OF God Almighty's Providence Both in the SENDING and DISSOLVING Great Snows & Frosts, AND The Improvement, we ought to make, of it. A SERMON, Occasioned by the Late Extreme Cold Wether, Preached in It to his Neighbours, And now thought fit to be made more Public, for the Common Good.  
By Benj. Camfield, Rector of Aileston near Leicester.  
LONDON, Printed for R. Chiswell at the Rose and Crown in St. Paul's Churchyard. 1684.   

To the READER.  
ST. Paul speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, somewhat considerable that may be known of God from the Book of his Creatures, and this with a competent degree of evidence and satisfaction, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] where men have nothing else but the light of common Reason to guide them. For, saith he, the invisible things of him from the Creation of the World are clearly seen, being understood [or considered] by the things that are made, even his eternal Power and Godhead; so that they [the very Heathens] are without excuse: Because that, when they knew God, [or, by this means might have known him] they glorified him not as God, neither were thankful, Rom. i. nineteen— xxi. The Author therefore of the Book of Wisdom, deservedly proclaims: Surely vain are all men by nature, who are ignorant of God, and could not out of the good things, that are seen, know him that is; neither by considering the works, did acknowledge the Workmaster, Chap. xiii. i. That is, as he proceeds, who did not collect and infer his surpassing Beauty, Power and Goodness, from the visible Prints and Images of those Divine Excellencies to be found in the Universe.  
He, saith the Son of Sirach, hath garnished the excellent works of his wisdom: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only ordered but adorned them; whence the world is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And he is from everlasting to everlasting; unto him may nothing be added, neither can he be diminished: [Cui summum & proprium est, semper id esse, quod est.] And he hath no need of any Counsellor. O how desirable are all his works, and that a man may see, even to a spark! [The least of them affording some glimmerings of his Majesty.] All these things live, [that is, exert their respective powers] and remain for ever for all uses; [whereto he hath appointed them] And they are all obedient [viz. to his Commands, or the Laws which he hath set them, Ps. cxix. xci.] Eccles. xlii. xxi— xxiii.  
And this he prosecutes more particularly, Ch. xliii. But I will only take notice of what may serve to illustrate the following Text and Discourse, Ver. xiii. to xxii.  
By his commandment he maketh the Snow to fall apace [Unget, accelerate nivem] And sendeth swiftly the lightnings of his judgement [that is, by which he is wont sometimes to execute his judgements, when he makes the Creature his weapon for the revenge of his enemies, etc. See Wisd. v. xvii, xx, xxii— xuj, xxiv.]  
Through this [or, for this same end and purpose. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ejusdem judicii exequendi causâ] the Treasures [or Magazines of Heaven] are opened; and Clouds [charged as he pleaseth] fly forth as Fowls [on the wing, with speed, Isa. lx. viij.] Madidis Notus evolat alis.]  
By his great power he maketh the Clouds firm; [Condensat Nubes] And the Hailstones are broken small. [As so many fragments or shivers of a pellucid Rock of Crystal.]  

* Here follow the Order of the best Copies; for in our Translation there is a Transposition. See Grot.  The noise of the Thunder maketh the earth to tremble, [or groan as a woman in her travail, saith the Margin; puts Nature as it were into an agony and labour by the fright of it. See Psal. xxix. viij, ix.]  
At his sight the mountains are shaken: [Psal. civ. xxxii.] And at his will the Southwind bloweth; so doth the northern storm, and the whirlwind.  
As Birds flying he scattereth the [feathered] Snow; And the falling down thereof, is as the lighting of Grasshoppers, [or Locusts; which come in full and continued Swarms or Bands, as it were, each one gently settling upon the ground. See Prov. xxx. xxvii. Joel two.]  
The eye marvelleth at the beauty of the whiteness thereof; [which is such, as dazleth us to look intensely upon it.] And the heart is astonished at the raining of it.  
The Hoar-frost also as Salt he poureth on the earth; And being congealed, it lieth on the top of sharp stakes, [Or, it is, as the point of sharp stakes, saith the Margin. Quasi quaedam fastigia palorum. Velut Aculeorum cuspis. We call them, Swords and Daggers.]  
When the cold Northwind bloweth [Aquilonis Horrida Flabra, as the Poets express it.] And the water is congealed into Ice, it abideth upon every gathering together of water; [that is, the Rivers, as well as standing Pools.] And clotheth the water, as with a Breastplate, [or, Coat of Mail.]  
It devoureth the mountains, and burneth the wilderness, and consumeth the grass, as fire; [that is, it dries up the juice, and wastes the verdure of every green thing. Penetrabile Frigus adurit. Torret hiems, say the Poets.]  
A present Remedy of all, is a Mist coming speedily; a dew coming after heat, [or, upon heat] refresheth; [that is, the warm Spring by its Mists and Dews relieves us after a tedious Winter.]  
Thus far the Son of Sirach.  
And, had this come to mind, before I had transcribed the ensuing Sermon, I would have allotted another place for it: But, since it did not, have thought good however to recommend it here to the Reader's perusal: And that is all the Entertainment or Trouble I design to give him.  
B. C.   

OF GOD ALMIGHTY'S PROVIDENCE Both in The Sending & Dissolving Great Snows and Frosts; AND The Improvement, we ought to make, of it, etc.  Psalm CXLVII. xv, xuj, xvii, xviii. 
He sendeth forth his commandment upon earth, and his word runneth very swiftly.  
He giveth snow like wool, and scattereth the Hoar-frost like ashes.  
He casteth forth his Ice like morsels. Who is able to abide his Frost, [or cold]?  
He sendeth out his word, and melteth them: He bloweth with his wind, and the waters flow.  
THese words are a most elegant Description of God Almighty's providence in the Government of the world, and disposing of the seasons of it, especially in the sending and Removing of Great Frosts and Snows.  
