Isagoge ad Dei Providentiam: OR, A PROSPECT OF DIVINE Providence.  
By T. C. M. A.  
Come and see the works of God—  Psal. 66. 5. 
That they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it,  Isa. 41. 20. 
And I saw, when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four beasts saying, Come and see,  Rev. 6. 1. 
LONDON, Printed by A. Maxwell for Edward Brewster, at the sign of the Crane in St. Paul's Churchyard, 1672.   

To the READER.  
BEFORE (thou) enter into the Parlour, give me leave to salute thee with a few words in this Porch. There are two Books which deservedly call for the serious perusal, both of Ministers and People; Teachers, and those who are taught: Those Books are, the Two Volumes of the Sacred Scriptures, and Divine Providence: And these are Comments on, or Expositions of each other. I grant the former to be determinative, and yet the later I adjudge to be inductive to, and so harmoniously illustrative of the former. The Moon hath its light for the use of man, though the light thereof be borrowed from the Sun in part, as say the Learned. Divine Providence is a Torch set up in the World, and is lighted at the same fire, viz. The Will of God, with the Scriptures: A difference there is, and yet not such, but that both Scripture and Providence do concentre in the glory of God, the use of man, and the mutual elucidation of each other.  
I have in the following Treatise laboured to present thee with a Draught or Picture of Divine Providence; and have cast my weak eye on the Sacred Scriptures in drawing this Picture. I look on the holy Scriptures, as the living and lively Face, and whoso neglects them, will do the work by halves, as it is vulgarly phrased. More particularly; in the prosecution of this Subject, I have (or at leastwise would have) consulted three things.  
1. A pertinent Variety, for the Matter; and this as founded on the Scriptures, and amplified from some intermixed Histories, some whereof are found on record in Authors; others are rehearsed by me: and though I have not so particularly set them down for Time, Place, and Persons; yet they are no Fictions, but Realities, commended to me from those who would not tell a lie for Providence. Far be it from me to affect lying-Legends; and as far be it from me (because of lying-Legends in the World) to bury the Works of God in the grave of a contemptuous Oblivion! Extremes in matters, are of dangerous consequence. An holy Prudence teacheth to beware, lest whilst we essay to run from sin, we do not run into sin. And thus for the first thing here consulted.  
2. A Clearness for Method. That Method pleaseth me, which may be most useful for the common Reader, whose good is intended in the Subject to be treated of. I like not that humour of some, who will not travel the easiest and plainest Road, because of the company of such who indeed are honest and plain men, and will commit no robbery, unless it be on the lusts of men, by a facile access to their souls in the way of Teaching; and let such honest Robbers be forgiven this wrong. Here, if I mistake not, I have kept pace with that Method which not only the common Reader's capacity may admit of; but the Subject here handled doth in a sort resolve itself into. It matters not by what appellation this Method is termed, so it be suitable to the nature of the subject, and the Reader's capacity. If any list to be contentious, I say no more, but, That we have no such custom in our Country to cavil about the colour of a Cow which gives down her Milk with ease, and that too good for such who scorn it because of the mixed colour of the Beast. And thus for the Method here.  
3. An ordinary Plainness for the Phrase or Language. I affect not high and long lines; but rather short Say and plain Similitudes. The one best suits with a weak memory, and the other with a low understanding. Similitudes, or popular Allusions, have a further advantage; for as they are borrowed from things in and about which Providence doth work, so they bring to remembrance the Works of Providence. The Water of Life may be called to mind at a Jacobs Well. If the phrase then here used run not smoothly, remember I study Things, not Words. A Diamond, though not polished, is not to be thrown by, as a pebble-stone.  
If in the reading thou object, (1.) That some places of Scripute are more than once mentioned. (2.) That the same matter is in some places of this Treatise repeated. I must crave thy patience to hear, before thou condemn. And to the first of these take the Reply as followeth.  
1. The same places of Scripture may be quoted, and yet the same Scriptures not needlessly repeated. One and the same place of Scripture hath divers things wrapped up in it. There are more Jewels than one in the Casket. If one be taken out at one time, another at another season, thou must blame thine own eyes in looking merely on the Casket, and not on the distinct Jewel.  
2. Though the same Scriptures may be repeated, yet thou may'st find them perhaps so repeated, as may wipe off the calumny of a vain repetition. It is well observed by one in reference to Solomon's Proverbs, That though the same Proverb be here and there scattered, yet we have it with interest.  
To the second Objection, consider the following Reply. (1.) Distinguish between the material, and formal or precise consideration of a thing. An old Truth may be found a new one; new, in regard of the Principle from which it is deducted; and old, for that the same, for the matter, was before intimated. The Doctrine of the Resurrection is a Truth known from divers places of Scripture; but this, as rationally inferred by our Saviour from Exod. 3. 6. may well be-speak the funerals of foolish cavils, and the resurrection of an holy admiration. But (2.) if this suffice not, remember, the Writer may be forgetful as well as others. I could mention worthy Authors, in whose Writings some things occur once and again. I attribute this not to their barrenness, but forgetfulness, and loathness to dissever the Links of the Chain, being joined in a friendly neighbourhood. Have charity then in this case, if not for others, yet for thyself: for it may be the same thing that may occur, is willing to confer afresh with thy soul, being not so fully understood, or practically improved by thee, as it should be, To write the same things to you, to me indeed is not grievous; but for you it is safe, saith the Apostle to the Philippians, chap. 3. 1.  
Having thus far been thy Guide, lest thou may'st lose thy way; it's time now to leave thee to thy journey. I hope thou wilt not meet with mire and dirt here. What is so, if any, I must own: what is not so, Providence will own. I must confess, the Subject may call for a Quill plucked from the wing of a Seraphim; and though that be so, yet that is no apology to have Padlocks on our Tongues or Pens: for the Tongue ought to be the Pen of a ready writer; and the Pen the Tongue of a ready speaker, to publish the wonderful works of him who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality dwelling in the light which no man can approach unto, whom no man hath seen, nor can see: to whom be honour and power everlasting, Amen. 1 Tim. 6. 15, 16.   

PREFACE.  
THE word [Providence] hath its various imports or significations; sometimes it is taken in a bad sense, and so notes an unhappy forecast or contrivance in order to men's gratifying some lust or other: so Rom. 13. 14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. Sinners are provident for their darling-corruptions; They are wise to do evil; but to do good they have no knowledge, Jer. 4. 22.  
2. Other-while the word is taken in a good sense; and so it is applied or accommodated, (1.) To men. (2.) To God.  
1. As it is applied to men; it notes or points at a Moral Virtue, a Political Endowment, and a Spiritual Grace. A prudent man in ordering his affairs, is all one with the provident man. Paulus Sergius is styled a prudent man, Acts 13. 7. Tertullus in his Oration doth politically use, if not through flattery abuse, the term [Providence]. Very worthy deeds are done unto this Nation by thy Providence, saith he to Felix, Acts 24. 2. The Apostle Paul doth call for the exercise of Pre-consideration, Prudence, or Providence, as a Theological Virtue or Grace to be made conscience of by Christians, Rom. 12. 17. Provide things honest in the sight of all men. And in 1 Tim. 5. 8. But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an Infidel. And thus, as the word is applied to men.  
2. The term is transferred to God; and so it is,  
1. Decretal, Original, Ordinative, and is nothing else but the eternal Platform of things, the original Draught or Copy of them, Isa. 40. 12, 13, 14. Acts 2. 23. Acts 4. 28.  
2. Actual or Executive, which is the Counterpane or Copy of that Copy, and notes more than a mere inspection or looking thorough the wood or bushes of Second Causes and Contingent Events. Abraham's belief doth note more than a mere insight, when he saith to Isaac, God will provide himself a Lamb for a burnt-offering, Gen, 22. 8. According therefore to this later acceptation of the word, I may thus describe it, as the description is founded on the Sacred Scriptures, viz.  
Providence is a work of God, whereby he sustains, governs, orders, all the Creatures, according to the good pleasure of his will, to his own glory.  
It is a work] As there are the works of Creation, so there are the works of Providence. It is said Deut. 32. 4. His work is perfect. And Psal. 44. 1. We have heard with our ears, our fathers have told us, what work thou didst in their days, in the times of old. So Psal. 77. 12. I will meditate also of all thy work, and talk of thy do. And Isa. 28. 21. That he may do his work, his strange work, and bring to pass his act, his strange act. My Father worketh, saith Christ, John 5. 17.  
Of God] So it is said, Psal. 111. 3. His work is honourable and glorious. No Person of the blessed Trinity is excluded: My Father worketh hitherto, and I work, asserteth our Saviour in the place , John 5. 17. The Spirit of God moved upon the face of the waters, Gen. 1. 2. And ●… thus in the Creation there was an agency of the Spirit; so in the works of Providence, Isa. 48. 16. — and his Spirit hath sent me. And Mat. 4. 1. Then was Jesus led up of the Spirit.  
Whereby he sustains] So Psal. 50. 12. Uphold me with thy free Spirit. And Psal. 66. 9 Which holdeth our soul in life. And Heb. 1. 3. Upholding all things by the Word of his Power.  
Governs and orders] So Job 25. 2. Dominion and fear are with him. Psal. 22. 28. For the kingdom is the Lord's, and he is the Governor among the nations. Isa. 9 7. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgement and with justice from henceforth even for ever. The zeal of the Lord of Hosts will perform this. Judas v. 25. To the only wise God our Saviour be glory, and majesty, dominion and power, from henceforth for ever.  
All the Creatures] Unto me every knee shall bow. Isa. 45. 23. All the Creatures are his hosts who is the Lord of Sabbath. Jam. 5. 4. For of him, and through him, and to him are all things, Rom. 11. 36.  
According to the good pleasure of his will] He hath done whatsoever he pleased, Psa. 115. 3 I, even I am the Lord, Isa. 43. 11. My counsel shall stand, and I will do all my pleasure, Isa. 46. 10. Who worketh all things after the counsel of his will, Ephes. 1. 11.  
To his own glory] God's glory is nothing else but the irradiation or sparkling forth of his divine excellency. He consults the glory of his Attributes in his work of Providence. His work is honourable and glorious, Psal. 111. 3. As than God acteth from himself, and from no other; so for himself, his own glory ultimately. For of him, and through him, and to him are all things, to whom be glory for ever, Amen, Rom. 11. 36.  
Having thus pointed at the Scriptures on which, with the like others, as a firm basis or bottom, the Description standeth: I shall now with my Coal draw out the lineaments of the ensuing Discourse, which may be branched forth into Five Parts. The First contains the Scripture-Arguments for the proof of what is here supposed, namely, That there is a Providence. The Second takes in the various Considerations or Distinctions of Providence. The Third treateth of the Object or Extent of Providence, in regard of the several things it is conversant about. The Fourth presents, with Miscellaneous Aphorisms or Observations on the Providence of God. The Last comprehends Directions for the better improvement of God's Providential Dispensations. These are the Five general Parts; and of these in their order, according to that Providential phrase, Heb. 6. 3. And this will we do, if God permit.   

A PROSPECT OF Divine Providence.  

PART I.  
THAT there is a Providence, (1.) appears from those Sacred Hieroglyphics, Pictures, or Representations thereof in Sacred Scripture. He that shall climb Jacob's Ladder in his Meditations, may behold the God of Providence at the top thereof; Behold, the Lord stood above it, Gen. 28. 13. He that was above, had an eye on what was beneath. I saw the Lord (saith Micaiah) sitting on his throne, etc. 1 King. 22. 19, etc. God's Providence is there Visioned-forth, or set out to Micaiah. In the first Chapter of Job, there is a Providential scheme or draught of what was to take place in Job's case there. Ezekiel's Vision of the Wheels, is a confutation of the Wheel of Fortune. They who know God, have the Wheel of Providence to meditate and discourse of.  
2. From positive Assertions in Scripture: The Lord looketh from heaven, he beholdeth all the sons of men: from the place of his habitation, he looketh upon all the inhabitants of the earth: he fashioneth their hearts alike; he considereth all their works, Psal. 33. 13, 14, 15. The eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 3. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns: yet your heavenly Father feedeth them. Are ye not better than they? Mat. 26. See also Mat. 10. 29.  
3. From Divine Assumptions and Appropriations of the work of Providence to God himself. When the Lord answered Job out of the Whirlwind, how doth he challenge to himself a supreme Agency in and over the Creatures? Who (saith he) provideth for the Raven his food? Job 38. 41. And in Isa. 45. 7. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.  
4. From Expostulations, Checks, Comminations, bottomed on the consideration of Divine Providence. So Psal. 50. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver, v. 21, 22. And so likewise in Psal. 94. Understand, O ye brutish amongst the people; and ye fools, when will ye be wise? He that planted the ear, shall he not hear? He that form the eye, shall he not see? He that chastiseth the heathen, shall he not correct? He that teacheth man knowledge, shall he not know? v. 8, 9, 10.  
5. From the Religious forms of speech: by which are implied the verity of God's Providence, extending to affairs in the world. Thus saith the Lord of Hosts, the God of Israel, As yet they shall use this speech in the land of Judah, and in the Cities thereof, when I shall being again their captivity, The Lord bless thee, O habitation of Justice, and Mountain of Holiness, Jer. 31. 23. For that ye ought to say, If the Lord will, we shall live, and do this or that, James 4. 15. I trust (saith Paul) to tarry a while with you, if the Lord permit, 1 Cor. 15. 7.  
6. From Prayers made to God. The Scripture hath no Altar for an unknown God. We are not taught to pray to Fortune, to our own Wills, Saints or Angels: None of these are the Father which is in Heaven, whose is the Kingdom, the Power, and the Glory. The Orthodox Prayers of Saints, are demonstrations that they were not Heterodox in the point of Providence; they acknowledged a Providence on earth, who were ever and anon looking up in prayer to the God of Heaven. See Ezra 8. 21, 22, 31. Neh. 2. 4, with 18. Rom. 1. 10.  
And thus I have showed how there is a Providence; This was an old Article of the Saints Creed. I shall for further clearing up the point, 1. Lay down other Arguments. 2. Reply to some Objections. 3. Draw some Consectaries or Inferences. Of these in their order.  

CHAP. I.  
1. FRom God himself: And so observe, 1. That the appellations or titles given to Him, are implications of the thing. He is Jehovah, who gives the Creatures their being and operation, Acts 17. 28. He is the Judge of all the earth, Gen. 18. 25. He is the King of all the earth, Psal. 47. 7. He is the First Cause; I will hear the heavens, and the heavens shall hear the earth, etc. Hos. 2. 11. 
* Non sanè multum interest, utrum quis Deos esse neget, an eos omni procuratione atque actione privet; mihi enim, qui nihil agit, esse omninò non videtur. Cicer. lib. 2. the nat. Deor.  To deny then his Providence, is to take up the Bucklers against these no less glorious, than true Appellations of his. But, 2. His glorious Attributes of Power, Goodness, Wisdom, Justice, are as so many demonstrations of his Providence: for all these, the World existing, are not dormant: These Attributes are richly interwoven in the works of Providence. The Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my Name might be declared throughout all the earth. Rom. 8. 17. Thou art good, and dost good. Psal. 119. 68 O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. Psal 104. 24. But God is the Judge; he putteth down one, and setteth up another. Psal. 75. 7. Lastly, The Lord's creation of the World doth, according to the Logic of the Scripture, infer his Providence: For, 1. He is called, the faithful Creator, 1 Pet. 4. 19 The Lord leaves not the stately House of the World, after he hath erected it. 2. Considerations or Motives for supportation and consolation, are couched in God's creation of the World: so that they who have an interest in God, may hope for a display of his Attributes in his government of the World: so in Isa. 40. Hast thou not known, hast thou not heard, That the everlasting God, the Creator of the ends of the earth, fainteth not, neither is he weary? etc. v. 28, 29. 3. There is an indissoluble or firm knot knit betwixt the Lord's creating and governing the World: for, what is Providence but a kind of continued Creation? and therefore that word is used to set forth Providence by in Scripture; see Psal. 51. 10. and 104. 30. Isa. 43. 7. Again, to acknowledge God the Creator, and some other the Governor, is, to rob the Lord of his glory; against which robbery he vehemently protesteth, as in Isa. 42. 8. Lastly, observe, in Isa. 45. the same God there, who made the Earth, and created Man upon it, in v. 12; raised up Cyrus, and prospered him, in v. 13. There is no reason then to break the band of amity or alliance betwixt Creation and Providence, which the Lord so conjunctively owneth and appropriateth to himself, see Jer. 27. 5, 6.  
2. From Providence itself. There is an intrinsecal or inbred light in Providence, by which it is seen. But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: or speak to the earth, and it shall teach thee, and the fishes of the sea shall declare unto thee; Who knoweth not in all these, the hand of the Lord hath wrought this? Job 12. 7, 8, 9  
There are four things observable; the first whereof is general; the other three more special: but all of them corroborate or confirm the testimony of Providence. That which is general, is the admirable and wise disposition of things. The Creatures know their ranks and files; so in Psal. 74. The day is thine, the night also is thine; thou hast prepared the light and the sun: thou hast set all the borders of the earth: thou hast made summer and winter, v. 16, 17. 
Simul etiam à facili argumentatur: Cum talia praestes quotidie, quanto facilius potes nos liberare? Molleras in loc.  Note here, how the words do not only declare an exact and constituted order in naturals; but do likewise imply a rich display of Wisdom, in the vicissitudes and successions of distresses and deliverances, which are wisely timed by the Providence of God for his people. And to this purpose tends the scope of the Psalmist here.  
The things special in the Providence of God, are, 1. The transcendency or extraordinary visibility of it in some matters. Providence oftentimes mounts aloft above the reason of second Causes. Thus the Centurion, and they that were with him, watching Jesus, when they saw the Earthquake, and what was done, they feared greatly, saying, Truly this was the Son of God, Mat. 27. 54. 2. The wonderful adaequateness and proportion of a dispensation. An instance for this is that in Judg. 1. 6, 7. As I have done (saith Adonibezek there) so God hath requited me. 3. The correspondency or accord of a dispensation with Divine Predictions and Comminations. So the raising up of Cyrus, Ezek. 1. 1, 2, 3, 4. compared with Isa. 44. 28. and 45. 13. And so likewise the Jews under their calamities might behold the convincing-hand of Providence; when their language is, Like as the Lord of Hosts thought to do unto us, according to our ways, and according to our do; so hath he dealt with us, Zech. 1. 6. And not only the crushing-dispensations by the Babylonian, considered in conjunction with the threaten of the Prophets, carry the more of a conv●ncing-light in them; but likewise those by the Romans, foretell by Daniel, and more nearly intimated by our Saviour, Mat. 24. 15, 16. Luke 23. 28, 29, 30. I shall here annex what Josephus a Jew hath as pertinent to the matter in hand, 
Antiq. lib 10. c. 11.  and so pass to the next Argument.  
At the same time Daniel wrote as touching the Empire of the Romans, how it should destroy our Nation; and hath left all these things in writing, according as God declared unto him; so that they who read and consider those things that have happened, admire Daniel for the honour God hath dignified him with; and find thereby that Epicures err, who drive all Providence from human life, and affirm, That God governeth not the affairs of the World; or, that the World is administered by an happy and incorruptible essence, which causeth all things to continue in their being: but say, that the World is managed by itself, by Casualty, without any Conductor, or such an one as hath care thereof: for if it were so, and that it were destitute of a Sovereign Governor (as we see Ships destitute of their Pilots, to be drowned by the Winds; and Chariots, that have no Drivers to conduct them, to beat one against another; even so should it ruinated itself). By these things therefore that Daniel hath foretold, I judge, that they are far estranged from the truth, that affirm, That God hath no care of human affairs: for it we see that all things happen casually, then happen they not according to this Prophecy.  
3. From the Absurdities on the contrary. 1. The World, in regard of the comely oeconomy or administration of it, which takes place, would not be a World, whilst it is a World: for if there are evil Angels, and these so malicious and mischievous as the word of God affirmeth; these would mar the beauty of all, and turn all into heaps of confusion, were there not a curbing-Providence, as is fully declared from Job, chap. 1 and 2. and Mat. 8. 31, 32. In both which places men may behold Beelzebub with his Companions in the Chains of Providence.  
2. The Checks of conscience, and fears on the spirits of men, would be but a false fire, and groundless fancy, if there were not a Providence; and this is contrary to that of the Apostle in Rom. 2. 15. where he speaks of an accusing and terrifying Conscience in the Heathens, who stood in some awe of a Deity, or a Providence controlling them and punishing them for their mis-deeds. The barbarous people of Melita had an observation of Vengeance pursuing Murder, as may be collected from Acts 28. 24.  
3. A gap to Atheism, Brutality, and all manner of profaneness, would be opened by a 
Si providentia Dei non praesideat rebus humanis, nihil est amplius de religione satagendum. August. Si autem homo eò devenit, ut secum cogitet nullam esse providentiam, & Deum nostra nihil curare, patefecit jam sibi januam ad omnem nequitiam, audet quid vis tam dicere, tam facere, nec ullum repriprimit affectum, quaere & diabolus ejus rei non ignarus, contendit omnibus viribus hominem eo inducere, ut divinam providentiam neget. Lavat. in Job c. 22.  denial of God's Providence: If this deep be broken up, no wonder if a deluge or flood of ungodliness follow. What the Apostle doth infer from the denial of the resurrection, will be the first use of such a wicked doctrine, 1 Cor. 15. 32. Let us eat and drink, for to morrow we die: but surely Humanity, much more Christianity, dictates otherwise.   

CHAP. II.  
THough the Doctrine of Providence be written with a Sunbeam, yet there are some mists and fogs, by reason whereof, some are at a puzzle, and ready to question the truth of God's Providence.  
The great and common Objection is, The seeming confusion in the World by reason of the fury and tyranny of some wicked ones, who prosper in their attempts on others, better than themselves; and not only Heathens of the wild Common of the World, but others of the enclosed Garden of the Lord, have hereupon been staggered; as Psal. 73. v. 2, 3.  
I shall not here fall in with a large discourse by way of reply to this Objection: In short then, let it be considered,  
1. Whatever there is of proper ataxy, disorder, or confusion, is not to be charged on the Lord, who is not the author of confusion, 1 Cor. 14 33.  
2. There is a wise and righteous method of God in all the disorders and confusions of men. Providence is in the head of the Creatures, observing a goodly order, when the Creatures to our apprehension keep neither rank nor file. A serious search then being made into the disorders and barbarous insolences of men, it will be so far from dismantling the Throne of Providence, as that it will clear up the eye of faith, to behold the Lord sitting there, and sceptring it over the proudest and most outrageous Monarches of the World. I saw the Lord sitting upon a throne, saith the Prophet, Isa. 6. 1. and yet in the same Chapter we read how Cities were to be wasted, without an Inhabitant, and the houses without men, and the Land to be utterly desolate, v. 11. The same Prophet hath a Divine Treatise on this subject, in the tenth Chapter, where indeed the Prophet plays the Casuist, and giveth satisfaction to the doubt, Isa. ch. 10.  
There are some other Objections, which the weakness or perverseness of man doth start from places of Scripture: I shall name them, and so reply.  
First, From that passage of David, 1 Sam. 24. 14. Let us now fall into the hand of the Lord; and let me not fall into the hand of man.  
Ans. 1. The meaning of David is not to deny the Providence of God as reaching to the Swords and Spears of an Enemy; he had not so learned Providence: for he who was a man of war, was also a pious Soldier, and observed God's Providence in the field. See Psal. 18. 31, 32, 33, 34. Psal. 78. 62.  
2. The sense than must be otherwise; and that either, 1. By way of a comparative opposition between the righteous and eminent hand of God in the Pestilence, (as 2 Sam. 24. 16.) and the wicked hands of men, who will, with their victories, insult over Religion, and blaspheme God with their tongues, which upon this account cut deeper on the tender Consciences of Saints, than Swords and Battleaxes do on their flesh. See Psal. 74. 18. and 137. 3, 4, 5, 6. Isa. 37. 1, 14, 15, with 23, 24. According then to this interpretation, David may be understood: and if not so, though not excluded; then, 2. By way of popular allusion: David speaks after the manner of men, as Benhadad, 2 Kings 20. 31. or as a Child, who having incurred his Father's displeasure, is desirous to be corrected by his Father, and not to be turned over to some base Slave for correction: and the rather he desires this, because he hath to do with a Father. After this sort, David's phrase of speech may be understood; and that, 1. Because he renders this as a reason for his choice, For very great are his mercies, 1 Chron. 21. 13. 2. Because in other places of Scripture God is set forth as a Father, whose bowels turn whilst the rod is in his hand, Psal. 103. 13. with Hos. 11. 8.  
Another place of Scripture is Zech. 1. 15. For I was but a little displeased, and they helped forward the affiiction.  
Ans. Nothing else can rationally be inferred ●…nce, but an aggravation of the fury and cru●…y of the Church's Enemies; they intended, hoped, and endeavoured, an utter extirpation of the Church, when God intended a purgation. This (saith a modern Divine) made God as angry with those he set awork, as them against whom they were employed: So hateful is cruelty and ambition to him, and so different is his mind and man's in inflicting the same punishment. Compare with this, Isa. 47. 6. and 10. 5. 2 Chron. 28. 9 Psal. 69. 26. Ezek. 25. 12. Obad. v. 10. Ezek. 26. 2.  
Another objection may be from 2 Cor. 4. 4. where Satan is called the God of this world.  
Ans. He, who is worshipped, obeyed, dreaded by some as a God, is still a limited Devil. He who hath sinners at his nod, is still at the beck of the Lord. The common Hangman hath not the power of life and death, because he is the Sherif's under-officer. The Devil is an Executioner of Divine Wrath, but no absolute Lord. Paul never meant otherwise; for he acknowledgeth the Lord as Supreme; who, though he permit Satan to work in the 
Quâ persuasione suffultus Paulus, profectionem suam quam in uno loco (1 Thess. 2. 18.) dixerat à Satanâ impeditam fuisse: alibi (1 Cor. 16. 7.) in Dei permissione statuit. Calv.  world, is still above him; yea, therefore above him, because he doth permit him.  
Lastly, That in 1 Cor. 9 9 Doth God take care for Oxen? may be objected.  
Ans. The Apostle doth not deny the Providence with respect to Oxen; (for that is plainly asserted in Scripture, Exod. 9 3. Psal. 8. 7. Psal. 114. 14.) but his purpose is to back the Doctrine of Ministerial maintenance from thence; and that, as mystically or typically held forth by the labouring-Oxe, who had the privilege to be without a muzzle; or rather by arguing à fortiori, thus: Doth God take care for Oxen? he doth: and therefore, if the Lord would have equity observed towards the labouring-beast, much more should they, who labour in the Lord, have their double honour. See 1 Tim. 5. 17, 18. The Lord values a good Minister more than Oxen; though some men, worse than Beasts, value their Oxen more than their Minister. The place then being thus understood, is a proof for the Doctrine of Providence: for the great Lord of the World hath an eye, in his Providence, on the very dumb Beasts, who have God for their speaker.   

CHAP. III.  
THE Consectaries or Inferences from the Doctrine of Providence, now follow; which, in short, shall be pointed to: A larger amplification is here waved, seeing occasion will be offered to say more in the other Parts of this Treatise.  
First then; It is no less dangerous, than erroneous, to deny the Providence of God; for, 
Conniventia Dei non est caecitas. Calv.  the connivance or winking of Providence, is not blindness. They who will not see God in his Providence, may justly feel him to their wo. If the Meditation of Providence be not a Lo●d stone ●… draw men from Sin to Virtue; God may justly make some dispensations of 
Quod si Providentiâ mundus regitur & unius Dei nutu gubernatur, non nos debet antiquitas imperitorum, fabellis suis delectata vel capta, ad errorem mutui rapere consensus; cum Philosophorum suorum sententiis refellatur, quibus & rationis & vetustatis assist it authoritas. Minucius Eelix, in suo Oct. p. 61.  his to become a Millstone: Apposite and full for this purpose, is that in Zeph. 1. 12, 13. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees, that say in their hearts, The Lord will not do good, neither will he do evil: therefore their goods shall become a booty, and their houses a desolation: They also shall build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof. See more by way of Commination for their Atheistical Reasonings about Providence, in ver. 14, 15, 16.  
2. Behold the Foundation-stone for a religious acknowledgement of the hand of God both in prosperity, and in adversity! The pleasant streams of the one, and the bitter rivulets of the other, flow from the Spring-heads of Providence. Agur acknowledgeth this in that prayer of his, recorded Prov. 30. 8. And so Job in his doxology or thanksgiving, Job. 1. 21. yea, God himself doth attest this in his contest with Israel, saying, For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal: therefore behold, I will return, and take away my corn in the time thereof, and my wine in the season thereof; and will recover my wool and my flax given to cover her nakedness, Hos. 2. 8, 9  
3. There is a proper and full object for faith and meditation to be conversant about, 
Videmus ergo non posse fidem nostra stare firmam. nisi semper occurrat nobis Providentia Dei; quod scilicet in rebus confusis sciat, cur tantum permittat licentiae reprobis: deinde quorsum evasuri sint eorum conarus, & quis tandem futurus sit exitus. Nisi ergo hoc nobis persuasum sit, Deum arcanâ Providentiâ moderari res turbatas, centies quotidie, imo singulis momentis Satan excuteret nobis fiduciam, quae debet quiescere in Deo. Calv. in Hab. 1. v. 12.  in order to the tranquillity of the soul, and that in the midst of all the great concussions, terrible aspects of second-causes, wind and turn of affairs that are or shall be in the world. Let it be considered in whose hand the government of the world is, and then though Heaven and Earth do come together, a gracious heart, and solid quiet, will not be far asunder. God is our refuge and strength, a very present help in time of trouble: therefore will not we fear though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah. Psal. 46. 1, 2, 3. The Lord is good, a strong-hold in the day of trouble, and be knoweth them that trust in him: but with an overrunning flood he will make an end of the place thereof, and darkness shall pursue his enemies, Nahum 1. 7, 8. See more, Rev. 2. 10. and 7. 2, 3.    

PART II.  
THE various Considerations or Distinctions of Providence (so termed for our better apprehension) come now to be spoken unto; and these may be ranged into several orders: as,  
1. In respect of the Parts (as some call them), or Form (as others term it), namely, supportation or upholding, and gubernation.  
2. In respect of the Object about which Providence is conversant.  
3. In respect of the Mode or Manner how Providence is conversant about matters.  
4 In respect of the End, Issues, or Event of Providence.  
Of these a little in their order.  

CHAP. I.  
PROVIDENCE, as upholding the Creatures, may be considered,  
1. With respect to their Being's: Neh. 9 6. Job 33. 4. Psal. 104. 30. Act. 17. 28.  
2. With respect to their Well-beings: Psal. 105. 37. Psal. 144. 12, 13, 14.  
Now opposite unto this Consideration of Providence, is Providence considered as deserting: As there is Providence upholding, so there is Providence withholding its influence: Thou (saith the Psalmist) hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust, Psal. 104. 29. and 102. ver. 26.  
Deserting- Providence respects, (1.) the beings of things as such, Psal. 90. 5. Jer. 52. 13. Dan. 5. 30, 31.  
2. The well-being: Egypt to be a Kingdom, but a base or low one, Ezek. 29. 14. Mephibosheth a Man, but a maimed or lame one, 2 Sam. 4. 4.  
Again, Providence as Governing or ruling, may be considered,  
1. By way of Motion, direction, and ordination of the Motion to such ends and uses as God intends, Acts 17. 28. 1 Kings 11. 14. Ezra 1. 1. Gen. 50. 20.  
2. By way of Inhibition, or checking the Creatures in their operations; and this is,  
1. Absolute, or eminently controlling them, Exod. 11. 7. Exod. 14 22. 2 Kings 19 32. Dan. 3. 29. and 6. 22, 23. John 19 36.  
2. Comparative, partial, or in part, 2 Chron. 12. 7, 8. Rev. 2. 10.   

CHAP. II.  
PROVIDENCE, in regard of the Object, is,  
1. General, as it respects the whole world, Psal. 135. 6. Prov. 15. 3. Heb. 1. 3.  
2. Special, as it respects, (1.) Persons, or intelligent natures. (2.) Things.  
1. As it respects Persons, or intelligent Natures; and so it comprehendeth,  
1. Angels; and that (1.) Good, Heb. 1. 7. Acts 12. 11. (2.) Bad, who are subjected to Providence, 1 King. 22. 21, 22. Job 1. 9, 10, 11. Mat. 8. 31.  
2. Men; and that (1.) singly or particularly, as Gen. 28. 12, 13. Exod. 2. 6. (2.) Conjunctively or relatively; and that (1.) in regard of Family-relation, 2 Sam. 23. 5. 1 King. 14. 10. (2.) In regard of a Political combination, as persons are united under this or that form of Civil Government; all the Governments in the world are under a higher Government: See Jer. 25. 15, to 27.  
3. In regard of an Ecclesiastical or Spiritual Society, Providence doth signally and more peculiarly respect the Church of Christ, Deut. 26. 48. Psal. 135. 4. 1 Tim. 4. 10.  
Again, Providence respects Things, as well as Persons; and that,  
1. Animate, which have life; as Trees, Herbs, Fishes, Fowls, Beasts of the field, Psal. 104. Jonah 1 17. & 4 6. Mat. 6. 26, 28, 30.  
2. Inanimate, without life; Job 38. 22, 23, etc. Psal 48. 8.   

CHAP. III.  
PROVIDENCE, in regard of the manner, how conversant about its objects; is variously distinguished: In the first place, it is Effective, or Permissive.  
The former respecteth the production or bringing forth of whatever hath a real or proper being, whether natural, moral, spiritual, as James 1. 17.  
The later respects the anomy, irregularity, warping aside from the Rule of Righteousness; and this as inherent, or adherent to the natures, motions, actions, of intelligent natures, whether Angels or Men. This Permissive Providence is not a moral concession, or legitimation, or warranting from Heaven what is done: but a not-hindring by way of physical or natural interposition, or not-putting forth of a force inhibitive or curbing. Neither is it a mere beholding the evils; for there is an efficacy of Providence, though not an efficiency (as the Orthodox term it) with respect to the sins of men; and there is more in Permission, than an idle contemplation of matters. See Heb. 6. 3. 2 Sam. 12. 11.  
Again, Providence is (1.) ordinary, which keeps the usual road or instituted order both in naturals and spirituals: See Psal. 19 4, 5. 6. Jer. 31. 35, 36, 37. Rom. 10. 17.  
2. Extraordinary, which is opposite to the former, as John 10. 12, 13. 2 Kings 20. 9, 10, 11. Acts 9 3, 4, 5.  
Here if I might (though I affect not innovations in Divinity) I would distinguish Extraordinary Providence into that which is (1) Really and properly miraculous. (2.) Eminently and remarkably wondrous. I may set forth this by an allusive Instance: For a Child to throw a strong Man to the ground, and that by grappling with him hand to hand, may well be interpreted miraculous; there being no proportion of strength in the Child to that of a Mighty man. And yet suppose the man is sitting according to a tottering posture in a Chair, so that his body is in equal poise, a small push of a child sends him headlong to the ground. In like manner Providence, by a wonderful conjunction of weak means in themselves, and by opportune application of means, brings forth a work very glorious. See Judges 4. 21. and 7. 16, 17, 18. 2 Chron. 24. 23, 24.  
Lastly, Providence is distinguished into immediate and mediate. Immediate excludes the interposition or intervening of means; instruments which God useth at other times: as, when the Lord himself preached to Adam, Gen. 3. 9 Moses lives, but not by the use of the creatures, Exod. 34. 28.  
2. Mediate, when the Lord useth means, (1.) more common or general, as the Angels for their ministry; the Heavens and the Earth for Corn, Wine, and Oil. See Psal. 148. and Hos. 2. 21, 22. (2.) More peculiar, and particularly destinated for such ends and purposes, Isa. 38. 21. Acts 10. 5, 6. the Angel will not there take away Peter's work; he willeth Cornelius to send for Simon Peter (not Simon the Tanner) for his Teacher.  
Moreover, Means in order to Effects and Consequents, are,  
1. Necessary, or definite; which ordinarily work this way, and no other; as, for the Sun to shine and give forth heat, Psal. 19 4, 5, 6.  
2. Contingent and indefinite; whose effects, before they exist, might not so have been, as considered with their next Causes; though otherwise in respect of God, his will to the contrary, the said effects are necessary; So the bones of Christ were not broken, John 19 31, 32, 33, with 36.   

CHAP. IU.  
PROVIDENCE, in regard of the End, Issues, and Events, hath its considerations.  
1. The End is ultimate, or last; and that is the Glory of God, Rom. 11. 32, 33, 36. or intermediate, which is the creatures serviceableness and usefulness, according to its place or station, in order to the former. So the Heavens and the Earth are Caterers for Jezreel, and that to the Lord's glory, whose bounty and mercy are displayed in hearing the Heavens and the Earth for Jezreel, Hos. 2. ver. 21, 22.  
Again, the Issues of Providence respecting matters, are sometimes by way of furthering and succeeding things, so that the ordinary particular End is attained: so when God heareth the Heavens, the Heavens the Earth, the Earth the Corn, and the Wine and Oil, and they hear Jezreel, Hos. 2. 21, 22.  
Or, secondly, By way of dashing things, notwithstanding a probability of such and such Ends, though not of such Ends as Providence intendeth, where and when the Lord crosseth, disappointeth, or thus dasheth in his Dispensations. See Isa. 7. 5, 6, 7. Hag. 1. 6. 9, 10 11.  
Lastly, The Events of Providence are,  
1. Joyful; which terminate in the good, comfort, happiness of the Creature, Exod. 14. 30, 31. Esth. 9 22.  
Or, secondly, Mournful; or by way of smart, distress, tribulation; as Exod. 14. 27, 28. 2 Sam. 1. 12.  
Thus I have marshaled up the several Distinctions or Considerations of Providence: There are other subordinate Considerations of it, yet reducible to some of the  Heads of Distinction or Consideration. What those other Considerations are, I may only point at.  
Providence then may be considered as direct and collateral: An instance for the former, is the Lord's stirring up Cyrus in order to the delivery of his people, Ezra 1. An illustration for the later, may be the Philistines invading the Land; which (at least in regard of any such thing intended by them) was a byblow for David's deliverance, 1 Sam. 23. 26, 27.  
Again, Providence may be considered as more plain and obvious, so that he who runs may read; or more dark and intricate. Moreover, It may be considered as single or in part; and as copulative, as when the whole of a business is laid together.  
Lastly, It may be considered, as concealing for a time; or revealing, bringing things to light. These and the like Considerations being exemplified in the following pages, I forbear enlargement here, and so pass on to the Third Part of the Treatise.    

PART III.  
THE Extent of Providence hath been touched by an enumeration of Creatures to which it extendeth, as in the former Part of this Treatise hath been showed. To avoid then prolixity and repetition, I shall here (1.) Prove the extent of Providence to all the Creatures. (2.) Improve this Doctrine of General Extent, by giving the Consectaries or Inferences from thence: and under this later, shall launch forth into some particular arms of this Sea, where the passage may seem more difficult by reason of the noise of the Water-spouts, the swelling of the waves and billows to the contrary. And first then of the first.  

CHAP. I.  
THE proof for the Extent of Providence, appeareth divers ways, as here briefly to be insisted on, followeth.  
1. From express assertions in Scripture: The assertions have their latitude; they know no bounds of man's restriction: so Neh. 9 6. Thou even thou art Lord alone; thou hast made heaven, the heaven of heavens with all their host, the earth and all things therein; and thou preservest them all, and the host of heaven worshippeth thee, say that godly company there on their solemn Day of Humiliation, v. 1, 4. In the Ark God not only took care of Noah, but of the creatures: It's an observable expression which is in Gen. 8. 1. And God remembered Noah and every living thing, and all the  that was with him in the Ark. To this add●, what the Lord himself asserteth to this purpose in the 38, 39, 40, 41 chapters of Job.  
2. From God; without whose will, and against whose will (the will of Purpose; nor of Precept, discovered in his Law-giving Rules for man), nothing comes to pass. Are not two sparrows (saith Christ) sold for a farthing? and one of them shall not fall on the ground without your Father, Mat. 10. 29. Who is he that saith, and it cometh to pass, when the Lord commandeth it not? Lam. 3. 37.  
3. From the Creatures; which because they are Creatures, are not independent, or exempted in point of dependency, from the first Cause. These (saith the Psalmist) wait all upon thee, that thou mayst give them their meat in due season, Psal. 104. 27. See further other places of Scripture, which are quoted upon other particular accounts, though upon the general account of Providence they are repeated, as Hos. 2. 21, 22. Acts 17. 28.  
4. From the cognation or kinship of Providence with Creation, Providence (as was before intimated) is a kind of continued Creation. God not only gives the creatures their beds to lie on, but (bear with the phrase) makes their beds. As Creation therefore is extensive to the creatures without exception, as Gen. 1. 25. so likewise is the Lord's upholding them and governing them to his own glory. See Psal. 89. 12, 13, etc.   

CHAP. II.  
FIRST then, from the Doctrine of the Universal extent of God's Providence, it may be evinced, That vain and false is the conceit of those, who though they allow a Providence, yet narrow it in regard of the Object; as if so be Providence reached to some of the more noble of the creatures, and not to others. Whatever the Philosophy, or rather the extravagancy of Philosophy, dictates, true Divinity lessoneth otherwise. Whatsoever the Lord pleased, that did he in the heaven, and in the earth; in the seas, and in all deep places, Psal. 135. 6. 
Nam ex creatione colligit Deum actualiter moderari quicquid in coelo & terrâ agitur: quia absurdum esset, coelos à Deo creatos fortuitò nunc volvi; & res vel hominum arbitrio, vel temere & casu misceri in terrâ; quia proprium Dei est tueri & gubernare quicquid condidit: Ne cum profanis hominibus imaginemur pulcherrimi hujus theatri conspectu otiosum frui. Calv. ad locum.   
In the second place then; Here is a large field for contemplation of, and meditation on, the Providence of God. Providence, which reacheth to all things, teacheth man to eye God in every thing, and to beware of slighting him in any thing. There are five tracks or paths of Providence which here I shall point out at, and so encourage the Christian to set foot in them for his good and benefit.  
The first is, the path which Providence beats out through the heads and hearts of men, in Civils as well as Sacreds'.  
2. The cleanly way of Providence through the dirt and mire of men's sins.  
3. The strait road of Providence, notwithstanding the many lanes, wind, and turn of contingencies.  
4. The Church-yard-way, or the sable walk of Providence to Golgotha, or the place of skulls:  
5. That lesser, trivial, and scarce a way of Providence (to carnal reason) in matters of smaller moment.  
All these I may well call the beaten paths of Providence. I see no reason why we should not eye the Almighty in these paths. Be not therefore (O Christian) at a stand here, as they were at the place where Asahel fell down, 2 Sam. 2. 23. Here is no bloody Asahel; I mean, no such black and bloody notions in asserting the walk of the Lord in these paths.  

SECT. 1.  
That the Providence of God reacheth to the Wills of men, is questioned by some; but truly asserted by others, and that according to the sacred Scriptures: For,  
1. They who seem to be most arbitrary in the world, are yet asserted to be in subjection to Providence: the Great-ones of the World own homage to the Great Lord of the World; though they are Lords of men, yet not of Providence. Solomon, who saith of a King, He doth whatsoever pleaseth him, Eccles. 8. 3. saith also, The King's heart is in the hand of the Lord, as the rivers of water; he turneth it whithersoever he will, Prov. 21. 1. Christ averreth to Pilat's face, saying, Thou couldst have no power at all against me, except it were given thee from above, John 19 11.  
2. The reason why men take this or that course, is in some respect attributed to the Providence of God, as overruling. Samson is for a Timnah-Damosel; his Parents knew that it was of the Lord, that he sought an occasion against the Philistines, Judg. 14. 4. Saul went home to Gilead, and there went with him a band of men whose hearts God had touched, 1 Sam. 10. 26. See more 1 Sam. 11. 5, 6. Mat. 21. 2, 3.  
3. The Prayers of Saints do imply the truth of this assertion. God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin, saith Jacob to his sons, who were now setting forward to Egypt, Gen. 43. 14. See also Neh. 2. 4. with the following verses, which give to understand Nehemiah's belief in this point; and so likewise that of the Apostle, 1 Tim. 2. 1, 2.  
4. There are clear instances of God's inclining, winding and turning the hearts of men, and that contrary to their natural bias and probable inducements which might sway them another way. Laban lays not violent hands on Jacob, though covetousness and fury might edge him on so to do. See Gen. 31. 7. 29. Esau had an inveterate hatred against Jacob; and howbeit he is kind and complimental, Gen. 33. 4. The Lord gave the Israelites favour in the sight of the Egyptians, Exod. 12. 36. Cyrus let go the captives without price and reward, Isa. 45. 13.  
5. The Providence of God is conversant about the senses of men. The hearing-ear and the seeing-eye, the Lord hath made even both of them, Prov. 20. 12. Notable instances there are of the marvellous extent of Providence to the eyes and ears of men! Witness the Sodomites blindness, or want of discerning Lot's door, Gen. 19 11. The Syrians were led in a dance by the Prophet to Samaria, 2 Kings 6. 18. In like sort the Lord is said to make the Host of the Syrians to hear a noise of Chariots, and a noise of Horses, even the noise of a great Host, 2 Kings 7. 6. Now Providence, which thus walketh in the Porch of men's senses, walks from thence into the Parlour of the nobler faculties of men's Understandings, Wills, Affections. There is a natural intercourse betwixt this lower and upper house of man. Reason not only takes a true, but even a false alarm of the Senses, as in the place last mentioned; The King of Israel (said the Syrians one unto another) hath hired against us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us: wherefore they arose and fled, 2 Kings 7. 6, 7.  
6. The considerable revolutions, changes, issues of matters in the World, turn in, and turn out at the doors of men's hearts. What is stated and accorded at this Council-board, hath a considerable influx on the affairs of Nations and Kingdoms. Ahasuerus his heart is towards Esther, chap. 5. 3. and 7. 3, 4. and what a change follows both in Court and Country, after, the following History declares. Let a Darius be partially won to own Daniel's God, and what a change is there in his Dominions? Dan. 6. 26, 27. Augustus Caesar is resolved on a Tax, and what an influence hath that throughout the Roman Empire? Luke 2. 1.  
Lastly, The Objections to the contrary, namely, That Providence doth not thus reach unto the hearts of men; have no weight in them.  
First, It's objected, Where is then man's liberty?  
Ans. Where is, on the other hand, the Lord's Prerogative-Royal over all men, and all of men? Is not the Lord, King of kings, and Lord of lords? Hath not he the supreme Agency in and over the hearts of men? Do not men think, advise, determine thus and thus? and yet the answer of the tongue is from the Lord, see Prov. 16. 1.  
2. Let the Objectors reconcile man's liberty with the foreknowledge of God (which is not denied); and the like reconciliation may be found with the Will and Providence of God. Look at what door the foreknowledge of God goes out at, without a justle at the wills of men: at the same door the Will and Providence of the Alwise God can and do go forth.  
3. The Scripture hath plain and full instances of accord betwixt man's liberty and Divine Providence. Saul acted freely in seeking his Father's Asses; and yet the Lord had told Samuel before, I will send thee a man out of the land of Benjamin, 1 Sam. 9 16. The King of Babylon resolveth, and that freely (having used his divination), to go against Jerusalem; and this holds correspondence with the threaten of God by the Prophet, against the Inhabitants of Jerusalem, Ezek. 21. 18.  
4. Man therefore acts freely, because God hath constituted in him a freedom from coaction and brutish determination. The Lord hath embellished the foul of man with the noble faculties of Reason, and Election, so as that he differs from a Beast; and hath a liberty in acting, though not a liberty of absolute independency. He who learns to swim, puts forth his hands and feet freely, though another hold and guide his head. And this may serve by way of reply to that first Objection.  
2. It may be asked by some, Would not this Doctrine make God the Author of sin?  
Ans. 1. Would not a denial of God's Providence about the Wills of men, make them the Authors of Grace? Surely such Doctrine which robbeth the Lord of his glory in working on, changing, and renewing the hearts of men, is not of God, Isa. 26. 12. Phil. 2. 13. 1 Cor. 4. 7.  
2. It may be replied then to the Objection, with that of the Apostle to the like; God forbidden; for then how shall God judge the world? Rom. 3. 6. The holy God, who made the house of man's soul, and the several rooms thereof, knows all the nasty corners of the sinner, and can go in and out in his Providence, without defiling the garment of his Holiness. The Sun shines on the Dunghill, and is not therefore a Dunghill-light. Whatever the Assyrian was, and his design was, all bad enough; yet God himself distinguisheth betwixt his own work, and the Assyrians barbarous Villainies, Isa. 10. 12. We are not then to make a confusion, where the Lord maketh a distinction. What is proper to sinful and sinning man, let man have: what is proper to a Wise, Just, Powerful God, let God have. He that holds a stone and a piece of Cork under water, is not because he withdraws his hand, the proper  cause of the one its sinking, and the others its swimming; for both stone and cork do equally participate in the hand: the stone doth not therefore sink, because the hand is withdrawn; for then the cork should sink too: and the cork doth not therefore swim; for then the stone should swim too. This may a little illustrate the matter to weaker capacities. It's a mystery, and hath its knots; yet it's unreasonable therefore still to dispute, and not to believe. The Scripture doth plainly lay before us, how God, Men, and the Devil, had a concurrence in Job's case; a work of Providence there was, though not for the like end, and in the like manner, with a malicious Devil, and plundering Sabcans and Chaldeans: Providence knoweth how to do cleanly work by the foul hands of sinners. Caiaphas' was the Trumpet of a glorious Prophecy: He is like a servant who broacheth a barrel in a drunken humour: the Master of the house may well punish the servant for his lust, and yet wisely order the vessel to be drawn forth for the use of the family. It's wonderful indeed to consider, how the Lord's arrows are shot in men's bows! and how he throws a Jewel in their Slings! But so it is, as it appears notably from that instance of Caiaphas. See John 11. 50, 51. with 47, 48, 49, 53.  
The Consectaries from the Doctrine of Providence, as here respecting the hearts of men, are these:  
1. Absurd then is the conceit of those who would have men exempted from the influx and conflux of Providence. The Creatures of a lower form are under the Law of Providence, and that too in reference to man, Psal. 104. 14. And are not men much better than they, as Christ argueth, Mat. 6. 26. There is little reason, and less divinity, to deny the subjection of the greatest of men to the controlling Providence of God. Daniel preached no such Doctrine at Court; he asserts before Belshazzar, saying, The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified, Dan. 5. 23.  
2. There is reason to eye God's Providence even then, when men's hearts are hardened and filled with fury towards persons. True it is, God instilleth no venom of sin into their hearts; but yet there is a wise and righteous hand of Providence in this case, — He turned their heart to hate his people, to deal subtly with his servants, Psal. 105. 25. Men would do well therefore, not only to look upward to God, but also inward on their souls, and backward on their lives; and may they not cry out then, Men have done us wrong, but God hath done us right? The sons of Belial are injurious, but the hand of Providence is righteous; righteous, righteous!  
3. It is a pious and prudent course to begin with God, when we have to do with men, especially in matters of greater consequence. So did Esther; she fasts, and her Maidens, the Ladies of Honour fast; and the Jews in Shushan, the Metropolitan City, fast, before she maketh her address to Ahasuerus, Esth. 4. 16. and surely there is encouragement so to do; for the Lord can work more ways than we can imagine, on the hearts of men: sometimes he knocks out sparks of pity from flinty hearts, Psal. 106. 46. He made them also to be pitied of all those that carried them captives. At other times he awes, startles, and doth bring to pass great things by fears, which take hold on men's souls with their tenterhooks. See Josh. 2. 11. Act. 22. 29.  
4. Know to whom the tribute of praise and thankfulness is due for what of Providence is displayed in the conveyance of mercies by a touch from Heaven this and that way, on the hearts of men on earth. David hath a song for God's delivering him out of the hand of Saul, 2 Sam. 22. chap. Now one way of David's delivery, was by an access of Providence to Saul's heart, 1 Sam. 26. 25, etc. with chap. 27. v. 4. The same man of God hath left records of God's Providence in his deliverance from Achish, who looked on David as a madman, and so slighted him without trial made, or making sure work with him, who though he had been under a frenzy for the present, might after become a sober Captain to lead an Army against the uncircumcised; see Psal. 34. with 1 Sam. 21. 14, 15. Austin relates, how by 
Euchirid.  the loss of his way, he found his safety in escaping the bloody Donatists, who had waylaid him. There was a good man, who travelling on the road, and intending for a certain place, meets with one party, and asketh the way to another place for which he intended not, and which place he very well knew. The man sets forward, and meets with another party, and demandeth alike from him, and puts forwards to the place he intended for, but not the place he so asked for. A while after, a Officer unknown to him, was following him on the scent; and meeting with the first party, describes the man whom he hunted for, ask whether the party saw such an one? who replies, Yea, and he asked the way to such a place. The like answer was given him by the next party, who met him. And so upon this light given, the man groped in the dark, and the poor Minister escaped the snare, having had a kind of Providential Comment with Austin on that Text, Prov. 20. 24. Man's go are of the Lord.   

SECT. 2.  
That the Providence of God reacheth to the sins of men; yet so, that it cannot truly be impeached with pollution (for as wicked men participate not in the righteousness of God, though he useth them, their lusts, in a righteous way, for his glory: so Providence participates not in men's unrighteousness, though they are the righteous instruments of Providence, as Jehu, and the Aslyrian King) before fore occasionally been intimated: the less here may therefore be spoken; and that the rather, seeing more will be in another Part of this Treatise I shall then lay down some Argument in the general for the proving of it; and then adjoin some proper instructions from thence. The Arguments from Scripture are as following.  
1. The punishing of sin with sin, or sin as a righteous judgement of God, is ascribed to God, and owned by Him. Thus Ezek. 14. 9 And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet; and I will stretch out my hand upon him, and will destroy him from my people Israel. Rom. 1. 24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves. 2 Thes. 2. 11. And for this cause he shall send them strong delusions, that they should believe a lie. 
Causa igitur obdurationis est voluntas avertens & haec initiat, voluntas resistens & haec continuat; Culpa promerens & haec confirmat: Deus gratiam non dans; & haec non liberat. Deus juste puniens & haec ordinat. Gerson in 2da parte Operum. p. 349.   
2. The handing good in and through the sins of men, is the work of Providence. The good handed, is (1.) Spiritual: So the death of Christ, with the inestimable benefits flowing from thence, is set forward by the sin of the Jews; Him being delivered (saith Peter) by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain, Act. 2. 23. The conversion of souls, and the exercise of converted one's graces, are set forward by the furies of men, through an overruling Providence; see Act. 8. 5, 6, 7, 8. Phil. 1. 12, 13, 14. (2.) Good temporal; or as it referreth to the outward man, is brought about this way. Joseph acknowledgeth so, Gen. 45. 7, 8, 9 We read in 1 Sam. 30. 13, 14, 15. how the barbarous cruelty of an Amalekite towards his sick servant, was an introduction to the recovery of captives and goods, which the Enemy there had carried away from Ziklag. I have read how the Protestants of Beziers in France, were wonderfully preserved on this wise: A drunken Drummer going to his Quarters in the midnight, rings out the larum-bell of the Town, and at that very instant the Enemies were at the Wall seeking and ●ssaying for a surprisal of the Town.  
3. If God's Providence be knocked off from sinners, his Government will be little, or no Government: for, the greatest part of men in the world are such, in whose hearts sin hath its regency: see 1 John 5. 19 Ephes. 2. 2. this then were to narrow the supreme regency of Christ, 
Scriptura ostendit non solum bonas renatorum voluntates, quas ipse facit ex malis; verum etiam illas, quae conservant saeculi creaturam, ita esse in Dei potestate, ut eas, quò voluerit, quando volueri faciat inclinari, vel ad beneficia quibusdam praestanda, vel ad poena; quibusdam ingerendas, sicut ipse judicat; occultissimo quidem judicio, sed sine dubitatione just issimo. August. de great. & lib. arbit. cap. 20.  who rules in the midst of enemies, according to that in Psal. 110. 2.  
4. God hath his various ways of access to men's sinful and sinning dispositions, judgements, 
Manisestum est, operari Deum in cordibus hominum ad inclinandas eorum voluntates quocunque voluerit, si●e ad bona pro misericordiâ: sive ad mala pro meritis eorum, indicio utique sno aliquando aperto, aliquando occulto, semper autem justo. August. de great. & lib. arbit c. 21.  and affections; some of these ways are explicable, others inexplicable, yet all righteous. We may safely wade in these waters, having the Scripture for a guide. Three ways, amongst others, as explicable in comparison of other footsteps of Providence without footsteps to be seen and traced by the weak eye of mortal man, the Scripture points out: as, (1.) That way of Providence in the denial and substraction of such help, assistance, prosperous influence, which the Lord is not obliged to give or continue. Thus the Lord, in times past, suffered all Nations to walk in their own ways, Acts 14. 16. and so the Spirit of the Lord departed from Saul; and no wonder then if the spirit, in regard of political influences, breathes not as formerly, that both Family and Kingdom go down the wind. See 1 Sam. 16. 14. 1 Chron. 10. 13, 14. Moreover, another way how Providence is concerned here, is, by letting lose Satan this and that way to work. Satan is a skilful Engineer, to go through with the black work which by a Divine permission and commission he undertakes: so it's said, There came forth a spirit, and stood before the Lord, and said, I will persuade him▪ and the Lord said unto him, Wherewith? and he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets: and he said, Thou shalt persuade him, and prevail also: go forth and do so, 1 King. 22. 21, 22.  
Lastly, There are occasions offered, whereby wicked ones, yet through their own lusts, are ensnared. The waters of the Sanctuary are pure and good; men's lusts, like lime, are inflamed, when these waters are providentially cast on them. Amaziah is causelessly offended with wholesome counsel. The bridle to check sin, becomes a spurr to edge him on in the roadway of sin, where he meets with a break-neck fall at last, 2 Chron. 25. 15, 16. Pertinent for this purpose is that in Isa. 6. 10. Make the heart of this people fat, make their ears heavy, etc. and that in Isa. 28. 13. The word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go and fall backward, and be broken, and snared, and taken. And thus for the Arguments; the Instructions follow.  
1. Take no encouragement to sin, because God's Providence is righteously versant about sin. Some there were in Paul's days, who did fly-blow his Doctrine, and pretend absurdities from thence, Rom. 3. 8. On what hindg their corrupt reasoning did hang, is intimated, v. 5. The Apostle doth reply there, as one well observeth, 
Dr. Sclater  (1.) by way of caution, I speak after, or according to man; that is, not in mine own person, as if I either approved or devised such a deduction. 2. By way of detestation, G●… forbidden! that shows his abhorrency 3. By way of confutation, else how shall God judge the world? The manner of answer may in Logic seem absurd, but is in Christianity the best that can b● shaped to deniers of Principles; neither was it want of skill that made the Apostle deny the conclusion; but wisdom rather, to direct God's children how to carry themselves towards such as question undoubted Principles: still hold evident truths; yea, though thou know not how to assail doubts raised by men of corrupt minds, and destitute of the truth— The direct answer is not here expressed by the Apostle; partly, for the cavil is so odious, that it required rather detestation than answer; partly, because the answer was so obvious, that any man might frame it: See what it is; the answer is on this manner; That it followeth not, because the illustration of God's glory flows not from our sins, either by the nature of them, or by the intention of the committer; but by accident rather.  
2. Make not apologies and defences for sin commited, by way of reflection on the Providence of God. There is an evil this way. Adam saith, The woman whom thou gavest me to be with me, she gave me of the tree, and I did eat, Gen. 3. 12. Aaron doth little less than glance at Providence, in giving a form to the Calf, I said unto them (saith he to Moses) whosoever hath any gold, let him break it off: so they gave it me, than I cast it into the fire, and there came out this Calf, Exod. 32. 24.  
3. Eye the Providence of God in and about sin; so as to admire, love, and thank him, who is wonderfully gracious, even when men are monstrously vicious. Joseph did look through the villainies of his brethren, to the Alwise Providence of God, Gen. 50. 20. Peter, who arraigns' the Jews of Murder, in Acts 2. 23. breaks forth into Doxology, or large Encomion of the freegrace of God, displayed in the death and resurrection of Christ, whom the Jews had so barbarously murdered. See 1 Pet. 1. 3, 4.   

SECT. 3.  
What is meant by Contingents here, may be demanded by some of a weaker understanding. I shall therefore premise a few things, before I close in with the proof of the extent of Providence to these. Contingents then in the general are such, which according to their proper nature in themselves considered, have an hability, propensity, or inclination, to act this way or that, and to fall out this way or that; and may here be considered three ways.  
1. Contingents are considered, (1.) in equal balance; so that the effect and consequent, before it is, is not determinable more one way, than another. (2.) As having a propendulous and approaching propensity to one way, more than another.  
2. Contingents are considered, (1.) in regard of natural things; these may for distinction sake be termed Casual. (2.) In regard of voluntary Agents: Thus the acts of the Will are accounted Contingent, in respect of the different objects about which they are taken up; and also in respect of one and the same object, but as differently versant about it, whether as willing, or nilling.  
3. Contingents are considered as single; or implicated, so that there is a combination or conjunction of them as casual, or voluntary, or both. An exemplification hereof is in Joseph his case; there was an heap of Contingencies, if we consider, his Father's sending him to his brethren, or not sending him; his brethren's so acting as they did, or not so acting; the Ismaelites passing by at that time, or not passing by; their buying him, or not buying of him: moreover it is said, Joseph was cast into the pit, and the pit was empty, there was no water in it, Gen. 37. 24. that there was a pit there nigh at hand; and that this pit, which was receptive of water, and probably destinated for that end, was now without water, is all contingent. Here we have a Chain of Contingencies, some links whereof will contribute to the proof of the matter in hand in what now followeth, both by way of argument and instruction.  
First then, the Scripture plainly asserts the extent of Providence to contingent matters. Solomon, who had made a deep search both into the works of Creation and Providence, attesteth this; and that, (1.) with respect to voluntary Contingents. Prov. 16. 1. The preparations of the heart in man, and the answer of the tongue, is from the Lord. Men think to bring forth this and that dish on the table, and in this or that order; but there is a wise controlling Providence; 
Saepe apud se constituunt homines politici quid in confessu judicum, ad milites, ad populum, apud principes dicturi sint: sed responsionem linguae, Deus pro sua Providentia temperate. Exempla extant oratorum, qui in magna frequentiâ hominum turpiter obmutuerunt. Concionatores saepe rem aliquam, diligenter meditantur: postquam vero suggestum conscendunt & omnium oculos in se conversos vident, trepidant: & quae diligenter meditati sunt, quemadmodum optarent, proffer non possunt. Mala etiam sibi dicendi homines proponunt, sed, nisi Deus justo judicio eos loqui permittat quod volunt, nequaquam possunt. Exemplo res crit manifesta. Balaam ariolus, corruptus pecuniâ regis Ammonitici, devovere Israelitas statuerat: sed velit, nolit bona imprecari eis cogitur Quod de sermone dicitur, multo magis de sactis est intelligendum. Lavat. Com. in locum.  such and such dishes come not on the table, the Council-table; or not in that order are they placed, as was intended.  
Again, (2.) with respect to Contingents natural, or casual; and so in the same Chapter it is said, The lot is cast into the lap; but the whole disposing thereof is of the Lord, v. 33. What is more contingent in itself, than a Lot? yet here is the disposing-hand of Providence seen. Exemplifications there are for this in Achan: the tribe of Judah was taken, than the family, and then the person of the family, Josh. 7. 16, 17. and so likewise in Saul, see 2 Sam. 10. 21, 22. Thus we have the testimony of Solomon; and yet behold a greater than Solomon doth witness the same: for, what more contingent, than for a Sparrow to be taken in net, or killed otherwise; and yet saith Christ, Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father: Mat. 10. 29.  
Secondly, If Contingents were without the bridle of Providence, God should be some petty Lord, not an Absolute and Universal Governor over the World: yea, remove Contingents, and farewell to the Government of the World. Let these be dumb Ciphers in the Table of Providence, and the speaking Figures will become silent ones. To judge by way of proportion; let there be a survey taken of the Providence of God in the case of Joseph; set by the Contingencies, and what becomes of that Map or Landscape of Providence? Certainly the Province of Contingents is of vast extent; so much may be gathered from that passage, whether of the wise man, or the foolish man, brought in by the Wise man, yet speaking truth in regard of the extent of Contingencies, Eccles. 9 11. Time and chance happeneth to all.  
Thirdly, Matters of considerable and great consequence, hang on this nail of contingency: As,  
1. The prevention of great dangers. A contingent-dispensation doth set a guard to wonder. Joseph his life was in an ordinary way (if not somewhat extraordinary) saved by the empty pit, and the Merchants, who did traffic with his brethren for such living Goods. And so Moses his life did hang on the cord of Contingencies, see Exod. 2. 5, 6.  
2. An inlet to great stirs, tumults, and combustions, is by virtue of a Contingency. The coal of an intestine war was blown by Sheba, who happened (as it is said) to be there: 2 Sam. 20. 1. see also Judg. 8 1, 2, 3.  
3. Great advancements are brought about by Contingencies. The Butler opens his mouth at Court for Joseph; he was before silent; ingratitude had set a Padlock on his lips, as himself acknowledgeth, Gen. 41. 9 Esther passed to her Royal Palace through several doors of Contingencies. Mordecai likewise he finds Contingencies to be the golden stirrup to his Honours: see Esth. 2. 21, 22, 23. and chap. 6. 1, 2, 3.  
4. The invention of Arts, and things of considerable consequence, have drawn their first breath by Contingency. The invention of Guns, that deadly instrument in war, which some think to be hinted in that of Rev. 9 
Brightm In locum.  17. is reported to be ushered into the world by a spark of fire falling into a Mortar of sulphureous matter, and so gave an occasion for an essay what Powder would do in a more exact Engine. Acosta relates how the Golden 
History of the Indies, lib. 3. c. 6  Mines of the Mountain Potozi, were found out by an Indian going to hunt for Venison; in the pursuit of the Beast, the Indian laboured to ascend a steep place, and laying hold on certain Plants, which yielding, he espied in the hole, or root, metal; and so by this means that Golden Mountain was discovered.  
5. By Contingent-dispensations the Lord afflicteth the sons of men as he pleaseth. The blustering wind of distress gets in at this hole. Jonah's Wind, Whale, Gourd, Worm, were all Contingents. Job in like sort drank deep of the Lord's bitter cup; Contingent- Providence held forth the cup to that servant of the lord Thou breakest (saith the Psalmist) the ships of Tarshish with an east-wind, Psal. 48. 7.  
Lastly, Notable exploits, victories, are hereby brought about. That Egyptian (by whose discoveries made, David became so victorious, 1 Sam. 30) might not have been so left by his Master, or else have had some killing-potion of Soldierlike Physic administered to him to put him out of pain: his not being knocked on the head, proves the means for David's knocking down the Amalekites, who (as it happened) were eating, drinking, and dancing, when David falls foul on them, 1 Sam. 30. 16, 17. It is observable, how in Naval-fights, the Wind, which is a Contingent at such a nick of time, is of great consequence. And not only at sea, but at land, doth Victory hang on Contingency. The Prophet Isaiah gives a description of an happy concurrency of Contingencies, in order to a triumphing-conquest; and all this with subordination to Divine Providence. And he will lift up an ensign to the nations from afar, and will hiss unto them from the end of the earth; and behold, they shall come with speed swiftly: none shall be weary, nor stumble amongst them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed; nor the latchet of their shoes be broken, Isa. 5. 26, 27.  
Fourthly, In the glass of Contingent-dispensations, may be seen the Attributes of God in a glorious equipage: As,  
1. The Power of God, which is notably displayed in the Winds, Seas, etc. Psal. 147. 18. 2 Chron. 20. 37.  
2. Mercy of God, as in the preservation of Joseph, Moses, and David, with others.  
3. The Justice of God; as when the two Bears came out of the Wood, and devoured forty and two Children, 2 King. 2. 23, 24.  
4. The Verity or Truth of God. Samuel anoints Saul Captain over the Lord's Inheritance, 1 Sam. 10. 1. After this, the Lot findeth out Saul, though he hid himself amongst the stuff, v. 20, 21, 22. The Land of Canaan was divided by lot; and the division holdeth correspondence with the Prophecy of Jacob before, as may be instanced in Zebulun, Gen. 49. 13. with Isa. 9 1. Josh. 9 10, 11.  
5. The Wisdom of God: By unthought-of Contingencies matters are brought to pass in God's time. In Joseph's case all the Contingents were the Bridge of Providence for the Dreams to pass over into the Land of Egypt for their real accomplishment.  
Having thus given the proof for the extent of Providence to contingent matters; there are these Lessons or Instructions which are of use.  
1. There is no reason to slight Contingent-dispensations. The same Will of God is the foundation of Contingents, which is of Necessaries, or things which are not so in themselves considered as Contingent. A Sparrow hath not the like principle of life as an Angel, or Man; and yet the Sparrow falls not to the ground without the will of the Father, Mat. 10. 29. Moreover, as hath been intimated, God doth notably display his glory by a confederation or concatenation of Contingents. Make not leight then of the least link of the Chain. Remember who couples all together, and how he useth it.  
2. Here is a check for the proud and insulting Adversaries of the Church. How easily can God, by a Contingent-dispensation, present them with such a snarled knot which shall be too hard for mortal fingers to untie? Haman was wonderfully baffled in his Projects, and that by a juncture of Contingencies. The proudest Child of Haman hath no reason to boast of to morrow; for the morrow may bring forth the death of the Plot, and the burial of the Plotter. There are Contingencies, which to man's apprehension, at the first, seem not otherwise than so many lose straws; but with these straws, artificially twisted together by the hand of Providence, a Rope is made no less strong to bind, than Chains and Fetters of Iron.  
3. There is great encouragement to live in dependence on God for provision and protection. Contingent-dispensations are oftentimes the Saints Exchequer and Lifeguard. If one had asked a godly Israelite in the Wilderness, saying, Where is your food? He must have answered, Above in the Clouds (a very high Cupboard, out of the Child's reach), but on the morrow it will be had out from thence. Again, if it had been said, What if an Enemy shall fall on you? It might have been replied, That such a blow happened to the Egyptians behind, as no need to fear them for one Forty years: and such fears had fallen in upon the hearts of the Canaanites, before them; so that there's little ground to be dismayed. Thus, through Providence, the Egyptians Frenzy at the Red-sea, and the Canaanites Palsy, was the means of the Israelites safety.  
4. Take notice of Mercies conveyed on the wings of Contingent-dispensations. In this Treasure-house are Mercies of all sorts. The woman of Samaria happened to come in a good time to Jacob's Well, where the Fountain of Life was open for her, Joh. 4. 6, 7. Ruth goes a gleaning, and her hap was to light on a part of the field belonging to Boaz, as it is said, Ruth 2, 3. and from a Gleaner she becomes a Mistress in Boaz his Family, to whom she married, and at marriage hath the prayers of the good people in Bethlehem; which prayers of her neighbours had a glorious issue; no less than Grandfather to a King is born to the joy of Naomi, Boaz, Ruth, and the rest of the people of Bethelehem: See Ruth 4. 11. to the end.   

