. And it was three hundred years after this, before these Promises had any considerable accomplishment. Indeed as to particular persons, their beings are of shorter duration, and the Providence of God brings about the promises to them, in much shorter periods, or they could see nothing of God's loving-kindnesses in the issues, or contextures of them: but take heed there of resting your Eye upon the observations of some single acts of providence relating to them; those who should thus have observed the motions of Providence with reference to Abraham, Jacob, Joseph, David, Daniel, Job, would have seen little of that loving-kindness of the Lord to them, which yet is evident enough to all that keep their Eye upon their story, to the winding up of their bottoms. Now to this observation of Providence, you have two great Arguments in the Text: 1. It is an Indication of spiritual Wisdom. A wise man looketh not only at present things, but at things past, and yet to come. Now Wisdom is a lovely thing; It is justified of her children (saith our Savior). Every man desireth the reputation of a wise man, and studiously avoideth the reproach of a fool. Two things speak a fool: 1. To observe and mind nothing. Or 2dly, Meerly to take notice of things present, and gather conclusions from them. 2. Thus you shall understand the loving-kindness of God. Then you will see that all the paths of God towards his Church, are mercy and truth. Truth, not a word failing of the promise; and mercy, working for the good of them that love God: yea thus, you that fear the Lord shall understand the loving-kindness, and truth of God to your particular souls. A thing, the evidence of which is, and ought to be of more value to you than the whole World. I will conclude my Discourse by giving you three Cautions to direct your observation.

1. Observe the Providence of God, when it seemeth to move contrary to his Word; but never determine the Indication of it without the Word. Indeed, the Providence of God never moveth contrary to the Word, it is always a servant to some Declaration of the will of God, in some promise, or threatening, but it often seemeth to us to move contrary: which made the Psalmist cry out, Doth the promise fail for evermore? The reason of this 〈 in non-Latin alphabet 〉 , that deceiveth us, is our imperfect knowledge, or understanding of the Word of God, and non-acquaintance with the Counsels of God, and contrivances of his Wisdom, and the variety of those designs which he carrieth on at the same time. God designs to bring the Jews into Canaan; but a-long with this to carry on the destruction of the Egyptians, the Amorites (whose sins in Abraham's time were not come to the full): the destruction of the rebellious and disobedient amongst the Israelites. Now in order to this, the Egyptians must ripen themselves for their ruin, by their oppression of Israel: The Amalekites, and Amorites, and the other Nations by their falling upon them at their coming out of Egypt, and in their journey. Now upon these accounts, the Providence of God often seemed to move quite contrary to the word of Promise. The people of Israel at the Red-sea, and in the Wilderness, looked very unlike a people that should have a quiet possession of Canaan: Therefore I say, Providence is to be observed in its Motions, which seem contrary to the Word; but the Indications of it are only to be determined from the Word. God hath appointed wicked men to slaughter; notwithstanding this we see most vile and wicked men, thriving, prospering, growing great in the World, and trampling the righteous servants of God under their foot. Observe this, but take heed of determining the Indication of this but from the Word, which saith, There is no peace to them: keep therefore thine Eye upon their Tabernacles, and thou shalt see the Lord's Sun go off it, and the Threatning verified.

2. Compare present Providences with those that are past. As those who will understand the letter of Scripture, must compare Text with Text: so those who will be wise by understanding the motions of Providence, must compare Providences of a present age, with Providences of former ages. Thou art offended possibly at the Providences of God towards wicked men: they thrive and prosper, they grow mighty and increase, and do what they list. Or at the Providences of God towards those, who (if thou canst judge) are such as walk closest with God, and are most severe worshippers and servants of him: they are hated, maligned, exposed to all manner of injuries, which may make their lives bitter to them. Thou criest out here, O the depth! I cannot understand the ways of God, I cannot see his loving-kindness towards his people. Compare now (Christian!) God's dealing in thy age with his dealings both with wicked men, and with his sincere servants in former ages, and see if they be not much alike with what they were: In Jobs time, and David's time, and Jeremiah's time. Yet it is not hard for thee to understand how the servants of God in those times found the loving-kindness of God, and experienced that all the ways of the Lord were mercy and truth: believe that the Hand of the Lord is not weakened, nor his Arm shortened, nor his Truth failed.

3. Lastly, If you would by observing the Providence of God understand his loving-kindness, and gain a spiritual wisdom, Let your eye affect your heart. I hinted to you before, that Mollerus telleth us, such an observation of Providence is here intended, unde ad pietatem exuscitemur, ut inde meliores evadamus, as will quicken us unto piety, and help to make us better. There are many careless observers of Providence, that indeed see Events rather than Providences; they see much that comes to pass in the World, but consider nothing of God in them: they see great fires laying populous Cities wast, and possibly see a villain putting the first coal to them, or a careless person accidentally occasioning them; but they do not see God, throwing such a wretch off his hand of restraint, nor blowing the coals that turn the Cities into ashes, by his winds, which men could not cause. Others are curious observers of Providences: these are wonderfully busily employed in searching out the natural causes of such thunders, lightnings, inundations, devouring pestilences, &c. They do by the book of Providence, as Augustine complained of himself, that in his unregenerate state he did by the book of Scripture; he rather brought to it discutiendi acumen, than discendi pietatem. So men bring to the great Works of God rather an acute Eye, and wit to find out the immediate causes, and reasons natural or political, than a trembling, humble heart, that they might learn by them more to acknowledge, love, fear, adore, and revere the great and mighty God whose works these are: let not yours be such an observation; but let your Eye beholding God in his providential Dispensations, affect your hearts with that adoration, and veneration, that love and fear of the great and mighty God, which such works of God do call to you for.

But for the further hopes and consolation of the people of God in their states of affliction, I intend to commend to you some principal Observations upon the motions of Divine Providence; which shall be the work (if God pleaseth) of some succeeding Exercises.

SERMON XV.

I Am discoursing concerning Divine Actual Providence, as the Object of good men's observation. I shown you in my last Discourse, That the observation of the motions of it, is both an Indication of spiritual Wisdom, and an excellent step towards it; and that by it duly made, men and women shall understand the loving-kindness of the Lord. Now to advantage you a little in this Observation, I shall give you an account of some observable things in the motions of Providence, which possibly you may parallel in the present or future dealings of God, both with his Church, and with particular Souls. I shall lay down my first Observation thus:

1. Observ. The Actual Providence of God, in bringing about that word to which it is a certain servant, doth rarely move in a direct line, but sometimes obliquely, sometimes to our appearance quite contrary: but at last it fulfilleth the word, and is all the while faithfully executing the Eternal Counsel.

There are three things in this Observation, each of which I will open in a few words, and then endeavor to justify the observation by particular instances: after which, I shall give you some reasonable account of it, and then make some short Application.

First (I say), The Providence of God, is a certain servant to the word: the word either of Promise, or of Threatning; for Providence serveth to the execution of them both: As we have heard, so have we seen in the City of our God, saith the Psalmist, Psal. 48.8: the Promise is but providentia occultata, and Providence is but promissio explicata, the Promise fully explained and opened: and this is no more than you shall find recognized by the holy Servants of God, both in all their thanksgivings for mercies they had received, and in all their humiliations upon any judgments, which the Lord had brought on them, as also in all the Narrative parts of Scripture, declaring any great motions of Providence: how often do you meet with it in the Gospel, such or such a thing was done, that it might be fulfilled, which was spoken by the Prophet, &c. Dan. 2.12, He hath confirmed his word which he hath spoken against our Judges, &c. which way soever Providence worketh; whether in a way of sensible good, or sensible evil, against any persons, people, or places, it is pursuant to, and in fulfilling of some word of God.

But (secondly), I say, it moveth not always, yea it moveth seldom in a direct line, in order to the fulfilling of that word to which it is a Servant; and here I shall take notice of three things observable.

1. Ordinarily at first it seemeth to move directly towards the end which we have in our eye: this you will better understand by and by, when I come to give you instances in the proof of it.