The Psalmist had touched, immediately before, upon the Blessing of Peace and Plenty, which God had vouchsafed his Jerusalem. He maketh Peace in thy borders, and filleth thee with the Flower of Wheat; or the finest of the wheat.] The Hebrew hath it, The Fatness of Wheat. And from hence He naturally proceeds to the more Immediate Causes of this fruitfulness and plenty, 
* [* See Psal. CIV. xiii, xiv, xv.]  (The Clouds that drop fatness) but all of them directed by the hand of Heaven, all of them depending upon the divine Command and Influence. He sendeth forth his Commandment upon Earth, and his Word runneth very swiftly, etc. [Summâ celeritate persiciuntur, quae jubet.] 
Vatablus.  Upon his bidding it is, that the Earth yieldeth her increase, and Nature, with all her Auxiliaries, is at his powerful beck.  
In the Text itself we have, 1. A general Acknowledgement of God's overruling Providence. He sendeth forth his Commandment upon earth, and his word runneth very swiftly. And 2. A particular Illustration or Exemplification of it, by way of Instance, both in the Giving and Removing great Snows and Frosts, with Hail and Ice. He giveth Snow like wool; and scattereth the Hoar-frost like Ashes. He casteth forth his Ice like Morsels. Who is able to abide his Frost? [or, who can stand before his cold?] He sendeth out his word, and melteth them: He bloweth with his wind; [or, causeth his wind to blow] and the waters flow.  
(1.) I say, A General acknowledgement of God's overruling Providence throughout the world. He sendeth forth his commandment upon earth, and his word runneth very swiftly. [Mandate tantum, & statim executio sequitur.] 
Scultetus.  He only calls, and all things answer him; he commands, and the Execution follows upon it. Thus, at first, by the word of the Lord were the Heavens made, and all the host of them by the breath of his mouth. He gathereth the waters of the Sea together, as an heap, and layeth up the Deep in Storehouses, [viz. by the same word of his mouth.] Let all the Earth fear the Lord, let all the Inhabitants of the World stand in awe of him. For he spoke, and it was done; He commanded, and it stood fast, Psal. XXXIII. vi— x. [see Genes. I.] His Almighty Fiat produced all things out of nothing. And by the same are they still preserved. Upholding all things by the word of his power, saith the Apostle, Hebr. I. iii. and so are they also Ruled and Governed, as here we have it. He sendeth forth his commandment upon earth, and his word runneth very swiftly. This sending forth his commandment, is nothing else but that hidden yet effectual way, whereby he order all things. 
Calvin.  He no sooner speaks, gives out the word of order, issues out his Warrant and Commission, but [praestò ad parendum concurrunt omnia] all things are at hand upon it, ready to obey him, yea, quick and nimble in their observance of him. His word runneth very swiftly. [Verbo solo, quicquid vult, efficere potest.] 
Munster.  By his word alone he can do every where, whatsoever he will.  
And this (2.) he goes on to evidence and illustrate by examples; namely, by his sudden sending of Great Snows and Frosts, with Hail and Ice, and as sudden dissolving of them again, when he pleaseth. In the expressing of which he is very Poetical. We will take the Particulars, as they lie.  
(i) He giveth Snow like Wool.] 
[Nix aemula lanae. Vellera nivis. Virg.  He turns the moist vapours of the Air into white flakes of Snow, which descend silently, and within a while lie a great thickness, as a Fleece of wool on the ground, wherewith it is no less warmly clad, and nourished, and defended from the biting winds, than the sheep is by its wool, or our bodies by garments made of it. Thus Snow hath, not only the colour and likeness, but the defensive and comforting properties of wool. It is not an injury, but a benefit to the Earth: And Rabbi Arama said, [Dies unus nivium prodest plus, quam quinque Dies pluviae.] 
Viccars Decapla, in loc.]  One day of Snow doth more good, than Five of Rain.  
(two.) He scattereth the Hoar-frost like ashes.] [Instar Cineris] that is, as some of the Hebrew Doctors comment upon it, [Parum hic, parum illic.] 
Ibid.  Here a little, and there a little; or, (it may be) as we do ashes to dry up superfluous moisture in wet places. 
[Vitreâ cum Terra pruinâ Spargitur.]  By his word the Frost comes, which he gently strews upon the surface of the Earth.  
(three) He casteth forth his Ice like morsels. [Tanquam Frusta.] Some refer it unto Hail-storms, q.d. 
Dr. Patrick's Par.]  Sometimes he congeals the moist vapours into Ice, which he breaks, as it were, into bits, and throws down in a violent Hail. 
[Lapidosae grandinis imber.] — Others, rather to the Freezing of the earth and waters, 
Dr. Hammond]  when the whole Surface is congealed into a firmness as strong as Crystal, able to bear the greatest weight, and a multitude of pieces of Ice are scattered on the face of the ground, like morsels of bread, without any appearance of moisture in them: which the Poets also are wont to express after a like manner, speaking in Great Frosts of Drinking morsels of Wine, swallowing it down by Gobbets: 
[Nec hausta meri, sed data frusta bibunt. Ovid.]  And whole Rivers stopped in their course, 
Glacie cursus fraenantur aquarum.]  as a Horse by his Reins; and standing with a thick Crust of hard Ice over them. 
Stabant jam Flumina duro incrustata gelu.] Id.  Nay, and Highways made by this means for Men and Horses, and Carriages on the Deeps, and standing Bridges erected, as it were, over the Great Waters. As Ovid phraseth it, speaking of the Cold upon Pontus. 
[Quáque rates ierant, pedibus nunc itur, & undas  
Frigore concretas Vngula pulsat Equi.  
Perque novos pontes, subter labentibus undis  
Ducunt Sarmatici barbara plaustra boves.]   