SECT. 4.  
That the Providence of God extendeth to the deaths of men, may be illustrated, 

1. More generally.  
2. Particularly.    
First, In the general, It appears from these and the like Arguments.  
1. God giveth life; and no longer than he upholds life, doth it last. Thou (saith Moses) carriest them away as with a flood, Psal. 90. 5. The Jews went about to kill Paul, yet their design was ineffectual; as Paul giveth the reason, saying, Having therefore obtained help of God, I continue unto this day, Acts 26. 21, 22.  
2. If the Providence of God stoops to a Sparrow's falling on the ground, why not to the grave of a Man? and yet Sparrows are not long-lived birds, as Naturalists observe: they are birds of little value too. To deny then the inference from Sparrows to Men, is to asperse our Saviour's Logic, for so is the scope of the Argument urged, Mat. 10. 29. with 31.  
3. Death is an Evil of smart; and shall there be any evil in the City, and the Lord hath not done it? Amos 3. 6.  
4. On the death of some persons, the adversity of a whole Nation is ushered in: that is a significant place of Scripture for this purpose, in Lam. 4. 20. The breath of our nostrils, the anointed of the Lord was taken in their pits, of whom we said, Under his shadow we shall live among the heathen. And thus briefly in the general.  
Secondly, In the next place, more particularly, Consider the extent of Providence, 

1. To the Kind's of death.  
2. To the Timing of death.    
First, As for the Kind's of death, they may be distinguished thus:  
1. Natural; as being affixed to nature since the fall of our first Parents, Gen. 3. 19 By natural death here, is understood the dissolution of man from Principles of Mortality within, though there should not be any violence from without: Thus some, according to the Providential disposition of the Almighty, come to the grave in a full age, like as a shock of corn cometh in his season, Job 5. 26. see for this, Deut. 34. 5. Psal. 90. 10.  
2. Violent; when the candle of life burns not out, but is puffed out, and that by the hot breath of a raging Enemy, or the sentencing-mouth of the Magistrate. Job's servants were slain by the Chaldeans and Sabeans, but not without the Providence of God, as Job acknowledgeth, chap. 1, 15, 17, 21. Achan is stoned to death; and yet glory is due to the Lord whom Achan had offended, Josh. 7. 19, 25, 26.  
3. Casual; which though it may be violent, yet is here considered as not intended by men as Agents, or Instruments. God's Providence reacheth to Chance-medley. The slaying of man accidentally, is said to be God's delivering a man into the hand of the slayer: see Exod. 21. 13. Deut. 19 5.  
Secondly, The timing of the deaths of men, hath its reference to the Providence of God: for as he sets bounds to the sea, Job 38. 8. and hath determined the bounds of men's habitations, Acts 17. 26. so he hath not left the lives of men boundless. The truth of this will appear,  
1. From plain places of Scripture affirming so. Job 7. 1. Is there not an appointed time to man upon the earth? Are not his days like the days of an hireling? Job 15. 5. Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. Eccles. 1. 1, 2. To every thing there is a season, and a time to every purpose under heaven; a time to be born, and a time to die. According here to Solomon's Divinity, time or season for things fall under the Providence of God, and particularly, birth and death are in the front of the catalogue of the instances there: which we are (as one observeth) to understand only according to the event, what things fall out after God's appointment; not the lawfulness or unlawfulness of them, what things should be by God's commandment.  
2. From the reason rendered in Scripture, why some are not sooner removed out of the world by the hands of violence, notwithstanding promissory, or rather comminatory probabilities. John 7. 30. Then they sought to take him: but no man laid hands on him, because his hour was not yet come. The same reason is repeated John 8. 20. Christ backs the same reason as solid and true, when he said to his apprehenders, When I was daily with you in the Temple, ye stretched forth no hands against me: but this is your hour and power of darkness, Luk. 22. 53.  
3. From the verity of God in timing the deaths of persons according to particular predictions. So in Isa. 7. 16. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. Pekah the son of Remaliah, was one of those Kings, and his death is recorded 2 King. 15. 30. It is said of the Assyrian, Isa. 37. 7. I will cause him to fall by the sword in his own land. Here was a prediction of death, the kind of it, and the place where; and accordingly it was fulfilled, as it is recorded in the 37, 38 verses of the same Chapter.  
4. From the peculiar Prerogative of God, as he is (1.) the God of Mercies, and so he hands Mercies to men, 1. by their own deaths; they are taken away from the evil to come. God houseth them in Heaven before the black storms fall out on the earth. See 2 King. 22. 20. Isa. 57 1. 2. By the deaths of others, who are thorns in the sides of his people; the burning up of these thorns is a joyful bonfire. So in 2 King. 13. 22. Hazael oppressed Israel; in ver. 23. The Lord was gracious to them, and had compassion on them, etc. Now how the Lord shows himself thus gracious and compassionate, we have in v. 24. So Hazael the King of Syria died. Thus the Lord is a God of Mercies even in the deaths of men. But then (2.) as the God of Judgement; and so not only wrath, but great wrath, comes forth on the stage of the World in timing the deaths of persons. The glorious terribleness of Justice is here seen; as (1.) when Providence suddenly snatcheth a man from his fancied Paradise; Thou fool, this night thy soul shall be required of thee, etc. Luke 12. 20. Death, as Providence doth judicially time it, hath a sting in its sting: so in that Monarch, who was slain in his Royal City by his own Sons, and while at his devotions in the House of Nis●och his god. Isa. 37. 37, 38. (2.) When the deaths of many thousands are timed together: The Lord is known by the judgement which he executeth, Psal. 9 16. We read of Seventy thousand men who died of the Plague in three days time, 2 Sam. 24. 15. And in 1 King. 20. 29. the children of Israel slew of the Syrians an hundred thousand footmen in one day. Now if there were not a Providence in the timing the deaths of persons, the glory of Divine Justice would have its grave with the vast multitudes who fall by Famine, Sword, or Pestilence; all which are the Lord's Arrows, as the Prophet Gad informeth David in 2 Sam. 24 12, 13.  
5. From the success and non-success of means used in order to the proroguing or lengthening forth of life. The preservatives of life are conservative of it no otherwise than as the Lord pleaseth. This may be evidenced in three things.  
1. In the use of Medicinal means, which sometimes (very improbable to reason), avail to the recovery of health, and that though the person were mortally sick in the judgement of the most accurate Physicians. There seemeth to be something of Providence by way of proportion to that Cure wrought on Hezekiah by the lump of Figs, as Isa. 38. 21. I acknowledge that Cure extraordinary, and shall not dispute the question, Whether the lump of Figs might not have something of natural tendency by way of cure? This is that I contend for, That Providence is very much seen, if not in elevating improbable means, in themselves considered, in order to a cure; yet in bringing to light such means which are improbable to man's reason, though very proper for the recovery of the Patient, who, like Epaphroditus, was sick, nigh unto death; but God had mercy on him, Phil. 2. 27. And as the Lord's mercy, and Providence is displayed in the raising of persons from the grave; so no less may the hand of Providence be seen in rendering the means used for health successless A College of Physicians are Physicians of no value, when, and where the Lord, the great Physician, withdraws his manutenancy, or succeeding hand of Providence: witness this in Asa, who had his Physicians, but not his cure; die he must; his disease lodgeth him in his grave, 2 Chron. 16. 12, 13.  
But, 2dly, in the matter of Diet; some Creatures have more of a restorative virtue than others; and yet some are healthier, fairer, live longer with their Pults, than others who eat their portion of the King's meat. Dan. 1. 12, 15. Whence is this? the word doth plainly lesson, Exod. 23. 25. He shall bless thy bread, and thy water; and I will take sickness away from thee. And Mat. 4. 4. Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  
Lastly, In the greatest caution or circumspection men use to preserve themselves in dangers. The King of Israel disguiseth himself, and hath his Armour; yet an Arrow finds its passage between the joints of his Harness, 1 King. 22. On the other hand Jehosaphat, who was in the same fight, and in greater danger than King Abab, is preserved▪ It came to pass (saith the Text) when the Captains of the Charives saw Jehosaphat (in his Royal Robes) that they said, It is the king of Israel; therefore they compassed about him to fight: but Jehosaphat cried out, and the Lord helped him: and God moved them to departed from him, 2 Chron. 18. 31.  
6thly, and lastly, From the absurdity which would otherwise follow. For if the timing of men's lives here in the world, be not according to the bounds which the Lord sets; then to whom shall the glory in point of preservation be attributed? Shall men think themselves, or acknowledge Fortune, in contradistinction to Providence? The Scripture otherwise teacheth, Psal. 31. 15. My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. And Psal. 68 20. He that is our God, is the God of salvation: and unto God the Lord belong the issues from death.  
In the next place it remains, that some reply be made to the Objections which look, and do but look, the matter here asserted in the face; and they are as followeth.  
1. Fifteen years are said to be added to the days of Hezekiah, Isa. 38. 5.  
Ans. The addition there is no new Addition, as it respects the Purpose of God; it is rather a new Edition of the Purpose of God; a discovery of what lay hid before, and is now made manifest, notwithstanding the contrary might be concluded in respect of the malignity of Hezekiah's disease. To assert, that there was a new Purpose of God, because of the declaration of the Prophet there, were to make a new God, who is still the Ancient of days, and with whom is no variableness, neither shadow of turning, as the Scripture affirms Him to be, Dan. 7. 9 James 1. 17.  
2. It may be objected, That in Psal. 55. 23. Bloody and deceitful men shall not live out half their days.  
Ans. The days of men are considered according to the course of nature, Psal. 90. 10. The days of our years are threescore years and ten, etc. and according to the course of Divine Providence, which holds an exact accord with the Purpose or Determination of God. I know (saith the Prophet to Amaziah) that God hath determined to destroy thee, because thou hast done this, and hast not harkened unto my counsel, 2 Chron. 25. 16. Men live not then half their days, according to the probable course of Nature, though they die according to the number of days fore-known or determined by God.  
3. It may be objected, That some are the cause of their own death, and so die before their time, according to what is said, Eccles. 7. 17. Why shouldst thou die before thy time?  
Ans. 1. The same will hold, if it had strength, as to others being the cause of the death of others, as the Jews, who killed Christ; and yet this horrid fact of theirs was consistent with the stated time of Christ's Ministry on earth, as was before proved, John 7. 30. John 8. 20. John 13. 1.  
2. However some are the cause of their own death, yet not without the wise Providence of God, either as righteously punishing them, 1 Sam. 31. 4 2 Sam. 17. 23. or graciously chastizing them, 1 Cor. 11. 30. For this cause many are weak and sickly among you, and many sleep. So Josiah is in a sort accessary to his own death; and yet he dies in peace, whilst he dies in war: his death was but a sanctified flea-biting in comparison of the evil to come on his Kingdom; he is removed from being a heartbroken Spectator of them, and lives not to be the object of a barbarous and insulting Adversary's reproach and cruelty. See 2 King. 22. 20. with 2 Chron. 35. and 36: chap.  
Now from what hath been said as touching the extent of Divine Providence to the death of persons, these four following Consectaries or Lessons may be commended.  
1. There is no reason to give way to anxious and disquieting thoughts, from the consideration of difficulties, dangers, casualties, which may attend ourselves, or those related to us, in the way or calling in which God by his Providence engageth in according to his word, warranting the way or calling. There is an irregular fear and disquiet, which leaps objectively from the black face of second causes, into the hearts of men and women. Our Saviour intimates so much in Mat. 10. 28. the disease there, is Fears about the body; and the cure of this disease, is by going into the Shop of Divine Providence, where a remedy may be had, v. 29. the sweet and serious meditation on Divine Providence, is the best Cordial under all fears and disquiets of this nature. It comes to be the death of fears and disquiets which refers to death. There is a story of an Husbandman and Seaman communing together: The Husbandman asks the Seaman, Of what Civil Profession his Father was? He replies, A Seaman as he was, and so likewise was his Grandfather too. The Husbandman inquires, where his Father died? Answer is made, At Sea, and so did his Grandfather too. Hereupon saith the Husbandman, Are you not afraid to go to Sea? The Seaman asks the Husbandman, of what Profession was his Father? and after, his Grandfather? and it being answered, They were both Husbandmen; he further asketh, where they died? Answer is made, At home in their beds. And are not you (saith the Seaman) afraid to go to bed? The application of this story is easy, and needs not a screw.  
2. It's wisdom then for persons to interest themselves in the God of Providence. Happy is that people whose God is the Lord, Psal. 145. 15. there are two great encouragements to look after an interest in God, as reconciled to the soul in and through Jesus Christ.  
(1.) None go with so strong a guard, as they who have thus the Lord for their God. Christ tells his Disciples, that the very hairs of their head were all numbered, Mat. 10. 30.  
(2.) Whatever distresses Saints meet withal, suppose a violent death, they have a counterpoison or remedy against the evil of the evils. The Lord's John Baptists lose their heads, but not an hair; they are then gainers when they seem to be losers. There is enough by death to make amends for death: Blessed are they which die in the Lord, etc. Rev. 14. 13.  
3. It may quiet the spirit, when God takes away, by death, Friends, Relations, acquaintants: These die not at hap-hazzard. The God of Wisdom placeth and displaceth persons in the World, and all wisely and righteously. If Children are with us like Jonah's Gourd, for a night; and then a Worm eats them to a withering. There is no reason to quarrel with the Lord, who hath variety of wise Ends in the Gourd-dispensation of this Nature; We have reason to quarrel with our unreasonable quarrelings at the Lord's bereaving us of Relations. There was never a Marriage, but a Funeral as consequent: And yet doth not the Funeral of Relations usher in the Funerals of quietness and thankfulness to God for the loan of comfortable Relations so long? If one lend us an hundred pounds for some years freely, and after calls for it; Is there ground for disquiet and fullenness, as if so be there had been no courtesy at all for divers years? How often do we forget ourselves as men, and much more as Christians, in matters of this nature! The Apostle Paul doth caution against irregular sorrow for death of persons, 1 Thess. 4. 13. and an excellent 
Illud quoque, quâ justitiâ in omnibus rebus es, necesse est te adjuvet, cogitantem, Non injuriam tibi factam, quod talem fratrem amisisti, sed beneficium datum, quod tam diu pietate ejus tibi uti fruique licuit. Seneca de consolation ad Polybium.  Copy is left for us to write by, when Death sets its cold hand on any of our friends, 2 Sam. 12. 22, 23.  
4. What ground is here for a mortified frame of spirit both to things and persons in the world? Our days, and the days of others, will have their period. We and others are like passengers in a Ship; who, whether they sit, walk on the Decks, or sleep in the Cabins, are in motion towards the Haven. The World is rather an Inn, than an accustomed Home-Stall, or Dwellinghouse: one generation passeth away, and another cometh, Eccles. 1. 4. It's folly then for the sons of men to be elbow-deep in the thick clay of the world; as if so be they and their wealth, their pomp and their pleasures, were to abide here for ever. Oh that what the Apostle Paul adviseth, were engraven on the heart with a pen of Iron, and the point of a Diamond! But this I say, brethren, The time is short; it remaineth that both they that have wives, be as though they bade none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away, 1 Cor. 7. 29, 30. 31.   

SECT. 5.  
That the Providence of God extendeth to the meanest creatures, and things trivial or of less moment in human apprehension, comes in the last place to be insisted on; and this appeareth to be so from the following Arguments.  
1. The Lord made creeping things as well as the Whales and Elephants. This is plain from the History of the Creation, as is made manifest in Gen. 1. 24, 25. Now if the Creation be comprehensive of things which move in a less sphere of activity; Why should the said things be looked on as below the Providence of God in point of gubernation, and ordering them to his own glory?  
2. These are a part of the Universe, and so fall under the Providence of God. The little-finger is not excluded from the influence of the Soul, because it is not of equal bigness with a limb of the body-natural: if so in Man, the little World, as he is termed by some; Why should it not hold, by the like parity of reason, in the greater World?  
3. We find how the Lord hath condescended to give informations and directions about meaner matters. The Laws given to the Jews have instances enough to evidence 
Res erat parva, capellasiniri ab hireis compunctis & maculosis: veruntamen Deus eò usque extendit suam Providentiam, monens ea de re Jacobum per infominum Genes. 31. 12. ut Jacob disceret sidere Deo in magnis, videns eum etiam ad haec minuta curam extendere. Moli●aeus in Enod. grav. quaest. p. 24.  this; and why should it then be thought beneath Providence in governing matters of lesser consequence, when Laws have been enacted referring to lesser matters.  
4. The Scripture hath frequent instances of God's Providence as versant about the meanest and most inconsiderable matters: if we cast an eye at sea, there shall we find, that the Providence of God not only respects the Tarshish-fleet of ships, but also a single ship, and the broken pieces of that ship, Acts 27. 22. with 24. Not only a shoal of fish, Luke 5. 9 but a single fish, Mat. 17. 27. And if the eye, from its Sea, return, and walk at Land; there may be seen the same God in his Providence on the shore. God's Providence reacheth to a Birds-nest, Psal. 104. 17. and to Birds in the nest, Job 38. 4. Whether the provision for the young Ravens, spoken of in that place of Job, be by worms out of the dung in and about their nests, or by flies crossing over the heads of the young ones, which flies are taken captive, and so serve for food; I shall not largely discuss: it's enough to note, that they are cherished, and that both ways, as is observed by some. And not only are the Birds, but Trees, where they nest, and sing, within the verge of Providence. So the Figtree which our Saviour cursed, Mat. 21. 19 the Sycamore tree on which Zacheus climbed up to see Christ, Luke 19 4, 5. the Figtree under which Christ saw Nathaniel, Joh. 1. 48. All these were upon supposition of divine knowledge, so under the secret Law of Providence, as that they were not to be cut down, ere such moral references as these Trees had, were accomplished. Not only Trees, but Houses, (beholding to the Trees for their materials) are subjected to the Providence of God: Thus the Winter-house and the Summer-house, the Palace and the College, are liable to the gunshot of Providence, Amos 3. 15. and 6. 11. Yea, to say no more, the Providence of God (with reverence be it spoken) stoops so low as to concern itself in the shoes that are in House; the Angel said to Peter, Gird thyself, and bind on thy Sandals, Acts 12. 8.  
5. The meanest things considered in their uses, connexion's, references, do abundantly testify the Providence of God as extensive to them. Sampson's Feast, and Riddle propounded at the Feast, are introductions to matters of grand weight and importance, Judg. 14 The flying of an Arrow in battle is a leight thing, yet this kills a King, and so the whole Army is routed, 1 King. 22. In our English History it is recorded of Richard the first 
Speed's History of Britain.  how a Castle was offered him, if he would save the lives of the besieged: He would not, but threatened to hang them: Hereupon a● Arbalaster charged his Bow, and with a square Arrow; making first his prayer to God, That he would direct that shot, and delver the innocency of the besieged from oppression, it struck the King, whereof he died. Mention is made likewise, how the 
Antistitis praeclariindustria ad custodes captivi Principis literae componuntur in haec verba, Edvardum occidere, etc. Advertite amphiboliam; si iste modo legantur haec verba— coedem prohibent: si verò sic— jubent. God w. de praesul. Angl. p. 283.  life of Edward the second, hung on the doubtful answer of Travistone not being pointed: Edvardum occidere nolite timere bonum est, To kill King Edward you need not to fear it is good. If the stop be placed at [not], its sense is different from the stop being set at the word [fear]. Loyalty and Treason in this point, are at a point. I might give other instances; as in a person's stooping down to tie the shoe, and upon a sudden alteration of the posture, an Horse at that nick of time comes by, is frighted, throws the party on Horseback before; and what is consequent upon falls oftentimes, most know— I have known the life of a Child to be preserved by means of a thwart or bonding stick, which hath checked a board of weight from so falling down directly, as otherwise the Child might have perished. And not only in matters of this life have smaller matters their connexion's and references; but also in matters of Religion. Thus that man's bearing a Pitcher of water, Luke 22. 10. What is (saith a learned man 
* Dr. Holdsworth in Ser. 2. on Luke 22. ●1, 12 [if that may pass for the Doctor's with the others.] ) of less moment, than for a man to bear a Pitcher of water? What is a Pitcher of water to God's Providence? Yes, God guided it to a good end to the Disciples; showing them hereby, where they might eat the Passover.  
6. If God's Providence should be denied to smaller matters; then,  
1. Might it not as well be denied to greater matters? For smaller matters, considered in their connextions, become greater matters. Who knows what are the notable products, it may be, of things, little heeded by some for the present season? Besides, a fair way is laid open to deny God's Providence in greater matters; which become not so great circumstantially considered, as was before intimated. Austin tells a story, how when one had said, That the Fly was made by the Devil; a certain Manichee insinuates, That then by the same Devil is made the Bee, Locust, Lizzard, Ox, Elephant, and so Man—. Knock off Providence in lesser matters, and a way is laid open for one to play the Manichee in greater.  
But 2dly, To deny God's Providence in lesser matters, is to break that series or chain whereby Divine Wisdom hath ordered all. As in the workmanship of the Tabernacle, there were Loops and Taches, and these had their use; and without these, What would become of the Tabernacle? So here, Providence takes in a Loop, a Tach, as well as the Purple, Blue, and Scarlet, of greater matters.  
3. To deny God's Providence in lesser matters, 
Omnia gubernare, est Deo gloriosum.  were to derogate from the glory of God, (1.) More generally, seeing its glorious for God to have all at his check and control. (2.) More particularly, seeing his glory doth notably shine forth in and about smaller matters, as was in the Miracle of the Lice, that the Magicians cry out, This is the finger of God, Exod. 8. 19 No work indeed so little, but if 
Nullum est tam minutum Dei opus, quod non in se contineat aliquid miraculi, ubi repuratur sicut decet. Calv. in Zach. c. 8. v. 6.  looked into, bespeaks a great God.  
Now from what hath been said, I may briefly commend two things, seeing more may be said of this nature in the following part of this Treatise.  
1. There is no reason to judge the care of meaner matters as without the circle of Divine Providence. It's enough that our Saviour Christ hath decided the controversy to an hair, and the natural colour of an hair, Mat. 10. 30. with Mat. 5. 36. if this satisfy not persons, I know not how to satisfy them. If they knew what it were to Providence it over the meanest of creatures but for one moment, they would 
Si tamen aliquis existimet istiusmodi (scilic. parvarum) gubernationem parum convenire Majestati Dei is faciat periculum in re abjectissimâ, num forte possit illam ita regere, ut ipsi sit ad nutum, & ab ipso pendeat in omnibus, quae ad curam & gubernationem creaturae pertinent. Fatebitur ille profecto, se in rei vilissimae gubernatione talia observare, quae longe sint majora, quam ut ab homine, imo ab hominibus in unum conflatis praestari queant. Alsled. Theol. Cas. c. 54  see reason sufficient to acknowledge the Creator in all; and that as they cannot make a Fly, so not providentially hold it up in its being, and govern it.  
2. There is the more handfast for faith 
Non se subducit Deus, ut cadas; sed & de ipsis capillis nostris securitatem nobis dedit; quid times hominem homo in sinu Dei postitus? j●cta in Deum curam tuam. August. Ser. 6. in Mat.  to lay hold on God for greater matters, seeing his Providence is versant about smaller. Thus Christ teacheth, Mat. 6. and so Mat. 10. 30, 31. And so I have done with the Third Part of this Treatise: The Fourth now is to be prosecuted.     

PART IU.  
HAVING thus far launched into the Sea of Providence, where the Christian may behold the wondrous works of God: Come we now to give a recital of the Sacred Maxims or Observations which this Voyage will afford. And here I shall,  
1. Prefix the Observation.  
2. Affix the Illustration or Confirmation; together with the Accommodation or Improvement of the Observation illustrated or confirmed.  

OBSERVATION I.  
The knowledge men have of the Providence of God, is imperfectly apprehensive, not comprehensive.  

CHAP. I.  
THE truth of this appears, (1.) From positive assertions in Scripture, Eccles. 3. 11. He hath made every thing beautiful in his time: also he hath set the world in their hearts, so that no man can find out the work that God maketh from the beginning to the end. (2.) From the Lord's posing parties about his Providence: When he takes the matter in hand, as in the case of Job, How did the Lord argue him into a modest silence? See chap. 38, 39, 40, 41. with chap. 42. v. 1, 2, 3, 4, 5, 6. (3.) From errors and mistakes about God's Providence; which have more or less seized on not only men, but the best of men. Job's Friends were no Atheists, but good men; yet saith the Lord unto Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath, Job 42. 7. (4.) From the ingenuous confessions or bemoaning acknowledgements of godly ones. Lo (saith Job) these are the paths of his ways; but how little a portion is heard of him! Job 26. 14. So foolish was I (saith the Psalmist) and ignorant; I was as a beast before thee, Psal. 73. 22. Surely I am (saith Agur) more brutish than any man; and have not the understanding of a man: I neither learned wisdom, nor have the knowledge of the Holy: Who hath ascended up into heaven, or descended? Who hath gathered the wind in his fists? Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name? Or what is his Son's name, if thou canst tell? Prov. 30. 2, 3, 4.  
Moreover, the truth of this will further be evidenced, if we consider,  
1. The Object, viz. Providential dispensations.  
2. The Subject, Man under this or that dispensation.  
To begin with the first of these. The Scripture doth inform how that the Lord is wonderful in counsel, and excellent in working, Isa. 28. 19 and he only doth wondrous things, Psal. 72. 18. Look as what comes out of Heaven's shop, bespeaks the skill of the great Workman of Heaven and Earth; so there are some divine pieces of Workmanship (if I may so speak after the manner of men) which hold men at an amazing or astonishing-gaze. More particularly: Two things in Divine dispensations of Providence do notably gravel the sons of men. (1.) The unusualness of a Dispensation. Rebeccah's War in her bowels makes her say, If it be so, why am I thus? and she went to inquire of the Lord, Gen. 25. 22. Job's afflictions in such sort, and befalling such an one who keeps up communion with God; yea, prays for his Children, lest in their regular solace of themselves together, they should be irregular; must in all likelihood startle himself and his friends; who probably observing how God did then ordinarily bless the Tabernacle of the righteous in regard of outward prosperity, were the sooner induced to pass wrong censure on that holy man of God. But in the next place, The intricacy of a Dispensation doth likewise contribute to the non-plussing or baffling of a party under the Dispensation. We read in Ezek. 1. 16. of a wheel within a wheel: Whether that be to be understood inclusively, as one wheel within being out of ken, and so there is a secret winding of matters which the eye of reason discerneth not: or, whether in a transverse sense; and so it notes the thwart or cross-turning of things; when one while matters go this way, and another while that way, I determine not: either of the interpretations give us the thing here contended for. To this we may add some exemplifications of the intricacy of Providence. That in Judg. 20. where the children of Israel had a good Cause and a Divine Warrant to fight Benjamin; and yet they were worsted and put to the rout. Jacob had warrant to return to his Country; a promise that God would deal well with him in that return, Gen. 32. 9 and yet behold a Providence which seemingly clashed with the Promise! Is this (might Reason be ready enough to prompt Jacob in the ear) to be dealt well with? What! to have thy throat cut by Esau's Ruffians! Here is a returning to thy Kindred indeed, by returning to thy dust! And yet Jacob's black cloud blows over, and the Promise and the Providence do more sweetly kiss each other than the two Brethren do.  
In the next place consider, consider the Subject; and so man is not much unlike Seneca's Harpesten, who complained the room was dark, when she was blind. The light of Providence is not so taken in; partly, by reason of darkness in the understanding; for, we know but in part, 1 Cor. 13. 9 and partly, by reason of turbulent passions; which being crossed in this or that dispensation, do raise a sog or mist, which cloud the understanding. How is David transported on the death of Absalon! 2 Sam. 18. 33. How doth Jonah's pride and passion hinder him from subscribing to the Wisdom and Mercy of God in sparing Niniveh! see Jonah chap. 4. Men had need therefore watch against charming lusts and passions, which otherwise will join their additional issue with the intrinsic darkness of the understanding; and so, like the Earth, interpose between them and the light of Providence.   

CHAP. II.  
1. NO ground to throw by the observation of the Lord's Dispensations, because our knowledge of them is not a comprehensive knowledge. It is a dangerous inference from that of Peter speaking of Paul's Epistles, in which are some things hard to be understood, 2 Pet. 3. 16. to reject therefore the reading of the Sacred Scriptures. The like inference here from the things hard to be understood in the course of God's Providence, is of dangerous consequence. What is said of the Scriptures, how it is a River wherein the Elephant may swim, and yet the Lamb may wade; the same, by way of proportion, may be said as touching the Lord's Providential Dispensations; some of which, gravel the profoundest; others are understood by the meanest for their instruction. Haman's Councillors, and his Wise Zeresh, learned a cautionary lesson in the School of Providence, they bid him beware how he engage against a Mordecai, a Child of Providence: Esth. 6. 13. The Apostle Paul informeth, how there is a common Catechism of Providence for the World, Rom. 1. 20. Moreover, it may be well remembered here, That some Dispensations of Providence which are dark for a time, may after become light to the industrious and waiting Christian on his God. When I thought to know this, it was too painful for me; until I went into the Sanctuary of God: then understood I their end, Psal. 73. 16, 17. Lastly, Such mysteries and riddles of Providence, the depth whereof we are not able to fathom; yet by the light of God's word we are taught to subscribe unto, and to rest contented, by way of admiration, where we cannot reach by way of comprehension; Even so Father, for so it seemed good in thy sight, Mat. 11. 26.  
2. No reason for any mortal man to pride himself in his attainments. Though a man be got up on the Mountain of Providence, and others are in the Valley, yet that man is far enough from touching the sky. Two things may check pride upon the account of knowledge here. (1.) The Angels in Heaven may learn by the Providences of God on earth. That Heavenly Academy admits of an addition of experimental knowledge; see Eph. 3. 10. 1 Pet. 1. 12. No man therefore knows so much, but he may know more; and to be lifted up with high apprehension of man's apprehensions, is so far from being wise as an Angel of God, as that the man lies open to the condemnation of the Devil, as the Apostle teacheth, 1 Tim. 3. 6. But (2dly) he who hath an high conceit about his knowledge in Divine Dispensations, may quickly be mistaken in matters, and pay dear for his mistake. We find how a good Prophet, by a pretended Providence of an Angels appearing, is prevailed on to do otherwise than he should have done, and that to the loss of his life, 1 King. 13. 18, 24. Though a man therefore have made more progress in the search of Word and Providence, than others; yet let him remember, his knowledge is rather a twilight-one, than Meridian; and let him, according to that in Psal. 2. 11. serve the Lord with fear, and rejoice with trembling.  
3. From this, learn to bid an hearty welcome to such means, helps, furtherances, as God vouchsafeth for the better understanding of his dispensations. This inference is rational from the premised Theses or Positions. The Cripple needs his Crutches, and no reason to throw them away till he can go without them. There are two moving Considerations here:  
1. It is disingenuous to do otherwise. Shall God offer thee Spectacles for thy weak sight, and wilt thou throw them against the wall, or trample them under thy feet? It was the aggravating sin of the Gentiles, That they did imprison the notions of Providence, which God had sent as guests into their hearts: They held the truth in unrighteousness, saith Paul, Rom. 1. 18. Pharaoh had Moses and Aaron, together with Catechising-Plagues; and yet he continues as blockheaded a King as ever sat upon Egypt's Throne; and just it was with God, that such a Block should float on the waters, where Israel saw the great work which the Lord did upon him and his Egyptians, Exod. 14. 31.  
2. Herein is a display of Wisdom, To use kindly these Guests, I mean H●lps and Furtherances for the better taking in of the mind of God in his Dispensations. Abraham was no loser by entertaing the Angels as his Guests. He learned that in their company, which otherwise he had been ignorant of, Gen. 18. 17. It's wisdom then to set open the window-leaves for Heaven's light to come in on our Understandings. Whoso is wise, and he shall understand these things; prudent, and he shall know them: for the ways of the Lord are right, and the just shall walk in them, Hos. 14. 9    

OBSERVATION II.  
God's Decree, Will, or Purpose, is the original bottom, or foundation, of his Dispensations in the world.  

CHAP. I.  
THE truth of this may be cleared on this wise:  
1. There are Allusions or Similitudes it Scripture, which according to their proper scope and drift, declare this. In Psal. 139. 16. In thy book all my members were written. Jer. 18. 4. So he made it again another vessel, a seemed good to the Potter to make it. And it Zech. 6. 1. the Chariots there come out from between two Mountains. This Text i● 
Et hic aptissime nobis pingitur consilium Dei quoniam antequam res in actum erumpant, sunt quasi inclusae inter montium angustias: quod enim Deus decrevit, non apparet, sed est absconditum, quasi lateret in altis montibus. Tunc ergo incipimus agnoscere Dei consilium, ubi ipsa experientia nos docet hoc vel alio modo fuisse decretum quod prius nos latebat.  a picture of the process of Providence. Things, before they come to pass, are latent between these Mountains, as Calvin interpreteth.  
2. Matters in Scripture are insisted on, as having a reference to God's Decree or Will. (1.) Some things are referred to God by way of proper efficiency. Paul speaks of vessels of mercy which the Lord had afore prepared unto glory, Rom. 9 ver. 23. What this preparing of the Lord is, the same Apostle doth give to understand, not only in that Chapter, but elsewhere, as Eph. 1. According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame, before him in love; having predestinated us unto the adoption of children, by Jesus Christ, according to the good pleasure of his will, v. 4, 5. and not only good supernatural, as Vocation, Justification, and the like, centre in the Purpose or Will of God, as the Apostle here showeth: but likewise, good natural and moral; for he hath made a decree for the rain, Job 28. 26. The fire and hail, snow and vapours, stormy wind, fulfil his word, Psal. 148. 8. Every good and every perfect gift is from above, and cometh down from the father of lights, James 1. 17. (2.) Other matters have a reference to the Decree or Will of God, by way of a wise, righteous permission. It may be observed how the Apostle speaks differently of the vessels of mercy, and the vessels of wrath, Rom. 9 the vessels of mercy the Lord is said to prepare unto glory, v. 23. the vessels of wrath, are said only to be fitted to destruction, v. 22. God infuseth no evil into them; and yet the evil of sin cannot be without his Will so permitting; not by way of approbation, but physical non-impedition, There is indeed a curious and spotless artifice of the Holy One of Israel, even in and about the sins of men. He never acts deficiently from the Rule of his Eternal Righteousness; and therefore the Lord's Willing sin in a sense, is not to be ignorantly jumbled together with man's not-hindering, who is under a Law to hinder it. I see no reason then to deny the reference that sin hath to the Will or Purpose of God. The 
Necdubitandum est, Deum facere bene, etiam sinendo fieri quaecunque male: non enim hoc nisi justo judicio sinit, & profecto bonum est, omne quod justum est: nam nisi hoc esset bonum, ut essent & mala, nullo modo esse sinerentur ab Omnipotent Bono, cui procul dubio, quam facile est, quod vult, facere, tan facile est, quod non vult esse, non finere. August. in Enchirid. cap. 96.  hand of Providence writ the Copy of Eternal Love in Christ's Sufferings; the Pen had its hair, and that its blot, a very great and black one; and yet what saith Peter? Acts 2. 23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. Add to this, that in Acts 4. 27, 28. which seems to be a full and clear confession of the Church in this point.  
3. Matters are insisted on in Scripture, not only by way of m●er Reference, but also by way of Inference, from the Purpose or Will of God as declared. An instance full for this, is, the not breaking the legs of Christ, John 19 33, 36. The Apostle Paul doth also inter calling, etc. from predestination, Rom. 8. 30. yea, he doth infer a patiented bearing of afflictive dispensations, on this wise, saying, that no man should be moved by these afflictions; for yourselves know, that we are appointed thereunto, 1 Thes. 3. 3.  
4. Instruments, in their actings, have a subserviency to the Purpose or Will of God. In Ezekiel's vision, the wheels are moved by the living creatures; they go whither the Spirit was to go, Ezek. 1. 12. And not only Instruments ministerial, who act knowingly and regularly; but others, who intent no conformity to the Will or Purpose of God in matters brought to pass, do yet pay a kind of tribute to the Lord's Will; as in the selling of Joseph into Egypt, and the crucifying of Christ, Gen. 50. 20. Acts 4. 27, 28.  
5. If the Lord's Will be not the foundation of Dispensations, than something else must take place; and if men, as the noblest of creatures here below, shall have the Chair of State, then to sacrifice to their own net, and to burn incense unto their drag, will be found good divinity, which the Prophet censures as bad, Hab. 1. 16. But Christians have not so learned Christ; for he teacheth to resolve their mercies ultimately into the good pleasure of God, Mat. 11. 25, 26.  
6. The Scripture doth plainly assert this truth, Psal. 115. 3. But our God is in the heavens, he doth whatsoever he pleaseth. Isa. 46. 10. My counsel shall stand, and I will fulfil all my pleasure. Dan. 4. 29. This is the interpretation, O King; and this is the decree of the Most High, which is come upon my Lord the King. Mat. 10. 29. Are not two sparrows s●ld for a farthing? and one of them shall not fall to the ground without your father. Eph. 1. 11. Who worketh all things after the counsel of his own will.   

CHAP. II.  
1. BE the more confirmed in the truth of this Observation. Look not on the Will or Purpose of God as a Plant of Time, but as the Eternal Root of what comes to pass in Time. And good reason is there so to do; for, (1.) The Scripture carries the Purpose of God with respect to matters beyond their present existencies in the world, Jer. 1. 5. Mat. 25. 34. Rom. 9 11. (2.) The glorious Attributes of God speak another language than so, as if he were not resolved on the government of the world, till things have their existencies: for, (1.) He is Omniscient from all eternity: He knows matters before they exist, or have an actual being, Psal. 139. ●. Thou understandest my thoughts afar off. Acts 15. 18. Known unto God are all his works from the beginning. (2.) He is Omnipotent; nothing resisteth his will. He spoke, and it was done, Psal. 33. 9 Power belongeth to him, Psal. 62. 10. (3.) He is Independent in his operations: He lackeys not after the Creatures; none of the Creatures give to him, so that a new Purpose hereupon is originally framed, which was not before, although not declared. God is no such debtor to any of the Creatures. Find out the Creature to whom God is such a debtor, and the debt shall be well paid, Rom. 11. 35. (4.) He is Unchangeable; there is not the least change in Him. He is not a yesterday God purposing, and to day a God not purposing, and to morrow a God purposing, or on the contrary, a yesterday not purposing, and to day purposing, and to morrow not purposing: no, no; He is the same yesterday, and to day, and for ever, Heb. 13. 8. The gifts and calling of God are without repentance, Rom. 11. 19 The counsel of the Lord standeth for ever: the thoughts of his heart to all generations, Psal. 33. 11.  
2. Look not on man's [I will] so, as to forget that God's Will or Purpose must take place. How many live as if Men were God, and God but 
Scito autem homo. nullum tibi adversari potuisse, nisi Deus potestatem dedisset, nec potestatem habuisset in te adversarius, nisi permitteret Deus. Universa, quae accidunt tibi, absque Dei non veniunt voluntate. Iniquorum potestas super te, ex Dei datur licentiâ: qui tibi adversantur, Dei faciunt consilium. Isidor. Hispal. lib. 1. Soliloq.  Man! The Lord takes notice of this, and rebukes for it, in Isa. 50. 12. I, even I, am he that comforteth you: who art thou, that thou shouldst be afraid of man, that shall die; and the son of man, which shall be made as grass; and forgettest the Lord thy Maker, etc. There are two things worthy of the Christian's meditation here: (1.) That man's [I will] without God's [I will], is but a sounding brass or tinkling cymbal. It makes a noise in the ear of sense and reason, and it's but a noise. Men's Decrees prove often smoke and bubbles. The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them: I will draw my sword, mine band shall destroy them, Exod. 15. 9 Here is earth's [I will] upon [I will]: But what is Heaven's [I will]? That we have in the next verse, Thou didst blow with thy wind, the sea covered them, they sank as lead in the mighty waters. (2.) That though man's [I will] may be co-incident in part with God's [I will] in regard of afflicting the Lord's people; yet God intends otherwise than man, who is his rod, and is after thrown into the fire. A full place for this, is that in Isa. 10. 5, 6, 7.  
3. Rush not into sin, nor plead for it upon a pretence of the Divine Will or Decree. Shall Adam plead thus with the Lord, If thou hadst not decreed to make the woman, and accordingly to give her to me to wise, I had not had forbidden fruit from her; 'twas the woman thou gavest to be with me, she gave me of the tree, and I did eat, Gen. 3. 1●. Adam might blame himself; the Lord had forbidden him to eat; that Law of Prohibition was a Rule, according to that in Deut. 29. 29. The secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law. Look then to what God lays forth before thee by way of duty: say not as the Heathen Servant to his Master, in excuse of his fact, That the gods had decreed be should do so: To whom the Master replied, That the gods had likewise decreed he should be beaten for so doing.  
4. Learn from hence, thou whose Bucket hath gone down into Well of God's Eternal Love in Christ;  
1. To view thy spiritual mercies in the Springhead of them: so doth Paul, Gal. 1. 16. But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his son in me—. Christ teacheth to eye the Father's good pleasure in giving a kingdom, Luke 12. 32.  
2. To rejoice in the Lord, seeing his Purpose, as declared, bodes good to godly ones, according to that of the Apostle, Rom. 8. 28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. Observe here; it is not said, To them who are purposed as they are called; as if the Election did lackey after a Calling, which may vanish after, and that sort of Election with it: such a gloss is to make Paul's Cordial here to become a venomous Potion.  
3. To be watchful against sin: For God hath chosen us (saith the Apostle) in him, that we should be holy, Eph. 1. 4. And where sin is indulged, there smart will be ushered in. Who knows what black dispensations of affliction are wrapped up in the Lord's Purpose, for Children who play the wanton! Though the Lambs are not thrown into the mouth of the roaring Lion of Hell; yet there are Dogs, that may not only bark, but by't them: Eli, David, Hezekiah, are lamentable instances for this. See chap. 3, 4, of the first Book of Samuel; and 2 Sam. 12. and Isa. 39  
4. To calm and quiet the heart from the 
Quin si viderimus fractum ruere orbem cum omnibus elementis, & imminere cervicib us nostris; tamen diceremus, etiam ruendo non rues, nisi Deus velit, etsi capiti incumberet, nihil nocebis, nec opprimes me diceremus, aut si sic visum est Deo, ut obruar mole tuâ: fiat sane quod bonum est in oculis Domini. Luth.  meditation of the Purpose of God; besides which, or contrary to which, men and devils can do nothing. Hence is that glorious triumphancy of the Apostle, Rom. 8. 38, 39    

OBSERVATION III.  
The Lord's Will is not only the ground why things are, but why they are not.  

CHAP. I.  
THE truth of this appears: For,  
1. There is a sufficiency of Power to bring about what is not, and may never be; and what is not, and yet may be, when the Lord shall see it good to be, and after this or that sort to be. The Lord is described in Scripture as the great Potter of the world, Isa. 45 9 Rom. 9 21. and so he hath a liberty for possible vessels, not to be; and for such vessels as are intentionally to be, not to be of this fashion or shape, of such a bigness, and not to be at such a time, but when he pleaseth. The Apostle Paul hath well stated this point, Why all flesh is not the same flesh; Why one Star hath not the like glory for degree that another hath; Why the grain sown thrives; and so consequently, why when it thrives not: He resolves all into the good will of God, as that passage of his imports; but God giveth it a body as it hath pleased him, 1 Cor. 15. 38. The Baptist tells the Pharisees and Sadduces, That God is able of the stones present before their eyes, to raise up children unto Abraham, Mat. 3. 5. Why the stones are not multiplied into children unto Abraham, is from the Lord's will: the Israelites they had Manna in the wilderness, which neither they nor their fathers knew before, as Moses saith, Deut. 8. 3. and whence is this, but from the Lord's will, not to give it in Egypt?  
2. The reason rendered in Scripture, why things are not, is plain and positive, if an eye be had to the Lord's Dominionship. Thus in 2 Chron. 15. where it is said, There was no peace to him that went out, nor to him that came in, etc. v. 5. And how so? for God did vex them with all adversity, v. 6. Like unto this, is that in Jer. 47. 6, 7. O thou sword of the Lord, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest and be still. How can it be quiet, seeing the Lord hath given it a charge against Ashkelon and the seashore? there hath he appointed it. The Lord could, if he had pleased, have given to the people existent in those black times, better hearts, and so they had had better times; or might have vouchsafed fat times of prosperity and plenty, and so they might be spiritually punished with blindness of mind, and hardness of heart. That therefore there is no peace, the sword is not still and quiet, is from the Lord, though sin doth intervene as the procuring-cause of such sad dispensations.  
3. The verity or faithfulness of God is concerned herein, why things are not, as well as why they are. There are predictions which reach the denial of this or that to be. All flesh shall not be cut off any more by the waters of a flood; neither shall there any more be flood to destroy the earth, spoke the Lord to Noah, Gen. 9 11. No success for an Ahab at Ramoth-Gilead, 1 King. 21. 28. Shall he prosper, shall he escape that doth such things? or shall he break the Covenant, and be delivered? Ezek. 17. 15. So not a bone of Christ to be broken, because the Scripture so foretell. John. 19 36. So Christ was once offered to bear the sins of many, Heb. 9 28.  
4. There is a rich Treasure-house of Mercy in this seemingly empty house of Things not to be. It's not beyond infinite Power, and affronted Justice, and contriving Wisdom, to elevate the most smarting troubles that are in the world, above what they are. The Lord knows how to find out new ones, and to put more teeth, and sharper ones, into the old ones. Yea, the worm that dieth not, and the fire that goeth not out, can be made to by't deeper, and burn fiercer. Not only is there mercy in the non-constitution of new smarts, or heightening old ones; but in keeping off such smarts for the kind of them, as others are made the subject of. That Judgements which have an existence, have not a respective existence to thee, is from the Lord's mercy. Moses notes this in his speech to the Israelites, Deut. 7. 15. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt (which thou knowest) upon thee, but will lay them upon all that hate thee.  
5. The Prayers of Saints do objectively respect things which are not, but to be; and things which are, but not to be. So Daniel prays for the release from the captivity: Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, fe● the Lords sake, Dan. 9 17. see more Psal. 51. 7, 8, 9, 10, 11, 12. Rev. 6. 10.  
6. If God hath not the Negative voice, who hath? Find him out truly, that we may come and worship him: But who is the that saith, an● it cometh to pass, when the Lord commandeth i● not? Lam. 3. 37. To deny the Lord's Prerogative in Negatives, is to pull the Crown from his head, or to make him a God of the Hills, not of the Plains; because victory is not in the Plains, he hath nothing to do there, he may get him gone to the Hills, and there be positive in his actings: But away with this Syrian language, 1 King. 20. 23.   

CHAP. II.  
1. CHARGE not the Lord foolishly with want of power, when things are not thus and thus brought to pass. Thinkest thou (saith Christ to Peter) that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? but how then shall the Scriptures be fulfilled, that thus it must be? Mat. 26. 53, 54.  
2. Look more to God, and less to the Creatures, when they give not down their Milk. If there be a lock set upon their virtues, forces, operations, remember in whose hand the key is. If some, who should be, and sometimes have been Melchisedecs, bringers forth of bread and wine for refreshment, Gen. 14. 18. become Nabals, hidebound ones, and insulting-ones, 1 Sam. 25. 10, 11, 12. be not startled at it; eye God in all: their hearts are hardened to soften thine; their ears are shut, that so thy mouth may be the more opened to pour out thy prayer at a Throne of Grace to God, who hath wise ends in such a Dispensation. Be humbled then for sin before the Lord, who hath all the Creatures at his beck, and at whose girdle hang all the keys for unlocking any Creature whatsoever: see Isa. 59 1, 2.  
3. Bless God for Negative Mercies. If the Lord were not the cause why things are not, what had been your case in regard of miseries? All the temporal evils inflicted on others, are Memorandums for thy thankfulness. The Lord's withholding Satan from falling in on thee with this or that temptation, at such a nick of time, doth call for thy acknowledgement. There is, besides a withholding Providence, a limiting one, when Satan is let lose, as in Job his case: All this may lesson to say as David, Bless the Lord, O my soul, Psal. 104. 1. That Psalm is a Meditation on the Providence of God; and the Psalmist there observeth the Providence of God in Negatives. There are four observables there. (1.) Why things are, and consequently are not, in regard of their continued beings: for if God withhold his influences, the Creatures are a nigrum nihil, an empty nothing: this in v. 30. Thou 'scended forth thy spirit, they are created: and thou renewest the face of the earth. (2.) Why things are not, in regard of their operations. The Water is a fluid body, and would quickly diffuse itself: And why not? Thou hast set a bound, that they (the Waters) may not pass over, that they turn not again to cover the earth, v. 9 (3.) Why things are not in such a conjunction. The beasts of prey are not ordinarily abroad when man is: this in v. 22, 23. the Sun ariseth, they gather themselves together, and lay them down in their dens: man goeth forth unto his work and to his labour until the evening. (4.) Why things are no longer in regard of duration or time for their existencies. This we have in v. 29. Thou hidest thy face, they are troubled: thou takest away their breath, they die and return to their dust.    

OBSERVATION IU.  
There is a wise Platform of things drawn forth by God: or, The administration of things in the World, is according to the Draught of Divine Wisdom.  

CHAP. I.  
THAT there is an intermixture of Wisdom in the Dispensations of the Lord, the Psalmist doth solemnly profess, saying, O Lord, how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches; Psal. 104. 24. This will more fully appear, if we consider three things: 

1. Whose Platform it is.  
2. How it is described in Scripture.  
3. With what it may be compared.    
1. Every thing, so far as it comes from God, hath an Excellency stamped on it; and if a beam of the Sun be glorious, what is the Sun itself? God being then wise, Job 9 4. yea, only wise, Judas 25. his management of matters in the world hath an harmony with the Ideal draught of his Wisdom.  
2. Observe how Paul describeth God's working of all things, Ephes. 1. 11. it is after the counsel of his own will. There are two observables in this Text: (1.) The term [counsel]; which as it implies some defect in the creature, as not seeing by and by into the bottom of a business; and so there is deliberation; so it is not applicable to God, but as it notes the height or top of rational contrivement; and so, after the manner of men, it is accommodated to God for our better understanding. Counsel, in this sense, is nothing else but the result of Wisdom and Understanding 
Sapientia est virtus, quâ celeri & expedito animi motu & ratiocinatione res alioqui amplas & magnas complectimur. Intelligentia est virtus, qua longo rerum usu & experientia edocti de futurorum successu decernimus. Consilium est animi designatio ex duabus illis virtutibus prognata. Cartwright in Prov. Sol.  (as a learned man observeth): and when attributed to God, it notes his glorious Perfection in ordering all things, according to that in Job 12. 16. With him is wisdom and strength, he hath understanding.  
(2.) The other thing in the Apostle's description, is, the order or disposition of the words; it is not said, He worketh all things according to the will of his counsel; as if so be the Lord did first consult, advise, and so a Will did follow, as in human affairs: but, he worketh all things according to the counsel of his will; to note (as one observeth on the place) that the Lord's 
At vero aliquid facere ex solo consilio voluntatis, ubi voluntas in obliquo casu consilio subjungitur, denorat solan ejus voluntatem qui ita aliquid operatur, ipso consilii loco esse, consilii vicem praebere: adeo ut illi consultare vel deliberare de re aliquâ, nihil sit aliud, quam solum velle: quip quod ejus sola voluntas omnem in se sapientiam, sanctitatem, justitiam ac rectitudinem includens, justitiae omnis atque sapientiae sit regula, etc. Bodius.  Will is his Councillor: That includes Wisdom, Holiness, rectitude, and is the Rule of all Righteousness and Wisdom.  
3. Compare the Wisdom of God with the wisest: Go to the Angels of Heaven, who are the wisest of creatures; as that in 2 Sam 14. 20. My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the earth; doth import: Yet what are Angels in comparison of God How quickly doth their Mountain of Wisdom vanish into a Molehill, their Wisdom into Folly, before the Alwise God So it is said Job 4. 18. And his Angels he charged with folly. Their line cannot reach the bottom of Divine Wisdom in the mystery of Redemption; they are at a gaze with the Plot of the manifold Wisdom of God, as the Apostle intimates in Eph. 3. 10.   

CHAP. II.  
1. CENSURE not the Alwise God for misgovernment of the World. He rules wisely, whatever Sense and Reason do object to the contrary. Wisdom and might are his, Dan. 2. 20. Instead of shooting the fool's bolt, acknowledge thine own folly. Vain man would be wise, though man be born like a wild asse's colt, Job 11. 12. Here is an Ass, a wild Ass, and the Colt of the wild Ass; all which may abase man, and give a check to his controlling-thoughts of the Lord's Dispensations. Luther hath a very pertinent passage, which 
Thesaurus explic. de Deo.  here may be inserted. I (saith he) have often essayed to prescribe certain Instructions to God, which he should follow in the administration of the Church and other Affairs: O Lord, I said, I would have this so done, in this order, and with such success, etc. But God did contrary to that which I did petition for. Then I began to muse, Surely my counsel is not disagreeing from the glory of God, but makes very much for the sanctifying of thy Name, the gathering and increasing of thy Kingdom, the spreading of the knowledge of the word; briefly, it was most beautiful, and excellently thus thought on: Sed risit haud dubiè Dominus hanc sapientiam; But God did without doubt laugh at this wisdom, and said, Go to, I know thee to be prudent and learned; but this is never my manner, that either Peter, or Doctor Martin, or any other, should teach, frame, govern, lead me. I am not a passive God, but active; who am wont to lead, rule, and fashion, as I please.  
2. Submit to his Dispensations, though afflictive. When God puts Worm wood into thy Cup, beware of disgorging thy Gall. Be silent when Providence makes a noise. Aaron held his peace, when God did wage war from Heaven against his two sons, Levit. 10. 3. Thou art taught to say, Thy will be done, Mat. 6. 10. that not only respecteth the Will of his Precept, as to obey in what he commandeth: but likewise the Will of God declared in 
Quicquid enim fit in toto mundo & in Ecclesia, quicquid nobis accidit, certum est non fieri sine voluntate Dei, Mat. 10. 29. vel operante, vel permittente. Quia vero illam Dei voluntatem, vel disputando non probamus, vel per impatientiam de ea querimur, contra eam murmuramus & obluctamur: petimus igitur patientiam, ut reverenter & obedienter nostram voluntatem divinae voluntati subjiciamus, vel certe subjicere conemur, ac contra impatientiam luctemur; non malign de iis, quae Deo volente ac permittente nobis eveniunt, judicemus, sed dicamus, Sicut Domino placuit, ita factum est. Chemnit. Harm. Evang. c. 51.  his Providence: And so it is [thy will be done] by way of submission, in opposition to impatiency and murmuring.  
3. Give not way to anxious and perplexing thoughts about futurities. There is One who will govern the world well enough, and knows what He hath to do, without calling you to the Council-Table of Heaven. Let not your heart be troubled, said Christ to the Disciples, John 14. 1. When Christ the Pilot was about to leave their Ship in regard of his bodily presence, their hearts, like the Sea, was ready to work, and cast up some mire and filth; Christ therefore seasonably bespeaks them, saying, Let not your heart be troubled; and withal, bids them look to the calming-grace of Faith, the exercise of that: Ye believe (saith he) in God, believe also in me. The way then to have more of quiet, is to get and exercise more of faith, as respecting the Lord in his Dispensations.  
4. Imitate the Alwise God, in acting wisely according to thy sphere of activity. God's example is not in some cases a Copy for the Creature to write by: Howbeit, inasmuch as the Lord hath his Platform of Wisdom, his Will: Man may learn not to be as the horse, or as the mule, which have no understanding, Psal. 32. 9 but to direct his course according to the revealed will of God. The Testimonies of the Lord are to be a man's Counsellors, Psal. 119. 24. To have an eye ever and anon on this Sacred Model of the Lord's prescribing, is wisdom indeed. Behold (saith Moses to the Israelites) I have taught you statutes and judgements, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it: keep therefore, and do them, for this is your wisdom, etc. Deut. 4. 5, 6.    

OBSERVATION V.  
God is Unchangeable, and his Providence holds correspondence with his Unchangeable Will.  

CHAP. I.  
TO illustrate this: 1. There are Emblems, Pictures, Similes, which do notably declare this in Scripture. Ezek 1. 12. the living creatures went every one strait forward; whither the spirit was to go, they went; and they returned not when they went: that passage in the 14 th' verse is no contradiction: for whereas (as Calvin noteth) the Angels are diligent in their work; it is no wonder if the Prophet saith, they ran and returned; and yet saith, they returned not: this well agreeth, because they do not return till they have discharged their office, or done the work undertaken. To this of Ezekiel, add that in Zech. 6. 1. the Mountains are said there to be Mountains of Brass. By these Brazen Mountains (saith learned and pious Pemble) all understand God's Provident Decrees and Counsels; which as they are most firm and immutable in themselves, like unremovable Mountains of Brass or Steel; so are they the beginnings of all Actions and Effects in the world: and therefore these Chariots are said to come forth from between these Mountains; God's Providence appointing them their course.  
2. The opposition that is made between the Creator and the Creatures, doth set forth the unchangeableness of God. God is not a man that he should lie: neither the son of man that he should repent. Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Numb. 23. 19 The words were uttered by Balaam; he was the leaden pipe for their conveyance, and they are nevertheless pure Sanctuary-water: for the Lord met him, and put a word in his mouth, as it is said v. 16. To this may be added what we have Psal. 102. 25, 26, 27.  
3. The Scripture doth far and wide remove any thing of real change from God. I am the Lord, I change not, Mal. 3. 16. — with him is no variableness, neither shadow of turning, Jam. 1. 17. God (as one comments on the place) is a Sun 
●…us in ●…tice fi●… & re●…g. p. 61.  always bright, a most pure Light, and immutably Good; he never suffers an eclipse or change; never is obscured with darkness, but abides the same for ever.  
4. God is All wise, and therefore second-thoughts are not better with him. He being infinite Wisdom, there can be no addition to His Understanding. The Lord is not to seek of his design as man is, who cannot foresee matters. They are the princes of Zoan who become fools, the princes of Noph that are deceived, Isa. 19 13. The Lord he is only wise. Judas 25. v. The Lamb only was worhty to receive wisdom, Rev. 5. 12.  
5. Nothing from without that can properly change the Almighty. All the united forces of the Creatures cannot obstruct his will from taking place. I will work, and who shall let it? Isa. 43. 13. My father which gave them me, is greater than all, saith Christ, Joh. 10. 29.  
6. The changes that are in the world, do pay their homage to the unchangeable Will or Purpose of God. God's Will was, That Joseph should be the Grandee, or Honourable amongst the Brethren, according to the prophetical dream, Gen. 30. 7, 8, 9 Now all those changes or variety of conditions which befell Joseph, did providentially contribute to bring about, in the Lord's way of Wisdom, the Lord's Will in regard of Joseph's advancement: so he tells his brethren, Gen. 50. 20. Jonah hath a commission to go to Niniveh, and denounce the wrath of God against them; and this his denunciation is blest to their reformation: and so the Lord's will in the suspension of Judgement is ushered in, which before lay latent or hide. God doth often threaten, not that what is threatened is to take place, but the contrary; the threatening being a sanctified means as the Lord ordereth it. God wills a change, and yet changeth not his Will. The Looking-glass is still the same, though one while the face is not seen, and another while it is seen.   

CHAP. II.  
1. THERE is ground then to reject such 
Opera mutas sed non consilium August. in Medit. c. 29. Opus non consilium apud Deum credimus mutari: nec variari eum quia per varia Tempora diversa praecipit; sed manens idem incommutabilis & aeternus, quid cuique congruum esset tempori ab ipsa aeternitate in ejus mensit dispositione consilii. Isidor. Hisp. lib. 1. Sent. c. 1.  Doctrine as expressly, or by necessary consequence, asserteth a mutability in God. The Lord's Will is not as the Sea, which hath its accesses and recesses. He is not another God from what he was. The sons of Jacob change, but the God of Jacob changeth not. His Righteousness is not like the morning-cloud, and the early-dew; but like the great Mountains, as the Psalmist describes it, Ps. 36. 6.  
2. How may wickedly-impenitent ones, or impenitently-wicked ones, tremble at the consideration of God's unchangeableness in his Providence, as keeping accord with his Purpose! Their present prosperity is no argument of impunity. The pride of their heart deceiveth them. Though they exalt themselves as the eagle, and set their nests amongst the stars, yet thence will Providence bring them down, Obad. 3 4.  
3. How should Christians aspire after a kind of immutability in point of holding to what is good and praiseworthy. The will of a Christian should be for his God. I have sworn, and I will perform it, That I will keep thy righteous judgements, said David, Ps. 119. 106. Be ye perfect (saith Christ) even as your father which is in heaven is perfect, Mat. 5. 48. Well then, it becometh the children of such a Father, to be good, eminently good, and to hold on in what is good, lest otherwise it be said, as of old, O Ephraim, what shall I do unto thee! O Judah, what shall I do unto thee! for your goodness is as the morning cloud, and as the early dew it passeth away, Hos. 6. 4.  
4. What ground of support is there from hence for the Church of God under all threats, contrivements, attempts, of men and devils. God will have a people, let men and devils say and essay the contrary. No weapon that is form against thee, shall prosper, Isa. 54. 17. The gates of hell shall not prevail against it, Mat. 16. 18. God is not changeable in his Purpose, Prediction, 
An plus existimemus ad impugnandum posse humana conamina, quam quod ad protegendum praevalet divina tutela, Cypr. lib. 1. Epist. 3.  Promise: and though men may rage's, and be as the great Mountain, as it is said Zech. 4. 7. yet the Christian hath Mountains to oppose against the world's Mountains: what the Christians Mountains are, the place before quoted, Zech. 6. 1. doth give to understand; they are Mountains of Brass, and so afford two Meditations:  
1. That wicked ones will find these Mountains of Brass too firm for their weak shoulders to overturn.  
2. That the Arrows which the sons of Belial shoot against these Mountains, will recoil back, and mischief themselves in the end. The Doegs of the world, whose fingers itch to be meddling with God's Davids, will have their hands full of Woe one day. A black prophecy there is for such, Psal. 52. 5, 6, 7. and they themselves take the course to have it accomplished, as Doeg did: for if the Lord did not pour forth wrath on Doeg before David came to the Throne; what could Doeg expect from a David, but to be the instrument of God's wrath towards him, who had belied David, and murdered the Priests of the Lord, as 1 Sam. 22. It is often to be observed, That the way wicked men take to ruin others, ruins themselves. Pharaoh, who will kill the Israelites, or down them, perisheth with his Host in the waters, Exod. 14. 23, with 28.    

OBSERVATION VI.  
God hath His Secrets or Depths: but is never unjust in His Providential Dispensations.  

CHAP. I.  
THAT the Lord hath his Secrets, may be made manifest if we consider,  
1. How this is symbolically or mystically insinuated in Scripture. That of God to Moses Exod 33. 23. Thou shalt see my backparts; but my face thou shalt not see: doth intimate, we have not full view of the Lord, as when a man comes up face to face; but see him in part, at a distance, as the Apostle Paul hath it, 1 Cor. 13. 9 We know but in part. We read, how when the Lord appeared, he vailed himself with a cloud, Exod. 16. 10. 1 King. 18. 10, 11. And in Isa. 6. 1. there is mention made of the train or skirts, nothing of the upper ornaments, 
Nec caret ratione, quod nihil meminit Propheta de superioribus Divinae Majestatis ornamentis, sed de simbriis tantum. Exprimitur consternatio animi religiosi, qui in visionibus divinis non superiora, sed vix insima contemplatur. Et admodum essemus soelices, si vel simbrias Divinae Majestatis pie ac religiose contemplaremur. Musculus.  as one observeth: and what may this import, but our seeing of the Lord after a poor, low, imperfect sort, in comparison of what He is.  
2. How otherwise were there such ground for admiration, if the Lord had not His Secrets or Depths to be admired? If there were no knots to untie, how could it be so said, O the finger of God? The Angels are said to cover their faces with their wings, Isa. 6. 2 Paul cries out, O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. Here by the way let it be noted, That if so skilful a Pilot as Paul cries out, O the depth! shall such who may be scarce reckoned common Fore-mast-men, pretend to find out a Northwest passage, a new way in the Decrees of God, and the Providence of God; and such a way, as that it may be said, Behold the Plains according to their model; which yet is a Labyrinth, where they lose themselves; and whilst they labour to Tinker up one hole, they make two.  
3. The Scripture plainly asserts, how it is the glory of God to conceal a thing, Prov. 25. 2. For the better understanding of this place, I shall annex what pious and judicious Cartwright saith: God verily is to be honoured, inasmuch as he hath revealed his counsel and will in many things. But such mysteries of the Kingdom of Heaven, whose causes and reasons are unsearchable, yield to him the richer crop of honour; such are the Mysteries of the Trinity; The threefold distinction of Persons in one Essence; The eternal generation of the Son; The procession of the Holy Spirit; The eternal predestination of some to life, others to death; The incarnation of the Son of God; or the assumption of our frail flesh into the unity of his Person: Of God, all things whatsoever are done, both decreeing, and his Providence so ruling, that out of the evil which is done, he contracts no guilt: Of Parent's sins to be punished on posterity to many generations: Of just judgement to be executed by the unjust: Of the burning of the Wife for the Husband's sin, and the Children for the Parents, Josh. 7. 25. Of which, and all such kind, it may be truly affirmed, They do each afford to men a large field of praising and glorifying God; yea, he is the more amply, and with fuller mouth in these to be extolled, than in other matters, whose causes and principles with our minds and understanding we do in some measure take in: for first of all, it is apparent from hence, That God's Wisdom is infinite and unsearchable to the Creature: Moreover, That God is to be believed upon his own testimony, and according to his pleasure may do whatever he will; and so far condescends from his right, when he vouchsafeth to render a reason of his do or say.  
That though the Lord hath his Secrets, Depths; yet he is never unjust in his Dispensations. The Lord hath his Throne of righteous Judicature; The judgement was set, and the books were opened, as Daniel beheld in that Vision, chap. 7. 10. It is said there, v. 9 that the Ancient of days did sit, whose garment was white as the snow, and the hair of his head like pure wool: there is not the least spot or taint of injustice in his management of matters; for so much may be denoted by this description: though I deny not but the whiteness of the garment may likewise betoken supreme dignity, as being an Ensign of Honour, as is observed by Junius on the place. Besides this graphical description 
Majestati Dei proponuntur ista, (1.) quod antiquissimus diebus est, ad notandam aeternitatem illius. (2.) Quod vestimentum ejus nivei coloris esse dicitur, quem colorem, insigne fuisse regni, veteres Historiae sacrae & prophanae docent. (3) Quod capillus ejus similis dicitur fuisse lanae purae, i. e. ab omni parte purissimus & simplicissimus, adeò ut ne in ea quidem parte, quae in homine a natura vacare sordibus non potest, vel minimum vitiùm aut vestigium ejus deprehendi potuerit.  of the Lord as righteous, according to Daniel's Vision, there are not wanting plain assertions in Scripture: that in Dan. 32. 4. He is the rock, his work is perfect, for all his ways are judgement: a God of truth, and without iniquity: just and right is he. And that in Psal. 105. 17. The Lord is righteous in all his ways, and holy in all his works.  
Moreover, let it be considered here, (1.) That some of God's Saints who have been stumbled at some passages of Providence, have had satisfaction when the Lord hath let forth his light into their judgements or understandings; they have seen their folly, and given him the glory of his Dispensations: So Job 42. 2, 3. So that Prophet, Psal. 73. 16, 17, 22. (2.) That considering who the Lord is; He, whose Will as declared to man, is for a Rule; and who borrows not a rectitude from the Creature: it is wisdom to hold to this, That his ways, though they are above our Reason, yet never against Right. We find this to be the path wherein we are to walk, when objections to the contrary offer themselves by way of diversion from the said path. So Jer. 12. 1. Righteous art thou, O Lord: yet let me talk with thee of thy judgements, etc. So Paul, What shall we say then? Is there unrighteousness with God? God forbidden, Rom. 9 14. 
Nequaquam autem injustum possumus dicere, in quo divinum esse judicium non possumus denegare, quia summa justitia est voluntas Dei. Neque enim id eò non justum est quod Divinitas agit, quia capere vim divinae justitiae homo non valet. Salu. de guber. Dei, lib. 1. p. 23.    

CHAP. II.  
1. FROM the Lord's having his Secrets or Depths, learn (1.) To reverence so high and glorious a God. Shall the reputed Oracles 
Si scire vis quid tenendum sit, habes literas Sacras: perfecta ratio est hoc tenere. Quâ causâ autem Deus haec de quibus loquimur ita faciat? nolo à me requiras. Homo sum, non intelligo secreta Dei, investigare non audeo; & ideo etiam attentare formido, quia & hoc ipsum genus quasi sacrilegae temeritatis est, si plus scire cupias, quam sinaris: sufficiat tibi quod Deus à se agi ac dispensari cuncta testatur. Salu. de guber. Dei, lib. 3. p. 64.  for Wisdom be cried up in the world? and shall not the God of Infinite Wisdom be acknowledged? Paul was high in knowledge, and caught up into Paradise, 2 Cor. 12. 4. and yet hath ground enough to admire the Lord's wisdom, whose judgements are unsearchable, and his ways past finding out, Rom. 11. 33. (2.) To be thankful for the Lord's discovering himself in and about such a Dispensation, which otherwise for want of light antecedent or consequent, might, by reason of the darkness of the understanding, have had a black improvement. It was a condescension of the Lord to Abraham, in that, what he was about to do to Sodom, was not hid from Abraham, who hath a debate with the Lord concerning the process of Providence against Sodom; see Gen. 18. 17, etc. There is something by way of proportion to the Lord's discoveries to Abraham, in God's intimations, preparations, as they respect a future dispensation, as some Christians have experienced in some matters. And not only is thankfulness due to God for an antecedent light about matters; but also for consequent discovery, when this or that dispensation hath its actual existence. Joshua was startled at the ●i▪ Providence; God satisfied him abundantly, see Josh. 7. Let it then be remembered, That if the Lord discover himself to any as unto friends, the greater obligation is on them by way of a thankful deportment, considering they are but servants, as Christ teacheth, John 15. 15.  
2. From the Lord as righteous in all his ways, learn,  
1. To reject or cast out the bill of black complaints against the Lord's deal. Providence is not a Ship loaden with injustice; the●e are no such wares in this bottom, however some passengers in the Ship of Fools say the contrary: It was an old slander, or blasphemy rather, The way of the Lord is not equal, Ezek. 18. 25. The confutation of this is annexed there, (1.) more generally; and that 1. by way of contra-position, or implied assertion, Hear now, O Israel, is not my way equal? That interrogation is a strong affirmation. 2. By way of retortion; the Lord turns the Cannon about, and fires it on themselves, saying, Are not your ways unequal? that is, they are. And this is the reply in the general. (2.) There is a reply more particularly in the following verses, where we have the Lord's condescending-apology or defence about his sparing some, and punishing others, in his Providence. But not to enlarge on that; in the next place it follows:  
2. Hold to this, That the Lord is righteous. 
Veruntamen de hac altitudine discretionis Dei non conturbabitur cor nostrum, si firma & stabili side omne judic●um Dei Justum esse credamus, nec appetamus habere cognitum, quod voluit esse secretum, ut, ubi investigari non potest, quare ita judicet, sufficiat scire quis judicet. Ambros. lib. 2. de vocat. Gent.  Let not only the tongue, but the heart, and sweetly-silent conversation, keep up a correspondence with this truth. And to this end consider,  
1. Have Princes their Reason of State? Generalissimo's their Designs in war allowed them according to a charitable construction? as in Gideon's case, whose stratagem in falling upon the Midianites with Trumpets, earthen Pitchers, and the Lamps in them, is not rejected by the Soldiers as a merry or mad frolic of their Leader, Judg. 7. And shall not the Alwise God (who abuseth not Reason of State as a covert for wickedness, as men do sometimes) be owned as Wise, Just, Holy, in his Administrations, though we see not for the present the bottom of his designs?  
2. Is it not to be observed, how they were discontented spirits, unclean ones, who did mutter against Christ, saying, What have we to do with thee, Jesus, thou Son of God? an thou come hither to torment us before the time Mat. 8. 29. The Devils here have their plea, an● would fasten injustice on Christ.  
3. Is not a cavilling spirit at the Lord's dispensations, bad both in its roots and fruits? What are the roots of it, but (1.) Ignorance, Psal. 73. 22. (2.) Pride, this lifteth up, H●…. 2. 3, 4. (3.) Impatiency, or want of waiting on God to see issues of matters; so in Jonah 4 8, 9, 10, 11. (4.) Forgetfulness who the Lord is, and who man is that grumbles at his Maker, Lam. 3 39 Rom. 9 20. And as for the fruits they are none of the best, but bad enough Men are ready to flag in duty, yea, to thro● 
Ergo ne nobis for●e contingat impingere adversus Deum & quasi cum ipso▪ confligere, discamus cohiber● nostram temeritatem, & id tempestiuè antequam forociat: si●… ergo atque nobis obrepunt cogitationes, quae Deo aspergant aliquam notam ignominiae, eas citissime compescamus: quia si admittimus, paulatim nos irretient, donec nos pertrahant ad extremam hanc vesaniam, ut nulla religio, vel pudor nos teneat▪ quin palam blateremus adversus Deum. Calv. praelect. in Ezek. c. 18.  it off, Psal. 73. 13. Mal. 3. 14. yea, in the way to blaspheme God, see Job 2. 9 Mal. 3. 13. Rev. 16. ●▪    

OBSERVATION VII.  
God's Sovereignty displayed in his Dispensations, should be a golden Bit to check man's corruption, and a sacred Goad to quicken to the exercise of Grace.  

CHAP. I.  
THE Sovereignty of God, whereby, as Absolute Lord, he doth whatsoever he pleaseth, Psal. 115. 3. hath its latitude or extent: it is like the Sun, which is not confined to one part of the Zodiac, but his going forth is from the end of the heaven, and his circuit unto the ends of the earth. I shall therefore consider it largely, as it is expressly or implicedly, absolutely or respectively, in some particulars displayed. A view than we may take of it, (1.) In Spirituals. (2.) In Temporals. In Spirituals, and so,  
1. In Election of a person to life and glory by Jesus Christ. Was not Esau jacob's brother, saith the Lord? Mal. 1. 2. Yea, it may be answered, and his elder brother too; and yet the children being not yet born, neither having done good or evil, that the purpose of God according to election might stand, not of works, but of him who calleth, Jacob have I loved, and Esau have I hated. Neither is there unrighteousness with God in passing by the one, and choosing the other: for be saith unto Moses, I will have mercy on whom I will have mercy; and I will have compassion o● whom I will have compassion, Rom. 9 11, 13, 14, 15. Thus the Apostle in that Divine Tract of Predestination, asserteth Replies to Objections, and wades farther on in the Controversy in the following Verses, and speaks particularly of the Sovereignty of God, in v. 20 21. On which Aquinas comments, saying, About the election of the good, and the reprobation of the bad, a twofold question may be moved: One in the general, Why God will harden some, and have compassion on others? The other is special, or particular, Why he takes compassion on this, and harden that man? There may be a reason of the former assigned; but not so of the later, unless The mere will of God. An illustration of which, we have in human affairs: for if any willing to build an house, should have many stones alike and equal gathered together, ther● may some reason be assigned, why he placet● some above, some below, from the End intended; Because to the perfection of the Hous● which he intendeth to build, there is required a Foundation, which hath stones below, and likewise the top of the Wall, which hath stones above the others: but why he dot● place these stones above, and these below, hat● not any reason, unless, Because the Artificer ●… Mason will have it so. Thus Aquin.  
2. In the conveyance of the means of grace to some, and not so to others. He showeth his word unto Jacob, his statutes and his judgements unto Israel: he hath not dealt so with any nation: and as for his judgements, they have not known them; praise ye the Lord, Psal. 147. 19, 20. And this is not only Old-Testament Doctrine, but also New; the Lord directs Paul and Timothy, where, and where not, they are to preach the Gospel. Now when they had gone throughout Phrygia, and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they assayed to go into Bythinia, but the Spirit suffered them not: and they passing by Mysia, came down to Troas; and a vision appeared to Paul in the night: there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us: and after we had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering, that the Lord had called us for to preach the Gospel unto them, Acts 16. 6, etc.  
3. In conferring gifts and endowments on some, and not on others. All are not alike subjects of such and such qualifications. Balaam prophesieth, Numb. 23. Ahitophel is a reputed Oracle for wisdom and counsel in Israel, 2 Sam. 16. 23. Many will say to Christ in that day, Lord, Lord, have we not prophesied in thy name, and in thy name done many wonderful works, Mat. 7. 22. The Apostle Paul supposeth, That some, like Lead, may have a very specious stamp of some gifts, and yet be Led still, 1 Cor. 13. 1, 2.  
4. In planting saving-grace in the hearts of some, not so in the hearts of others. It is given unto you (saith Christ to the Disciples) to know the mysteries of the kingdom of heaven; and to them it is not given, Mat. 13. 11. Our Saviour speaks of two sorts of branches, some fruit-bearing ones, others not so, John 15. 2. The Author of the Epistle to the Hebrews, doth tacitly distinguish of professors, when he saith, But beloved, we are persuaded better things of you, and things that accompany salvation, Heb. 6. 9  
5. In calling home by his grace some at one time of their life, and in a different way in point of circumstances, others not so. Some, their ship arriveth sooner at the Port of Grace, and are brought in with gentle gales; others after a long coursing up and down, meet with rough winds, and so are landed at last. Josiah, Jeremiah, John the Baptist, Timothy, may serve as instances on the one part: Manasseh, Paul, with others, may be exemplifications on the other. Some are sweetly won into the Vinyard; others are driven, and (as it were) hunted in, and at different seasons: for we read of the morning, the third hour, the sixth, ninth, and eleventh, Mat. 20.  
6. In giving larger measures of grace to some, not so to others. Some are smoking flax, and bruised reeds, Mat. 12. 20. Others grow as the Lily, and cast forth their rootslike Lebanon; their branches spread, and their beauty is as the Olive-tree, and their smell as Lebanon, Hos. 14. 6, 7. John rangeth Christians into little children, fathers, and youngmen, 1 John 2. 12, 13. Why they who are the children, are not the young men; the young men the fathers; and why the fathers are not the young men, and young men the children, the one in one place, the others in the other; is supremely from the Sovereign Will of God, who could have wrought otherwise.  
7. In carrying on some in their journey heavenward, without such falls by the way as others have had. David, Jonah, Peter, did splinter their bones, though they broke not their necks: they fell into the mire, though they wallowed not in it as swine of the Devil's Herd. We do not find that Paul, with others, had such plunges after their primitive or first acquaintance with Jesus Christ: I know (saith Paul) nothing by myself; yet am I not hereby justified, 1 Cor. 4. 4.  
8. In landing some at the Port of Heaven, as it were, with top and top-gallant, pennents streaming, and flags flying: They go out of the world triumphantly; they are in Heaven before they are in Heaven: a sight they have of the Beatifical Vision, on earth. Stephen being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, Acts 7. 55, 56. Others, though they may have as much of inherent grace, yea sometimes more, yet go out of the world in a cloud, though not in a stinking snuff. Christ himself, upon the Deity's suspension of his operation, goes off the stage of the world with a My God, my God, why hast thou forsaken me? Mat. 27. 46.  
2. In Temporals, or matters referring to this life, the Lord's Sovereign Will is displayed.  
1. In giving such a being for kind. That the Efficiency of God was not otherwise employed, in regard of the object, at such a season; or in some other way, as Adam was made out of the dust of the earth, Eve not so immediately, but out of a rib of Adam, is from the Lord, who acts as he pleaseth. It was replied by the weeping Shepherd to the two Cardinals going to the Council of Constance, and demanding of the Shepherd why he was so pathetical? I admire (saith he) the Lord, that I was not made as yonder Toad. Job takes notice of the Lord's Providence in his being, and the mode of it, saying, Hast thou not poured me out like milk, and curdled me as cheese? thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews: thou hast granted me life and favour; and thy visitation hath preserved my spirit, Job 10. 10, 11, 12.  
2. In bestowing all the integral parts of the body, in regard of their respective functions, offices, and operations. Thine eyes (saith David) did see my substance, yet being imperfect: and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them, Psal. 139. 16. That thou wast not a Cripple from the womb, or blind (as th●… man, John 9 6.) is from God's Sovereign good pleasure.  
3. In being birthed into the world at such or such a time. The time might have been such, when the women did eat their fruit, and children of a span long, Lam. 2. 20. Our Saviour speaks of some black days, when he saith, Woe unto them which are with child, and to them that give suck in those days, Mat. 24. 19 see moreover there, v. 21, 22.  
4. In portioning forth the places of habitation. There is a wise sovereign lot of Providence in God's disposal of parties to their respective places of abode. God (saith Paul) hath determined the times before appointed, and the bounds of their habitation, Acts 17. 26. Some in regard of places for accommodation, whether for the outward man, or inward, or both, may say, The lines are fallen unto me in pleasant places; yea, I have a goodly heritage, Psal. 16. 6.  
5. In calling some to one employment, others to another. Bezaleel is a skilful Artificer, Exod. 31. [beginning of the Chapter.] He chose David his servant, and took him from the sheepfolds from following the ewes great with young: he brought him to feed Jacob his people, and Israel his inheritance, Psal. 78. 70, 71. Jeremiah was ordained a Prophet, Jer. 1. 5. I thank Christ Jesus our Lord (saith Paul) who enabled me: for that he counted me faithful, putting me into the ministry, 1 Tim. 1. 12.  
6. In giving to some such and such Relations. When Esau lifted up his eyes, and saw the women and children, Who are these with thee, saith he to Jacob? and he said, The children which God hath graciously given thy servant, Gen. 33. 5. Job was bereft of his children, God gives him posterity again; for he had seven sons and three daughters, Job 42. 13. These living-goods came out of God's Treasure-house. That reply of Jacob to Rachel, saying, Give me children, or else I die; doth attest the sovereign will of God, Am I (said Jacob) in God's stead? who hath withheld from thee the fruit of the womb? Gen. 30. 2.  
7. In giving and continuing to some as long as he pleaseth, Land, Wealth, Health, Friends, Liberty; to others not so. He maketh peace in thy borders, and filleth thee with the finest of the wheat, Psal. 147. 14. Others cut up Mallows by the bushes, and Juniper-roots for their meat, Job 30. 4. The rich man feasteth, and hath his Purple and fine Linen; Lazarus is laid at his gate full of sores, Luke 16. 19, 20. Pharaoh hath his liberty to gallop up and down Egypt: Joseph was sold for a servant, whose feet they hurt with fetters; he was laid in irons, Psal. 105. 17, 18.  
8. In taking some out of the world in the morning of their age, others at midday, others in the evening. Many Candles are puffed out, ere they burn out to the socket of old age: yea, some no sooner lighted, but are extinguished; and many with one breath are blown out together, as in a Plague-time, and season of Warr. Shall any (saith Job) teach God knowledge, seeing he judgeth those that are high? One dieth in his full strength, being wholly at ease, and at quiet, his breasts are full of milk, and his bones are moistened with marrow: and another dieth in the bitterness of his soul, and never eateth with pleasure: they shall lie down alike in the dust, and the worms shall cover them, Job 21. 22, etc. A young Abijah, in whom is found some good thing toward the Lord God of Israel, dies; when wicked ones survive him, see 1 Kings 14. 12, 13.  
Now, that the Sovereignty of God displayed, should be a golden bit to check man's corruption, appeareth,  
1. If due respect ought to be had to Superiors, much more ought it to be yielded to God, who is absolute Lord. Elihu harps on this string, Job 34. 17, 18, 19 Nabuchadnezzar is taught this lesson, Dan. 4. 34, 35.  
2. Otherwise, what is it but to exalt Clay to the Pottership? He that quarrelleth with God's Dispensations, doth so far forget that confession of saith, Isa. 64. 8. But now, O Lord, thou art our Father; we are the clay, and thou our Potter; and we all are the work of thy hands. 
Si reputarent homines sibi negotium esse cum Deo, puderet ipsos contra suum opificem insurgere, neque enim lutum figulo suo obstrepit: atqui nos centuplo minus sumus, quam lutum. Calv. praelect. in Ezek. c. 18.   
3. What are parties like to get by contending, but blows? woe unto him that striveth with his Maker; let the potsherd strive with the potsherds of the earth, etc. Isa. 45. 9  
The same Sovereignty of God should be a sacred goad to quicken to the exercise of grace: For,  
1. The influences that Sovereignty hath had on Saints in Scripture, are recorded to this end and purpose, That others should write after so good Copies. It is the Lord, let him do what seemeth him good, 1 Sam. 3. 18. I was dumb, I opened not my mouth, because thou didst it, Psal. 39 9  
2. God's Sovereignty casts its particular aspects on the graces of Christians. As there is Sovereign Justice, so there is Sovereign Mercy, and each bespeak the exercise of grace according to the nature of the dispensation. More particularly, there are these Graces, on which (as on the Christians Garden) Sovereignty (like the Northwind and Southwind) may blow, that the Spices thereof may come forth; to allude to that in Cant. 4. 16.  
1. A sweet submission of spirit, in opposition to our own judgement, or prescribing to God. The will of the Lord be done, said they, Acts 21. 14.  
2. Contentation, in opposition to discontent at our own condition, and envy at others who may have more gifts of the mind higher degrees of graces, or more of the good things of this life, than we have. That is a remarkable passage, Mat. 20. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because mine is good?  
3. Hopefulness of spirit under the greatest distresses, whether outward or inward. May not God exalt Sovereign Mercy? Are there dry bones? yet may they not live? Ezek 37. 12, 13. Is the heart as low as Hell in regard of fears, sorrows, & c? yet will not he who dwelleth in the highest Heavens, take up his habitation in the lowest heart? Isa. 57 15, 16.  
4. Love and thankfulness; and that (1.) with respect to smiling-dispensations, whether they respect soul or body. Who am I, Lord, (said David upon a view of his mercies)? and what is my house, that thou hast brought me hitherto? 1 Chron. 17. 16. See moreover, Psal. 116. 1, 2, 3. and 1 Tim. 1. 12, 13. (2.) With respect to frowning ones: That there is any mitigation and sanctification of them, is ground of love and thankfulness: for God might have exalted Justice to its height in thy afflictive-dispensarions. It is of the Lord's mercies that we are not consumed, because his compassions fail not, Lam. 3. 22.   