2. Sometimes it moveth obliquely, seeming to be driving another design.

3. Sometimes to our appearance directly contrary.

But thirdly, I say at last it comes home to the Promise: and so lets us see, that all the while it hath been but a faithful servant to the Counsel of God. But I shall make you understand this better by the instances, by which I shall in the next place endeavor to justify and establish the Observation, to which I now come, and shall particularize in four or five instances:

The first instance I shall give of it, shall be that great work of Divine Providence, in bringing the posterity of Abraham into a quiet possession of the Land of Canaan. The Promise went out from God, Gen. 12.2, I will make of thee a great Nation, and I will bless thee, and make thy name great; and unto thy seed will I give this Land. This Promise was given out to Abraham, when the World was little more than two thousand years old: It was above two hundred years after this that Jacob with his Family (not exceeding seventy persons) went down into Egypt: How slowly did the Providence of God move as to that part of the promise, which concerned the multiplication of Abraham's seed. After the giving out of the Promise, Abraham first fleeth into Egypt for the Famine: Gen. 13.12, You have him again returned into Canaan, Gen. 13.18. He is told, that notwithstanding this Promise, his seed should be servants in a Land that was not theirs. Ver. 16, But in the fourth generation they shall come hither again. Abraham dieth, seized of this good Land: Isaac succeeds him, and dies there too. Jacob first is forced to flee to Padan-aram: returning from thence, he is compelled by the Famine to go down into Egypt; where after his and Josephs death, the posterity of Abraham, for the multiplication of which the promise was out so many years before, was attempted to be diminished, and destroyed by all acts imaginable. The Midwives are practiced with to stifle their Infants in the birth: when that will not do, others must be employed to throw the Males into the River; the Parents are afflicted with the highest degree of oppression. At length, the Providence of God begins to turn toward the Promise. The Israelites are allowed to come away: but they had gone but a little way, but they see the Red-sea before them, the Philistines behind them: one would have thought that now they had been far enough from any prospect of Canaan. Providence by a miraculous operation brings them over this Mountain of difficulty: but whither do they come? into a long and howling Wilderness: one while they are assaulted with Famine, want of Bread, then of Meat, another time with drought; then again assaulted with Enemies, set upon with fiery flying Serpents; at last they come within prospect of the desired Land: But on the sudden for their murmuring, are turned back to forty years wandering. When they get over Jordan, they meet with seven Nations more strong and mighty than they, who must all be subdued before they could have possession of Canaan: at last, the Providence of God comes home to the Promise; Joshua their Captain having first conquered the Land, divides it amongst them: yet after this they were far from a quiet possession of it; all the time of the Judges, or indeed till Saul, or David's time. What staange circulations, and windings of Divine Providence were here in the accomplishment of the Promises? how little to an human Eye the Providence of God seemed to mind the promise of multiplying Abraham's seed for above two hundred years? Abraham had but one Son of the promise; and that when he was very old and past hopes of children. Isaac had but one neither that was an heir of the Promise, that was Jacob: Jacob had indeed twelve, and these in the remaining space of that time were multiplied but to seventy (besides Joseph in Egypt), how quite contrary to the Promise did Providence seem to move all the while that the Israelites were in Egypt? yea and after too, how often would one have judged that the people guessed right? when in their impatience they complained, that God had brought them out of Egypt to destroy them in the Wilderness; yet at last God's work was done, Providence faithfully served the Promise, and gave a Being to the Word of the Lord given out, Gen. 12.

2. Let the second instance be that of Joseph. Joseph had a promise, Gen. 37; I know it was a dream, but it was the revelation of God's will to him in that dream; That there should come a time, when all his Fathers house should bow to him: all their sheaves should bow down to his. Now observe how Providence moveth in bringing this Word of the Lord to pass. Joseph is hated of his brethren, hardly escapeth with his life; at length is sold into Egypt, and into Potiphar's house; here now he was brought to Court, but no sooner doth he grow into Reputation, that there was any appearance of his rising to any degree of Dignity, that might look towards a fulfilling of the promise; but he is accused by his Mistress, thrown into prison, like enough to lose his life; but after this Providence turneth again, raiseth him to a great degree of Dignity; makes him the second man in Egypt, and what God had told him in his dream, was all fulfilled: his Father and his Brethren, all come and bow down to him.

3. A third instance shall be that of David, the promise of the Kingdom, was given out to David in the day, when Samuel by order from God anointed him, 1 Sam. 16. In the 17th Chap. The Providence of God so ordereth it, that Saul having made a Proclamation, That if any man would encounter Goliath, the Champion of the Philistines who defied the Armies of Israel, he should have his Daughter to Wife. David coming to the Army, accepts his Challenge, fighteth, and slayeth him, and obtaineth Saul's daughter. Jonathan Saul's Son, taketh a great kindness to him, the people admire him: Here now the Providence of God, at first setting out, moves as if David should presently have come to the Kingdom: but after this Saul falls out with David, useth all arts to take away his life, pursueth him with an Army from place to place: David had a pitiful company with him, is forced to flee to Gath, there to dissemble himself mad; would any one have thought that had seen David among the Philstines, scrambling on the walls, that he should ever have been King over Israel and Judah? At length Saul, and Jonathan (the next heir) are slain in Battle; then Ishbosheth is set up: but yet after all these oblique and seemingly contradictory motions of Providence, it cometh home to the promise. David is settled in the Throne of Israel and Judah.

4. Let a fourth instance be that of the Gospel Church: God had promised, that he would set his King upon the holy hill of Zion. Psalm 2.6. v. 8, That he would give him the heathen for his inheritance, and the uttermost parts of the earth for his possession: and promises of this nature are everywhere multiplied by the Prophets ( Isaiah especially). Our Lord, when he ascended up into Heaven, gave out a Commission to his Disciples in order to this effect: Go preach and baptize all Nations, &c. Now at the first, the Providence of God seemed to move as if the thing should presently have been done. You read Acts 2, That the Spirit of God descended: and there were then at Jerusalem (saith the Text) devout men of every Nation under Heaven: Parthians, Medes, Elamites, Mesopotamians, Jews, Cappadocians, men of Pontus, Asia, Phrygia, Pamphilia, Egypt, Lybians, Cyrenians, Romans, Cretes, Arabians, and heard the Apostles in their own language, speaking of the great works of God. Here were now Preachers made for all the World: would not one have thought that surely at this time, all the ends of the Earth should have been given unto Christ? Peter at one Sermon converts two thousand: soon after there were five thousand added to the Church. But all on the sudden the Providence of God turneth, the Gospel groweth out of repute, and the Apostles that preached it too, both with Jews and Gentiles. James is put to death, Peter hardly escapes. The Church (the only Gospel church God had at that time) at Jerusalem was scattered and broken: the Apostle complains, That they were made as the filth of the world, and as the off scouring of all things. The Jews persecute them, the Gentiles in all places rise up against the Preachers of the Gospel: bonds, stripes, and imprisonments, waited for the Apostles in all places where they came: Paul saith he thought, that God had set them forth as men appointed unto death; spectacles to the World, Angels and men. Few of the great Ministers of the Gospel died their natural death; the Christians were a sect everywhere spoken against; all courses almost imaginable taken to root them out of all places for three hundred years together. But at length, the Providence of God cometh in a great measure to work up to the direct fulfilling of the many promises of this nature. Constantine an Emperor of a great part of the World, ariseth and commandeth, and encourageth the preaching of the Gospel. And thus it came to be spread, and accepted in most known parts of the World. Indeed, there is hardly any instance can be given of any great work of Providence, respecting Churches, Nations, or particular persons, as to which this Observation will not justify itself.

5. For another instance may we not bring in, if not all, yet very many of your particular Souls, who fear the Lord. You also upon believing receive the promises: The promises are made of old, but we receive them: we come to have a title to them, in the day when God opens our eyes, and opens our hearts to a receiving of the Lord Jesus Christ, turning our hearts from dead lusts and sins to serve the living God. In that day, I say, we have a first right to all the Promises, whether respecting joy, and peace or spiritual strength and assistances. Now very-often at the first of our conversion, the Providence of God moves directly towards them: the Soul finds a great life to Duty, a great zeal against sin, great joy and peace in believing, glimpses of the glory of God. But after this very ordinarily follow very dark hours, and the Soul like Jonah cries out of the belly of Hell. The Soul that feareth the Lord, and obeyeth the voice of his Servant, yet walketh in the dark, and seeth no light, crieth out, My God, my God, why hast thou forsaken me? and hath a thousand fair and foul days in its journey to Heaven. I know particular cases must here be excepted: but I speak of the ordinary Methods of Divine Providence, with Souls whom God bringeth to glory.

6. I will conclude this Discourse with the instance of the great work of Providence in the Reformation of his Church in this latter age; whether you look upon it in Germany, France, or England. In Germany it began with Luther (an eminent Servant of of God, though like Elias of like passions and infirmities with other men): how strangely did the Providence of God in the beginning work towards the accomplishment of it? That Luther, who was a poor Monk, should be preserved to plant the Doctrine of the Gospel, and should diffuse it so far as he did, and be preserved to do it against all the rage both of the Pope, and Emperor 28, or 29 years, was a great favor of Providence to the infantile Reformation: but afterwards, how the Providence of God gave check to it is sufficiently known, yet it kept its ground and gained. For England we know from our story, That King Hen. 8, laid the first stone; we also know how Providence at first favored the work, during all the reign of Edward the sixth; but in Queen Mary's time, for five years together it seemed to move directly cross; the Popish Superstitions were restored in all parts of the Nation, Multitudes burnt for the profession of the Gospel, others fled into foreign parts to secure their lives. But the Providence of God returned again to its work in the time of Queen Elizabeth. But I have spoken enough to justify the Observation.