(iv.) It is added, who is able to abide his Frost? or, who can stand before his Cold?] such is sometimes the severity of this pinching weather; such the extremity of the cold, that neither Man nor Beast on the Earth, nor Birds in the Air, nor Fishes in the Rivers are able to resist the Force of it, or long to support and endure under its assaults.— It stupifies and benumbs all our senses, 
[Non tractabile Frigus.]  and stagnates our blood, 
[Torpetque vinctus frigido sanguis gelu. etc.]  and turns us almost into so many petrified monuments of its rigorous fury. It cuts off Intercourse between Country and Country; blocks up the Merchant and Mariners in the Haven, or (which is worse) starves them abroad at Sea; It confines the Traveller from his journeys: It clogs the Mills, that they cannot Grind our Corn, and so produceth a kind of Dearth in the midst of abundance; Nay, it converts our very Bread, and Meat, and Drink, into Stones: It retains the busy Husbandman within from his Field-●…ork, and makes the very savage Creatures keep to their Hideing places.— And, though the more Northern Climates are usually more sensible of this, as the Inhabitants of Russia and Muscovie, who are put to all the Art they have to make Defensatives against it, yet, whensoever God pleaseth, he can call it also into the most temperate and warm Regions under Heaven; as we have had of late some considerable Feeling of it.  
His hand, you see, is all along to be owned and observed in these things. He giveth the Snow. He scattereth the Hoar-frost. He casteth forth his Hail or Ice. And it is his Cold too. [Non fit ex accident] as some of the Jewish Expositors, not amiss, gloss upon it. It comes not by chance or accident. It is wholly at his disposing.  
And, as he sends these by his Command, upon whatsoever Errands he hath for them to dispatch, so he also recalls them, and countermands them at his pleasure.  
This therefore (v.) is superadded in the Close of all; and well it is for us, that so it is. He sendeth out his Word, and melteth them: He bloweth with his wind, [or, causeth his wind to blow] and the waters flow.  

Buchanan.  [Quum libuit, molles glacies tabescit in undas:  
Adspirat aura mitior, Rivi fluunt.]  
To prevent the hurt and mischief, which might accrue by their tedious or too long continuance, when the motions of Nature have a violent restraint upon them by the Wether, and both Earth and Waters are congealed beyond the power of all humane means to dissolve them; He issues out another Command, which as suddenly makes a desired Thaw, and by the warm breath of a Southern Wind loosens the Waters which were so close bound up; 
[Solvitur acris hiems frigora nitescunt Zephyris. Horat.]  causes the Snow and Frost and Ice immediately to melt, and full streams to come down upon the Valleys.  
Thus he both sends and recalls these Creatures of his at his own will. And these are remarkable Instances of his ordinary Providence, common to the whole World, wherein all men may see, how Wise and Powerful and Good he is. There is enough in these to make him known unto all men. If they will but open their eyes to take notice of what is frequently done in their view. He speaks unto us all from the Clouds above, which he exhales and raiseth from the Earth and marvellously hangs in the Firmament, and dissolves into Rain or Dew, or else into Snow and Hail and Hoar-frost, which are but Rain and Dew congealed by the cold Air. Who covereth the Heaven with Clouds, who prepareth Rain for the Earth. So the Psalmist had before expressed it, vers. viij. and here he represents the same Divine Power turning that Vapour or Rain into Snow or Hail, or Hoar frost and Ice, or Melting and Dissolving them again by his Winds. Thus St. Paul and Barnabas preach to the Heathens at Lystra, Acts XIV. xvii. He left not himself without witness in that he did good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. And so the Prophet Jeremiah speaks of this Dispensation, as a convictive Testimony of God unto men, Ch. XIV. xxii. Are there any among the Vanities (or Idols) of the Gentiles, that can give Rain? or can the Heavens (of themselves) give Showers? Art not thou he, O Lord our God? (the only commander and giver of Rain and Showers) therefore we will wait upon thee; for thou hast made all these things. To which same purpose he had said also in another place, ch. X. xiii. When he (that is God) uttereth his voice, there is a multitude of Waters in the Heavens; and he causeth the Vapours to ascend from the ends of the Earth; He maketh Lightnings with Rain, and bringeth forth the Winds out of his Treasures.— But this comes yet with a stronger force and conviction upon us, if unto the Vapours, Clouds, and Rain, and Winds, we add also his Snow, and Hail, and Frost, and Ice, as the Psalmist here doth; calling upon them by name among other of his Creatures to bless and praise him.— Hail, and Snow, and Vapour, and stormy Wind, fulfilling his word, Psalms CXLVIII. viij.  