CHAP. II.  
1. LET the meditation of God's Sovereignty, be a sovereign allay to the break forth of ingratitude, pride, discontent, envy, dejection under his Administrations. Consider, (1.) Is there not a too unto them that go in the way of Cain? Judas v. 11. And what was that which led Cain on in his way, if it were not the first part of his way? Was it not discontent at the Lord's Dispensation? But unto Cain and to his offering he had not respect: and Cain was very wroth, and his countenance fell, Gen. 4. 5. (2.) Whose judgement shall take place in matters? the Lord's, who is infallible, righteous, supreme? or man's, who is made up of wants and weaknesses? I know (saith Job) it is so of a truth: but how should man be just with God? if he will contend with him, he cannot answer him one of a thousand, Job 9 1, 2.  
2. Exercise graces proper to be exercised, with respect to God's Sovereignty. Let the holding up of the finger of Sovereignty, hush all noise, and quicken you to your Lesson. Be silent, O all flesh, before the Lord, Zech. 2, 13. Consider here three things:  
1. Is there any rational ground for a contrary carriage? Behold, he taketh away, who can hinder? who will say unto him, What dost thou? Job 9 12.  
2. Go down to the potter's house, Jer. 18. 2, 3, 4. And what may you learn there? Is not the Clay ductile, pliable, obediential, to the hand of the Potter? And should not a Christian labour more and more to have his Will moulded or fashioned to the Will of his Maker in point of holy submissions? Carry back (saith David to Zadock) the Ark of God into the City: if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his habitation: but if he thus say, I have no delight in thee; behold here am I, let him do to me as seemeth good to him, 2 Sam. 15. 25, 26.  
3. The way to have God to be gracious, is to exercise grace with respect to the Lord's Sovereignty to be displayed as he pleaseth. There is a way of order, though not of merit; a way of our Duty, though God doth sometimes notably exalt Sovereign Mercy when duty is neglected. The Israelites provoked God at the sea, even at the red-sea; nevertheless he saved them for his Name's sake, that he might make his mighty power to be known, Psal. 106. 7, 8. And though this be so, yet men have no ground to neglect their duty. Job his captivity is turned, and God exalteth kindness to a wonder; yet Job is reasoned first into an holy silence and sense of his failings; see Job 42.    

OBSERVATION VIII.  
There is a glorious display of the Power of God in the management of matters in the World.  

CHAP. I.  
THE Power of God may here be considered four ways. 

1. In regard of God Himself.  
2. In regard of Human Power.  
3. In regard of the manner of being displayed.  
4. In regard of its extent, or the various objects about which it is conversant.    
First, In the first place, The Power of God may be viewed in regard of God himself; and that,  
1. As a glorious Attribute of God. As God is said to be Love, 1 John 4. 16; so He is Power infinite. God hath spoken once, twice ha●e I heard this, That power belongeth to God, Psal. ●2. 11. Touching the Almighty, we cannot find him 〈…〉 ●s excellent in power and in judgement, Job 37. ●3. The Apostle Paul speaks of the exceeding greatness of his Power, Ephes. 1. 19  
2. As conjoined with Wisdom. According to this Consideration, in regard of our apprehension, God's Power is glorious in bringing matters to pass. He is mighty in strength and wisdom, Job 36. 5. Wisdom and might are his, Dan. 2. 20. It is said, That, in Warlike affairs, Policy surpasseth Power: What cannot then both infinite Power and Wisdom accomplish, though the Wisdom of Myriad of Achitophel's, assay the contrary!  
Secondly, The Power of God in regard of Human Power, will appear the more transcendent, if it be considered,  
1. That Human Power is derivative, or borrowed from Him who is the blessed and only Potentate, the King of kings, and Lord of lords, 1 Tim. 6. 15. Nabuchadnezzar was a great Monarch, he had Kings subordinate to him; yet said Daniel to him, Thou, O king, art king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory, Dan. 2. 37. All Nebuchadnezzar's Power wa● but a Slip taken out of Heaven's Garden. He was beholding to God, who placed not only the Crown upon his Head, but his Head also upon his Shoulders. And not only the Power, but the exercise of it also, is mutatitious, or borrowed. So Christ to Pilate, Thou couldst have no power at all against me, except it were given thee from above, John 19 10. But,  
2. The Power of God is seen as glorious, in compare with Human Power; in that the Lord can, and doth, when he pleaseth, dethrone the greatest Potentates of the World. How quickly is a Nabuchadnezzar hurried from the Palace to the Park, Dan. 4. 32. God is Judge, he putteth down the one, and setteth up another, Psal. 75. 7. And hence Moses, speaking of the two Kings, Sihon and Og, whom God had caused to fall before his people, Deut. 3. 21. annexeth a pertinent description of the Lord's Power, saying, O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand; for what God is there in heaven, or in earth, that can do according thy works, and according to thy might? v. 24.  
Thirdly, The Power of God is to be considered in regard of the manner of its display; and that three ways:  
1. Immediately, or without means. If there be wanting means, yet there is never wanting power to bring about matters, where and when God pleaseth, without means. He that made the World without a Tool, can act without an Instrument. If there be not an human arm to crush a Laban, yet there is not wanting an hand from Heaven to restrain him: so he acknowledgeth, saying, It is in the power of my hand to do you hurt: but the God of your father spoke unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad, Gen. 31. 29.  
2. Mediately, by means; and these though weak and improbable. God checked Egyptian-insolency by Frogs and Lice. The blowing of the Trumpets of Rams-horns, is as effectual to levelly the Walls of Jericho, as if a thousand barrels of Gunpowder had been mined in under them, Josh. 6. 20. Gideon with his Three hundred men, routeth the Army of the Midianites, as well as if his Army had consisted of Three hundred thousand, Judg. 7. 19, etc. The Apostles, being delegated by Christ to the preaching of the Gospel, what multitudes are drawn into Christ by them? who were to confront the world in that work, as it was then adjudged, Acts 16. 21. & 17 6. & 24. 14.  
3. Contrary to the nature of means is the Power of God displayed. He made the fluid Waters to stand up as a solid Wall for his people to pass by, Exod. 14. 22. Fire shall flame, and not burn, Dan. 3. 26. Lion's shall be hungry, and yet not devour a Daniel, Dan. 6. 22, 23. An harsh and cruel Jailor to a Paul and Silas, shall become all kindness, Acts 16. 23, 24, 33.  
Fourthly, The Power of God in regard of the extent of it, hath its consideration. Thou hast (saith the Psalmist) a mighty arm: strong is thy hand, and high is thy right hand, Psal. 89. 13. With God all things are possible, Mar. 10. 27. For with God nothing shall be impossible, Luke 1. 37. And not only in the general is the Power of God marvellous, but likewise more particularly, if we view it with respect to, 

1. Spirituals.  
2. Temporals.    
1. The former, the Apostle speaks of in 1 Ephes. 1. 19 — the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. As the Power of God was richly displayed in making the Heavens and the Earth; so likewise is it in creating the new Heavens and new Earth, Isa. 65. 17. Look we into the new World, and observe what a golden thread of Power is drawn thorough these following Pearls.  
1. Conversion-work, regeneration, or the new-creature, declareth the Power of God. Thy people shall be a willing people in the day of thy power, Psal. 110. 3. That the Wolf dwells with the Lamb, and Leopard lies down with the Kid, is from the Power of God, Isa. 11. 6. compared with Acts 9 5. and 1 Cor. 6. 9, 10, 11.  
2. The forgiving of sin, and the mortification of it more and more, do likewise hold forth the Encomiums and Praises of God's Power. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy: he will turn again, he will have compassion upon us: he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea, Mic. 7. 18, 19 But that ye may know (saith Christ to the Scribes) that the Son of Man hath power to forgive sin, etc. Mat. 9 16. For sin shall not have dominion over you; for ye are not under the law, but under grace, Rom. 6. 14.  
3. The raising up of parties to a sense of God's love, especially after a spiritual languishing, falls, slips, conflicts with their darkness and cloudiness of spirit; doth bespeak the Power of God in so doing. Create in me a clean heart (saith David), and renew a right spirit within me; restore unto me the joy of thy salvation, Psal. 51. 10, 12. I create the fruit of the lips, peace, peace, Isa. 57 19  
4. The vigorous sustentation of parties in the exercise of graces under sufferings, doth proclaim the Power of God. Be not thou (writes Paul to Timothy) therefore ashamed of the testimony of our Lord, nor of me his prisoner; but be thou partaker of the afflictions of the Gospel, according to the power of God, 2 Tim. 1. 8. See more, Acts 4. 8, 13. Rev. 2. 13.  
5. The conflict of Saints with Satan, doth witness the Power of God. The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. The Devil is a roaring Lion, 1 Pet. 5. 8. and yet he is not an  Adversary; for v. 9 it is said, Whom resist, steadfast in the fuiths.  
6. Perseverance in grace, even unto glory, doth exhibit a large testimonial of the power of God; so 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation.  
2. In the next place, The Power of God is seen in Temporals. What is the World but an Hall hung with this Cloth of Arras? We may behold the Power of God in the meanest or least of Creatures. Amongst other things, observe the sparklings of this Diamond in two things.  
1. In point of Provision for parties: How did God feed so many thousand, and for many years, and in a Wilderness, of old! See Numb. 11. 21. Deut. 8. 2, 3, 4. As the Power of God was then seen, so it is seen in a larger Wilderness, the whole World, in feeding the sons of men, as shall after be spoken unto; and the same Power of God is seen as it respects persons, families, in their particular Wilderness. But,  
2. In point of Protection, notwithstanding dangers. It would fill a Volume to rehearse the many remarkable preservations which some have had, whilst the Lord had wise Ends subordinate to his glory, for their existence here in the world. It may suffice that Christ points out the Power of God in preserving, when he saith to his Disciples, Behold I send you forth as sheep in the midst of wolves, Mat. 10. 16. What a notable draught have we of the Power of God in the rescue of Peter (one of the Church's Bell-wether) from the Paw of that Lion Herod, Acts 12. Neither Quaternions of Soldiers, nor Chains, nor Iron-gate, shall hold him whom God will set free. It is a truth, God's Peter are immortal till their work be done.   

CHAP. II.  
1. THERE is no ground to be despondent or dejected in and under troubles. Despondency of spirit is an evil of sin, which steals in on parties under their evil of smart. David said in his heart, I shall now perish one day by the hand of Saul, 1 Sam. 27. 1. and yet Saul's day of death was then nearer, and David lived to see the day, for a confutation of his black imaginations; for so is it recorded 2 Sam. 22. 1. And David spoke unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul. Let not the Christian then be sinking under his Saul▪ like difficulties, but ask his soul this question, Can I find out an Omnipotent Distress? If my Religion say, nay; and tell me there is but one Omnipotent in the World; Why doth my dejected practice say, yea? or tacitly proclaim the contrary?  
2. Distrust not the truth of God's word, as if the Lord could not be as good as his word for defect of Power. 'Twas Zachariah's fault, that he looked too much to Second-causes, and did not consider, as he should, the Power of God, which had Nature (though decayed) at his beck, Luke 18. 19, 20. If therefore there be as great an unlikelihood of things spoken of in Scripture, in point of being fulfilled, as there was that Zachariah and Elizabeth, being old, should have a son; yet give no way to cavilling-unbelief; but take a view of matters in conjunction with the Power of God; and so indeed we are taught in Scripture, as in the case of the Jews, who have lain in a forlorn estate for so many Centuries of years. Rom. 11. 23. God is able to graft them in again. And so likewise in the case of Antichrist, Rev. 18. 8. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire: for strong is the Lord who judgeth her. And so in any other difficult case, let that be remembered, Gen. 18. 14. Is there any thing too hard for the Lord?  
3. Be encouraged to go on in such work as God calleth you unto in his Providence. He that hath a God of Power to set him on work, and pay him wages, may take the more encouragement to follow his work. If God be with Moses, as he promiseth, saying, Certainly I will be with thee, Exod. 3. 12. Moses may take heart notwithstanding all blocks in the way. Heaven's Warrant will bear God's Moseses out, notwithstanding all the fury of the sons of the earth, and the sons of hell too: See Josh. 1. 6, 7. Jer. 1. 17, 18, 19 Mat. 28. 19, 20. Acts 18. 9, 10.  
4. Resolve on the exercise of faith more and more on the Power of God. Let not so glorious a Jewel lie by, without taking frequent views of it by the eye of Faith. Consider two things:  
1. Hereby you glorify God, in giving him a due estimate of his Power. A clear and full exemplification for this, we have in Abraham, who being not weak in faith, considered not his own body now dead, when he was about an hundred years old; neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief: but was strong in faith, giving glory to God, and being fully persuaded, that what he had promised, he was able also to perform, Rom. 4. 19, 20, 21.  
2. Hereby you consult your own good and quiet. Had men more of Faith, they would have less of disquiet. Let not your hearts be troubled; ye believe in God, believe also in me; was a word spoken in season by Christ for the calming of the hearts of his Disciples, John 14. 1.  
If it be said here, I question not the Power of God. It may be replied,  
1. It is well if you do not; as good as you have had their reflections on the Power of God. Moses questions how Six hundred thousand footmen should be provided for flesh for a Month in the Wilderness, Numb. 11. 21, 22. God tells him, saying, Is the Lord's hand waxed short? thou shalt see now whether my words shall come to pass unto thee, or no, v. 23.  
2. Is there not a deceit of heart here? God's Will is pretended, but is not the Power of God questioned? A reason to evidence this, is thus: Because when the distress is greater, the party is the more disquieted. Disquiet riseth with the difficulty. The Israelites at the Red-sea were made up of unbelief, Exod. 14 11, 12. They might have considered, that the Power of God, which had made a passage through Pharaoh his stony heart for their egress from Egypt, could make a passage for them through the Red-sea. Martha is questioning the resurrection of her brother, though Christ had said the word for the encouragement of faith; and what is that which staggereth her faith? it is because Lazarus had been dead four days; see John 11. 39, 40.  
3. In reference to the Will of God about matters, that there shall be no defect on God's part. What he promiseth absolutely, shall be made good; what conditionally, is made good likewise; yea, not only when the Condition is performed on our part, but sometimes when failing on our part: as in Martha her case; Christ had told her, If she believed, she should see the glory of God displayed, John 11. 40. yet she questioneth, as v. 39 and Lazarus is raised, v. 44. True then is that, Heb. 10. 23. Faithful is he who hath promised.    

OBSERVATION IX.  
God never hath his Vacation-time; though he may seem to do little or nothing sometimes in His administration of matters in the World.  

CHAP. I.  
THAT Providence is not idle, though it 
Deus nunquam feriatur. Calv.  seems to sit still, will be evidenced,  
1. From positive assertions in Scripture. So Prov. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good. Eyes here are attributed to God, to note not only his knowledge of, or inspection into the affairs of the World; but his wise ordering of all things, in all places, and at all times: for these eyes are never shut; the Lord is not a sleepy Watchman: Behold, he that keepeth Israel, shall neither slumber nor sleep, Psal. 121. 4. My Father (saith Christ to the Jews, who were stumbled at the Miracle wrought on the Sabbath-day) worketh hitherto, and I work, Joh. 5. 17. The sense is, Though God rested the seventh day from his work of Creation; yet he hath not been at rest ever since; and perpetually worketh hitherto in his Providence; and yet none of you durst entitle Him a violater of your Sabbath; and why then am I adjudged a violater for a doing my Father's work. This I conceive, with others, to be the intendment of that place of Scripture; and it plainly giveth to understand, that God's Providential care in and over the World, is permanent. The Lord withdraws not his manu-tenency; He upholds all things by the word of his power, Heb. 1. 3.  
2. From exemplifications in Scripture. For if we cast an eye on this or that special draught of Providence, we may trace the footsteps of the Almighty even there, where we cannot see Him so visibly walk for a time. Draughts of Providence are of two sorts:  
1. Some respect persons singly, as in Joseph's and Job's case.  
2. Others respect parties collectively, or the Body of a people, a Community of a people, as the Church of God in Egypt and Babylon, and in times of the New-Testament under persecution. Whoso shall take a right view of the cases of Saints thus instanced in, will find the result to be commensurate to the Truth asserted. He who diggeth the foundation for an house, the deeper he digs, the less visible he is to those who cast an eye towards the place where the digging-work is managed; and whilst this work is on foot, Is nothing done, or doing, because the side-walls are not reared, and tile-stones are not hung? There is a manifold working-hand of Providence. God doth ripen persons for mercies, and mercies for persons. There is not only a work of the Shoemaker, whereby a  is made of this or that proportion; but there is a work of the Physician, whereby the swollen, hydropical foot is reduced to its regular shape, and is fitted for the . If God under some dispensations carry on a work upon us, though he do not this or that work for us, till he see fit, he is still at work; and the work he intends, is in its Second-causes; it is latent there, and comes forth from between the Curtains of antecedent preparations, when the Lord's time is come. The Israelites are in Egypt's Furnace, where they must be melted; and the hotter the Furnace is, the nearer Moses is with his Pails of water to extinguish the Egyptian fires, though the Israelites know no such matter: see Exod. 2. 23, 24. with Exod. 3. v. 7, 8, 9, 10. Job in like sort is put into Heaven's Mortar, where he is pounded and beaten, to the end the sweet fragor or smell of his graces might come forth: and after God hath taught him many a good lesson, a prosperous condition is on the hand-gallop towards him; it had its foot in the stirrup before; he had friends, they were not impoverished as Job was; they had hands to help, and have hearts to help or set up a broken man in his estate, when the time for so doing is come; Every man also gave him a piece of money, and every one an ear-ring of gold, Job 42. 11.  
And we have not only exemplifications of Saints, but likewise of Sinners; and that both singly considered, as well as in a Body or Community. Sinners ripen for Judgements, and Judgements ripen for Sinners. They, by their sinning, are digging their own graves with their own nails. The pit is a digging for them, though it be not quite finished: there is an [until the pit be digged for the wicked, Psal. 94. 13.] What a Bogg or Quag-mire then do sinners dance on! the surface or top-turf breaks, and what becomes of them, with their insultations, projects, designs? Then she that is mine enemy (saith the Church) shall see it, and shame shall cover her, which said unto me, Where is the Lord thy God? Mine eyes shall behold her: now shall she be trodden down as the mire of the streets, Mic. 7. 10.   

CHAP. II.  
1. KNOW how to understand those passages in Scripture, as to the Lord's forgetting his people, Psal. 13. 1. Psal. 77. 9 and that in Psal. 44. 23. Awake, why sleepest thou, O Lord? These are not to be understood as to an universal and absolute forget-getting, and sleep of Providence; for God hath not his Vacation-time: He still holds the reins of Government in his hand, all the world over. Neither do they infer an absolute cessation of Providence in reference to that object-matter which the Lord to our apprehension seems to forget, and lies dormant: for there is a promoting-work of Providence, which we see not, and are not so sensible of for the present, as hath been showed, and may further be showed in the next Observation. Besides, such forgetting and sleep of Providence, as it is such, bespeaks the beauty of Providence in the way of bringing things to pass. It is so far from inferring an inter-regnum, or letting fall the Sceptre of Government, as that it is a glorious demonstration that God orders matters, and that wisely, whilst he seems to forget, and be as one asleep. As the Night, as night, falls under the Providence of God, as well as the Day; for there are the Ordinances of Heaven for the Night-season, Jer. 31. 35. so the dark Night, when as to matters the Lord seems to sleep, is reductive to His Alwise Model of Government. The Seventy-years Captivity was a long Night of the Church's distress; and yet thus it must be according to Ordinance of Providence, Jer. 29. 10.  
2. Let Saints be encouraged to work out their salvation with fear and trembling, Phil. 2. 12. To be always abounding in the work of the Lord, 1 Cor. 15. 58. and that, because in so doing, they in a sort resemble their Heavenly Father, who hath not his Vacation-time, and works one way, though not another, in ordering and bringing matters about in the World. A Christian should be spiritually industrious. He should be sometimes in one Duty, sometimes in another: If it be not a ploughing season for work without-doors, yet it may be a threshing-one for work within-doors. If he cannot pray as he would, yet if he seriously sigh and groan at a Throne of Grace, read a verse of Scripture, think on it, talk of it; here is work, and good work too; and leight gains this way, will make an heavy Purse.    

OBSERVATION X.  
God doth some thing, yea much, whilst He seems to do little or nothing: and doth little or nothing, whilst men are in expectation of great matters to be done.  

CHAP. I.  
THAT Providence speaks, whilst it is in a sort silent; and works, whilst the work intended is at a stand, may be thus evidenced:  
1. From the secret and invisible agency of Angels, about that work which Providence in time brings forth on the stage. The living Creatures are said to have the hands of men under their wings, on their four sides, Ezek. 1. 8. Hands are the instruments for action; and these are vailed over with wings. These hands are at work, though men see them not. And thus the Angel informs Daniel how he had been hard at work in the Court of Persia, though Daniel knew no such matter, Dan. 10. 12, 13.  
2. From some underground foundation laid of matters. There is a seed sown, but it is yet under the clods. Little doth mortal eye see how Providence will bring both the sticks ends together, which at present lies strait. Who of the Israelites thought, that when Moses was born, and preserved by Pharaob's Daughter, a rescue from Egyptian insolency, was remotely born with him, and bred up with him in Pharaob's Court?  
3. From Prognostics, or rather Forerunners of a work; which as they have a reference to a work, so they hasten it more or less. Consider here a work of Providence, (1.) As a work of Mercy. (2.) As a work of Wrath, or Judgement. As a Work of Mercy, and so conviction of sin, humiliation, serious supplication, have their influences. The work may in some respect be said to be done, whilst these are doing. The provend'ring of the Horse, the trimming and tackling the Ship, the whetting of the Sith, do contribute to the journey, voyage, and mowing of the grass When the Jews consider their ways, harken to the Prophet Haggai, set on Temple-work, the work of blessing of them is ●… hand, Hag. 2. 19 From this day, will I bless you Again, as a work of Justice, and so eruptions of sin, insolency in men's wicked courses, taunting at Zion's Songs, Lethargical security, horrid blasphemy, do set forward a work of vindictive Justice, which though it seem to take a nap, yet wi●… awaken to the terror of the sons of Beli●… See Ezek. 16. 49, 50. Psal. 75. 4, 5, 6, 7, 8 Psal. 137. 3. with 8, 9 Zech. 1. 11, 15, 18, 19, 20, 21. Mic. 7. 10.  
In the next place, God doth little or nothing whilst men are in expectation of great matters to be done: And this holds,  
1. In regard of the kind of things. 
Atque itain diem hodiernum neg ant venisse Christum suum, quia non in sublimitate venerit, dum ignorant in humilitate primo fuisse venturum. Tert. lib. adversus Judaeos.  The Jews had a conceit of a Temporal Monarchship which the Messiah should erect; and hereupon Jesus the Son of Mary is rejected. A spice at least of this Opinion had taken the Heads of the Disciples, Acts 1. 6. they ask a question there, which an answer given to Pilate might well resolve, John 18. 36. The Papists have a conceit of Antichrist to come of the Tribe of Dan, who shall do wonders; and so overlook Antichrist to a wonder. It's pity they are so sharp-sighted, as not to see wood for trees. As John told the Levites and Priests, in reference to Christ, saying, There standeth one among you, whom ye know not, John 1. 26. the same may be said, but in a contrary sense, to Papists. The Anabaptists of Germany, said they had converse with God; and a command from Him, 
Sleid. come. lib. 3. p. 44.  That, all wicked ones being slain, they should constitute a new World, in which only the godly and innocent should live and bear the sway. But what was the monstrous and bloody birth of that Conceit, is not unknown to those who know any thing in History. Men had need then be very cautious what foundation they build on for matters expected: for they who look for I know not what to take place in the World, will see it I know not when. And this leads to the next particular.  
2. In regard of Time: It is supposed that the thing expected hath solid foundation; but yet persons are out in the timing of the thing, Moses is to deliver God's Israel out of Egypt, but it is not then when in the vigour of his age he slew the Egyptian, Acts 7. 24, 25, 30. Christ is to come to judgement; but not when the Thessalonians (through an erroneous conceit taken up) did expect, as Paul giveth them to understand, 2 Thess. 2. 1, 2, 3. Some have vented their opinion about the downfall of Antichrist, the Calling of the Jews, etc. but the time expired when it should be, according to their imagination, hath been a confutation sufficient. Reason there is therefore to beware of Praetorian assertions in this kind, lest otherwise Religion be damnified, and exposed to derision.  
3. In regard of the manner or way of God's doing what is to be done, and in his time for doing. It becometh not persons to confine the Lord to this or that way of working. David is to conquer a Goliath, but it is not by fight in Saul's Armour, but with his Sling, and stones taken out of the Brook, 1 Sam. ●7. Naaman is to be cleansed, but not in Naaman's fancied way, 2 Kings 5. 11. God doth great things for his distressed one's: sometimes he takes one way, sometimes another. There is more than one Staircase to the Chamber where he feasts his friends. His infinite Power and Wisdom brings about matters beyond the shallow apprehensions of men. Hear what he saith; I will bring the blind by a way they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things strait: these things will I do unto them, and not forsake them, Isa. 42. 16.   

CHAP. II.  
1. FROM God's doing something, whilst he doth nothing, Learn,  
1. To do something, by doing nothing against God. Let not the silence of Providence be an occasion of crying-sins. That servant who said in his heart, My Lord delayeth his coming; and began to beat the Man-servants and Maidens, and to eat, and to drink, and to be drunken; was cut in sunder, Luke 12. 45, 46. And,  
2. As to do nothing against God; so to do something positively for God, to His glory, and in obedience to Him. It behoveth persons under such a position of Silent Providence, to consider of their sins, to be humbled for them, turn from them, and so sweetly to wait the issues of Providence. Our God shall come, and shall not keep silence, saith the Psalmist, Psal. 50. 3. and what improvement is made of that assertive Doctrine, you may see, (1.) By way of terror to those who abuse the silence of Providence, in v. 21. These things hast thou done, etc. and in v. 22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. (2.) By way of implicit Exhortation and Consolation, to such who keep close to God, in the way of holy walking with Him, and before Him, v. 23. Whoso offereth praise, glorifieth me: and to him that ordereth his conversation aright, will I show the salvation of God.  
2. From God's doing nothing, whilst men are in expectation of great matters to be done: Learn,  
1. What reason there is for men to look to the ground of their Expectations. To expect other-what, other-when, and otherwise than the Lord hath purposed, or made some discovery of such a purpose, is to build Castles in the air, not in the Heavens; and what hath not its foundation in Heaven, as the Lord is the Founder of it, will not have its superstruction on Earth. For ever, O Lord, thy word is seated in heaven, Psal. 119. 89. Who is he that saith, and it cometh to pass, when the Lord commandeth it not, Lament. 3. 37.  
2. In the second place, Learn from hence to view the folly of wicked men's purposes, presumptions, designs, in their prosecution and persecution of the Saints of God. O how often are they disappointed! The greedy Dogs often catch not the morsel; and when they do, they vomit it up again. They pay deer for their lust here, or hereafter in Hell. They have their gnashing of teeth in regard of disappointments, before they gnash them in the other World. Herod, to please the Jews, will murder Peter; the Lamb is taken, but not to be slain till after the Passover; and not then: for now I know (saith Peter) of a surety, that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews, Acts 12. 12. It is reported, how Julian the Emperor 
Theod. lib. 3. c. 23.  intending, the Persians being conquered, to fall in on Christians with his Army at his return; and that one Libanius the Sophister, spoke to a Christian-School-master of Antioch, saying, What is the Son of the Carpenter now a doing? To whom reply was made, how the great Carpenter of the World was making a Coffin. And not long after, the slain body of Julian was brought to Antioch. A good lesson for the Libaniusses and Julian's of the World to ponder on!    

OBSERVATION XI.  
There is an admirable adaptation or connexion of things with things, whereby this or that is Midwifed or Birthed into the world. Or, Providence hath its Chain, the several Links whereof are set together by an overruling Hand.  

CHAP. I.  
THE truth of this may be evidenced divers ways.  
1. This is emblematically described in the 
Situ verò demonstratur harum conditio, quod aliae in aliis dicuntur fuisse, id est, non solum cohaerentes sed etiam adunatae Providentia Dei: adeo ut quemadmodum ex causa unâ inferiore procreantur effecta plurima; sic contra, ad effectum unum causae plurimae pertineant plurimum. Junius.  word. We have a most exquisite picture of this, in Ezek. 1. the Wheels there are asserted to have a near neighbourhood, v. 16. a wheel in the middle of a wheel, to note their implication or connexion; and the living creatures are coupled with the wheels in regard of influences: for when the living creatures went, the wheels went by them; and when the living creatures were lift up from the earth, the wheels were lifted up, v. 19  
2. God doth expressly own such an adaptation 
Docemur etiam, Creaturas omnes esse convenientissimo ordine collocatas, ita ut una ab altero pendeat, & ex earum connexione, constituatur sua vis illa & concinna mundi harmonia; frumentum ut nascatur, opus habet terrâ, terra pluriâ; pluvia est à coelo, & omnia sunt à Deo, qui solus independens, rerum omnium concentum efficit & moderatur. Rivetus in locum.  or connexion of things with things. So in Hos. 2. 21, 22. And it shall come to pass in that day, I will hear, saith the Lord; I will hear the heavens, and they shall bear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.  
3. There are clear exemplifications of this adaptation or connexion, (1.) In Naturals: so in the place mentioned, Hos. 2. 21, 22. so Ps. 104. 10, 11, 12, 13, 14. (2.) In Civils: Magistrates are to rule, and people to be ruled, Rom. 13. 1. And where it is not so, there is an adaptation of things in way of punishment, Judg. 17. 6. (3.) In Sacreds': There is a constituted order in the Church, 1 Cor. 12. 18. Heb. 13. 17. And not only is there an adaptation this way, but likewise in regard of the means of Grace, and Grace by the means. A connexion there is, but yet arbitrary, according to the good pleasure of God, when, and to whom Grace is conveyed by the Means. The Apostle Paul asserts a connexion, when he thus stateth the matter, saying, So then faith cometh by hearing, and hearing by the word of God, Rom. 10. 17.  
4. This adaptation or connexion may be more particularly evidenced, if we cast an eye, 

1. On Organs or Instruments.  
2. Occasions or Inducements.  
3. Means.  
4. Opportunities for the management of matters.    
1. There is an adaptation in regard of Instruments ministerial. In the shop of Providence there are tools of all sorts and sizes. If the Lord will punish the Nations, he can find an Hammer to knock them down. Thou art my battle-ax and weapons of war, for with thee will I break in pieces the nations, etc. Jer. 51. 20, etc. If the day of visitation be come for an Ahab's Family, and Baal's worshippers: there is a Jehu, a rough Captain-General, who drives furiously, 2 Kings 9 20. If God will vouchsafe good days to a people, he can raise up Political Shepherds, such as David, of whom it is said, he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands, Psal. 78. 72. And as there is an adaptation in regard of Political Instruments, so likewise in regard of Ecclesiastical. There is a zealous Elijah in times of apostasy and declining from God's Worship; and a John the Baptist, of whom the Angel saith, He shall go before him (i. e. Christ) in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord, Luke 1. 17. There is an admirable adaptation, in the Church's having not only Elijahs, John Baptists, but likewise others, whose endowments are useful to confute Adversaries, as Apollo's, Acts 15. 28. and to comfort distressed, and build up souls in practical way of converse with God. See Job. 33. 23. 2 Cor. 1. 4.  
2. There is an adaptation, or suiting of things in regard of occasions, or kind of in lets into this or that. Both the son's and father's discontents, are inducements to Jacob to mind a removal from Laban, Gen. 31. 1, 2. A report sounds in Pharaoh's ears, that Israel fled; probably he conceived the Israelites to fly like Hares, such who might easily be hunted back again to Egypt; and so is himself thrust on to his own ruin, Exod. 14. 5. David his good service done for Israel, hath an influence on the Elders of Israel, to bring them to Hebron: Also, say they, in time past, when Saul was King over us, thou wast he that leddest out and broughtest in Israel, 2 Sam. 5.  
3. There is an adaptation or connexion of Means in order to this or that which comes to pass. And that as the Means are proper or suitable in order to the End intended, as Noah's Ark is proper to prevent drowning by the Flood, Gen. 6. 14. or as the Means are not so proper in order to the End intended by the Agent, though proper and effectual to bring about what the Lord righteously had determined. The Wisdom of God is seen in the follies of men. Rehoboam, in following the counsel of young raw-headed Courtiers, 〈◊〉 of clucking the Chickens under the Royal 〈◊〉, pecks them from him. See 1 King. 1●. 14, 15.  
4. There is an adaptation, in regard of Opportunities for matters. Abraham falls in opportunely on Chedorlaomer, Gen. 14. 15. Saul looks after the Seer; the Maidens said, Behold, he is before you, make haste now, etc. 1 Sam 9 12. David chargeth upon the Amalekites, when behold they were spread upon all the earth, eating, and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah, 1 Sam. 30. 16. There was a wonderful concourse of circumstances in the slaying of Ishbosheth; the Cutthroats took the season for their design; it is said, they went, and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon: and they came thither into the midst of the house, as though they would have fetched wheat; and they smote him under the fifth rib, 2 Sam. 4. 5, 6. 
Occiditur Ishbosethus ab istis sicariis, idque voluntate Dei: ita enim solet malos punire per malos. Non quod Deus suggerat hominibus peccata, sed quod illis cum suâ sponte erumpant abutatur. Pet. Mart. in locum. Adhaec. Cogitare debemus, quoties Deus vult aliquid fieri, omnes occasiones statim ejus voluntati inservire. Adsunt in tempore frumentarii, omnium animi erant in eo solo negotio occupati, rex deseritur solus in cubiculo. Ibidem.    

CHAP. II.  
1. TAKE notice of an Argument to prove Providence, from the adaptation or connexion of things. The admirable adaption of matters, may silence Atheistical cavils. It is said of Galen, That upon the view of the wonderful adaptation and connexion of the parts in a Body defected, he was much affected; yea, pens a Tract in commendation of the Author of Nature. What then may be observed in the little World MAN, as he is termed by some; may as well be observed in 
Item, si nulla Providentia sit, quomodo animalium corpora tam providenter ordinata sunt, ut singula quaeque membra mirabili ratione disposita sua officia conservent? Lact. Instit. lib. 3. c. 17.  the great World, to the praise of God, who wisely order all in all. The Psalmist takes notice of the wonderful disposition of things, Psal 4. he gins and concludes with an O Lord, our Lord! how excellent is thy Name in all the earth!  
2. Learn what to judge of Contingencies, or of this or that which happeneth in a business. These are links in the Chain of Providence. They are Scouts of Heaven's Army, though we are apt to look on them as stragglers. In the History of Joseph, it may be observed, how the brethren took occasion from the dreams to malign him; they had him now off from his Father's House, and Joseph is a confined man in the Pit, his Prison; and whilst there, the Midianites pass by, and they Merchants, who did not it seems scruple the bargain, but gave Twenty pieces of silver for him. Here is an adaptation of Agents, Occasions, Means, Opportunity, and all concur to bring about what the Lord had wisely and righteously determined. The Dreams were now on Horseback in order to fulfilling, when Joseph is posted away to Egypt. All these Contingencies, like the sheafs in the Dream, do obeisance to Providence.  
3. Resolve, by way of Moral practice, on an adaptation or connexion of your duty, according to Scripture, with the good End propounded. If you would go to Heaven, turn not your backs upon the path which leads thither. Holiness is the roadway to Happiness; without it, no man shall see the Lord, Heb. 13. 14. He that believeth, shall be saved, Mar. 16. 16. The man will be found a foolish builder, who builds on the sand, not on a rock; so teacheth our Saviour, Mat. 7. 24, 25, 26, 27. Moreover, in reference to Civil Affairs, a connexion is there to be observed: — An honest Calling is to be followed honestly. A man must keep his shop, if he would have his shop keep him. The Drunkard and the Glutton shall come to poverty; and drowsiness shall cloth a man with rags, Prov. 23. 21.  
4. Meditate on the rich display of the Divine Attributes in the adaptation or connexion of things. Here is a large field for an Isaac's walk. Isaac; who went out into the field to meditate, might see, and did after hear a story of a wonderful adaptation of matters in the Marriage-journey, see Gen. 24. The adaptations or connexion's of things here to be meditated on, are not only personal, which refer to the Lord's ordering our particular concernments, how he provides, protects, directs, supports, and the like; but also public. There are National adaptations or connexion's of things, in which God's glory doth shine forth. These the godly heretofore have noted, as in Neh. 9 there is a large Catalogue there of such adaptations and connexion's. The Book of Esther presents us with a notable draught of such connexion's; What a wonderful overruling Providence was there in the marriage of the King with one of his honest Subjects? in the treachery of Bignatha and Teresh, intended against the King? Mordecai's discovery of the Plot? the King's not sleeping, & c.? God kept Court at the Court; his Providence was waking whilst the King cannot sleep: the Lord reads his Church a Lecture of Providence, whilst the King hath the Book of Records of the Chronicles read before him; and knows how and when to make use of the haman's at Prince's Courts, to promote godly Mordecai's, for the good and welfare of his Church or People.    

OBSERVATION XII.  
There is a liberty of God to salve up some other way what is wanting in regard of a visible and proportionable adaptation and connexion of things: or, There is an Extraordinary Walk of Providence in the World, as well as an Ordinary one.  

CHAP. I.  
THE Lord keeps not always within the pales of an ordinary and visible dispensation of things; such a Walk is too narrow for an Infinite Sovereign and Alwise God. Look we abroad into the world, and we cannot well overlook a display of Providence on this wise; and that in regard of 

1. Instruments.  
2. Occasions.  
3. Means.  
4. Opportunities, in point of bringing about things.    
First, As for Instruments, the Lord is not confined to these. If Thiefs do not break in on Nabal, and so become Instruments of divine wrath; the Lord smites him that he dies, 1 Sam. 25. 38. And if unlikely Agents for this or that work, be brought forth on the stage; yet nothing hinders, as God is pleased to concur, but the effect is proportionable to a likely and promising cause of such an effect. This may be seen in Spirituals and Politicals. God (saith the Apostle) hath chosen the foolish things of the world to confound the wise, 1 Cor. 1. 27. A little Maid is an Handmaid indeed, whereby a Naaman may come to the knowledge of the true God, 2 King. 5. 2, 3. It is written of Mr. Peacock, how that under his agonies of conscience, when some Ministers asked him, Whether they should pray for him; He replied, By no means; do not so dishonour God, as to pray for such a reprobate as I am. But his young Pupil standing by, said (with tears in his eyes), Certainly a reprobate could never be so tender of God's dishonour. Which he well weighing, was thereby comforted and restored, when neither he with his Learning, nor any other sons of the Prophets, could prove sons of consolation to him. Again in Politicals: The Sacred History informs of the noble acts of Solomon, though young and tender, 1 Chron. 29. 1. with 1 Kings 3. 28. And of Josiah, who was but eight years old when he began to reign, 1 King. 22. 1. Each of their green years were well made up by the Ancient of days, as the Lord is termed, Dan. 7. 9 The Fathers of Trent gave 
History of the Council of Trent, lib. 2. p. 260.  thanks to God when Henry the eighth was dead; saying, That it was a miracle that he had left a Son behind him of but Nine years old, that he might not be able to tread in the Father's steps. Thus these good Fathers, for their gravity, if not some of them for their levity, according to the probable issue of their Doctrine in forbidding Marriage, did soon shoot their bolt; they might have held their pop a while, and so have learned this lesson truer than their Canons, That Edward the Child is more than a Child, when Providence by him shall confront the Man of Sin.  
Secondly, Occasions for matters have not sometimes that influence by way of birthing-f●…th what in likelihood might be. The Ephramites quarrel with Gideon for not calling them forth when he fought with the Midianites: their sharp chiding (recorded Judg. 8. 1, 2.) did not end in a bloody battle, as it did at another time, when the like contending had its closure in the death of Forty and two thousand of the swaggering Ephramites: See Judg. 12. 1, 6.  
Thirdly, The Means for help are sometimes invisible, unlikely, and casual. Ye shall not (saith Elisha to the distressed Kings for lack of water) see wind, neither shall ye see rain, yet that valley shall be filled with water, that ye may drink, both ye, and your , and your beasts, 2 Kings 3. 17. Or if the Means do appear, yet they promise nothing to sense and reason. Are not Abana and Pharphar, rivers of Dam●scus, better than all the waters of Israel, saith N●…man? may I not wash in them, and be clean? 2 King. 5. 12. yet jordan's waters cleanse the Leper. God works by what means he pleaseth. Parties see a Jordan before them, and sometimes see neither wind, nor rain, and yet have water, a help, a supply: As that Woman reported of in the late Irish Rebellion, who being driven into the Mountains, her Milk was gone, and her Child like to perish; and then is found a Suck-bottle full of Milk, by the good Providence of God: Which teacheth us, by such Experiments, not to confine God to wind, or rain, or to warm breast-milk. God can provide for his Children without these; And little helps, through gracious Providence, become great ones.  
Fourthly, Opportunities for action take not, accordingly as God in his Providence doth inhibit. David in the night enters Saul's Camp, finds Saul asleep; he slays him not, but brings away the Spear and the Cruse of water, as testimonies of his loyalty, 1 Sam. 27. 1. Ishbosheth's sleep cost him his head, as was before exemplified. There are like opportunities for action, and yet not like consequent actions. That of Christ is pertinent, Mat. 26. 55. In that same hour said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take me? I sat daily with you, teaching in the Temple, and ye laid no hold on me.   

CHAP. II.  
1. BEWARE of slighting ordinary dispensations of Providence. There is a foolish gaping after extraordinary ones. God 
●…a enim ●…mpositi 〈◊〉, ut 〈◊〉 quo●… 〈…〉 quae●… re●…, si 〈◊〉 litae ●…die●i●t, spe●taculum dulc● fiat. Hic itaq: coetus astrorum. quibus immensi corporis pulchritu●… distinguitur, populum non convocat; at cum aliquid ex mo●… mutatum est, omnium vultus in coelo est. Sol spectatorem ni● cum desicit, non habet; nemo observat Lunam nisi laborantem Soneca in lib. 7. quaest. nature.  may justly suffer such to starve, who list not to feed on the ordinary bread of Providence, but are for the fine Manchet of Miraculous Displays. The chief Priests, Scribes, and Elders, said, He saved others, himself he cannot save: if he be the King of Israel, let him now come down from the cross, and we will believe him, Mat. 27. 42. Here is a flying to an extraordinary Providence, or else no Faith, no Christ, and no Heaven. Beware then of this Jewish leaven; highly value what food God serves in on the ordinary Board-cloath of Providence, as well as what is laid forth on a rich Diaper-one.  
2. There is little ground for the enemy's ●… the Church to be confident, and wickedly secure in their ways and designs against the Church. What though there be not four Carpenters for the four Horns which have scattered Judah, Israel, and Jerusalem, to allude to that in Zech. 1. 18, 20. yet God knows how to ●…ay and to cast them out by the Carpenter's Boy. A Jael with an Hammer and a N●il, shall fasten Lord-general Sisera so to the ground, as that at her feet he bowed, he fell, he lay d●wn at her feet, he bowed, he fell: where he bowed, there he fell down dead, Judg. 5. 26, 27.  
3. Bear up against unbelief, or distrust of God under great distresses. Say not, O my case, and the Church's case, is sad indeed; behold, the ground is not a leight mould, but thick, heavy, stubborn clay, and withal very dry; how shall it be broken up? Where are the Oxen strong for the labour? Say not so, in way of unbelief, The great God can moisten the earth, provide the Oxen, do all in a moment. Remember that great man, in whom unbelief was regent, 2 Kings 7. He talks of Windows in Heaven, and yet the Shop windows on earth were open the next day, according to the Prophet's words, v. 16. the great man saw the Market, but it was no fair one to him, for he was trodden to death, v. 20. Remember his example, not by way of imitation, but caution.  
4. Treasure up more than ordinary dispensations of Providence, in which thou hast had a share. Hath thy Barrel of Meal wasted not, nor thy Cruse of Oil failed not? according to that, 1 Kings 17. 16. O forget not that hand of Providence, which by that time that thou hadst taken out one handful, and spent it, did cast in another handful! Hath God at any time checked a Laban, calmed an Esau, crushed an Herod intending mischief? O let such displays be written on the heart with a Pen of Iron, and point of a Diamond!    

OBSERVATION XIII.  
As there is a general Order or Connexion of things; so there's a more special or signal Method of Providence in and about some Matters.  

CHAP. I.  
THIS special Method may be considered,  
1. In regard of God's afflicting men for sin. Men have their Method in sinning, God hath his in punishing. The blushing sinner at first, after hath a brow of brass. The walking in the counsel of the ungodly, makes way for standing in the way of sinners, and so for sitting in the seat of the scornful, Psal. 1. 1. Sin is progressive; freshmen, or Novices in the Devil's School, quickly aspire after the Doctor's Chair. And as the sinner hath thus his walk of vanity; so the Lord doth ordinarily warn before he strikes. There is a fitting of the Beacons, before the Host or Army of Judgements is landed. S●e Gen. 6. 3. Luke 13. 34.  
2. In regard of exalting, parties; and so there is an humbling and abasing work upon their hearts, which is preambulatory, or goes before. As pride goeth before destruction, and a haughty spirit before a fall, Prov. 16. 18. so the fear of the Lord is the instruction of wisdom, and before honour is humility, Prov. 15. 33. Humble yourselves in the sight of the Lord, and he shall lift you up, James 4. 10. The humbling-dispensations which did betid Joseph, David, with others, did lead the dance to exalting-ones.  
3. In regard of conversion from a state of nature to a state of grace; and so there is conviction-work, which, like the needle, enters the cloth. Men leap not out of the warm bed of their Lusts, into the lap of Evangelical Comforts. The Israelites were stung with fiery Serpents, ere there was a looking to the brazen Serpent, Numb. 21. 8. They who are not sensible of the bitings of sin, will not regard a Saviour. The pricking at the heart awakens men to consideration-work, Acts 3. 37.  
4. In regard of some more than ordinary service, unto which God calleth persons, whether for Church or State. God is pleased to vouchsafe more than ordinary encouragement, when he calleth persons to more than ordinary employment. God was at the cost and charges of Miracle after Miracle, when he sends Moses to bring his people out of Egypt, Exod. 4. Joshua is told by God, As I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee, Josh. 1. 5. Isaiah had an hard Chapter to read unto a stubborn people; he was sensible of his own pollution; difficulties there were not merely in fancy's brow; the Lord helpeth and encourageth him, Isa. 6. 5, to the end. Paul had an hard task, but the Lord sweetens all, See Acts 9 15, 16. Acts 26. 15, 16, 17, 18.  
5. In regard of some afflictions with which, by way of trial, God may exercise some; and so there's a previous or preparatory work of Providence. God is beforehand with some Cordial against some fainting-fit. He strengthens the back before he lays on the burden. Christ is transfigured on the high Mountain before Peter, James, and John, Mat. 17. initio. and this to corroborate them, when he shall shortly be crucified and transfixed with a Spear on Mount Calvary: they needed this display of Providence, as bladders, to bear up, when they were like to be plunged even to a questioning whether Christ were the Messiah, for so we read Luke 24. 21. but we trusted that it had been he which should have redeemed Israel. In 2 Cor. 12. 4. mention is made how Paul was caught up into Paradise; and in v. 7. there is a relation of one, no good one, who did catch at Paul's Comforts. 'Twas well for Paul that he was feasted in the Lord's Dining-room, before he was had down into Satan's Dungeon of Temptations: Had not the Coat of Mail been first put him on him, the thorn in the flesh would have pierced and sorely grieved him. To conclude this, the Christian's Sun doth shine very gloriously before some notable Eclipse at hand.   

CHAP. II.  
1. SEE from whence it is that some judicious Christians do give a notable guess at the issues of matters. They live nigh (in point of communion) to the great Landlord of the World, and so know some of his ordinary walks hither and thither: one while he useth to walk up the hill, another while down into the valley; this they know and take notice of. Besides, the great God is pleased sometimes to tell them whither he is a going, Gen. 18. 17 And the Lord said, shall I hid from Abraham that thing which I do? And Amos 3. 7. Surely the Lord will do nothing, but he revealeth his secret unto his servants the Prophets. It is said of Luther, That he had a foresight of the Calamities to come on Germany. The Reverend Usher foretold the time of the late Tragedy in Ireland. The Sermons of some pious Ministers have been better understood by their Hearers some years after. They who seemed to talk in the Clouds, have been acknowledged to speak from Heaven, as to what hath fallen out on Earth.  
2. Beware of crossing and thwarting with such special Methods of Providence; and that these ways:  
1. In not heeding warnings, which is the too common sin of men, who are as the deaf Adder, as the Psalmist describeth, Psal. 58. 4.  
2. In not being abased under humbling-dispensations. Some are humbled, but not humble. Pharaoh had a proud heart notwithstanding all the Plagues. Too much of Pharaoh-like heart is to be found where the Rod of God hath lighted. For the iniquity of his covetousness was I wroth, and smote him; I hide me, and was wroth; and he went on frowardly in the way of his heart, Isa. 57 17.  
3. In not improving Convictions. Some break Prison from them; they, with Cain, build Cities; or, with Saul, are for Music; few, with Paul, are wrestling at a Throne of Grace under them, Acts 9 11. Behold he prayeth.  
4. In a backwardness to set upon such particular work as God calleth unto. Moses had encouragement to a miracle; yet he draws back, pleads his insufficiency; yea, when that is answered by God, he hath nothing else to say, and that indeed was too unmannerly to be said, Send, I pray thee, by the hand of him whom thou wilt send, Exod. 4. 10, 11, 12, 13.  
5. In not heeding and improving some foregoing Providence in order to a grapple with some future difficulty. It is said of the Disciples, They cried out, and were sore amazed in themselves beyond measure, and wondered, Mar. 6. 49, 51. What was the ground of their disquiet, Fear? Was there no Antidote to have checked their trouble? Yea, there was; for Christ had done that before at land, which might have quieted them at sea; the Miracle of the Loaves might have fed their faith, which would not then have been so sea-sick; this seems to be intimated in v. 52. For they considered not of the loaves, for their heart was hardened  
We see then, that there is fault in crossing with the Methods of Providence; and it hath been showed particularly, how persons do thus cross. What remains, but to be on our watch? and that the rather, considering these two things:  
1. Satan hath his Methods, which are wily ones; for so the Apostle Paul asserteth, Eph. 6. 11. Satan's design is to pervert and subvert. He will be busy to make a man unprofitable under the Methods of the Lord He labours to make men slight warnings, storm under afflictions, stifle convictions, to be backward to any good work God calleth them unto; and to be forgetful of special Providences, which may have their future reference for support under Difficulties.  
2. It's man's wisdom to comply with the Methods of the Lord. Ephraim is called an unwise son; and why? for he should not stay long in the place of breaking forth of children, Hos. 13. 13. To be stupid and blockish under the Lord's Dispensations; not to eye God in them, and to have a recourse to Him, and to improve them for good, is to be the unwise son with Ephraim.    

OBSERVATION XIV.  
Jesus Christ, as Mediator, is the Father's Vicegerent, Plenipotentiary, or Supreme Moderator of things in the World.  

CHAP. I.  
WHAT foundation this hath in the Word, may appear divers ways:  
1. There are types of this, before Christ assumed the human nature. This is he that was in the Church in the wilderness with the angel, which spoke to him in the Mount Sinai, and with out fathers who received the lively oracles to give unto us; to whom our fathers would not obey, but thrust him from them: so Stephen, Acts 7. 38, 39 To this, add that in Dan. 10. 16. Zech. 1. 12. And as there are sacred Draughts or Pictures of this, so Predictions of it, Deut. 17. 15. with Acts 7. 37. A Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear, Psal. 110. 1. with Mat. 22. 44. The Lord said unto my Lord, Sat thou at my right hand, until I make thine enemies thy footstool. Daniel had a predictory Vision: I saw (saith he) in the night visions; and behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him, and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed, Dan. 7. 13, 14.  
2. There seems to be a notable praeludium or preface to this, in Christ's sitting in the midst of the Doctors, both hearing them, and ask them questions; and in his reply to Mary. Witted ye not that I must be about my father's business, Luke 2. 46, 49. And before this, in the Wise-men's coming from the East, enquiring after him who was born King of the Jews, and doing their homage to him, as Mat. 2. 1, 2, 11.  
3. The solemn voice from Heaven, when Christ inaugurated or entered on his public Ministerial work, doth witness to this, Mat. 3. 17. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. And so in Luke 9 35. There came a voice out of the cloud, saying, This is my beloved Son, hear him.  
4. There are plain and positive Assertions on this wise; Mat. 28. 18. All power is given unto me both in heaven and in earth, Ephes. 1. 22. And hath put all things under his feet, and gave him to be head over all things to the Church, Mat. 13. 41. The Son of man shall send forth his angels, John 5. 27. And hath given him authority to execute judgement also, because he is the Son of man. Compare this with v. 22. For the Father judgeth no man, but hath committed all judgement to the Son. This is (saith Musculus) as if so be we should speak of the Sun; the Sun burns not any one, but hath given all burning to his beams. This kind of speech doth not exclude the Sun from a virtue or efficacy to burn or illuminate; but ascribes the work of burning and enlightening to his beams, in and by which the Sun doth burn and enlighten; for what heat and splendour the beams have, they have it from the Sun, After this sort the Father is said to judge no out, but to have committed all judgement to the Son, when he judgeth all things in the Son.   

CHAP. II.  
1. SEE what ground there is for honouring Christ. This inference Christ himself deducteth, That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him, John 5. 23. with 22. Honour Christ then in his Natures, in his Offices, as King, Priest, and Prophet; in his Ordinances, in his Gospel-day for worship, in his Ministers and People. Honour Him both in judgement and practice, with due respect had to Him according to the  ways.  
2. What a bold Adventure is it for the sons of men, to affront Christ, or rage against Him! This is an Evil cautioned against; and the attempts of men, as they will be fruitless, so no less dangerous to themselves, if they desist not. What do sinners but take a great deal of pains to get a Stone of vast bigness up the hill; and when it is nigh up, back it returns, and crusheth themselves. The Psalmist is pertinent to this purpose, Psal. 2. there is a Why do the heathen rage, and the people imagine a vain thing? v. 1. The interrogation hath its dehortative considerations; No reason so to do. And as it is horrid sin, so no less folly in regard of the issue: The Lord laughs at such foolish Child's play, v. 4. Christ is on the holy hill of Zion, v. 6. there is no beating him off that hill; Thou shalt break them with a rod of iron: and dash them in pieces like a potter's vessel, v. 9  
3. Here is ground for support and consolation in the Wilderness of this World. Christ relgneth, is good news to Zion's friends. There are four props for sinking-spirits under black clouds: (1.) Jesus Christ hath his glorious Titles, which are not empty ones. His Name shall be called, Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace, Isa. 9 6. He is the Prince of the kings of the earth, Rev. 1. 5. (2.) The Holy Spirit, as an Omnipotent Agent, sweetly concenters in, or joins issue with Christ in the ordering and management of matters: see Zech. 4. 7. John 14. 26. and 16. 7, 8. (3.) All the promises of God are yea and amen in Christ, 1 Cor. 1. 20. There is a promised presence of Christ with his people, Mat. 28. 20. Rev. 1. 13, 20. (4.) Notwithstanding all the furies of men and devils, the sad face of things. Christ will gloriously discharge the Supreme Office of governing the World, and bring all to an issue every way glorious: see 1 Cor. 15. 24. Rev. 19 11, 12, etc.    

OBSERVATION XV.  
The Angels are capacious Wheels, which move in the great Clock of the World: or, There is a subordinate Agency of Angels, in bringing about Matters in the World.  

CHAP. I.  
THAT the Angels have their influences, appears,  
1. From Titles, Appellations, Descriptions, given to and of them. These are they whom the Lord hath sent to walk to and fro thorough the earth, Zech. 1. 10. Are they not all ministering Spirits, sent forth to minister for them who shall be heirs of salvation, Heb. 1. 14? The Devil likewise, with his Attendants, are set forth as busy Peripatetics, walkers to and fro the earth, Job 1. 7. 1 Pet. 5. 8.  
2. From the Effects, or work done by them. There is a transcendency of operation to be noted. The Bed of ordinary Second Causes, is shorter than that this or that Effect can stretch itself on it. The Egyptians are witnesses for this; for the Lord cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them, Psal. 78. 49. An Angel of the Lord in a night smote in the Camp of the Assyrians, an Hundred fourscore and five thousand, 2 Kings 19 35.  
3. From Exemplifications, and that in matters of public concernment, and also personal. What an influence good Angels have on the public Affairs of the world, may be proved from Ezek. 1. Dan. 4. 23. and 10. 13. Mat. 1. 19 And that evil Angels have their influences, yet not absolute arbitrary ones, may be collected from 1 Kings 22. where the Prince of darkness is a lying spirit in the mouth of the false prophets, and so the war there goes on. The Agency of Angels is extensive to persons singly considered. Jacob sees Angels ascending and descending his Ladder, Gen. 28. 12. These winged Coursers attend the meanest Saint. The Angel of the Lord encampeth round about them that fear him, and delivereth them, Psal. 34. 7. and well for Saints it is so: for the evil Angels are for playing small games, as well as greater ones. We read of two men possessed of Devils, Mat. 8 28. The woman of Canaan cries out, Have mercy on me, O Lord, thou son of David: my daughter is grievously vexed with a devil, Mat. 15. 22.  
4. From the particular work specified, about which Angels are versant. Intimations there are in Scripture, both as to good and bad Angels: they have each their shops, where they may be found hard at work in this world.  
First, The good Angels may be considered with respect to good and bad ones in the world. Their work is to do the Lord's work, and that as it respecteth the Lord's people, divers ways.  
1. Good Angels promote Gospel-work in order to persons being brought to the means of grace, or the means of grace to them. Cornelius was willed by an Angel to send for Peter, Acts 10. 3, 5. A Vision appeared to Paul in the night; There stood a man of Macedonis, and prayed him, saying, Come over into Macedonia, and help us, Acts 16. 9 The Angels know the state of the Country, and have th●i● influence on the Gospel-Seeds-men, for the casting of the Seed in this or that plat of ground. Yea,  
2. The good Angels become truly Angelical Doctors, in discovering or intimating the will of God about matters, and comforting the troubled spirits of his servants. Instances there are to this purpose, 2 Kings 1. 3, 15 Dan. 7. 16. Rev. 17. 7. Mat. 1. 20. Acts 27. 23, 24.  
3. Good Angels are Saints Guardians, Defenders under God. Lot had experience of this. Gen. 19 11, 16. My God (saith Daniel) hath sent his Angel, and hath shut the Lion's mouths, that they have not hurt me, Dan. 6 22. Their preservation, as the Lord pleaseth, is a part of the Angel's commission: as it is asserted, Psal. 91. 11, 12. This Satan knew, and therefore urged it, though in a majmed sense, and to a bid end, Mat. 4. 6.  
4. Good Angels are encouragers and helpers on of God's Saints in that work unto which God calleth them. So in Elisha his case, 1 King. 19 5, 6, 7. So Paul, encouraged to appear before Cesar, Acts 27. 24. Abraham tells his fervant, saying, He shall send his angel before thee, Gen. 24. 7.  
5. Good Angels may sometimes be employed in afflicting God's professed people; they, as Heaven's Surgeons, are taken up in lancing, and cutting-work. When thousands fell by the Pestilence, an Angel of the Lord is seen with a drawn sword, 1 Chron. 21. 14, 15. An Angel threatens Zacharia, saying, Tbou shalt be dumb, Luke 1. 20. It's probable the Angel might smite him with dumbness, as the Angels smote the Sodomites with blindness.  
Lastly, Whatever other work the good Angels do, they are not wanting at death, and after death. Lazarus dies, and is carried by the Angels into heaven, Luke 16. 22. And whether their care be not versant about the carcase, yea, the dust of a believer, is not to be denied. A contention we read of about the body of Moses, Judas v. 9 At the resurrection the Angels gather together the Elect from the four winds, from one end of Heaven to another, Mat. 24. 31.  
In the next place, The Ministry of good Angels respects bad or wicked ones in the world; and that,  
1. By way of inhibition, check, or reproof. The Angel of the Lord said unto Balaam, Wherefore hast thou smitten thine ass these three times? Numb 22. 32.  
2. By way of compassion, or doing some office of kindness. There is a voice of distressed nature, as well as the voice of grace, which comes up before the Lord. Ishmael hath a share in Angelical kindness, when like to perish for want of water, Gen. 21. 16, 17, 18, 19, 20.  
3. By way of smart and punishment for defaults. They are executioners of divine wrath. The Sodomites were smitten with blindness; Syrians destroyed by an Angel of the Lord: And though human creatures shall be instruments to burn the Whore of Babylon, yet that may include the Ministry of Angels; they may prepare the ●ewel, and blow the bellows: for seven Angels are said to pour out the vials of the wrath of God upon the earth, Rev. 16.  
The second branch of the discourse of the Ministry of Angels, respects the evil ones. These have their shops in the world, and their shops are dark ones. The evil Angels are Rulers of the darkness of this world, Eph. 6. 12. Now how the evil Angels have their influences both as to godly and ungodly men in the world, I shall in brief touch, and so pass to the accommodation or improvement of the whole that hath been said.  
First, The Devil hath his design against pious ones, and that divers ways:  
1. In tempting them to sin. He hath his wiles, Eph. 6. 11. He labours not only to catch young birds, but old ones too with his chaff net, and lime-twigs. David was an experience● Saint, yet Satan stood up against Israel, an● provoked David to number Israel, 1 Chron. 21. 1. the sad success of that temptation, 〈◊〉 have there recorded in the after-verses.  
2. In disquieting them one way or other, though he hath not matter of just charge to draw up up against them. The Devil is the trouble-house of the Christian's quiet. He is the accuser of the brethren, Rev. 12. 10. both he, and those who are acted by him, are false witnesses risen up, and lay things to a Saints charge that he knew not, Psal. 35. 11. Go we to that good Apostle Paul, and he will tell us, he cannot be quiet for a buffeting devil, 2 Cor. 12. 7.  
3. In impeding and hindering them in some particular good work intended by them. The Devil throws blocks in their way. He hath his turnpikes and barricado's to obstruct the Christian in his course. Wherefore we would have come unto you (even I Paul) once and again, but Satan hindered us, 1 Thes. 2. 18.  
4. In afflicting of them in their outward man, body, relations, estate: when God sees fit to chastise, and exercise his people on this wise. A clear and full exemplification for this, we have in the first and second chapters of Job. God is wise in such dispensations. He knows how to make a bright Saint, by the Devil's dusky Cinders; and to fetch out a spot of a Saints Garment, by Hell's Black-Soap.  
Secondly, Satan hath his design on wicked men, or such who are destitute of a principle of Grace within; and that,  
1. In staving them off from what is good. He works with might and main, that they may not come to the knowledge of God, as God ought to be known. But if our Gospel be hid, i● is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4. 3, 4. The Devil holds up his monstrous and uglifying-glasses before the sinner's face; he fills their heads with prejudices against the good ways of God, his Messengers, People, who shall be looked on as troublers of a Nation, City, Parish, Family, that are only the wakeners thereof, 1 Kings 18. 17, 18.  
2. In posting them on in what is evil. He will have them be positive as well as negative sinners; not only not to act for God but against him; though in not acting for God, there is an acting against him, but not such an aggravated acting. The Masters of the Pythoness-Damsel become Persecutors of Paul and Silas, Act. 16. 16, 19, etc. Judas becomes the betrayer of his Lord and Master, Joh. 13. 27. Satan entered into him; and many Grandees of this world become Satan's Hangmen. He hath his influences on them; for he doth not in men's shape cast God's Servants into prison, and yet is said to do it, Rev. 2. 10.  
3. In being ready and forward enough to hasten the destruction of them, theirs, what they have. The Devil is for making men more twofold Children of Hell, and cares not how soon he can secure most of his Agents in the prison of Hell. Satan hath his end, if he can double men's guilts, under the smarts of which he is an instrument in inflicting. He delighteth in mischief, and needs not a motive to persuade an Ahab to go up and fail at Ramoth-Gilead: see 1 Kings 22. 20, 21, 22.   

CHAP. II.  
1. LOOK after an interest in Jesus Christ. For, (1.) Hereby the evil Angels need not be dreaded. Christ, the victorious one, breaks the bow and spear of Hell. Satan had experience of the Power and Valour of the Christian's Generalissimo, in that Wilderness-Conflict, Mat. 4. The Devil with all his Forces, shall not tread down the weakest Soldier in Christ's Army, to the nethermost Hell. I give unto them (saith Christ) eternal life, and they shall never perish, neither shall any man pluck them out of my hand, Joh. 10. 28. (2.) As the evil Angels need not be dreaded as enemies; so the good Angels, the glistering Courtiers of Heaven, may be looked on as friends. It is said of Jacob, He went on his way, and the Angels of God met him, Gen. 32. 1. The good Angels will be found good and faithful friends to those who are good: they were Jacob's Guard; and the way to have a Jacob's Guard, is to have a Jacob's God.  
2. Believe more, and live more, the Orthodox Doctrine of the agency of Angels. It may put most to the blush, that they live as if so be there were neither good nor bad Angels. The practice of most, holds little correspondence with their belief. It concerns then persons to mind their duty, and that in respect both of good and bad Angels.  
1. In respect of good Angels: and so (1.) bless God for the Ministry of good Angels. If sheep, oxen, with other creatures ordained for the use of man, do oblige man by way of thankfulness to God; why not the good Angels, who are ministering spirits, sent forth to minister for them who shall be heirs of salvation? Heb. 1. 14. It well becomes men to praise God for angels, though we are not to pray to angels; for, as good as they are, they like not such a service, Judg. 13. 16. Rev. 19 10. 'Twas the evil angel who would be a worshipful Devil, Mat. 4. 9  
If it be said here, There is not such an appearance of good angels, as of old; and therefore, I● there an agency of good angels?  
A. 1. There is no reason to be stumbled at the different dispensation of things then and now. Jesus Christ, the Prince of angels, is come, Heb. 1. 1, 2. We have the Scriptures, the Canon of them, enlarged, 2 Tim. 3. 16, 17. If a Master set down his will for the management of such or such a Farm, what if he do not ever and anon send messengers for signifying this or that about the Farm. The Church is not now in its nonage, and so stands not so in need of visible helps, as a pillar of cloud and of fire, as of old, Exod. 13. 21. Heb. 12. 18. The Lord will teach now to exercise faith more: It is not for a Christian to believe no further than he can see. This was the fault of Thomas, for which he was checked, John 20. 25, 27, 29.  
2. To argue from the not visible appearance of good angels, to a non-agency of good angels, is absurd: for by the same reason the evil angels are no agents unless they have a visible shape. I do not think that Job saw the Devil, and yet he felt him to his sorrow in his sufferings. Good angels are at their work, though neither good nor bad men see them. Daniel had no ground to believe that the angel neglected the Church's affairs, because he saw him not for the one and twenty days spoken of Dan. 10. 12, 13.  
3. It is not denied, as if there were not some angelical display more than ordinary. It is true, the good angels bring no new doctrine; for that were to incur the Apostolical Curse, Gal. 1. 8. Howbeit this inferreth not, but the Lord may at times, after a more than ordinary way, by them help the understanding in the right perception of some Scripture, direct about the prevention of dangers at hand, and relieve others under sinking-distresses. Zuinglius had a passage of Scripture in a Vision suggested to him, which did clear up the meaning of that phrase, This is my body; and that at a very seasonable nick of time. Scultetus relateth a story of Gryneus, which happened at Spires: There comes one of such a port, presence, and beauty, which did bespeak singular dignity; he comes to Melancthon's Lodging, asketh for Gryneus, who was then absent; and withal signifies, how there were snares preparing for Gryneus, into which he would not have that good and learned man fall; and so departs. Gryneus by and by returns, whom Melancthon bids forthwith be gone from Spires to Heidelberge; and not long after Gryneus his departure, an armed company comes to apprehend Gryneus. Luther tells, how at Eiliben a woman with two children suffered extreme want and need in time of dearth: they go towards a Well, and meet with a man (an Angel) who asked, Whether she thought to get something to eat at the Fountain? She said, Why not? for all things are possible to God, and easy to be done; he that said the great multitude of the Israelites forty years with Manna, he can preserve me and mine with drinking water. The Angel saith, Go home, and thou shalt find three bushels of Meal. And so it was. And thus in answer to the Objection from the non-appearance of good angels, as of old, to the non-agency of angels.  
2. There is no reason to be despondent about the succeeding of personal and public matters. There are invisible friends, who want neither will nor skill to promote what may make for the best. What though there are let's in the way? they know how to remove blocks, or place the wedg so, as that the blocks shall be shattered to pieces. Abraham's servant objects, Peradventure the woman will not be willing to follow me unto this land, Gen. 24. 5. he hath an answer in v. 7. He shall send his angel before thee. Those pious Matrons, Mark 16. 1. said among themselves, Who shall roll us away the stone from the door of the sepulchre, v. 3. that work they sound done, v. 4. and how and by whom, Mat. 28. 2. doth fully mention.  
3. Exercise more of faith and hope in God under dangers. Here is no reason why the Christian should be hopeless and heartless in the lack of visible means. The servant of the Man of God, when the Host compassed the City both with Horses and Chariots, said unto Elisha, Alas my Master! what shall we do! But what saith the Master? He answered, Fear not; for they that be with us are more than they that be with them: and Elisha prayed, and said, Lord, I pray thee open his eyes, that he may see. And the Lord opened the eyes of the young man, and he saw; and behold the mountain was full of horses and chariots of fire round about Elisha, 2 Kings 6. 15, 16, 17.  
4. Demean we ourselves after a reverend manner in solemn approaches to God in duties. Suffer not thy mouth to cause thy flesh to sin: neither say thou before the angel, that it was an error, Eccles. 5. 6. If Christ, the Angel of the Covenant, be there meant; yet the angels are Super-visors, Spectators, Witnesses, of person's deportment. And hence the Apostle dehorteth women from immodest and uncomely behaviour (according as the throwing aside of the vail may there import) because of the angels, 1 Cor. 11. 10.  
5. Imitate the good angels in point of Humility. They disdain not the meanest Saint, nor the meanest service about the meanest Saint. They go on many an errand for those who are below them. Christ treateth of humility, Mat. 18. he called there a little Child unto him, and set him in the midst of them, and presseth the Disciples to be as little Children, and withal, in v. 10. he speaks of the angels; they (as the speech doth comprehend little Children as to the letter) are their angels, that is, to take care of them. The angels watch the Cradles, though they rock them not; and preserve little ones from and in many dangers, ere they come to riper years: this office the angels indefinitely discharge towards them, whose Lifeguard they are; and that without a proud grudging, or grudging pride to be so meanly employed.  
In the next place, in reference to evil angels.  
1. Admire the Lords freegrace, in being brought out of a state of spiritual bondage to them. This lesson is pressed by the Apostle on the Ephesians, who in time passed walked according to the course of the world, according to the Prince of the power of the air, the Spirit that now worketh in the Children of disobedience, Eph. 2. 1, 2, 3, etc. See 1 Joh. 3. 1.  
2. Be watchful against evil angels. Come not near their banks, lest they get you into their boat, and ferry you over the other side of sin and danger. The Devil is vigilant to pray on souls, and therefore the Christian should be watchful, 1 Pet. 5. 8.  
3. Dread that God who can let lose Satan in a moment. The Lord hath both good and bad angels at his beck; they quickly step forth to execution-work; see Psal. 35. 5, 6.  
Lastly, Be thankful, in that evil angels are restrained from doing mischief. That God ties up the dogs of hell is no small mercy: they being let lose might be biting ones.  
1. In regard of soul-disquiets, 2 Cor. 12. 7.  
2. In regard of bodily diseases. A daughter of Abraham, we read of, whom Satan had bound (lo!) eighteen years, Luk. 13. 16.  
3. In regard of relations, whom Satan might molest, by casting into the fire and water, as Mark 9 22. or utterly destroy, as Job. 1. 12. & 18. 19  
4. In regard of estate. Job felt the claw of Satan in those plundering Chaldeans and Sabeans, and the fire which burned up the sheep, Job 1. 14, 15, 16, 17. The Gadarens Swine's 
Traditur utile non pro voluntate daemonum sed ut tali facto innotescat, quomodo in homines saeviunt, quomodo quaerunt mortes hominum, qui sic porcos ut perderent, quaesierunt. Chrysologus Ser. 9  miss a good market, when the Devils become their drivers: and though the owners of the Swine had a loss, yet had they improved the Lords taking off the bridle of restraint, they had been gainers, see Mat. 8.    