Let me in the next place endeavor to give you a reasonable account of these transverse motions of Providence: not that I dare presume to give you the reasons why God moveth thus, or thus; for who hath been his Counselor at any time? but so far forth, as to show you that these motions of Providence are approvable to our Reason, so as we may judge the Lord's ways but proportioned to his wise and great designs.

1. In the first place, certainly one reasonable account to be given of these motions, must be the variety of designs which the Providence of God ordinarily carries on together. I have hinted this to you before; suffer me here to enlarge a little upon it again. I then compared Providence to a man of great business, and dealings in the World; who though London, or some other great place, be in his Eye as the end of his Journey where his business lies, which he doth chiefly design the dispatch of; yet hath also other business here, and there, at this Town and that Town; and therefore seldom or never keepeth a road long. Providence is God's great Minister of State, upon the hand of which all the effects of his Counsels and Eternal purposes lie, and it never driveth a single design. The Promise was gone out, for the seed of Abraham to inherit Canaan: Providence is to bring this about, but this cannot be done till the Nations be dispossessed, and in order thereunto the iniquities of the Amorites must be full, Gen. 15.16: and God giveth Abraham this very reason, why his seed should not possess Canaan until the fourth Generation. God had designed to get himself glory upon Pharaoh; in order to this he must first oppress, then pursue Israel to the Red-sea. The Providence of God never carrieth on a single design, but in the fulfilling some eminent Counsel of God, referring to a person or a Nation, effects an hundred other pieces of Divine Counsel; although it may be to us not so remarkable, as that which our Eye is so much upon, and which we are so impatient for. The Providence of God will bring David to the Kingdom; but in order to it, it must also execute Divine Vengeance upon Saul, &c.

Secondly, The seemingly oblique, and contradictory motions of Divine Providence, do often (though we at first discern it not) bear the notion, and have the nature of proper means in order to the great End. If Joseph had not been sold into Egypt, if there he had not been thrown into a prison, how should he have been of use to save much people, and particularly his Father, and his Brethren alive? It was in prison that he had the opportunity to interpret first the Butlers dream, who recommended him to the King, and brought him before him to interpret his also, which you know was his rise to his great capacity. It was the Israelites affliction and oppression in the Land of Egypt, which made them willing to leave the fleshpots, and Onions, and Garlic, there to go toward Canaan. We use to say, The furthest way about, is the nearest way home. That man makes it so, that doth a great deal of business in one journey (riding only now and then a little out of the way) which he must else have dispatched by new journeys: but it is never truer, than in the motions of Providence; what seemeth to us in God's working, the furthest way about, in order to the saving of a Soul, or the preserving of his Church and making it to grow and flourish, is indeed the nearest way to it. They say, the beating of a Walnut-tree, is the way to make it fruitful: the treading on the Palm-tree, the way to make it more flourish. We see in daily experience the treading down, and trampling a piece of ground, makes it the better in the Spring for grass or corn; and much spareth other stercorations. It is as trite an observation, That the blood of the Martyrs hath always proved the seed of the Church. David before he was afflicted, went astray. And this many times we can say, when a day of Evil is over, though we could not so easily read it in the hour of his afflictive Dispensations either to the Church, or to particular persons.

3. A third account of it, may be God's design to exercise the faith and patience of his people. God hath determined the impenitent sinner to destruction, and his people to salvation; but both of them must come to their Eternity by means. The Sinner by the pursuit of his lusts, and a continuance in them; the child of God, by the exercise of his graces. Amongst other habits of grace, faith and patience, are not the least. The exercise of these is when sense faileth, and the Providence of God moveth out of our sight, in a time of adversity when it seemeth to move at a great distance from the Promise, if not directly contrary to it. Blessed are they who have not seen, and have yet believed (saith our Savior). God gave Abraham a Promise, nay divers promises: two more eminent, the one of a Child; the other, of a numerous seed, and their inheriting the land of Canaan. Now if the Providence of God, had presently moved in a direct line towards the fulfilling of these Promises, where had been a room for Abraham's faith, so much celebrated in Scripture? the Apostle saith, Rom. 4.18, That he against hope believed in hope, — and ver. 19, Being not weak in faith, he considered not his own body being now dead, when he was about a hundred years old, nor yet the deadness of Sarah's womb. Ver. 20, He staggered not at the Promise through unbelief, but was strong in faith, giving glory to God; and being fully persuaded, that what he had promised, he was also able to perform: and therefore it was imputed to him for righteousness. The Providence of God delayeth the time, suffereth Abraham first, and his Wife to live to an age, that they both were past any reasonable hope of children, then it giveth him a child: why doth Providence move thus slowly, and obliquely? how else should Abraham's faith have been tried? how should it have been tried whether he would stagger at the Promise through unbelief? Another branch of that Promise was, That the child which God should give him of Sarah his Wife should be his heir, Gen. 15.4. This [that is, this Eliezer of Damascus of whom thou speakest, ver 2.] shall not be thine heir: but he that shall come forth of thine own bowels, shall be thine heir. Chap. 22. God by his Providence tempteth Abraham; He bids him go, and with his own hands sacrifice this his son, his only son; what an oblique, yea contrary motion of Providence doth this seem to be, to the promise of Isaac his being the heir? In Isaac shall thy seed be called, saith the Promise. How shall that be, when Isaac (who as yet had no seed) must be sacrificed? But how else shall Abraham's faith and obedience be tried, which standeth upon Record. Heb. 11.17, By faith Abraham, when he was tried, offered up Isaac; and he that had received the Promise, offered up his only begotten son, of whom it was said, In Isaac shall thy seed be called; accounting that God was able to raise him up from the • ead; from which he also received him in a figure. Abraham had a promise of Canaan for his seed: Providence went a great way about before it sensibly came home to this Promise; if it had not, how had Abraham's faith had its exercise mentioned? Heb. 11.8. By faith Abraham when he was called to go out into a place, which he should afterward receive, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange Country, &c. God gave him no inheritance in it (saith St. Stephen, Acts 7.5,) no not so much as to set his foot on: yet he promised, that he would give it to him for his possession, and to his seed after him, when as yet he had no children.

Fourthly, What if we should say, That God doth this, that he might be the more admired in the works of his Providence when they came to an issue, and have the more of the praises and thanksgivings of his people. We are never so deeply affected either with with the good, or evil that be tideth us, as when we are surprised with it, and it comes upon us, fearing or looking for the contrary. Evils unthought-of are more heavy, and more dejecting and afflictive: Good things not looked for, are more affecting, and raise up holy affections more to the high praises of God. Now, when the Providence of God hath moved obliquely, and to our appearance quite contrary (as we judged) unto the Promise, when it cometh home unto it, to give it a being and issue, it cometh upon us as it were upon the sudden, and contrary to the expectation of our sense and reason; and so wonderfully affects our hearts, and enforceth from us great and high acknowledgments of the Omnipotency, and power of God, of his mercy and goodness, of his truth and veracity. It is the common infirmity of our Natures, that we more know our mercies by wanting them, than by enjoying them. If the Providence of God moved in a right line to bring promised good to them who love and fear God, he would neither have so much of the prayers and cries of his people, during the want of their desired good, nor yet so much praise upon the bestowing of it. You shall observe, That God is not so much praised for mercies of common Providence, which we receive every day (how valuable soever, as our sleep in the night, our appetite to our meat, &c.) As for such Dispensations as are more rare and extraordinary: the reason is, because we look for the former; they are common with us, and we expect them, Providence more ke • peth a road as to them, than as to others. But it is time I should come to the Application of this Observation.

In the first place, [Use 1] This Observation should bespeak us aforehand, that no such oblique, and seemingly contrary motions of Providence may be any prejudice to our faith in the Promise. W • nder not if you still see the Providence of God keeping the same Methods, that it hath always in all the great things which it hath brought to pass in the World. Particularly, as to God's great works relating to his Church; God hath used to begin a work in one age, which it may be he hath not finished, or will not finish till that age be out. Thus you have heard, that it was in the first plantation of the Gospel, begun in the Apostles time. Thus it hath been in the Reformation of the Church when corrupted; there is nothing more ordinary than this. If therefore you see any-where foundations of Reformation laid, and then the Providence of God seems to desert its work, and the foundations laid seem to be plucking up again, and all things to run in the old Channels, trouble not yourselves at it; this is but an ordinary Method of Divine Providence.