And there are very many remarkable passages in the Book of Job to the like effect. Thus Eliphaz there speaks of God, ch. v. Who doth great things, saith he, and unsearchable things without number.— And then the first he gives instance in is this, Who giveth rain upon the Earth, and sendeth waters upon the Fields, Ver. ix, x.— And Job was not to be taught this Lesson. He bindeth up the waters in his thick Clouds, saith he, and the Cloud is not burst under them. [That is, He keeps them a long time hanging, as it were, in those bags, through which they do not at length burst all at once, but distil by drops (guttatim, as through a Cieve or Cullender) to moisten the Earth in due season] Chap. XXVI. viij. And again, He looketh to the ends of the Earth, and seethe under the whole Heaven, to make the weight for the winds, and he weigheth the waters by measure; when he made a Decree for the rain, and a way for the lightnings of thunder. [That is, Adjusting all their proportions, and appointing the course they shall take.] Chap. XXVIII. xxiv, xxv.— And yet this is that, which his friend Elihu afterwards more particularly recommends to his due observance, Chap. XXXVI. xxiv, etc. Remember, that thou magnify his work, saith he, which men behold. Every men may see it; men may behold it afar off. Behold, God is great, and we know him not; neither can the number of his year be searched out. For he maketh small the drops of water; they pour down rain according to the vapour thereof; which the Clouds do drop and distil upon men abundantly. Also can any understand the spreadings (or poisings) [or balancing, Chap. XXXVII. xuj.] of the Clouds, or the n●ise of his Tabernacle? [That Thunder he means, which proclaims him to dwell above; of which he goes on to treat more at large in the beginning of the next Chapter.]— And then he adds, Great things doth he, which we cannot comprehend; for he saith unto the snow, Be thou upon the earth; likewise to the small rain, and to the great rain of his strength, Ch. XXXVII. v, vi. Upon which it follows, He sealeth up the hand of every man, that all men may know his works, Verse seven. [which may very well be expounded to this sense, That by his Snow and Rain he stops the Labour of those whose business is abroad in the Fields, and makes them know, that he disposeth of the Wether as he pleaseth. Agreeably whereunto he adds. ver viij. Then the beasts also go into dens, and remain in their places.]— Again saith he, ver. x. etc. Out of the south cometh the whirlwind, and cold out of the north. [Namely by his order and appointment only.] By the Breath of God Frost is given, and the breadth of the Waters is straitened, [that is, They are penned and bound up so fast, that they cannot flow] Also by waterings he weareth the thick Cloud, he scattereth his bright Cloud, and it is turned about by his Counsels, that they may do whatsoever he commandeth them upon the face of the world in the earth. He causeth it to come, whether for correction or for his land, or for mercy [that is, either to scourge our sins with plagues, or produce fruitfulness for the necessary sustenance of man and beast, or to reward the obedience of his servants with some extraordinary plenty and very healthful seasons.] 
See Dr. Patrick's Paraphrase. — And God himself, in the XXXVIII. Chapter, approves of this kind of discourse, and takes the very same method to give Job a sensible representation of his own tremendous Majesty, verse xxii. etc. Hast thou entered, saith he, into the treasures of the Snow? or, hast thou seen the treasures of the Hail, which I have reserved against the time of trouble, against the day of battle and war 
* [See Exod. IX. xviii, etc.] ?— Hath the Rain a Father? Or who hath begotten the Drops of the Dew? Out of whose womb came the Ice? And the Hoar-frost of Heaven who hath gendered it? The waters are hid as with a stone; and the face of the deep is frozen.— And again, Verse xxxiii, etc. Knowest thou the Ordinances of Heaven? Canst thou set the Dominion thereof in the Earth? Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee? Canst thou send lightnings, that they may go and say, Here we are;] viz. ready at thy beck and call, as they are always at mine.—  
All these Meteors (as we style them) go and come at God's bidding only. He sendeth forth his commandment upon earth; and his word runneth very swiftly.— Every Creature gives the word with all expedition to its next fellow. And again, He sendeth out his Almighty word, and melteth them, etc. He commands the Clouds, that they rain; and that they rain not too, Isa. V vi. He withholdeth the waters, and they dry up; Also he sendeth them out, and they overturn the Earth, Job XII. xv.  
But I pass on now to what I principally aim at, which is, to give you those useful and important Lessons, we are every one to take out from this matter of common knowledge and observance.  
I. Then from hence we learn, Not to attribute these notable Effects of God's Providence to Chance or Blind Fortune; nor yet so to ascribe them to any natural Causes, as to leave God out of our Philosophy. 'Tis certainly preposterous, vain and wicked so to do; for all Second Causes necessarily suppose the First, and depend upon him in all their motions. The whole link of Nature's Chain of Causes and Operations is bound to his Throne, who gives influence, and sets Rules and Measures to them all. Nay, I will add, there is no Reasonable account at all to be given of any of these Things, which we daily converse with, see, and behold, (not solving of these ordinary Phoenomena) without recourse had unto God as chief and principal.  
And strange it is, that so great a part of the World should be yet stupid amidst so many miraculous Testimonies of the Divine Being and Presidency. Whereas, we ought certainly, as Elihu exhorteth Job, to stand still, and consider the wondrous works of God, Ch. XXXVII. xiv. and to magnify, praise, and adore him, in and for them all, Chap. XXXVI. xxiv. We should cry out with the Psalmist, O Lord our Governor, how excellent is thy Name in all the world! Psal. VIII. And again, O Lord, how manifold are thy works! In wisdom hast thou made them all, Psal. CIV. And yet again, O Lord, how glorious are thy works! Thy thoughts are very deep. An unwise man doth not well consider this, and a fool doth not understand it, Psal. XCII. v, vi. Therefore are they all called upon to praise God, because they afford us so much matter, occasion, and motive so to do continually. They are the standing and universal witnesses of his infinite Power, Wisdom and Goodness in the world: They are the natural Preachers of Divinity, whose voice is every where to be heard, declaring the glory of God, and showing his handy work, as the Psalmist speaks particularly of the Heavens and Firmament, with the stars of light, Psal. XIX. There is neither Speech nor Language, but their Voice is heard among them; Their sound is gone out to all Lands, and their words to the ends of the world. We may say of them therefore, God gave the Word; great was the company of Preachers, Psal. lxviii. And, among the other works of God, we call more particularly, in the Benedicite, to these Meteors, to bless and praise, and magnify him for ever. O ye showers and dews!— O ye winds of God— O ye Winter and Summer!— O ye Frosts and Cold!— O ye Ice and Snow! Bless ye the Lord, praise him and magnify him for ever. Which kind of language (by way of Address to insensible Creatures) whoever are offended at, must first blame the Holy Penman, who set the Copy of it, Psal. Clxviii. viij. as I before quoted it; And again, Psal. Ciii ult. O speak good of the Lord all ye works of his in all places of his Dominion!  