OBSERVATION XVI.  
Not only Angels, but likewise other Creatures are at the beck or control of Divine Providence.  

CHAP. I.  
THAT the Angels both good and bad are at the check of the Almighty, hath been collaterally at least evidenced in the foregoing Observation. What hath been said of their ministry is to be understood in way of subserviency to the Lord: The evil Angels, though they act evilly, yet act not absolutely without the permission of the Holy One. The Lord hath them in the chain of Providence, and though they are at times prisoners at large, yet prisoners still, see 1 King. 22. 22. Job 1. 12. & 2. 6. Mat. 8. 32. Luk. 22. 31, 32. 2 Cor. 12. 7. Rev. 2. 10. And as for the good Angels, they are the winged coursers of heaven, ready to do the will of their Lord. Ezek. 1. 6, 11, 14. Dan. 10. 11. Luk. 1. 19 They have a connatural principle within, confirmed by grace, which renders them obsequious to God's command; and hence we are to propound them as patterns for ready compliance with the will of God, as that passage, Thy will be done on earth, as it is in heaven, doth imply, Mat. 6. 10. There is no need then in further dilating on this. Now, that other Creatures are at the powerful beck and control of God, is to be spoken to: And this appears divers ways.  
1. From the appellation attributed to God in Scripture: He is styled Lord of Hosts, and that some hundreds of times, as some observe. The often repetition of this Title, may import the transcendent verity, and the usefulness of this Meditation, namely, That all the Creatures are under His command, to be lorded over by Him when and how he pleaseth.  
2. From the consideration of the Creatures as Creatures. What are the Creatures in their Beings and Operations, but results, ebbings and flow of his Divine Will: for he spoke, and it was done; he commanded, and it stood fast, Psal. 33. 9 The words of men are wind in comparison of what the Lord saith. 'Twas but a word and a world, of old. The same powerful speech of the Almighty is heard still in the world.  
3. From an exemplary induction: for consider the Creatures as thus distinguished.  
1. Some are without sense; and yet these have the sense to obey the Lord: for he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength, Job 37. 6. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together, Isa. 48. 13. See Psal. 35. 7. Psal. 147. 15. Mat. 8 27.  
2: Other creatures of corporeal existence, which have sense, are at the beck of God: and these may be distinguished (1) into such which have sense only, without the addition of a rational principle, being swayed by natural instinct. (2.) Into such, which together with sense, have reason or understanding as man hath. Now not only the creatures of the former rank or order, whether they be flying-fowls after their kind, or fishes moving in the waters after their kind; or beasts, , creeping things, after their respective kind, but also Man, as the top and flower of the Creation; are within the verge of Divine Providence. The Psalmist doth not only observe the Providence of God with respect to Angels, Psal. 104. 4. but likewise with respect to creatures without sense, v. 10, 14, 16, 19 and the creatures which have sense only, as the fowls of heaven, v. 1●. 17. fishes or water-creatures, v. 25, 26. the beasts of the field, v. 11, 14, 18, 21. yea, Man, that noble piece of the Creation, and Centre to which the creatures (in regard of their services) as lines are directed to; is there take● notice of, v. 14, 15. And thus, according to the Psalmist here, the creatures are not without their bridles, and these bridles are in the han● of Divine Providence.   

CHAP. II.  
1. LEARN from hence, what a God the Lord is. He is such an One, whose Dominion is extensive all the World over. The greatest in the World are at his check or control. With him is strength and wisdom, the deceived and deceiver are his: he leadeth Counsellors away spoiled, and maketh the Judge's fools. He looseth the bond of kings, and girdeth their loins with a girdle. He leadeth princes away spoiled, and overthroweth the mighty. He removeth away the speech of the trusty, and taketh away the understanding of the aged. He poureth contempt upon princes, and weakeneth the strength of the mighty, Job 12. 16, etc.  
2. See the vanity of Idolaters. Are there any among the vanities of the Gentiles, that can cause rain? Or can the heavens give showers? Art not thou he, O Lord our God? therefore we will wait upon thee: for thou hast made all these things, Jer. 14. 22. See 1 Cor. 8. ver. 4, 5, 6.  
3. Observe an Argument for the proof of Christ's Deity. He lords it over the Creatures; they give homage to Him. The winds and sea obey him, Mat. 8. 26, 27. The figtree withereth at the blast of his lips, Mat. 21. 19, 20. The owner of the Colt straightway sends him, if Christ hath a purpose to use him, Mat. 11. 3, 5, 6. Jesus Christ is the spiritual Joseph, to whose sheaf all the sheafs of the world bow or do obeisance: See Phil. 2. 10.  
4. Take notice whence it is that the worm Jacob is not crushed to pieces by the wild beasts of the world. The Lord is he who curbs and restrain●●s he pleaseth. The Psalmist notes this, saying, When they were but few men in number, yea, very few, and strangers in it (the Land of Canaan); when they went from one nation to another, from one kingdom to another, he suffered no man to do them wrong; yea, he reproved kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm, Psal. 105. 12, etc.  
5. Despond not in spirit as touching the conversion of the vilest and most wretched ones, whether they are Relations or others. God can, and in his due time will, make them throw down their weapons, if they do belong to the election of grace. Barren sinners may become fruitful Saints. The Lord can turn Lions into Lambs. Matthew the Publican becomes an Apostle of Christ, Luke 5. 27, 28. Brutish Corinthians are washed, sanctified, justified, in the Name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6. 11.  
6. Be the more encouraged to mind such work as God calleth unto, and that notwithstanding wants and exigencies which present themselves. The Lord hath ways enough to help and provide meat for labourers in his vineyard. He can prevent wants, supply them, sanctify them. When I sent you (saith Christ to his Disciples) without purse, and scrip, and shoes, lacked ye any thing? and they said, Nothing, Luk. 22. 35.  
7. What ground is there for sinners to consider of their ways, and to turn unto the Lord with all their heart? How quickly can the Lord of Hosts draw forth a file of dextrous Marks-men, who shall gall them with a slight of Arrows! In Deut. 28. there is an Armoury of Divine Vengeance; All these curses (it is said v. 15.) shall come upon thee, and overtake thee. And if the sinner thinks he'● fly from the curse, and get into the City, and so be safe there; or into the Country, and have all well there; all this will not secure: for, cursed shalt thou be in the city, and cursed shalt thou be in the field, v. 16. God who is every where, can find out sinners any where.  
Lastly, What foundation is there for support and consolation to all pious ones, who keep close to God in ways of Faith, Love, and Obedience? They have the Father Almighty Maker of heaven and earth, for their Father. Some reckon themselves happy to have the countenance of great ones, who often prove like Job's Brook, that passeth away, Job 6. 15. They are the happy ones, who have the benign aspect of the great God; and therefore godly ones have ground to bear up cheerfully, having an interest in a Kingly Friend, or Friendly King. Let Israel rejoice in him that made him. Let the children of Zion be joyful in their King, Psal. 149. 2.    

OBSERVATION XVII.  
One and the same Creature may prove a Cordial or a Corrosive, a Friend or Foe, as God in his Providence ordereth.  

CHAP. I.  
BEFORE hath been showed how the Creatures are at the beck of God; Here is a further illustration of that in the general, but a more particular discovery how one and the same Creature is, after a different sort, at the beck of Providence. The truth of this Observation appears,  
1. From assertions in Scripture. So Job 37. Also by watering he wearieth the thick cloud, be scattereth his bright cloud, and it is turned about by his counsels, that they may do whatsoever he commandeth them upon the face of the world, in the earth. He causeth it to come, whether for correction, or a rod, or for his land, or for mercy, v. 11, 12, 13. And as this holds in things natural, so also immoral agents: so Prov. 16. 7. When a man's ways please the Lord, he maketh his enemies to be at peace with him. An Enemy (as the Lord when and where he pleaseth to exert his will) becomes a Friend, and a Friend an Enemy.  
2. From Exemplifications. So the same waters which were Israel's Fortress, are a Sepulchre or Grave for the Egyptians, Psal. 135. 13, 14, 15. The Egyptians deal with the Israelites at their going out of Egypt, rather as with sons and daughters, than as slaves; they give them their portions. The Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required, Exod. 12. 32. It is said of Nabuchadnezzar, They shall drive thee from men, Dan. 4. 32. Who were those Drivers, but those that were his Restorers? for so it is said, v. 36. My Counsellors and my Lords sought unto me, and I was established in my kingdom, and excellent majesty was added to me. Paul, from a Persecutor of the Christians, becomes a solid Preacher to them, Acts 9 20, 21.  
3. From particular Demonstrations; and that from the Creatures proving, (1.) Friends. (2.) Foes.  
First, Whoso shall consider God as Almighty, need not question the Creatures becoming Friends: for,  
1. Though the Creatures have their noxious qualities, yet God can and doth inhibit them from hurting, when he sees good so to do. A Lion slew the Prophet, and not the Ass which stood by the Carcase, 1 King. 13. 24. The Lions devour not Daniel, but they have the mastery of his accusers, and break all their bones in pieces ere ever they came to the bottom of the Den, Dan. 6. 24. A Viper fastened on Paul's hand, and he shook off the beast into the fire, and felt no harm, Acts 28. 3, 5. Daniel's Lions and Paul's Viper become negative friends, for they hurt them not. And positive friends, occasionally; inasmuch as these Creatures, being served with a Divine Writ of Inhibition. Both King Darius and the barbarous people are induced to show kindness to these servants of God, Dan. 6. 23, to the end; and Acts 28. 6, 7, 8, 9, 10.  
2. As God doth inhibit Creatures from being hurtful, so he doth to a wonder render them helpful and useful. They were the barbarous people that shown no little kindness to Paul, and that before the Viper-Providence happened, Acts 28. 2. Elijah had a notable experiment of this: I have (saith the Lord) commanded the ravens to feed thee, 1 King. 17. 3. The Ravens brought him bread and flesh in the morning, and bread and flesh in the evening, v. 6. one would have thought the Ravens were not fit trusties for bread and flesh; they would rather have eaten it, than brought it to be eaten; but what shall they not do, if the great [I] of Heaven and Earth hath so appointed. I could tell here a story from a very good hand, How a good man was in very great distress for want of food; and at the very nick of such a pinching want; a strange Dog, unknown to belong to any of his neighbours, comes in to his house with a shoulder of Mutton, which he fairly lays down, and gets him away, having discharged the office of a good Market man for those who could eat that Commons, hunger being their best sauce.  
3. Suppose the Lord do not work according to the forementioned ways; yet He, according to his Infinite Power, Wisdom, and Mercy, can and doth in his Providence render the Creatures as Friends another way. We may distinguish Friends into intentional ones, and eventual ones. Joseph's Brethren acted as enemies; and whilst they thus act, they are eventually, as the Lord over-ruleth, his friends, Gen. 45. 5. I make no question but divers can say, How their greatest enemies have in some respect been their greatest friends; whilst others have played the Turks with them, they have become the better Christians.  
Secondly, The Creatures become enemies, as the Lord shall make use of them for wise and righteous ends or purposes.  
1. Some Creatures have their natural defensive and offensive arms, which they quickly make use of when the sign of battle is given by the Lord of Hosts. David tells of the paw of the Lion, and the paw of the Bear, 1 Sam. 17. 37. We read of two she-bears which came forth out of the Wood, and tore Forty and two Children which mocked the Prophet of the Lord, 2 Kings 2. 23, 24. Those new Colonies placed by the King of Assyria in the Cities of Samaria, feared not the Lord; therefore the Lord sent Lions amongst them, which slew some of them, 2 Kings 17. 24. Deborah and Barak, in their song of Victory, descant on this wise: They fought from heaven: the stars in their courses fought against Sisera: the river of Kishon swept them away, that ancient river, the river of Kishon. O my soul, thou hast trodden down strength, Judg. 5. 20, 21.  
2. Other Creatures, wherein they are defective in regard of annoyance, by virtue comparatively to other Creatures; may notwithstanding, in regard of co-incident circumstances, prove very afflictive. Balaam's Ass was none of the wildest; for the Ass said unto Balaam, Am not I thine ass upon which thou hast ridden ever since I was thine, unto this day? Was I ever wont to do so unto thee? And he said, Nay, Numb. 22. 30. We have here the appeal of the Ass, and the acknowledgement of the Master, both accord in the truth of the premises; and yet we find an harsh conclusion, for she crushed Balaam's foot against the wall, v. 25. So calm a Creature as Balaam's Ass, at such a place where a wall being on this side, and a wall on that side, together with the Angel of the Lord standing in the path of the Vineyards, v. 24. becomes a scourge to the Rider.   

CHAP. II.  
1. FROM the Creatures being made friends to us, (1.) Forget not whence it is that the Creatures smile on thee, and do not frown. It's from the pleasure of their Lord or Master, that these servants in the general, and those of them which are of rough temper in particular, do bespeak you fairly, and run to and fro willingly to do you service. I will (says the Psalmist) both lay me down in peace, and sleep, for thou Lord only makest me to dwell in safety, Psal. 4. 8. The Lord is my shepherd, I shall not want, Psal. 23. 1. The Lord hears the heavens, ere the corn, wine, and oil, hear Jezreel, Hos. 2. 21, 22. (2.) Labour to demean thyself in all godliness and honesty, suitably to thy mercies. There is good reason for such to serve God, who have the Creatures as so many good servants to wait upon them. There is an obligation on man to obey his God; and the more his mercies are, the stronger is the obligation. He hath showed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God? Micah 6. 8.  
2. From the Creatures being Corrosives or Scourges one way or other:  
1. Observe, How the sweetest Wine may become the sharpest Vinegar; and this, 

1. With respect to Things.  
2. With respect to Persons.    
1. With respect to Things. The good things of this life may be matter of affliction. Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; therefore shalt thou ser●e thine enemies which the Lord shall send against thee, in hunger, and thirst, and in nakedness, and in the want of all things, Deut. 28. 47, 48. Hezekiah, a good Prince; yet what a thundering-message was sent him? Behold the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon; nothing shall be left, saith the Lord, Isa. 39 6.  
2. With respect to Persons, as Magistrates, Ecclesiastical Ministers, Family-relations, choice Friends or Acquaintants: All these, instead of Roses, may become pricking-briers some way or other, as may be instanced in.  
1. Magistrates, who are the Ministers of God for good according to their institution, Rom. 13. 4. these may be snatched away by death to the grief of a People who sat under their refreshing-shadow. Their deaths and burials become the resurrection of the Subject's sorrows. Witness this in the case of good Josiah, who dies and is buried, and all Judah and Jerusalem mourned for him, and Jeremiah lamented for him, as is recorded, 2 Chron. 35. 24, 25. Or if they be not seized on by death, they may prove the death or bane of a Nation by their follies. Instances enough there are for this in Holy-Writ, and History.  
2. Ecclesiastical Ministers become afflictive; and that many ways. When sins abound amongst a people, pride, barrenness under the means, slighting Ministers, and idolising of them (for these are sad extremes), do, with others sins, provoke the Lord to afflict in and by Ministers. Sometimes they are taken away by death. John's Disciples had too high thoughts of their Master: they began (it seems) to make a party against Christ himself, John 3. 25, 26. it's observable, ver. 24. John was not yet cast into prison. Afterward he was, and beheaded too. Sometimes, though God continue them in the world, yet he may make their tongues cleave to the root of their mouths. They shall be dumb, and not be reprovers, as Ezek. 3. 26. The pipes shall be stopped, and the Conduits in the Towns shall not run as formerly with that plenty of the Water of Life. There is a time when the Prophets of the Lord are in their caves, and not upon the housetop, 1 King. 18. 4. Again, some may become afflictive by their slips, falls, apostasies. Tertullian turned a Montanist, and flies out against the Orthodox. 
Scult. Annal. dec. 1 p. 161.  One Speicer in Germany was so powerful in preaching, that Whores left the Stews, and betook themselves to another course of living; and yet after, he returned to the Tents of the Papists, and miserably perished. 
Ibid. p. 269.  It is said of Swenckfield, who did beguile many with great swelling-words of illumination, revelation, deification of the inward and spiritual man, that he had a wellmeaning heart, but a very irregular or erroneous head. God is righteous, as in the digging of a grave for some in the Vineyard, and the binding of others hand and foot; so in the permission of others to leap over the hedge of the Vinyard, and to be bewildered in wild and extravagant fancies and conceits. See Acts 20. 30. 1 Cor. 3. with 2 Cor. 11. 13, 14.  
3. Family-relations become Gall and Wormwood. (1.) The Husband is sometimes a Nabal, and folly is with him, 1 Sam. 25. 25. or if he be otherwise, his death gives life to the Wife's sorrows, as 2 Kings 4. 1. Thy servant my husband (said that Widow to Elisha) is dead, and thou knowest that thy servant did for the Lord; and the Creditor is come to take to his my two sons for bondmen. (2.) The Wife, if she be not more or less a chiding- Zipporah, Ezra 4. 25. a mocking-Michol, 2 Sam. 6. 20. a sullen Vashti, Esth. 1. 12. or some otherway afflictive; yet there was never a Marriage, but there must be a Funeral; and a virtuous beautiful Sarah must away out of an Abraham's sight, Gen. 23. 4. (3.) Children are often the sluices of sorrow. Dinah was ravished, Gen. 34. ●. Simeon and Levi make their Father Jacob to stink among the Inhabitants of the Land, Gen. 34. 30. Reuben lay with his Father's Concubine, Gen. 35. 22. Joseph is hated of his brethren, and packed away into Egypt to the grief of the old man; who, taking it for a concession that Joseph was dead, refused to be comforted, Gen. 37. 35. (4.) Servants prove vile and abominable. Good Mephibosheth's servant was a false accuser of his Master, and hooked away half of his Lord's Estate, 2 Sam. 16. 3, 4. with 2 Sam. 19 24, to 30. (5.) Superiors, as Parents and Masters, with Mistresses, are sometimes curst-creatures: Jonathan is called by his Father, Son of a perverse rebellious woman; yea, a Javelin is cast at him from the hand of a Father, 1 Sam. 20. 30, 31. Nabal, a Master of servants, and a slave to frowardness, 1 Sam. 25. 17. Sarai, though a good woman, yet had a pang of frowardness, Gen. 16. 5, 6.  
4. Choice Friends bring up the rear of sorrows. Death cuts the knot of Friendship. I am distressed for thee my brother Jonathan, said David, 2 Sam. 1. 26. If the Worm feed not on them in the grave, yet some Ear-wig doth hurt. A Whisperer separateth chief friends, Prov. 16. 28. yea, there is some unmortified lust, by reason whereof the friend is metamorphosed into a bloody enemy: so Psal. 41. 9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me.  
Secondly, As it concerns to observe when the Creatures become Corrosives; so, to improve this corroding-Dispensation. Let it be a means to eat out the proud-flesh of some sin or other, which is the procuring-cause of all. The Creatures frown; but doth not God frown on some sin, in their frowning. It would better become persons who cry out of Superiors, to consider, how the taking cold in the feet, is often the cause of disorder in the head. The sins of people, Wives, Children, Servants, are the cold Vapours which cause a Distemper. The headache of some above others, becomes an heart-ake to and from those below others. Eye then sin, so as more to be abased for it; and creatures less, in way of disquiet. So doth the Prophet teach, Lam. 3. 40. The overtaking of sin with Hue-and-Cry, is the best Remedy under such Maladies.    

OBSERVATION XVIII.  
The great God is greatly to be seen in the meanest or least of His Creatures.  

CHAP. I.  
1. THE meanest or least of the Creatures set off more the beauty of the Universe. A Giant is the more conspicuous, when a Dwarf is brought forth on the stage with him. Behemoth, or the Elephant, is said to be the chief of the ways of God, Job 40. 19 the vast extensions of the Elephant are the more illustrious, when compared with the small dimensions of a Worm or Fly.  
2. The very smallness or littleness of the 
Sicut enim artifices illi peritissimi & ingeniosissimi habentur, qui in arctissimo spatio, plurimum artis ostendunt (ut qui sub muscae umbra currum & equos repraesentavit): sic Deus si non tantam in minutis animaleulis potentiam, quantam in majoribus ostendir; at sapientiae certe majus specimen edidit. Cartwright in Prov. p. 1466.  Creatures doth set forth the Wisdom of God. The curious workmanship about a Watch or some lesser piece of Artifice, doth commend the skill of the Artificer. Creeping things, and Birds flying, as well as Beasts and , do bear a part in the Choir, to sound forth the praises of their Maker and Preserver, Psal. 148. 10. with v. 7.  
3. The Creatures by reason of their meanness, did not hold back the sentence of approbation at their creation, or when they were first ushered into the world. The History of the Creation comprehends little fishes, birds, and creeping things; God saw what was then created, that it was good, Gen. 1. 20, 21, 25.  
4. The meanest Creatures have their ordinary use for which they serve. They are not dumb Ciphers in the World's Arithmetic. The Herb is said to be for the service of man, Psal. 104. 14. Even Serpents and Vermin are serviceable, in attracting to themselves that Venom which otherwise might be of dangerous consequence to man. Worms and Flies are baits for Fishes, and food for Birds.  
5. What is wanting in the meanest of Creatures one way, is salved up another. There be four things which are but little upon the earth, but they are exceeding wise: The Aunts are a people not strong, yet they prepare their meat in the summer: the Coneys are but feeble folks, yet make they their houses in the rocks: the Locusts have no king; yet go they forth all of them by bands: the Spider taketh hold with her hands, and is in the king's palaces, Prov. 30. 24, etc.  
6. There is a display of the glorious Attributes of God in and about the meanest of Creatures; and that in a more than ordinary way, as He is pleased to make use of them. We may behold as in a glass, (1.) The Goodness or Mercy of God. (2.) Wisdom. (3.) Power. 4. Justice or Severity.  
1. The Goodness or Mercy of God is seen, as when he useth them for the help of man. The Ravens in a time of famine bring Elijah bread and flesh, 1 Kings 17. 6. The stories are known, how Moulin at the time of the Parisian-Massacre, was cherished for a fortnight by a Hen, which came constantly, and laid her Eggs there where he lay hid. And at Cales, how an Englishman who crept into an hole under a pair of Stairs, was there preserved by means of a Spider, which had woven its Web over the hole, and so the Soldiers slighted the search there. There are other stories which I have m●t withal, as that of Aristomenes, who being thrown into a ditch for dead with others, found out his way for egress by means of a Fox which came thither, and pointed a passage. The Lord Mountjoy coming from Ireland, had likely perished, with his company in the ship, had not Providence befriended them to a wonder, and that by means of certain Sea-birds. The story thus. 
Fynes Morryson. Itinerary, Part 2. p. 296.  The sky being overcast with a thick fog, and we bearing all sails, we fell suddenly upon the Skirvies, an hideous great black Rock; where after so many dangers escaped in the Wars, it pleased God miraculously to deliver us from becast away (as it were) in the very Haven: for certain Birds called Gulls, seeing our ship ready to rush upon them, and their desart-habitation, with full sails; rose crying and fluttering round about us; whereat the Governor of the Pinnace being amazed, looked out, and beholding that terrible spectacle, cried to the Steer-man, Aloof for life: which fearful voice might have daunted him, as it did most in the ship: but he stoutly did his work, answering, Helm a board; which done, the ship by force of the stern, and by the help of the tide coming in between it and the Rock, turned about with strange swiftness, and swum along by the Rock, so near to it, as the Boat, hanging at the stern, dashed against it. Hither may likewise be referred that in Exod. 23. 20. And I will send Hornets before thee. These creatures (as some observe) by their stings cause a Fever. These were Israel's Forelorn-hope, and did notable execution, as Joshua intimates, Josh. 24. 12. Camerarius relates, how some who were besieged, and were hard put to it by the Turks, having store of Bee-hives on the walls of the place besieged, and furiously assaulted by the Turks, tumbled down the Bee-hives on the enemies, who were sorely stung, their long lose Garments opening a passage for the Bees: and so gave off in a pang of indignation, to the joy of the besieged Christians, who were helped by these new and wonderful recruits. And thus for Mercy displayed in the meanest creatures.  
2. The Wisdom of God is displayed: for in and by the meanest creatures He exalts His Wisdom to check the pride of the greatest of men. Zebah and Zalmunna say to Gideon, Rise thou, and fall upon us. They looked on it as a dishonour to be slain by a Boy, Jether, Gideon's Son, Judg. 8. 20, 21. The Lord takes down the swelling-humour of men, by means contemptible, and yet not to be contemned. Frogs and Lice shall teach a Pharaoh, who is the Lord to be obeyed. The Magicians, who would not see the hand of God in the Frogs, acknowledge the finger of God in the Lice, Exod. 8. 18, 19 Herod, who is voiced up for a god, is found to be a mortal man; Worms lay his honour in the dust, Acts 12. 23. Thus as the Wisdom of God is seen in unbracing the rattling Drums of the world, and cutting sometimes the heads of them out by Means inconsiderable: so likewise in helping distressed ones. They were not the Captains of fifties, hundreds, and thousands, that did help Israel out of Egypt. God doth with weak and contemptible tools in the eye of reason, erect the stately house of some gracious dispensation, for his people to shelter themselves in. Theodoret tells, how Sapor King 
Hist. Eccl. lib. 2. c. 30  of the Persians besieged the City Nicibis, in the which the Christians were fore distressed: On a sudden a vast company of Wasps and Flies came, get into the snouts of the Elephants, and the ears of the Horses and other Beasts, so that Elephants and Horses broke their Harness, cast their Riders, and force the disordered ranks to fly. The King hereupon beholding the hand of God, is necessitated to withdraw the siege.  
3. The Power of God is wonderfully seen in matters of this nature. The Lord exalted his Power in the slaughter of Goliath by a stone cast out of a Sling. Goliath is stoned for a Blasphemer, whom the trembling Israelites reached not with their Swords and Spears. The Trumpets of Rams-horns, if the Lord breathe forth his Power in and by them, shall quickly blow down the Walls of Jericho, Josh. 6. 20.  
4. The Justice and Severity of God may be viewed, as in the foregoing instances: for the Attributes of God do concentre, or notably meet, in one and the same Dispensation. God doth by one Dispensation stroke his people, and strike the adversaries of his people. The Saints Crutches are the Sinners Thunderbolt. The Lord writes bitter things by the hand of the meanest creatures, when he will make use of such amanuensis. The Palmer-worm, Locust, Canker-worm, Caterpillar, shall lay desolate and waste the Country, if he so dictate in his Providence, Joel 1. 4, 5, 6, 7. Amos 4. 9 
Nam iidem Canes accensi rabie, ipsos Dominos suos quasi latrones, sancti Corporis reos, dente vindice, tanquam ignotos & inimicos laniaverunt.  yea, Dogs shall tear their own Masters, as Optatus relates the story of some, who in contempt threw the Elements in the Lord's Supper to Dogs, and so were torn by them.   

CHAP. II.  
1. BEWARE of slighting Providence with respect to the meanest of creatures. God, who is the highest, hath regard to the lowest of creatures. Solomon was a great 
Hic videmus abjectum vermiculum in suggestum a Salomone sublatum & subvectum, ut homines inertes ad industriam erudiat, eundemque non tantum doctorem constitutum, sed & judicem, ut sententiam contra illos pronunciet. Cartw.  searcher into the Works of God; he speaks of the Ant; which as little a creature as it is, creeps into Solomon's Pulpit, as a subject fit enough to be spoken of, Prov. 5. 6.  
2. Observe the display of Providence in and about the meanest of the creatures; and the rather, seeing God may otherwise afflict by them. A Worm doth remotely by't a Jonah to the quick. It's an instrument, according to the position of circumstances, for his no little smart and vexation, Jonah 4. 7, 8. (2.) Much of kindness both negatively and positively, is handed by these creatures, as the great Creator doth extend his Providence in and about them. How much are men beholding to God, not only in the daytime, but in the night-season, in defending them from perils by reason of the least or meanest of the creatures. Pope Adrian was choked by a Fly or Gnat. A Spider might creep into the nostrils whilst one is asleep, and so a man might sleep the sleep of death. And as for positive kindness handed by these, instances have been given, and others might be made mention of. The great God, who made use of a great fish to preserve a Jonah, Jonah 1. 17. can make use of little fishes for the help and relief of persons. The Inhabitants of Rochel (a known story) were as well supplied by a multitude of shellfish in the time of their scarcity of provision, on, as if so be a Whale had been cast  amongst them. Yea, a little fish may, at some times, be more subservient for the help of distressed ones, than a greater one. I remember a pertinent story, which a worthy Minister, now with God, told me: Some pious passengers were in a ship which had sprung a leak; they pray, whilst others labour at the Pump, and that to little purpose; till at length they espy the water within to be at a stand, and then take heart to ply the Pump, and so get into an Harbour; the ship after, in the dock, is searched, and there is found a certain hole, with a fish commensurate to, or exactly filling the said hole. Thus, whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and in all deep places, Psal. 135. 6.  
3. Live such moral instructions as God is his Providence whispereth into our ears from the mouths of the meanest of his Creatures. There are two things, amongst others, which the Scripture doth lesson man here.  
1. An industrious and prudent pursuit of such work as God calleth unto in his Providence. Go to the Ant, thou sluggard, consider her ways, and be wise; which having no guide, overseer, ruler, provideth her meat in the summer, and gathereth her food in the harvest, Prov. 6. 6, 7, etc. To consider the Ant, and play the Earthworm, is not to consider and be wise; but to consider her industry, the timing of her work, yea, her manner (as some observe) in following her work, as she dries her grain in 

Praecipuus igitur, creaturum usus in eo versatur, ut in investigatione naturae earum proficiamus ad pietatem, tum ut Dei virtutes in illis scintillantes, tum nostras ipsorum corruptelas cum praedicandis illarum ingeniis comparatas, discamus. Cartw.  
Hic enim finis est inter alios propter quos con●ita sunt animalia, ut ex iis varia discamus: defendunt multi idola & Simulachra in templis hoc nomine, quod sint velut libri laicorum, quodque ex iis multa discamus: sed profectò in Formicis & aliis animalculis, plura multo habemus, quae discamus ut miremur, quàm in omnibus sculptis, fictis, susis, pictisve simulachris. Lavat. in locum.   the Sun, and breaketh them, so as to prevent the growth of the grain gathered; for otherwise she would starve in a long Winter-siege, if her Provision should not be thus hoarded up. To consider the Ant in a wise management of our own affairs, to God's glory, and our own good, is to consider, and be wise.  
2. Dependence upon God both for provision for a mortal life, and protection, as God shall be pleased to vouchsafe one, or the other. This Lesson Christ teacheth, Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them: Are ye not much better than they? Mat. 6. 26. And, Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows, Mat. 10. 28, 29, 30, 31.    

OBSERVATION XIX.  
Wonderful is the Providence of God in making provision for the large Family of the World: or, Providence is the great Steward of, and for, the Household of this World.  

CHAP. I.  
BEFORE hath been showed the Lordship of God as it respecteth the Creatures, how they are at his beck, in different manner, the meanest of them not excluded: Now it may fall in the next place, To show what provision the Lord maketh for the sustentation of the Creatures, that stand in need of Providence as a Caterer for them, especially of Mankind; for other Creatures lose their lives as means to preserve or maintain the life of Man: And here the Providence of God is wonderful, considering the vast extents of the Family of this world: and this appears so, two ways.  
First, There is plain assertion, or positive concession, of this in Scripture. The Word is not silent in commending to us the Goodness, Wisdom, Power, of God, in providing for the Creatures which are different for Kind, and many for number of each Kind. So in Psal. 104. 27, 28. These wait all upon thee, that thou mayest give them their meat in due season: that thou givest them, they gather. Thou openest thy hand, they are filled with good. And so in Psal. 148. 15, 16. The eyes of all wait upon thee, and thou givest them their meat in due season: thou openest thine hand, and satisfiest the desire of every living thing.  
Secondly, There are particular demonstrations of this, grounded on experience of God's Providence more or less wonderfully displayed, as to his way of providing for multitudes of persons. The Israelites in the Wilderness for forty years are there provided for. Their number, the place where, and the time of their being there, do all bespeak the glorious display of Providence, as Moses doth intimate, in pressing the remembrance thereof, Deut. 8. 2, 3, 16. Our Saviour Christ, in feeding the multitude in a desert-place, and that with five loaves and two fishes, gives a taste of God's Providence in feeding vast multitudes in the world, Mat. 14. 15, to 22.  
If it be said here, That these Experiments be more than ordinary.  
It may be answered, (1.) These instances however, as taking place in the world in their respective times, fall in as a part or parcel of the stewardship of Providence; and so are not only as Goldlace on the Garment of Providence then, but a skirt; which, as the Lord used it, did cover the body of those multitudes.  
2. Providence is notwithstanding wonderful at other times, when bread is provided, and that enough for so vast an Household. If Christ had put forth his Power in visible proportion of bread and fish for the multitude, whether by creation, or by an inclination of the hearts of persons to have brought in provision at a nick of time when to be used, there had been a glorious display of Providence these ways, though the bread and fish did not increase in the breaking, distribution, and eating, as it did probably in Christ's way of feeding the multitude. That the World is provided for, is wonderful; though the manner how, be different, as the Lord pleaseth.  
3. Whether the Providence of God do not hold some kind of correspondence with those instances of the Israelites, and the multitude fed by Christ; may more safely be affirmed, than denied. There are reasons which may turn the scale: for,  
1. If there be a display of Providence in a Canaan's becoming a Wilderness; why not of a Wilderness becoming a Canaan, as the Lord shall exalt the glory of his Attributes both as to the one, and to the other? If God withdraw his blessing, the full Barns become empty ones. There are ways how food is made foodless: So Hag. 1. 6. Ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye cloth you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes. It is wonderful to observe how some have penury in their plenty, as others have a kind of plenty in their penury. That which is the ground of this wonderful variety, is the Providence of God. Job tells of the secret of God upon his Tabernacle, Job 29. 4. There is a secret blessing, and a secret curse, which may be noted in the Lord's Dispensations.  
2. What God hath done heretofore, may be a pledge of what he will do, though not after the like sort in all particulars. God fed the Israelites in the Wilderness with Manna; he provided for them then, that way: if others have their Wilderness, his Providence may wonderfully be seen in taking care of them. Thus under more than ordinary difficulties, there may be more than an ordinary display of Providence; and this extraordinary display, may be said to be ordinary, when difficult and pinching-cases do occur. Others, beside the Widow of Sarepta, can tell stories by way of some kind of equivalent proportion, as touching the Meal in the Barrel and the Oil in the Cruse not wasting and failing, 1 King. 17. 14. they have been helped along in their particular Wilderness; their little hath gone a great way with them: the little Buttery hath been instead of a large Larder and Cellar.  
3. If due consideration were had to the World, one may say, That it is a large Wilderness or Desert, where the footsteps of the old Wilderness-Dispensation in Moses days, and the feeding of the multitude in the Desert by Christ, may be traced. I verily believe (saith Luther) 
Non desunt viri docti & prudentes qui putant plures homines in orbe terrarum vivere, quàm quotannis manipuli frugum crescant & numerentur in agris. Neque hoc vero est absimile. Maxim si inspiciantur urbes maritimae, quae quidem sunt populosissimae, & interdum ne minimum quidem agri possident ex quo frumenta sumaut. Unde verò hi homines omnes aluntur ut comedant, & supersit, juxta verbum Domini, 2 Reg. 4. 44▪ ex hac benedictione filii Dei, quae facit, ut non tantum sem in a in agris, sed etiam frumentum in horreiss, in granariis; quin & farina in vasculo, panis in furno, in mensa, in ore & ventriculo manducantium, mirabiliter & invisibiliter crescat & augeatur. Lib. 4. Harm. Evang. c. 76.  that there do not grow so many sheaves of Corn, as there are people in the world; and yet we are all fed. To this accords the judgement of Leiser, who withal relates this story: Frederick the third, the Emperor, at an Assembly of people at Colen, when a vast multitude out of many Nations were there met, and he doubting provision would come far short for the relief of such a multitude, commanded both Men and Loaves to be numbered; and when the number of the Men was found far to exceed, he feared many would perish with famine: but it was otherwise; for no one perished ', they had food to the full, and great plenty did remain. And thus in answer to the Objection, and consequently for the evidencing the wonderful Providence of God in feeding the sons of men.   

CHAP. II.  
1. SEE the unbelief and atheism of those who can see no other way than a bloody one for a Nation's subsistence! In the History of the Civil-warrs of France, it is recorded, that when complaints were made of barbarous and cutthroat outrages; the Duke of Guise answered, There is no remedy; we have too much people in France: I will deal so, as victuals may be good-cheap. This Man-of-blood little considered of God's Providence, which is the Storehouse of Provision. Had he cast an eye back on Providence towards Canaan a lesser Country than France, he might have replied, O pray, pray, that the sword may be turned in the plough share, and the spear into a pruning-hook. Let Atheistical Politicians talk then of their bloody way; let Christians remember the milky-one of obedience to God. So Deut. 28. 1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments, etc. the Lord shall open unto thee his good treasure, the heaven to give thee rain unto thy land in his season, and to bless all the work of thine hand— v. 12.  
2. Observe the Providence of God in his wise-ordering the affairs of the great House of the World. It is said, that when the Queen of Sheba had seen all Solomon's wisdom, and the House that he had built, and the meat of his Table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his Cupbearers, and his ascent by which he went up unto the House of the Lord, there was no more spirit in her, 1 King. 10. 4, 5. There is indeed greater ground for admiration and astonishment, in beholding the order and provision of the great House of the World: for Solomon's wisdom by which he managed the affairs of his house, was but a derived drop of that Providence by which God governs the World.  
3. Secure a special interest in the great Steward of the World, I mean the Providence of God. It is said of pious Mr. Hieron, that when his Wife was making her moan to him, by reason of a large Family of Children, whom now he was about to leave to the wide world, the time of his dissolution drawing near; that then no less graciously than wittily he replied, saying, God, who provideth for the young Ravens, will provide for the young Herons. Thus said that Man of God; and his Family had experience of God's gracious Providence towards them. It well becometh Christians then to be acting faith on God's Providence for them and theirs. This is a point that our Saviour insists on, Mat. 6. 26, etc. There are two general Arguments by which this duty is backed: The one is from the lesser to the greater; If God take care for the fowls of the air, which sow not, neither do reap, nor gather into barns: will he not feed the children? The other is drawn from the greater to the less: If God be a heavenly Father, gives a Kingdom, spares not his own Son; will he not take care for lesser matters, so far as they are needful here in this state of pilgrimage? This later Argument we have implied there, and more express in Luke 12. 32. to which add that of the Apostle in Rom. 8. 32.  
If it be objected here, That many of God's children have their hardships; yea, some have been starved in prisons: and therefore what doth it avail to secure an interest in God's Providence, or to act faith thereon?  
A. 1. A Truth is not to be thrown by, as a Pibble, because of some exception. It is a good rule given for the understanding of Solomon's Proverbs, how divers of them are to be understood as often, or frequently, thus: The ordinary way of having Corn, is by ploughing and sowing; shall men throw aside all, because they have not a good-year of Corn at times. David acknowledgeth God's Providence towards him from the womb, and from the breast, Psal. 22. 9, 10. yea, he had experience of God's bounty in preparing a Table for him, Psal. 23. 5. yet a time of straits he had, when he sent to Nabal for provision, 1 Sam. 25.  
2. Providence is a wise Steward. It is the order of the great House, that some be put out of Commons, or kept short at least for a time. My wants (saith one) kill my wantonness. It's a hard matter not to have the heart swell when the bags swell. The fat pastures make way for exalted hearts and forgetting of God, Hos. 13. 6. And though this be not the case of others, yet God hath wise ends in their debasements. See 1 Cor. 4. 11, 12. Rev. 2. 9  
3. They who have a care to please God, have experience of God's care over them, notwithstanding their straits. David, though denied by a surly Nabal, yet had provision brought in by means of a wise Abigail. Jeremiah finds fair quarter amongst the Chaldeans, Jer. 39 11, 12. The brethren which dwelled in Judea, had relief sent to them in the time of the great dearth, Acts 11. 28, 29. God's Providence is seen, as in straits, so in the helps handed in under them.  
4. Suppose some are starved by enemies; yet what is this more (if the Lord take them out of the world this way) than to die on their beds; when a man's life abhorreth bread, and his soul dainty meat, Job 33. 20. A man dies who hath victuals but no stomach, as he dies who hath a stomach but no victuals. Moreover God knows how to salve up this sharp dispensation.  
1. He can abate the pain and torment of hunger; as one said, If you take away my meat, God can take away my stomach. See Exod 34 28.  
2. The Lord may then feast them with other kind of meat, as Christ speaketh, John 4. 32.  
3. They are honoured by God to be starved 
Non fovetur in metallis lecto & culcitris corpus, ●…d refrigerio & solatio Christi. Humi jac nt fessa laboribus viscera, sed poena non est cum Christo jacere. Squalent sine balneis membra situ & sorde deformia, sed spiritualiter intusabluitur, quod foris carnaliter sordidatur. Cyprian. lib. 3. Epist. 25.  as well as others to be burnt for his sake. Suffering for Christ any way is honourable. See Mat. 5. 11, 12. Phil. 1. 29.  
4. They will not look like Starvelings one day; the vile body will become a glorious body, Phil. 2. 21.    

OBSERVATION XX.  
The Lord bears up the World, by bearing down Sin in the World.  

CHAP. I.  
AS God's Providence is seen in making provision for the world: so in bearing down sin in the World. The World would quickly be resolved into a Chaos or heap of confusion, did not the Providence of God exert itself, and that particularly in and about the sins of men; who having since the fall of our first Parents destructive Principles wrapped up in their natures, would certainly give the product of such Principles in black and bloody Conclusions, were there not a Providence which did counter work them, by bearing down sin; and these ways, amongst others.  
First, By ushering in good tidings of a Saviour, for whose sake the World is spared from destruction; for time is now vouchsafed for the ingathering of a chosen generation. Adam, and so all mankind, were dead in law; Judgement was to take place; Christ, the Seed of the Woman, steps in, becomes a Surety, and bruiseth the head of the Serpent, Gen. 3. 14, 15. He shall (said the Angel to Joseph) save his people from their sins, Mat. 1. 21. the tares than are spared, till the Wheat be gathered, Mat. 13. 29, 30.  
Secondly, By an inward work of sanctification promoted in the hearts of redeemed one's by Christ, who (saith the Apostle Paul) gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit. 2. 14.  
There is a twofold bearing down of sin here to be considered:  
1. A bearing of it down in Saints: for they are justified by Christ, and sanctified by the Spirit, 1 Cor. 6. 11. a stop is put to sin in them; yea, to such sins which were destructive to human society; for such sins were to be found amongst the Corinthians before conversion, in regard of their reigning power, v. 9, 10, 11, of the same Chapter.  
2. Bearing of it down by Saints; and that,  
1. In regard of their common and general Calling, as Christians: so they do, or at leastwise are to live it down, and pray it down in others. The best Saint may contribute something as a polished shaft in the hand of the Lord to wound sin. The Lord in his Providence hath cast Saints as Salt up and down the World; and were it not for this Salt, there would be such an ill savour, that it would be time to set the World on fire. See Mat. 5. 13, 14, 15, 16. Phil. 2. 15. 1 Pet. 2. 11, 12.  
2. In regard of some Calling special: and so,  
1. As Magistrates: These, as Saints, are to use their authority and power for Christ. Job broke the jaws of the wicked, and plucked the spoil out of his teeth, Job 29. 17. When I (saith David) shall receive the congregation, I will judge uprightly, Psal. 75. 2.  
2. As Ecclesiastical Ministers, who may be said to bear down sin,  
1. In regard of the real conversion of some. Sin receives a killing-blow from the preaching of the word; see Acts 26. 18. Rom. 10. 17.  
2. In regard of moral illumination of others, whereby some, for a time at least, are kerbed, Mark 6. 20. Notorious evils are the proper fruit of the Tree of Ignorance, Gen. 20. 11. 1 Pet. 1. 14. with chap. 4. v. 3, 4. The very checking in of vile lusts, may give a check to terrible Judgements, which break in on persons and places otherwise. The filthy lust of some of the Benjamites, made soul work amongst their Tribe. Their burning-lusts ended in the burning of their City: see Judg. 19 25. with Judg. 20. 40.  
Thirdly, By way of prevention. Though men have a seedplot of sin in their hearts, yet some of the seeds at some times lie there as dead. So in Exod. 34. 24. I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land when thou shalt go to appear before the Lord thy God thrice in the year. God hath variety of ways to hush and still the cry of Robbery, Spoil, and Cruelty. He who made the Soul of man, knows how to have access to the door of every affliction, and so to set a lock and key on it.  
Fourthly, By way of inhibition. There are the stir of sin, but they are but stir. The shackles of restraint are clapped on by Providence. Lust hath conceived, but it bringeth not forth, to allude to that in James 1. 15. The birth of the Project is an abortive. Now how Providence doth block up the lusts of men, so that though there be consultation and resolution, yet the design walks not abroad into the field, but is confined within doors, may call for our admiration rather than discussion. A comprehensive recital of the many ways which Providence hath to lay siege to the hearts of men, is not to be expected. It's not for a Cock-shell-understanding to take in the Ocean. A few drops then of that River which Providence cuts a channel or trench for the keeping in of sinners, so that they sally not out, and do that mischief which might be done, may here be put together, and that in the Vessel of the Sanctuary, I mean according to Scripture.  
1. There is a way of inhibition, which I may term excentrical, or extraordinary. And that there is an inhibition, is clear; but how, is as dark to be understood. He who formeth the spirit of man within him, Zech. 12. 1. can and doth bias it as he pleaseth. The Lord hath secret and immediate accesses to the hearts of men.  
2. There is a way which is more ordinary, as in some measure apprehended or understood by men. And this way whereby God doth often inhibit sin, is by some impressions or other, which are made on the spirits of men. And here it may be observed, (1.) An impression is made by the light of Nature, being blown up into a flame at such an instant by some common work of God. The Heathens having not a law, were a law to themselves, Rom. 2. 14. They were Heathens who shown no little kindness, Acts 28. 2. they did not knock the shipwrecked persons in the head, but their compassion was drawn forth towards them. (2.) An impression is sometimes made by means of a conviction of a party's honesty or innocency, against whom fury was armed. David gives Saul to understand, that he was no such Malcontent and enemy to him, as he was traduced by a pack of Clawbacks and Sycophants about Saul: he lets him know, as a demonstration of his good affection to Saul, That he had opportunity to have killed his Majesty; but far was it from him to do so, though near enough to have done so: far, in a moral sense; near, in a local sense. And hereupon saith Saul, I have sinned: return, my son David, for I will no more do thee harm, because my soul was precious in thine eyes: behold, I have played the fool, and have erred exceedingly, 1 Sam. 26. 21.  
3. An impression is made by reason of fear; and that (1.) From the Laws or Constitutions of the Country where persons live. The Gallows, more than Conscience, is a Lion in the sinner's way. Good Laws in a Nation, are the hedge and fence which keep off many a wild beast from making a prey on others; they who are lions couchant, would be Lions rampant otherwise. Take heed what thou dost (said the Centurion to the chief Captain, of Paul) for this man is a Roman, Acts 22. 26. (2.) From the displeasure of friends and relations. Some would keep up a greater friendship with some sins, were it not that their friends smiles would be turned into frowns. Micah continues not on his theft, but makes peace with his Mother, whom he had wronged, and whose curse he feared, Judg. 17. 1, 2, 3. (3.) From remarkable instances or examples of Divine severity. God in his Providence singles out some in a way of punishment, and so they become a terror to others. Ananias and Saphira are struck dead; great fear came upon all the Church, and upon as many as heard these things, Acts 5. 11. In some places, where people have not had such means of illumination by the full and clear opening of the Scriptures; yet there is a standing at a distance from some sins, even to a wonder. And what is the bridle, but remarkable punishments which have befallen Adulterers, Murderers, and Perjured persons, and the like? There is much of a Catechizing-Providence to be observed this way. (4) From what may after be repaid home by parties themselves, or their friends, in case persons take not wit in their anger against such. David wills Saul's Courtiers to leave off their lying insinuations, as is probable in Psal. 4. 2. the wind might set at another point, and then what becomes of them? Gideon tells Zebah and Zalmunna, They (who were slain by them at Tabor) were my brethren, even the sons of my mother: as the Lord liveth, if ye had saved them alive, I would not slay you, Judg. 8. 18, 19 Some are awed this way, as Gideon's speech may imply, though others are not. Abuer had a sense of this in that speech of his to Asahel, Turn thee aside (said he) from following me; wherefore should I smite thee to the ground? how then should I hold up my face to Joah thy brother? 2 Sam. 2. 22.  
Fifthly, Providence bears down sin by way of limitation. The Lord sets bounds unto the raging-sea of corruption. An arm of it flows in, and it is but an arm; righteously so permitted, and yet wisely limited by the hand of God. Achitophel's counsel takes effect in Absolom's defiling his father's Concubines, 2 Sam. 6. 21. Providence herein makes good the truth of the word spoken, 2 Sam. 12. 11. Howbeit, Achitophel's counsel takes not in pursuing after David, 2 Sam. 17. 14. Shimei had malice enough in his heart to have stained his hands with the blood of a good King, by way of assassination; but he only rails, and throws stones at David and his servants, 2 Sam. 16, 6, 7.  
Sixthly, By way of detection, which puts a stop sometimes in some cases. Esau hated Jacob, and said, The days of mourning for my father are at hand, then will I slay my brother Jacob; and these words of Esau her elder son, were told Rebeccah, Gen. 27. 41, 42. Jacob hereupon is sent away from his father's house, v. 43, 44, 45. but more of this in the next Observation.  
Seventhly, By way of regulation, or converting even the sins of men to a good use. As there is a mystery of iniquity; so there is a mystery of Providence in and about sin. Physicians know how to make use of a Viper for the good of their Patients. The Alwise God knows how to make use of the Vipers of the world, with their venom. Surely the wrath of man shall praise thee, saith the Psalmist, Psal. 76. 10.  
Eighthly, By way of destruction, (1.) Of the Power of men. (2.) Of Men in power. It may be observed how the ability to hurt is broken, absolutely, or comparatively. Shebna the Treasurer is to be discarded, Isa. 22. 19 Arise, O Lord, (saith the Psalmist) for thou hast smitten all mine enemies upon the cheek, thou hast broken the teeth of the ungodly, Psal. 3. 7. Providence hands them a shaming-blow, for that seems to be meant by smiting on the cheek. They are boxed and kicked to their disgrace. Their teeth are broken; and no need to fear their teethless jaws. Or if they are not formally or properly so broken, yet equivalently. Suppose they have Power, Wealth, with Malice enough; yet all avails not, for they are checked by a greater Power. Thus the Decree of Darius for building the Temple, silenceth whatever prejudices and hatred might be amongst the under-officers of the King, Ezra 6. 6, 7, 8, 9, 10, 11. Hither may be referred inflicted diseases, as hereby men are more or less disabled or incapacitated for the commission of sin, Gen. 20. 6, 17.  
Again, As Providence destroys the Power of men, so Men in power. When men become monstrous in sinning, no wonder if God become prodigious in punishing. Providence consults the good of Societies of men, in making those to breathe their last, who have made others to groan under their insolent Oppressions, or oppressing Insolences.  
There are three ways how Providence bears down sin by bearing down the sinner to his grave:  
1. By his own hands. The Lord arms sinners judicially against themselves. They become their own Executioners. Achitophel hangs himself, 2 Sam. 17. 23. So Judas too, Mat. 27. 5.  
2. By the hands of others. One wild beast gores another to death. Belshazzar is slain, and Darius the Median took the Kingdom, Dan. 5. 30, 31.  
3. By a more immediate hand of God. Dead they are; and a Jury say something, by saying nothing as to any visible-creature-hand by which death came. God who gave life, hath many ways to take what is given. He hath his Quiver full of Arrows. Not only a silent Arrow, but a sudden one, doth execution. Psal. 64. 7. God shall shoot at them with an arrow, suddenly shall they be wounded.   

CHAP. II.  
1. LEARN to whom the glory of hearing up the World, is due. God's Providence is the true Atlas which support the World, that doth shoulder up the World, whilst it treads on sin and sinners. Upon a serious view taken of Providence on this wise displayed, we may say as they said, The Lord he is the God; the Lord he is the God, 1 King. 18. 39  
2. Observe an Argument to confirm the truth of God's Providence in governing the World, from the restraints put upon sin and sinners in the World. The restraints do then bespeak the more remarkable hand of God, (1.) When parties restrained have power in their hand. A wonder it was, that none of Pharaoh's Lifeguard did not knock in the head those saucy and busy fellows Moses and Aaron, as they were looked on in the judgement of the Court, Exod. 5. 4, 5. (2.) When there is an old grudge against parties. Anger becomes cankered malice; and yet the Canker eats no farther. As in Esau's inveterate hatred against Jacob, Gen. 37. 41. with Gen. 33 (3.) When God shall step in in a nick of time, and clap on the shackles of restraint. The God of your fathers (said Laban to Jacob) spoke unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad, Gen. 31. 29. so in Esau's case, who comes forth against Jacob with his four hundred men, Gen. 32. 6. (4.) When the Dogs are not only muzzled, but shall fawn upon the Children. Esau ran to meet Jacob, and embraced him, and fell on his neck, and kissed him, and they wept, Gen. 33. 4. God in his Providence doth wonderfully affect the hearts of Aliens from Religion, so as they are kind 
Nostro quoque tempore factum est interdum, ut praefecti, alieni à nostra religione, melius se gesserint erga Evangelicos, quam illi ipsi, qui eandem nobiscum doctrinam professi sunt. Lavat. in lib. Eld. Homil. 16.  to the religious. Tatnai and Sethar-bozni, are not as the former Officers, Ezra 5. compared with chap. 4.  
3. Have recourse to the great God in prayer, for the bearing down of sinners. The Lord hath two Bits; the golden-one of Regenerating-grace, and the iron-one of Restraints. Stephen prays, and Paul is converted, Acts 7. 60. with Acts 9 Hezekiah prays, and he hath tidings of an iron Bitten: there is an hook for the nose, and a bridle for the lips of a menacing and thundering Senacherib, 2 Kings 19 14, 15. with 28.  
4. Take thankful-notice of God's restraining-Providence. (1.) The neglect may provoke God to let slip the Bridle of Restraint. The Lord may teach the worth of a Mercy by the want of the said Mercy. If the Lord do but hiss for the Fly of Egypt, and for the Bee of Assyria, they quickly come to the annoyance of people, who were before free from annoyance, Isa. 7. 18, 19, 20. (2.) There is much of God to be seen in the restraint of persons. This Jewel is worthy of more than a single cast of the eye. Saints own their Estates, Lives, to restraining-Providence. Jacob could see the face of God in the face of his brother Esau, Gen. 33. 10.  
5. Secure a share in Regenerating-grace. For, (1.) This is the kernel and cream of blessings. Without Grace a man is but a tame Devil at the best. Corn, and Wine, and Oil, make men joyll; but it's the light of God's countenance which makes truly glad, Psal. 4. 6, 7. (2.) He who hath Regenerating-Providence for his portion, will not be without a large share in Restraining-Providence for his protection. I will (saith David) both lay me down in peace, and sleep; for thou, Lord, makest me to dwell in safety, Psal. 4. 8. 
Unde etiam justi taberna, tygurium & tentorium ad omnem adversam & noxiam vim propulsandam plus virium habet, quam improborum robustissimum & firmissimum palatium, arces, propugnacula: justorum papyracei parietes improborum ferreiss & aeneis; illorum straminea lectorum integumenta, horum laminis ac tegulis; illorum ligamina, horum seris & pess●…sis. Cartw. in Prov. p. 623.     

OBSERVATION XXI.  
PROVIDENCE is the Bird of the Air, which whistles deeds of darkness to light.  

CHAP. I.  
BEFORE, was showed how Providence bears down sin in the world; and one way, amongst others, was by way of detection or discovery. Hereby, sin intended, is sometimes prevented; as the kill of Paul by certain of the Jews, who had banded together to do the fact, Acts 23. 12, etc. Hereby some are made examples of shame, that so others may be deterred from giving way to like abominations, as in Ananias and Saphira's case; great fear came upon all the Church, and upon as many as heard these things, Acts 5. 11. Providence then is very remarkable in the dis-vizzarding men; and this appears two ways:  
1. From express and implied assertions, or cautions bottomed on assertions. Job 12. 22. He discovereth deep things out of darkness: and bringeth out to light the shadow of death. And Eccles. 10. 20. Curse not the King, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice; and that which hath wings shall tell the matter. So Luke 8. 17. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.  
2. From Exemplifications; which may be distinguished according to deeds of darkness; which are so termed; as sin within is compared to darkness, and Satan the Prince of darkness, are both Mother and Nurse to such deeds in the general: But more particularly, and to the matter in hand, in regard of secrecy, as affecting the dark, Ephes. 5. 11, 12. These deeds of darkness do respect the first Table and second, in a way of violation of duties commanded. Now each of these sort of deeds of darkness are brought to light.  
1. Examples there are of the first sort. Our first Parents sinned against God in eating the forbidden fruit; the Lord himself plays the Anatomist, and lays open the bowels of that fact, Gen. 3. 8. etc. Achan's transgressing the Covenant, is found out, Josh. 7. 11, 17, 18, 19, 20. Judas his Hypocrisy ends in notorious Apostasy, Mat. 26. 14. 15. Ananias and Saphira's Sacrilege hath the Curtain drawn from before it, by the hand of Peter, Acts 5. Simon Mag●s his Sorceries and painted Atheism are unmasked, Acts 8.  
2. Examples of the later sort there are likewise. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it, Prov. 30. 17. Cain's murdering his brother Abel, is found out by the Lord, Gen. 4. 8, 9, 10. Judah's Uncleanness hath a Signet, and Bracelet, and Staff, to discover it, Gen. 38. 16, 24, 25. Joseph was stolen out of the Land of the Hebrews, as it is said Gen. 40. 15. the Plagiarism or Theft of the Brethren is laid open. The wicked forgery and perjury in the case of Naboth, is left on record, 1 King. 21. These instances of both sorts may suffice. It were easy to enlarge here from History. I pass to the accommodation or improvement.   

CHAP. II.  
1. OBSERVE an Argument to prove Providence, from the wonderful discoveries which are made of the deeds of darkness. Though all deeds of darkness do not come to light in this world; yet this may suffice, Divers do: some are discovered to prove a Providence; others reserved from a discovery, to intimate a day of general Judgement. There are several Observables, which, if they are seriously considered, do abundantly commend to us the Providence of God in matters of this nature.  
1. The small and various threads on which a discovery doth sometimes hang. Unless the hand of Providence did fasten these together, and keep them from being broken, the sinner had not been drawn out of his Dungeon by them. How many wind and turn were there of Providence, ere the horrid fact of Joseph's brethren comes to their father's knowledge?  
2. The long distance of time sometimes between the perpetration of some fact, and the discovery of it. One would think such or such a deed of darkness were dead, buried, and never like to rise again in this world. There were divers years passed ere Joseph's brethren were taken to task by Providence in order to a discovery. I could instance in a woman who lived thirty years after a Murder committed; and the House where she lived being after to be altered, in regard it was not convenient for the making of Gunpowder, being twice blown up; in digging, bones were found: and the Woman, who had changed her habitation, was apprehended, and convicted out of her own confession.  
3. The notable sagacity and quick-sightedness of some who are concerned to search into matters. There is sometimes much of Providence to be noted. Counsel in the heart of man is like deep water, but a man of understanding will draw it out, Prov. 20. 5. In the controversy of the Harlots about the living-child, Solomon's Judgement was more sharp than his Sword, 1 King. 3. 16, to the end.  
4. Angelical Ministry, which Providence doth often use in order to discoveries. Joseph is warnned by an Angel of the Lord, how Herod had a design to murder Christ, Mat. 2. 13. I make no question, but the Angels who cover their faces before the Almighty, do invisibly uncover many a deed of darkness. They are the Intelligencers in matters of this nature. And though they do not appear in places of Judicature, yet they may assist there, and promote (invisibly) Discoveries. I have heard of one who had an Apparition, which willed him to accuse a certain party of Murder committed; and withal, bid the man ask certain questions; and in case the proof did not take, the Spirit would appear in the place of Judicature: On the rumour of this, a great concourse there is of people to behold the Apparition; and out of the Crowd, Witnesses are found to evince the murderous fact; for the questions referring to the Murder, as going through such an hedge, washing his shoes at such a place, being denied, some there did on the contrary attest, being thus providentially drawn together with others; and so the Judge condemns the man, not because of the Apparition, but upon proof made secundum allegata & probata.  
5. The variety of ways which Providence hath to lay open the deeds of darkness. Providence doth sometimes blow off the paint by the warm breath of the guilty parties themselves. Their own consciences, words, carriages, witness the evils committed. Many came, and confessed, and shown their deeds, Acts 19 18, 19 Again, sometimes by the breath of others, who if they were not Associates, yet were some way or other privy to such deeds. A Jehu tells stories of Ahab's Court, and what passed before, 2 King. 9 25, 26.  
Moreover, Providence doth make good the charge against the guilty, sometimes by some one single demonstrative or passage. Tamar sends a greeting to her father, saying, By the man whose these are, am I with child, Gen. 38. 25. Again, sometime by a concurrency of matters. A bundle of sticks is not broken, though taken apart they are easily snapped asunder. Providence is wonderful, in bringing forth the several links of the Chain, which pull the Guilty out of their close Coverts, to their blush and confusion of face.  
2. Give not way to Abominations upon presumption of secrecy. It is folly, and a delusion of Satan, to consent to temptations, because of secrecy.  
1. Suppose the guilts of some escape the eye of men in this world, Art thou sure that thine shall? The Lord seethe all, and may give others to see what thou dost. And I will come near to you to judgement; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of Hosts, Malipiero 3. 5. And Psal. 44. 21. Shall not God search this out? for he knoweth the secrets of the heart.  
2. There is an heavy judgement on parties, in their uncontrollable liberty which they take in the Vaults of darkness. The hand of Providence lies heavy on them in a judiciary way, whilst the finger of Providence doth not point out to the world their sins, for which they might take an holy shame, and amend. 'Twas a mercy to David, that Nathan was sent to him, 2 Sam. 12. with Psal. 51. On the other hand, Providence doth punish, when it doth not punish, Hos. 4. 14. To go on in the broad-way to destruction without check, is the suburbs of damnation.  
3. A day will come when all will out before Angels and Men. In Rom. 2. 16. In the day when God shall judge the secrets of men according to my Gospel. And 1 Cor. 4. 5. Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God. To this of the Apostle, add what Solomon hath as pertinent for a period here; and oh that it might put a period to further deeds of darkness: Fear God, and keep his commandments, for this is the whole duty of man: for God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil, Eccles. 12. 13, 14.    

OBSERVATION XXII.  
PROVIDENCE runs parallel with the line of man's life: Or, Providence reacheth from the Grave of the Womb, to the Womb of the Grave.  

CHAP. I.  
AS there is a general inspection of God over all the Creatures, as hath been before showed: so there is a more special over Man, the Flower of the Creation, next to Angels. And this more special Inspection, Care, or Providence, is co-extensive to the life of man; which may be evidenced from the Scripture, as followeth.  
1. It is plainly and positively asserted. The Lord looketh from heaven, he beholdeth all the sons of men from the place of his habitation. He fashioneth their hearts alike: he considereth all their works, Psal. 33. 13, 14, 15. To every thing there is a season, and a time to every purpose under the heaven, a time to be born, and a time to die, etc. Eccles. 3. 1. See Mat. 10. 29, 30, 31. 
Coelum non est otiosum palatium. sed Dei regia, e quâ Imperium suum per omnes mundi partes cum summâ ratione & sapientiâ exercet. Mollerus.   
2. It's acknowledged by the Lord's people in their addresses to him. But thou art he that took me out of the womb; thou didst make me hope when I was upon my mother's breast: I was cast upon thee from the womb: thou art my God from my mother's belly, Psal. 22. 9, 10. O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works: now also when I am old, and gray-headed, O God forsake me not, Psal. 71. 17, 18.  
3. Otherwise that Principle of undoubted Verity, In him we live, and move, and have our being, Acts 17. 28. would expire before man breathe out his last. If there be not a constant motion of Providence from life to death, the sense must be, In him we live not, move not, and have not our being.  
4. The Scripture descends particularly, (1.) To the Actions of man. (2.) To what befalls man, and that by way of reference to the Providence of God:  
First, The Actions of man fall under a threefold consideration:  
1. As Natural, as eating, drinking, walking, talking, sleeping, these are subjected to the Providence of God. They are like to make but a poor meal, who have both mouths and meat, if they find not grace in the eyes of the lord While the flesh was yet between the teeth of the Israelites, yet it was chewed, the wrath of the Lord was kindled against the people, Numb. 11. 33. O Lord, I know that the way of man is not in himself: it is not in man that walketh, to direct his steps, Jer. 10. 23. But I will come shortly to you, if the Lord will, 1 Cor. 4. 19 The answer of the tongue is from the Lord, Prov. 16. 1. On that night could not the King sleep, Esth. 6. 1. For so he giveth his beloved sleep, Psal. 137. 2.  
2. As Civil or Political; such are ploughing, buying, selling— It is said of the Husbandman, his God doth instruct him to discretion, and doth teach him, Isa. 28. 26. The Apostle James reads to buyers and sellers a good and savoury lecture; he willeth them to eye Providence; for though they are Masters of their own Trade, yet not Masters of their own Lives; and what becomes of the intentional bargains then in a moment? yea, of what they have gotten through succeeding. Providence, when they are swept away by death, which proves at times the death of their Wealth; their Estates, and Affairs, lying raw, and undigested, and being left in the hands of Fools, or Knaves? See James 4. 13, 14, 15.  
3. As Moral; and that whether good or bad. As for actions good; no man, unless he he forget himself to be a man, will appropriate that to himself as a Fountain, of which he is but a Cistern: for who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? 1 Cor. 4. 7. See James 1. 17. And as for actions bad, which are vulgarly so termed; though Providence be not an author of them, yet it is a spotless actor in and about them: the foul acts in a man's lame-foot, and yet lameness is not chargeable on the soul. God is an holy God, notwithstanding the displays of Providence in and about the Sins of men, as hath elsewhere been discovered.  
Secondly, What befalls man, is reducible to the Providence of God. Not only the Honey, but the Gall of man's life, hath its being from Him. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things, Isa. 45. 7. Job, in that Doxology of his, acknowledgeth this, The Lord gave, and the Lord hath taken away, Job 1. 21.   

CHAP. II.  
1. LOOK back how Providence hath dealt with thee in time past. Jacob did so, as is left on record, Gen. 48. Moses, the Man of God, in the book of Deuteronomy, which may may be termed the book of Moses Farewel-Sermons, preached a Month before his death (as some observe), doth commend to the Israelites a survey of God's Providence towards them; he willeth them particularly to take a view both of Mercies and Afflictions. Thy raiment (saith he) waxed not old upon thee; neither did thy foot swell these forty years: thou shalt also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee, Deut. 8. 4, 5.  
2. Take encouragement for time to come, to trust in God. Some are miserably baffled with temptations for futurity; How shall they do! What may befall them, and the like! here is both an Antidote and a Remedy against this Disease. Providence runs parallel with the line of life; and this may quiet and compose the spirit, if well thought on and improved, But more particularly consider here three things.  
1. Providence is not tired. It is a mighty Giant, not wearied with half-racing. Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary, Isa, 40. 28.  
2. The experience of an hitherto-Providence, may sweetly invite to wait on God for futurity. So David reasoneth, Thou art my Lamp, O Lord: and the Lord will lighten my darkness: for by thee I have run thorough a troop: by my God have I leapt over a wall, 2 Sam. 22. 29, 30. So Paul too, 2 Cor. 1. 9, 10.  
3. The Promises are not empty breasts. There is enough in them to keep faith from starving. Remember that, Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as you have; for he hath said, I ●ill never leave thee nor forsake thee.    

OBSERVATION XXIII.  
There are the signal Sallies, remarkable Excursions or Displays of Providence, as they respect the sons of men in the course of life.  