But let us secondly from hence collect what is our duty with reference to such times, [Use 2] when to our appearance the Providence of God seemeth to move obliquely, or contrary to the Promise. This I shall attempt to open to you: 1. With reference unto God. 2. With reference to the Promise. 3. With reference unto Providence.

1. Quest. What is our duty relating more immediately unto God, under the posing and astonishing Dispensations of his Providence,

In the first place, we doubtless ought to take heed of charging God foolishly. I borrow the expression from Job, Chap. 1, In all this Job sinned not, nor charged God foolishly. To charge God foolishly upon the account of his Providences, is by occasion of them to utter vain and foolish things that are not fit to be spoken of the Majesty of God; as if he failed either in his truth or mercy, or goodness to his people. It is an excellent precept of the Apostle in this case, though given in another: 1 Cor. 4.5, Judge nothing before the time. There is a time when God will give us leave to judge of his ways, whether they be not both mercy and truth to them that fear him. Only Judge not before the time, before God hath finished his work, and brought off what he hath upon the wheel. Now it is this hasty Judgment, which is the cause of all our murmuring and repining, of all our hasty sayings, like the Psalmist in his passion, Will the Lord cast off forever, and will he be favorable no more? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies, Selah? Psalm 77.7, 8, 9. If this be the usual method of Providence in the accomplishment of Promises, to move obliquely and contrary (as to human appearance) and yet at last most certainly to bring the Promise to effect; we have no reason under the oblique, or seemingly contrary motions of Providence, to charge God, as if he failed in his truth, or failed in his mercy; he is only fetching a compass in order to the verifying and justification of both. For us so much as to suspect, or to think the contrary, is to charge God foolishly, not observing, nor understanding the ordinary methods and courses of Divine Providence in accomplishing of his greatest Promises.

2. It is our duty to admire God in those providential Dispensations, which we do not understand. Man vainly studieth to find out God in his unsearchable Counsels and motions of Providence; Vain man would be wise. Now the ways of God (as I have shown you) are in many things past finding out. Where we can fee God in his ways of mercy, there is an opportunity for our love and thankfulness: where we cannot see him, there is an opportutunity for our fear and admiration; stand upon this bottom, That all the ways of God are mercy and truth to them that fear him: Let nothing shake you from this foundation, nor move you from this Rock: where this is not matter of demonstration to your sense and reason, let it yet be matter of admiration to you. Be admiring at the wisdom of God, that can out of a Chaos bring order, out of darkness bring light. But secondly,

2d Quest. What (at such a time) is our duty with reference to the Promise?

1. I answer to stand fast by it. I would have every good Christian think at such a time as Providence (to his appearance) moveth obliquely, and contrary to the Promise, to think that he heareth it speak unto him; as Christ sometimes spake to his Disciples, Matth 5, Think you that I am come to destroy the law and the Prophets? I am not come to destroy them, but to fulfil them. I say, I would have you think you hear the Providence of God thus speaking to you, under its darkest Dispensations. Think you that I am about to destroy the Promise, or by my motions to make it of no effect? No, I am come not to destroy a tittle of a promise: Heaven and Earth shall pass away, but not a tittle of the promise shall fail: I am not by these motions destroying the promise; whatever your sense may dictate to you, or whatsoever your reason may prompt to you, I am but fulfilling the promise. Therefore I say at such a time, look to your hearts that they abide by the promise: Let it be the case of the Church in which we live, or the case of any particular Soul, still keep to the Word, the promise to the Church is sure; the promise to the particular Soul is sure: Providence is not moved out of its way, it is only got a little out of thy sight; if thou canst but wait for it, it will come into thy road again, and go with thy expectation most certainly to the fulfilling of the Promise. Take that one word, Eccles. 8.12, 13, Though a sinner do evil an hundred times, and his days be prolonged; yet surely it shall be well with them that fear God, which fear before him: But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God. Consonant to which is that, Isa. 3.10, 11, Say ye to the righteous, it shall be well with them, for they shall eat the fruit of their doings: Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. Now these words both of Promise, and of Threatning, are sure words; yet such as to which the Providence of God makes our faith stagger, more than as to any other. It often goes out of what we take to be its road, in order to the accomplishment of these words: we see wicked men prospering, growing great in power, honor, riches: yet their ways are such as he that runneth may read, that the fear of God is not before their eyes. Well, be it so, yet let not your hearts fail as to the promise, keep close to it: you will see Providence return to what you call its Road again. If a Sinner do evil an hundred times, if he liveth an hundred years; yet the Word of the Lord shall be justified upon him. So if a child of God be chastened an hundred times; if Religion, and Reformation, and the interest of God in the World be brought under the hatches an hundred times: yet Magna est Veritas, & praevalebit, Truth shall prevail at last, and God's people shall have the day at last. Consider, O Christian, thou canst not give God a greater honor, than to believe when thou doest not seee: This is a faith like Abraham 's, who believed in hope, above hope, or contrary to hope, Rom. 4: who believed when he had nothing else to trust to, but that God was able to raise up, and save from the dead. Say in the prosperity of Sinners, I will have nothing to do with them: For I know it shall be ill with them; though they thrive, and prosper some months, and years, yet I know the reward of their hands shall be given them. In the adversity and afflicted estate of God's people, say, with those will I cast in my lot, for I know it shall be well with them. Take heed that the Providence of God draw you not from the Promise.

Lastly, (will some say), What is our duty with reference to Providence at such a time? I will open this in four or five particulars, with which I will shut up my Discourse upon this Observation:

1. Search, and see whether some miscarriages of thy own, hath not carried Providence out of thy sight, and turned it out of its right line. I told you before that Providence is never out of its way: it is always moving upon God's Errand, but it is often out of our sight, and our sins are the cause of that its motion. You know under what a multitude of Promises the Jews were, as the seed of Abraham, Isaac, and Jacob; as the posterity of David, &c. Promises for great measures of outward prosperity; notwithstanding which they were carried captives into Babylon, and there endured an hard bondage of seventy years. Isaiah tells them the Reason, Your iniquities have separated betwixt God and you: and your sins have made him to hide his face from you. What do the godly amongst the Jews under this Dispensation? Lam. 3.39, 40, Let us (say they) search and try our ways, and return again to the Lord: this is undoubtedly the duty of the Church, the duty of every particular Soul. When thou seest God turned out of his way, as thou thinkest, and not doing by thee as thou didst expect, search and see, whether thy miscarriages have not caused that withdrawing, or turning aside. It is true, God's punishments of his people are not always for sin: he may sometimes do it to try their faith, their patience, their adherence to him; but this is a secret to us.

Two things are certain in this case: 1. That God doth most ordinarily punish them for their sins. 2. That he never punisheth them, but they have sinned enough to warrant it an act of justice, and to give them cause of suspicion, and of Soul-humiliation: so as a searching and trying of their ways in the day of divine chastenings, can never be improper, or out of season.

2. Look to your faith in the Promise. It is the Promise is the object of Faith, and Providence no further than it relateth to the Promise. A time of dark Providences is usually a time of great temptations: It is so oftentimes on God's part, that is, God designs his people's trial. It is so often from Satan, who takes the advantage of those hours to suggest to the Soul. It is so as to the World; they pierced David's heart in such an hour as with a sword, when in it they said unto him, Where is thy God become? Psalm 42. It is so in itself, considering that we are but flesh, and how ready the language of that is, Surely I have cleansed my hands in vain, I have washed mine hands in innocence for nothing: Or that of Saul, This evil is of the Lord, why should I wait for him any longer? Therefore, I say, Look to your Anchorhold in such a day. Thus doth David, Why art thou cast down, O my Soul? why art thou disquieted within me? trust thou in God, for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42. So doth the Church, Micab 7.8, Rejoice not over me, O mine Enemy; when I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me. The Heathen Poets have a story, that Ulysses in his sailing home, being to pass the Sirens, who were wont to allure Mariners with their melodious tunes towards them, while their ships were dashed in pieces upon Rocks, to avoid the temptation, caused himself to be tied to the Mast of his Ship. I would have every Christians heart tied to the Promise as to his Mast, that he might be out of the danger of all temptations from Providence.

Thirdly, (which indeed is a consequent of this), Resolve to wait upon God under all the hidings of his face. I called this a consequent of the other: for he that believeth, maketh not haste (saith the Prophet). This was the Churches resolution, Isa. 8.17, I will wait upon him, that hideth his face from the house of Jacob. Temptations in an evil day can have no advantage, but upon our Souls precipitancy. The Soul that is resolved to wait upon God, hath much defeated all Tempters, and is out of all their Gunshot. I remember the speech of the three Children to the King of Babylon, We are not (say they) careful to answer thee in this matter, The God whom we serve is able to deliver us out of thy hand: however, we will not fall down before the image which thou hast set up. If he will not presently deliver us, we are resolved to wait on him.