We see, (as Clarius notes upon the Text) what occasions devout and pious men take of praising God; and yet blockish and ungrateful worldlings, amidst all this plenty of Instances, can think of nothing to extort and exercise their Religion and Thankfulness.  
II. We learn from hence, not to murmur and complain, or Repine at whatsoever comes to pass; for, in so doing, we challenge God foolishly; 
* [* Job I. xxii.]  or Impute Folly and weakness to him. We Blaspheme his Sovereignty, and call his Wisdom, and Power, and Goodness into question.  
And yet This is the Fault, which querulous mortals are, every where almost, too prone unto. If the weather be hot, saith Sabrian, we complain of Drought; if Rainy, of Deluge and inundation; If the year be unfruitful, of Dearth and Scarcity; If fruitful, of Cheapness. 
De Gub. Dei. — And so, If it be cold and piercing, of Bitter Blasts and Winds, etc.— Every one so acts and speaks, as if he himself could order things better than they are.  
But herein we do only betray our own Ignorance and Rashness, sottishness and impiety. We judge of Things falsely, by their present appearance, and outside only, and not by that Reference or Relation which one Thing hath unto another, and all have as parts, to the Good and Benefit of the whole.  
We would, in some odd moods, have no Winter, or the least that may be of it; and so should have but barren and unhealthful Springs and Summers too. As the Heathen Pliny said wisely, He who prays for none but warm and serene Winter's [Non pro Arboribus vota facit] makes no Good wishes for the Trees: no, nor the Fruits of the Earth, or the Inhabitants of it either.  
Can we once see it, we are infinitely better under the Conduct and Government of God's Providence, than we could possibly be at our own or other men's choice.  
III. We Learn from hence, to be deeply humbled in the sense of our own Ignorance of God Almighty's works, and That Infinite wisdom and power, whereby they are contrived and managed. The more we discern of God's Majesty in them, the more we shall see also of our own vileness and imperfection; and how unreasonable it is, for us to take upon ourselves peremptorily to determine of them, which are all beyond our Grasp and comprehension. When Job had spoken sundry Great Things of God, he adds, These are parts of his ways: But how little a portion is heard of him; but the Thunder of his power who can understand? chap. xxvi. xiv. q.d. These are but a small parcel of his works. For alas! It is very little indeed, that such as we, can understand of him; but the utmost Force of his power is quite out of our ken.  
But then, if we are posed in these vulgar Things, which every were affect our Senses, how absurd and presumptuous is it for us to pry boldly into more hidden mysteries, or take upon ourselves to contradict any of the Divine Revelations concerning them! Canst thou by scarching find out God? saith Zopar well. Canst thou find out the Almighty unto perfection? It is 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. Job. XI. seven, viij, ix, That is, Thou mayst as as well go about to take the measure of the height of Heaven, or the Depth of Hell, the length of the Earth, or Breadth of the Sea, as think to comprehend the Reasons of God's Do. Nay, all These have their certain Bounds and Limits; but He hath none.  
We shall do well to make an Essay, and try ourselves first with the Resolving of the me most of these common Instances, which are about us, before we presume upon those, which are more Remote and Hidden. And by this very means God himself silenceth Job, showing of him, that He, who found himself Gravelled and non-plused in accounting for the meanest of his visible works, should nor dare to penetrate into the wisdom of his secret Counsels; convincing him all along of his ignorance and weakness, by showing him, how little he understood of the most obvious Things of the world.— And thus also our Blessed Saviour deals with Nicodemus, St. John III. Tho the wind bloweth, where it listeth, saith he, and thou hearest the sound thereof, but canst not tell, whence it cometh, and whither it goeth. So is every one that is born of the Spirit.— If I have told you earthly things, and ye believe not; how shall ye believe if I tell you of heavenly things?  
Teach us (saith Elihu, in a due sense of humane infirmity and blindness) what we shall say unto him; for we cannot order our speech by reason of Darkness. Fair (or Cold) weather cometh out of the North: with God is Terrible Majesty. Touching the Almighty, we cannot find him out. He is excellent in power and in plenty of Justice, Job XXXVII. nineteen. etc.  
Let me here put you in mind therefore of the counsel of the wise son of Sirach; Seek not out the things, that are too hard for thee; neither search the things which are above thy strength; but, what is commanded thee, think thereupon with reverence. For it is not needful for thee to see with thine eyes the things that are in secret. Be not curious in unnecessary matters; for more things are showed to thee, than men understand. For many are deceived by their own vain opinion, etc. Eccles. III. xxi. etc.— And then add that of the Author of the Book of Wisdom, What man is he that can know the Counsel of God? or, Who can think, what the Will of the Lord is? For the thoughts of mortal men are miserable, and our devices are uncertain. For the corruptible Body presseth down the soul; and the earthly Tabernacle weigheth down the mind, that museth upon many things. And hardly do we guests aright at things, that are upon earth, and with labour do we sinned the things, that are before us. But the things, that are in heaven, who hath searched out? And thy Counsel who hath known, except thou give Wisdom, and send thy Spirit from above? Wisd. IX. xiii. etc.  
There is more edifying and useful Truth and Philosophy (which indeed should never be made two distinct things) in saying, that God bringeth the Rain, and Hail, and Snow, and Winds out of his Treasures (his to us unknown and unsearchable Magazines or Storehouses) than in any particular reasons we can otherwise assign of them without or besides him.  
iv We learn from hence farther, Not to expect or look for any settled or fixed state of affairs, to last and abide long with us in a world that is continually uncertain and mutable, liable to such variety of changes from his Almighty Word, who presides and governs all things in it.  