CHAP. I.  
BEFORE was showed, how Providence runs hand in hand, as it were, with man, from the Cradle to the Crutch of old age; a Race there is from the birth, even to death. Here now something offers itself to be spoken unto as remarkable in this Race; and this is termed forth under the notions of signal Sallies, remarkable Excursions, or Displays of Providence: And that there are such Sallies, Excursions, etc. appears,  
1. From God's manner of appearing to, and for, the Patriarches of old. There were some certain and eminent seasons for such appearances. So Noah had a discovery to make an Ark when the Flood was to be brought, Gen. 6. 13, 14. Abraham experienceth solemn visits of Providence, Gen. 12. 1, 7. Gen. 13. 14. Gen. 14. 13. with Isa. 41. 2. Gen. 15. 1. Gen. 17. 1. Gen. 18. 1. Gen. 21. 12. Gen. 22. As God did appear to him, so for him, and that wonderfully, according as his case was: so Gen. 20. 3. Psal. 105. 14. Others, as Jacob, Joseph, Moses, might be instanced in, whose lives are recorded in the Scriptures; and passages to this purpose in their lives are obvious, and may be touched in the following discourse, and therefore I forbear further amplification.  
2. From Promises, which do seminally contain such signal Sallies, Excursions, or Displays of Providence. Such as the Tree, such the fruit. If there be a promise to Abraham, That God will give his posterity a visit in Egypt, as Gen. 15. 14. what follows, but as is said Psal. 80. 8. Thou hast brought a vine out of Egypt. Are there Promises referring to Spirituals and Temporals? Accordingly will be the Disphy● of Providence, as shall make most for God's glory, and the good of parties who are concerned in such promises.  
3. From the Attributes of God, the glory whereof in an eminent manner the Lord consults at some seasons. All the Israelites nights were not nights of observation, in comparison of that night when the stars of God's Attributes did so gloriously shine in their going forth from Egypt, Exod. 12. 41, 42. So in Psal. 102 16. When the Lord shall build up Zion, be shall appear in his glory. There are seasons for the Lord's Attributes to have on their Festival Robes.  
4. From the object-matter of such Sallies, Excursions, or Displays of Providence. The object may be considered in regard of temporals and spirituals. The Providence of God, like a glorious Sun, casts its beam on each of these. We may here consider the Sallies of Providence according to the subsequent miscellaneous order.  
First, There are the Nativity-Cradle-Minority-Dispensations. Thou are he that took me out of the womb, saith the Psalmist, Psal. 22. 9 He doth not say the Midwife, though she might be the ministring-Instrument. Benjamin is born, and his Mother dies: when he comes into the world, his Mother goes out, Gen. 35. 18, 19 Moses is born when a bloody-Statute was on foot against the Males of the Israelites: there was an Ark of Providence as well as an Ark of Bulrushes for his preservation. A conjunction there was of many gracious acts of Providence, as well as an artificial conjunction of the Bulrushes, as the story declares, Exod. 2. Our Saviour Christ in his minority as man, had an hedge of Providence set about him to keep off a pushing and goring-Herod, Mat. 2. 13. That eminent servant of God Peter Du Moulin, was 
Utque mirabili Dei Providentiâ quando puer ad necem quaerebaris, inhorrenda clade Bartholomaeâ, servatus ancillae maximè industria fuisti. Doct. Hornbeck Sum. Controu. Epist. Dedic. ad Moli●.  wonderfully preserved, being a little one in the time of the Parisian Massacre. The murdering Papists shall not stop the breath of him who must live to serve God with his Tongue, and cut the throat of the Popish Cause with his Pen.  
Secondly, There are some signal Sallies of Providence with respect to the Calling or Employment of parties. So in Joseph, who is a None-such for wisdom and trust in Pharaoh's eye, Gen. 41. 38, 39, 40. Amos relates the story of God's Providence in his call to the Lord's work, and that after a signal sort, Amos 7. 14, 15. Wonderful is the Providence of God, sometimes in a strong byassing of a Parent's spirit to intent such or such a Child for the Sacred Ministry; otherwhiles the Providence of God is wonderful, in so wheeling matters, as that a Child otherwise intended, is like the Flower-de-luce in the Mariner's Card, in motion, till it settle towards the North-pole. The Lord will find a way, or make one, to the Pulpit, or Professors chairs of Divinity. Junius was designed for: Court-life; his Father was willing his Son should be godly, but not a Preacher of godliness; but yet he is both: for so it fell out, that before a supplicatory Letter sent from the Son in order to his abiding longer at Geneva, comes to the hands of the Father, his Father was slain by the hands of the Popish-party in a tumult, as that eminent servant of the Lord doth declare in the History of his own Life.  
Thirdly, There are remarkable Displays of Providence with respect to some particular Affairs and Negotiations of persons; and that,  
1. By way of prospering them. Thus Abraham's servant in that clause of his prayer, O Lord God of my master Abraham, if now thou d● prosper my way which I go, intimates, Gen. 24. 42. The Lord was with Joseph, and he was a prosperous man, and he was in the house of his Master the Egyptian, and his Master saw that the Lord was with him, and that the Lord made all that he did, prosper in his hand, Gen. 39 2, 3. David behaved himself wisely, and the Lord was with him, 1 Sam. 18. 14. The seventy (Disciples) returned again with joy, saying, Lord, even Devils are subject unto us through thy name, Luke 10. 17. The hand of the Lord was with them (who were scattered by reason of persecution), and a great number believed, and turned unto the Lord, Acts 11. 21. For I (saith Paul) will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ, Rom. 15. 18, 19 
Ita mihi omnibus in rebus, omnibusque modis adfuit Christus ut etiamsi maxime velim, tamen dicere non possim, quod per me non effecerit ut gentes Evangelio obedirent. Beza ad locum.   
2. By way of crossing them, and cursing too, as the Lord sees fit. And in those times (when Israel for a long season had been without the true God, and without a teaching-Priest, and without the Law) there was no peace to him that went out, nor to him that came in; but great vexations were upon all the inhabitants of the countries; and nation was destroyed of nation, and city of city; for God did vex them with all adversity, 2 Chron. 15. 3, 5, 6. Why (said Z●chariah to the people) transgress ye the commandments of the Lord, that ye cannot prosper? Because ye have forsaken the Lord, he hath also forsaken you, 2 Chron. 24. 20. They were, in the Prophet Haggai's time, for their Cieled Houses, and neglected the House of the Lord; and what saith the Prophet? Ye have sown much, and bring in little: ye eat, but ye have not enough; ye drink, but ye are not filled with drink: ye cloth you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes, Hag. 1. 4, 6. Scultetus reports a memorable 
Annal. Dec. 2. p. 393.  passage of Ferdinand the Emperor; who, when battles were unhappily fought, said (being very sad) to his Councillors: I wonder how it comes to pass that all my designs fall out very unhappily! To him one of Austria courageously replies, saying, That which in all ages happens to Kings and Emperors, the same, O Emperor, happens to thee, Call to mind the History of the Kings of Israel and Judah, and thou shalt find, that for their spilling human blood, and winking at sins; grievous enemies by Divine Judgement were stirred up, whom they were not able to resist. If at any time they did purpose to fight the enemy, they fought unhappily. Neither therefore mayest thou expect any other fortune, unless thou desist from thy purpose in oppugning Religion. Thus he to Ferdinand. And it would be well then, when persons meet with clashing-excursions of Providence (a series, or chain of them) they would think on that of Rebeccah, If it be so, why am I thus? and she went and enquired of the Lord, Gen. 25. 22. Or that of Jeremiah, Let us search and try our ways, and turn again unto the Lord, Lam. 3 40.  
Fourthly, There are the signal Sallies of Providence in regard of Marriages. House and riches are the inheritance of fathers: and a prudent wife is from the Lord, Prov. 19 14. What is said of a prudent Wife, doth by a rational proportion hold of a prudent Husband; both are from the Lord by way of a signal Dispensation of Providence; and are so, comparatively, before Riches and Inheritance. 
Non quod domus, etc. simpliciter & pure non sit etiam Dei donum deinde quod major quaedam & oculatior sit Dei in Uxorum piarum consecutione Providentia, quam in haereditatis consequendae ratione. Cartw.   
More particularly, there are four things here observable:  
1. The party or parties considered. This man, and not another, notwithstanding (it may be sometimes) probabilities in regard of another; and so this woman, and not another, and that though born and bred at a distance, Ruth 1. 16. with Ruth. 4 6. 10.  
2. The occasion, way, or means, how brought together. Moses flies into the land of Midian, and there he marries Zipporah, see Exod. 2. 21. Ruth was drawn off from her own Country; and in the way of pious and industrious poverty, ascends from a Gleaner in the field, to be the Mistress in the house; see Ruth 2. There is a wonderful connexion of things, by way of an introduction to marriage of parties, to be observed sometimes.  
3. The time when some (at least) enter on this state of Matrimony. Some who seem to pass the flower of their age, meet with a good Match. Delays of Providence are recompensed with the comfortable returns of Providence. Isaac had a good Wife in Rebeccah; and it is said of him, he was forty years old when he took Rebeccah. Though the like age be not now required, in regard they were longer-lived in that age of the world; yet it were well if persons would play the isaac's, be pious, solid, know the duties of a married estate, before marriage. No wonder if Christ be not at the Weddings of some, when Mammon, Pride, Rashness, Discontent of heart, and the like, lead the Bride to Church.  
4. The wonderful sympathy and consonancy 
Rari sunt quibus non obrepant fastidia uxorum. Calv.  of affection between parties, and that though, there are other men and other women, which in regard of beauty, parts, and wealth, may rather commend them. The two are one flesh (Gen 2. 24.) not only in regard of the Lord's Institution, but love and affection, for the main kept up. To these things may be added the signal displays of Providence in regard of Children, the fruit of Marriage. There is a remark display of Providence sometimes in not having them. So Jer. 22. 30. This saith the Lord, Writ this man childless, etc. And there is, on the other hand, as remark a display in the having of them; as in Sarah having an Isaac, Gen. 18 14. Hannah a Samu●l, 1 Sam. 1. 20. with ch. 2. Elizabeth a John the Baptist, Luke 1. 13. with 18.  
Fifthly, There are the sallies of Providence in order to the conversion of parties to God, or goodness. Paul makes a narrative how the good Shepherd brought home the lost sheep, Acts 26. He declares there what he was by nature, and what he is by grace. He who was the High-Priest's Bloodhound, becomes a Lamb of Christ's Fold. Freegrace was eminently displayed in his conversion; for the very time of his rage and madness against the people of God, was the time of God's dropping grace into his heart. Christ then planted him on Zion's ground, when he intended to root up Christians. Here I might insist on, (1.) The occasion, means remote and near. (2.) The time when. (3.) The manner how Providence is conversant about the calling home of parties. But this might prove too large an Excursion in this place.  
Sixthly, There are the sallies of Providence in regard of mortification-work, or progress in the ways of God. The House of the Christian is not built as soon as the foundation is laid. There is growth in grace, and in the knowledge of our Lord Jesus Christ, required, 2 Pet. 3. 18. How the Lord doth promote this work, may in brief be touched in three things:  
1. By way of discovery of slips and sinful imprudencies, even after conversion. Even a David needs a Nathan to alarm him, 2 Sam. 12. and though some do not fall so foully as David did, in regard of heinous sins; yet the sinful imprudencies after conversion, are matter for humiliation. The break forth of spiritual pride, rashness, censoriousness, and such like evils, unto which young Converts or weak Christians are incident, have a day of reckoning in the Court of Providence. The brighter and clearer the Sun breaks in at the Window, the better is discerned a small object, as a pin on the ground. At first, when the Christian's Sun did not shine so clear, he discerned grosser evils; but now he comes to behold more inward and spiritual evils.  
2. By exercising them with variety of conditions. These Soldiers know what it is to be in garrison, and what it is to be in the field. They have had both calms and storms on the Sea of this World. Witnesses hereof, are Abraham, Jacob, Moses, David, Job, Paul, with others. These had their divers temptations or trials, as is said James 1. 2.  
3. By quickening them to the use of means, in order to progress. As new born babes, desire ye the sincere milk of the word, that ye may grow thereby, said Peter, 1 Pet. 2 2. The Spouse seeketh him whom her soul loveth, Cant. 3. 1, 2. And for her spiritual laziness and drowsiness, Christ had withdrawn himself; and then she is the more secretly stirred up to seek after him, Cant. 3, 5, 6, 7, 8. Pertinent to this, is that of Jude's direction for progress; But ye beloved, building up yourselves in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ, unto eternal life, Judas v. 20, 21.  
Seventhly, There are the sallies of Providence in regard of Temptations which befall persons. There are certain buffeting seasons when Satan is let lose, and that not without a wise and righteous hand of God. Thus in David's numbering the people, 2 Sam. 24. 1. with 1 Chron. 21. 1. It is said, Then was Jesus led up of the Spirit into the wilderness to be tempted of the Devil, Mat. 4. 1. And as there is a buffeting-season; so there is a relieving sally of Providence more than ordinary, when the temptation is so. The Lord said unto Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not, Luke 22. 31, 32. Though Peter fell, and that foully; yet, as he fell by his rising too high in his own confidence, v. 33. so he rises from his falling, v. 62. and by his falling; for he becomes a more humble Christian afterwards, Joh. 21. 15, 16, 17. To this instance of Peter, add that of Paul, 2 Cor. 12. 7, 8, 9  
Eighthly, There are the sallies of Providence in regard of Calamities. These are not the birth of Heathenish Fortune or Chance. See now (saith God) that I, even I, am be; and there is no God with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand, Deut. 31. 39 The black Horse, and the red Horse, and the pale Horse, Rev. 6. were (if I may so phrase it) saddled in the Stable of Providence, ere Providence rid circuit in way of Judgement on them. Divine Providence may be styled the Master of these Horses; for upon the opening of the seals, away gallop these Horses, that is, wrathful Dispensations, to take place in the World, according to the Contents of the sealed Book there.  
Ninthly, There are the sallies of Providence in regard of external Mercies; of which, persons are in an eminent way made the subjects of. There is a plain stamp on this Coin; the image or superscription of Providence is very legible. Abimilech, and Pichol the chief Captain of his Army, come to Isaac, and said, We saw certainly that the Lord is with thee, etc. Gen. 26. 28, 29. It is said of David, He went on, and grew great, and the Lord God of Hosts was with him. Hiram, King of Tyrus, sends messengers to him; yea, he perceived that the Lord had established him King over Israel, and that he had exalted his Kingdom for his people Israel's sake, 2 Sam. 5. 10, 11, 12. When the Lord turned again the captivity of Zion, we were like them that dream; then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them, Psal. 126. 1, 2.  
Tenthly, There are the sallies of Providence in regard of Habitation. Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee, Gen. 12. 1. Jacob hath a call to leave Laban, to be gone from him, whose countenance was not toward him as before, Gen. 31. 2, 3. Moses must no longer keep the Flock of his Father Jethro; he must look after another Flock, the Lord's people, Exod. 3. 10. Then spoke Elisha to the woman (whose son he had restored to life) saying, Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn: for the Lord hath called for a famine, and it shall also come upon the land seven years, 2 King 8. 1. The Angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child, and his mother, and flee into Egypt, and he thou there until I bring thee word: for Herod will seek the young child to destroy him, Mat. 2. 13. Thus there is a display of Providence in the change of Habitation; and they who change their places according as there is a warrant or rational ground so to do, have experience, that though they change their places, yet not their God. Jacob, though he left his Father's Family, yet met with his Father's God elsewhere, Gen. 28. 16.  
Eleventhly, There are the sallies of Providence in regard of Journeys. This is of some kin to the former, and yet a difference there is. The Bee goes abroad, yet keeps to the old Hive. Some are not so cooped up at their accusiomed homes, but there are occasions and rational inducements to be abroad. Now Providence is on its journey, whilst they are on theirs. A wonderful Providence there was in the journey of Jacob's sons into Egypt, Gen. 42. 1, 2. ●hey go down into Egypt for Corn, and so the Sheaf-dream is fulfilled, and they are there threshed from their chaff, v. 9, and 21. Joseph by a good Providence is found by a man, when behold he was wand'ring in the field, Gen. 37. 15, 16, 17. Moses in his journey to Egypt, meets with a startling- Providence, Exod. 4. 24. Elisha in his journey at Shunem, meets with courteous entertainment, 2 Kings 4. 8, 9, 10. Ezra's journey of Prayer, proves a journey of Providence, Ezra 8. 21, 23. It is said of Christ, he must go thorough Samaria, John 4. 4. As there might be reason for his going thorough Samaria, in regard of the situation of Samaria, that being the way to the place intended; so there might be another reason, namely, his will for the conversion of the woman there, together with her neighbours, v. 39 Thus from these and the like Scriptures it may be evidenced, how there is much of Providence in journeys, and that both as to Temporals and Spirituals, Afflictions and Mercies. It's wisdom to take God along with one in journeys on earth, and to mind the great journey towards Heaven.  
Twelfthly, There are the sallies of Providence in regard of some glorious Discovery of God to the Soul by way of consolation. Every day is not in this sense a Christian's gaudee-day. Jacob had a golden dream indeed, when in it, Behold I am with thee, and will keep thee, saith the Lord to him, Gen. 28. 15. That passage of signal Providence was never to be forgotten by Jacob; it was of use to him thorough his whole life: it was not an every-day's Providence, though he had experience of God's Providence every day. In 1 Kings 12. 9 God's appearing twice to Solomon is there taken notice of. Paul was caught up into the third Heaven, 2 Cor. 12. 2. I make no question but divers Saints of God have had somewhat like experience of God's out-going towards their souls. There are some high-days of Providence, if I may so term them; and oh that such high-days (where and when they are) may not puff up persons.  
Lastly, There are the sallies of Providence in regard of Death; and that as they respect,  
1. The forerunning, warning, preparatory-intimations of Death. Moses and Joshua sang sweetly, like Swans, before their death. Christ observes that Providence in the woman's anointing his feet with ointment of Spikenard; Let her alone (said he to grumbling Judas): against the day of my burying hath she kept this, Joh. 12. 7. 
Memorable service of Englishes-general under Sir John Norrice. p. 46.  It is recorded of Sir Anthony Wingfield, slain at Breast in Britain, in the year 1594, That at his last going into Britain, he so disposed of his Estate, as if he were never to return; and the same day, or day before his death, took such order for his debts, as if he had a presage of his end. Some have foretell the day of their death: others have dropped such passages at times, when no visible signs of death then, as after have been better understood by their sorrowful Friends.  
2. These Death-sallies respect the kind of death. The Lord takes some out of the world in way of Martyrdom, as Stephen, Acts 7. 59 James, Acts 12. 2. Others die a natural death, and that notwithstanding all the attempts of men to the contrary. This was Luther's case, who dies in his bed, do Emperor and Pope what they can to the contrary.  
3. These Death-fallies respect assistance against Satan then. The Devil is busy then. I have always (saith a pious Divine) observed, 
Mr. John Barlow in his Ser. on Psal. 73. 24. pag. 50.  that when Satan most tempteth the truly religious, they seldom recover that sickness: he hath great skill to discover how nature is weakened, and therefore taketh the fittest time for the purpose. It's reported of Mr. Pemble, how the Tempter assaulted him by way of syllogism on his deathbed, as was understood by Pemble's denying sometimes the Major, otherwhiles the Minor-Proposition. Our Saviour Christ, when the time of his Passion drew nigh, said to his Apprehenders, This is your hour and power of darkness, Luke 22. 53. And what darts Satan shot at him in the bows of People, Soldiers, the Malefactor, may be understood, Luke 23. 34, to 40. As the temptations may be more than ordinary then, so are the sallies of Providence in a way of assistance. It is said in reference to Christ, when the bitter Cup was in his hand, there appeared an Angel from Heaven, strengthening him, Luke 22. 43. The Lord helps his people in shooting this gulf. They will be out of gunshot in a little time, and Death will be the death of temptations. The Sheep shall not be plucked out of Christ's hand, though Satan catch at them, John 10. 28.  
4. And lastly, These Death-sallies respect Comforts at death, which are dispensed after a more than ordinary sort to some, as in Stephen's case, Acts 7. 55. The learned and pious Rivet in his last hours, seems to have had a turf of the Heavenly Inheritance, a first-ha●sel of Heaven, a dawning of the joyful day of Eternity. And thus far of the Sallies of Providence in regard of Death, and other matters, as hath been insisted on. The Improvement of such Sallies follows.   

CHAP. II.  
1. OBSERVE and note well the Sallies of Providence. If Gold-filings are with care papered up, much more are the Wedges of Gold to be choicely laid up under Lock and Key. It is observable how there is a note of attention or observation prefixed to the Narratives of the Sallies of Providence, in the Sacred Scripture: see Gen. 28. 12. Gen. 37. 15. 1 King. 14. 10. 2 King. 19 7. Psal. 78. 20. Acts 10. 19  
2. Be thankful to God for what share you have had in the signal Sallies of Providence on your behalf. Hath Providence stepped in for thy help? holp up thy Cart when it was overturned, or suddenly supplied thee with a firm Wheel for a broken one? What remains now, but the celebrating the Name of God with hallelujahs? The Israelites had their Song for that Sally at the Red-sea, Exod. 15. 1. We read of the Writing of Hezekiah King of Judah, when he had been sick, and was recovered of his sickness, Isa. 38. 9 Paul is affected with the Lord's delivering him out of the mouth of the Lion, 2 Tim. 4. 17.  
3. Learn from the meditation of the Sallies of Providence, to trust God both for thyself and Relations. God's Saints have so done; their faith in running backward, hath fetched a leap forward. So David in 1 Sam. 17. 37. So Paul, 2 Tim. 4. 18. Abraham had an eye to the Sallies of Providence for his Son's marriage, Gen. 24. 6, 7. he useth the means, sends his servant on a Nuptial-Embassie, and so acquiesceth in God's Providence. The Sallies of Providence on the behalf of Children, are the best portion. They who can leave little or nothing to Children, yet if they leave them an interest in the Sallies of Divine Providence, do leave them enough; what is wanting one way, these Sallies of Providence make up another way. Oh that Parents therefore would take less care, by taking more care; less care for the Earth, and more for Heaven! The way to have things go well, is for Parents and Children to have God for their God, or to be reallly godly. But of this in the next Meditation. 
Nititur ergo Abraham promissione, & docet omnia gerenda esse in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei, sive magnum, sive exile appareat. Sic nos quoque discamus Deo reddenda & committenda esse omnia, sive singularia, sive usitata, summa & infima, ut laetemur & fortes simus in Domino, omnem solicitudinem in eum projicientes. Videtur res sordid & obscoena propemodum apparare filio nuptias: sed in quanto pretio & honore est in oculis Abrahae! adeo ut non dubitet de Angelorum praesentia, cura & praesidio. Lut●. ad locum.     

OBSERVATION XXIV.  
PROVIDENCE hath its Courts, in which the sons of men have their different stations.  

CHAP. I.  
AS in the Temple of old there were divers places appropriated to persons; so in the great House of Providence: some are the Children, and have their lodgings; others Servants and Scavengers, who though they have some relation to the House, yet are not members of the House comparatively with others. There are three Courts or Circles in which men may be considered.  
1. There is the large and outmost Circle of common or general Providence: Here all men, the worst of men, even the Pagan-Pagans, may be placed. The Lord maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, Mat. 5. 45. Nevertheless he left not himself without a witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, saith Paul to the Paganish people at Lystra, Acts 14. 17.  
2. There is the intermediate Circle of special or limited Providence, which respects members in common of the visible Church. Unto the Jews were committed the Oracles of God, Rom. 3. 2. they are called the children of the Kingdom, inasmuch as God honoured them with his Worship and Ordinances, Matth. 8. 12.  
3. There is the inmost Circle of peculiar and singular Providence. In this Circle are the Elect of God, and Called of him in Christ Jesus. The former Circle is a visible one; this invisible: the former of larger circumference than this later; for many are called, but few are chosen, Mat. 22. 14. The Apostle Paul doth describe this by the notion of an house, in which are vessels of divers sorts, not only vessels of gold and silver, but also of wood and of earth; some to honour, and some to dishonour, 2 Tim. 2. 20.  
To what hath been said of these different Courts, may be added what doth further appear from Rom. 2. where two things are observable:  
1. The different descriptions of parties there. The Gentile is set forth in his colours, v. 14, 15. the Jew or formal Professor in his, v. 17, 28. the sincere Saint in his, v. 28, 29.  
2. The different aggravation of sin there. The Gentile's sin is aggravated, in that he fights against the displays of a Deity in his Conscience, which accuseth him, v. 15. The Jew or Formalist hath his sin aggravated, in that he oppugneth higher discoveries from Heaven, v. 21, 22, 23, 24. And consequently, He who hath the highest Discoveries, hath sin in that respect aggravated the more, as in David his case, 2 Sam. 12. compared with Psal. 51.   

CHAP. II.  
1. QUARREL not with God, because all are not within the inmost Circle of Providence. Corrupt Reason is ready to enter its plea against God, as the Apostle intimates Rom. 9 19 But whatever the pleas of Reason are, yet they are without reason: for reason it is that the discoveries of God in Scripture should be decisive in matters. And here, to silence Cavils, there are Four things considerable:  
1. Is there ground to dispute with the Almighty for his not making all the Creatures of one or two specifical Kind's? The Lord needed not direction from man in the creation of several sorts of creatures, according as they are brought forth on the Stage of the World, Gen. 1. His Will and Wisdom is to check man's Peevishness and Folly. The Lord (saith Solomon) hath made all things for himself, yea, even the wicked for the day of evil, Prov. 16. 4. It is true, that the Lord hath not made the wicked as wicked, by way of positive efficiency; yet he hath consulted with the glory of his Justice in the wicked's existency, and that by way of antecedent permission, or permissive antecedency. It is not from a defect of Power in God, as if Stones could not be turned into Children unto Abraham, as the Baptist asserts, Mat. 3. 9 The Lord's Will is the Supreme reason why the Creatures are different both in regard of their natural and moral consideration. No reason is there then for man to cavil at the difference there is (natural or moral) amongst the Creatures.  
2. Hath mortal man, without the least impeachment of cruelty, a liberty to appoint such and such young beasts, some for the Plough, others for the Pail, and others for the Shambles? And shall it be denied to the Almighty, if he shall appoint, not all, but some, to obtain salvation by Jesus Christ? 1 Thess. 5. 9 There is unquestionably a distance by Myriad of Myriad, between Man and an Infinite God. That distance between Man and the Beasts, is but as the Tenth thousand part of an Atom in comparison of the whole World; yea, not that, in comparison of the other distance between Man and the Lord Jehovah. To quarrel then at the Lord's Prerogative, is for a man to allow that in himself, which he will not on the other hand allow to his Maker and Sovereign Disposer.  
3. What if the Lord had wholly excluded men from his grace and favour; and instead of them, magnified his grace towards the lapsed Angels? Had he been unjust, cruel, partial therefore? No, no: and if so, than it follows, that he who might pass by all the sons of men without wrong done to them, is not to be censured because he takes compassion only on some, and the rest are hardened: see Rom. 11. 5, 7.  
4. Men come not into the inmost Circle of Divine Providence, because they cannot, but because they will not. A man is told, That if he travel on in such a road, his throat will be cut, for there the Cutthroats are in ambush; if this man will on, his own perverse will is in fault. A man is sick, and this or that Remedy is prescribed, and he will not make use of it; he dies of the disease, but the moral disease of his wilfulness may be rather termed the cause of his death. This is the Sinner's case. He is a resolved man for his own ways. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning? and fools hate knowledge? Prov. 1. 22. And, Ye will not come unto me that ye might have life. To wave then disputes about the Lord's Purpose; There is enough in man to apologise for God in regard of man's not being within the inmost Circle; for go to the Gentile who never heard of Jesus Christ, and so by way of proportion make a judgement of the cases of others, whose ears the joyful sound of the Gospel hath filled, but their hearts are empty of grace or goodness; and there will be no reason to multiply words without knowledge: for what saith the great Apostle of the Gentiles? Rom. 1. 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. We have here the judgement of the great Doctor of the Gentiles, who had taken cognizance of the matter: and his decision will the better appear, if a Comment, which a learned man hath on this Text, be alleged. 
Doct. Chaloner in Sermon entitled, God's Bounty and the Gentiles Ingratitude.   
The alleging of God's bountiful declaring of himself, in my Text (saith he), was to remove an objection which the Gentiles might urge in their own defence; it is not expressly set down, but tacitly implied, in that it is refuted: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because, being a rational particle, and here used as instructive: so that whereas the Gentiles would perhaps have pleaded ignorance to excuse their Idolatry; the Apostle shows them, that their ignorance was crassa & affectata, gross and affected, such as the Pope now a days enjoins his subjects; and such, as by the tenors of Philosophy, doth augment rather than diminish an offence: for besides that to excuse ignorance, is required, First, That it be not gotten by man's own fault, as theirs was in Adam 's transgression. Secondly, That they bewail their own ignorance, and acknowledge it, and desire to be enlightened by the Spirit of God. Thirdly, That God be obliged by Covenant to restore them to that light which they wilfully lost: It is further exacted, That they make good use of that light of nature which is left them, and suffer it not grossly to be extinguished, i● which the Gentiles most of all offended.  
Secondly, Look after a place then in the inmost Circle of Providence. An interest in God, as reconciled in and through Jesus Christ, is the Pearl of great price to be looked after. The Merchant in the Parable parts with all for the Pearl, Mat. 13. 45, 46. As this Pearl is worth a man's looking after, so a man should not be discouraged from seeking it: for,  
1. The Grace of God is extensive to the Plough as well as Sceptre: neither Prince nor Peasant are excluded. That direction of Peter, Give diligence to make your calling and election sure, 2 Pet. 1. 10. concerns men of all ranks; there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all, Col. 3. 11.  
2. What objection a person makes as a pull-back from looking after this Pearl, because of vileness and unworthiness, may be answered, if consideration be had how they who are in the inmost Circle of Providence, might have made the like objection, yea, had greater show of discouragement. The woman of Canaan had a triple seeming repulse, and yet is a prevailer. She who was called Dog, gathers up some crumbs of comfort under Christ's Table, Mat. 15. 22, etc.  
Lastly, There is a necessity of getting into this inmost Circle. Neither Civility, nor Common-gifts, will bring the soul to Heaven, without the new birth, and then without the inheritance incorruptible, undefiled, that fadeth not away, reserved in heaven, as 1 Pet. 1. 3, 4. the sounding brass, and the tinkling cymbal, will make no music in the Heavenly Choir, 1 Cor. 13. 1, 2, 3. From the consideration then of the danger of abiding in a state of unregeneracy, reason as the Lepers in another case, Why sit we here until we die? 2 Kings 7. 3, 4.  
If it be enquired here, What concerns persons in order to their getting into the inmost Circle of renewing-Providence? I answer in brief, negatively and positively.  
1. Pass not a false judgement about this Circle; distinguish betwixt Lamps, and Oil in the Lamps, Mat. 25. 3. Self-conceit and Deceit did undo the Pharisees, John 9 49. Put not therefore Presumption for Faith; a few of Esau's Tears for Repentance; a Civil-life for sound Reformation; Formality for Religion.  
2. Resist not the motions of God's Spirit. This was the sin of the Jews: Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost, said Stephen to them, Acts 7. 51. Many turn the deaf ear unto the whisper of the Holy One. There is a striving of the Spirit both immediately and mediately in the Ministry of the Word, with the spirits of men: so Gen. 6. 3. Oh take heed then of fight against Heaven this way!  
In the next place positively: and so,  
1. Be inquisitive after the way of salvation. Whither is thy beloved gone! O thou fairest among women, whither is thy beloved turned aside! that we may seek him with thee, say the Daughters of Jerusalem, Cant. 6. 1. Sirs, what must I do t● be saved? said the Keeper of the Prison to Paul and Silas, Acts 16. 30.  
2. Take time to consider of your ways. When God carries on a good work on men, they consider and bethink themselves of their courses: see Jer. 8. 6. with Jer. 31. 18, 19 H●s. 14. 1, 2, 3. Luke 15. 17▪ 18.  
3. Improve all awakening and rousing Dispensations of Providence. Some, if they are sick, or otherwise afflicted, are for an Ekron-message, 2 Kings 1. 2. they talk of Witches, but eye not God, nor have recourse to his servants. Suppose Satan be let lose on them; yet there is a voice of God in the roaring of the Devil. An evil spirit in the daughter of the woman of Canaan, is an occasion of good both to Mother and Daughter, Mat. 15. 22.  
4. Fellow Convictions with an eye had to God to period them in sound Conversion. Paul was convinced of his sins; and what is said of him? Behold he prayeth, Acts 9 11. Paul is now striking on the Anvil whilst the iron is hot. He soars aloft now at a Throne of Grace, and so avoids temptations. Larks, whilst they sing above in the air, are not in danger of the Fowler's Net. There are four Nets with which and in which the Devil labours to entangle persons under convictions.  
1. The Net of Worldly Cares. Cain builds houses, Gen. 4. 17. The care of this world, and the deceitfulness of riches, choke the word, Mat. 13 22.  
2. The Net of Carnal Fears. It is said in the Parable of the seed, Mat. 13. 21. when tribulation or persecution ariseth because of the word, by and by he is offended. Satan hath his art in scaring persons from godliness, and that by aggravating the displeasure of persons, great ones, the multitude, and friends or near relations. He thus becomes a roaring Lion in the way.  
3. The Net of Carnal Jollity. Some sing, and drink, and play away the Convictions of Conscience. Saul is for his Music, when Conscience jars, 1 Sam. 16. 17.  
4. The Net of vain Opinions. It's no new thing for persons looking after God, to be disquieted by reason of tares sown by some: so Acts 15. 1. It hath been observed how the Sectaries in Germany did dog at the heels the fresh reception of the Gospel in places. Galeacius Carracciolus was in danger of seducers in his first looking after the ways of God. Let then those who have escaped these Nets, and so recovered into the inmost Circle of Regenerating and Stablishing-Grace, be thankful to God; and let others, who have any of these Nets before them, look up to the God of all Grace for wisdom to avoid them. A Praying Paul hath Orthodox and good Ananias sent to direct him and confirm him in the way of God, Acts 9 17, 18.    

OBSERVATION XXI.  
The Motions, Stirs, Alterations in the World, have oftentimes the Concerns of God's People at the bottom of them: or, There is a subserviency of the Civil Affairs of State, to the Affairs of God's Church or People.  

CHAP. I.  
BEFORE, the Circles or Courts of Providence were spoken of: here, we have a display of Providence as it refers to those who are, or may in time come to be, in the inner and inmost Circle of Providence. And that the motions in the World have a reference primarily to those who are called out of the World, or to be called, appears,  
First, From plain Assertions in Scripture. Thus saith the Lord, your Redeemer the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their Nobles and the Chaldeans, whose cry is in their ships, Isa. 43 14. And except (saith Christ) those days should be shortened, no flesh should be saved; but for the elects sake those days shall be shortened, Mat. 24. 22.  
2. From the interwoven types and Historical passages in Scripture to this very end and purpose. Thus God instructed Abraham by the smoking Furnace, what would be the case of his people, and what would be the issue of all, Gen. 15. Ezekiel's Vision of the Wheels, runs hand in hand with the former, times being distinguished; both agree as to the motions in Egypt and in Babylon; and that as the Jews are concerned in those motions of State, Ezek. 1. Daniel by various types is lessoned of the Monarchies, what Beasts they are; and how it would be with the Sheep of the Lord's pasture, Dan. 7, 8, 9, 10, 11, 12. John in the Revelation is informed 
Quemadmodum enim in Veteri Testamento Daniel secundum Imperiorum successiones, tum Christi adventum praesignavit, tum Ecclesiae Judaicae fata digessit: ita rem Christianam Apocalypsis, Romani quod adhuc post Christum superfuturum esset, Imperii, rationibus admetiri, censenda est, nec eventus abnuit. Mede in Apoc. Com. pag: 12.  of the state of the Church under the Roman Power. These types are in a sort an History of things; and besides these, there are passages by way of narrative, which prove the thing here aimed at: for, look we into the motions of State, As Domestic and Foreign; and the truth of this will appear. Saul is laid aside, and David advanced to the Throne; and what is intended in this, see 1 Sam. 15. 28. with 1 Chron. 13. 3. Cyrus is advanced; but to what end, the Lord informs, saying, For Jacob my servant's sake, and Israel mine elect, I have eve● called thee by name, Isa. 45. 1. and how Cyr●… did answer this Prophetical History, or Historical Prophecy of himself (if it may be so called), see Ezra 1. where we have the actual History. Again consider, not only of Historical passages referring to the members; but of such which refer immediately to Christ the Head, and so to the Church; and which are the truth of this Observation. Two things may be noted here:  
1. The previous Alteration at that time when Christ came. He was born in the days of Herod the King, Mat. 2. 1. Who this Herod was, and how the Prophecy of Jacob, Gen. 49. 12. was accomplished, is known to those who list not to be contentious.  
2. The great Tax imposed by Augustus, is another thing observable. This made way for Christ's birth at Bethlehem, and that as foretold to be, see Luke 2. Augustus in this Tax pays Tribute to the King of Heaven, He brings stones to build God's Temple, whilst he intends the raising of his Exchequer. His Political Action hath its Ecclesiastical Aspect.  
3. From particular Demonstrations: Political motions have their references to the people of God divers ways:  
1. By way of castigation for their sins. When the children of the Kingdom wax wanton, no wonder if some become Scourges for the afflicting of them. Moses prophetically speaks of this; But Jesurun waxed fat, and kicked, etc. Deut. 32. 15. What follows then? see v. 23. I will heap mischiefs; I will spend mine arrows upon them. And in v. 25. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also, with the man of grey hairs. Moses, who thus descants, was no false Prophet; the Israelites might find how a Prophet had been amongst them, 2 Kings 17. 6, 7. 2 Chron. 36. 14, 15, 16, 17. If we look into following Ages, we shall find, that the house hath been foul, ere the Lord of the house hath taken the Besom in hand, and providentially delivered it into the hands of persecuting one's. Thus Eusebius relates: 
Eccles. Hist. lib. 8. c. 10.  But after that our affairs through in much liberty, ease, and security, degenerated from the natural Rule of Piety, and after that one pursued another with open contumely and hatred, and when that we impugned ourselves by no other than ourselves, with the armour of spite, and sharp spears of opprobrious words, so that bishops against bishops, and people against people, raised sedition, etc. then persecution came on. It was wholesome advice therefore, which Bradford in the Marian-days gave to the City of London, Let the anger and plagues of God most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every one of us may say, It is I Lord that have sinned against thee; it is my hypocrisy, my vainglory, my covetousness, uncleanness, carnality, security, idleness, unthankfulness, self-love, and such like, which have deserved the taking away of our good King, of thy Word, and true Religion, of thy good Ministers, by exile, prisonment, and death; it is my wickedness that causeth success and increase of Authority and Peace to thine enemies.  
2. By way of subversion or vindictive punishment for affronts and injuries offered to the people of God. God order some to be Scourges to others who have been Scourges to his people. Nabuchadnezzar is the Sword of the Lord against Egypt, Ezek. 29. 18, 19, 20. and what Egypt was to the House of Israel, we have in v. 6. where it is said, All the inhabitants of Egypt shall know that I am the Lord, because they have been a staff of reed to the house of Israel. The Kings of the earth are to hate the Whore, and to make her desolate and naked, eat her flesh, and burn her with fire, Rev. 17. 16. If it be asked, Why the Whore of Babylon is so roughly to be handled? A reason there is v. 6. I saw (saith John) the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus Christ. It is observed how the Turks have fallen in on some places, and possessed themselves of such places, from whence the Protestants have been expelled by the Papists. Bloody Popery hath vengeance belonging to it. The more catholic and repeated are the insolences and cruelties of Papists, the greater ground of support and comfort have godly Protestants, and that because the Lord hath his time to make inquisition for blood: see Psal. 9 11, 12.  
3. By way of Diversion. God doth sometimes in his Providence fill both the heads and hands of men full with work, and so they are not at leisure to persecute his people. Saul cannot follow his game in hunting David as a Partridge on the Mountains; there was another hunting-match provided, the Philistines had invaded the Land, 1 Sam. 23. 27. with 1 Sam. 26. 20. Both ancient and modern Histories do furnish with exemplifications to the like purpose. Providence hath thrown in a bone of contention, and so there hath been a diversion, and that without sometimes of an utter subversion of persons.  
4. By way of Conversion of parties, or propagation of the truth in and by such motions, stirs, or alterations, as fall out in Kingdoms. The Romans had the Jews under their yoke, and that makes way for Christ's yoke to be put on the necks of some of the Soldiers; for the Soldiers demanded of the Baptist, saying, And what shall we do? Luke 3. 14. Cornelius was a Centurion of the band called the Italian band, Acts 10. 1. In the Commotions of Germany, some of the Spanish Soldiers became Gospelers, as Lavater reports. 
Ex Hispanis Militibus, qui armis Germaniam religionis causa superioribus annis vexarunt, non pauci ad fidem conversi, & quidem Martyres Christi facti sunt. In lib. Prov. Sol. Com. c. 16. v. 17.   
2. By way of purgation from sin, and higher measures of sanctification. God knows how to carry on his work, whilst other kind of work is carried on by men. They who are good, become better by the sanctified evils of smart which befall them. By this therefore shall the iniquity of Jacob be purged: and this is all the fruit, to take away his sin, Isa. 27. 9 The motions in the Babylonian State, and after in the Persian, as they were the Lord's Hammer to knock down the Babylonians who held captive the Lord's people, had this tendency, namely, the cautioning of the Jews against sin, and that because the Lord had frowned on them in the Babylolonian, and smiled on them in the Persian. So intimates Ezra, saying, And after all that is come upon us for our evil deeds, and for our great trespass, seeing that our God hath punished us less than our iniquities deserve, and hast given us such deliverance as this: should we again break thy commandments? etc. Ezra 9 13. 14.   

CHAP. II.  
1. TAKE notice of the care and love of God towards his people. God forgets not the good of his people in the motions and commotions that are in the World. Saints under their black clouds see not this, and are ready to say otherwise. But Zion said, The Lord hath forsaken me, and my God hath forgotten me, Isa. 49. 24. But what saith God, Can a woman forget her sucking-child, that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee, v. 25.  
2. Learn how Divinity will see beyond State-Policy. A right view of matters taken as to the Church, is a prognostic, how things may probably go in the general as to the State. As there are different motions in the Affairs of State; so these different motions have their correspondency with the different temper of a people professing godliness. If hypocrisy instead of serious piety, and other sins, spread as a Gangrene, no wonder if there are frowning-aspects one way or other, Isa. 10. 6. If serious prayer to God, together with humiliation and reformation, are made conscience of, then hopes there are, that he who hath torn will heal; and he who hath smitten, will bind up, Hos. 6. 7.  
3. Give not way to inordinate fears, unbeliefs, and despondencies of heart, in the midst of all the toss and tumblings of affairs of the world. Let persons mind their duty, and let God alone to govern the world. There are these quieting considerations.  
1. All the Affairs of the World are subjected to Christ, who is the Head of the Church, Eph. 1. 22. Now if Christ be thus the Head, he is not without eyes, he sees, yea, foresees what is to be done; and he is not without sense; sensible he is what is done in way of affront to his Members. Whilst Saul was a persecuting, he saith, Saul, Saul, why persecutest thou me? Acts 9 4. Suppose a man's head did reach up so high as the Heavens, he would feel the injury offered not only to a limb, but to the least of his toes. Though Christ the Head, in regard of his bodily-presence, be above the Clouds; yet he hath a sense and feeling of what is done to the least of his Saints.  
2. The Christian hath a very large Charter or Grant, of all things to work for good, Rom. 8. 28 The Church hath a very large Jointure; not only the pleasant Vineyards, but the wild Copses of the World, bring in a very rich Income to her. All is hers for good, 1 Cor 3. 22. and God thinks nothing too good for her. I am the Lord thy God, the Holy One of Israel thy Saviour. I gave Egypt for thy ransom, Ethiopia and Sheba for thee: since thou was precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life, Isa. 43. 3, 4.  
3. God hath made that which is a Saints Privilege (namely, an holy quietness of heart under the stirs of the World) to be a Saints Duty, in Psal. 112. 7. He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord. Compare this with Luke 21. 9 But when ye shall hear of wars and commotions, be not terrified. And that in John 14. 1. Let not your hearts be troubled: ye believe ●… God, believe also in me. See further, Phil. 4. 6.    

OBSERVATION XXVI.  
PROVIDENCE outwits the Church's Enemies in their Policies or Contrivances against the Church.  

CHAP. I.  
HOW God's Care is over his people in the Motions and Commotions that are in the World, hath been touched. Here it will not be impertinent to make an inquisition into an outwitting work of Providence, as it respects the Adversaries of the Lord's people. And the truth of the present Observation will appear three ways:  
First, From Comparisons in Scripture, the scope of which are to set forth the Providence of God as baffling and be-fooling men's Policies and Devices against his people. So Psal. 124. 7. Our soul is escaped as a bird out of the snare of the fowler: the snare is broken, and ●e are escaped. And in Psal. 7 Behold he traveleth with iniquity, and hath conceived mischief, and brought forth falsehood: he made a pit, and i● fallen into the ditch which he made: his mischief shall return upon his own head, and his violent dealing shall come down upon his own pa●…, v. 14, 15, 16.  
2. From Exemplifications of such, whose sinful Policy hath eventually proved notorious folly. Come on (saith the King of Egypt) let us deal wisely with them, Exod. 1. 10. That Wisdom was steeped in the blood of the Israelites; and that Court-Sophism had another kind of conclusion than intended. The Israelites are multiplied, get out of Egypt, carry away wealth with them; and the Egyptian Prince, with the Chivalry of Egypt, perish in the Red-sea. Achitophel is a reputed Oracle for Policy; and yet his Policy, like a Musket, recoiling, beats him, with his earthly wisdom, to the earth; so that it might be said at his funeral, Earth to earth: he was first entangled in the working of violent affections; as Pride, in that his counsel was refused; and black fears, sorrows, despondencies, in that, his counsel being refused, Absolom's Design would miscarry; And what would become then of the great Abettor of such an horrid Design? No Clemency for himself, might be the Conclusion: and being thus entangled in the black thoughts of his heart, no wonder if he be further ensnared with an halter, as is recorded 2 Sam. 17. 23. Herod plays the Politician; a fair Glove is drawn over a foul hand; Bring me word (said he to the Wisemen) that I may come and worship him, Mat. 2. 7, 8. However he is defeated; for the Wisemen are not such fools as to give him notice, being warned of God in a dream to the contrary. Neither hath Herod reason to storm at the Wisemen: for if there were a Promise, the Promise was made to a Worshipper, not a Murderer; and no Contract of men must exclude the Lord, who is to have his negative voice; and this sounded loud enough in the Wisemen's heads, though they were asleep; for being warned of God in a dream, that they should not return to Herod, they departed to their own Country another way.  
3. From Demonstrations; and that, (1.) In the general. (2.) In particular.  
1. In the general. Whoso shall place in the one Scale God's Wisdom, and in the other the Quintessence, Extracts, Abridgements of men's deepest Policies, shall find all the Policies of men too leight to counterbalance Infinite Wisdom. True is that of Solomon, There is no wisdom, nor understanding, nor counsel against the Lord, Prov. 21. 30.  
2. In particular; let a view be taken, (1.) Of the Agents. (2) Of the Action, Medium, or Way, which is taken to accomplish the end intended by men. As for the Agents, these are of two Orders: (1.) Principal or Primary. (2.) Ministerial or under-Agents; and each of these fall, and that in another sense too, under consideration.  
1. The principal or primary Agents have oftentimes Providence so counterworking them, as that there is a suspension of action: what is propounded, is as it were thunderstruck; and the Plot stumbles at the threshold: and this comes to pass divers ways:  
1. By the interposition of some one or other, who in regard of civil station is amongst them; and so wisely knocks in the head that Project, which otherwise might knock down some professors of the truth. An instance for this, we have in John 7. An assembly there is of the chief Priests and Pharisees, v. 45. Nicodemus interposeth, saying, Doth our law judge any man before it hear him, and know what he doth, v. 51. Hereupon Nicodemus hath a check given, v. 52. and the Assembly is broken up; for every man went to his own house, v. 53.  
2. By means of some calming-counsel dropped by one or other who is of the same feather with the parties themselves. Principles of Humanity and Ingenuity are not banished from all; and these check bloody-conclusions, which otherwise had been the birth of Debates and Consultations. Gamaliel stopped the Process from coming forth against the Disciples: However his advice were for the Christian's ease, yet it was not consonant to the constitution of the Jews Church; for a wild Toleration was no Slip in that enclosed Garden. Whatever Principles Gamaliel did act from, I determine not; the issue of his speech is recorded, for to him they agreed, Acts 5. 40. It may be observed, how some of the Heathen have interceded for the Christians, and so there hath been a stop more or less put to the persecution of the Christians.  
3. By reason of a sharp division or contest amongst the parties themselves. Two men with a long beam carry it not a-thwart into the house; if they shall essay to carry it cross over, they both sit down as fools without doors: Even so it is with the Adversaries of Lord's people, they are not at an accord with themselves. This man (as it was said by some) is not of God, because be keepeth not the sabbath-day: others said, How can a man that is a sinner, do such miracles? and there was a division amongst them, Joh. 9 16. So a bone of contention is thrown amongst the Pharisees and Sadduces: There arose a dissension between the Pharisees and Sadduces: and the multitude was divided, Acts 23. 6, 7.  
4. By means of men's own fears. Some would be more mischievous; but they fear where the wind may sit. Herod holds his hands from slaying the Baptist for a while; fear cramps them, when he would have been doing; he feared the multitude, because they counted him as a prophet, Mat. 14. 5. The chief Priests and Pharisees storm at Christ's Sermon: but when they sought to lay hands on him, they feared the multitude, because they took him for a prophet, Mat. 21. 45, 46.  
5. By reason of some diversion, their hands being full of other work. The Child is going to school, and by the way a dog grins, and is ready to fall on the Child; another Dog happens to come by, and together the Dogs are by the ears, and so the Child passeth by unhurt. That instance of the Philistines invading the land, by means whereof Saul was diverted from the pursuit of David, is full proof, 1 Sam. 23. 27, 28. The Protestants in Germany had a Writ of Ease, and that by reason of the Turks finding work for the Emperor.  
6. By the death's of persons. Here the action falls to ground with the person. Death is the death of men's Projects and Designs. In that very day his thoughts perish, Psal. 146. 4. The Angel tells Joseph, saying, They are dead which sought the child's life, Mat. 2. 20.  
7. By means of some other course which Providence takes, when it doth not take away the chief Agents by death. Thus when God works a wonderful change on persons, whether by the infusion of grace, or some notable conviction. The Heathen-fury had a stop put to it, by Constantine becoming Christian. Nebuchadnezzar's frowns are turned into smiles on Shadrack, Mesech, and Abednego, Dan. 3. And thus for Agents principal, how in regard of them the Design falls to the ground.  
2. Agents Ministerial, or under-Agents, which are as hands employed to mischief; others become handless, and that divers ways too.  
1. By the position or implantation of grace in the hearts of such. He who becomes a man of other Principles, is a man of other Conclusions. He sees enough of his former course of life, and so will not do as formerly. Paul lets fall his Commission against the Disciples at Damascus, and so the Mountain-expectations of the Highpriest at Jerusalem, vanish into nothing; yea, become something by way of vexation, whenas the Persecutor turns Preacher, Acts 9 19, 20.  
2. By some conviction upon the Conscience, though it end not in conversion. God hath more ways than one in speaking to the hearts of men. The hearts and hands of men may fail to do their work, and yet a saving-work of grace is not done upon the heart: so probably in Job. 7. 45, 46. Then came the Officers to the chief Priests and Pharisees, and they said to them, Why have ye not brought him? the Officers answered, Never man spoke like this man.  
3. By some external baffling Providence, which puts by the Design intended. The King of Syria sent to Dothan Horses, and Chariots, and a great Host, and all this is done to seize on Elisha; and yet their work is not done: for they came on a blind message; as the story at large is recorded, 2 King. 6.  
4. By drawing forth the affection of parties, as founded on some relation to them, or kindness received from them. Saul was politic in the bestowing his Daughter on David, that the might be a snare unto him, 1 Sam. 18. 21. But this device of his takes not; for she deceives the Deceiver: Her love to David is seen when the Messengers of death were sent for him, and she then becomes David's Lifeguard, as in 1 Sam. 19 11, etc.  
5. By the deaths of such who are employed. They who envy others their lives, may quickly lose their own. Providence can soon provide graves for those whose throats are open sepulchres against God's servants. That surly Captain with his Fifty, and the second with his, did experience this: their words were stout against the Prophet; Thou man of God, the King hath said, Come down, saith the first. O man of God, thus hath the King said, Come down quickly, said the other; and instead of the Prophet's coming down, fire came down, and consumed them and their Fifties. Had they been of another spirit with the third Captain sent, they might have had better success in their business, as the other had: see 2 King. 3.  
6. By some extraordinary display of Providence, where death doth not intercept the under-Agent. Balaam is sent for to curse Israel: He broke not his neck by the way: We read how the Ass crushed his foot against the wall, Numb. 22. 25. on he goes, but the work is not done; a miraculous overruling hand of Providence is seen, as Numb. 24. 10. And Balak's anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies, and behold thou hast altogether blessed them these three times. And thus for the Agents ministerial, or under-Agents, how they become vain in their attempts or service in which they are versant.  
2. In the next place, The Action, Way, or Means, in order to the End, is to be spoken to: And this may be considered divers ways.  
1. As absurd, and improper to bring about the End. The Action is like that of the men, who are said to make an hedge to keep in the Owl; and to seek for a River to drown the Eel in. Men's unruly passions are inlets of folly: a mist is raised by these, and so they see not their way. There is a judicial infatuation to be observed. No wonder if they have a soft place in their heads, who have a hard one in their hearts. The wise man's eyes are in his head: but the fool walketh in darkness, Eccles. 2. 14. Surely the Princes of Zoan are fools; the counsel of the wise counsellors is become brutish— Isa. 19 11.  
2. If the Way or Means pitched on to achieve the End, be unhappily adequate, apt, or fit, in a sort, to bring about the End intended; then a display of Providence there is, in that the Means are not closed with. A two-edged Sword, sharp enough to make a fatal divorce between the head and shoulders, is laid forth on the Council-board; but it appears to be but a Woodden-dagger, and so it is not made use of. Thus the good 
Certè effecit Deus ut ea consilia, quae astuta erant, Absolomo fatua viderentur. Pet. Martyr.  Counsel of Achitophel (good, not morally, but politically, in order to the End intended by Achitophel) takes not with Absolom, 2 Sam. 17. 14. Absolom, and all the men of Israel, said, The counsel of Hushai the Archite, is better th●… the counsel of Achitophel: for the Lord had appointed to defeat the good counsel of Achitophel, to the intent that the Lord might bring evil upon Absolom.  
3. Though the Means be liked, yet all is dashed by some discovery made, and that by means extraordinary or ordinary. The King of Syria his design where he would have his Camp, is discovered by the Prophet to the King of Israel, who saved himself thence not once, nor twice, 2 Kings 8. 9, 10. Zerubbabel and the chief of the Fathers smell a design of the Adversaries of Judah and Benjamin, when they said, Let us build with you, Ezra 4. 1, 2, 3. Nehemiah perceived that God had not sent Shemaiah, but that Tobiah and Samballat had hired him, Neh. 6. 12, 13. Black designs are unmasked by Providence: So the Powder-plot in King James his days: Let the Man at Rome canonize the Under-agents for Saints; the Canon of Scripture will evidence them to be Sinners: They may be reputed good sons of St. Peter, amongst Papists; but shall pass for Saltpeter-men, amongst good Catholic Protestant's.  
4. Suppose the Means fail not by reason of discovery; yet it is marred in the mode or manner of using. Men make more haste than good speed. The counsel of the froward is carried headlong, Job 5. 3. Now men's counsels (saith a good Interpreter) are carried headlong, 
Mr. caryl.  when they go too fast forward, and make so much haste on in their way, that they tyre, and are out of breath, or stumble, or break themselves, before they can attain their journey's-end.  
5. If men miscarry not with their Design in the manner of managing it; yet they hit not the season for effecting it. Whether the man trot or gallop on Horseback to speak with another, it matters not, if that be the day when the man is from his home. Saul's Messengers come with their Net to catch David, but the Bird was fled, 1 Sam. 19 12, 14.  
6. If there be a seasonable application of Means, according to human apprehension; yet the End is not attained, by reason of some check given at the very nick of time. Man knoweth not that which shall be: for who can tell him when it shall be? Ezek. 8. 7. Caesar Borgia, who thought 
Caesar Borgia mihi dixit, se ad omnem rerum eventum, quem à patris morte futurum putaret, longè in posterum prospexisse, atque remedia comparâsse: illud unum duntaxat se praeteriisse, quod scilicet nunquam putaret sub ejus morte, sibi etiam cum morte esse confligendum. Nichol. Machiav. Prin. c. 7.  how to manage all to his own interest on his Father's death, little thought of his own sickness at that very time, whereby all his other politic provision made, did avail nothing. It's worthy of observation, how there is a check given at the nick of the intended application of Means, and that sometimes by some single emergency of one thing or other; and sometimes by a throng of contingents and occurrencies. God will be known to be supreme; man points, and the Lord disappoints. Providence hath many ways to overturn the Politicians Cart. Little doth the Driver imagine what may happen by the way, notwithstanding he may pretend great skill in driving: an Ass with her long ears, or some other object, may fright his Team of Horses, and all the tackling is rend to pieces; yea, it may be, a Cartwheel goes over our Politic Drivers, and what then becomes of all Political Skill, or Skilful Policy?  
7. Suppose the application of Means are not thus checked; yet how is all overruled, and hath another issue than was merely intended? The Bowl hits the Jack, yet lies at such: distance from it, that it wins not the Cast. Here we consider the issue of the application of the Means, two ways: (1.) In respect of Saints. (2.) In respect of Sinners: or, The Designed, and the Designers.  
1. In respect of the Designed, or those who are made at by wicked ones. The worst that wicked men can do, is ordered for the best. The dirt and dung of the World shall contribute to the goodly Field of the Lord. Shimei his lying and reproaches; yea, the drunken dr●…lery of others in David's days, shall do a David good, 2 Sam. 16. and Psal. 79. 12, 13. There was a Court-Project to cast Daniel into the Den of Lions; the King was circumvented in that business: no help for a Daniel, but from God: the Plot which took, was broken by its success. Had not Daniel been thrown in, what had been become of those signal Dispensations of Providence towards Daniel, as consequents thereon? see Dan. 6. 26, 27, 28. Suppose the Plot of these Courtiers, as for the utmost end of it, the ruin of Daniel, had taken? yet Daniel had been no loser to die for his God; they had (no thank to their pride, envy, murder), been instruments for the promoting of Daniel in an higher Court than that of Darius; For blessed are they which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works do follow them, Rev. 14. 13.  
2. In respect of the Designers; and so what they have done, is a foundation for checking what they after attempt to do another way. As it is said of Mithridates, that he had so enured his body to counter-poisons to prevent poison, that when he would poison himself, than it was the more difficult to effect it. And as it happens to the Carpenter, he wimbles an hole, and a piece of the Wimble is left behind, which obstructs the pin, so that it hath not firm footing: Some who are deluded by Jesuits, and intended to be Instruments to check the progress of the Gospel; after may become sturdy resistants of Jesuitical Designs, another way being taken to obstruct the Gospel. And thus the Hedge of Thorns may become (through an overruling Providence) a good fence to the bed of Roses. God is wise, who makes the earth, even that which brings forth briers and thorns, to help his people; to allude to that in Rev. 12. 16.  
Again, What men after do, lays foundation for confusion and vexation, in reference to what they have done. They may be said to dance in a net, for the more they are entangled. The chief Priests and Pharises come to Pilate desire the Sepulchre be made sure, l●…t Christ's Disciples come by night, steal him away, and say unto the people, He is risen from the dead; and so the last error should be worse than the first, Mat. 27. 62, 63, 64. Here we have their Petition; and in v. 65, 66, Pilat's Concession, Indulgence, or Grant: But what is the issue of all? Christ riseth, to the terror of the Keepers, shame of the Priests and Pharises, and the consolation of the Disciples; see Mat. 28.  
Lastly, What men do to ruin God's people, ends often in the ruin of them and theirs. That day in which the enemies of the Jews hoped to have power over them, was turned to the contrary; so that the Jews had rule over them that hated them, Esth. 9 1. Haman and his ten sons perish, v. 10. They who accused Daniel, they, their children, wives, are cast into the Den of Lions, Dan. 6. 24. The bloody Massacre at Paris was paid home with blood for blood: for as is related, Cousin the Field-Marshal, with Twenty-thousand, is slain at the Rochel- siege. Charles the ninth wallowed in his own blood, which issued out of all parts of his body: The Duke of Guise murdered in the King's own Chamber: the Duke of Anjou, who succeeded his Brother Charles the Ninth, was stabbed by a Monk; and the Queen-Mother with grief broke her heart. Men have little encouragement to play the Achitophel's or Doegs against the Lord's david's: let them remember the Halter of the one, and Curse denounced against the other, Psal. 52. 5. God shall likewise destroy thee for ever: he shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. Selah.   

CHAP. II.  
1. LEARN what folly it is for men to set their Wits on work against the Lord's people. Surely there is no inchantme●… against Jacob, neither is there any divination ag●…st Israel, said Balaam of old, Numb. 23. 23 It were well then if they who go in the way of Balaam, the thick-clay-way of worldly Interest, would seriously consider Judas v. 11. woe unto them, for they have gone in the way of C●in, and ran greedily after the error of Balaam, for a reward, and perished in the gainsaying of Core.  
2. There is no reason for those who truly fear God, to be disquieted, though sinners set their heads together, and dig as deep as Hell for their plots against the Church of Christ. Two things here are worthy of consideration:  
1. A Saint shall do more by his plain prayer to God, than a Sinner by his intricate policy shall do against a Child of God. O Lord, I pray thee (said David) turn the counsel of Achitophel into foolishness, 2 Sam. 17. 31. David by a short and pathetical petition to God, prays a wise 
Multos Achitopheles hodie Antichristus habet secum, quod intelligimus ex illis quae astutè agit; abundat Papatus copiis & Principum armis, sed astuta consili● magis timenda sunt. Imitemur ergo Davidem, oremus Deum, ut infatuet consilium Achitophelis. Martyr.  man into a fool.  
2. There is a notable description of out-witting- Providence in regard of the devices of men against the Church. He that sitteth in the heavens, shall laugh: the Lord shall have them in derision, Psal. 2. 4. This laughter here, after the manner of men, is attributed to God. It may point at three things:  
1. Sedateness or Tranquillity. God is not affected in the least, by way of perturbation, with the devices and politic contrivances of men. An Army of expert Soldiers is not moved to behold a company of Children making towards them with Reeds in their hands. They therefore who have composed spirits, when wicked ones are busy in their Cobweb-work, do the more resemble Him who sits in the Heavens, and thus laughs.  
2. Ability, or Facility to dash their designs. A wise man who laughs at the project of an Adversary, seethe the vanity of the project: He needeth not enter into a deep contemplation how to counterwork so shallow an Invention.  
3. Perspicacity, or insight into the case of the Snarers snared by the very course they take. A wise man, who sees in some measure the end of business at the beginning of it, well may laugh when the Adversary shall make a rod for his own back. The Lord gives sinner's line, and so they are entangled to their own sorrow. Thus he that sitteth in the Heavens laughs: no reason for them who have the Lord of Heaven for theirs, to weep, unless it be for sinning against their Lord.    

OBSERVATION XXVII.  
Whilst men go on their own Errands, they do God's Business: or, Men in pursuing their own Ends, bring about the Ends of Providence.  

CHAP. I.  
THE truth of this appears: (1.) From God's threatening and punishing of men for such matters, the doing whereof (though not the so doing in regard of the Agents) had its warrant from the Lord. Jehu was the Sithe-man of Providence to mow down the House of Ahab: Thou (said the Prophet to him) shalt smite the house of Ahab, 2 Kings 9 7. Jehu hath a bloody-commission, yet righteous in regard of God, but sinfully executed by Jehu, whose end was selfish; and therefore the Lord threatens, saying, I wil● avenge the blood of Jezreel upon the house of Jehu, Hos. 1. 4.  
2. From Exemplifications: and that, (1.) In Civils: Men have their Aims, Ends; the Lord hath his. Saul seeks the lost living goods of his Father; and in seeking, is brought to Samuel, according as God had before spoken to the Prophet, saying, To morrow about this time I wil● send thee a man out of the land of Benjamin, 1 Sam. 9 16. Cyrus is a ravenous bird; yet what is said of him, see Isa 46. 1. — calling a ravenous bird from the east, the man that executeth my counsel from a far country. (2.) In Sacreds', God hath his end, and men have theirs: the Action is one and the same, the End different. Some prophecy in Christ's name, and yet are rejected at the great day. Christ distinguisheth between gold and dross; prophesying in his name, and for their own names; doing good, and working iniquity whilst they do that which is materially good: see Mat. 7. 22, 23.  
Again, Exemplifications there are of this, wherein we may behold the work of Providence carried on sometimes more immediately, sometimes more remotely: There is work managed at first-hand, and at second and third-hand. The Philistines have their End in invading the Land; they intended not the relief of David at that nick of time; neither the making way for David to the Throne in the slaughter of Saul at another time: see 1 Sam. 23. 26, 27. 1 Sam. 31. with 2 Sam. 2.  
Lastly, Exemplifications there are, (1.) Of 
Utitur ergo Deus in salutem suorum irrationabili & item insensibili creatura tanquam jumento vel instrumento, quae jam expleto opere nusquam erunt. Utitur creatura rationali sed malevolâ, quasi disciplinae virgâ, quam correcto filio in ignem projiciet tanquam farmentum inutile. Utitur & angelis & hominibus bonae voluntatis tanquam commilitonibus & coadjutoribus suis: quos peractâ victoria amplissime munerabit. Bernardus de gratia & libero arbitrio.  such who mind no such thing as the Lord's work in what they do. They think on what lies before them. A Lust, and not a God; or rather a Lust which is their God, dictates to them. The Assyrian meaneth not so, neither doth his heart think so: but it is in his heart to destroy and out off nations not a few, Isa. 10. 7. (2.) Of such who mind directly the dashing of what is to take place according to God's will. Joseph's brethren, whilst they endeavour the crossing of the divine dream, do cross their crossing, Gen. 37. 19, 20.   

CHAP. II.  
1. OBSERVE hence, how men act freely, without compulsion, and yet infallibly, as the work to be done holds correspondence with the purpose of God, whether secret, or declared. We may say truly in this case, as the Highpriest in another, What further need have we of witnesses? Mat. 26. 65. behold their own confessions and acknowledgements do witness their spontaneous actings. Who talks more of his liberty, and what he doth and will do, than the Assyrian, Isa 10. 8, to 15? And yet what is said of though Assyrian Sovereign Monarch? There is the Lords, I will send him against an hypocritical nation, v. 10. yea, this great Axe and Saw, is but an Axe and Saw, and in the hand of the great God, v. 15.  
2. Despond not, how this or that shall be brought about, which shall make for God's glory, and his distressed people's good. Providence can find tools enough in the world to do the work of Providence. Many a man works blindfold in the Shop of Providence; and whilst they strike aside the Anvil, they shall hit right strokes on it. It may be observed how men's interests are so interwoven, as that they shall do that, or forward that, which otherwise would not be done. In Charles the fifth's days (Emperor of Germany) the case of the Protestants was very low; the grave was made; there only seemed nothing else but the tolling the Bell for the Funerals: Maurice on a sudden, like a great Bell, is raised, and the thundering-noise hereof frights Charles the fifth out of Germany. 
See Fynes Moryson Itinerary part 3. p. 184.  And if we would know what hands were at the Bell-rope, even the hands of Ferdinand the Emperor, his own brother; who being chosen King of the Romans, that is, the ordinary Successor of the Emperor, and like to be forced to resign the same to Philip the Son of Charles, is said to have encouraged Maurice in that attempts, whereby Charles the fifth was conquered after all hi● Conquests, the Protestants relieved, and Ferdinand promoted to the Empire, his Brother Charles resigning to him, and be taking himself to a Monastery.  
3. Observe how God can and doth out-wit men in their Policies, by their Policies. Providence knows how to make men dig their graves with their own nails. It had been better for Achitophel he had never given that politic direction to Absolom, to go in unto his father's Concubines: this fact of Absolom might strengthen the hands of them with Absolom, as is said 2 Sam. 16. 21. but the counsel of Achitophel in this fact was (as hath been before intimated) gunpowder to blow up Achitophel, when he was sensible what was like to be the issue of all, 2 Sam. 17. 23.  
4. Learn to mind the ultimate declared End, God's Glory. Do all (saith the Apostle) to God's glory, 1 Cor. 10. 31. To seek God's glory in God's way, is for men to consult their own honour. As men in minding their corrupt Ends, bring about the End of Providence: so in serious eyeing the Lord's glory, men are no losers. Them that honour me (saith God) I will honour; and they that despise me, shall be leightly esteemed, 1 Sam. 2. 30. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you, Mat. 6. 33. Men will have Gold, or Golds-worth, if God be their Gold, and not their Gold their God.    

OBSERVATION XXVIII.  
Hastes and Delays about matters, are the two great Hinges on which do move the considerable issues of PROVIDENCE.  

CHAP. I.  
WHAT a Portal or Introduction both to the House of Feasting, and to the House of Mourning, Hastes are, doth appear, if an eye be cast on Exemplifications following.  
In the first place then; Success, preservation, deliverance from dangers, the participation of positive good, are brought on the wings of Haste, or a quick dispatch about matters. Abraham is quick in the pursuit after the four Kings who carried Lot away captive, and so rescueth the Lamb from the paw of the Lions, Gen. 14. 14, 15, 16. Alexander the Great flies like Lightning against the Persian, and prevails. So Dan. 8. 5. it is said, That the He-Goat touched not the ground. And in ver. 6. he ran unto him, (i. e. to the Persian-Ram) in the fury of his power. History makes mention of Alexander's 
H●c igitur de Scriptionis parte, significatur summa celeritas: quemadmod●m legimus apud Curtium de Alexandro Magno, Eum roganti cuidam, quomodo res tantastam brevi tempore perfecisset, respondi●…e his verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian●s refert, Parmenio●e● cum proelium esset ineundum ad Granicum flumen, suasisse rationibus allatis Alexandro, ut illud deferret ad posterum diem, sed Alexandrum non obsecutum Parmenioni mox Granicum transivisse, & faeliciter conflixisse. Polanus Com. in Dan. c. 8.  Celerity as the inlet of his Conquests. Jehu his Haste, was a key to open the Royal Palace-door for himself to get in, and so to throw out the Family of Ahab, 2 Kings 9 13, 15, 20. The men of Jabesh-Gilead are helped by Saul's coming speedily for their help, 1 Sam. 11. 6, 7, etc. Abigal hastens to David, cools his passion, and so preserveth her own coal from being quenched in Israel, 1 Sam. 25. 18. The chief Captain immediately took Soldiers, and ran down unto the people who were about to kill Paul, and so delivers him, Acts 21. 32.  
2. On the other hand, Hastes do sometimes 
Homines nimio festinandi studio saepe aberrant, & serò iter propositum perficiunt. Docet haec sententia, cavendam esse temeritatem & praecipitantiam, cui juvenes maxime sunt obnoxi●: cogitent igitur nihil sine consilio, ac temere esse suscipiendum. Lavat.  throw open the door to the House of Sorrows and Destruction. He that hasteth with his feet, sinneth, saith the Wiseman, Prov. 19 3. An hair-brain Abimelech hath his skull broken to pieces, Judg. 9 52, 53. The wanton rash young man goeth after the fair-tongued Whore straightway, or suddenly, as an ox to the slaughter, Prov. 7. 22. Josiah made more haste than good speed, in his going forth against Necho King of Egypt, 2 Chron. 20. 21, 22, 23, 24. Jonah rashly flies to Tarshish, and so the Whale's belly is his house of mourning.  
In the next place, Delays are of consequence, and that as three ways considered: 

1. As ushering in Evils.  
2. As preventive of Evils.  
3. As bringing in some positive Good.    
1. Delays are doors, or inlets to Evil: Joab cautions David against a Delay. Now therefore arise, go forth and speak comfortably unto thy servants: for I swear by the Lord, If thou go not forth, there will not tarry with thee one this night; and that will be worse unto thee than all the evil that befell thee from thy youth until now, 2 Sam 19 7. The Delay of the Levite is the occasion of his being be-nighted, and so he stops at Gibeah; where what followed, is recorded. That long chain of Evils, of burning lusts, cutting up the Concubine in pieces, the deaths of many thousands in the War, hath a Delay for the first link thereof, Judg. 19 8. We find in History, how the Emperor Mauricius delaying to execute the Traitor Phocas, by reason of the Festival-season of the Nativity of Christ, Phocas escapes in that interval of time, becomes the bloody Murderer of Mauricius, and so usurps the Royal Throne. Lot's sons-in-law are warned to get them gone out of Sodom; they who were so cold in heeding Lot's admonition, perish in the hot flames of Sodom; yea, it is said of Lot, While he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters, the Lord being merciful unto him: and they brought him forth, and set him without the City, Gen. 19 16.  
2. Delays are sometimes preventive of Evil. Joseph is cast into the pit; the brethren sat down to eat and to drink; the Ismaelites draw nigh to them, and so the Lamb is not butchered; he is sold, being reserved for a rich Leese in the Land of Egypt, Gen. 37. 23, 24, 25, 26. Delay prevents a murderous act of a wrathful King, and saves the life of a Prophet, 2 Kings 6. 32.  
3. Delays are Handmaids to some positive Good. A Good becomes a double Good by a sanctified Delay of Providence. The Butler delays to remember Joseph, Gen. 40. 23. he remembers him then, when a distress at Court might render Joseph the more welcome thither, Gen. 41. 9, etc. David makes haste to the Throne by Delays: for sanctified steps were good steps to the Throne. In great Achievements sober Delays strike a great stroke. David is not to bestir himself in falling on the Philistines, till he hear the sound of going in the tops of the Mulberry-trees. He, in fetching a compass behind them, takes the straightest course for the Philistines falling before him, 2 Sam. 5. 23, 24, 25. Fabius the 
Romanae Reipub. plus profuit Fabii cunctatio quam Mi●…ii praeceps temeritas: plus consilio & ingenio quam robore eff●citur. Curandum autem est, ne nimia cunctatione rerum gerendarum occasiones perdamus. Lavat.  Delayer became victorious by his prudent and politic Delays. Soft and fair goes far sometimes in Mars his field.   

CHAP. II.  
1. LEARN, how wicked men are out-witted and out-worked by Providence. They are Snails when they should be Dromedaries, and Dromedaries when they should be Snails. They conceive mischief, but bring forth falsehood, Psal. 7. 14. If there be not a sudden abortion, there is a passing the time of delivery. Thus according to the common forms of speech, they come a day after the fair; or, their hasty Bitch's puppy blind whelps.  
2. Beware of sinful Hastes and Delays. He that believeth, shall not make haste, Isa. 28 16. Jacob was too hasty in catching after the blessing by the use of undue means, Gen. 27. And on the other hand, rememember David, Psal. 119. 60. I made haste, and delayed not, to keep thy commandments. Eccles. 12. 1. Remember now thy Creator in the days of thy youth. John 12. 35. Walk while ye have the light, lest darkness come upon you.  
If it be enquired, What Rules are of use here, as they respect Hastes and Delays? It may be answered in three Directions:  
1. Be well acquainted with thy constitution or temper; wisely suspect it, and accordingly moderate it. Some are of an hasty temper; they are like fire in straw; have a Gunpowder disposition; it is probable Peter was so, Mat. 26. 35, etc. John 18. 10. Others are of a slow temperament: The Cretians are said to be slow bellies, Tit. 1. 12. Wisdom then must have its spur or curb, and use one or other as there is occasion.  
2. Take a rational survey of matters. Consider things with their circumstances. So 
Cum diu cogitaveris, tunc fac quod probaveris. Nihil ex praecipiti magnum. Consilii mora melior: in rebus autem certis bene agendi tardita● removeatur à te. Tolle moras, in crastinum nihil differas. Isidor. Hisp. lib. 2. Sinon. c. 12.  teacheth Solomon in the case of rash Suretyship, Prov. 6. 1, 2, 3, 4, 5. And in Eccles. 8. 5. A wise man's heart discerneth both time and judgement. A due view of matters is of great importance, when to be swift, and when to be slow.  
3. Eye God for direction and success. O Lord, I know that the way of man is not in himself: it is not in man that walketh, to direct his steps, Jer. 10. 23. Here Jeremiah bolts forth a Doctrine, and Solomon gives us a good practical Use of the point, Prov. 3. 6. In all thy ways acknowledge him, and he shall direct thy paths.  
3. Bless God for what of mercy is conveyed by Hastes or Delays. It is said, Abigail made haste, 1 Sam. 25. 18. and David takes notice of the Providence; for saith he, Blessed be the Lord God of Israel which sent thee this day to meet me, v. 32. O how much is there of a glorious display of Providence both in Hastes and Delays! The Church of God doth experiment this: The wind of Providence blows good to the Lord's people, and that though at different points of the Compass. Sometimes they who are Pirates, and seek to make a prey of God's people, are wind-bound: and sometimes a fair wind they have, but the gust are so strong and vehement, as that the Ship of Fools is swallowed. A notable story for illustration may be here set down, which hath been recommended to divers from the learned and pious Usher; whose Uncle (as I have been informed) telling the story (but not knowing the person) at Christ's Church in Oxford, at the Table there, a Gentleman blushed, and confessed himself to be the man. 
Doct. Fuller, the History of the Worthies of England, Westmoreland, p. 137.  And seeing the story is in print now, I shall set it down as it is related by one of our own worthy Writers; and pass to another Aphorism or Observation.  
About the third of the reign of Queen Mary, a Pursuivant was sent with a Commission into Ireland, to empower some eminent persons to proceed with fire and faggot against poor Protestants. It happened, by Divine Providence, this Pursuivant at Chester lodged in the house of a Protestant-Inn-keeper, who having gotten some inkling of the matter, secretly stole his Commission out of his Cloak-bag, and put the Knave of Clubs in the room thereof. Some weeks after he appeared before the Lord's of the Privy-Council at Dublin (of whom Bishop Coren a principal) and produced a Card for his pretended Commission. 
The black Box, it seems, wherein the bloody Commission was at first, was tied up with an holdfast knot till opened in Ireland.  They caused him to be committed to prison for such an affront, as done on design to deride them. Here he lay for some months, till with much ado at last he got his enlargement. Then over he returned for England; and quickly getting his Commission renewed, makes with all speed for Ireland again. But before his arrival there, he was prevented with the news of Queen Mary's death, and so the Lives of many, and the Liberties of more, poor Servants of God, were preserved.    

OBSERVATION XXIX.  
PROVIDENCE hath its various or several aspects in matters: or, The Eye of PROVIDENCE looks more ways than one.  