Fourthly, To waiting, must be added Prayer: I will look unto him, for he will hear me. Prayer is the Catholic remedy, both for the aversion of any Judgments, and for the obtaining of any mercy.

Fifthly, To all this add but that of the Psalmist, Psalm 37.34, Wait upon the Lord, and keep his way, and thou shalt inherit the promise made to it; He shall exalt thee to inherit the land: and when the wicked are cut off, thou shalt see it. But I shall proceed no further in this Discourse.

SERMON XVI.

HAVING shown you it to be the duty of God's people to observe the motions of Divine Providence (which are the things spoken of in this Text) and shown you what a great indication of spiritual Wisdom such an observation is, and how great a mean, to make us to understand the loving-kindness of the Lord; I came in my last Exercise to commend unto you some remarkable Observations concerning them. I finished my Discourse at that time upon my first Observation, without any further preface I shall now proceed to a second, which you may take thus:

Observ. 2. The Providence of God, in the fulfilling of the words, both of promise, and of threatening, doth ordinarily fulfil the first, when the people of God are at the lowest: and the latter, when his Enemies are at the highest. I shall handle this in the same method as I did the other, speaking to it shortly, 1. By way of Explication. 2. Confirming the Observation, and giving you the reasons of it: and lastly, making some Application of it. For Explication,

1. I must desire you still to observe what I before told you, and now repeat, That the Providence of God in all its motions is but a Servant of the Word, it fulfilleth the will of God: That it is the spring from which all its motions do proceed, both the secret, and revealed will. The will of God is but one; but part of it is revealed, part concealed. So much of it as is necessary, in order to our Salvation, is revealed, whether respecting our rule of life; or respecting what shall happen to us, or others, to Nations, and Kingdoms, and Churches in this life; or to particular Souls in, or after this life. Now what God hath thus revealed, Providence brings to issue; and here is the ground both of our prayers, and praises.

2. For the Promises: I say, you shall observe, It is the ordinary method of Divine Providence, to bring them to an accomplishment, upon the Church and people of God, when they are at the lowest in all human appearance; in the lowest state of dejection, in the lowest degree of affliction; when they are lowest as to their outward state, lowest as to their hopes.

3. I added thirdly, That it ordinarily gives a being, and fulfilling to the threatening, when God's Enemies are at the highest. The people of God are those to whom the promises are made: they are the heirs of them; they are those to whom are given the great and precious promises: wicked men are they, to whom the threatenings belong; they are the children of wrath, the heirs of the Curses: the work of Providence in reference to them (those of them that will not be reformed) is to bring all the Curses, that are written in the book of God, upon them. But I say you shall observe, That the time in which the Providence of God fulfilleth these words of Threatning upon them, is when they are at the highest; in the highest hopes of the contrary, on the highest mountains of prosperity.

Let me endeavor to justify this Observation by some instances, and those concerning bodies of people, or individuals. You know the people of the Jews were the only people under Heaven until Christ's ascension, that God owned as his people: Individuals there were that were not Jews, as Job and others; but (I say) for a body of people there were no other. Gal. 3.16, To Abraham, and his seed were the Promises made, Rom. 9.4, Who are Israelites: to whom appertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises. The Promises made to Abraham, Isaac, Jacob. David, &c. The Promises of inheriting Canaan, coming out of Babylon, destroying their Enemies, &c. Now these promises being given out, it was the work of Divine Providence to give them a verification, and to fulfil them. Observe what times the Providence of God doth it in: It bringeth the children of Israel out of Egypt, and into Canaan, not while Jacob, or Joseph were alive. Joseph was a great man, and could have given a probable conduct to that great work. The Israelites while he lived were in a very flourishing condition, multiplying exceedingly, and being in a very prosperous state every way. But this is not a time when the Providence of God will accomplish the Promise; Joseph must die, and another King rise up that knew not Joseph. The children of Israel are diminished, their little ones slain, their whole body oppressed with hard labor, and brought to as low a pass as you can well imagine a people to be not wholly blotted out. This is the time that Providence will accomplish the promise for their coming out of Egypt. They pass the Red-sea in a very formidable body, like enough to make their way through the Wilderness, and a variety of Enemies into the promised Land. But before the Providence of God brings them in, they must be broken, in a great measure destroyed; all dead unless Caleb, and Joshua, who came out of Egypt, and their body wholly a new generation; then they shall pass over Jordan. Read over all the story of Judges, and observe; God seldom delivered them from their oppressors, until they were brought as low as could be. After that time, when the men of Jabish Gilead were ready to take the basest terms, then God sends Saul to their rescue; when there was not a sword, nor a spear found in all Israel, but in the hand of Saul and Jonathan, then will God deliver them from the Philistines. They shall be delivered out of the captivity of Babylon, but not till they had been worn out there seventy years: when one would have thought scarce any should have been left to have returned, and those that were so linked with alliances to the Babylonians, so fixed in another Country, as few of them should ever have been persuaded to have come out, and have gone to build a new a desolate City. The promise of Christ (their great King) shall be made good to them: but when? when the Scepter is departed from Judah, and the Law-giver from his feet. When the Jews are made tributaries to the Romans; for particular persons the cases are very many: Abraham shall have the Child of the promise, when he is an hundred years old. Joseph shall be exalted out of a dungeon. Isaac shall be rescued, when the knife is at his throat. David shall have the Kingdom, when he is brought to the lowest Ebb; and that is the time when Job shall be restored to a prosperous state, and his latter end shall be greater than his beginning. The three Children, and Daniel shall be delivered and exalted, but not till the former be actually thrown into the fiery Furnace, and Daniel into the Lions Den. Peter shall be delivered out of prison, but not till the very night before his execution was designed. Paul shall be delivered when he despaired of life, and had the sentence of death in himself, 2 Cor. 1.9. In short, you shall observe this the constant course and method of Divine Providence.

Secondly, The observation is as true on the other hand: when Pharaoh with his Host was in their highest ruff; and he says, I will pursue, I will overtake them, I will satisfy my lust on them, then shall he be drowned in the Red-sea; when the sins of the Amorites are at the full, then, and not before, will Providence destroy and root them out. When Sisera is in his greatest heighth, then will God by Woman bring him down. When Sennacherib is at his heighth, then shall he perish. The like instances might be given of Belshazzar, Haman; in short, of all the Enemies of God, and his people, of whom we have any Scriptural record. I remember when Gideon had his great Army: God said, they were too many for him to conquer by, and reduceth them to three hundred, then maketh them victorious. The people of God, though under some misery, and oppressions may be too many, or in too good a condition for him to deliver them, and the Enemies may be too low, or in too pitiful a condition for the Lord of Hosts to encounter them. He will then deal with Pharaoh, Sennacherib, Haman, Belshazzar, Herod, when they are at the highest, and think themselves out of the reach of divine Power and Justice. When all the World almost is turned Arian he will begin to root out Arianism: When all are made slaves to the Pope, and he can with his Bulls fright the greatest Prince; that is the time Providence will choose to begin Reformation. Let us a little inquire into the Wisdom of God in this method of working.

God in all his great workings, both of Judgment and Mercy, in all his great motions of Providence, is pursuing one and the same great end, viz. the glory of his great and holy Name; he can work for no higher, he will work for no lower, or lesser end: The deliverance and good of his people is subordinate to this, so is the ruin and destruction of their Enemies; so that this must be the reason of this method of Providence, Because, thus God is most glorified, by delivering his people when they are at the lowest; by destroying his Enemies when they are at the highest, God is most glorified. My further Work must be to demonstrate this, God is thus most glorified:

• 1. By a Declaration of himself in his glorious Attributes.
• 2. By Eliciting pious actions from his Creatures.

1. By a Declaration of himself: that men may know that he is God, and he alone; and the work is his, and his alone. There is, as I have told you, a mute Glory, which ariseth unto God from his own works: as the Psalmist saith, The heavens declare the glory of God. As all God's works of Creation, so all his works of Providence, declare the glory of God; and he doth them to be had in remembrance, that he might by them be glorified, and get himself a great Name in the Earth. God is divers ways eminently magnified, and made known to the World by this method of Providence in its workings: divers Attributes of his are remarkably by it published to the World. I will instance in some: His power, his wisdom, his justice and righteousness, and his goodness, and mercy.