He trains us up, by the very course of his Providence, to look and provide continually for Changes; even by the circular Revolution of the several Seasons of the year, and the manifold difference, which we feel and experience time after time in those Seasons. The Spring introduceth Summer, and Summer Autumn, and Autumn Winter; and then Winter again is succeeded by the more welcome Spring, etc. But we have a strange Interchange sometimes of Winterly weather with our Summers, and Summer-weather again with our Winters.— The day is thine, and the night is also thine, saith the Psalmist; thou hast prepared the Light and the Sun, (that is, the Moon and Sun) thou hast set all the borders of the Earth; thou hast made them Summer and Winter. Psal. LXXIV. xuj, xvii. The Heavens are thine; the Earth also is thine, Thou hast made the North and the South, Psalm LXXXIX. xii, xiii.  
Which if we would allegorise, the Preacher tells us, That God hath set the day of Prosperity and Adversity over against each other, that man should find nothing after him. Eccles. VII. xiv. That is, Nothing justly to blame or amend in God's works; and yet be at continual uncertainty what shall befall him, that he may live the rather in a submissive Dependence upon him, who order all according to the Counsel of his own Will; even all things in Measure, Number and Weight, with the greatest Skill and Exactness, though we know it not, or cannot give an account of it. Good is set against evil; and Life against Death: Yea, Look upon all the works of the most High (saith the son of Sirach) and there are two and two one against another. Eccles. XXXIII. xiv, xv. And again, All things are double one against another, saith he, and he hath made nothing imperfect: But one thing establisheth the good of another, Ch. XLII. xxiv, xxv.  
V Therefore, we are from hence trained up, in the midst of our greatest Serenity and Happiness, in our summer days of Prosperity, to be moderate and sober; considering, how we, and all we have, and are related to, are at the Disposal of the sovereign Ruler among the Children of men; Who sendeth forth his Commandment upon Earth, and his Word runneth very swiftly: who can soon blacken our Sky with Clouds, and from thence send forth his Artillery of Snow, and Hail, and Rain and Cold upon us.— This also is well expressed by the son of Sirach. When thou hast enough, remember the time of Hunger; and when thou art Rich, think upon Poverty, and Need; from the morning unto the evening the time is changed; and all things are soon done before the Lord.— That is, His Word runneth very swiftly. Eccles, XVIII. xxv, xxvi.  
Who knows how soon our halcyon days may be turned into a Tempest, our Peace into Troubles, our Plenty into Want and Scarcity; our Liberty into Thraldom; our Health into Sickness; and our Life itself into the Shades of Death?  
VI By the same instances we are also cautioned against Impatience and Despair in the time of our Adversity.  
Against Impatience under that hand, which there is no controlling or resisting of; no struggling with, or striving against; [ineluctabile fatum] that All-commanding Hand, which wounds and alone can heal us. And then  
Against Despair too in the worst of Conditions that can befall us; for there is nothing too hard for God to alter and remove, 
* [* Sperat infestis, metuit secundis alteram sortem benè praeparatum pectus. Informs hiemes reducit Jupiter: Idem sumeret: non si malè nunc, & olim sic erit.—] Horat.]  with less Trouble and Diffienlty than we speak a Word. Be the Season never so rigorous and extreme, so that we are not able to hold up long under it, yet he can send out his Word and dissolve all into Softness; blow upon the frozen Ice with his south wind, and make the waters flow again out of the Rock. He can hush and lay the stormy Tempest, or turn it into a Calm, our Night into Day, our Calamity and Sorrow into Joy and Gladness. He can act, what to us looks very like a Contradiction and Repugnance; make the cold and chilling Snow to warm the Earth, and feed it with his Ice, as morsels of Bread. He can bring sweet out of bitter to us. The same vapours he can turn (and daily doth) into contrary appearances; even into moist and fluid Rain, or into hard and stony Ice, like Crystal, or else into soft and yielding Snow.  
Let us not therefore forget the Exhortation, or Consolation, [for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both, and both indeed it is] which speaketh unto us, as children; My son despise not thou the chastening of the Lord; nor faint, when thou art rebuked of him, Hebr. Xll. v.  
VII. From hence we may learn the monstrous and unaccountable Vanity of profane men, who can ever think to thrive in the world, without God's leave and blessing: When as it is plain, that, not only we ourselves subsist by him, live and move and have our being in him; Live not by Bread alone, but by every Word of God: But the very common means of our Subsistence, depend altogether and entirely upon him; upon his Smiles, to vouchsafe, secure, and succeed them, or upon his Frowns, to disappoint and deprive us of them, or blast them to us, and render them ineffectual.  
There are a great many things, that go to the upholding of us in the world: And we can have none of them all, unless he please; nor any of them longer, than he please; nor can any of them do us good further, than he please to bless it. We too much verify the vulgar Emblem of Swine feeding upon Acorns on the Ground, without looking up to the Tree that scatters them. We are maintained by God's heavenly Bounty, but consider not, as we ought, the invisible Hand in the Clouds, that dispenseth all unto us. We poor only upon the Crop before us, without thinking, how many Causes and Circumstances the Production of it is owing to. We consider not how the Earth must hear the Corn and Grass, and the Heavens also hear the Earth; and the God of Heaven and Earth prosper both. 'Tis he, that must open the Windows of Heaven, and pour us out a Blessing from thence, that we may have a Sufficiency or Plenty of all necessaries, Malachi III. x.  
This is the sense and importance of that excellent Psalm, [Psal. Cxxvii.] Except the Lord build the House, the Workman buildeth in vain. Except the Lord keep the City, the Watchman also waketh in vain. And, so in like manner, all the rest of our toil and labour is in vain, unless he speed the Plough, and give the increase.  
Of all sorts of men in the world, the Husbandman, one would think, (and consequently indeed all others, who are some way or other beholding to him: for the profit of the earth is for all; the King himself is served by the Field, Eccles. v. ix.) But of all others, I say, the Husbandman should be Religious, whose livelihood and success doth all along so visibly depend upon God Almighty's Providence. St. James tells us of his patience, and he recommends it for a pattern worthy of imitation. Behold the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early, and the later rain, Chap. v. seven.— And he should be as exemplary for a continual devotion God-wards, who alone can prosper him.  