CHAP. I.  
IN Ezek. 1. every one of the living creatures had four faces, v. 6. and the wheels there, or rather the rings of them, as the more immediate subject, are said to be full of eyes, v. 18. What may these passages in the vision import, but probably the manifold aspect of Providence in matters? However, the truth of the Observation may be considered two ways:  
1. Exemplifications there are in Scripture to this purpose. That Providence in the Brethren's going down to Egypt, had its various aspects: it did look backward on their guilt, for that is brought to remembrance, Gen. 42. 21. and it did look forward to their preservation in the time of Famine, as Joseph doth inform them, Gen. 45. 7. The borrowing of the Egyptians Treasure, Exod. 12. 31, 36. respects the Egyptians in a way of punishment, in the Lord's transferring the property of the goods borrowed, to the Israelites, who are now well paid for their hard service, and are furnished with materials for the Tabernacle, such as gold, silver, brass, blue, purple, and scarlet, Onyx-stones, etc. Exod. 25. The taking of the Ark by the Philistines, 1 Sam. 4. 11. seems to confute a conceit of God's protecting Presence, because of the outward symbol or sign of his presence in which the Israelites rested, as 1 Sam. 4. 3, 4. and not only so, but to punish the Israelites for their Ark-removing sins or provocations, as 1 Sam. 2. 22. Neither doth that Providence stop here, God vindicates the honour of the Ark thus taken; the Philistines shall be overcomed; when they do overcome: The Ark of God amongst them, that Sacred Chest, becomes in a sort a large Coffin for the burial of many of them: for there was a deadly destruction throughout all their Cities; the hand of God was heavy on them, as is recorded 1 Sam. 5. 6, 9, 11. The slaying of Saul by the Philistines, respects not only Saul's punishment for his sins, but the exaltation of David, according to God's promise, on which the Providence cast an aspect in order to its gradual fulfilling: for now David goes up to Hebron. 2 Sam. 2. 1. In Mat. 2. 1, 2. the Wisemen came from the East: that journey of theirs did respect their own good, the alarumning of the Jews to consider of the Messiahs being born; the confirmation of Joseph and Mary their faith in Christ. In Mat. 8. 24. Christ was asleep in the Ship: This sleep, as it was demonstrative of his Human Nature, and probably an effect of weariness a sinless infirmity, see John 4. 6. So also did it serve for the trial of the Disciples, as v. 25. In v. 28. of the same Chapter, we read of two possessed with Devils. That Providence in the possession there, had its manifold aspects: the various ends for which it might serve, may in brief be indigitated; as, (1.) To punish and chasten for sin the possessed, and others afflicted by the possessed; for it is said, v. 28. they were exceeding fierce, so that no men might pass that way. (2.) To exercise the Disciples: for no sooner are they escaped the sea-storm, but a land-one waits for them: before there were fears of drowning; now an occasion for fears lest they should be torn in pieces by the possessed with devils. (3.) To illustrate the power and goodness of Christ, who frees the house of evil tenants, and putteth reason, if not grace too, into possession; see Luke 8. 35. (4.) To make way for the punishment of the Hoggish- Gergesenes, whose Swine were dearer to them than the Lamb of God, see v. 34. And thus for Exemplifications: more might be instanced in; but these may suffice, and that the rather, seeing others will be couched in what follows.  
2. There are distributions, distinctions, or considerations of the Aspects of Providence. These may be diversified or branched divers ways.  
1. The Aspect of Providence sometimes looks upward after a more signal sort, and not so downward on the party, the subject of the Dispensation. So in the man who was blind from his birth: Master (say the Disciples), who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him, John. 9 1, 2, 3. Had there been no sin in the World, there had been no blindness. The blindness of this man was an afflictive evil both to the man and his Parents: It cannot then be denied, 
Natus est itaque caecus, ut per Christum in caeco declaretur opus Dei. Musculus.  as if Providence did overlook sin, and the affliction of Son and Parents absolutely: its aspect there is downward in a sense, but more signally another way, viz. That by Christ in the blind man the work of God might be declared, as one noteth.  
2. The face of Providence looks on others as well as the parties who are the immediate subjects of it. And this, (1.) By way of caution or warning to take heed of sin, for which such and such have been the subjects of smart. They in Jeremiah's time are willed to note the Shiloh-Providence: But go ye now unto my place which was in Shiloh, and see what I did to it for the wickedness of my people Israel, Jer. 7. 12. Remember Lot's Wife, saith Christ, Luke 17. 32. (2.) By way of imitation, in regard of the exercise of grace. Job's trials may lesson others, who have little of Job's afflictions, and less of his patience under them. God did set him up as a stately Monument for the display of grace to the ages to come, James 5. 11. (3.) By way of particular encouragement to look up to God, and wait on him for help, and that because of the intervention of special Providence; which though in the first place it centres in, or falls on one; yet reacheth fewer case. A clear instance for this, we have in Mark 5. where Jairus besought Christ for his daughter at the point of death, v. 23. By the way a stop is made; an intervening-Providence there is in the cure of the woman which had an issue of blood twelve years, v. 25, to 34. Now this Providence in the cure of the woman, may serve for the cure of Jairus his faith; it might encourage him who met with such an encouraging-dispensation. Christ saith to him, Be not afraid, only believe, v. 36. Christ here, like the Husbandman, neglects not the Vine, whilst he goes aside a little to seek for a prop for its support.  
3. The Aspect of Providence is sometimes frowning, but after a different sort. There is the wrinkled brow of Displeasure, but different, as it respects slaves and children in the family. The same Providence which hath sharp teeth for sinners, hath its filled or blunted one's for Saints. So in that overflowing-scourge Isaiah speaks of, Isa. 28. Some shall be trodden down by it; a woe there is to the mockers there, see v. 18, to 23. Others they have ground and direction for support; and they might eye Christ who was to come, and so conclude there would not be an utter exmpation of the Nation, and for his sake there would be mitigation; see v. 16. yea, that though they who were the good corn, met with the wheel; yet it is not a breaking-wheel, as is there allegorically intimated, v. 28. see somewhat a parallel-place, which may serve both for a proof of what is here intended, and a comment or exposition on this of Isaiah's Prophecy, Amos 9 9, 10.  
4. The face of Providence looks sometimes on what is past, present, and to come. Nebuchadnezzar's expulsion from the Royal Seat, looks back on the Prophetical Vision as interpreted by Daniel, chap. 4. 25. It stairs Nabuchadnezzar in the face; looks big on him, when Nabuchadnezzar is swollen big with pride: For while the word (a proud one) was in the King's mouth, there fell a voice from heaven, etc. V 31. The same hour was the thing fulfilled upon Nabuchadnezzar, and he was driven from men, etc. v. 33. And this his being driven from men, looks forward, inasmuch as the proud flesh being eaten out by this Corrosive, he is restored again to his Power and Dignity, v. 34, 35, 36, 37. Jonah is thrown overboard into the sea, Jonah 1. 15. Here, by this Providence, as the Mariners are lessoned to know more of the God of the Winds and Sea; so Jonah is catechised by the rough Messenger which pursued him: The sea wrought, and was tempestuous, v. 11. The points of Jonah's Catechism were two: What an Evil he had committed, v. 12. and, What good the Lord intended by making him ductile and pliable to go to Niniveh, and preach unto them the preaching that God bid him, as it is said Jonah 3. 2.  
5. The Aspect of Providence may be considered as primary and secondary. There is a primary or chief Errand which Providence hath to a man under this or that Dispensation; as he who goes to a Prince's Court, intends principally the sight of the Prince, and yet beholds others there. Sometimes an afflictive Dispensation may be primarily, by way of castigation for some special sin; and secondarily, by way of probation, trial, or exercise of grace. Thus in David's case, when Absolom's wild and horrid pranks are the Remembrancers of David's folly in the matter of Vriah, see 2 Sam. 12. Again, otherwhiles a Dispensation of Providence may principally respect the trial of grace, and not some signal guilt foregoing. So in Job his case, Providence might cast there an eye on the sins of his youth, as that passage Job 13. 26, may import; and yet it might primarily intent and point out the sparkling-graces of his riper years: for we read of Job's precious piety, and rare or admired circumspection, before the Devil was let lose on him; and likewise the Lord's approbation of him: and nothing doth Satan charge against Job, but a falsely supposed guilt of selfishness in serving God, see Job 1. These and the like Reasons may sway, That though correction for sin is not excluded, yet the display of grace was primarily intended in that startling Dispensation of Providence.   

CHAP. II.  
1. WHAT stupidity, dulness, and inadvertency, is abroad in the World! Providence, like the Sun, scatters its beams, and and few they are who see them. The most of persons, if they see any thing, it's like that man in Mat. 8. 24. I see men (saith he) like trees walking. It's often to be noted, how men have general and confused apprehensions of a frowning aspect of Providence; It is for our sins, say they, that this or that judgement is: Here is a stop; they are not by a frowning- Providence frowned into an holy loathing of such sins which Providence frowns on. The Aspects of Providence are little seen, and less improved. Israel doth not know, my people doth not consider, Isa. 1. 3.  
2. Take heed of slandering Providence in its Aspects. Make not that an encouraging-Aspect of Providence, which God doth not so make, constitute, or appoint. There is a Negative-Aspect of Providence, where man sometimes fancies a Positive-one. He that shall follow the false Prophet because of a sign given, and that sign comes to pass, abuseth Providence in a pretended Aspect of it; see Deut. 13. 1, 2, 3.  
3. Labour to be versed in the Aspects of Providence. For want of an holy dexterity this way, a man wrongs God, others, and himself: He fastens, by a wrong construction, that on God, which the Lord approveth not; and is injurious to others and himself, as others or himself are concerned in the wrong Conclusions drawn from the Aspects of Providence. Here some Directions might be insisted on; I shall touch on a few.  
1. Take heed of an erroneous judgement. If the light that is in a man, be darkness, how great is that darkness? Mat. 6. 23. The Jews, who took themselves to be in the right, and withal judged Christ to be a Deceiver, how do they misapply the Aspect of Providence towards Christ on the Cross? It's true, the Aspect was a frowning one; but not in such sort as they blasphemously asserted it to be, see Mat. 27. 39, 40, 41, 42, 43. The two Witnesses are slain; and what befalls them, is otherwise, than according to truth, interpreted by them who did rejoice over them, and make merry, Rev. 11. 10. Luther, whilst a zealous Papist, had other thoughts of the 
Inter hos autem occurrebant & isti fratres, quos Pighardos vocabant, jam mihi non ita invisi, ut anteà erant in Papistate meâ.  Dissentients from the Romish Synagogue, than afterwards when his judgement was set right, as he declareth in his Preface to the Confession of Faith of the Barons and Noblemen of Bohemia.  
2. Consider how a benign Aspect may be a frowning one; and a frowning one, a favourable one. The prosperity of a sinner, is his misery; and the adversity of a Saint, is his mercy, as the Lord ordereth the matter in the course of his Providence. Want of wisdom to see a mystery in God's Providence on this wise, is the reason why men are out in their apprehensions about the Aspects of Providence. The Psalmist speaks fully to this, saying, O Lord, how great are thy works, and thy thoughts are very deep! a brutish man knoweth not, neither doth a fool understand this: when the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for evermore, Psal. 92. 5, 6, 7.  
3. Be not too quick or hasty in passing a judgement on an Aspect of Providence. The Wind of Providence is up, but how soon, and where, or in what quarter it may set, man knoweth not. The Barbarians censure Paul for a Murderer, because Vengeance in its frowning aspect pursues him; but when Paul shook off the Beast into the fire, and felt no harm, they changed their minds, Acts 28. 3, 4, 5, 6.  
4. Remember how the Aspects of Providence have a different consideration. Sometimes a Providence respects the Person, but not the Action. So in Abraham's case; God preserves his Wife, which was like to be defiled in Abimilech's Court. God had a respect to Abraham as he was Abraham the Saint, Abraham the Prophet, not Abraham the distruster of Providence in that matter. The Aspect of Providence doth not countenance Abraham's miscarriage in that business: Abraham is spoken of there as a Prophet, not a Dissembler, Gen. 20 7.  
Again, Providence may respect the substance of the action, business, management, not the circumstances, or irregularity coupled with the intention, disposition, endeavour to do this or that. It is said, God dealt well with the Midwives, Exod. 1. 20. Suppose they had told a lie, yet God dealt not well with them because they lied; but because they were merciful to the people of God, as Austin observeth, or because they feared God, as it is said v. 21. Whatever were their slips, it seems they did act from a virtuous principle, which God graciously taketh notice of, and recompenseth, as is said in the verse mentioned. Lot hath a share in a signal Providence, by way of rescue or deliverance from the hands of rude neighbours, Gen. 19 9, 10, 11. He had made a fair, or rather a foul, proposal of Articles for accommodation, v 8. Providence doth not countenance that proffer of his; it must not be construed so, but as it it respects Let a Saint, or his pious disposition and endeavour to preserve his Guests: Providence keeps him, who was willing to have the Laws of Hospitality kept unviolated, as he professeth, saying, Only unto these men do nothing; for therefore came they under the shadow of my roof, ver. 8.  
Lastly, Providence respects neither Person nor Action; but something else which is the primary object of its aspect. Joash is only saved alive, when all the Seed-Royal is destroyed by Athaliah, 2 Chron. 22. 10, 11, 12. He proved bad enough afterward, notwithstanding so signal preservation, and exaltation to the Throne: God's Providence in the preserving of him, and exalting him, did not so much respect him, unless to aggravate his sin; as the promise made to David, whose line was not quite to be extinguished; for so it is intimated in 2 Chron. 23. 3. Behold the king's son shall reign, as the Lord hath said of the sons of David. Ishmael is a great man; and whence is this? The Prayer of a good Father, and the Promise of the great God, are the stilts on which Ismael's Greatness mounteth aloft, as is expressed Gen. 17. 20.    

OBSERVATION XXX.  
Some Passages of PROVIDENCE are Preludes, Harbingers, or Forerunners of a Train of Providence behind.  

CHAP. I.  
AS there are prefixed Passages or Prefaces to what the Lord commendeth to man's consideration in the Sacred Scripture, as, Hear, O Israel, thus saith the Lord: whoso hath ears to hear, let him hear: So there are Prefaces to God's Providential Dispensations. Before, in the Aspects of Providence, it was touched how some did look forward to matters; these Aspects, which may be termed Proemial, or Precursory, are like Scouts of the Army, or the Forlorn-hope, which engage first, ere the body of the Army come up to grapple with the Enemy. Now that there are Providential passages of this nature, appears,  
1. From Increpations or Reproofs for not heeding them. So Hos. 7. 9 Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth it not. And so Mat. 16. Christ checks the Jews, in that they could observe a foregoing work of Providence in Naturals, but not so in Spirituals: When it is evening (saith he) ye say it will be fair weather, for the sky is red; and in the morning, it will be foul weather, for the sky is red and lowering. O ye hypocrites! ye can discern the face of the sky, but ye cannot discern the signs of the times, v. 2, 3. The Jews did not so take notice of Prophecies referring to Christ; The sceptre's departing from Judah; The coming of John the Baptist that Gospel- Elijah; The Miracles of Christ done amongst them: All which, not so heeded, might be proemial signs too, of approaching judgement. They, it seems, were better versed in their Almanacs, than in their Bibles, and the accommodation of what is in their Bibles to their present condition; and for this their stupidity, they are checked by Christ, and that sharply too.  
2. From Admonitions or Exhortations to take notice of such Prefaces of Providence to matters. There is a Treatise of antecedent signs penned by a Divine-hand, Mat. 24. Those percursory signs spoken of there, may be considered with respect to the destruction of Jerusalem, and the World. An Admonition to consider of the one, we have in v. 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet; whoso readeth, let him understand, etc. An exhortation to improve the other, yet not excluding the former sort of approaching signs of calamity, we have in v. 32. Now learn a parable of the figtree, when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know it is near, even at the door.  
3. From Exemplifications of such Prefaces of Providence, and that as they have a reference (1) To persons good; and (2.) bad.  
For the first sort. Moses slays the Egyptian smiting an Hebrew, Exod. 2. 21. This fact of Moses seems to be a presage of Moses, as one who would be the Hammer of Providence to knock down the Egyptians, as he afterwards proved. Before Moses, Joseph had that in a dream which was afterwards fulfilled, as Gen. 37. 5, 6, etc. Samson rend the young Lion as one would have rend a Kid, Judg. 14. 5, 6. He afterwards makes renting-work amongst the Philistines. David slays the Lion and the Bear; and after that, a Metaphorical Lion or Bear, namely, Goliath the Philistin, 1 Sam. 17. These Acts were preambulatory to noble and royal Acts of Valour performed by him afterwards. Our Saviour in his minority is found sitting in the midst of the Doctors, both hearing them, and ask them questions; and all that heard him, were astonished at his understanding and answers, Luke 2. 46, 47.  
Again, There are some Prefaces of Providence which respect the Bad, whom Providence may use for black work to be done in the world. It is said, Sarah saw the son of Agar the Egyptian, which she had born unto Abraham, mocking, Gen. 21. 9 Here is an early discovery of Ishmael, whose posterity were cruel mockers indeed, as Psal. 83. 6. they were of that Juncto there spoken of; and did persist on in the old antipathy of their father, who, born after the flesh, persecuted him that was born after the spirit, Gal. 4. 29. Jeroboam was to be a scourge to the house of David: He was an active man, whom Solomon takes cognisance of, 1 King. 11. 28. His new Garment is rend into twelve pieces, and ten of them are delivered him by the Prophet, Ahijah, and that as a presage of the ten Tribes to be headed by him, v. 30, 31. Solomon sought to kill Jeroboam, but Jeroboam escapes into Egypt, there he lurks till the seed of Sedition is up, and towards its harvest, as v. 40, with the next Chapter compared. Judas betrays his Master; besides a typical presage of this, Psal. 41. 9 with Acts 1. 16. there were some other presages, which after his horrid treachery, might be better understood by the Disciples. That in John 6. 70. Have not I (saith Christ) chosen you twelve, and one of you is a devil? was a tinkling of the Larum-bell amongst the Disciples. Whether Judas did then spit some of his venom, yet more secretly, amongst the Disciples which there went back, and walked no more with Christ; and so opened, or helped to hold open, the door of their apostasy: or whether, upon their apostasy, he begun to make a stir amongst the eleven, and so was a Mutineer in that small company left, is not so expressed in the Chapter; yet whether the one or the other, or both, may not be implied as the occasion of Christ's speech, may not peremptorily be denied. We find how the same Judas was a , a Quarrelle● at another time, John 12. Why was not (saith he) this ointment sold for three hundred pence, and given to the poor? v. 5. This he said (saith the Text, v. 6.) not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein. Judas his heart was as full of covetous projects, as the bag of treasure which he bare. His heart was betrayed by this World's goods, ere he betrays his Lord and Master. The Devil knows how to hue an Hypocrite, a Traitor, a Murderer, out of the Mammon of unrighteousness. A worldly heart will be any thing than what it should be. The prognostics or presages of Apostasy, may be seen in an inordinacy of affection to the things of this life. So in Judas here, that Lion which is known by his griping-paw.  
4. From the Distinctions of Proemial Dispensations, or Presages of Providence. These may be considered, 

1. In respect of the Mode or Manner, how they are by way of Presage.  
2. In respect of the Matter, to which they have reference.  
3. In regard of the Subjects or Persons concerned in them.    
First, In the first place then, Presages are considered, (1.) By way of mere significancy; and that, (1.) Negatively, as to that which shall not be. So the Bow in the Cloud is a significant Pledge or Token that the waters shall no more become a flood to destroy all flesh, Gen. 9 13, 14, 15. See Isa. 7. 5, 6, 7. with 11, 14, 15. (2.) Positively, as to that which thus or thus falls out. So the shooting of the Arrow by Jehoahaz, and the smiting upon the ground with the Arrows, were a presage, though an extraordinary instituted one, of the smiting of the Syrians, 2 King. 13. 17, 18, 19 The crowing of the Cock was a presage of what Christ had said to Peter, Mat. 26. 34. with 74, 75.  
2. By way of real Causality; And so David's noble Exploits had an influence to his being received as King by the Tribes of Israel, who came to him, saying, Behold, we are thy bone, and thy flesh: also in time past, when Saul was king over us, thou wast he that leddest out, and broughtest in Israel: and the Lord said to thee, Thou shalt feed my people Israel, and thou shalt be captain over Israel: so all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron, before the Lord; and they anointed David king over Israel, 2 Sam. 5. 1, 2, 3.  
3. By way of significancy and causality. There are Presages mixed. Gideon goes to the Midianites Tents, hears one of the Soldiers telling his dream to his fellow; and likewise the interpretation thereof given by his fellow: and hereupon Gideon is quickened to saith, prayer, and courage to set on the Army of the Midianites, who are worsted, as Judg. 7. 10, etc.  
Hither may be referred Comets, or Blazing-Starrs as vulgarly termed: which as they have often an experienced significancy, so some causal influence: for (as is observed by some) the matter of these being hot and dry exhalations, no wonder if there follows, (1.) Barrenness of the Earth, and so the fruits thereof more or less sail. (2.) The reduction of the Humours in men's bodies to an hot and dry intemperature. (3.) From this intemperature of the Humours, what can be expected but an epidemical spreading of acute Diseases. (4.) From the hot and dry intemperature both of Bodies and the Air, the Minds of men, which have a sympathy with the Body, are easily provoked to wrath, contentions, brawls, and fights: and whereas Kings and Princes are more delicate or tender than others, and naturally more elated, and have the Humours more accommodated and easy for inflammation, than others, it may easily happen, that in these hot and dry years, than at other times, Princes are sooner and more vehemently stirred up to Contentions, Revenges, and the waging of War in the World; and these Wars oftentimes bring with them the changes of Government or Kingdoms. Thus the learned Zanchy. All I have to say here, is: None of the Works of God are to be slighted: and though there be some foundation in Second Causes, yet we are not to forget the First Cause. We read of fearful sights and great signs that shall be 
Canunt undique galli, quando privatim, & publice nos Deus per verbum suum per prodigia & signa ac horribiles insolitosque rerum casus admonet. Gualtherus in Marc c. 14. Hom. 126.  from Heaven, Luke 21. 11. If then the Cocks (to use a learned man's phrase) do crow, and these may be judged such; Oh that they might awaken from the sleep of sin, to repenting-work!  
Secondly, The Presages of Providence may be considered in respect of the Matter to which they have a reference. And so they are, (1.) Joyous, or by way of mercy. Noah's Dove came in to him in the evening; and lo, i● her mouth was an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth, Gen. 8. 11. So Hos. 2. 15. And I will give her vineyards from thence, and the valley of Anchor for a door of hope. (2.) Doleful, or by way of fore-boading wrath. So the death of Abijah, the taking away of him from evil to come, was a sad presage of wrath to come on Jeroboam's Family, as is declared at large in 1 King. 13. The falling of Dagon before the Ark, was a forerunner of the falling of the Lord's heavy hand on the Philistines, 1 Sam 5. Other Exemplifications for both these, namely, Presages Joyous and Doleful, are couched in the foregoing Instances, though not alleged under the notion of this particular Consideration, but under the notion of Presages in the general.  
Thirdly, Presages may be considered in regard of the Subjects or Persons concerned; and so persons may be considered,  
1. Singly, or in regard of private capacity, as they respect a person, or particular family, relating to the head of the family. So in Saul's case, to whom Samuel said, The Lord hath rend the kingdom of Israel from the● this day, 1 Sam. 15. 28. Other Instances mentioned, fall in here.  
2. Conjunctively, or as they respect a Community of persons, a people, who, according as the Presages are, may be the subjects of joy or wo. There are National Mercies, and National Judgements, and Presages to or of each. The distinct handling of each sort of Presages, will fall in with Mercies and Afflictions, which are not here particularly to be insisted on. I pass therefore to the Accommodation or Improvement of the Observation.   

CHAP. II.  
1. LEARN from whence some do give a notable guess at future matters. A due observance of foregoing Dispensations, is a key to unlock the door for an insight into future ones. As some creatures are more sensible of an approaching storm; they are the Husbandman's natural Almanac, and truest one too, Job 36. 31. So they who observe the out-going of God in the world, may see further than the Politicians of the world. Great ones, who cannot see day at a little hole, are strangely be-nighted in their designs and undertake.  
2. Observe Providence by way of presage; and that the rather, considering, (1.) That so God's Saints have done. As we are not to make presages where no ground is so to do; so we are not to pass by that, the observance whereof may be consistent with wisdom. Jacob put not off Joseph's dreams, because dreams, and the dreams of a boy; he gives him the hearing, and observes something more in them than the workings of a childish fancy, Gen. 37. 11. (2.) The not heeding of Providence in its Proemial displays or presages, may in some cases prove to be of dangerous consequence. John the Baptist was the Elias to come, he was the forerunner of the Messiah; for so said he, Luke, chap. 1. v. 17. He shall go before him in the spirit and power of Elias. The Jews did not heed the Providence of God in the Baptist, Mat. 17. 12. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of them. Thus the King's Harbinger being not regarded, no wonder if the King himself be not welcomed. He came unto his own, and his own received him not, John 1. 11.    

OBSERVATION XXXI.  
Past and present Passages of Providence, lay foundation, more or less, for future matters: or, What falls out after, is the result or issue of Providence before, as effecting or righteously permitting.  

CHAP. I.  
THIS Observation being akin to the former, the less may be said: yet if the more be said, each of these, like two Glasses, may reflect on each other; and things reflected in them, will the better be taken cognizance of. Before, we considered Providence rather as an eye looking forward; here we may look on it as an hand, throwing up the earth, and laying in stones for superstruction-work to go on. There are three Generals to be spoken to here: 

1. The various Mode or Manner how past or present passages of Providence lay a foundation.  
2. The interval of time between the Foundation and after-Superstruction.  
3. The Latitude or Extent of this with respect to Matters.    
First, To begin then with the first; and so past and present things, in order to what follows, may be considered,  
1. According to their intrinsecal and proper nature, their usual manner of working, qualification for what is the ordinary result, as Providence is conversant about them. Thus it is said, that the heaven was black with clouds and wind, and there was a great rain, 1 King. 18. 44. And so Eccles. 7. 7. Surely oppression maketh a wise man mad, and a gift destroyeth the heart: that is, impatiency and vexation of mind (as one saith) 
Cartwright in locum.  is a kind of madness, which oppression with its force and nature bringeth, unless a man well principled with piety, fly unto God for shelter and refuge; and after the like sort, bribery blinds the eyes of a wise man—  
Again, things may be considered according to a supernatural causality attending them in regard of their issues: and here the said things may be considered (as overruled by Providence) three ways:  
1. As indifferent in their own nature for the production of this or that effect. The Axe cuts the wood, and cuts a man's leg: the same Axe which fells the tree down for fuel or some other use, kills a man at another time, as Deut. 19 5.  
2. As having some tendency, inclination, or propensity, for this or that effect; but not proportionable, in itself considered, for the product thereof. Gideon's Three hundred men rout a vast Army, and so lay a foundation for their country's quire, and respite from the Midianitish fury, Judg. 7.  
3. As averse and contrariant in all likelihood to what follows. Thus Joseph's brethren rid their Father's house of Joseph; which act of theirs, by an overruling Providence, contributes for the preservation of the Family afterwards, as is asserted by Joseph, Gen. 45. 9, 10, 11.  
There is another consideration of things past and present, in order to futurity; and that is,  
1. By way of natural causality; as things according to their very natures physically considered, work thus, as for fire to burn the houses of Ziglag, being applied to them, 1 Sam. 30. 3.  
2. By way of moral causality or order which the Lord hath set. Thus the Corinthiant did profane the Lord's Supper: and this lays a moral foundation for a future House of Correction to be erected amongst them: For this cause (faith the Apostle) many are weak and sickly among you, and many sleep, 1 Cor. 11. 30. On the other hand, when the Temple work was minded by them in the Prophet Haggai's time, the laying of the foundation of the Temple, was through grace the laying of a foundation of future Mercies; as is plainly declared in Hag. 2. 18, 19  
3. By way both of natural and moral causality. Both these streams meet in one channel sometimes. The drunkard and the glutton shall come to poverty: and drowsiness shall cloth a man with rags, Prov. 23. 21. These sins have not only a moral provocation in them, by reason whereof God doth righteously punish the sinners; but likewise according to a natural tendency, are an inlet to poverty. Drunkenness (as one saith) turns man, his family, yea his house too, out at the Wicket. Some sins are costly, and are Moths to men's Estates. Men do not only fight against God with their Mercies, but also against their own Estates, Peace, and Comfort. They take the link-stock, fire the Cannons, and have no ground to quarrel with Providence, if the Chain-shot, or Wedg heated red-hot in the fire of their lusts, light on their own houses, to the burning of them. And thus for the first general propounded.  
Secondly, The interval or space of time betwixt Causes, Effects, and Consequents, comes next to be insisted on. And here, as there is a Winter-grain; and Spring-seed, as Oats, Barley, which are earthed after the former: so some things come to pass after, which were founded in their Causes before. There is a Treasure-house of Providence; Mercies and Judgements are laid up in this Treasure-house. The opening of this Treasure-house belongs to God▪ He time's the opening of it.  
1. Sometimes there is but a little distance between the issues of Matters, and their Causes. The House is soon up, and covered, whether it be an House of Feasting, or Mourning. A word, and good word, there is for Jehosaphat, with the people, when they are fasting and praying upon the account of that great Multitude which came against them, 2 Chron. 20. 17. To morrow go out against them, for the Lord will be with you. Elijah sends word to Ahab after a long drought, saying, Prepare thy Chariot, and get thee down, that the rain stop thee not: and it came to pass, that in the mean while, that the heaven was black with clouds, etc. 1 King. 18. 44, 45. Boast not thyself of to morrow; thou knowest not what a day may bring forth, Prov. 27. 1.  
2. Otherwhile the distance is wider; Causes and Effects do not shake hands by and by. Joseph's brethren made a Rod for their backs, which hung up by the wall of Providence for some years, ere they were lashed by in it Egypt; and Joseph's being sent into Egypt, had a reference to the future good of his Father's Family. The Tree was transplanted long before Jacob, with his sons, eat of the fruit thereof: for Joseph was seventeen years when sold into Egypt, Gen. 37. 2. and he was thirty years old, when he stood before Pharaoh King of Egypt, Gen. 41 16. and he tells his brethren, after they find him Lord-Treasurer in Egypt, how that two years hath the Famine been in the land, Gen. 45. 6. yea, moreover, Joseph's going down into Egypt, laid foundation for the Israelites going up out of Egypt to Canaan, according to the prophecy, Gen. 15. 13, 14.  
Thirdly, The latitude or extent of a foundation for future matters, is next to be spoken unto; and may be considered two ways: 

1. In respect of Things.  
2. In respect more immediately of Persons.    
1. In respect of things: and so there is a large harvest of Temporals and Spirituals from seed before sown. Not to be large here, seeing Instances which may serve have been mentioned materially, and may easily here formally be insisted on. Thus Joseph is the man sent before, when the Lord called for a Famine upon the Land, and broke the whole staff of bread, as is said Psal. 105. 16, 17. Wisemen from the East bring gifts, Gold, Frankincense, and Myrrh, Mat. 2. 11. This their Present is of great use for the Egypt-Journey at hand: for Joseph and Mary being low in the world, are now the better provided-for in a strange Country. The Eye of Providence foresee future Exigencies; and the Hand of Providence is sometimes beforehand by way of provision for the children of Providence. Other things might here be instanced in, as in Marriage, Health, Liberty: but I pass to things of spiritual concernment; and so to avoid repetition of what elsewhere is here reducible, I shall only touch on two things: (1.) Conversion to the Faith. (2.) Confirmation in the Faith. There are passages of Providence which pave a way to each. God in his Providence raiseth up Instruments, whom he sends and blesseth in their Ministry, so that faith comes by hearing, as the Apostle doth declare, Rom. 10. 15, 17. Words spoken at one time, lay a foundation for confirmation at another: So John 2. 22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the Scripture, and the word which Jesus had said.  
2. In respect of Persons: And here we may take a view of the All-wise-founding-Providence, as it respects persons Political and Ecclesiastical; or Magistrates and Ministers in God's holy Ordinances.  
1. There are passages which refer to persons under a Political consideration: and these may be distinguished, (1.) As they respect the advancement, promotion, exaltation of persons to places of Power and Dignity. (2.) As they respect the dejection of persons, the clipping their Power and Dignity. That there are matters which may lay some foundation more or less both as to the one and the other, is apparent out of the History (to go no further) of Paul and David. What these matters in particular are, is subject-matter for a Treatise of Providence referring to Politicals.  
2. There are passages of Providence which respect Ecclesiastical persons; whom God takes near to himself in his service, as was said of the Tribe of Levi, Numb. 3. 6. These may be distinguished into such which are, 

1. More remote.  
2. More near.    
To instance in the first, God's preserving of them in the foregoing part of their life, is observable. Musculus, when a little one, had the Plague: he dies not, God having work for him to do: he is plague-proof, till the work be done. Moses the Lord's Prophet in the Old-Testament, Christ in the New, are exemplifications of this. Neither Pharaoh the bloody Wolf, nor Herod the old Fox, choke these Lambs in their Infancy, as hath elsewhere been noted upon another Observation.  
Again, there are passages of Providence more near; as preparation or fitting for the work, and actual calling and disposing them according as God in his Providence seethe best Timothy was nurtured in the knowledge of the Scriptures from a Child, 2 Tim 3. 15. To be well versed in the Scriptures, is a good preparative for Divinity. He is after solemnly set apart for public work of the Ministry, 1 Tim. 4. 14. The Disciples of Christ were Hearers of Him, before they were Speakers. They had an extraordinary Call as Apostles; and this their receiving the Lord's Press-mony, had a respect to future Service.  
More might be said here, as it refers to Persons Ecclesiastical, who as they are Officers in the Church, so may they be spoken of in a Treatise of Providence referring to God's Church or People.   

CHAP. II.  
1. SEE ground for Saints hopes and Sinners fears. There is a Seedplot both for the 

Afflictiones Ecclesiae veluti sationes quaedam sunt, quae tandem dulcem justitiae, gratiae, & favoris Dei gustum proferunt; dum videlicet tyrannos reprimit, & suos à servitute liberat. Moll.  
Quemadmodum semen telluri insinuatum & abditum suo tempore prodit, & terrâ non obtegitur amplius, sed revelatur: sic sanguis innoxius in terram effusus, & corpora piorum occisa, ac tellure adoperta, semen sunt, tempore Domini visitationis ad judicium & condemnationem impiorum proditura. Musculus ad locum Isai.   one and the other. They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him, Psal. 126. 5, 6. Even as I (saith Eliphaz the Temanite) have seen, They that plough iniquity and sow wickedness, reap the same: by the blast of God they perish, and by the breath of his nostrils are they consumed, Job 4. 8, 9 The Prophet Isaiah comprehendeth both Seed-plots, Isa. 26. 20. 21, 21. Come my people, enter thou into thy chambers, and shut thy doors about thee: hid thyself as it were for a little moment, till the indignation be overpast: for behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall discover her blood, and shall no more cover her slain.  
2. Observe Foundation-Dispensations of Providence. The way to profit more by after-Dispensations of Providence, is to take notice of previous or foregoing one's. The reading of the Preface to the Book, will conduce to the better understanding of the Book. One skilful in Architecture, will the better judge of the Superstruction, by taking a view how the Foundation of the House is laid. We too often pass by the work of God, as a heap of rubbish at a distance; little considering what the Lord is doing, till afterward we find an House built there, where nothing but an heap of earth lay. It's our wisdom then to observe the display of God's Attributes, in bringing water from this and that Springhead, by many wind, over many Hills, and through divers Vales; and that to refresh some, and drown others: see Psal. 46. 4. with Isa. 8. 7.    

OBSERVATION XXXII.  
PROVIDENCE singly considered with respect to Matters, is an hard Chapter to be understood: but conjunctively, is a good Commentary, or a clear Exposition on this hard Chapter.  

CHAP. I.  
THAT the comparing of some single act or acts of Providence, with an after-act or acts of Providence about matters, is the opening of the Casement for light to come in on the understanding, doth appear as followeth.  
1. Some have been startled, staggered, nonplussed, disquieted, whilst they have been held at a gaze of some act or acts of Providence about matters; but, on the other hand, quieted, composed, satisfied, when they have taken a view of the whole of a Dispensation. Jacob upon the supposed loss of Joseph, talks of nothing but his grave, Gen. 37. 35. but when he saw the Wagons which Joseph had sent to carry him, his spirit revived; he said, It is enough, Joseph my son is yet alive; I will go and see him before I die, Gen. 45. 27, 28. What an eye-fore was the prosperity of the wicked, solely considered, to the Psalmist? But as for me (saith he) my feet were almost gone, my steps had well-nigh slipped, when I saw the prosperity of the wicked, Psal. 73. 2, 3. And in v. 21. Thus my heart was grieved, and I was pricked in my reins: But after, these pangs of disquiet have an end, when he can say, Then I understood their end; surely thou didst set them in slippery places; thou castedst them down into destruction, v. 17, 18. The two Disciples going to Emaus, were nigh tired with sorrow and disquiet, which had almost rid them off their legs of Faith; and that while they cast back an eye on Mount Calvary, where their Lord and Master was lately crucified: We trusted (say they) that it had been he which should have redeemed Israel Luke 24. 21. but after, they are taught a lesson to consider that Golgotha-Dispensation as a copulative one, v. 26. Ought not Christ to have suffered these things, and to enter into his glory? They might have been stumbled, if the Golgotha-Dispensation had not been: for how otherwise should Christ have risen from the grave, triumphed over enemies, fulfilled the Scripture, according as he intimates, v. 27.  
2. The taking a view of the whole of Providence in matters, doth after a natural sort contribute to the better understanding of matters. He that comes into an Artificer's or joiner's Shop, and sees here and there some pieces for a Box, or into a tailor's Shop, and beholds here a Skirt, there a Sleeve; may at present, through his want of thorough consideration, be at a loss what to make of these somethings-nothings: but after, when all is set together, there is a proof of the Workman's skill, and a confutation of the man's ignorance, who knew not what belongs to the Box or Garment. Even thus it is in reference to Providential-Dispensations. Or as the Types of old are better understood when considered in conjunction with what is typed forth by them, as Numb. 21. 9 with John 3. 14. so this or that act of Providence may better be apprehended after, than at present. So Christ tells Peter, What I do, thou knowest not now: but thou shalt know hereafter, John 13. 7.   

CHAP. II.  
1. SEE one way to prevent guilt of sin under the Dispensations of God, whether they respect ourselves or others; and that is by a copulative or conjunctive consideration of Providence as to matters. Had Jonah waited a while, he need not have been so pettish and froward upon the account of the blasting of his Guord. Then said the Lord, Thou hast had pity on the guord for which thou hast not laboured, neither madest it to grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than  thousand persons, that cannot discern between their right hand and their left, and also much cuttel, Jonah 4. 10, 11. The Psalmist likewise acknowledgeth his fault, which the non-consideration of Providence conjunctively, was an inlet or door to, Psal. 73. 22. So foolish was I, and ignorant: I was as a beast before thee.  
2. Look after a sweet waiting-frame of heart under this and that Dispensation of Providence. Yea, in the way of thy judgements have we waited for thee, O Lord, Isa. 26. 8. I will stand upon my watch, and set me upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved, (or, when I am argued with, as the Margin hath it) Hab. 2. 1. Can persons be so composed when they first set foot on the borders of a Dispensation, as they are, or aught to be, when they have footed it through to the other end; they would foot it cheerfully without faintness and stumbling by the way. We should then in patience possess ourselves, till the Lord's work be over. Copulative Providence is the Silver Trumpet of God's Praises. Joseph beholds a glorious display of the Divine Attributes in God's Dispensation towards him. Suppose him as brought into the great Hall of Egypt, hung with Cloth of Arras; at first entry, he sees a Leg or Arm of a man in the Hang, but after, when he hath liberty to walk up and down there, he sees a beautiful piece of Workmanship: Even so, when Joseph looks not to the violent hand of his Brethren in the Hang of Providence, but considers all together, he sees the curious Artifice of Providence in all, and so tells his Brethren; But as for you, ye thought evil against me; but God meant it unto good, to bring to pass as it is this day, to save much people alive, Gen. 50. 20. Job, who hath his Scene, and that a sad one too, experienceth all for good in the end. So James 5. 11. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. 
Non est judicandum de Providentiâ Dei ante quintum actum. Pet. Mart.     

OBSERVATION XXXIII.  
PROVIDENCE hath its Harmonies.  

CHAP. I.  
THOUGH Providence seem to sound Discords; yet it hath its Correspondencies or sweet Accords; and that, with 

1. The Purpose or Decree of God.  
2. The Sacred Scriptures.  
3. With the Prayers of Saints.  
4. With itself.    
First, There is an Harmony of Providence with the Purpose or Decree of God. Known unto God are all his works from the beginning of the world, Acts 15. 18. The process of Providence, in the sixth Chapter of the Revelation, is according to the Book of the Divine Decree spoken of in the fifth Chapter and seventh verse. I enlarge not here, having spoken distinctly and largely to this in a foregoing Observation.  
Secondly, There is an Harmony of Providence with the Sacred Scriptures. It is said, Amos 3 3. Can two walk together except they be agreed? The Scripture and Providence do walk together; they are agreed in the journey's end, where to meet; albeit one of them may seem to leave the company of the other for some miles. Providence, in regard of its correspondency with the word, may be termed a visible Bible, or a Commentary on it. It may be observed how Providence passeth not by this or that as inconsiderable in the word. In Isa. 34. there is mention made of the Cormorant, Bittern, Owl, Raven, Vultures, and all these as symptoms or tokens of desolation, v. 11, 12, 13, 14, 15. Now observe what follows in v. 16. Seek ye out the book of the Lord, and read: no one of these shall fail; none shall want her mate: for my mouth it hath commanded, and his Spirit it hath gathered them.  
Now more particularly, The Word may be considered,  
1. By way of prediction, or foretelling matters so strictly or precisely.  
2. By way of positive assertion; there are such and such propositions in which this and that are predicated of the subject; as instances frequently do occur in the Proverbs of Solomon, referring to the righteous and the wicked.  
3. By way of Commination or Threatening.  
4. By way of Promise.  
According to all these Considerations Providence doth harmonise. Let the Word, according to the  ways, be understood a-right, and Providence will not be found a-wrong. The Word and Providence are like two sticks in the water, which seem crooked by reason of the Medium, or the waters in motion; and yet neither of them are really so. There is a misapprehension on man's part too often, both in reference to the Word, and Providence. These do accord: witness those passages in the word, That it might be fulfilled which was spoken, Ezra 1. 1. That he might perform his saying which the Lord spoke, 1 King. 12. 15. and the like. There must needs indeed be an accord between the Word and Providence, seeing Infinite Power, Wisdom, Truth, Justice, do make up the match. God will not be wanting in his Providence to maintain the reputation of his Word: yea, the harmony of Providence is sometimes so audible, that a Pagan▪ ear can discern it. The Captain of the guard took Jeremiah, and said unto him, The Lord thy God hath pronounced this evil upon this place: now the Lord hath brought it, and done according as he hath said, Jer. 40. 2, 3. See Deut. 29. 24, 25.  
Thirdly, There is an Harmony of Providence with the Prayers of Saints. So 1 Joh. 5. 14. And this is the confidence that we have in him, That if we ask any thing according to his will, he heareth us. There are many Exemplifications for this both in the Old and New Testament. Mention may after be made of Exemplifications, and likewise somewhat be spoken concerning the answer to prayers, in a distinct following Observation. Here it may suffice, that the accord of Providence with Prayer, may be distinguished,  
1. Into a Negative one, and yet without a contradiction. Foundation for this, we have in Amos 7. the Prophet there hath a Vision of Grasshoppers; and hereupon he prays, O Lord forgive, I beseech thee; by whom shall Jacob arise! for he is small. The reply to this prayer we have v. 3. The Lord repent for this: it shall not be, saith the Lord.  
2. There is a positive accord of Providence with Prayer; not only what shall not be, but what shall be, hath its accord with Prayer. Elias prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six months: and he prayed again, and the heaven gave rain, and the earth brought forth her fruit, Jam. 5. 17, 18.  
Fourthly, There is an Harmony of Providence with itself. Providence, for the main, is the same in all Ages. A man's head and face are still the same, though his hair be cut, and his beard be shaved, and his apparel or garb different. There is a substantial Harmony of Providence with Providence. If the Harmony be not a literal one, or for kind the same; yet there is an Harmony in regard of the general nature, as it is either frowning or smiling. Otherwise, To what end are the Dispensations of God in former Ages commended to the serious meditation of others in after-ages? Now these things (saith Paul) were our examples, to the intent, we should not lust after evil things, as they also lusted: neither be ye idolaters, as were some of them; as it is written, The people sat down to eat, and to drink, and risen up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples; and they are written for our admonition upon whom the ends of the world are come, 1 Cor. 10. 6, 7, 8, 9, 10.  
Moreover, here let it be weighed, how Providential Dispensations are streams issuing from the Word; whether considered as unwritten before Moses his days, or written as after. Smiling Dispensations, and frowning ones, are the births of Promises and Threaten. If then the Word of God be Heaven's standing-rule for man's use, and that as it hath both Promises and Threats annexed, Psal. 19 7, 8. 2 Tim. 3. 16. the Providence of God then must have its standing-harmony with Providence. Some difference there may be as the state of man is considered before the fall of our first Parents; and as God of old did prescribe some Rules to the Jews, with which his Providence did keep pace; and likewise in respect of the Lord's more immediate owning and ruling that people: A difference there is in these and such like respects; but yet not such as doth overturn the Harmony of Providence with Providence: Providence now hath its Harmony formal in some things; equivalent in other things with Providence in times of the Old Testament.   

CHAP. II.  
1. WHAT a vanity and folly is it then for persons to busy themselves about other pretended Harmonies? If there be such bread in the Father's House, what have the Children to do with husks? There are a sort of bastard-Harmonies cried up, and doted on, which want a Scripture-legitimation. These, like Worms, eat away the kernel of men's thoughts and affections from better things, and so leave an empty shell; which, though it do not break the teeth in cracking, yet defiles the mouth by the putrified stuff in it.  
1. There is the pretended Harmony of things with Judicial Astrological Predictions, 
Porrò Astrologi & quicunque alii divinatores, qui quasi simiae Dei videri volunt, omnino deridendi sunt. Nec enim fieri potest ut de rebus futuris contingentibus ac praesertim liberis vera praedicent, nisi forte aliquando casu veritatem attingant; nam cum omnibus causis necessariis, contingentibus, liberis, voluntas Dei praesideat & prae-emineat, & poffit causas inferiores, quando libuerit impedire; nemo vera praedicere potest, nisi cui Deus voluntatem suam manifestare voluerit, ut saepe prophetis suis manifestavit. Bellar. in opusc. de ascensione mentis ad Deum. qu. 12.  which are not founded on right Reason, or general Experience. Some make bold to bring forth the Decrees of the Starr-Chamber as touching the bent of men's minds, the deaths of persons, etc. as if so be there were not a secret Council-Table within the be-spangled Canopy of Heaven. There is little reason, and less grace, for men to be curiously searching after some Fopperies in Almanacs, and this to the neglect of their Bibles, which will never be out of date. If men would search into the later, as they do into the former, they might read of an Esau and a Jacob, twins-born, but of a different character, Gen. 25. 23. They might read of many thousands dying a violent death nigh one and the same time, Judg. 8. 10. and if an ginger had been consulted, is it likely that he had made such a difference as to Esau and Jacob, and such an Harmony of the deaths of an Hundred and twenty thousand, as the last Scripture mentions? Again, they might read, that promotion cometh neither from the east, nor from the west, nor from the south, Psal. 75. 6. Furthermore, they might read a Sacred insulting Irony, Let now the astrologers, the starr-gazers, the monthly-prognosticators, stand up, and save thee from the things that shall come upon thee, Isa. 43. 13. Lastly, They might peruse a Dehortatory Lesson; Thus saith the Lord, Learn not the way of the heathen, and be not dismayed at the signs of heaven, for the heathens are dismayed at them, Jer. 10. 2.  
2. There is another bastard Harmony in regard of particular blind Prophecies cast forth from Wizards and Witches, the Oracles of the Devil. There is in some a wicked Curiosity to know their Fortune, as it is phrased. If such would know their Fortune, they might take a shorter and surer course by reading the 28 ch. of Deuteronomy: or, if they like not so large a Discourse, they may have it in short from Christ, who tells them, He that believeth not, shall be damned, Mark 16. 16. It is often a suspicious sign of hardness of heart, and a judiciary deserting by the Lord, when thus the Oracles of the Devil are in request with parties. Seek me out (said Saul to his servants) a woman that hath a familiar spirit, that I may go to her, and inquire of her, 1 Sam. 28. 7. and what got he, but further sorrow and woe? see ver. 20.  
Perhaps it will be objected here by some, That Prophecies, so termed, do fall out true; and therefore why are they not to be looked after?  
To this threadbare Objection, note the following Reply, and that in divers particulars.  
1. Why are not things observed to fall out otherwise ordinarily? 
Sciunt illi (daemons) quidem futura multa, sed non omnia, quip quibus penitus consilium Dei scire non licet: & ideo solent responsa in ambiguos exitus temperare. Lact. lib. 2. Instit. cap. 15.  An ginger or Star-peeper (saith Luther) is to be likened to one who selleth Dice, and saith, Behold here I have Dice that always run upon Twelve; the rest of the fifty Casts upon 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Even thus it is with Astrologers: When once or twice their Conceits and Fantasies do hit and happen, than they cannot sufficiently extol and praise the Art; but touching the other so oftentimes failing, they are altogether still and silent. Thus Luther. And indeed it's no wonder if sometimes that which is spoken (and yet it may be in the general, or in an ambiguous sense) do thus or thus fall out. Suppose divers in Israel had had recourse to Witches, or others, to inquire what weather should have been on the morrow, when Samuel said, Is it not wheat-harvest to day? I will call unto the Lord, and be shall send thunder and rain, 1 Sam. 12 17. Perhaps, none had hit right: suppose one had amongst many (for some kind of weather must be); now this one speaks the truth, but not truly; having no ground, but as the blind man shoots the Hare.  
2. Whether some kind of Predictions may have some influence by way of a kind of natural causality, to bring about what is said. A true Prophecy may have some influence in an ordinary way to further the accomplishment of itself: so 2 King. 9 the Prophecy there was the occasion at least for the Army-men to set up Jehu. And so, on the other hand, some passages heeded may be inductive of the thing. A man hath a strong conceit of death, he is foretold so; and this fancy may, through Providence righteous Amen, have its deadly operation.  
3. Satan can give notable intelligence to some who are his Oracles: For, 
Angeli in verbo Dei cognoscunt omnia, antequam in re siant: & quae apud homines adhuc futura sunt, Angeli jam revelante Deo, noverunt; praevaricatores Angeli etiam sanctitate amissa, non tamen amiserunt viuxis creaturae Angelicae sensum: triplici enim modo praescientiae acumine vigent; scilicet subtilitate naturae, experientiâ temporum, revelatione superiorum potestatum. Isid. Hisp. lib. 1. sent. c. 12.   
1. He is an Angel, and so hath a deeper insight into matters. Though there may be some crack in his natural intellectuals by his fall; yet, as an Angel, he sees further into matters: see 2 Sam. 14. 17.  
2. He hath had long experience as to matters in the world: He is an old Serpent, Rev. 12. 9  
3. He can quickly take cognizance of the position of matters, how things are in their precedent Causes both Natural and Moral. Thus supposing that it was the Devil in Samuel's Mantle, no wonder if he speaks as he doth: for David was anointed, Saul grows worse and worse; and now the top-stone-Sinne, was laid on, namely, his going to a Witch, and a battle was at hand to be sought.  
4. The Devil hath a great stroke in matters brought about in the World. He that is then an Agitator, may the better be an Intelligencer. See 1 King. 22. 21, 22. Job 1. 12. Satan could know what would befall Ahab and Job, when he had a Commission, or rather a Permission, what to do.  
4. God hath wise Ends in the verification of what is sometimes foretold. That place in Deut. 13. 1, 2, 3. is a full one for this purpose. Providence forbears not to go the journey, because Satan doth so probably guests, and give it out: yea, Providence sets forward the rather for the trial of persons. And therefore let that pertinent instruction be remembered, Isa. 8. 19, 20. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards, that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them.  
3. There is a specious expected Harmony of Providence with Scriptures misunderstood. It may be said here to some, as Christ said, Mat. 22. 29. Ye do err, not knowing the Scriptures. The Jews look for a Messiah; they are zealous for Moses, and hot against Christ. What the Apostle said of the Jews in his days [But even unto this day, when Moses is read, the vail is upon their heart, 2 Cor. 3. 15.] the same may be said of their posterity. Others there are, who (through error) fasten that on Providence to make good, which may never be. A pertinent passage for this purpose, we have John 21. 23. Then went this saying abroad among the brethren, That that disciple should not die: yet Jesus said not to him, He shall not die; but if I will that he tarry till I come, what is that to thee? This then is another false Harmony of Providence; and of this matter more is said elsewhere.  
II. Learn to departed from evil, and do good, according to that in Psal. 34. 14. The moving-consideration is drawn from the Harmony of Providence, which is twofold: 

1. Joyous, sprightful, or gracious.  
2. Doleful, or grievous.    
This double Harmony of Providence seems to be pointed at in the Psalm now mentioned: for in the fifteenth verse it is said, The eyes of the Lord are upon the righteous, and his ears are open to their cry. They then who would have the eye of God on them for good, and his ear open to their prayer, must see they departed from evil, and do good: they are not to have a deaf ear to this voice of the Lord. Again in verse 16 it is said, The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. Providence will frown on such who smile on sin.  
There is then encouragement from the Harmony of Providence, both in a way of Mercy and Wrath, to departed from evil, and do good. And whatever seeming-contrariety there is in regard of the prosperity of sinners, and the adversity of pious ones; yet it is a standing-truth, That Joyous or Gracious Providence is the portion of godly ones; and Doleful or Grievous Providence is the lot of wicked ones. The one have smiles in their frowns; and the other, real frowns in their smiles. Consonant to this is that in the eighth of Ecclesiastes, and the twelfth verse; Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know, that it shall be well with them that fear God, which fear before him. To this of the Preacher, add that of the Prophet: Say unto the righteous, That it shall be well with him: for they shall eat the fruit of their do. woe unto the wicked, for it shall be ill with him, for the reward of his hands shall be given him, Isa. 3. 10, 11.    

OBSERVATION XXXIV.  
PROVIDENCE hath its Contraries: or, There is a Checker-Table of Providence, wherein are the Whites of Serenity, and the Blacks of Adversity.  

CHAP. I.  
THAT there is such a neighbourhood of Whites and Blacks in the Dispensations of the Almighty, may be proved, if consideration be had to the following heads of Discourse.  
First, There are Similes, Allusions, or Illustrations of this in Scripture. The Wind of Providence keeps not at one point of the Compass. So Eccles. 1. 6. The wind goeth towards the south, and turneth about towards the north; it whirleth about continually, and the wind returneth again according to his circuits. I saw (saith Daniel) in my vision by night, and behold the four winds of the heaven strove upon the great sea, Dan. 7. 2. That notion of a Wheel, Ezek. 1. 15. doth set forth the rolling or turning-condition of things in the World. How often likewise is there an allusion to the Sea, Dan. 7. 2. Rev. 15. 2. We read of two notable Sea-voyages of the Disciples of Christ, in which they might learn how the Church of Christ may have storms and calms, Mat. 8. 24. and Mat. 14. 22.  
Secondly, There are Cautions, Dehortations, Comminations, on the one hand; and Exhortations, Encouragements, Promises, on the other; which do imply this neighhourhood of Whites and Blacks of Providence. So in Isa. 1. 19, 20. If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. I might be large here: it may suffice to point at places: see Deut. 28. Josh. 24. 1 Sam. 12. 24, 25. Psal. 34. 11, 12, 13, 14, 15, 16. ●uke 13. 34, 35.  
Thirdly, The Prayers of God's People in Scripture do declare this. The 90 th' Psalm is styled, A Prayer of Moses the man of God. Observe passages there. Return O Lord, how long: and, Let it repent thee now concerning thy servants. O satisfy us early with thy mercy, that we may rejoice and be glad all our days. Make us glad, according to the days wherein thou hast aff●…cted us, and the years wherein we have seen evil, ver. 13, 14, 15. Daniel's prayer, chap. 9 looks backward on the Jews past both prosperous state, and afflicted state, for seventy years; and looks forward on a merciful Dispensation at hand.  
Fourthly, There are certain Doxologies in Scripture, which take in this as matter of celebration or acknowledgement: So 1 Sam. 2. The bows of the mighty men are broken; and they that stumbled, are girt with strength: they that were full, have hired out themselves for bread, and they that were hungry, ceased: so that the barren have born seven; and she that hath many children, is waxed feeble. The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up: he raiseth up the poor out of the dust; and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's, and he hath set the world upon them. Thus Hannah in her Song of Thankfulness. See likewise the Doxology of Nabuchadnezzar, Dan. 4. 34, 35, 36, 37. and of Mary the Mother of Jesus, Luke 2. 48, 49, 50, 51, 52, 53, 54.  
Fifthly, There is something as an adjunct oftentimes coupled with Adversity, and with Prosperity; by reason or order of which, as precedaneous, a door is thrown open both for the one and the other. Here is indeed a Shop of Exchange. Adversity, through a gracious Providence, makes way for Prosperity; and Prosperity, through a righteous Providence visiting for Prosperity-sins, makes way for Adversity. Manasseh, a King, sins himself from his Throne: in his affliction he sought God, was humbled greatly: the Lord was entreated of him, and brought him again to Jerusalem into his Kingdom, 2 Chron. 33. 11, 12, 13. Pertinent for this purpose, is that in Ps. 107. Fools, because of their transgression, and because of their iniquities, are afflicted: their soul abhorreth all manner of meat; and they draw nearer to the gates of death: then they cry unto the Lord in their trouble, be saveth them out of their distresses, v. 17, 18, 19  
Sixthly, There is a Divine Constitution of Heaven for wise Ends, why this is so, and shall be so. Solomon tells of a day of Prosperity, and a day of Adversity; and moreover affixeth this, saying, God also hath set the one over against the other, to the end that man should find nothing after him, Eccles. 7. 14. Adversity (saith one) is set opposite to Prosperity, 
Mr. Pemble  a Vale against a Hill, in a continual vicissitude and succession; and this is done to the end, or in such order and manner, that man should, or shall, find nothing after him, viz. of those things that may come upon him in the course of his life, and aftertimes: he cannot by wit foresee, nor by policy prevent, ensuing changes; and therefore it is a great part of his wisdom to arm himself with patience for all adventures.  
In this Constitution of Heaven for an intermixture 
Si tristia semper acciderent, quis fustineret? si semper prospera, quis non contemneret? sed rerum tanta gubernatrix sapientia horum pernecessariâ vicissitudine eo moderamine electi, suis cursum vitae temporalis alternat, ut nec adversa frangant, nec laeta dissolvant, cum potius & ista ex illis gratiora, & illa ex his tolerabiliora reddantur. Bern. in Epistola ad Pe●… Popiensem.  of Dispensations, three things are observable:  
1. Here is a display of the Divine Attributes intended. Not only is Wisdom seen in the allay of Prosperity by Adversity, and of Adversity by Prosperity; but likewise Goodness, Power, Justice, have their glorious Manifesto's or Displays, according to particular concernments of persons, whose day is a black-cloudy, or a bright Sunshine one. Not only the Word, but Providence, and that in Dispensations of this nature, do witness, that the Lord is long-suffering, and of great mercy, forgiving iniquity, and transgression; and by no means clearing the guilty: visiting the iniquity of the fathers upon the children, unto the third and fourth generation, Numb. 14. 18.  
In the next place, The Lord by this intermixture of Whites and Blacks in the course of his Providence, will make trial of persons. They shall have change of pastures. One while the grass is very low; another while a fresh leeze is broken up for them. The Israelites in the Wilderness are suffered to hunger, and yet are fed with Manna; and all this to prove them, Deut. 8 2, 3.  
Lastly, God will hereby put a distinction between Earth and Heaven. This World rings Changes. Heaven's Serenity is never overcast with a black Cloud. The Apostle Paul is admirable in the antithesis or opposition he makes, on this wise; here, affliction; there, an exceeding and eternal weight of glory. Here, an earthly house of this tabernacle; there, a building of God, an house not made with hands, eternal in the heavens, 2 Cor. 4. 17. and chap. 5. v. 1. Yea, wicked men will find a difference between their state here, and their state hereafter: so Luke 16. 25. But Abraham said, So● remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.   

CHAP. II.  
1. BE not secure because of a present 

Nos verò sic laetari debemus, ut non immergamur, sed servemus partem cordis Deo, quâ etiam ferre possimus diem malum; sic fiet, ut mala praevisa minus discrucient nos. Luth. in Eccles. cap. 7.  
Sed nos immergimur penitus vel laetis vel adversis; pii verò ubi boni & mali vicissifudinem patiuntur, dicunt: Hic Dei ordo sive mos est, neque frangantur. Ibid.   Tranquillity, or Sunshine of Providence in matters. The Horse goes well over the Plain; a rough way is at hand, where it may stumble, and dismount the Rider: yea, it may happen, the Horse may trip on the Plain; some little hillock, or lose stone in the way, may occasion a fall. And in my prosperity I said (but God said not so, though David said so) I shall never be moved. Lord, by thy favour thou hast made my mountain to stand strong: thou didst hid thy face, and I was troubled, Psal. 30. 6, 7.  
2. Give not way to a despondency under Adversity. Though the man stand in the Black, he may by-and-by be in the White. Note here four things: (1.) There is an evil of Despondency under evils of Smart. (2) Good persons, yea, eminently good, are incident to some grumble or touches at least of this Disease. (3.) Parties notwithstanding their black Conclusions from the Position of their Affairs, may experience God's kindness. (4.) Persons may even then be nearest Mercy, or Mercy nearest them, when they deem it furthest off. So 1 Sam. 27. 1. And David said in his heart, I shall now perish one day by the hand of Saul. Observe here, (1.) Who said? David, a Saint, and an eminent one too. (2.) What did he say? I shall perish one day by the hand of Saul. Did this [one day] ever come? No; for David lived to see the day of Saul's death. (3.) When was it that David said as he did? Even then when Saul's glass was nigh done, a few sands to run: so that he who did conclude his life would be concluded by Saul's violence; he that talks of falling by the hand of Saul, hears tidings of Saul's falling by the hand of the Philistines, 1 Sam. 30. with 2 Sam. 1. chap.  
3. Take a view of the Checker-Table of Providence; observe the revolutions that are in the world; let not the Whites and Blacks be passed over without a good improvement. It is said, Deut. 8. 2. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness— Note here, how it's the Israelites duty to call to remembrance, or keep up in memory the way, and all the ways of God's Dispensations towards them: they, in their Wilderness-journey, had ups and downs; Mercies and Judgements were attendants; and they are not to forget what might profitably be learned in the company of such attendants on them in the Wilderness.  
There are, moreover, two inducements, why persons should take a view of this Checker-Table: (1.) It's plain or obvious to men's eyes. The Whites and Blacks of the Lord's Dispensations are the more visible. The walk of Providence from one point to a diametrically opposite point, or from the Hill to the Vale, and from the Vale to the Hill, be speaks men to be sand-blind, or purblind, if it be not noted. Thus it's implied in Luke 1. He hath put down the mighty from their seats, and exalted them of low degree; he hath filled the hungry with good things, and the rich he hath sent empty away, v. 52, and 53. They then are very deaf, or have an injudicious ear, who hear not the loud Bell of Providence in such changes which befall themselves or others. (2.) As this Checker-table is plain or obvious to the eye; so is it a large one. There are many whites and blacks. There are not only the whites and blacks in regard of Temporals, but also in regard of Spirituals. Our Saviour tells the Jews, saying, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof, Mat. 21. 43. A wonderful change! and that reciprocal or mutual, as it respects different subjects, there is this way; according to that in Hos. 1. 10. — And it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, To are the sons of the living God. Again, these whites and blacks not only in respect of persons singly considered; but in respect of a Community or Society of persons. That passage, — that there be no complaining in our streets, Psal. 144. 14. doth imply the different state of a Nation in regard of Temporal Mercies. We read in Acts 9 31. Then had the Church's rest throughout all Judea, and Galilee, and Samaria,— And we read likewise, how the Rest there was not an everlasting one, Acts 12. 1.  
4. Long then for an Heaven, or the Everlasting Rest. There is no such Checker-table there. Be willing, however, that this Sacred Game of Providence be at an end. Beware of foolish passion, and irregular desires of death. Let God alone to time all. The longest Game of Providence here in matters, will have its end. Meditate on that of the Apostle, 2 Cor. 5. 4. For we that are in this tabernacle, do groan, being burdened; not that we would be unclothed, but clothed upon; that mortality might be swallowed up of life.    

OBSERVATION XXXV.  
One and the same Providence hath sometimes its Blacks and Whites: or, There is both Honey and Gall wrapped up in a Dispensation, considered as a mixed one.  

CHAP. I.  
THIS Observation, however it may seem a Paradox; yet is such an one, which may be cleared up as Orthodox; and that if we consider, 

1. Exemplifications from Scripture.  
2. The various wise Ends which God hath in mixed Dispensations.    
1. There are many Exemplifications of this Verity. Noah must change his habitation, he shut up in the Ark as in a Prison: There are beasts within, for his fellow-Prisoners; and sad desolations without, amongst the Beasts, and Men, the worse Beasts in a moral sense: all this is afflictive. But yet his being in the Ark in order to his preservation, was a signal favour; for so the Lord gives him to understand, Gen. 7. 1. with Gen. 6. 8. Lot is taken prisoner, but not slain, Gen. 14. 13. Joseph had a Prison-palace, or a Palace-prison, for the Lord was with him, and shown him mercy, and gave him favour in the sight of the keeper of the prison, Gen. 31. 21. Moses is cast as an Exile into the Land of Midian, and there God provides for him, Exod. 2. 21. God takes away David's Child by death, who might have proved as an upbraiding Monument of David's shame, so an occasion of War in the Kingdom, 2 Sam. 12. Jonah is swallowed by a Whale, Jon. 1. 17. the fish's belly is his house of prayer; and Jonah's prayer is a prevailing-one: he who had a providential ingress, hath a glorious egress; The Lord spoke unto the fish, and it vomited out Jonah upon the dry land, Jon. 2. 10. Our Saviour tells his Disciples, saying, It is expedient for you that I go away; for if I go not away, the Comforter shall not come unto you: but if I depart, I will send him unto you, Joh. 16. 7. Paul must suffer shipwreck, and yet none of their lives in the Ship are lost, Acts 27. 44. The same Man of God hath a thorn in the flesh, a Messenger of Satan to buffet him; yet this thorn is to open a passage for whatever Imposthumed-pride was gathered to an head: The Devil, an unclean Spirit, becomes providentially a sanctifying-one in a sense. God knows how to make the Devil do a good choar for a Saint, whilst the Devil intends his own work. Paul was of this belief, as he professeth, 2 Cor. 12. 7.  
2. There are various wise ends in such mixed Dispensations: Amongst others, we may cast an eye on these. (1.) Sometimes he makes a display of fatherly displeasure. There is a Rod, but it is a gentle one; Thou shalt not die; but the child shall surely die, said Nathan to David, 2 Sam. 12. 13, 14. (2.) God will hereby wisely exercise the graces of his people, as their faith and patience, by the bitter part of the Dispensation; and their love to him, admiration of him, and thankfulness for favour by the sweeter part of the Dispensation. Thus Epaphroditus sickness, yet not death; and Paul's danger of being devoured by the Roman Lion, had their influences on their graces, according to the interwoven mixture in these Dispensations, Phil. 2. 27. 2 Tim. 4. 16, 17. (3.) Hereby the Lord wisely consults an Antidote and Remedy against two Evils, namely, Pride and Despondency. Jacob is not to be dejected; he is a Prevailer: he is not to be elated; for he halted upon his thigh, Gen. 32. 28, 31. God's Dispensations are like well-levelled Cannons, which beat upon Pride and Despondency, and so make sweeping-work with each of these files at once. (4.) The Lord teacheth the correspondency of his Providence with his Word. We are lessoned not to slight Heaven's Rod, which hath its smarting-blow: and not to faint; for its blow is from a Father, not an implacable Enemy, see Prov. 3. 11, 12. (5.) Hereby God will put a difference betwixt Earth and Heaven. Paul will have no need of a Thorn in the flesh, when he is taken Tenant to the Heavenly Inheritance. The joys of Saints in Heaven will run like a Crystal River, without mixture of mud or dirt. God shall wipe away all tears from their eyes, Rev. 7. 17.   

CHAP. II.  
1. LEARN what a wise God the Christian hath for his God. The great Physician of Heaven so attemperateth the Physic, as that it shall bear upon various ill humours. With one and the same Besom Providence sweepeth the Saint's house clean, to the joy and rejoicing of the Saint. The Ship is so managed, as that it neither overturns for want of ballast, nor sinks into the sea by reason of burden. God doth balance the hearts of men, as well as balance the clouds over the heads of men, as is said Job 37. 16. He is excellent in power and in judgement, and in plenty of justice: he will not afflict, v. 23. And in Jer. 10. 24. O Lord, correct me, but with judgement; not in thine anger, lest thou bring me to nothing.  
2. Beware then of fixing an eye only on the more ghastly part of a Dispensation. View the bright side as well as the dark side of thy Cloud. There are two things here considerable:  
1. It is very rational or equitable, that a proportionable survey should be taken of a Dispensation. Hezekiah, after he had heard the Prophet's heavy tidings, saith, Good is the word of the Lord which thou hast spoken, for there shall be peace and truth in my days, Isa. 39 8.  
2. As there is a robbing of the Lord in respect of his goodness and mercy in eyeing only the bitter part, as bitter, in Dispensation; so a person in so doing stands in the light of his own support and comfort. He that can read Love, Mercy, Wisdom, in the Characters of Providence, though written with the intermixture of Gall in their black Ink, will not tear in pieces the Letter sent from Heaven. The Prophet Jeremiah gives a large description of Miseries, Lam. 3. from v. 1. to 21. and in v. 22. what saith he? It is of the Lord's mercies that we are not consumed, because his compassions fail not. Here is a sense of Mercies, as well as before a sense of Miseries; and a good use is made of this in v. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord.    

OBSERVATION XXXVI.  
There is a Retaliating-work, or work of rendering like for like, observable in God's dealing with the sons of men.  

CHAP. I.  
THIS Retaliating-work of Providence may be considered both by way of frown and smile; or, as grievous in a way of smart, and gracious in a way of favour. Each of these have a correspondence with what is foregoing either by way of proportion literal (if I may so term it), there is a Copy or Counterpane of the former Deed; or (as is vulgarly said) the same bread which men break to others, is broken to them again: or by way of proportion equivalent, or in value. God doth sometimes pay persons in the like coin; sometimes the payment is made in Bullion, which though it have not the like Image or Superscription on it, yet it comes out of the same Mine, though not the same Mint. There is a general accord with what did precede, and that (as was said) by way of frown and smile. For the further clearing up of this Meditation or Observation, the following Heads of Discourse offer themselves to consideration.  
First, There are Assertions in Scripture on this wise: These Assertions are, 

1. General.  
2. Particular.    
1. The Assertions general which do point at this, are to be spoken to. And here, not to be large, hear what He asserteth, whose word may well be taken, Christ himself: Judge not, that ye be not judged: for with what judgement ye judge, ye shall be judged: and with what measure ye meet, it shall be measured to you again, Mat. 7. 1, 2. Compare this Scripture with Luke 5. 37, 38. and we have the Text, or Subject-matter, enlarged: for thus it is said, Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you good measure, pressed down, and shaken together, and running over, shall men give into your bosom: for with the same measure that ye meet withal, it shall be measured to you again.  
2. There are Assertions in particular, and that as they point at frowning-Dispensations and smiling-ones. The first sort of Assertions in particular, as they respect wrath, we have scattered up and down in Scripture. So Isa. 33. 1. woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee: when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. Rev. 13. 10. He that leadeth into captivity, shall go into captivity: he that killeth with the sword, must be killed with the sword.  
The later sort of Assertions in particular we have likewise on Sacred Record. So Psal. 41. Blessed is he that considereth the poor; the Lord will deliver him in time of trouble: the Lord will preserve him, and keep him alive, and he shall be blessed upon the earth, and thou wilt not deliver him to the will of his enemies: the Lord will strengthen him upon the bed of languishing; thou wilt make his bed in sickness, v. 1, 2, 3. To this add one Scripture more, Psal. 18. 25. With the merciful thou wilt show thyself merciful: with the upright thou wilt show thyself upright. And that in Mat. 5. 7. Blessed are the merciful, for they shall obtain mercy.  
Secondly, The Prayers that are in Scripture recorded, do imply a Retaliating-work of Providence. There are Sacred or Divinely-inspired reflections on the evil and good deeds of persons; and these reflections have reached Heaven for an answer: so in Psal. 137. 7. Remember, O Lord, the children of Edom, in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. So likewise, Lam. 1. 22. Let all their wickedness come before thee; and do unto them as thou hast done unto me for all my transgressions: for my sighs are many, and my heart faint. And Rev. 6. 7. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?  
Again, there are passages in Prayer of another aspect or reflection. Boaz answered and said to Ruth, It hath fully been showed me, all that thou hast done unto thy mother-in-law since the death of thy husband; and how thou hast left thy father, and thy mother, and the land of thy nativity; and art come unto a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given to thee of the Lord God of Israel, under whose wings thou art come to trust, Ruth 2. 11, 12. The Lord (said Paul) give mercy unto the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain, 2 Tim. 1. 18.  
Thirdly, There are Exemplifications of a Retaliating-work; and that, 

1. By way of Wrath, or Judgement, or Severity.  
2. By way of Mercy.    
1. To begin with the first sort: The firstborn of Egypt were slain, and that very righteously, if consideration be had to the bloody Edict for the destroying the male-childrens of the Israelites; and look, as Orders were issued out to drown the children of the Israelites in Egypt's River; so Pharaoh with his Host are drowned in the Red-sea, Exod. 1. 16. and v. 22. with Exod 12. 29. and Exod. 14. 30. Samuel tells Agag, As thy sword hath made women childless, so shall thy mother be childless among women; and Samuel hewed Agag in pieces before the Lord in Gilgal, 1 Sam. 15. 23. Vengeance is for Edom; and why? Because that Edom hath dealt against the house of Judah by taking vengeance, Ezek. 25. 12, 13, 14. O Jerusalem (said Christ) which killest the prophets, and stonest them which are sent unto thee— behold now your house is left unto you desolate, Luke 13. 34, 35. It is said, Rev. 16. 6. — for they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy. And in Rev. 18. 6. Reward her, even as she rewarded you; and double unto her double, according to her works: in the cup which she hath filled, fill to her double. Many instances are there in Civil and Ecclesiastical History, which do abundantly witness this. It may be observed how the sins of Fraud, Perjury, Oppression, Blood, are written in Capital Characters on the foreheads of after-punishments.  
The next sort of Exemplifications come to be spoken to. The Midwives, who did not set their hands to pull down the props of the Israelitish houses (I mean, the Male-childrens), have houses made for them, Exod. 1. 21. God's making of them houses there, may be understood in regard of propagation or increase of posterity; their Vines spread, who did not destroy the young Plants: or in regard of Honour; their Houses or Families are made illustrious: They who honoured God, and his people too, in an afflicted condition; are honoured by God. Or, lastly, in regard of wealth or prosperous estate; they are blest with a confluence of good things, who would not be instrumental to rob the Israelites of their best living goods. Lot shows kindness to Angels in the shape of men; and he who would defend his Guests, is defended by them, Gen. 19 1, etc. David shows kindness to Mephibosheth for Jonathan's sake; having received kindness from the Father, he makes conscience of paying of the debt of kindness to the Son, 2 Sam. 9 7.  
There are Exemplifications of this verity in History. That relation Mr. Fox makes of Freseobalt a Merchant of Florence, is pertinent here. He was very bountiful to Cromwell, after Lord Chancellor of England; and found the counterpain of his bounty in Florence, at London: for coming thither to get in some moneys due to him in England, he being now in a low estate, finds one high enough, namely, the said Lord, for his help and relief. By the assistance of the Chancellor, his debts due are paid: and the money which this Merchant gave, or rather lent, to the other, being in a mean and distressed condition, is refunded with noble Interest, viz. Eight hundred ducats for about Fifty, disbursed in order to Cromwel's return to England. In the Life of that famous Preacher in his Age, Lavater, there is a memorable story of Providence in retaliating kindness for kindness to Lavater his Father. He being a Military-man, had compassion on a common Soldier labouring under great extremity by reason of thirst at a very hot season: though he were an Officer of note, yet he took cognizance of a distressed Soldier, and liberally refreshed him with a draught of Wine which he had by him in some vessel at that time. It happens, about eight years after, that Lavater in a certain fight falls into a Ditch or Trench where many had perished; neither was there any hope that he should get out from thence: but behold, that very Soldier put forth his hand in the very sight of the Enemies, with great danger of his life, and plucks Lavater from the jaws of death; who is now delivered, and after returns home to his Command, and inquires who it was that so hazarded himself for him, wills the man to come before him; asks him, what was the reason he so jeoparded his life. The Soldier replies, Because thou some years heretofore, when I was likely to perish by reason of thirst, in Italy, didst relieve me in my extremity. In the Life of learned and pious Junius, it is mentioned, how being at a great distance from his friends, and War breaking forth in France, so that he could not have moneys sent him; he was in very great want, so that he was resolved to dig for a Livelihood in the City-trench of Geneva, and so relieve himself that way, taking what time he could otherwhile to follow his Book. Being thus distressed, one William Burdo, who was a Tailor there, having been out in the Civil-Warrs of France, and lately escaped with his life, takes notice of Junius going from a Sermon; and doubtful whether it were Junius, who was now in a poor condition as to sight, asks him, who was ashamed to discover himself, and so finds him to be his Country man, hath him to his Lodging, telling him he would work to get enough for a subsistence, knowing he should be paid again from Junius his friends: and so he did, and was induced so to do, considering what kindness his Mother (being a Widow-woman, and having many Children) had received from Junius his Mother, who was a religious and bountiful Matron, and did daily send relief to the Widow-woman and her Children, living near her house. One of her Children was this William, who now is an helper to him, whose Mother had been an helper. Who knows to whom he may be beholding to one time or other! Good acts of Charity are Bills of Exchange, when no money is in the Purse. He that hath pity on the poor, dareth unto the Lord; and that which he hath given, will he pay him again, Prov. 19 17.   