1. The power of God is thus more magnified. Power is a great Attribute of God: Once have I spoken (saith the Psalmist), yea twice have I heard it, that power belongeth unto God. Hence he is so often called The great God. Now the power of God, is never so eminent in the view of the World, as when he raiseth up his people out of the dunghill, and pulleth down the Sinners in the heighth and pride of their glory. When God falleth upon a Nebuchadnezzar, crying out, Who is that God who shall deliver you out of my hands? Dan. 3.15. Upon a Sennacharib, saying, Who are they amongst the gods of the Nations that have delivered their people out of my hand, that the Lord should deliver you out of my hand? Isa. 36.20. Upon a Pharaoh, saying, Who is the Lord that I should obey him? Exod. 5.2. Then doth the Lord make the greatness of his might and power known: God lets them then see, that wherein they thought, spake, and acted proudly, he can be above them. Power is never so magnified, as when an opposite power is greatest, when men most think they are out of Gunshot. I remember the story of Gideon (which I hinted before); you have it, Judge. 7.2. The people (saith God) are too many for me, lest Israel vaunt himself against me, and say, my own hand hath saved me. Ver. 3, They were reduced to twenty two thousand: Ver. 4, God saith, They are yet too many for me. In short, they must be brought to three hundred, and by them God will work; here now God's Arm was made bare: when there is a plenty of means, and probabilities, and God worketh by and in the use of them, it is still God's arm that brings Salvation; but it is as it were a clothed-arm, and the arm, the power, and strength of God is hidden and concealed: but when God works contrary to human probabilities, and without such means, there the arm of the Lord is made bare. The Egyptians, the Philistines, the vilest Enemies cry out; God fighteth against them, or, This is the Lord's work.

Secondly, As the Power, so the Wisdom of God is seen in these methods and operations of Providence. Indeed, sometimes God so worketh, that the Power of God appeareth uppermost, and is most conspicuous in the destruction of the Enemies, and in the salvation of the Lord's people: as in the case of Sennacherib's Army, destroyed by an Angel; of Pharaoh, destroyed by the return of the waters, &c. But ofttimes there's a wonderful wisdom of God in ordering contingencies, and seeming casual things, to his own ends in these cases: as in the case of Joseph and Haman, the reflection of the Sun upon the waters, which caused the Moabites mistake and confusion. But the wisdom of God is further seen in this, That a mercy seldom comes; but though we could see nothing of Wisdom relating to it before it came, yet when it is come to pass, there's no understanding Christian but is forced to say, It could never have come in a more seasonable time: the wisdom of which, we could see nothing of in the prospect, is evident upon the event. It would have been a great question, whether the Israelites would have been so willing to have come out of Egypt under the conduct of Joseph, when they were pinched with no oppressions, as they were under Moses and Aaron, when they had been serving in the Brick-kilns, and their lives so many years together had been made bitter to them, through the hard bondage which they had so long endured.

Thirdly, The Lord doth thus more eminently magnify his justice and righteousness. Justice lieth in the distribution of rewards and punishments: the first we call Remunerative; the second Vindicative Justice: Both are much magnified by this method of Providence. Persons in the greatest heighths of prosperity, or depths of 〈◊〉 , are ordinarily the most remarkable objects of the worlds eyes, and more regarded than those that are in a more middle-state. When God lifts up a Joseph out of the dungeon, and a Daniel out of the Lions den, and advanceth a Mordecai, for whom a gallows was set up, and the three Children are taken out of a fiery Furnace; He proclaimeth to all the World, and they are forced to confess it, that verily there is a reward for the righteous: and so on the other side, when a Pharaoh, a Sennecharib, an Haman, a Nebuchadnezzar are pulled down in the midst of all their pride and jollity, from their very pinnacles of honor; the Justice and Righteousness of God in punishing proud and imperious Sinners, is proclaimed, and made more evident to all the World. Lastly,

4. The Lord's goodness is thus more magnified and taken notice of. Common and ordinary Dispensations of gracious Providence, are little remarked by us: what mercy do we receive every night, every day from God, yet how little notice do we take of it? how little is our heart affected with it? but now when we are brought to the pits-brink, to a very low estate, and then are plucked from it; when we are in a very low estate, and then delivered; God's goodness is both more proclaimed to the World, and more conspicuous unto us. But this will in part fall in under the second head: for I told you, that God is glorified by this method of his Providence, not only as his glorious Attributes (divers of them) are by it more exalted; but also as the pious and religious Acts of his people, are more by this method of Providence elicited. I have often hinted to you, that God hath a twofold glory from his Creatures, and the works of his hands: The first is a mere passive glory; Thus the heavens declare the glory of God; the Heavens show forth the greatness, glory, and power of God. The second is Active; wherein the creature doth some actions, from which a glory doth result unto God. Now by this Method of Providence, God is not only glorified in the first sense, as this kind of working speaketh more of his Power, Wisdom, Justice, Goodness, &c. but in the second also.

• . Thus God sometimes forceth an acknowledgment of his Power, even from the worst of men. Julian himself shall confess that Christ is too hard for him, throwing up his Dagger to Heaven, and crying, Vicisti Galilaee. The Egyptians shall cry out, Exod. 14.25, Let us flee from the face of Israel, for the Lord fighteth for the Israelites against the Egyptians. Nebuchadnezzar shall make a Decree, Dan. 3.29, That every Nation, People and Language, which speak anything against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, because there is no other God that can deliver after this sort. Dan. 6.25, Darius shall write to all people; Nations and Languages that dwell upon the Earth, and make a Decree, That in every Dominion of his Kingdom, men tremble and fear before the God of Daniel; for he is the living God, and steadfast forever, and his Kingdom that which shall not be destroyed, and his Dominion shall be even to the end: he delivereth, and he rescueth, and he worketh signs and wonders in the Heavens, and in the Earth, who hath delivered Daniel from the power of the Lions. The King of Babylon that set up the Golden-image, and so rigorously commanded all should bow down to it, or be thrown into the fiery Furnace, heated seven times hotter than ordinary, Dan. 3.26, shall bless the God of Shadrach, Meshach, and Abednego, who hath sent his Angel and delivered his servants that trusted in him; and have changed the Kings word, and yielded their bodies, that they might not serve or worship any god but their own God. What a wonderful glory here had God given him from a wicked Pagan Prince? he confesseth his Command wicked; he blesseth God that put into these three hearts 〈◊〉 to disobey it, and make him change his word; he acknowledgeth God the true God, and that he delivereth them that trust in him. All this accreweth from God's delivering these three men when they were at the lowest, when all gave them over for dead men.

But secondly, How much more glory hath God from his own people upon any such deliverance? Surprizals affect us most. An unthought-of evil most startleth and dejecteth us: An unthought-of good most elevates, and affects us. Good things lessen in our opinion and estimate, by a long expectation; They are greatest and most affect us, when we are past hopes of them. Sudden and unlook'd for good, raiseth our hearts to great admiration, great praise, and thanksgiving. Now, he that offereth praise (saith God) glorifieth me. The more God is admired, the more his goodness is predicated and proclaimed; the more men upon any occasion speak of his honor, and power, and greatness, the more glory God hath from them.

Thirdly, God is more honored by this method of Providence, not only as the suddenness of it doth more affect and elevate his people's hearts; but also as by it his people are more prepared for the receiving of mercy. The Psalmist saith, He prepareth the heart, and then causeth his ear to hear: their heart is prepared by their exercise of grace; as of other grace, so especially faith and patience; they become more low in their own eyes, they learn more to trust and depend upon God, and to wait upon him in the way of his Judgments, as the Prophet speaks. Now all exercise of grace bringeth glory to God, all of it is the fruit of his Spirit, it is obedience to his Will; it carrieth with it a recognition of the power, wisdom, goodness and Sovereignty of God. The longer God deferreth a mercy, the more time his people have to search and try their ways, to humble themselves under the mighty hand of God, to exercise their faith, their patience, &c. the more he hath of his people's prayers, &c.

Fourthly, I may yet add one thing more: he hath by this means, the glory of his Justice, both from his own people, and from wicked men. By suffering his own people to be brought very low, he proclaimeth to the World, that he will not suffer the best of them to go unpunished; but as to them he will approve himself a God of purer eyes than to behold any iniquity: and by letting Sinners run on to the heighth, before he pulleth them down, their wickedness also becomes so exorbitant and conspicuous to the World, that the neutral part of the World, shall both acknowledge the righteousness of God, in bringing them down to an utter destruction, and delivering of his oppressed people out of their hands. But this is enough to have spoken in justification of the Observation, and giving you some reasonable account of it.