And this hath been always the Piety of good men, to utter their good wishes for themselves and one to another, by directing them still to Heaven for the success. Whence is that of the Psalmist, Prosper thou the work of our hands upon us. O prosper thou our handiwork, Psal. xc. And again, Neither do they, which go by, say, The blessing of the Lord be upon you; we bless you in the Name of the Lord, Psal. cxxix.  
Now, let none tell me here, that some thrive as well, who seldom or never call upon God for it. For these are instances of his patience and long-suffering only. But they have nothing to trust to, that so they shall. They take not the right way and method for it. And, when Adversity befalls them, (as frequently it doth) they have the sense of their own guilt to double and increase it; wrath with their sickness, etc. 
Eccles. v. xvii.   
VIII. How dreadful a thing must it needs be, to provoke God to be our Enemy, upon whom we not only have so close and near a dependence, but who is so formidable for strength and power! He is a terrible Enemy indeed, who can, when ever he please, cut off all Recruits and Succours from us, stop all Reliefs, starve and pine us out with hunger and thirst, and cold and nakedness. Nay, and he hath many terrible Hosts of strong ones, whom we cannot brave it out against, at his beck and command; Snow and Hail, and Storm and Tempest, all fulfilling of his word; prospering and succeeding to what end soever he commissions them. And who is able to abide his Thunderbolts, or his Frost? His scorching heat, or pinching cold?  
Now, If we are not able to stand before his cold, which is but one of that numerous Militia, ready pressed for his service, how shall we ever bear up against himself? As he reasons with Job upon that formidable Instance (which is but a single Instance too of his power) the great and stupendious Leviathan in the waters (the Whale or Crocodile) Job xli. x. None is so fierce, that dare stir him up. Who then is able to stand before me? q.d. If one of my Creatures is so terrible, how dangerous then must it be to provoke my Majesty! Do we provoke the Lord to jealousy? saith the Apostle. Are we stronger than he? 1 Cor. x. xxii. Sure we are not in our right senses, if so we do, or think. He is wise in heart, and mighty in strength. Who hath hardened himself against him, and hath prospered? Job ix. iv. And, as it follows a little after, If he will not withdraw his anger, the proud helpers, do stoop under him. [None can ever relieve us against him, vaunt he never so much of his prowess, or have we never so high a conceit and opinion of him.] Verse xiii. Should not therefore his excellency make us afraid, and his dread fall upon us? as it is, Chap. xiii. xi. Alas! the leaf may better resist the wind, and the dry stubble the raging fire, than any mortal contend with him, Ver. xxv.— The earth shall tremble at the look of him. If he do but touch the mountains, they shall smoke.— So the Psalmist represents the glorious majesty of that God, who decketh himself with light as with a garment; and spreadeth out the heavens like curtains; who layeth the beams of his chambers in waters, and maketh the clouds his chariot, and walketh upon the wings of the wind, etc. Psal. Civ.  
'Tis madness in us to continue in rebellion against and defiance of such an Enemy as he is, the Almighty Lord of so many mighty Hosts. And, upon the same account,  
IX. It must needs be our best policy and greatest wisdom, to yield and submit ourselves betimes unto him; forthwith to seek peace and reconciliation and agreement with him, that he may be our Friend, and we his Favourites: As the men of Tyre and Sidon, we read, desired to make peace with Herod, because their Country was nourished by the King's Country, Acts XII. xx. But, what a contemptible thing was Herod's displeasure, had he contrived them the worst Revenge he could, compared unto God's?  
What King going to war against another King (saith our Blessed Saviour) sitteth not down first, and consulteth, whether he be able with Ten Thousand to meet him that cometh against him with Twenty Thousand? (that is, double his number) or else, while the other is yet a great way off, he sendeth an Embassage, and desireth Conditions of Peace, St. Luke XIV. xxxi, xxxii. But we, alas! (such is our weakness) have not so much as Unites to oppose his Myriads, and Thousands of Thousands, his Numberless Legions with; And he is not a great way off from us neither, but always at hand, encompassing all our ways. Nevertheless (such is His pity and compassion towards us) 
[TWO Cor. V xx.  He himself makes us gracious overtares of Peace and amity. And therefore we are strangely besotted, if we do not forthwith close with and accept them; yea, if we do not press earnestly and speedily, that the Articles of Agreement between us may be signed and sealed, that we may henceforward become his Allies and Confederates.  
For than we shall have as much Comfort from hence, as otherwise it speaks dread and terror to us. Then may we at all times encourage ourselves with David, in the Lord our God; and make his name a strong Tower to betake ourselves unto for safety and security. The Blessing of the Omnipotent God of Salvation will be then upon us. This we find to have been the Church's Confidence. God is our Refuge, and strength, a very present Help in Trouble: Therefore will we not Fear. The Lord of Hosts is with us: The God of Jacob is our Refuge, Psal. XLVI. Even, the Almighty God, who Creates and Governs all things with his word only.  
This is the Use, which God makes of his Almighty power; to set up the Meek, and bring down the ungodly down to the ground; as it is before the Text, verse vi. and again verse xi. His delight is in them that fear him, and put their Trust in his mercy.— And we have evidence enough, that he is never at a loss to secure and relieve, protect and bless his Faithful Servants, whom he delighteth in; whether by means, or without means, or through unlikely and contrary men's. 
[Vide Scultet. in Loc.]   
[Per media.] He can fill many Thousands with a few Loaves and Fishes only. So Christ sent forth his word, that is, commanded those Loaves and Fishes to be multiplied; And his word ran very swiftly; so that all the Multitude eat of them and were satisfied, and many Baskets of Fragments were yet left.  