CHAP. II.  
I. IN reference then to Frowning-Retaliations of Providence, observe these following Documents.  
1. There is ground to repent for Injuries done to others. There may be a sad reckoning of Providence behind. They who embitter others lives, may have their lives embittered by others. The King of Nineveb with his Nobles act wisely, when it is thus enacted; Yea, let them turn every one from his evil way, and from the violence that is in their hands, Jonah 3. 8. The success of humbling and reforming-work, is made mention in the tenth verse.  
2. Acknowledge God's righteous hand, when the evil of our sins are written thus on the foreheads of our Smarts. An Adonibezeck feels the righteous hand of Providence in his thumbs cut off; and the trampling foot of Providence, in treading on, yea off, his great toes: As I have done, so God hath requited me, saith he, Judg. 1. 6, 7.  
3. There is hope of the Lord's helping persons under the furies of men, from the consideration of Retaliating-Providence. So Psal. 137. 8. O daughter of Babylon, who art to be destroyed, happy shall he be that rewardeth thee as thou hast served us. Obad. v. 15. For the day of the Lord is near upon all the heathen: as thou hast done, it shall be done unto thee; thy reward shall return upon thine own head. See also Rev. 18. 20, with 24.  
4. Beware of unrighteous acts towards others, whether Magistrates, Ministers, Parents, Husbands, Wives, Widows, Fatherless. It is storied of an aged man, who being barbarously dragged by the hair of the head, desired his son (who abused him) he would not drag him beyond such a place of the house, for that he did not so to his Father. It's said, how some second Husbands pay home the first Husband's scores; and so of Wives too often it is experienced. The people of Israel refused to obey the voice of Samuel their Governor, and they smarted for it, 1 Sam. 8 19 They who slight good Ministers, may be punished with bad ones. There may be Watchmen which may smite some for their smiting, and wound for their wounding, Cant. 5. 7. That is a notable caution given, Exod. 22. Ye shall not afflict any widow, or fatherless child; if thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless, verse 22, 23, 24.  
II. In reference to Smiling-Retaliations of Providence, remember the following Instructions.  
1. The less ground there is of dejection under straits, by how much the more parties have been helpful to others under their straits. For God (saith the Author of the Epistle to the Hebrews) is not unrighteous, to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister, Heb. 6 10. Job was eyes to the blind, and feet to the lame, a father to the poor, the blessing of him that was ready to perish came upon him, Job 29. He hath experience after his sharp Winter-season, of Retaliating-Smiling-Providence; his Brethren, Sisters, and all that had been of his acquaintance, afford him heart and hand for his supportation and consolation, Job 42. 11.  
2. Take notice, how God hath been a gracious Paymaster to you one way or other. The debts of kindness are paid off in money, or as good, if not better, than money. Old Barzillai, who had a loyal heart and a bountiful hand towards David in his flight from Absolom, experienceth the King's favour to him and his: see 2 Sam. 17. 27, 28, 29. 2 Sam. 19 38, 39  
3. Take encouragement then, to put on bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, as is said Col. 3. 2. How many are there, of whom it may be said, They have guts, but no bowels of compassion towards others afflicted! Forget not, more especially, to have a respect to God's servants, whether strictly, or generally so termed. It's an encouraging meditation we have in 2 Kings 8. 4, 5, 6. compared with 2 Kings 4. 8, 9, 10. the good Prophet, though dead, is yet a virtual spokesman to the King for that woman who had been hospitable in entertaing him at her house: her sparing the Prophet a little room, is richly requited with the King's restoring her the whole House, Lands, Profits or Issues thence arising from the time of her absence, to the time of her address made to the King there. Remember then that of Christ, Mat. 10. 41. He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward: and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.    

OBSERVATION XXXVII.  
The Circumstances of Time and Place afford substantial Documents, or weighty Instructions to the Observers of Providence.  

CHAP. I.  
TIME and Place put weight into the Scale of Moral Actions: Virtue and Vice have an aggravation, according to the consideration of Time and Place. And as Time and Place have their consideration in Moralities, so in the Displays of Providence. God, who is the Author of Time and Place, doth wisely govern Matters with respect to Time and Place.  
To begin then with the first of these; and so it will not be lost time to take a view of Providence about the timing of things. And here three Positions offer themselves.  
First, It belongs to God, as his Prerogative-Royal, to Time Matters. In Isa. 60. 22. I the Lord will hasten it in his time. And in Acts 1. 7. And he said unto them, It is not for you to know the times or the seasons which the Father hath put in his own power.  
Secondly, The Lord, who is wise, doth wisely Time matters. This appears, if it be considered,  
1. That the Scripture not only speaks of Time, but of a fullness of Time; which notes the mature, exact, or fit bringing-forth of matters on the stage of this world. Our Saviour Christ came in the fullness of time, as we read it asserted once and again, Gal. 4. 4. and Eph. 1. 10.  
2. There is no solid reason for man to object against the Lord's Timing of Matters. For, (1.) Hereby folly is exalted, Eccles. 7. 10. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this. (2.) Men have smarted for their folly, when they will have other times, or things timed according to their discontented humours. The Israelites must have flesh-days; they shall have them, and enough of them, see Numb. 11. 32, 33.  
3. As there is reason, so it's man's wisdom to be calm, and not foolishly stumbled at this or that about Times. There are two ways how times may be said to be evil: 

1. In regard of the evils of Sin.  
2. In regard of the evils of Smart.    
As for evil times in regard of Sin, though it be our duty to groan, yet not to grudge or mutter against the Lord because such times are. Times are bad; and by an undue discontent they are not made better, but worse. There is a wise and good Providence of God, when Times are thus bad. Divers things might here be insisted on; I shall only point at one, and that is, The truth of his Word which hath foretold of such times; and this, if considered, may not only break the force of temptation, as if God did not govern the world at such times; but likewise confirm us in the faith. In the time of Pope Clement the fifth, Frederick King of Sicily was so far offended at the ill government of the Church, that he called into question the truth of the Christian Religion, till he was better resolved and settled in the point by Arnoldus de Villa nova, who evidenced to him, That it was long since foretold of such days of defection and abomination, when iniquity should abound, 1 Tim. 4. 1. 2 Tim. 3. 1, 2, etc.  
In the next place, as for bad times in regard of the evil of Smart, there is less ground for disquiet, if sin be considered of as ordinarily preceding such evils of Smart. The Scarlet and Crimson Sins make way for Garments rolled and died in blood. It was a pious confession in Ezra 9 23. Howbeit, thou art just in all that is brought upon us: for thou hast done right, but we have done wickedly. And where the days are black and bloody ones, notwithstanding they who are killed, burned, massacred, keep their garments undefiled, being persecuted for righteousness sake; yet God is good in such bad times as these. Much might be said in way of an apology for Providence here. It may suffice, That they who do suffer, are sweetly satisfied as to what is their lot and portion in this kind. In Rev. 13. 7. It was given to him to make war with the Saints, and to overcome them. Mr. Mede interprets this place as having reference to the times of the Albigenses, and quotes an observable reply of some of them to the Argument drawn from the success of the Popish party against them, namely, That they were the conquered people of Christ. The Scripture had foretold of what should be, and so what might make against them, makes for them. They were overcomed, and yet did overcome by their faith and patience. The Wild-Boar of the Forest did chase them to their Father's House. A time comes when Christ plays the mighty Huntsman, and so slays the slayer, to the glory of His Vindictive Justice. 
Nam cum Episcopus Tolosanus stragi intercedens, eos, qui adhuc residui intentoriis forte manserant, misso quodam religioso, ut tanto quasi Dei irati, & contra eos pronunciantis flagello convicti, jam tandem feritate depositâ ad fidem quam vocant Catholicam converterentur; illi verò se populum Christi victum retorquentes hoc quasi clypeo, tentationis impetum frustrati sunt atque ad unum omnes à recurrentium Militum manu intersecti, fortiter occubuerunt.   
Thirdly, There is a glorious dissplay of Providence in timing both Mercies and Judgements. Mercies are timed, and so timed, as that they are oftentimes enhanced from the season for them. God did remember Joseph in the Butler's forgetting of him; for Joseph is reserved till he be more fitted for release, and till Pharaoh be at a loss about his dreams, for the Magicians could not interpret them unto Pharaoh, Gen. 41. 8. The like may be observed in Daniel's case; between whose intended slaughter and advancement there was but a little time, Dan. 2. 13. with following verses. Moreover, the time of Mercy doth sometimes lead to, or point at, some duty, which the Lord graciously recompenseth at such time. The day of setting upon Temple-work, is a day of God's blessing them from thence, Hag. 2. 18, 19 It is observed, how the English had victory given 
Fox Acts and Mon. in the History of Edward the sixth.  unto them on that very day and hour Images were burnt at London. And as for Judgements, the Lord times them. The Assyrians goes not against an hypocritical Nation, till God sends them, Isa 10. 6. God knows how to make a Calamity a double one, in regard of the timing of it. That passage in Mat. 24. 20. doth plainly attest so much. Moreover, the day of Calamity may point out at sin committed on the day that Calamity is inflicted. While the word (a proud one) was in the king's mouth, there fell a voice from heaven, etc. Dan. 4. 31. Time is sometimes a Glass to behold the sin committed then, or before, at such a time, which hath its recourse when the Judgement is inflicted. The day, week, month of Smart, may point to the day, week, month, of Sin, before.  
The Second Branch of the Observation refers to Places. And here three Propositions likewise offer themselves to consideration.  
First, Some Places are Monuments of Providence in regard of what falls out there. Surely (saith Jacob) the Lord is in this place, and I knew it not: he set up a pillar, and called the name of the place Bethel, Gen: 28. 16, 17, 18, 19 See moreover, for this purpose, Numb. 21. 3. 1 Sam. 7. 12. 1 Chron. 22. 1.  
Secondly, There is much of Providence in going to Places, and in absence of parties from Places. A Levite lodgeth at Gibeah, Judg. 19 14. and what falls out there, is the desolation of Benjamin; no less than the lives of Twenty and five thousand Benjamites pay the shot, or discharge that Levite's Quarters, Judg. 20. 46. In 2 Sam. 20. 1. there happened to be there a man of Belial, whose name was Sheba the son of Bichri, a Benjamite; and he blew the Trumpet of Sedition. Nathan, Sadock, Benaiah. Solomon, are not at that Seditious Feast of Adonijah: Abiathar, Joab, are; and they had better fasted, than thus feasted, as the sequel of the story doth declare, 1 King. 1. There was much of Providence in Saul's coming to Jabesh-Gilead for their help, 1. Sam. 11. 11.  
Thirdly, Both Mercy and Wrath may be read in legible Characters on Places, and at Places. The Providence of God is seen in way of Mercy, as it respects the place itself, in blessing of it, as he did the land of Canaan to the Israelites. And the same Providence is displayed in way of mercy at places, and that in doing good to the souls of men, and to the outward man too. Many of the Jews which came to Mary (at Bethany) and had seen the things which Jesus did, believed on him, John 11. 45. The blind man is in the way nigh Jericho, and Christ there passeth by, and healeth him, Luke 18. 35. And as Mercy is thus displayed, so Wrath likewise. The Lord turneth rivers into a wilderness, and the water-springs into dry grounds, a fruitful land into barrenness, for the wickedness of them that dwell therein, Psal. 107. 33, 34. The Brethren of Ahaziah are on their progress to visit Ahab's children at Samaria; they are met with by Jehu, and slain at the pit of the shearing-house, even two and forty men, 2 Kings 10. 13, 14. King Joram is providentially drawn forth from Jezreel, and met Jehu in the portion of Naboth the Jezreelite, 2 Kings 9 21. he is slain by Jehu, and his body is thrown on that very plat, according to the word of the Lord, as Jehu makes the observation, v. 25, 26, of the same chapter.   

CHAP. II.  
1. FROM the Lord's timing of matters, learn, (1.) What ground there is for wicked ones to consider of their ways. God not only times Punishment, but so times it, as that it may become double punishment. God hath turned the Glass of his Long-suffering in Heaven; how many sands are run out, and how many are to run out, they know not: this let them know, That God will come in way of punishing, if they come not in way of repenting; he will come even to a sand. When the iniquity of the Amorites is full, vengeance steps in, Gen. 15. 16. There is a MENE, God hath numbered thy kingdom, and finished it, for a Belshazzar, Dan. 5. 25. And as the Lord timeth Wrath, so there is a stinging timing of it: Wicked ones have a springtide of Wrath, when they expected it not: so it was foretold of Babylon, Isa. 47. 9 But these two things shall come to thee in a moment, in one day; the loss of children, and widowhood: they shall come upon thee in their perfection, etc. And in v 11. Therefore shall evil come upon thee, thou shalt not know from whence it ariseth; and mischief shall fall upon thee, thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. (2.) What ground is there for godly ones to wait on God in this Providence for mercy: God hath his timing of mercy, and so timing of it, as may the more commend the mercy. There is a blessed season to revive the spirit of the humble, and to revive the heart of the contrite ones, Isa. 57 15. John's Disciples came to Christ in a seasonable time, to be strengthened in the faith of the M●ssiah; Go and show John (saith Christ) those things which ye do hear and see, Mat. 11. 5, 6. Christ knew when to fill Peter's net with fish, after they had toiled all night, and caught nothing, Luke 5. 5, 6. Isaac hath a comfortable yoke-fellow after his Mother's death, and was comforted, Gen. 24. 67.  
2. From God's Providence in reference to Places: (1.) Let men be afraid of sinning against God in places: In the very places God can alarm them, and punish them. The King with his Carowsing-Courtiers, are appalled with the fingers of a man's hand, which came forth and wrote upon the plaster of the wall; yea, it is said, In that night was Belshazzar the king of the Chaldeans slain, Dan. 5. 5, 6, 7, 30. (2.) Observe Place-Providences. Let afflictions and mercies in respective places, have one place more, and that is the heart, to think upon them, and improve them. Jacob was bid to mind Bethel, a mercy of old there, and a duty incumbent on him upon the account of mercy vouchsafed, Gen. 35. 1. The same Jacob takes notice of his Wife Rachel's death, where she died, and tells Joseph of it, Gen. 48. 7. Paul forgot not his Asian-trouble, and mercy withal, which whether it were a violent fit of sickness, or hot persecution, and deliverance from the one or other, it matters not; he observed the Providence of God there, and improveth it, see 2 Cor. 1. 8, 9, 10, 11. the same Apostle hath brief observations on what happened in divers places of his Apostolical-pilgrimage, 2 Cor. 11. 23, to the end.    

OBSERVATION XXXVIII.  
Man's Extremity is Heaven's Time and Opportunity for Help.  

CHAP. I.  
IT hath been discussed, How God's Providence is seen in Timing of matters: Now, amongst other things, not only the timing, but so timing in regard of opportune help, is to be touched. And because the Providence of God is wonderfully displayed on this wise, so that His actings of this nature are moulded into a religious Aphorism or Sentence, as Gen. 22. 14. In the mount of the Lord it shall be seen: It will be very pertinent to insist on the seasonable display of Providence under Distress or Difficulty. That passage in the Scripture quoted, may be styled, A Providential Proverb; for so the words [as it is said unto this day] in the Text there, do imply. The occasion of this Sacred form of speech, was the Lord's stepping in for Abraham's help. There are three things to be noted:  
1. That distress befalleth a person or a people. For so it was here with Abraham; Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.  
2. That a distress proves an abiding-one so long as God pleaseth. Abraham traveleth on the first and second day; no release: and on the third day he lifts up his eyes, and saw the place afar off, v. 4. The sight of the place must needs affect his heart; this Golgotha, or place of Skull, might make him hang down his head with sorrow: his head might well have ached on both sides, had he not had a hand of faith to hold it; and this he had, as the Author to the Hebrews doth affirm, ch. 11. 17, 18, 19  
3. That Providence doth opportunely appear for distressed ones, by way of release from troubles. Abraham must have the sacrificing-knife in his hand to slay his son, ere the Angel of the Lord call unto him, saying, Lay not thy hand on the lad, neither do thou any thing unto him, etc. What here was Abraham's case, is by way of proportion the cases of others, who have their extremities, as God hath his opportunities for help: and that Providence hath thus its opportunities for help, will appear, if we consider, 

1. Promises, which imply so much.  
2. Divine Performances or Exemplifications of this Truth.  
3. The variety of Ends which God hath in matters of this nature.    
First, Promises, formally and properly so termed, we have in Scripture. Gen. 15. 13. compared with Exod. 3. 7. and Exod. 5. 7, 8. doth give us to understand, That God's Promise of bringing the Israelites out of Egypt, was not the further off from fulfilling, though the Israelites had been long under the Egyptian yoke; and their yoke was made heavier a little before the Lord broke it to pieces. The Promise stood still irreversible, and in its full strength, when the Israelites were weakest: help was then nearest, when they might think it furthest off, in regard of the bricks doubled. In Deut. 32. 36. For the Lord shall judge his people, and repent himself for his servants, when he seethe that their power is gone, and there is none shut up or left. This is extensive to persons or people under heavy pressures and difficulties: the more persons evidence themselves to be God's people, the more they may find in the accomplishment of what is here promised, Psal. 9 18. For the needy shall not always be forgotten: the expectation of the poor shall not p●rish for ever. Psal. 12. 5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him in safety from him that puffeth at him. Psal. 72. 12, 13. For he shall deliver the needy when he crieth: the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy: be shall redeem their soul from deceit and violence, and precious shall their blood be in his sight. Zech. 14. 7. It shall come to pass, that at evening it shall be light: that is, Mercy then shall break forth, when little expected: they shall have a Morning of Mercy, in their Evening of Difficulties. That of Paul in 2 Cor. 1. 9, 10. may be looked on as at least a virtual promise. We had (saith he) the sentence of death in ourselves, that we should not trust in our selvee, but in God which raiseth the dead, who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver.  
2. Come we next to Performances, or the Experiences of persons. God remembered Noah after he had been shut up in the Ark, Gen 8. 1. Lot is rescued timely by Abraham, Gen. 14. 13. Sarah was taken into house, Gen. 20. 2. and it is said, God came to Abimilech in a dream, and said, Behold, thou art but a dead man, for the women which thou hast taken: for she is a man's wife, ver. 3. Providence was seasonable for the preservation of Sarah's chastity. The Israelites are at the Red-sea, and the Egyptians at their backs; they could neither drink up the one, nor eat up the other; no ordinary way of escape: and yet then the Lord opens a way in the sea, and a path in the mighty waters, Exod. 14. 21, 22. Israel was sore distressed, Judg. 10. 9 then the Spirit of the Lord came upon Jephthah, and he becomes their deliverer, Judg. 11. 29. So it is said, The Lord saw the affliction of Israel that it was very bitter: for there was not any shut up, nor any left, nor any help for Israel; and the Lord said not, that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash, 2 King. 14. 26, 27. Joseph was in the briers, a knotty case offers itself; and while he thought on these things, the Angel of the Lord appeared unto him, Mat. 1. 20. The Disciples of Christ were in the Ship, there arose a great tempest in the sea, insomuch that the Ship was covered with the waves; they come to Christ, awake him, saying, Lord save us, we perish: then he arose (after this storm, and check given to them for the tempest of unbelief in their souls) and rebuked the winds and the sea, and there was a great calm, Mat. 8. 24, 25, 26. Again, when the disciples cried out for fear, straightway Jesus spoke unto them, saying, Be of good cheer, it is I; be not afraid, Mat. 14. 26, 27. Christ appears timely to the Emmaus-disciples under their heaviness, Luke 24. 17. And as the Jews went about to kill Paul, tidings came to the chief Captain of the Band, That all Jerusalem was in an uproar; who immediately took Soldiers and Centurions, and so rescued Paul, Acts 21. 31, 32. Paul's Sister's son heard of the Jews lying in wait to kill Paul, and so there was a seasonable prevention of the murderous design, Acts 23. 16. Epaphroditus was sick unto the death; but the Lord had mercy on him, Phillip 2. 27. Thus all these are instances of seasonable help from Heaven under extremities.  
Thirdly, The variety of Ends which the Lord hath in the swelling of a distress, ere he apply the remedy; is the next thing to be insisted on. These Ends subordinate to his will and pleasure, may be reckoned up, as follows:  
1. To chasten for sin. Great sins call for grievous distresses. As men were swift in transgressing; so Providence may justly be slow in delivering. God will let men see by the evils of smart, how provoking their evils of lin have been. Joseph's brethren envy him, Gen. 37. 11. had resolution to slay him, v. 20. commit Plagiary in selling their brother to the Ismaelites, for he was not theirs to sell, v. 28. with 40. Gen. 15. They are after distressed in Egypt, and Conscience then rings them a peal, being so distressed, Gen. 42. 21. Their distress riseth higher and higher, for behold their money is in their Sacks-mouth, and hereupon their hearts failed them, and they were afraid, saying one to another, What is this that God hath done unto us? Gen. 42. 28. Neither is this all, but a hard task they have to get Benjamin from their Father, in order to the purgation of themselves from being Spies; and no going again to Egypt without him; and if they go not, they must go down to their graves, for the famine was sore in the Land, Gen. 43. 1, 2. At length Jacob is prevailed with to let Benjamin go; and then their distress evades a superlative one; the killing-part of the Tragedy is acted; the Cup is found in Benjamin's Sack; and according to their verdict Benjamin was to die, and they to be bondmen, Gen. 44. 9 Now is the springtide of distress, which overflows all the banks, as appears from the pathetical Oration of Judah, who vents his sorrows, saying, What shall we say unto my Lord? What shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: we are my Lord's bondmen, and he also with whom the cup is found, Gen. 44. 16. Now when their distress mounts to the clouds, help comes down from the Heavens: I am Joseph (saith Joseph); I am Joseph your brother, whom ye sold into Egypt. Gen. 45. 3, 4. To this instance add another: God did threaten the people by Isaiah with the Assyrian flood, which was to overflow, go over, and reach even to the neck, Isa. 8. 6. Accordingly it was accomplished: for the Assyrians, like a deluge of water, did overflow even to the head-City Jerusalem, which, like a man, stood up to the neck in these waters, the body of the nation being covered with them; and then the Lord, who sets bounds, causeth the waters to return, as we have the story in Isa. 37. 36, 37, 38. the [then there] in the Text, hath reference to the Jews doleful case when within the City; God hath then his Angel for their deliverance, when the Assyrian in his pride is highest, and resolved in an utter riddance of the Lord's people.  
2. To disengage or take off the heart from creature-dependency, and to call forth the faith for exercise on God. The greater the distresses are, and no way visible for help; the more is there a place for faith on God. Providence narrows or straitens the conditions of parties, that so there may be more room or enlargement for the exercise of faith. All Creature-twigs being lopped off, there is nothing left but to hang the more on the Creator. Faith will find somewhat to take hold on, when Sense seethe nothing. I looked (saith the Psalmist) on my right hand, and behold, but there was no man that would know me; refuge failed me: no man cared for my soul. I cried unto thee, O Lord: I said, Thou art my refuge, and my portion in the land of the living, Psal. 142. 4, 5. the like was Paul's case, 2 Cor. 1. 8, 9  
3. To let men know, That the Lord he is God, and can help, notwithstanding there is a visible face of things to the contrary. The Israelites shall out of Egypt, and over the Red-sea, let Taskmasters, Horses, Chariots, the mighty Waters, say the contrary. Now I know (saith Jethro) that the Lord is greater than all gods: for in the thing wherein they dealt proudly, he was above them, Exod. 18. 11. That is notable in Hezekiah's days, when the case was sad at Jerusalem, as that in Isa. 37. 3. This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. And yet though thus saith Hezekiah, yet thus saith the Lord concerning the King of Assyria, He shall not come into this City, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it: by the way that he came, by the same shall, he return, and shall not come into this City, saith the Lord, v. 33, 34. God is the great Arbiter or Controller of things. He will be known amongst the Mighties of the World; and one season when he thus will be known, is when distressed ones know not what to do, but to sigh and pray to him, who is great, and greatly to be praised, and feared above all gods, Psal. 96. 4.  
4. To encourage praying-work. The Church of God in Esther's time, had, as it were, her neck on the block; the liftedup hands hold up the liftedup Axe from falling down, Esth. 4. 16. Prayer was made without ceasing for Peter, Acts 12. 5. the Lord sends an Angel, who procures a timely Gaol-delivery, v. 7, 8, 9, 10. As God doth call forth prayer in such extremities (for our extremities call upon us to call upon God): so his goodness is seen in the answer made unto prayer; which may further be a Loadstone to this duty under the like extremities. It is said in Psal. 102. 17. He will regard the prayer of the destitute, and not despise their prayer. O how oft have praying-ones had experience of God's regarding them, when in respect of their extremities, sense and reason might be ready to prompt, as if the Lord had utterly rejected them! I remember here a memorable story: There happened to be a Famine in a Ship, insomuch that the question was started about drawing lots who should be eaten; one of note in the Ship, and a pious man withal, desired the rest, That they might first seek to God by prayer, before they resolved to enact so inhuman a Butchery: and accordingly he made a prayer to God; and whilst he was praying, a Fish of some bigness was cast out of the sea upon the place where he was praying: this Fish they divided; and though it were but a short Commons for hungry ones, yet it put a stop to a Flesh-dinner for that time: but however, the belly hath no ears, hunger comes on, and the old question about a bloody Flesh-meal is started: The man who was their mouth to God in prayer, wills them, They might look up again to God, having had experience of his gracious Providence in the Fish: accordingly too prayer they go; and whilst at prayer, a Fowl of considerable bigness flies a-thwart the Ship-tackling, and is entangled, which they had, and accordingly divided; and before any further controversy did arise, a Ship bears up towards them; and their distressed case being communicated, provision they had out of the Ship, and that notwithstanding the Captain of the Ship had a particular grudge against the man of note in the other Ship, and was resolved at first to play the Esau with this Jacob; but yet did him no harm.  
5. To render His Wisdom and Power conspicuous, and that not only to persons the immediate subjects of such relief, but likewise to others in after-generations. So for the Wisdom and Power of God; there was more than a few drops of these at the Red-sea: how often is that deliverance taken notice of, and celebrated in the Sacred Scriptures! The like may be said of the distress of the Lord's people in Esther's days: What a glorious display was there of Power and Wisdom in that astonishing deliverance! In Psal. 102. we understand of the low and distressed case of persons there: for the title of the Psalm is, A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord: And passages in the Psalm do imply distresses: We have there doleful complaints, and a tragical description of distress; express mention made of Zion's stones, and dust: and now, notwithstanding the sore distress of the Lord's people, the Lord is not wanting; for it is said, ver. 16. When the Lord will build up Zion, he will appear in his glory; that is, he will exalt the glory of his Attributes, particularly, of his Power and Wisdom; he hath both Power and Skill to gather the stones and dust, and make a glorious building, glorious to the eyes of those who shall take a view of all; for this shall be written for the generation to come; and the people which shall be created shall praise the Lord, ver. 18.  
6. To check the pride, insultation, and malicious resolutions of wicked ones. Come, say the Babylonians, sing us one of the songs of Zion, Psal. 137. 3. God can in time let the Babylonian know, there are those whom he can make use of to make the Babylonians howl, who now call for singing one of the Lord's songs. How were Pharaoh, Haman, Senacherih, checked at a nick of time! And not only in former times hath Providence been seen in giving a check, but also in later days. There is a very remarkable story of Magdeburge, the Citizens whereof in Charles the Fifth's time, Emperor of Germany, stood out heroically, notwithstanding the Emperor had born down with force the Protestants in all Germany; only Magdeburge is like the Pelican in the wilderness, and the Owl of the desert, and the Sparrow alone on the housetop: and though so, yet how in the nick of time was Prince Maurice, who besieged them, wheeled about to be their friend, and so makes Articles of Peace with them, and with his Army falls in upon the Emperor, who flies before him, and after forsakes the Imperial Crown, betaking himself to a retired life, and so the Protestant Interest which was sore depressed, hath its resurrection to the baffling of Popish expectations. Hither, or under this head, may be referred that of the witnesses in Rev. 11. I wave debates as to parties slain, and the time when, whether at several times in several generations: That which makes for the matter in hand, is the Lord's raising them, notwithstanding their being slain, and that to the shame and terror of their adversaries: for so in v. 11. After three days and an half, the Spirit of life from God entered into them, and they stood upon their feet, and great fear fell upon them which saw them. That in Mie. 7. 10. may here be accommodated as a good Comment on this place, and pertinent to the matter in hand: Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? Behold, mine eyes shall behold her; now shall she be trodden down as the mire of the streets.  
Lastly, To mention no more: The Lord doth step in, in the depth of misery, to endear himself unto persons helped; and to engage their hearts the more unto him, who doth exalt his mercy at such a season. So in Exod. 15. 13. Thou in mercy hast led forth the people which thou hast redeemed. And Psal. 34 6. This poor man cried, and the Lord heard him, and saved him out of all his troubles. And in Psal 116. The sorrows of death compassed me, and the pains of hell got hold upon me; I found trouble and sorrow: then I called upon the name of the Lord: O Lord, I beseech thee deliver my soul; gracious is the Lord, and righteous; yea, our God is merciful.   

CHAP. II.  
1. SEE folly and vanity, (1.) In regard of impatiency under evils. (2.) In regard of excursions, or step aside from duty to the use of means, for which men have no warrant. There is folly both these ways. The Israelites fell foul on Moses and Aaron, because the door for egress out of Egypt, was not opened at first knocking. What though a double Lock seem to be set on the door of the great working-house; yet no reason to quarrel; the Lord knows how and when to open the door, or break it open, as he did in his own time, to his own glory. It was Saul's fault, that he would sacrifice before Samuel came, and he smarted for it, 1 Sam. 13. 8, 9 Let men learn from Saul's folly to be wise; let them not force themselves to this or that as a means for help under straits, which God approveth not; remembering withal, how a Samuel may be a coming with help from the Lord, when they are going from the Lord.  
2. Watch against anxious and perplexing disquiet of heart under straits. There is no ground for a Christian to distract his heart in the want of visible means, or to distrust his God in the midst of visible dangers. Remember who bids, to take no thought; that is, not to be anxious, distrustful, disquieted under difficulties; and withal, what he saith further, it shall be given you in that same hour, Matth. 10. 19 Not only Years, Months, Weeks, Days, but even Hours, for Heaven's help, are contained in the Calendar of Providence.  
3. Treasure up the Experiences of Divine Help under Needs and Difficulties. David had a signal appearance of Providence for his relief, when Saul is on the one side of the Mountain, and David on the other: and this David forgets not; for it is virtually contained in his deliverance out of the hand of Saul; which deliverance he celebrates, 2 Sam. 22. If thou hast a Mountain-Providence, with David, forget not the God of thy Mountain-Dispensation. Remember two things: (1.) The more eminent thy Mercy, the more reason to value it. The depth of a Misery may well call for the admiration of the height of Divine Mercy: see an instance Psal. 116. 3, 4, 5, 6, 7, 8, 9 (2) The laying up of such an Experience, will be of great use for aftertimes. Thou mayest be in regard of temporals or spirituals, as is said Acts 27. 20. Now when neither Sun nor Stars in many days appeared, etc. To look back on Providence in a sad Voyage before, will be of use, when the case is sad for the present. The Meditation on former Experience, may be a prop to the tottering-house of a weak faith: see Psal. 77. 5, 10, 11.    

OBSERVATION XXXIX.  
At or nigh the same time there is a like face of Providence showing itself in Places.  

CHAP. I.  
HOW the Providence of God is displayed both as to Time and Place, and particularly as to the so timing of Help under Extremities, hath been insisted on. The present Observation, which hath some reference both to Time and Place, is now to be spoken unto: And here, in the first place, shall be showed, how the like work of Providence in Places may be consideredi and that three ways:  
1. In regard of Premonition or discovery of what is to take place in the world. Thus when the Lord would take up Elijah into Heaven, not only Elisha hath a discovery of what the Lord is about to do; but the sons of the Prophets that were at Bethel, 2 King. 2. 3. and not only they, but also the sons of the Prophets that were at Jericho, v. 5. of the same chapter. And so the hand of the Lord was upon Ezekiel in the evening, afore one that had escaped from Jerusalem brought tidings that the City was smitten, Ezek. 33. 21, 22. Peter at Joppa hath a Vision which holds correspondence with a work of Providence referring to the Gentiles, particularly, Cornelius at Caesarea, who was bid to send to Joppa, and call for one Simon, whose firname was Peter, Acts 10.  
2. In regard of antecedent preparation, disposition, or qualification, for what is to come forth on the stage of the World. The Jews were awakened to prayer-work, when the Seventy years were, or nigh, accomplished at Babylon, Jer. 29. 12. Moses is to go on the Lord's Embassy to Egypt; he wants a Spokesman, and God brings one to his hand, Exod. 4. 10, 14, 15, 16, 27. When Christ was brought to the Temple, what a wonderful Providence was there in Simeon's coming thither at that time when Mary came thither? and so in Anna's coming in that instant, as it is said Luke 2. 27, 38? Both Simeon and Anna were Witnesses to and for Christ; they came seasonably to the Temple, there to testify of Him who was Lord of the Temple. Ver. 29, to the 39  
3. In regard of the work itself, which is the same, or a like, for kind. And here we may consider it, 

1. As a Work of Mercy in itself considered.  
2. As a Work of Wrath.    
1. As a Work of Mercy. The Gospel of Grace was communicated to the Gentiles, and the gift of the Holy Ghost was poured out on them, Acts 10. 45. They at Corinth were enriched in utterance and knowledge, as well as they at Jerusalem, 1 Cor. 1. 5. In the times of the Reformation of Religion, Zuinglius at the same time opposeth the Pope's Indulgences amongst the Helvetians, at which Luther did amongst the Germans: how did then Cities, Towns, Parishes, fall off from Popery, as leaves from the Trees in Autumn? And so it is observed how Learning at one and the same time began to hold up its head, and that in divers places, as Scultetus hath it. And as for Learning, so for Peace and Tranquillity, the Providence of God may be noted. It is said Acts 9 31. Then had the Church's rest throughout all Judea, and Galilee, and Samaria. A time there is, when Countries have their worldly Jubilee. All the earth sitteth still, and is at rest, is the report made, Zech. 1. 11. 
Docebat hoc tempore in Tiguri Helvetiis Ulricus Zuinglius etc. Sleid. come. lib. 1 sub finem— Et quod mireris uno & codem tempore in diversis mundi regionibus intermortua pridem studia in Vitam revocabant Leo 10. Pontifex Romae: apud Hispanos Cardinalis Toleranus: apud Anglos, Rex Henricus, ejus nominis octavus: apud Belgas Rex Catholicus, Carolus: apud Gallos', Rex Franciscus. Annal. dec. 1. p. 3.   
2. As a Work of Wrath, or Severity; and so there may be noted how a like face of things there is in places at or nigh the same time. A time there was, when the Lord suffered all Nations to walk in their own ways, Acts 14. 16. A time there was, when ignorance, and lack of learning did prevail to an astonishment at the stupidity of those in that time. And as Ignorance had its time; so Sophistry and unprofitable Subtlety, instead of sound and savoury Divinity, did abound in the Thirteenth Century. It is observed, how both Mahumetism and Papism did put forth themselves at or about the same time. And as for external calamities, they have been timed in divers places. The Wine-cup of the Lord's fury hath passed from Nation to Nation, as Jer. 25. 15. and not only so in the times before Christ, but after; that Rev. 6. tells a sad story of Red, Black, and Pale Horses. What befell the Roman Empire in regard of Wars, Famine, and Ten years' Pestilence which was universal, is a Providential Comment on the Text. 
Mira ratio, & digna res observatione est, quod eodem fere temporo caeperunt in altum assurgere atque emergere Papa Romanus, supra reliquas Christi Ecclesias sese extollens; & Mahumetana religio, Turcicaeque gentis Imperium. Magd. Cent. 13. Epistolâ nuncupat. Sub dicto igitur Phoca tyranno ac Caesaricida (quoth in Papis mysterio non vacat) Papismus & Mahumetismus simul sunt exorti, qui multis in regionibus doctrinam de Dei filio corruperunt, obscurarunt, laberactarum. Baleus cent. 1. p. 68    

CHAP. II.  
1. BEHOLD how the Lord is God in one place as well as another. He is not confined in regard of operations to this or that Country or Kingdom. It's said in Ezek. 1. 6. Every one (of the living creatures) had four faces, and every one had four wings; their four faces behold the four quarters of the world; and their four wings may note their being accomplished for action in divers places; and take their flight at one and the same time, to bring about what the Lord commissions to be done.  
2. No reason for persons to be despondent who want Mercies of which others in other places are participant of. The same Sun of like favours may shine upon their habitation. Were persons more prayerful, they might have experience of God's being merciful. Beware we then of a discontented eye at others Mercies, and wisely improve our own wants. There is enough in the rich Exchequer of Providence to supply all wants, whether for soul or for the outward man. Providence knows how to comfort the waste places, to make the Wilderness like Eden, and the Desert like the Garden of the Lord, Is●. 51. 3.  
3. Great ground is there for men to shake off wretched security when Providence frowns on others in far or near places. Who knows where the train of Gunpowder, being once set a fire, may creep, and do its deadly execution? The end of one place's Calamity, may be the beginning of another's. The bitter Cup, of which some have drank, may pass thorough unto others, notwithstanding security and presumption, as the daughter of Edom is informed, Lam. 4. 22.    

OBSERVATION XL.  
There is a dashing-work of Providence in regard of various matters, which in way of probability offer themselves to the eye of Sense and Reason.  

CHAP. I.  
THAT the fair and promising-face of things is sometimes veiled, yea, hushed into a perpetual darkness, never to see light in this world; appears,  
1. From God's otherwise informing the judgements of persons about matters. Abraham was without issue, heir-male and female. He thought Eliezer must be the man who must heir it. But what saith God? This shall not be thine heir; but he that shall come forth out of thine own bowels, shall be thine heir, Gen. 15. 4. Samuel is sent to anoint one of the sons of Jesse; and it came to pass, when they were come, that he looked on Eliab, and said, Surely the Lord's anointed is before him: but the Lord said unto Samuel, Look not on his countenance, or on the height of his stature, because I have refused him: for the Lord seethe not as man seethe; for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16. 6, 7.  
2. From the confessions and acknowledgements of parties. Thus in that acknowledgement of the Church, Isa. 64. ●. When thou didst terrible things which we looked not for, etc. In Job 17. 12. My purposes are broken off, even the thoughts of my heart, saith that man of God under his black cloud: and in v. 15. Where is now my hope? as for my hope, who shall see it? and yet he and others lived to see a confutation of his black conclusions drawn from the present face of things; for the Lord turned the captivity of Job, chap. 42. v. 10.  
3. From assertions in Scripture which imply so much. I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all, Eccles. 9 11. And in Eccles. 10. 7. I have seen servants upon horses, and princes walking as servants upon earth.  
4. From exemplifications, and that in temporals and spirituals. Who would have thought that Joseph, who was such a friend to the state of Egypt, should be forgotten as he was? Exod. 1▪ 8. Who would have imagined in the first days of so wise a Prince as Solomon, that a cracked Axletree of Government should be transmitted to his son Reboboam? 1 King. 11. 31. with 1 King. 12. 10. Little did Adam and Eve think, that so promising a son as Abel should have the candle of his life puffed out by the bloodwarm breath of a Cain their own son. How did Hezekiah argue otherwise from his distemper, than it fell out eventually, Isa. 38. 10, 11, 12. Paul and Silas alter their purposed course in preaching the Gospel in Bythinia, Acts 16. 17. The wise and prudent of the world are not wise and prudent for a blessed eternity, Mat. 11. 25. Christ came to his own, and they received him not, John 1. 11. they who are seeming-friends of the Church, become real-enemies, Acts 20. 30.   

CHAP. II.  
1. THERE is no ground then for peremptory conclusions from a probable face of things. How quickly may the Snowball melt? the great bubble vanish? the storm turn into a calm, and the calm into a storm? The Disciples were much taken with the Buildings of the Temple; and what faith Christ? See ye not all these things? Verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down, Mat. 24. 1, 2. In Isa. 7. 2. it was told the house of David, saying, Syria is confederate with Ephraim: and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. But yet all this promising, or rather threatening, confederacy, ends in smoke; there is a dashing-work of Providence, as is fully there described from v. 3, to 10.  
2. Beware of rashness in acting upon a face of things which presents itself. Many pay dear in their Credits, Purses, and Consciences, by taking an alarm, when they might have slept quiet in the bed of an holy repose and confidence in God. Thus saith the Lord God, the holy one of Israel, In returning and rest shall ye be saved, in quietness and confidence shall be your strength, and ye would not: but ye said no; for we will fly upon horses; therefore shall ye flee: and we will ride upon the swift; therefore shall they that pursue you be swift, Isa. 30. 15, 16.  
3. Quarrel not with the Lord's Government of the World, because he doth thus make and unmake; build, as it were, an house, and by and by pulls it down. If the bringing forth of some things is like the shooting up of Mushrooms, quickly up, and quickly down; yet sure the Providence of God reacheth to these Mushrooms, as well as to the Cedars of Lebanon. There is no reason for ●oolish man to find fault with an Alwise God, though he presents that on the stage of the World which hath not its imagined issue. God hath wise Ends subordinate to his Glory in Dispensations of this nature.  
1. To let men know how the Lord he is God; for things go according to his thoughts, and not as men surmise and imagine, according to the outward appearance of things. O Lord (saith the Psalmist) how great are thy works, and thy thoughts very deep? A brutish man knoweth not, neither doth a fool understand this: when the wicked spring as gross▪ and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever, Psal. 92. 5, 6, 7. For ●…y thoughts are not as your thoughts, neither are your ways my ways, saith the Lord: for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts, Isa. 15. 8, 9  
2. To display his Sovereignty more or less as he pleaseth. What if the Lord shall dash vessels made? shake off the fruit ere it be ripe, as in abortive Infants? Is He therefore to be quarrelled with? May not he break the vessels, as Jer. 18. 6? O house of Israel, cannot I do with you as this potter, saith the Lord? and say to the Figtree, Let no fruit grow on thee henceforward for ever, Mat. 21. 19  
3. To bring to light the sins of men by a probable face of things. Shimei discovers his rooted venom in the fruits of it, when David was made at by Absolom, Achitophel, and their followers, 2 Sam. 16. If there be a likelihood of this or that Error to have favour and profit annexed to it, though it be a very gross or palpable one, yea, though a heap of them; what villainy doth appear on the deck, which before lay close under the hatches of the ship? What coining of Distinctions, which the great Master of the Mint will censure as false and felonious to the Crown of Heaven? The Lord than is wise in setting up such Pumps, which being plied, throw forth black and slimy waters.  
4. To exercise the graces of persons; for the graces of Saints may be both proved and improved by a probable face of things. So it was in Abraham's offering up of Isaac, his faith, fear, obedience, were displayed, Gen. 22. 12. with Heb. 11. 17, 18, 19  
5. To punish men for their sins. Probabilities in matters make way for vindictive Certainties. Pharaoh, from a Probability, is entangled into the Lord's Net in the Red-sea, Exod. 14. 3. The red waters become bloody ones to the Moabites, whose wrong conclusion from probable Premises, proved a bloody one, 2 King. 3. 22, 23, 24.  
6. To teach men constant dependence on God. Men point, and God disappoints. They propose, but God disposeth. The wind of Providence is variable, and therefore men had need eye God in the voyage— It is not so soon done as said: We will go into such a City, and continue there a year, and buy, and sell, and get gain: See James 4. 13, 14, 15.  
Lastly, To lesson thankfulness for a display of Mercy in dashing-things likely to take place. A Copy of Conveyance is cut in pieces, and a fresh one is drawn by the hand of Providence for the good of the party. Ruth's marriage with the Kinsman was dashed; and well for her, whom Providence had intended for a more ingenuous and pious man. What is dashed, holds in many cases for the best God hath regard to his, when he seemeth to have none. He dams up a Well, and opens a better Spring for them. Their business best succeeds, when it is sometimes quite dashed. As there are blessed disappointments, so there is ground to bless God for such disappointments, which come from the Heart as well as the hand of gracious Providence.    

OBSERVATION XLI.  
There is an overruling Conduct of Providence in bringing matters to their journey's end; and that notwithstanding let's in the way, and the length of the way.  

CHAP. I.  
AS there is a dashing-work of Providence, as hath before been showed; so there is an Accomplishing-work in regard of what the Lord wills or willingly suffers to be in the world. What the Lord will have take place, must, notwithstanding impediments and delays for a time. And this appears to be so, if we consider, 

1. The Power of God.  
2. The Wisdom of God.    
1. Nothing is too hard for Infinite Power to bring about. The greatest blocks in the way, like a feather, are blown away with the breath of Providence. All lets, like the thin film of Ice, shall be dissolved by the warm Sunbeams of Providential Influences. The Israelites had lain long in the Egyptian Furnace; it was too hot a work for Moses and Aaron to pluck them thence by the hand of violence, that was not the Lord's way of delivering them; and yet the Lord saved the people out of the Land of Egypt, Judas ver. 5. The Jews met with opposers in the Temple-work; it is said, how upon an Order from Artaxerxes, Rehum and Shimshai, with their companions, made them to cease by force and power, Ezra 4. 23. and yet this work, which lay dormant for some years, was finished at last; see Ezra 4. 24. with Ezra 6. 15. John 2. 20.  
2. God, according to his Infinite Wisdom, hath ways to bring about matters in his own time, notwithstanding hindrances and delays for a time. In 1 Sam. 6. 5. the Philistines took the Ark of God: they have it, but must not hold it; it must be had home again; and how shall this be? Let the Lord alone; who can find out a way for its conveyance, though it be in the Country of the Philistines seven months, as it is related, 1 Sam. 6. 1. Suppose those Fifty thousand threescore and ten men who were slain upon the return of the Ark, 1 Sam. 6. 19 had been slain in battle in order to the rescue of the Ark; yet the same way God took to bring it home, would have availed, though the difficulty of having it home had been greater in the eyes of the men of Israel, who in this case had fought to no purpose. And what is said in this case of the Ark, holds in other matters. Our Cock-shell Capacity is not receptive of the Ocean of Divine Wisdom. Let this Sun arise, and it scatters the clouds and mists that are in our eye. A thousand ways infinite Wisdom hath to effect matters, though we see never an one.   

CHAP. II.  
1. SEE the reason why there is dejection and despondency. Men have both their eyes fixed on Hindrances and Delays, and not half an one open to the Providence of God. Whilst David pores on Saul's Power, Subtilty, and Fury, no wonder if David be not David in point of the exercise of Faith, Patience, Hope; but say, I shall one day fall by the hand of Saul. Christians, in cases of this nature, are like the man who looks on the wheel turning, but not on the Fly on the Wheel creeping in a contrary motion to the Wheel. The Fly of Providence is on its motion, whilst the Wheel of Second Causes have their contrary motion, as may be showed in another distinct following Observation. As in a ship sailing directly forward, a man walks from the Forecastle or Stem of the ship, towards the Stern; yet he that shall conclude the motion of the ship to be the same, will conclude amiss. The ship of Providence is setting forward towards its Haven, though Second-Causes are walking in a contrary motion on the Deck. Let Providence then alone to play the Pilot, and do thou in the interim pray for a good voyage.  
2. There is good reason to bear up, though the burden be heavy, and have lain long on the shoulder, and none to take it off.  
1. Is the Plea, That the burden is heavy? Consider, you may have experience of God's kindness; and the sooner have it, by how much more it becomes heavy. The more weary you are, the more God may strengthen in the way, and bring you to your journey's end with joy. Remember Paul's case, 2 Cor. 1. 8, 9, 10.  
2. Is the Plea, That the burden hath lain long on the Conscience, Credit, State, Body, & c.? Consider, (1.) This is no new case: Joseph, David, with others of God's Saints, can tell stories of difficulties, and long-spun forth one's. (2.) The question is, Who is more a Waiter? you, that you may have a Mercy; or God, that you may be fitted for a Mercy? The Lord waits that he may be gracious, Isa. 30. 18. (3.) The Hand of the Clock hath its motion in the dark night, though a man see it not. There was a Ram instead of Isaac in yonder bush, when Abraham might not see it at its first instant, being caught there. 4. Though the burden continue longer, yet wait longer; for so it becometh to do, as others have done, and thou art taught to do, Isa. 26. 8. with 3, 4.  
3. Is the Plea, That there is none to help, Means, Instruments, fail: Consider,  
1. Though the Arm of flesh whither, yet the Hand of Providence still flourisheth. God is God without Means and Instruments, as well as with them. His Arm can then bring salvation, when there is none to help, Isa. 63. 5.  
2. Help by Means, Instruments, fails in order to help. The way to have help, is to be mortified to Creature-helps. God will lead men to see that in himself, which after he may communicate by ordinary Means. Eye then God more, and Men less, and thou mayst find, how Providence is then on its March, when the Drums sound nothing but a Retreat to Sense and Reason.    

OBSERVATION XLII.  
Things are set forward in the World by a Collateral Influence or stroke, by the by, of Providence. Or, God leads men by what they do see, to that which is not seen till afterwards.  

CHAP. I.  
THAT the great Pilot of Heaven and Earth can make use of not only a side-wind, as here; but likewise of a contrarywind, as shall be showed in the next Observation, and all to bring the Ship to its Port or Haven; is to be insisted on. 
Sic disponuntur res humavae, divino plerunque consilio, ut occasione corum quae facienda proponimus, incidamus in ea de quibus antea nihil cogitavimus. Musculus come. in Evang. Joh. p. 475.  The leadings of Providence by what is seen, to that which is not seen, are wonderful. These leadings may be considered three ways: 

1. In regard of the Object.  
2. In regard of the Medium or Inducement.  
3. In regard of the Issue.    
First, In regard of the Object; and so these side wind Influences or leadings of Providence, respect both Temporals and Spirituals. Men whilst they mind one matter in their Civil concernments, fall in upon another; as he who diggeth his garden-plot findeth a Treasure. Saul seeketh his father's Asses, and findeth a Kingdom, 1 Sam. 9 David is sent by his father to the Camp with provision for his brethren, and there killeth Goliath, and so foundation was laid for after-matters, 1 Sam. 17. And as in Temporals this may be noted; so in matters of Soul-concernment. Whilst men mind Earth, they meet with Heaven. Some go abroad to seek a service, and are by the Providence of God cast there, where they come to be-think themselves of another kind of service, namely, the Service of the great God, whom before they looked not after— It's probable that some of those many Nations, Acts 2. 9, 10, 11. be-took themselves to Jerusalem upon a Secular account. However they were, by an occasion offered, drawn to be hearers of the Apostles, v 6. Whatever their End were in hearing, God's Providence was wonderful in the Apostle's speaking; for there was added to the Church about three thousand souls, v. 41. Peter and Andrew were casting their Net into the Sea, and Christ saith then and there to them, Fellow me, and I will make you fishers of men, Mat. 4. 18, 19 James and John were mending their nets, and Christ in like sort meets with them when his walk was by the sea of Galilee, ver. 18, 21, 22. The Woman of Samaria cometh to Jacob's Well to draw water: She minded water to set over the pot, or wash her dishes, or the like; little thought she of another kind of water which Christ the Fountain of life did there discourse of, and hand to her, John 4.  
Secondly, In regard of the Inducement by which men are moved; and this may be considered, (1.) As started in their own breasts. (2.) As suggested by others with whom they have to do; for so we find how Saul was influenced on by his Father's servant to go to Samuel, 1 Sam. 9 6. Naaman hears of the Prophet, who bid him wash and be clean, from the little Captive-maid in his Family, 2 King. 5. 2, 3. Nathaniel is induced by Philip to come to Christ, who tells him a story of the Figtree, which he little thought to have heard of, John 1. 45, 46, 47, 48.  
Now what may induce or draw on a man to what he doth not so experiment as after, may be further considered:  
1. Sometimes a lust by an overruling Providence shall contribute to what is subsequent, Onesimus runs away from his Master, gets to Rome, a populous City, where in probability he might lie hid; Paul is there, who by Providence lights on him, and sends him home a Convert to his Master Philemon. Paul before his conversion in a mad fit rambles as far as Damascus, where was an Ananias for him with a Cordial; Christ having met with Paul by the way, and let out the mad blood, which filled every vein before.  
2. Sometimes men's civil business or affairs, is an inlet to other matters, as was before intimated in the woman of Samaria's coming to the Well— So when the Jailor was troubled about his Prisoners, than was the Lord's time to let him see what a slave he was to Satan, Acts 16. 27, 28, 29.  
3. Sometimes the observing of a Providence in way of conviction, may lead on to further matters, as in Nicodemus his case, John 3. 2, etc.  
4. Sometimes some strong impulse upon the heart sways. So likely it was in the Shunamite-woman; go she must to the Prophet, who raiseth her son for her from the dead, 2 King. 4. 22, 23. It is said of Mr. Dod, how he could not be quiet, but must at night away to a man's house, where coming, the man was about to destroy himself, and so a stop was put to the Tragedy.  
Thirdly, In regard of the Issue, which respects, (1.) What is seen. (2.) What is not seen till afterwards. Now the issue of what is seen, may be considered, (1.) As successless. Saul sought the Country for the Asses, but found them not, 1 Sam. 9 4. after he was told of them by Samuel, but he goes home without them. They who came to apprehend Christ, were led to a conviction, but apprehend him not, John 7. 45, 46. (2.) As successful; and that in regard of what was intended. Naaman comes for a cure, and hath it; his flesh came again like unto the flesh of a little child; and he was clean, 2 Kings 5. 14.  
In the next place, The issue of what is not seen, may be considered, (1.) Purely. (2.) mixedly. If we consider it purely or singly; and so smart or punishment is the issue of some undertake, though men imagine no such matter. The Philistines are for keeping holiday to their Dagon; Samson is called for to make them sport; and their House of Mirth becomes the House of Mourning, Judg. 16. Again, Favour or Mercy may be the issue. So Naaman, he went home wiser for Heaven than he came. Matthew was sitting at the Receipt of Custom, and there Christ calls him, Luke 5. 27. Who would have thought, that the Publican going to the Custom-house, or some standing in the Market, should be called to be one of the Cash-keepers of Heaven's Treasure, or a Paymaster of better Riches abroad in the World. The issue in a way of mercy was wonderful. And as the issue is singly considered by way of frown or smile; so sometimes it is Mixt. There is both Vinegar and Honey in it. Joseph his brethren were both afflicted and comforted in their Egypt journey for Corn for their Families. Providence hands Gold out of the Mine, and withal some scaring-gushes of Water may affright them who labour in the Mine of this or that business of concernment.   

CHAP. II.  
1. OBSERVE the wonderful display of Providence in these leadings. Luther fell soul at first on the filthy lucre of those of the Church of Rome in the matter of Indulgences; after, like Ezekiel, he saw greater abominations, Ezek. 8. 6. It is in this case, as with a stone glided along upon the waters; one Circle is 
Dei enim Providentia causas & effecta convertit, quae alioqui naturâ sunt disjunctissima: neque quicquam est, quod oculos Dei quibus omnia subjiciuntur & ordinantur, possit fallere. Pet. Mart.  introductory to another. Man acts, but the Lord makes Connexion's, and they are wonderful in the issue.  
2. Learn, how God is holy and righteous in the ordering of things, notwithstanding the intervention of men's sins before things are brought about. Whilst men mind their own work, they forward Heaven's design. Joseph can behold a holy, wise, good God, in his Chain; albeit some of the links thereof were very crooked, and had a great deal of rust adhering to them, Gen. 50. 20.  
3. See how the Enemies of the Church are outwitted in their designs against the Church: they are led by what they do see, and misled to their ruin. They whet the knife which cuts their own throat; they are gathered together against Zion, and yet the Lord gathers them as sheaves to be threshed in the floor: they know their own projects, but know not the thoughts of the Lord, neither understand they his counsel: see Mic. 4. 11, 12, 13.  
4. Take notice what a prop here is for Faith, from the consideration of a side-wind-influence of Providence. The Lord can provide for, and protect in such a way as a person doth not imagine. There is a Joseph in Egypt that furnisheth the brethren with Corn in time of Famine. There are ways God hath, whereby wicked men shall be shields to Saints against the thrusts of their own swords. O how admirable are the leadings of God by what is seen, to what is not seen! How do Saints sometimes stumble, and so see the Jewel which there lies before them!    

OBSERVATION XLIII.  
Hindrances in matters, through Providence, when and where the Lord so pleaseth, become Furtherances.  

CHAP. I.  
THE verity of this Assertion is seen, (1.) In Spirituals. (2.) In Temporals. In Spirituals; and that, (1.) In matters of Personal Concernment. (2.) In matters of Public, referring to God's Church.  
1. In matters of Personal Concernment: Thus a man's own sins (and yet no thank to sin) are a foundation for his humility, and ground for an holy watchfulness. A Christian riseth by his fall. Peter after his denial of his Master, is modest in his profession of his love to Christ: see John 21. 15. with Mat. 26. 33, 35. And as sin is an hindrance to spiritual good (and yet the Lord order all for good): so Satan means no good to a child of God. The Devil is the great Bloodsucker, yet is Heaven's Leech. Providence knows how to use him to the glory of Providence. That Foe of the Christian shall become in a sort the Christian's Friend: thus professeth the Apostle Paul, saying, And lest I should be exalted above measure through the abundance of revelations, there was given to me a thorn in the flesh, a messenger of Satan to buffet me, etc. 2 Cor. 12. 7. 
Sic infatuatus Satan dum obesse molitur, magis etiam prodest; & quod impedire conatur, expeditum potius reddit, quam impeditum. Gloria haec est Sapientiae, & Providentiae Doi. Musculus in locum.   
2. In matters referring to the Church of God: There are not wanting obstructions to the Church's peace and comfort. What through Oppositions, Errors, Apostasies, God's people are not a little distressed; and yet their case, though sad, is not desperate: for,  
1. The Mountains of Opposition become Plains, according to that in Zech. 4. 7. The Persian Power and Authority there intended, shall no longer mountain it against the Church, but countenance the afflicted. A Prohibition is given from hindering Temple-work, and a positive Act is drawn up for the furthering of it, as is recorded Ezra 6. 6, 7, etc. And though some who do furiously oppose, do not depose their fury; yet the wrath of man shall praise the Lord, Psal. 76. 10 It is to be observed, that the Church of God hath thriven by Oppositions. So attests Paul, Phil. 1. 12. The things which happened unto me, have fallen out rather unto the furtherance of the Gospel. The like Tertullian: As often as we are mowed, we are sowed. The same 

Nec quicquam tamen proficit exquisitior quaeque crudelitas vestra; illecebra magis est sectae. Plures efficimur, quoties metimur à vobis. Tertul. in Apolog.  
Quicquid enim Papa, quicqu id Caesareani molirentur contra Evangelium, id omne Christus in Evangelii commodum convertit. Bulla Papae, sulmen Caesaris, non consternarunt, sed animarunt homines ad Evangelium amplexandum, Scult. in Annal. part. 1. p. 117.  
Prodiit saevissima bulla à Pontifice; nihil aliud quam exacerbavit incendium, secutum est etiam saevius Caesaris Edictum, qui totus in hanc rem propensus est: ea res linguas quorundam & calamos coercet, at non mutat animos. Erasmus in Epistola. Ibidem p. 75.   correspondency of Providence in aftertimes, with foregoing-times, may be noted. It is left on record, how the Pope's Bull, and the thundering Edict of the Emperor in Luther's days, did rather encourage to, than discourage from, a closure with the Gospel.  
2. As for Errors and Heresies with which the Church of God is often pestered: These are an occasion, whereby the Truths of God 
Ita nihil obsistere divinae gratiae potest, quo minus id quod voluerit impleatur, dum etiam discordiae ad unitatem trahunt, & plagae in remedium vertuntur, ut Ecclesia unde metuit periculum, inde sumat augmentum. Ambros. lib. 2. de Vocat. Gent.  shine the more glorious. It is conceived by some, The occasion of John his writing the Gospel, was the Errors broached by Ebion and Cerinthus, who did play the Devils with the Godhead of Christ. Paul's Pen walks to Corinth, when Disorders and Error in that point of the Resurrection, had an unhappy rise there. He withal informs, saying, There must be also Heresies among you, that they which are approved, may be made manifest among you, 1 Cor. 11. 9 Truth and Godliness, like a Torch, burn the brighter being thus beaten. We had not had such deep searches into Truths, had not the Spirit of Error possessed the heads of men. Scarce an Error but hath had some Treatise or other written against it.  
3. Apostasies from the Church of Christ are matter of lamentation; yet the Lord knows how to render these as useful to others for their encouragement and confirmation in the ways of God. God's Judgements on Apostates are a Beacon set on fire to warn others. What befell Judas (Mat. 27. 5.), might be of great use to the Disciples, and others at Jerusalem, as Peter intimates, Acts 1. 18, 19 Arrius was a Firebrand; but how extinct, when he voided his bowels, History doth mention. Spira (whom I judge not as to his final state; God might carry him to Heaven through the gates of Hell) was on the rack of a tormenting-conscience. I make no question but his Tragedy had a considerable influence to promote the Truth, through God's Providence. Spira's declining, set forward Vergerius his inclining to the ways of the Gospelers. 
* Ibi cum esset spectator fuit hujus tam miserabilis exempli, quod diximus. Eo permotus, quum iram Dei, qua miser ille perculsus fuit propter abnegatam veritatem coram ipse vidisset, magisque confirmari c●epit, & tunc plane constituit relicta patria posthabitisque rebus omnibus in voluntarium exilium abire potius, & eo proficisci, ubi Christum libere profiteri posset. Sleid. come. 1. lib. 21.  As there was a Providence in Vergerius his being there, where poor Spira was hung up in the chains of a tormenting-conscience; so there was no less of Providence in his improving of that sad spectacle.  
2. In Temporals, Hindrances become Furtherances. Instances there are in divers cases: As,  
1. In Marriage: so a likely progress was made in Ruth's disposal to the Kinsman; Boaz tells of him, and promiseth he will see what will be done, Ruth 3. 13, 18. and accordingly Boaz convenes the man (who providentially came by) before the Elders of the City; the business of the Purchase is broke to him, and by and by all is broke to pieces; howbeit this hindrance is a furtherance of marriage with a better man, even Boaz himself, as we have the story in the fourth Chapter of Ruth.  
2. In impoverishments or losses: Men may be the better fitted for prosperity, by sanctified adversity. The Lord who makes poor to a wonder, can make rich to a miracle. The Lord blessed the latter end of Job more than the beginning, Job 42. 12.  
3. In Sickness, which may make way for further Health, as God is pleased to order it, and sanctify his Dispensation. Hezekiah dies not, but hath a lease of fifteen years added to his life, Isa. 37. 5. An improved sickness may both physically and morally conduce to health. A man learns in part to be his own Physician, and to glorify God more with his health, than formerly.  
4. In Debasements and Reproaches: Joseph is advanced, and that by them who in their actings intended his utter downfall. The sold Slave becomes a Prince in Egypt; and his Mistress her defamation might after make for his reputation. False aspersions do oftentimes redound to the glory of the aspersed, and the infamy of the aspersers. The lip of truth shall be established for ever: but a lying tongue is but for a moment, Prov. 12. 19  
5. In Defeats of Arms. It is noted in the Life of Tamerlan, That what did fall out as probable lets, did prove a furtherance for a Victory. The loss of a battle is sometimes a preface to a complete conquest. The Israelites are smitten by the men of Ai, Josh. 7. 5. and their being smitten, is an inducement to the men of Ai to be more forward than wise in the management of their next battle, Josh. 8. 16, 17. It is then an experienced Observation, That some lose by their Victories, and others gain by their Defeats.  
6. In Journeys. Jacob was to return to his Country: there was an Esau in the way; he comes forth with Four hundred men; and well for Jacob that the wild Ruffians were under the command of Esau, who hurts him not. A general Rendezvouz might be preventive of plundering and butchering stragglers: see Gen. 32. and 33.   

CHAP. II.  
1. THERE is no reason to be peremptory in concluding a nullity of matters, because of some interponent hindrances. Unbelief and Despondency do too often make a riot in the Soul. God's word is questioned, because there are great blocks in the way of his Promise. Men look more to the blocks, than to God, who can remove them; yea, so play the Sacred Carpenter with them, as to make an hepping-stock of them for an ascent to Favours intended. What though the Hindrances be not only single, but complicated ones? Yet is any thing too hard for the Lord? And should it be too hard for our Faith? Remember we Abraham, of whom, it is said, That being not weak in faith, he considered not his own body now dead, when he was about an hundred years old; neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God, Rom. 4. 19, 20.  
2. Beware of an irregular anger and discontent of heart, when some hindrance in matters steps in. If persons had more of patience, they might be sensible, how what falls in, falls out for good. The hindrance may be furtherance,  
1. In regard of the thing individually considered; That matter in particular may take place. In God's time, Joseph hath such an advancement as the dreams did foretell; and that notwithstanding all essays to the contrary by the discontented brethren. Moses must be the man by whom God delivers Israel, though Pharaoh sought to slay him, Exod. 2. 15.  
2. In regard of the thing under that kind considered. The marriage of Ruth with the Kinsman is dashed; yet that makes way for a better marriage.  
3. In regard of the thing more generally considered; Equivalently, if not superahundantly, an hindrance becomes a furtherance of good another way. The hindrance in Temporass may prove a furtherance in Spirituals; or, the hindrance in lesser matters of temporal concernment, may be a furtherance in what is of greater consequence; namely, as to Life itself. I find an illustration for this in Moryson's Itinerary (Part 1. Book 1. Chap. 5.); and persons may do well to accommodate the story in other cases. The story, as that ingenious Gentleman relates it, is thus, viz. That at what time a fair wind arising, all the Ships gladly weighed Anchor; the Anchor of our Ship broke; so as our Consorts (seven other little Ships) went on: but our Master, according to the Naval Discipline, not to put to Sea with one Anchor, returned back to the Harbour of the Fly, there to buy a new Anchor; all of us cursing foolishly our Fortune, and the Stars. On Tuesday morning, while we sadly walked on the shore, we might see our Consorts coming back with torn sails, and dead men, and quarters of men, lying on the Hatches; for they had met with two Dunkirkers, who had taken them, and spoiled their Ships, etc. Hereupon he saith thus: As we had just cause to praise the Almighty, who had thus delivered us out of the jaws of death; so had we much more cause to bewail our rashness, yea, and our wickedness, that we had striven, yea, and repined against his Divine Providence, which with humble and hearty sorrow I confess, to the glory of his Sacred Name.  
3. Take a view of the rich display of the Divine Attributes in the exchange of Hindrances into Furtherances. More particularly, Observe,  
1. The Power of God. A potent Hindrance stoops to Him who is Omnipotent. Pharaoh was a very great block in the Israelites way or passage out of Egypt; yet the Lord with one blow struck at the firstborn, opens a passage for Israel, Exod. 12. 31.  
2. The Wisdom of God, which is seen sometimes in the quality of the Hindrance, which doth well accord with the Waggoners spanning the Wheel, whereby the steep descent is checked from being injurious. Again, The Wisdom of God is seen in the exact timing of an Hindrance. David was disallowed by the Lords of the Philistines, discharged by Achish, and all this at such a point of time, as that David might behold the finger of God: As in bringing him off from going with A●bish to battle; So in returning him to Ziglag, where a case, a sad one, called for David's haste, see 1 Sam. 29, with 30. Lastly, The Wisdom of God is seen in a notable adaptation of what is an Hindrance in itself, with other matters, and so it becomes eventually a very glorious Furtherance. Daniel, with his Religion, is made at by the aspiring and envious Courtiers of Darius, he is accused, condemned, thrown into the Lion's Den; preserved there, delivered thence, honoured by the King, and a Decree made, That men tremble and fear before the God of Daniel. There is then a notable Chain of Providence; and though the first link be a formal Hindrance in itself considered; yet in conjunction with other links, it becomes a material Furtherance: And this may teach us to admire the Infinite Wisdom of God displayed.    

OBSERVATION XLIV.  
As Hindrances become Furtherances in Matters: so Furtherances become Hindrances when and where the Lord so pleaseth.  

CHAP. I.  
FURTHERANCES' are considered here in their latitude or extent; as, whether such which are so really and properly in themselves considered; or such as intended by the Agents; though the means used are not proper for the end, at least, as they fall under a moral consideration; and yet the end is in some sort at some times attained, but it vanisheth in the issue; as, when men by wicked ways attempt the accomplishment of their designs, but the Lord curseth all at last. Now that Furtherances, according to a general latitude, become Hindrances, appears, 

1. In Spirituals.  
2. In Temporals.    
First, In Spirituals; and so to instance in the Preaching of the Word, and rousing Dispensations of Providence, which as they are a means to soften the hearts of men, do accidently harden them oftentimes. Pharaoh's heart is hardened notwithstanding the Ministry of Moses and Aaron, together with the Plagues inflicted from the Lord. The Vineyard in Isaiah's time, notwithstanding it was fenced, the stones gathered out, planted with the choicest Vine, brought forth wild grapes, Isa. 5. Jesus Christ, the best Preacher, met with the worst of Hearers: they became worse, who had means to be better: though Christ had done so many miracles before them, yet they believed not on him, John 8. 37. Again, The consolations and supports of the Gospel, become matter of terror to some under their distress of Conscience. There is not only a stiff recusancy in point of comfort, as in Psal. 72. 2 My soul refused to be comforted: but also a door is thrown open for scaring-apprehensions. Peter cries out, Depart from me, for I am a sinful man, O Lord, Luke 5. 8. It is no Paradox, if I say, that the Cordial becomes corroding Vinegar; and that a kind of Hell comes forth of the Gospel-Heaven. It is said of Mr. Bill, That he under distress of Conscience, could see Hell in every Promise, because he did see that good he should be deprived of. When one brought the Book to read of the Passion of Christ to Spira, for his comfort; Spira replies, What you read, is the consolation of God's chosen one's: they by good right may rejoice in so good tidings: but to me a wretch, rejected by God, the things read cannot be for comfort, but rather for grief and torment, because I have rejected Christ the Sacrifice, his sufferings, whilst I denied him; which when he had said, he roared like a Lion, and tossed himself on his bed beseeching they would read no farther. So it is related in the first lesser Narrative inserted amongst Grynaeus Theological Theorems.  
2. In Temporals; and here a Furtherance becomes an Hindrance, as it respects, 

1. The being of life.  
2. The well-being.    
1. As for life itself, the way taken to preserve it, puts a period to it. Physicians sometimes through an oversight, and sometimes through the folly of the Patient, or those about the Patient, see the end of the Disease in the end of the Party. It is observed how some, who denied the Faith to save their lives, have been killed notwithstanding. In 
Sir John Temple in the History of the Irish Rebellion, p. 109.  the late Irish Rebellion, divers of the Parish of Ganalley were drawn to a reconciliation with the Church of Rome; and after the Priest told them they were in a good Faith, and for fear they should fall from it, and turn Heretics, he and the rest that were with him cut all their throats. Henry the fourth of France is assassinated, notwithstanding what course he took in tolerating the Jesuits for fear, and in deserting the Reformed Religion. Queen Elizabeth of England, on the contrary, outlives the treachery of Papists. That passage of Christ, Mat. 16. 25. is made good often to the letter of it; and if not, yet it contains encouragement enough to lose life for him, who can pay the debt with interest.  
2. As for the well-being of life, as Wealth, Honour, and the like, the means used for these are successess oftentimes. The Father of Constantine the Great, disregarded the Weathercock Courtiers, who did manifest their will to leave their Religion to keep their Places of Honour. The way some take to be rich, is to become poor. A fire consumeth the Tabernacles of Bribery, Job 15. 34. Yea, not only the well-being of life intended, is disappointed, but death itself is the issue of means used. The way taken to rise, is to fall; and so to fall, as never rise again till the Resurrection-day. The Amalekite who expected reward, lost his life, 2 Sam. 1. 15. See further, 2 Sam. 4. 9, 10, 11, 12.   

CHAP. II.  
1 BEWARE of irregular or undue Furtherances in matters. Nothing more common in the World, than for men to forget their duty towards God, whilst they mind their own Worldly Interest. So men get to their journey's end, it matters not with them to mount the Horse of the Devil's providing. Lying, Perjury, Cruelty, Theft, Apostasy from Religion, are the Shooing horns for men's designs: and how the Building is like to be finished, where such stones are in the foundation, and side-walls, will be seen in time. That in Hab. 2, 12, 13, 14. may lesson men, how the way taken to set the nest on high, is in the issue to consult shame to the house in bringing it low and poor. Spira cried out, saying, I began to know the Divine Scriptures; I knew the business of Justification; and yet I set forward to deny all, to the end I might save my life harmless from evils, and leave what little fortunes I had to my children: wherefore God hath chastised me, and doth so heavily afflict and torment me, my life, my soul; so as that no one ever felt greater torments: and the Lord knows what will become of my children: I believe my house will grow worse and worse every day, and will so fall, as that one stone shall not be left on another. Thus the Author in the second Epistle writeth of him. And it may lesson to beware of sin, which quickly may become a Moth to the Estate, a Consumption to the Body, and gnawing Worm to Conscience.  
2. The less ground there is to fear the enemies of Religion, who lay aside all modesty, honesty, and piety, in their attempts against Religion. These Spiders may be wrapped up in their own webs. The way they take to further their Interest, hinders it. The train laid to blow up others, doth at first or second hand mischief themselves. Scultetus relates, How the Command 
Nempe Deus omnipotens adversariorum consiliis & operâ, decretum & opus suum mirabiliter peragebat. In Annal. dec. 2. p. 440.  of the Bishop's Deputy at Geneva for the burning of the Bibles both of the French and Germane Translation, the reproaches cast on those of Bearn, being Gospelers, and confederate with Geneva, by Furbitus a Popish Doctor; the Murder committed by Porterius the Bishop's Secretary; who being seized on, his Coffers brought to light deeds of darkness for suppressing the liberty of the City; the detection, in a nick of time, of a Plot to deliver up the City; so that many of the Popish party, being conscious of their crimes, left the City: These, with the like passages, had an influence to shake quite off the Popish yoke there. Thus the wicked is snared in the work of his own hands. Higgaion Selah, Psal. 9 16.  
3. What need is there for men to acknowledge God in all their ways? For Furtherances pitched on, though free from obliquity, yet prove Hindrances sometimes. Whilst in an honest and prudent sort some labour to manage affairs with others, instead of pleasing, they do displease. Luther found his mild 
Sleid. Com. lib. 6. p. 24.  writing rather to exasperate, than mitigate the spirits of Henry the Eighth of England, Cardinal Cajetan, George Duke of Saxony, Erasmus of Rotterdam. There is an overruling Providence of God in turning the stream into what Channel he pleaseth. It is recorded, how one Oltacus, having a Murderous Design, would by all means speak with Lucullus, who then was asleep at midday. One Menedemus tells Oltacus, That nothing was more to be regarded than the welfare of Lucullus; and therefore he was not to be awakened. Oltacus being jealous his treachery might be discovered, fled; and so Lucullus his mid-day-nap was preservative of his life. Ishbosheth's laying himself down on his bed at noon, was no such preservative, but rather an inductive to his murder, 2 Sam. 4. 5, 6, 7. Learn we then to be confident in nothing, and to eye God dependently in every thing; for he is the Sovereign Lord, to whom belongs the issues of Furtherances, according to His Infinite Wisdom.    