This (in the first place) may let us see, [Use 1] how little means is considerable in the great effects of Divine Providence. Human means are by us to be used when Providence affords them: but God ordinarily doth his works either without them, or when there is but little of them to use: Not by might, nor by power; but by my Spirit saith the Lord. The stone was cut out of the mountain without hands, which smote the image on his feet: which were part of iron and clay, and brake them in pieces, Dan. 2.34: and indeed, if this Observation is true, if God ordinarily delivers his people when they are at the lowest, and brings down his Enemies when they are at the highest, human means must have but a little share in God's works: when men are at lowest, there is least visible means to lift them up; and when God's Enemies are at highest, there is least appearance of human visible means to pull them down. Now this, as you have heard, is the time when God ordinarily works, and therefore our eyes should be off the arm of flesh: What is a Mountain before God's Zerubbabel? How little of human means did God use in bringing his people out of Egypt and Babylon? There is never greater improbability of any great work of Providence, than in the greatest probability of human means. Gideon 's twenty two thousand were too many for God. Let us then learn how to look upon, how to use means: Look upon them as signifying nothing without God's efficacy: use them as not trusting in them, or to them. Raise up no great hopes upon great probabilities in respect of them. The people of God are never more deceived, than in their judgments upon such appearances. Many times the thing appears too probable to human eyes, for God to suffer it at that time to come to issue; he should have little honor, little glory from the effect; if he should give it, men would say that God had saved them by their own bow, and sword, and staff. God will have it otherwise: When he turneth again the captivity of Zion, his people shall be like them that dream, Psalm 126.1. He will so destroy his Enemies, that they shall cry out, Let us flee, for God fighteth for the Israelites against the Egyptians, Exod. 14.25. He will so bring to pass all his great works, both of Judgment and mercy, that they shall sing that Song, Psalm 115. v. 1, Not unto us, O Lord, not unto us; but unto thy Name be given the glory.

Hence learn in the second place, [Use 2] That the Sinner can never be secure: nay is then least secure, when he judgeth himself most secure. God's people value themselves upon the Promises: but wicked men value themselves upon Providences, and judge of their security from their prosperity, successes and interests. They never crow, but when they have made their nests in the Cedars, and fixed their habitations on some strong Mountain, which they think shall never be moved. They are never less secure, they are never nearer to ruin than now: For when they shall say peace and safety, then sudden destruction cometh upon them, as upon a woman in travel, and they shall not escape, 1 Thes. 5.3. When Babylon was given to pleasures, and dwelled carelessly, and said, she should be as a Lady forever; she was, and there was none besides her: she should never sit as a widow, nor know the loss of children: then it was that God tells her, that both these things should come upon her in one day: both the loss of children, and widowhood, Isa. 47.7. Dan. 4.30. When Nebuchadnezzar was in his Ruff, walking in the Palace of the Kingdom of Babylon, and saying, Is not this great Babylon that I have built? for the house of my Kingdom, by the might of my power, and for the honor of my Majesty. Even then while the word was in the Kings mouth (saith the Text, ver. 31) there fell a voice from heaven, saying, O King Nebuchadnezzar! to thee be it spoken, the Kingdom is departed from thee. A Sinner can be secure in no estate, at no time: If God hath lifted him up he hath reason to fear his ruin is near: If God be pulling him down, he hath reason to fear that he is sinking into Hell. God delights to grapple with a prospering, fortified, interested Sinner; and to let him then when he speaketh most proudly, know, that wherein he speaketh proudly, he will be above him. Let not therefore any Sinner trust to his prosperity.

Thirdly, [Use 3] From hence we may learn much of our duty, both with reference to the high, and prosperous estate of God's Enemies; and with reference to God in the low and mean estate of his Church and people. It is one of the great temptations which attend us in this life, to see the wicked prospering, and flourishing like a green baytree. It troubled the most eminent Servants of God we read of in Scripture, Job, David, Jeremiah, Habakkuk: We had need therefore learn our duty in such an hour. You will say, What is it? I answer, 1. Not to envy them, 2. Not to fret, and repine against God, 3. Not to take part with them.

1. Not to envy them: It is what the Psalmist calls to us for, Psalm 37.1,— Neither be thou envious at the workers of iniquity: And the Wiseman, Prov. 3.31, Envy not the Oppressor. Prov. 23.17, Let not thy heart envy Sinners. You have an usual saying, It is better to be envied, than pitied: the meaning is, to be in a state of prosperity, which usually is the Object of Envy, than in a state of adversity, which is usually the Object of pity: It is not so here, It is better to be a child of God, though an Object of pity, than a Sinner, though an Object of Envy. Prosperity slayeth the fool, nor is he ever so near ruin, as when he is at the highest. There is a story of a custom they had in Persia, to gratify a condemned Malefactor, for an hour before his Execution, with whatsoever he should desire; which of us should have envied such a poor wretch for that hours pleasure? Sinners are never so near ruin as when they are at the highest: O then envy them not in their heighths!

2. Much less fret, and repine against God, for allowing them such a preeminence over thee, as to their outward estate. God hath his wise and just ends in it, both in suffering them to grow high, and thee to continue in a low and afflicted state; by the former, he ripeneth them for Judgment: by the latter, he prepareth you for Mercy. Fret not because of evil-doers (saith the Psalmist, Psalm 37. ver. 1.) We cannot dive into the bottom of God's Counsels; but if this observation of the motions of Providence be true, we may see cause enough, not to fret ourselves, nor to murmur and repine at God; we have no reason to repine at God, when we see his Providence working towards our deliverance, and towards the downfall of his and our Enemies. Thus it is according to this Observation; when we are brought most low, and the Enemies of God are suffered to mount most high.

3. Certainly (if this be true) the flourishing state of sinners should be no temptation to us, so much as to desire to take part with them. Solomon joins them together, Prov. 3.31, Envy not thou the Oppressor, neither choose any of his ways: My son (saith Solomon) If sinners entice thee, consent not thou unto them; though they say, we shall find all precious substance, we shall fill our houses with spoil. The words of Sinners are nothing so enticing, as their prosperous state; for riches, and honor, and rule, and pleasures, not many can resist the temptation of them: but certainly, if the heighths of these to sinners be prognostics of their ruin; if we could consider their pride, their riches, honors, plenty, dominion, as things which set them nearer unto ruin, they would be no temptations: desire not to rise, and thrive and grow great, and domineer with wicked men, lest thou also fall with them.

2. But in the last place, let us from hence conclude the duty of a child of God in his lowest state, or in the lowest state of the Church and people of God. I will open it in few particulars, and so conclude.

First, To glory in Tribulation. The Apostle maketh this one of the fruits of justifying faith, Rom. 5. St. James would have the rich Christian rejoice in that he is made low, Ja. 1.10. A depth of misery in the people of God, always makes way for mercy; and the redemption, and salvation of the people of God is never nearer, than when in human appearance it seems to be furthest off. Indeed, this must be the rejoicing of faith, for the eye of sense at such a time is quite put out. Besides the circulation of Divine Providence, which is evident to those who look wistly upon the motions of Providence in the World; there is a great deal more to give the people of God at such a time cause of rejoicing: they are more prepared for mercy, their Enemies are more prepared for vengeance; it is then a fit season for God to work for his glory, &c.

Secondly, This should learn the people of God patience under all their sufferings, pressures, and oppressions. Patience is a grace, of which we may say as Solomon of a Friend, or a Brother: It is made for adversity. There are many arguments to persuade Patience, that is, a quiet, calm submission to God under frowns of Providence; but nothing more effectual to our hasty and impatient frail natures, than to hear, that the burden of God upon our shoulders shall not lie there long: when we can hope that Nubecula est & transibit, it is but a storm, and it will over. What said our Savior to his Disciples, Could not you watch with me one hour? The prospect of the shortness of an Evil, doth very much alleviate it, and relieve our spirits under the burden of it. That miserable Emperor had no other relief under his most cruel torments, than Hoc non est Eternitas; this is not Eternity. Now what an argument is this for a Christians patience, and fortitude, for him to think when his case is worst, when his burden most pincheth him, then his deliverance is nearest, even at the door. They say in a dark morning, the darkness is always thickest just before break of day. In the Mount of the Lord it shall be seen. I am sure it is always darkest just before break of day with the Church and the people of God. As the pains of a Woman in travel increase, so the hour of her delivery more hasteneth; and there is no worse sign of a long travail to her, than little and lingering pains. The Women at such a time will sometimes say to those that inquire after the Woman in pangs, We want more pain. Truly it is so ofttimes with the Church of God: They want more pain, more pressures and oppressions, they are not brought low enough for a mercy. O let us be patient then under the greatest trials: Great trials never last long. You know what the Martyr said, We have a bad Dinner, but we shall have a better Break-fast.