[Sine Mediis.] So, when the Israelites in the Desert had neither Bread to Eat, nor Water to Drink, nor Flesh, according to their Appetite; God sent but forth his word, and the Clouds above reigned Manna, and the Rock below gushed out Water, and the Wind brought them Quails in abundance.  
[Contrariis Mediis.] So Elias in scarcity was fed by the Raven, a Bird of Prey bringing him Meat; And Jonah swallowed up, and preserved and cast safe on Shore by a Greedy Whale.  
Ascribe ye Power to the God of Israel, with the Psalmist: His Worship and Strength is in the Clouds, O God, wonderful art thou in thy holy places, even the God of Israel! He will give Strength and Power unto his people. Blessed be God, Psal. LXVIII. xxxiv, xxxv.  
X. How well grounded is the Piety of our Church, which sends us upon all occasions to that God from whom all good things do come, for all the Blessings we at any time want; and sends us back again also to him with our Thanksgivings for whatsoever we receive. Here is the Foundation of all our Collects for Rain, or Fair-weather; for the averting of Famine or Scarcity, and vouchsafing us Plenty in the room of it. For Succour amidst Storms and Tempests at Sea. For Healthful and Fruitful Seasons. That he would give and preserve unto us the kindly Fruits of the Earth, so as in due time we may enjoy them, etc.— Here is the ground both of our Prayers and Doxologies. And this is the chief Design of our Rogation days, whereto the Homilies then appointed are very agreeable. 
* The doctrine of which is, That all good things do come from God; as the Collect also for that season doth recognize.   
Lastly, To conclude all, This Doctrine of Divine Providence, as it is laid down before us, is indeed a School and Nursery of universal Virtue, with reference to ourselves, and others, and towards God himself.  
I. With reference to ourselves, in that all things are so managed by God, as to train us up to the Exercise of all manner of Prudence and Forecast, and good Husbandry, in making seasonable Provisions for a future Supply, and demeaning ourselves with all honest Care and Circumspection, that neither in our Health, nor Estate, we suffer Prejudice through our Idleness, Sloth, or Inconsiderateness. It reads us over the w●se man's Lecture, Prov. Vl. vi. etc. Go to the Ant, thou Sluggard, consider her ways, and be wise: which having no Guide, Overseer, or Ruler, provideth her Meat in the Summer, and gathereth her Food in the Harvest.— There is no such ingenious Tutor of all sorts of Prudence as Necessity. [Quis expedirit Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Magister artis, ingenique largitor, venture.] 
Persius.   
II. Next, as to others, it trains us up to all the bowels of Compassion and Charity, in consulting, what we can, for their Indigence and Infirmities, to help and enable them to support themselves and Families under those pinching Extremities, which do sometimes attend the Season of the year: With Dorcas to make Coats and Garments for the poor Widows, Acts IX. xxxix. And, with the hospitable Batharians at Melita, to show all possible Kindness to ship wracked Strangers, kindling them a Fire, and taking them into shelter, because of the present Rain and Cold. As St. Paul records that lovely instance of heathen Goodness and Humanity, Acts XXVIII. i, two.— How great a Charity and Beneficence is it to contribute towards the Relief of the necessitous, in Fuel and , and Harbour, as well as Food, to render the bitter winter tolerable!— And  
III. It trains us up, especially, to the religious Fear and Obedience of God.  
Let all the earth fear the Lord, saith the Psalmist, let all the inhabitants of the world stand in awe of him: as I quoted it before, and that from a like Topic, Psalm XXXIII. And he takes notice, whether we make that use of our Reason, as we should, to infer this Duty from hence, and lets us know how ill he resents it, if we do not so. Witness that Complaint against his people for this neglect, Jerem. V. xxiv. Neither say they in their heart, Let us now fear the Lord our God, who giveth us Rain, the former and the latter Rain in its season, and reserveth to us the appointed Weeks of the Harvest.— That is, Who crowneth the year with his Goodness; feedeth us with the Fat of Wheat; and for the Production of that, commands the Clouds and Seasons, etc.  
But, This is not all, I would here suggest; This farther offers itself to our Thoughts. That it is highly Reasonable we should learn Obedience to Him, whose commands all Things else so readily obey. Even, Snow, and Hail, and Ice; Storm and Tempest, fulfilling his word.  
We should therefore learn Obedience from them, that we be not Heteroclite and Exceptions from the rest of the Creation; unto whom it might be expected, that we, who are in a Form above them, should rather set a good Example. And we should learn this Obedience the more, because, what in them is Necessity only, may in us be a Virtue, and a Virtue highly to be rewarded from our Lord and Master's Bounty.— And still the more, because the Ties of Gratitude are upon us. We are obliged to pay this Tribute of Thankfulness to him, whom all Things else obey for our Benefit and Welfare, to maintain us in Health, and Strength, and Cheerfulness, that we may do him service; And that without anxious and diffident cares for our own Provision; what we shall Eat, and what we shall Drink, and wherewith we shall be clothed: Si●…e the Lord, we serve, is both able and willing to supply us with all these Necessaries; Being such in power and Wisdom, and Goodness, as we have heard him described.  
Who sendeth his commandment upon Earth, and his word runneth very swiftly: who giveth Snow like wool, and scattereth the Hoar-frost like Ashes; who casteth forth his Ice, like Morsels; so that none is able to withstand his cold: who sendeth out his word again, and melteth them; bloweth with his South Wind, and the Waters flow.  
Now, unto this Supreme All-perfect Being, the Creator, Preserver, and Ruler of the world, the Almighty and Everlasting God, who Governs all Things both in Heaven and Earth, be ascribed by us, as is most due, All Honour and Glory, and Praise, and Adoration, with Thanksgiving, and Obedience, for ever and ever. Amen.  
The END.   

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