Thirdly, This calleth aloud to the people of God at such a time for the exercise of faith. Indeed, this is the proper time for faith to work. As too much light blinds the Eye instead of helping it, so doth sense blind the Eye of Faith: Sense followeth Providence; but Faith stands by the Promise, and exerciseth itself upon that. When the Providence of God is most out of our sight, then is the time to lay the fastest hold upon the Promise. As there are degrees of darkness in nights, some are much more dark than others; so there are degrees of darkness in the Churches nights: sometimes there is a darkness in it which may be felt, when Providence is so far from giving a light to us like that of the Sun, that it doth not give us the light of a Candle. Here now Christians stand concerned to show, that they do not live by the light of Providence, but by faith in the word of God; which still is the same, and abideth forever. If two be walking together, they had never more need to take heed that they lose not one another's company, than in a dark and blustering night, when the darkness keeps them that they cannot see one another: and the wind hindereth that they cannot hear the sound each of others feet. The Believer and the Promise are Relates, companions each to other: there is never more danger of their being parted each from other, than in a night of dark and blustering Providence. Now a Christian stands concerned, to be often applying his Soul to the Promise: often calling upon his Soul as David, in Psalm 42, Trust thou in God, for I shall yet praise him. Nor is there anything more conducive to make a Christian at such a time hang upon the Promise, than to hear that it is the usual method of Divine Providence; then to remember God's people, when they are in the lowest condition.

Fourthly, As this calleth to the people of God for faith in the Promise, so it calls to them for hope: Faith and Hope are so near of kin, that they are oft put one for another. Indeed, Hope is nothing else but Faith looking out at the windows of the soul, in expectation of the coming of the thing believed. There is an hope that worketh upon the encouragements of sense, when the mercy hoped for is seen coming in a way of probable means: but there is an Hope that proceedeth merely upon the Evidence of Faith, when the Soul hopeth for some good thing, but seeth no encouragement from any sensible thing: the former is but a natural affection working upon an absent probable good; This latter is a supernatural habit, and an exercise of grace. The Apostle calls it an hoping against hope; or a believing in hope against hope. This is that which I am calling to you for: This is that which keepeth the heart alive in the deadest time. We use to say, If it were not for hope (under evils) the heart would break. Faith is the acquiescence of the Soul in the World: Hope is the motion of the Soul consequent to this acquiescence. Faith saith, the thing is sure; Hope seeth it coming, and relieveth the Soul with that. Hope is the Souls watchman. The Soul cries out, Watchman, what of the night? Watchman, what of the night? Hope saith, The morning is coming. Now this Observation advantageth Hope; It assures you, that God is coming at Midnight. When you see these things come to pass (saith our Savior, Luke 21.28.) lift up your heads, for the day of your redemption draweth nigh. It hath reference to all that went before, where our Savior had been telling them of the great Evils that were to precede his coming. Now, saith our Savior, when you see things at this miserable, despicable pass; then lift up your heads.

Fifthly, This Notion calleth to the people of God for fervent, and constant prayer for the Church, and people of God, when they are at the lowest ebb. Never give over the case of the Church and people of God for desperate, it is never less so than when it most appeareth to you to be so. I remember it is particularly remarked concerning Daniel, in the 9th Chapter of his Prophesy, That when he understood by books that the time was come for the fulfilling of the Jewish captivity, then he made that excellent Prayer, which you have upon record in that Chapter, with a great deal of fervor and zeal for the people, of which you will find it full. Daniel's certain knowledge, that that was the time for their deliverance, did not supersede his duty of Prayer, but more abundantly quicken him to it. In such a state of the Church and people of God, as I have been describing to you, a Christian hath two great arguments to persuade him to a more constant, diligent, and fervent application of himself to the throne of Grace. 1. The Churches misery and low condition, calling to him for pity, and what help he can give it. 2. The knowledge he hath, or may have, that it is now about the time, when God useth to arise and help.

Lastly, This Observation calleth upon all that fear the Lord, especially at such a time when they, or the Church of God is lowest, to watch unto holiness; to wait upon the Lord and keep his way, and to be wary of sin. To deter all that fear God from sinning, especially at such a time, I might mind you of that precept of God to the Jews: When the Host goeth forth to battle, then take heed of every wicked thing. But I shall conclude with that known story of the Israelites: You know they had an old Promise made four hundred years before, that they should inherit the land of Canaan: they had served in Egypt many years, they were now come over the Red-sea, and had encountered, and overcome the long and many difficulties of the Wilderness: they were brought within a prospect of the promised Land, nothing wanted, but a taking possession: they murmur against God, retard their entrance forty years, until all that generation was destroyed, except Caleb and Joshua. I shall conclude, Hath the Church been a long time under great pressures, things still as to its interest growing worse and worse, that they seem to be brought to as low a pass as they can be? Now begins her hope to dawn, according to that Method of Providence which I have observed to you: Only now, let the people of God look to themselves, that by some defection they do not set back their own mercies. You may take the Exhortation in the words of the Apostle, 1 Cor. 10.6, Now these things happened unto them for our ensamples, to the end that we should not lust after evil things, as they lusted: neither be ye Idolaters as were some of them, &c.

But I shall add no more to this Second Observation.

SERMON XVII.

I Have both shown you the duty of the people of God, to make Observations upon the motions of Divine Providence; and the advantage accruing to them that perform it. 1. It is an indication of spiritual Wisdom. 2. Those that do it shall understand the loving-kindness of the Lord. My work at present is to give you some observations upon the motions of Actual Providence, which is the work of God in the World, fulfilling his purpose; and fulfilling his Word, both of Promise, and of Threatning. Two of those Observations I have given you, discoursed upon them, and made some futable Applications. I proceed to a third.

3d Observ. Providence ordinarily doth its greatest works, in the day of man's smallest things.

It is truly observed, that the greatness of Divine Power and Wisdom is most seen in the Creation, and Preservation of the least creatures. As a Workman is most magnified, that can bring most art into the least room: and it is as true, that the greatness of Divine Providence, delighteth to show itself in the day of man's smallest things. This Observation hath some cognation with the former: but there is more in it, as you will see by the Sequel of my Discourse. Mans smallest things may be understood to signify, 1. Smallest means. 2. Smallest hopes. 3. Smallest works or actions.

1. Smallest means: Though God be not tied to human means, but sometimes he worketh without them: Though they have no efficacy, but what they derive from him, and he commandeth them to exert and put forth; yet he often maketh use of means. But this you shall observe, and it shall be justified to you by and by, that God seldom doth great things by great means: but when God doth great work, though he make use of means, yet it is but little small means: and the day of smallest means, is usually the day of God's work.

2. In the day of smallest hopes: and indeed this almost naturally followeth upon the other; for human hopes do usually ebb, or flow according to the proportion of human means that are in our Eye: so that if God doth his greatest works in the day of smallest means, he doth them likewise in the day of our smallest hopes; which rise higher, or fall lower (usually) according to the prospect which we have of probable means.

3. Lastly, In the day of smallest works or actions: when man is most busy, God seems to be most idle, most asleep when we seem to be most awake. When God turns again the captivity of Zion, they are as those that dream: they never see so much the Salvation of God, as when they stand still. I do not say, when men will do least; but when they do, when they can do least, then usually God doth his greatest works of Providence.

I shall justify this Observation by a great variety of instances:

Let the first be that great work of Providence, in bringing the children of Israel out of Egypt. It is true, they were no inconsiderable body, or number of people: they were at their coming out six hundred thousand souls, but scattered over all the Land of Egypt, a small number in comparison of the Egyptians: diminished by all arts, by many years hard labor, in no Military order, nothing of the power of the Lord was in their hand: they were so very slaves, that they murmured against Moses and Aaron, for but going in to Pharaoh to ask for a deliverance for them: means of deliverance for them there appeared none to an human Eye. Indeed, being so great a body of people, God might have made use of their Swords to have fought their way out of Egypt: he could easily have commanded them into a Military rank and file, but he useth none of them; only sendeth Moses and Aaron upon his Errand, to command Pharaoh to let his people go, that they might serve him. The same might be said of their deliverance out of the captivity of Babylon: there was no means, they had no hopes from any appearance of human probabilities, (those that believed amongst them doubtless had an hope from the Promise); there was none of them stirred that we read of. Cyrus proclaims their liberty. The walls of the strong City of Jericho fall down before the Israelites, upon the blowing of Rams-horns, and the people's compassing it at a distance about seven days, Josh. 6. Canaan is given into the hands of the Israelites: they were indeed a considerable Army, but the seven Nations, through which they made their way into that possession, were more strong and mighty than they, as