OBSERVATION XLV.  
There is a gradual process of Providence in bringing about of matters: Or, Providence works things by degrees.  

CHAP. I.  
HOW the Lord brings about matters notwithstanding lets; and turns Hindrances into Furtherances, and Furtherances into Hindrances, hath been showed. A further Observation as to the manner of God's working, is here to be considered; and that with respect,  
1. To Calamities, or wrathful Dispensations.  
2. Mercies, or smiling Dispensations. And in each of these a gradual process is observable.  
First, To begin then with the first; and that may be illustrated three ways:  
1. From Metaphorical and Allusive terms in Scriptures. Metaphors are contract Similitudes; and Scripture-Similitudes, in regard of their proper scope, do point out the truth of the thing, whilst they paint it out. In H●s. 5. 12. Therefore will I be unto Ephraim as a moth, and to the house of Judah rottenness. Both the Moth and Worm do by degrees consume the Garment and Tree, whose corroding Tenants they are. In Rev. 16. the Angels there have the vials of the wrath of God; these vials are poured forth not all at once, but gradually; and each vial may have its degrees too; for so the form of a vial imports: What is contained in a vial, is not poured forth as water out of a Pail or Bucket, the brim whereof, in regard of its latitude, is commensurate with its bottom.  
2. From Exemplifications. Before Israel was carried away captive by Salmaneser, 2 King. 17. they had not only warn by the Prophets of the Lord, v. 13. but also knocks, before the killing-blow by Salmeneser. We read of their intestine broils, and foreign ones too, 2 Kings 15. That of Jeremiah is full; Israel is a seattered sheep, the lions have driven him away: first the king of Assyria hath devoured him, and last this Nabuchadnezzar king of Babylon hath broken his bones, Jer. 50. 17. And not only so of old, but in the Calamity foretell by Christ, Luke 21. there were doleful harbingers and forerunners of the destruction of the Jewish people. Josephus, a Jew, hath written a Commentary on Christ's Prophecy. Gamaliel tells of two by-blows, and they bloody ones, which happened to their State, Acts 5. 36, 37.  
3. From the various wise ends of God; as, (1.) To testify the patience and long-suffering of God towards men. God doth not by and by fall in; he bears and forbears. There are Rods before Scorpions. O Israel, thou hast sinned from the days of Gibeah, Hos. 10. 9 How shall I give thee up, Ephraim! How shall I deliver thee, O Israel! How shall I make thee as Admah! How shall I set thee as Zeboim, Hos. 11. 8. The long-suffering of God waited in the days of Noah, while the Ark was a preparing, as is said 1 Pet. 3. 20. (2.) To render men without excuse, who notwithstanding preambulatory Dispensations of Providence, are still vile and impenitent. The people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts: therefore will the Lord cut off from Israel head and tail, branch and rush in one day, Isa. 9 13, 14. See further, Luke 13. 7. Rev. 16. 9, 10.  
In the next place; There is a gradual process of Providence in Mercies: And this appears three ways:  
1. From Promises which do imply so much. Thus Moses tells the Israelites, saying, The Lord thy God will put out those nations before thee by little and little, Deut. 7. 22. And so in Hos. 2. 15. I will give her vineyards from thence, and the valley of Anchor for a door of hope.  
2. From Instances, and that in Temporals and Spirituals. (1.) In matters referring to this life, there is first the blade, than the ear, after that the full corn in the ear, to allude to that in Mark 4. 28. Riches are oftentimes given in gradually. It is said of Jacob, The man increased exceedingly, and had much , and maidservants, and man-servants, and camels, and asses, Gen. 30. 43. Joseph had two petty exaltations before the great one. God did let him understand, that he who could exalt him in Potiphar's Family, and in the Prison, could, when he pleased, give him favour in the sight of others. It is noted how David waxed stronger and stronger, and the house of Saul waxed weaker and weaker, 2 Sam. 3. 1. Abraham had first a promise of a child; after, Ishmael is born; after, an Isaac; after, a posterity like the Stars for number. Hezekiah was sick unto death, Isa. 38. 1. a promise he hath for health, v. 5. direction for the means, v. 21. and the means prove successful. (2.) In Spirituals, The kingdom of heaven (saith Christ) is like to a grain of mustard seed which a man took and sowed in his field, which indeed is the least of all seeds; but when it is grown up, it is the greatest amongst herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof, Mat. 13. 31, 32. So mightily grew the word of God, and prevailed, Acts 19 20. I might here more particularly show the gradual process of Providence in Spirituals: it shall suffice to point out the way, rather than travel on it. We may observe the extent of this Observation:  
1. In the conversion of man from the state of nature to a state of grace. There is a gradual procedure in nature, though not in time distinguishable: for as in the creation, Let there be light, and there was light, Gen. 3. so in the spiritual creation God sets up light in the understanding; see Acts 2. 37. Acts 26. 18. Eph. 5. 8. Moreover, before the reception of grace in the heart, there is much of Providence in providing the Spiritual Seedsman, in the disposal of persons here and there in order to their acquaintance with God; in rousing some by afflictive dispensations, and the like precursory deal of Providence. But,  
2. In the mortification of sin. The Apostle sets forth this by Crucifixion, a lingering death, Rom. 6. 6. We are willed by the same Apostle to mortify the members which are upon earth, Col. 3. 5.  
3. In growth of grace. The very term doth imply the thing. An Acorn is not by and by an Oak. The Mustardseed becomes a tree in time; and the smoking Flax, a flame. We read of children, young men, and fathers, 1 John 2. 13. The Trees are not all of equal height and bigness in the Lord's Lebanon.  
4: In Victory over Satan. So in that last Scripture mentioned; that is said there of young men, Ye have overcome the wicked one; which is not, at least in like degree, applied to children; and they who are the young men in grace, are not so well versed in Satan's methods, as the wise and sage fathers in grace are. We are not ignorant of his devices, saith Paul, 2 Cor. 2. 11. The same Apostle speaks of bruising or treading Satan under the Romans feet shortly, Rom. 16. 20.  
5. And lastly, In a perception, sense, or spiritual feeling of the love of God; and this may be considered with respect to two sorts of persons: (1.) The new Convert, who lately of a slave to Satan, is made a free subject to Christ. The dust of sin raised by 〈◊〉 convictions, do cover the copy of grace 〈◊〉 on his heart, by the hand of his Spirit, so that it is not by and by legible. A sense of the party's own vileness, makes him, or her, hang the head, till Christ revive by some passage or other, as he did that poor Woman, saying to her, Thy faith hath saved thee, go in peace, Luke 7. 50. with 44. (2.) The old Saint, but now in a desert. Christ for wise ends stands aloof from the Saints doors. The Lord is a chastizing-Father, or trying-One; and no wonder if the Child be not quiet till the Father smile. Thus David, who had defiled his Conscience by sin, was not by and by settled. The holy Dove builds not the Nest of Comfort amongst Thorns and Nettles; these must down, ere Consolations come from above. David cries out of broken bones, Psal. 51. 8. he is an humble supplicant for the light of God's countenance, and the joy of salvation, v. 8, 9, 10, 11. and no wonder, for broken bones are not by and by healed, and the nigh-shipwracked vessel by and by rigged. Job's quiet and comfort was handed in by degrees; God answereth him out of a Whirlwind, chap. 38. and after vindicates him from the calumnies of his friends, accepts his performances, and turns his captivity, as it is declared in chap. 42.  
3. From the wise Ends of God in the gradual process of Mercies. What these are, may be touched.  
1. To correct for sin. The Chariot of Providence moves no faster, because men throw the logs of sin in the way. There is no reason for men to complain that God is slow in delivering, when they are swift in sinning. The hand of the Lord is not shortened, that it cannot save, etc. but your sins have separated between you and your God; and your sins have hid his face from you, Isa. 59 1, 2. The Israelites Wilderness-sins made the Wilderness-journey forty years, which might have been performed in forty days.  
2. To exercise faith, prayer, patience, by this gradual process. Jacob is a Wrestler, before he is a Prevailer. Hannah prays, believes, and waits, ere she hath a Samuel. There is a connexion of Duties with Mercies, though not a connexion of Merit on our part. If Providence give in Mercies before seeking of them, there is ground to adore Sovereign Mercy, no reason to neglect Duty for time to come.  
3. To fit for Mercies. The Scabbard must be fitted for the Sword; otherwise the Sword, though it have a golden Hilt, will cut the Scabbard, or fall out of it, to the danger of him who girds it on. There is the strong Wine of Mercies, which weak heads are not able to bear. It's hard for a man to go over the high golden Bridge of Mercies, and not be giddy-headed. The Israelites were not by and by fitted for Canaan, nor Joseph for Egypt's Dignity, nor David for the Royal Diadem, no● a Novice for ●…e Ministry; lest being lifted up with pride, be fall into the condemnation of the devil, as the Apostle saith, 1 Tim. 3. 6.  
4. To teach the lesson of thankfulness. For, (1.) The gradual process of Providence in Mercies, doth lay forth the Mercy by piece-meal before the eye. God could have created the World in one day; but he took six, to the end men might take the fuller view of the glorious work of Creation. The same method in the work of Providence, serves to the like end. Moses, when the Israelites are to take possession of Canaan, doth rehearse the several stages of their journey, Numb. 33. A Mercy indeed is better viewed in its walk, than in its leap. (2.) God's bestowing things gradually, doth inure to the exercise of the grace of Thankfulness. Every little of mercy doth deservedly call forth the Lord's praises. The slaying of Sihon King of the Amorites, and Og King of Bashan, was a preamble for further thankfulness to the Israelites, Deut. 3. 1, 2. 3. The very laying of the foundation of the Temple, was ground for the Priests and Levites praising and giving thanks unto the Lord, as is recorded Ezra 3. 10, 11. (3.) H●reby Parties are taught how to value the full crop of Mercy. The Husbandman's joy in the Harvest, transcends his joy for pleasant showers before the Harvest. His waiting makes way for his prising what he waits for. Behold the husbandman waiteth for the precious fruit of the earth, James 5. 7. Canaan after a long Wilderness-journey, is the more valued by the Israelites:   

CHAP. II.  
1. FROM the gradual process of Providence in Judgements, behold the folly and stupidity of sinners. They are secure, though Judgements have had their real as well as verbal Preface. God hath showed the Rod, and smitten with it, and yet they promise themselves Golden Mountains, when they are ascending desolate ones, like Agag, who said, Surely the bitterness of death is past, 1 Sam. 15. 33. It was said of Ephraim, Strangers have devoured his strength, and he knoweth it not; yea, gray-hairs are here and there upon him, yet he knoweth it not, Hos. 7. 9 Oh how sad is the case of stupid sinners, who consider not how lesser Judgements are but par-boilings for greater ones!  
2. From the gradual process of Providence in Mercies, learn,  
1. To observe the first footsteps of Mercy. Men should be as forward in their observation, as Providence is in operation. The way to see the great things of Providence, is, not to despise the day of small things, Zech. 4. 10.  
2. To watch against Pride and Impatiency, if a Mercy come not by and by. Behold his soul which is lifted up, is not upright in him; but the just shall live by his faith, Hab. 2. 4. It's wisdom for persons to crush that which may crush the Mercy. An head swollen with pride and vanity, will not be receptive of the Crown of Mercy.  
3. To improve the first-fruits of Mercy. He that improves the dawnings of Mercy, may behold the glorious day of Mercy. Jesus answered and said unto Nathaniel, Because I said unto thee, I saw thee under the figtree, believest thou? Thou shalt see greater things, John 1. 50.    

OBSERVATION XLVI.  
PROVIDENCE doth make a sudden change of the face of things: or, There is a Leap, as well as a soft and gentle Walk of Providence in matters.  

CHAP. I.  
WHAT hath been before said of the gradual process of Providence, is not so to be understood, as contradictory to the Liberty and Royal Prerogative of the Lord in sudden alterations. Moreover, the gradual 
Caeterum si respicimus ad Dei consilium, nunquam motam facit: novit enim omnes temporum articulos & in ipsâ tarditate semper accelerate, utcunque non apprehendat hoc caro. Calv. in Hab. c. 2. v. 23.  workings of Providence are consistent with sudden alterations made by Providence. A strong wind unexpected comes; and the Trees full of ripe fruit have their thin and lean face in a moment. Now that there are such sudden alterations both as to Judgements and Mercies, may be evidenced as followeth.  
1. There is a sudden change of the face of things in regard of a black and rueful face of things to take place: and this will appear, (1.) From the full and elegant similitudes by which this sudden change is painted forth in its genuine and proper colours. So in Isa. 30. 13. Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly, at an instant. Other full and pregnant allusions there are, as to the withering of the grass when the spirit of the Lord bloweth on it, Isa. 40. 7. the cutting off like the foam on the waters, Hos. 7. 7. the travel of a woman with child, whose pangs are sudden as well as sure, 1 Thes. 5. 3. (2.) From Instances and Exemplifications. The old World had a new face, though a sad and weeping one, and that in the space of forty days, Gen. 7. 17. The Sun was risen upon the Earth, when Lot entered Zoar; then the Lord reigned upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven, as it is Gen. 19 23. 24. There are seven years of Famine after seven years of Plenty in Egypt, Gen. 41, 29, 30. The house of the Lord, and the King's house, and all the houses of Jerusalem, and all the houses of the great men, are burnt with fire, Jer. 52. 13. In a morning shall the king of Israel be cut off, Hos. 10. 15. For in an hour so great riches is come to nought, Rev. 18 17.  
2. There is a sudden change in the face of things in regard of a pleasant and smiling-face of things to take place. And this will appear,  
1. From Predictions and Intimations on this wise in Scripture. So in Isa. 66. 8. Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be bork at once? For as soon as Zion traveled, she brought forth her children. This may refer to the Jews release from the captivity; and Psal. 126. may be a comment on it. If it shall be extended further; that phrase of the Apostle in Rom. 11. 15. doth give us to understand what a sudden and glorious change the Lord can make in the World by way of addition to his Church. And as God can and will increase the number of his people; so likewise decrease the number of their adversaries: so in Rev. 18 8. Therefore shall her plagues come in one day, death, and mourning, and famine: and she shall be utterly burnt with fire. Again,  
2. From Instances or Exemplifications. Joseph becomes an embellished Jewel, who a little before lay neglected in the Prison-rubbish, Gen. 41. 14. Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. The Israelites are no longer Scavengers and Drudges in Egypt, when the Lord's time is come for their delivery; a sudden change there is for their delivery, after some delays; the Egyptians were urgent upon the people, that they might send them out of the Land in haste; for they said We be all dead men, Exod. 12. 33. The Month (in Either's time) was turned unto them from sorrow to joy, and from mourning into a good day, Esth 9 22. The truly good people of God at Damascus have no little joy, when their intended Persecutor becomes on a sudden a good and Orthodox Preacher, Acts 9 20. A sudden change there was in Peter's case, they saw him, and were astonished, Acts 12. 16.   

CHAP. II.  
WHAT little reason have sinners to be bold and confident in their ways? How soon may all their Pomp, Policy, Strength, like a stately Ship, be blown up, when Providence shall send its fireball into the Gun-room? Remarkable are passages in Scripture to this 
Nam malic (qui adhuc adversus justos in aliis terrarum partibus saeviunt) quanto serius, tanto vehementius idem omnipotens mercedem sceleris exsolvit: quia ut est erga pios indulgentissimus pater sic adversus impios rectissimus judex. Lact. lib. 1. Inst. c. 1.  purpose. Hos. 5. 7. Now shall a month devour them with their portions. Psal. 64. 7. But God shall shoot at them with an arrow, suddenly shall they be wounded. Psal. 73. 18, 19 Surely thou didst set them in slippery places: thou castedst them down into destruction: how are they brought into desolation as in a moment! they are utterly consumed with terrors.  
2. As sinners have no reason to be bold and wanton, having Providence for such an Enemy: So Saints have no reason to be hopeless and heartless, having Providence for such a Friend. What though there be loss of Children, plunderings by Chaldeans and Sabeans, a body smitten with sore boils, a state of elongation, or alienation from friends in regard of love and friendship; yea, the terrors of God too within in the conscience, as 'twas Job his case? yet it is but the turn of the hand of Providence, and all is made up. The Lord turned the captivity of Job, ch. 42. v. 10. And not only in personal cases is the Aphorism or Observation here useful; but in the public case of the Church of Christ. So in Psal▪ 46. 5▪ God is in the midst of her, she shall not be move●: God shall help her; and that right early. And so in Rev. 11. the Witnesses are slain; yet to the affrighting of the slayers, they revive again; the spirit of life from God entered into them, ver. 11. Let no● Christians than be despondent under their black Clouds; the glorious Sun of Providence may quickly throw off its sable mantle, and dart forth its Meridian beams, to the admiration of those who have been without Sunshine for many days.    

OBSERVATION XLVII.  
The Use of means in matters, is man's work: the Issue or success of means, is God's work.  

CHAP. I.  
WHAT hath been before said as touching the Lord's bringing about of matters, his way or manner in working, both gradually, and on a sudden, is not to be understood, as if therefore the use of means were in vain on man's part; the present Observation is a check to such a wrong Inference: And whereas here it is said, The use of means is man's work: this is not so to be conceived, as to deny a work of Providence in the very use of the means; for there is a work of Providence in directing to the means, and abilitating to use them. The meaning than is nothing else, but to point out man's duty, and so to leave the result of matters to Providence. And that the use of means is thus incumbent on man, appeareth:  
1. Man will otherwise be found a violater of the Lord's Command. Make thee an ark of Gopher-wood, said God to Noah, Gen. 6. ●4. Thus did Noah; according to all that God commanded him, so did he, v. 22. Noah had been a transgressor, had he neglected Ark-work, and expected preservation without the use of means to be made conscience of by him. The use of means is commanded both for the outward and inward man, in respect of temporals as well as spirituals; so teacheth the Apostle, 1 Thes. 4. 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you. And in Phil. 2. 12. Work out your own salvation with fear and trembling.  
2. It's an ill requital of the Lord's kindness, that when he honours man to be instrumental in matters, this condescension of God is abused, slighted, and not esteemed as it ought to be. The great God needeth not the choicest Tool for any work. It is of his goodness, that as he works in his Providence for man; so by man, as an under-agent or instrument; for we are labourers together with God, saith Paul, 1 Cor. 3. 9 Instruments and Means are so far honoured, as God is pleased in and by them to make a conveyance of good to persons.  
3. A man hath the more of quietness of heart in using the means, albeit God work some other way for help. Hezekiah had the greater ground for calmness of spirit, having done his endeavour to check the Assyrian insolency: he took counsel with his Princes and mighty men, to stop the waters of the Fountains which were without the City; and they did help him, 2 Chron 32. 3. The Assyrians are not forced (it seems) to leave their siege by reason of this stratagem of War; God helps another way; the Lord sent an angel, which out off all the mighty men of valour, and the leaders, and captains, in the camp of the king of Assyria: so he returned with shame of face into his own land; and when he was come into the house of his god, they that came forth of his own bowels, slew him there with the sword, v. 21.  
4. It's a tempting of God to throw-by the use of what means are to be used. God promiseth the Israelites the Land of Canaan, and they do not fling away their Swords; for than they might be said to fight against God, in not fight the Enemy. And when they had Canaan for their possession, they were to look after Corn, and not expect Manna, for Manna ceased, and the old Corn of the Land supplies them the first year, Josh. 5. 12. When the Devil said to Christ, Cast thyself down, Mat. 4. 6. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God, v. 7. It is Hell's Divinity, not what is taught in Christ's School, To run to Miracles when Means are to be used.  
In the next place, The issue of means is God's work. Four things are considerable:  
1. It belongs to God as his Prerogative-Royal, to issue matters as he sees fit. Unto God the Lord belong the issues from death, Psal. 68 20. The preparations of the heart in man, and the answer of the tongue, is from the Lord, Prov. 16. 1. The horse is prepared against the day of battle: but safety is of the Lord, Prov. 21. 31.  
2. Probable means take not, and improbable ones attain the End intended, as the Lord is pleased. Asa his College of Physicians cure him not, 2 Chron. 16. 12. Some have by inconsiderable means been recovered of sickness, when others, notwithstanding vast expenses, have slipped into their graves. It is observable, how an handful of men do sometimes beat a vast Army: the Army of the Syrians came with a small company of men, and the Lord delivered a very great Host into their hand, 2 Chron. 24. 24.  
3. Means used for matters lie dormant, and take not, till God be pleased effectually to undertake in his Providence. Joseph was not so foolhardy as not to use means for his liberty; But think on me (said he to Pharaoh's Butler) when it shall be well with thee; and show kindness, I pray thee, unto me; and make mention of me unto Pharaoh, and bring me out of this house, Gen. 40. 14. Joseph here doth his duty, yet did not the chief Butler remember Joseph, but forgot him, v. 23. And though the Butler forgot Joseph, yet God remembers Joseph, sends a dream into the King's head, a great noise there is at Court hereupon; and this noise awakens the Butler from his sleepy forgetfulness: I remember (saith he) my faults this day, Gen. 41. 9 and so the old key which lay a rusting, is now scou●'d up, and opens the Plisondoors for Joseph.  
4. Means used have sometime a quite contrary issue to what they are intended, or might in probability usher in Christ's innocency, his reply to the charge about King-ship, John 18. 36. the distwasive by Pilat's Wife, Mat. 27. 19 the testimony of Pilat's conscience, Mat. 27. 24. all these centre not in the absolving of Christ, but he must suffer. That means have a quite contrary issue, hath before been demonstrated in distinct Observations, how Furtherances become Hindrances, and Hindrances Furtherances; and there o'er it may suffice here to touch on this as proof of the second branch of the Aphorism here. The accommodation of the Whole, follows.   

CHAP. II.  
1. SEE the error of those, who more or less cast off the use of means. There is a temptation this way; and a folly in closure with the temptation. The demonstration of the folly may here be insisted on, and that two ways, besides what hath been said, and may be in next Head.  
1. How repugnant is this to the dictates of common Reason. Reason dictates for the use, and the proportionable use of means in matters. The common Proverbs do evidence so much; as, we must not lie in the ditch, and cry God help. There is no sailing over the sea in an Eggshell. To set the Fox to keep the Geese, is a wild course. There are the sparklings of Reason in these Adages; and if there be not light enough from these sparklings, go we to Solomon's Proverbs, and we m●y learn there, how Drunkenness, Gluttony, Drowsiness, are to be abandoned, and the Virtues contrary to these, to be followed, in order to comfortable livelihood in the world, Prov. 23. 20, 21. And in Prov. 22. 3. A prudent man forseeth the evil, and hideth himself, but the simple pass on, and are punished. According then to the dictate of a wise Solomon, the use of means to prevent evils, is according to the Rules of Prudence.  
2. How contradictory is this course oftentimes to the parties own practices. There was one who had taken up a conceit, That if God would save him, he should be saved; and if not, the use of all means were in vain. The party falls sick, sends for a Physician; who knowing the disease of the Patient's Mind, as well as the Disease of the Body, replies, That if God have a purpose to recover you, you shall be recovered; and if not, all my labour will be lost: And so, in this Glass, gave the party a view of the ugly error he had taken up in regard of the disuse of means for the Soul. Virel rehearseth 
Relig. Christ: Compend. lib. 2. c. 2.  a story of a certain Nobleman, who was on his march with a well-accoutred Army; and it happened, that he led his Army by the house of a faithful Pastor, well known before to this Nobleman: This honest man willeth him to look up to, and rely on God, to favour his warlike Expeditions: he, by and by, enters his plea about Divine Providence; as if he had said, God had decreed all Events, and therefore the Decree of God could not be altered by his prayers. That good Pastor replies, I would advise you therefore, That you lay aside the Horses and Arms as unprofitable, for as much as the ssue of War hangs on the Providence of God; so that nothing can happen besides what is decreed by God. The Nobleman answereth, That Arms could not without rashness be laid aside by those who betake themselves to War, inasmuch as they are the Instruments by which God is wont to give victory, to whom he sees fit to give it— The same, saith that Pastor, I can affirm of Prayer, by which God is wont to bestow on us such things as are necessary both for the use of this life, and for eternal salvation; and therefore it is no less rashness to neglect that, under pretence of Divine Providence; whenas it is so often commended by God with innumerable Promises propounded to those who frequently exercise themselves therein: and the Son of God himself hath given us an example herein, from whom likewise it is commanded, that we pray without ceasing. With this answer, that Nobleman was not a little edified.  
2. Be encouraged to the use of means in matters. Jacob had his Presents for Esau; and there was an honest policy in the manner of ordering the Presents sent, Gen. 32. 13, to v. 2●. Jeremiah was earnest with the King, saying, Let my supplication, I pray thee, be accepted before thee, that thou cause me not to return to the house of Jonathan the Scribe, lest I die there, Jer. 37. 20. Besides the common practice of God's people in the use of means, there are two things observable; That they have used means notwithstanding the promise of God for the effecting of matters; and also, notwithstanding remarkable Providences displayed in their precedent preservation. Jacob was under a particular promise as to the Lord's care over him in his return to his Country, Gen. 32. 9, 12. and yet he useth the means, as before intimated. Paul had a promise for the lives of all in the Ship with him, Acts 27. 24. and yet they that could swim, cast themselves first into the sea, and got to land; and the rest, some on boards, and some on broken pieces of the ship; and so it came to pass, that they escaped all safe to land, v. 44. yea, a passage there is, v. 31. Except these abide in the ship, ye cannot be saved. It seems then there is a [cannot] where means are not used, or so used; notwithstanding the Purpose and Promise of God, which are so to be understood, as taking in the means to be used. And as for the other thing intimated, we have instances: Daniel had a good Cause, and good God, who did miraculously shut the Lion's mouths; yet he is not puffed up, to the slighting of the King's courtesy in his being taken up out of the Lion's Den, Dan. 6. 21, 22, 23. Peter had a miraculous delivery out of the Prison, and yet withdraws for a season; he departed, and went into another place, Acts 12. 17. To conclude this, let two things be remembered:  
1. See the means be regular, or right means. Means are regular, (1.) In regard of natural causality, or tendency to the end. He that will blow his land, must not beat his Ploughshare into a Sword; and he that will go to battle, must not beat his Sword into a Pruning-hook. If Jeremiah must be had up out of the Dungeon, he is not drawn up with a twine-thred, but with cords; and not only cords, but cast-clouts and rags are to be put under his armholes, Jer. 38. 11, 12, 13. (2.) In regard of a moral or instituted causality. Men must not under difficulties and distresses, with Saul, away to an Endor-woman, 1 Sam. 28. 7, 8. To fall in with sin, is to fall out with God, his Word, which warrants no such means to be used. Not only piety, but an holy Prudence, must guide in the use of means. The circumstances of a case, may have very much influence on determination what, and how to be done, as in Ezra 8. 21, 22.  
2. Eye God dependently and submissively in the use of means. Jacob did mind prayer to God, as well as the Presents sent. There was a conjunction of Piety and Policy. He was a wrestler with God, Gen. 32— With many, the Means is the speaking-Figure, and God the dumb cipher in a business; but with Jacob it was not so. Let Jacob's God be thy God in the use of the means, if thou wilt have him be thy God in the good success of the means. Eye him therefore in all; and say as David, Let him do to me as seemeth him good, 2 Sam. 15. 26.    

OBSERVATION XLVIII.  
A stock or store of Prayers makes way for a rich Income of Providence: Or, Gracious Prayers usher in Glorious changes of Providence.  

CHAP. I.  
PRAYER being an universal means to make use of in matters; a means to be coupled with other means; and a means, when no other means can be used; it may very well here fall under consideration; and that, as it hath reference to Divine Providence for help. Now that it hath a befriending-influence for the good of persons not only in Temporals, but in Spirituals, may be evidenced four ways.  
First, From the Institution of the Lord. Prayer is an instituted means by God. It is a Noah's Dove, which returns with an Olive-branch in her mouth. If it be asked, When and where Prayer was instituted by the Lord? I may bid the party so demanding, to go to Paradise: for though Adam in the state of innocency had no sin to confess; yet he had a God to acknowledge. A Directory for Devotion was engraven on his heart. There was an Arbour for Adam's Closet, as well as a Walk for his meditation in the Garden of Eden. He might not only be a thanksgiver for favours, but also a petitioner for the continuance of them. It may suffice then, That the Directory for Devotion was first published in Paradise, though it hath had various editions since, with such additions as the Lord hath made in his holy word: And seeing then the Lord hath instituted this means for gracious ends, it's wisdom to make use of this Bottom or Vessel for the transporting Commodities, this Receipt for a Cure, this Shooing-horn to draw on the Velvet-shoo of Mercy. See 2 Chron. 7. 14. Psal. 50 15. Jer. 29. 12. Phil. 4. 6.  
Secondly, From the nature, or at least property of Prayer. Prayer honours Providence in an address made to a Throne of Grace. When Mercies are begged, Providence is acknowledged. 'Twas good Divinity, though from a bad hand, 2 King. 6. 27. If the Lord do not help thee, whence shall I help thee? said well that King, the son of a Murderer, as the Prophet calls him, v. 32. And as Prayer doth honour God in acknowledging his Providence; so Providence hath honoured Prayer, yea the shadow of it, witness Ahab's devotion, 1 King. 21. 29. God's bounty, not Ahab's desert, was the source or rise of Ahab's mercy. If God do then cast crumbs to Dogs who thus lie prostrate before him; what encouragement have the children of the Kingdom to go to their Father? Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you: for what man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your father which is in heaven give good things to them that ask him, Mat. 7. 7, etc.  
Thirdly, From the Experience of God's people. Prayer may well be termed the Royal Exchange, in a spiritual sense: Here is a bartering for choice Commodities, as Gold tried in the fire, white Raiment, Eyesalve, Rev. 3. 18. Esther, with the Jews, did labour hard at this Sacred Pump of Prayer; and their labour was not in vain: for their hands lifted up to Heaven, did knock down Haman with his Complices, Esth. 4. 16. with chap. 9 v. 25. Peter was kept in prison; but prayer was made without ceasing of the Church unto God for him, Acts 12. 5. Though Peter be in prison, yet the Spirit of Prayer was at liberty, and sets Peter at liberty: for the prison, which like a Ionas his Whale had swallowed him, gives up the prisoner at the prayers of the Church. To this testimony of the Saints Experiences, add the testimony of God himself, Isa. 45. 19 I said not unto the seed of Jacob, Seek ye me in vain.  
4. From the signal appearance of Providence at or nigh the very time that prayer is made. There seems to be something in God's owning persons whilst they are at their work. Abraham's servant observes this; saying, Before I had done speaking in my heart, behold Rebeccah came forth with her pitcher, etc. Gen 24. 45. In Abijahs time they cried unto the Lord, and the priests sounded with trumpets; then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam, and all Israel, before Abijah and Judah, 2 Chron. 13. 14, 15. And whiles (saith Daniel) I was speaking and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain of my God: yea, whiles I was a speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening-oblation, etc. Dan. 9 20, 21. So in Acts 4. 31. When they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost. And so, lastly, to mention no more instances, That of Peter is pertinent; he was a prisoner, the people of God then knock at Heaven's door; and behold Peter knocks at the door of the house where many were gathered together praying, Acts 12. 12.   

CHAP. II.  
1. LEARN who are the men and women of gracious Providence; they are such who make conscience of serious prayer to God. They who go down into this Deep, see the wondrous works of God. Noah, Daniel, Job, are the men who can do much with Providence, if any thing be to be done, as is intimated Ezek. 14. 14. And, the effectual, servant prayer of a righteous man availeth much, James 5. 16.  
2. How sad is the state of those, who instead of laying up a stock of Prayers, lay up a treasure of Guilts! They curse, blaspheme, revile, lie, oppress, persecute those who wish well to them, and pray for them. These continuing the old trade of sin, cannot expect that Providence should look from Mount Gerrizzim to bless them; but from Mount Ebal, to curse them. An heavy hand of Providence will meet with such who make light of Prayer; and trample, like Swine, this Pearl, with other Pearls, under their feet. See Job 21. 14, 15. with 17, 18, 19, 20, 30. Rom. 2. 4, 5, 6, 7, 8, 9 1 Cor. 6. 9, 10.  
3. Observe one ground amongst others, why pious ones are so taken up in prayer to God. They well know their own Trade. A Merchant, who often sends his Ship to one and the same Port, hath reason for it. A Child is ever and anon in a room, and there is an Honeycomb. God's Children find it good for them to draw near to God, Psal. 73. 28.  
4. Know who are the best provident Parents for Children; they are such, who by their prayers to God, engage Providence to be a Portion and Jointure for their Children. A little, with a blessing, left to some, will outlast Farms, Manors, yea Kingdoms, left to others with a curse. Pious Parents, in being praying Parents, are provident Parents; they pray not in vain: God may hear prayer for posterity one way or other: See Gen. 17. 20.  
5. Wicked men than are fools in their Rages and subtle Contrivances against pious praying-ones. How quickly may God hear the groans of his people, and so sweep away the Bodies of wicked men to their Graves, and their Souls to Hell? There was a prayer made for Peter, and the design against him was broken; and a prodigious death is the lot of an Herod who had designed the death of Peter, Acts 12. 23.  
6. There is no reason to lay aside Prayer, no, not whilst in the world. We shall still stand in need of the Providence of God. Daily- Providence calls for daily-Prayer. It's pride to an height of it, to think that Prayer is below a grown Christian. When persons stand not in need of Providence to help, and continue its help, they may not so stand in need of prayer. But alas! where are the men, or rather monsters, who own no debt to Providence? The holy Scriptures do sufficiently confute this fancy: see Job 1. 5. Mat. 6. 11. Luke 11. 1. Col. 4. 2.  
7. See, whence it is that the Devil makes opposition against prayer. He is a cunning Pirate, and knows, that serious prayer is the Christian's Plate-Fleet. He is sensible of the knocks and bruises which prayer gives his Serpent's head. He hath been an observer of what great things God hath done on the prayers of his people. No wonder then, if he throw dirt and stones into this Well; jogs the Christian when he is ready to fire at the mark; and shakes his hand, when he is about to write down his humble petition to God, see Zech. 3. 1. Acts 16. 16, 17, 18.  
8. Look not on those as enemies, who call on you to call on God with your Families. Shall a Physician be thanked for the Body? a Lawyer for the Estate? And is the Body, Estate, Soul, and all, of no regard, as the concerns of all lie at stake in another way, and that the best way too? Surely they are Friends who antidote you against the curse of God: see Jer. 10. 25. Prov. 3. 33.  
Lastly, Observe the incomes of Providence by way of return unto prayer. If it be said here,  
I have prayed, and prayed, and yet no such returns are made as the Meditation or Observation on Providence imports.  
I might at large reply, but that would be a digression. In a few things, therefore, to stop the mouth from slandering the Observation, take notice of what follows.  
1. Is the particular thing thou prayest for, warranted for kind? Pride and Passion make wild petitions for the kind of them: see Luke 9 54. Mat. 20. 21, 22.  
2. What is thy end in praying for things though warranted? see James 4. 3.  
3. Do you pray in Christ's Name, and after a serious sort? See John 14. 13. Luke 18. 13. James 5. 16.  
4. Is not Prayer contradicted by an unworthy walking? Some are like black clouds, still black, and that notwithstanding thunder and lightning breaks from them: see Isa. 1. 15. Isa. 58. 4.  
5. Do you not lie under some mistake about God's Providence in answer to prayer? For hearing of prayer is not to be defined by God's doing all we wish for; but what God sees best for us. God answers, when the thing may not be given in for kind. Paul was heard, when not heard, 2 Cor. 12. 7, 8, 9 The denial of one thing is the way that Providence may take for granting another. A man prays for Health, and Mortification to the World: God, by the want of Health, mortifies to the World.  
6. The question is, W●…ther Providence may not yet make a sure and full return of the goods you have left in the hand of Providence. Wait then still on God; let the Lord alone to answer when and how he pleaseth. God hath answered some, when it's probable they gave off thinking, that an answer in such sort would have been given in: see Luke 1. 13. with 18.    

OBSERVATION XLIX.  
When God takes down the Scaffold of this World, the Sacred Play of Providence will be at an end.  

CHAP. I.  
THAT an Income of Providence attends Prayer, hath been showed; the full crop or harvest, by way of return to prayer, will be in another world, as the Apostle intimates, 2 Tim. 1. 18. with Mat. 25. 34, 35. Here in this World there is a gracious display of Providence; and when this World hath its period, Providence as such, consider it viis & modis, will have its period likewise: and this appears,  
1. From the opposition of the day of God's judging the World, to the day, the long day of Providence which men had in the World. There is a day for labouring in the Vineyard; after comes the Even when the labourers are called, Mat. 20. 8. The son of man (saith Christ) shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth; then shall the righteous shine forth as the sun in the kingdom of their father, Mat. 13. 41, 42, 43. And would we know when this shall be? The 40 th' verse resolves it; In the end of this world. Hence Paul enforceth the duty of not abusing the day of Providence, but right improving of it from this consideration, because God hath appointed a day in the which he will judge the world in righteousness, Acts 17. 31. with 30.  
2. From the Lord (the Fountain of Providential Dispensations) who hath purposed to send forth the streams another way. This may be considered, 

1. In regard of the godly.  
2. In regard of the wicked.    
1. In regard of the godly: They shall immediately, and without interruption, enjoy God in the Heavens; so 1 Thes. 5. 17. In this world the godly see the Lord as in a glass, and that but darkly, 1 Cor. 13. 12. There are two glasses in which the godly behold the Lord here: (1.) The glass of their Civil Affairs: their food, liberty, relations, and the public concerns of temporal life. This glass will be broken; for as Christ saith, In the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven, Mat. 22. 30. and as the Apostle saith, Meats for the belly, and the belly for meats; but God shall destroy both it and them, 1 Cor. 6. 13. There will ●e no need of food, and consequently of Proudence as a Caterer: The Belly, or Body, remaineth in regard of substance, though functions and offices of it, as in this life, are served with an Eternal Writ of Ease. But, (2.) There is another glass, and that is of Divine Ordinances, or Sacred Institutions: these are as the Galleries to the Presence-Chamber. A change there will be as to these: then cometh the end, when he (Christ, as now he lets out himself, though he abide for ever as Lord and Head) shall have delivered up the kingdom to God, even the father, 1 Cor. 15. 24.  
2. In regard of the wicked; they are no longer now the trusties of outward good things, as formerly. They who thrust from them the Providence of God wooing, and wooing them to repentance, are now thrust into the prison; and no coming from thence till the uttermost farthing be paid, Mat. 5. 26. Abraham said to the impenitent rich man, (whether he were King, Prince, Duke, Earl, Lord, Knight, Esquire, Gentleman, Merchant, it matters not to determine, for all may be included, none excluded, if rich in the World's Goods, and not in Faith) he said, Son remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented, Luke 16. 25.   

CHAP. II.  
1. LEARN who they are who submissively long after the change of changes, or the great or last Change of Providence; they are those who have had experience of a blessed change of Providence on their hearts here, and who have profited by the various changes of Providence in this world. So the Apostle; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal: but the things which are not seen, are eternal, 2 Cor. 4. 18. See also 2 Cor. 5. 1, 2, 3, 4. Rev. 22. 20.  
2. It's wisdom then to work before the night cometh when no man can work, as our Saviour Christ phraseth it, John 9 4. Two things are here considerable:  
1. Secure we Spiritual Riches whilst the Gospel-Mine is open. Be not foolish Virgins, who have their Bags and Cossers, but no Treasure in them. They had their Lamps of Profession, but no Oil in their Vessels; they may justly be shut out of Heaven, whose hearts were shut against the real admission of Christ by his grace on earth, Mat. 25. 3, 11, 12. Oh! Eternity is no trifle! Men should be in good earnest for it; The kingdom of heaven suffereth violence, and the violent take it by force, Mat. 11. 12. And now is the season, or never, to look after the means of grace, and grace by the means: Abraham tells the rich man, who would have a Preacher sent from Hell, They have Moses and the prophets, let them hear them, Luke 16. 29.  
2. Honour God with Temporal Riches, as you have opportunity. Are there no Ministers of the Gospel; poor Scholars, who may be serviceable for the Church of Christ; distressed Widows, Orphans, to taste of your bounty? What a folly is there in the most, who have their 
Cave, ne intra loculos tuos includas salutem inopum, & tanquam in tumulis sepeliac vitam pauperum. Ambros. lib. 2. de officio. c. 16.  hands full of the World, and their hearts empty of love to Christ, his Interest, and consequently their own good! That rich Farmer was 
Praemittamus, fratres, Thesauros nostros in Coelum; sint vectores paupeperes, qui possunt sinu suo, quae nostra sunt, ad superna portare. Petrus Chrysologus Ser. 7.  a fool to be a drudge for others; and neglect those, who if they had not given him a lift to Heaven, might have plucked some sticks from his burning in Hell, Luke 12. 20. Remember then that of Christ, Luke 16. 9 And I say unto you, Make to yourselves friends of the Mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations. And that of the Apostle as an exposition on the former, Charge them that be rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17, 18, 19     

PART V.  
HAVING insisted on the Observations referring to Divine Providence; it remains now, in the last Part of this Treatise, to fall in with the Directions general for the improvement of Providential Dispensations. The Directions are of two sorts: 1. Cautionary. 2. Positive. The first of these follow in their respective Sections.  


SECT. I.  
1. MAKE not second-causes sole-causes in matters, by denying the Agency of the First and Supreme Cause. They who kick off the First-Cause in point of a controlling and overruling influencing on Second-Causes, rob the Lord of his glory. Some there are (as a Reverend man saith) 
Prideaux Ser. on Psal. 9 19 p. 10.  who will rather ascribe Noah's Flood to an extraordinary Aspect or concourse of watery Planets; or the drowning of Pharaoh's Host, to the inconsiderate venturing upon an high-tide, rather than to God's wrath for sin, who sendeth such Judgements on some, to make all the rest afraid. Now whatever shifts and put offs men have, to the darkening of the hand of Providence, the holy Scriptures learn us otherwise. The destruction of Sodom and Gomorrah is attributed to God as the righteous Author thereof; and yet there are not wanting some, who impute that visible desolation (which cannot be denied) to a mere contingency of Second-Causes; and this imputation of theirs is contrary to the Scripture, which doth in an eminent sort set forth the hand of God as falling heavy on the said places, Gen. 19 24, 25. Deut. 29. 23. 2 Pet. 2. 6. It's worthy of observation, that there are reasons given by Authors, why there are frequent and violent tempests in the Mediterranean-Sea where Jonah sailed, and yet there is no reason to turn Providence overboard with Jonah in his voyage through these mighty waters; for it is said, the Lord sent out a great wind into the sea, Jonah 1. 4. And not only doth the Lord fly upon the wings of the wind, Psal. 18. 10. but also rides in his Chariot of Providence, through the Cornfields, where the Husbandman drives with his Dung-cart; so teacheth the Scripture, Hos. 2. 21, 22. And to this accords that of the  Author; The wonderful events which the ignorant attribute to Fortune, the superstitious to Saints and Idols, the Politicians to their Plots, some to their own Worth, most to the means and the extraordinary concurrence of Second-causes; the Penmen of the Holy Ghost ascribe ever unto the Lord: they held it the best Analytiques, to resolve all such Effects into their first Principle.   

SECT. II.  
2. ABUSE not Providence, by using it as a Shooing-horn to draw on sin, or as a Shoo-buckle to fasten it on. Suppose some extravagant Ruffians did want a certain sum of money, and on the roadway did leight on a man who had the exact sum; which they seize on, and after thrive in robbery: Providence is in no wise a Patron to their sin, though the tabernacles of these robbers prosper, as it's said Job 12. 6. Abimelech finds a silver-stirrop, and men to hold it, in order to his mounting up into the Saddle of an usurped Government, Judg. 9 4. They gave him threescore and ten pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain men and light persons which followed him. We read, That Antichrist's coming is after the working of Satan with all power, and signs and lying wonders, 2 Thes. 2. 9 Without question, there must be the Providence of God in sending strong delusions, for so (v. 11.) it's affirmed; and yet Providence is not to be charged with the foretold deceits. I have read, how Pope Adrian confirmed (by a pretended revelation) the order of St. Gregory's Mass, whereas unto the year 780, the Liturgy of St. Ambrose was generally used; it was put to the decision of Providence, whether that of Gregory, or the other of Ambrose, should continue? The manner was this: Both were laid on the Altar, and the Church-doors shut; and resolved it was, that they should give themselves to prayer all night, That God would reveal some token which of the two Services he would have used in Churches. In the morning they find Gregory's Mass-book plucked asunder, and scattered all the Church over; but Ambrose his Book laid open in the place where they laid it. This Adrian thus expounded the matter; That as the leaves were scattered, so should Gregory's Mass-book be used throughout the World; and that Ambrose his Liturgy should be observed only in his own Church at Mediolanum. And so upon this jugling-wonder Providence is abused to countenance the Romish Mass-book. Far be it then from good Christians to put tricks on Providence. It's wisdom to distinguish between a Providence which may serve by way of probation, and a Providence by way of invitation. That Providence may be a Touchstone, which ought not to be a Loadstone. Providence makes good the thing spoken by a false prophet, and yet this is no ground to forsake the true God; see Deut. 13. 1, 2, 3. Moreover, it's wisdom to remember the Apostle's rule, We must not do evil that good may come, Rom. 3. 8. The Lord's bringing good out of evil, is no warrant for a man to defile his conscience with evil. The Lord's not putting a stop to sin, dismantles not the tower of watchfulness against sin. Conscience must not become the Devil's Muck-heap, though Providence knows how to gather Roses from the Dunghill of men's lusts. The Doctrine of Providence hath its good uses; men ought to beware they put not abuses for such uses.   

SECT. III.  
3. TAKE heed of imposing on, or tempting of Providence. There is a difference between a modest proposal with a submission to God's disposal; and an imposal or tempting of the Lord▪ The former hath an Apology for itself, as in Gideon's case, Judg. 6. 36, to the end of the chapter. The later springs from another root, as namely, distrust of God, or presumption on his Providence, or some other inordinate lust. The Israelites loath Manna, and flesh (forsooth) they must have; they lusted exceedingly in the wilderness, and tempted God in the desert, Psal. 106. 14. How oft did they provoke him in the wilderness, and grieve him in the desert? yea, they turned back, and tempted God, and limited the holy one of Israel, Psal. 78. 40, 41. It was Satan's design to have drawn our Saviour to impose on Providence by a miraculous conversion of stones into bread when he was an hungered; and to tempt Providence for preservation, by throwing himself down from the pinnacle of the Temple, Mat. 4 3, 
Qualis via haec, de pinnaculo Templi mittere se deorsum? Non est via haec, sed ruina: &, si via, tua est, non illius. Frustra in tentationem capitls intorsisti, quod scriptum est ad corporis consolationem. Bern. in Psal. Qui habitat. Ser. 15.  6, 7. It's not becoming Christians to try needless conclusions with the Providence of God. That way of purgation from infamous reports, called by the name of Ordel, when the party was blindfolded, and glowing hot irons were laid in the way where the party suspected was to go ; and the escapal of the hot irons was a testimony of innocency; may justly be reprehended as a tempting of Providence. They may do well therefore to consider, how they gratify the Devil, who neglect the due use of means, or venture beyond warrant from God, and so are more bold than welcome to the house of Providence, be the issue whatsoever it may be. An instance we have of the Israelites, who presumed to go up to the top of the hill, and there had a bloody repulse, Numb. 14. 44, 45. I have read of Franciscus, who offered the Sultan of Babylon, to try the truth of the Christian Religion in opposition to false Religion, by venturing himself in the fire; and though the Sultan waved the experiment, yet that was no ground for the Monk to wave repentance for his rashness. Let care then be had, men tempt not, or impose on Providence in regard (1.) of what shall be done. Man is not to prescribe, but subscribe to Providence. Man's Wit and Will must stoop to the Wisdom and Pleasure of God; For (as the Lord saith) my counsel shall stand, and I will do all my pleasure, Isa. 46. 10. (2.) In regard how and when this or that shall be done. Jacob is a prevailer, yet he is not a curious enquirer, much less a peremptory prescriber how God shall deliver him from the fury of his brother Esau: And as Jacob, now more aged, and so wise, did act regularly herein; so was he faulty in being too hasty with his Mother for the blessing to be given him: for though the Father lay on his deathbed, yet he was not speechless; and if so, yet God could have opened the Father's mouth to pronounce the blessing, without the Son's opening his mouth to tell a lie.   

SECT. iv  
4. WATCH against discontents at, or reflexive replies on, the Providence of God. The former evil of imposing on Providence, doth make way for undue replies against Providence. Jonah would impose on Providence the destruction of Nineveh; and having not his humour gratified, how saucy and malapert is he! Take heed then of a Jonah-like pettishness and frowardness under the Providences of God. This reflexive frowardness puts forth itself,  
1. In the heart, the forge of the natural spirits, and morally evil ones too. The Devil put it into the heart of Judas to betray Christ, and so in effect to bid Providence to take back its kindness in vouchsafing such a Master, Joh. 13. 2. It was an heart-evil that David was guilty of, and it was an interpretative reply against Providence in not checking Saul from David's imaginary falling by the hand of Saul, 1 Sam. 27. 1.  
2. In Speech or Language. Eliphaz charges Job with this evil, saying, Why doth thine heart carry thee away? And what do thine eyes wink, that thou turnest thy spirit against God, and lettest such words go out of thy mouth? Job 15. 12, 13. The Lord tells them by the Prophet Malachy, that their words had been stout against him: and what words they were, reflexive ones on the Providence of God, as is expressed, Mal. 2. 13, 14, 15.  
3. In Gesture, Conversation, or otherwise. Cain's discontent at the Providence of God in having respect unto Abel and his Offering, appears in his outward deportment, Gen. 4. 6. Why art thou wroth? and why is thy countenance fallen? It may go for no contradiction here. Men speak aloud against Providence whilst they are sullenly silent, or testify their discontent some other way. Some pretend more manners than directly to fly out against God; and yet the stone which they dare not throw against Heaven, they are ready to throw at his servants on Earth. Thus dealt the Israelites of old with Moses, saying, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness, Exod. 14. 11. Good Job was of another frame and temper; he did not pour forth a flood of curses on the plunderers; neither did he fall into a smoaking-passion with the servants who escaped, blaming them for want of forelight, in regard of the enemies approach; no, he eyes God in all, and so chargeth not God foolishly, Job 1. 20, 21, 22. Let it be our work then to watch the heart universally against reflexive replies on the Providence of God. We are not to be hot and fiery against Providence, though there be a Providence when iniquity doth abound, and love of many waxeth cold, as it is foretell Mat. 24. 12. It was Jeremiah's fault in being transported beyond the bounds of Religion, when men were so irreligious, Jer. 20. 14, to the end. To be discontented in way of sin, though for sin, is to add to the common heap of sins. The Lord keep every good Christian from so doing!   

SECT. V  
5. RESIST not Providence. To reply upon Providence from unsound principles, is in a sort a resisting of Providence. According to this latitude I take not the word [resist] here; but for a daring contradiction to Providence, or a bold venturing on in sin, notwithstanding the vertual-wooing and warning-knocks of Providence to the contrary. Providence may be considered, as having Corn, and Wine, and Oil, in the one hand; and a smarting Rod in the other; and all to little purpose, when men are headstrong in their ways. Instances in Scripture there are of such who resist Providence; and sad experience gives us to understand of troops of such Toreys, and Oppugners of Providence. Jesurum had a confluence of good things, and yet waxed fat and kicked, Deut. 32. 14, 15. Saul was advanced to a Kingship; he who was Farmer-Kish his son, is Lord of all the Farms in Israel; and he forgets to do homage to the Lord of Lords, who had promoted him, 1 Sam. 15. 11.  
And as there are Exemplifications of such who resist Providence smiling: so there are, likewise, of such, who oppugn Providence frowning. Pharaoh's heart is hardened, and that notwithstanding the several plagues inflicted. Ahaz in the time of his distress did trespass yet more against the Lord, 2 Chron. 28. 22. When the fourth Angel poured forth his vial, men were scorched with great heat, and blasphemed the name of God which hath power over these plagues; and they repent not, to give him glory, Rev. 16. 9 These Instances may suffice: Others of both sorts of Resisters, who wage war against Heaven, might be added. Let it be our care to departed from the Tents of these men, as Moses spoke of Dathan and Abiram, who were Rebels against Providence, Numb. 16. 26. And to the end we make no stay, but sty the Tents of such fighters against God, remember we two things:  
1. Other sins make men Beasts, this sin makes men Devils. The Drunkard and Glutton fill their paunches with the Creatures; but oppugners of Providence do more notoriously violate the Law of the Creator. Ye are (saith Christ to the stubborn Jews for whom God had done much in giving them the Land of Canaan, and against whom Gods had lifted up his hand, for now they had the Roman yoke on their necks) of your father the Devil, and the lusts of your father ye will do, Joh. 8. 44.  
2. What do men get by their resisting of Providence? Balaam was very near destruction in his perverse way, as the Angel declares unto him, Numb. 22. 32, 33. And though Providence do not by and by appear in its garment dipped in blood; yet it's folly for men to promise themselves victory over Providence; for they may sooner sink, with Elder-guns, an Armado of strong-built Ships, and batter down Rocks of Adamant with Snowballs, than be too hard for Providence. God is wise in heart, and mighty in strength: who hath hardened himself against him, and prospered? Job 9 4.   

SECT. VI  
6. WATCH against an unmortified itch after excentrical or extraordinary Dispensations of Providence. As there is an itch after novelties in regard of Teachers, 2 Tim. 4 3 so there is an itch after this and that transcendent appearance of Providence. Providence is not welcome, if it come not with a gold ring, in goodly apparel, as James speaks in another case, James 2. 2. The Jews (saith Paul) require a sign, 1 Cor. 1. 22. And saith Christ to the Jews, Except ye see signs and wonders, ye will not believe, John 4. 48. Some there are not unlike the Jews; they regard not Providence in the plain garment; they would have it in such a robe, or else it's no guest for them. Luther was of another mind: The Devil (saith he) hath often tempted me as he did Austin (who deprecated lest an Angel should appear to him) that I should request some sign from God: but far be it from me, that I should assent to this temptation. The Martyrs, without the apparition of Angels, being confirmed by the Word of God alone, died for the Name of Christ; and why should not we acquiesce? A clear enough, and glorious apparition, is Baptism, the Sacrament of the Lord's Supper, the power of the Keys, the Ministry of the Word; all which do not only equal, but exceed all apparitions of Angels. Thus Luther. And he likewise observeth, how the Devil hath greatly deluded parties who have been gaping after Visions, and I know not what discoveries. Gregory the Great was a man too credulous to fancies and apparitions, as the same Author observeth. 
Gregorius ut videre est in ejus Dialogis, credidit simpliciter omnibus apparitionibus. Sicut inter reliqua de festo S. Michaeli● multa commonti sunt; In monte Gargoro, Michaelem templum consecrâsse, & bovem confodisse, qui eo die festo araverat. Ego dixissem: quid tibi cum monte Gargoro, cujus Dominus est Rex Apuliae! tu non es Michael, sed Diabolus.  I find in a Spanish Writer, one Torreblanca Villalpandus, a story of one Magdalene de la Cruz, who would break Vessels, and set them together again; bring forth Roses in the Winter, and Snow in the Summer; yea, and that which is more to be admired, whilst the Body of the Lord (meaning the outward Elements used by them, or rather abused after the Popish manner) was carried about in the streets, she would cleave into two parts the Walls of the Monastery, that she might worship the Host; and then again would make them unite. And this (saith he, further dilating of the disjunction of the Monastery) might be done not only by a mere delusion, or a deceit; but also by local motion: for the Devil could open the Walls whilst the Body of the Lord did pass by, and for that time sustain the pile, lest the stones should fall out; and after with the same celerity and dexterity return them into their place again. Thus Villalpandus in his second Book, (that of Operative Magic) chap. 10. He was Doctor of Law, and Advocate for the King of Spain in one of his Courts; and hath written four Books of the invocation of the Devil; the second of which hath this Narrative.  
To conclude then this sixth Caution; Let men beware of making leight of God's ordinary Dispensations of Providence. Saul, who neglects a living Samuel, is punished with a deadly one. The Jews, who would have Providence go out of its road in Christ's coming down from the Cross, are justly denied; so that their itch after an extraordinary Providence, proved a Plague-s●…e to themselves. It was the fault of Thomas, who said, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe, Joh. 20. 25. Let that tacit-check of Christ given to him, be thought upon by us, v. 29. Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.   

SECT. VII.  
7 TAKE heed of inferring an interest in the special favour of God, because of some remarkable preservations and deliverances. I deny not, but external preservations to some are argumentative of God's love. By this I know (saith David) thou favourest me, because mine enemy doth not triumph over me, Psal. 41. 11. I dare not assert David to be out in the conclusion, when I consider the premises; for, he was a man after Gods own heart, and had an interest in the Lord's Promises general, and particular made to himself. The waters therefore passing through such a channel, are of another tang than other waters which flow into the cisterns of men void of grace, and destitute of a right to Divine Promises. Providence is good to those who are bad, and continue so. Jehoash in his minority was wonderfully preserved from the butchering-fury of Athaliah, 2 Chron. 22. 10, 11. and yet he who was so preserved to a wonder, becomes an Apostate from God and Goodness, even to an amazement, 2 Chron. 24. 17, 18. I make no question, but better men in point of moral goodness than Shimei and Joab, died of the Plague in David's time. The 107 Psalm is a Treatise of Divine Providence by way of preservation and deliverance from dangers. Judicious Calvin there extends the Providence of God to men in common, bad as well as good; the bad are not excluded, though the good may be more eminently included. There are four sorts of deep difficulties, out of which men are, when Providence so pleaseth, rescued by an eminent hand of Providence.  
1. Perilous journeys, ere men are returned to places of their habitation from which they have been held by reason of captivity. This from v. 1, to 10.  
2. Grievous imprisonments, so that little hope of life, as in Peter's case, Acts 12. This from v. 10, to 17.  
3. Sore afflictive diseases: from v. 17, to 23.  
4. Dangerous storms and tempests at sea: from v. 23, to 33.  
Now from this distribution or division of dangers, it may be argued, If all such who have had God's Providence propitious towards them in Journeys, Prisons, Sickness, Tempests at Sea, shall hereupon infer a true and undoubted right to the distinguishing-grace of God in Jesus Christ, they will build upon a Sandy-foundation. The best way than is, to look to this, That we be truly good, and so all things shall work together for good, as the Apostle saith, Rom. 8. 26.   

SECT. VIII.  
8. GIVE not way to groundless and superstitious conceits about some Dispensations of Providence. Some are for observing a Providence as such, or according to a gloss or construction of their fancy put on it. They are superstitiously serious about trifles, and trifle about serious matters. Squibs and Crackers of their own make, are more dreaded, than the thundering Artillery of Heaven. Mr. Perkins on the Third Commandment, saith thus of Superstition: It is an opinion conceited of the works of God's Providence, the reason whereof can neither be drawn out of the word of God, nor the whole course of Nature: As for example; That it is unlucky for one in the morning to put on his  awry; or, To put the left  on the right foot; To sneeze in drawing on his shoes; To have Salt fall towards him; To have a Hare cross him; To bleed some few drops of blood; To burn on the right ear. Again, That it is contrarily good luck, To find old Iron; To have drink spilt on him; For the left ear to burn; To pair our nails on some certain day of the week; To dream of some certain things. Thus that man of God (who is said to be one of the men who taught Englishmen how to worship God) adjudged such fancies to be far from true worshipping of God. There is one vulgar Observation which is not by the forenamed Author expressly nominated; but too freequently heeded by such who are better versed in the transmitted principles of this kind of traditional Catechism, than in the Bible, and that is this, viz. A black conclusion inferred, from the Rats or Mice eating clothes, or wearing-apparel; no less than the death of the party is now concluded: And because such Principles as  are so rooted in the hearts of some; I shall in a little speak to this last; for a mere nomination of this erroneous conceit, is not accounted a confutation by such Ignaro's: First then, It is not denied, but that the Providence of God reacheth to the Rats and the Mice: which creatures he doth use sometimes as very remarkable scourges to the sons of men. 
Multis haec quidem fabulosa habentur: at turris illa, cui a Muribus nomen est, in hunc usque diem in Rheni flumine conspicitur, ac de tanta Episcopi immanitate testimonium dicit. Magd. cent. 10. c. 10.  There is a received story of a Bishop in Germany, who in a time of Famine shut up many poor Miscreants in a Barn, and so caused the fire to be kindled about them, and pleased himself with their doleful cries, saying, Hark how these Mice do cry; how after, this man of blood was pursued by Mice, insomuch that he built an house in the River Rhine, to secure himself; yet there the Vermin followed him with an arrest from Heaven, swimming through the water, and so devoured the Devourer. In 2 Sam. 6. 4. there is mention made of Golden Mice which the Priests and the Diviners ordered to be sent with the Ark; and the reason we have in v. 5. where it's said, Ye shall make Images of your Emerods', and Images of your Mice, that mar the land. By this it appears, that God punished them in their Barns and Fields by Mice, as well as in their Bodies by Diseases. Providence by Mice doth tame the pride of the Philistin-Lords. An Army of Mice doth more than an Army of Israelites. (2.) Though Providence extends to the Rats and Mice; yet marring and spoiling the Garment by such, is not a prognostic of death. For (1.) it's proper and common to these creatures to waste and spoil. Hunger makes them break through such soft walls. Cato, when one made a doleful complaint, that a Rat had gnawn his Hose; replied, It was no marvel; but much more, if his Hose had gnawn the Rat. (2.) May not that be sometimes imputed to the Rat and the Mice, which may causally be charged on the sloveness, and negligence of parties in point of due care had about their garments? (3.) There may be a Catechizing-Providence for some sin in and about the very clothes eaten. As God prepared a Worm, and eaten down the Guord with which Jonah too much pleased himself, Jonah 4. 6, 7. So it may hold here by way of analogy; and this casualty may bring to remembrance Pride, Oppression, or some other sin; or may be inductive of Liberality; the Garment may serve some other: And thus an improving of the Providence may do good to the soul, and bring on God's blessing the more; yea, to the lengthening forth of life, if Providence see fit; and then it's far from being a necessary prognostic of death. (4) Whatever some urge as to the verifying of the thing from experience, I have known the contrary in one, who is left only alive of the whole Family; and yet that party so left, had his Garment eaten, to the wondering of some, considering the circumstances, when, where, and how. The best way than is to secure the Wedding-garment, spoken of Mat. 22. 12. No Rats, no, not the great Rat of Hell, shall gnaw this to pieces. He need not dread a Winding-sheet, who is clothed with Christ's Righteousness.   

SECT. IX.  
9 CENSURE not rashly, or wickedly, the works of Providence. It's no less dangerous, than foolish, to shoot arrows against the Heavens. God's works call for man's veneration, not blasphemous aspersion. It was well spoken by Elibu on God's behalf: Behold, God exalteth by his power: who teacheth like him? Who hath enjoined him his way? Or who can say, Thou hast wrought iniquity? Remember that thou magnify his work which men behold, Job 36. 22, 23, 24. Now, more particularly, take heed of censuring,  
1. The work of God's long-suffering towards the Sons of Violence and Fraudulence. There are, who break in pieces the Lord's people, afflict his heritage, slay the widow and the stranger, and murder the fatherless, Psal. 94. 5, 6, 7. and yet no reason to attaque Providence, as they in Mal. 3. 15. And now we call the proud happy; yea, they that work wickedness, are set up; yea, they that tempt God are even delivered.  
2. The work of God's distinguishing-Mercy towards some, let not this be branded as Injustice, Partiality, or Respect of persons. The Lord is righteous in all his ways, and holy in all his works, Psal. 145. 17. That clause, Friend, I do thee no wrong, Mat. 20. 13. will be fully unridled one day.  
3. The remarkable irradiations, or beamings forth of Providence in matters. Providence did notably own Nehemiah in that good work he was about; yet Samballat, Tobiah, and Geshem, (saith he) laughed us to scorn, and despised us, and said, What is this thing that ye do? Will ye rebel against the king, Neh. 2. 19 How was Christ affronted by the Pharisees? He casteth out (say they) devils through the prince of the devils, Mat. 9 34. Thus when the Apostles were full of the gifts of the Holy Ghost, some mocked, saying, These men are full of new wine, Acts 2. 13. Men would do well therefore to remember that prohibition, Exod. 20. 16. Thou shalt not bear false witness against thy neighbour: If not against thy neighbour, than not against the God of thy neighbour.   

SECT. X.  
LAstly, Beware of extremes about Providence. Extremes are of two sorts: (1.) In Opinion. (2.) In Practice. (1.) In Opinion; and so some deny the concourse of the first Cause with second Causes. And others, on the other hand, affirm the first Cause alone to work at the presence of second Causes. Both these Extremes are oppugned and expugned by those learned men who writ polemically of Providence. It's not my purpose to be controversal. Beware then of Extremes in practice. Some come not up to duty, referring to this or that Dispensation of Providence. Others run beyong their duty. Men keep not the King of Heaven's highway, but go aside on the right hand or on the left; and so Providence hath not their company. A Providence very eminent there was, in the return of those sent to spy out the Land of Canaan: but how are the people affected? One while, Let us make us a Captain, and let us return into Egypt, said they one to another, Numb. 14 4. Another while say they, Lo we be here, and will go up unto the place which the Lord hath promised, v. 40. God in his Providence sets up Saul to be King; some despised him, and brought him no Presents, 1 Sam. 10. 27. Others were too hot and furious, and would have the King's robe dipped in blood; Bring the men, say they, that we may put them to death, 1 Sam. 11. 12. Peter saith, Thou shalt never wash my feet, Joh. 13. 7, 8. and after, Lord, not my feet only, but also my hands and my head, v. 9 Men have ground therefore to be watchful against extremes in matters: for, lame feet in not going after a Providence; and Hind's feet in out-running a Providence, become not judicious Christians.    

Having spoken to the Directions cautionary; I come in the next place to give a draught or summary of the Directions positive: And here, without a large Preamble, take them as following in their several SECTIONS, for the clearer understanding of them.  

SECT. I.  
1. RESOLVE to take a serious view of the Lord's Providential Dispensations. A well biased Resolution is the Spring of Action. To the end therefore thou mayest be in good earnest, consider of the Incentives or Motives, which are as followeth.  
1. To note and observe the Works of God's Providence, is a commanded duty. Men are not left to a lukewarm indifferency, whether they will observe or no. God hath otherwise discovered himself in his word. Jer. 7. 12. But go ye now unto my place which was in Shiloh, where I did set my name at the first, and see what I did to it for the wickedness of my people Israel. Here are two things: (1.) What God did do. (2.) What they are to do. The Lord he works, and they are not to be idle, but to take a view of His work, by taking a journey in their Meditations to Shiloh. In Rev. 6. when the Book there of the Lord's Secrets is to be opened in a way of Providential Dispensation, there is a [Come and see]; a sight indeed not to be slighted; for observe, the [Come and see] is more than trebled, v. 1, 3, 4, 7. R●petitions of things in Scripture, as they may intimate our dulness, so the weight or importance of things thus repeated. But,  
2. As it is commanded-work to observe the Lord's out-going in his Providence; so it's commended, and that three ways: (1) By the variety of terms used to express this duty. There seems to be a depth, when so many fathom of Cordage go to the sounding of this duty. An heap of words there are to set forth the excellency and emphatical importance of it. Thus in Isa. 41. 10. That they may see, and know, and consider, and understand together. (2.) It is commended to us from the Author, whose works we are to take a view of. Come and see the works of God, saith the Psalmist, Psal. 66. 5. What more in the World than the curious artifice of the Divine Attributes, should court the eyes of men to dwell on? And lastly, It's commended from the Practice of God's Saints. It is commendable to do, not as the most do, but as the best do. By faith the elders obtained a good report, Heb. 11. 2. That faith there is comprehensive of Providence for its object, as the Exemplifications given in the Chapter do give us to understand. It's recorded to the commendation of Mary, That she had an observant eye on the Providence of God, Luke 2. 19  
3. In the third place, The singular advantages which attend the due observation of Divine Providence, do invite to this duty. If a man will consult his own good, here is the way, and this is the door: For,  
1. By a wise observing God's Providence, a man is the more furthered in the knowledge of God. Manasseh in the School of Providence is taught what he learned not before. Providence fetters him, and kicks him, as a Ball, as far as Babylon; and there he is catechised, so as it is said of him, Then Manasseh knew that the Lord be was God, 2 Chron. 33. 11, 12, 13. Holy Job, though a knowing-man, hath his knowledge elevated. He learned that on the Dunghill, which he did not in his Manor-house: I have heard (saith he to God) by the hearing of the ear: but now mine eye seethe thee, Job 42. 5.  
2. Hereby a man is the better armed against sin. Providence, in a way of mercy, is a good Rhetorician to dissuade from sin Did not thy father (it's spoken to Shallum) eat, and drink, and do judgement, and justice, and then it was well with him? Jer. 22. 15. And Providence in way of wrath, may serve as a counterpoison against sin. He may well be afraid of the black coal of sin, knowing how Providence hath made it a burning-coal to the sinner, as to Sodom of old: see 2 Pet. 2. 6. see also Neh. 13. 25, 26. 1 Cor. 10. 7, 8, 9, 10. Moreover, the observing of Providence doth antidote against sin, as a man deserts not sinfully his appointed station, knowing that there is a Providence of God watching over his people. Should such a man as I flee, saith Nehemiah, ch. 6. v. 11? This good man's heart was not in his heels; for his eyes were fixed on God's Providence, see v. 9, and 14. A like instance we have in Luke 13. 31, 32. But lastly, A man learns not to venture on sin for release from troubles, and for the obtaining of good things, knowing the variety of ways that Providence hath to help without a man's sin. Thus David will not kill a King for a Kingdom; the knowledge of the variety of ways which Providence had to send Saul out of the world, is a pull-back to David. The Lord (saith he) shall smite him, or his day shall come to die, or he shall descend into battle and perish, 1 Sam. 26. 10.  
3. A third Advantage by observing Providence, is, Calmness and quietness of spirit in the midst of an unquiet world. As he who can swim well, is in the midst of curled waves; he is in them, but they are not in him: so he who hath an holy dexterity in swimming in the sea of Providence, the better bears out, and bears up; he is in trouble, but trouble is not comparatively in him, as in others. He may sometimes take in a mouthful of brinish-water, but not a bellyful. In Psal. 46. we have a description of the Church's troubles; the heathen raged, the kingdoms were moved, v. 6. yet we will not fear, v. 2. And what is the ground of this fearlesness, or composedness of spirit? That we have in v. 7, and 8. The Lord of Hosts in with us: the God of Jacob is our refuge, Selah. Come, behold the works of the Lord, etc. It's said of David, when the people talked of stoning him, he encouraged himself in the Lord his God, 1 Sam. 30. 6. The fiery furnace of the zealous King for his Image, sets not the spirits of Shadrach, Mesech, and Abednego, into a combustion; they have a cool spirit, though warm towards God; and cast themselves on the Providence of God, being persuaded that God would one way or other period the controversy, Dan. 3. 16, 17, 18.  
Lastly, Hereby the way of going out of the world, is rendered the more easy and pleasant, by observing the gracious out-going of Providence towards a man in the world. He may cheerfully go through death's dark Entry, who hath had experience before of the Lord's company with him in the vale and shadow of death. Good Jacob on his death bed looks back on the series or chain of God's Providence towards him, and looks forward by faith to Providence, as the Trustee for his posterity. He blessed Joseph, and said, God before whom my father's Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads, etc. Gen. 48. 15, 16. David being likewise to leave the world, hath an eye on what God had done for him, and on what he would do for his Family: so in 2 Sam. 23. there is a recognition, or account taken of what God had done for David, v. 1. and in v. 5. David casts an eye on the Lord's Promise, a fruitful Seed plot of gracious Dispensations: Although (saith he) my house he not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure, although he make it not to grow. And thus the way to die comfortably, as well as to live holily, is to observe God's Providence judiciously.   

SECT. II.  
2. SECURE an interest or propriety in the God of Providence, as reconciled to the soul in and through Jesus Christ. What the marrow of divine blessing is, Peter giveth us to understand in that Sermon of his made to the Jews, Acts 3. 26. Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. All outward blessings (as they are commonly termed) are but dry bones, if this marrow of pardoning-grace be wanting. Luther calls all the Turkish Magnificence, Wealth, Power, but a crumb cast to a dog. Varnish (they say) is no colour, yet it sets off colours, puts a beauty on them: a propriety in God, that varnisheth all the outward blessings of God. This draws a golden thread through all thy Creature-comforts. Thy food, thy health, thy raiment, thy relations, become double blessings this way; yea, thy wants, thy sickness, thy reproaches, have lost their stings; for if God be thine, these are thine for thy good. The Covenant of Grace hath made an happy conversion of troubles into Medicines; and Providence hath undertaken the Cure; a Physician able enough to perform what is so undertaken. To sum up all then, Good reason is there to look after this interest in God as reconciled: for, (1.) Christless ones have not solid ground of any comfortable hopes in God, Ephes. 2. 12. (2.) They who have God for their God, have a filial right to the Promises, which have gracious Providential dispensations in the belly of them: they can go to God the Fountain of Providence, and have their bottles filled. I will (saith David) cry unto God most high, unto God that performeth all things for me. He shall send from heaven, and save me, etc. Psal. 57 2, 3. yea, they have a pledge given them, That their very stripes inflicted by Providence shall be healing one's: so much doth that intimate in Psal. 89. 30, 31, 32.   

SECT. III.  
3. GET more and more acquaintance with the holy Scriptures, in order to proficiency in the School of Divine Providence. Let the word of Christ dwell in you richly, in all wisdom, is Paul's Doctrine, Col. 3. 16. If God's Word be received as our Inmate, we shall not be such strangers to Providence as others are; and that, (1.) Because the Scripture hath a finger to untie the hard knots of Providence. A parallel or like Exemplification, or something by way of implication, is contained in the Scriptures which gives light to a dark dispensation, and so gives ground to say in this sense, as is said Eccles. 1. 10. Is there any thing whereof it may be said, See, this is new? It hath been of old time, etc. (2.) The reason why some are so baffled and troubled about some Dispensations, is from not understanding the Word of God aright. He that shall mistake a Promise, will be upon a temptation to quarrel at a Providence. The promise to David's seed, had its primary reference to the Messiah the Son of David; and for lack of so considering of it, no wonder if trouble rise high in an Israelite's breast, when David's Family in regard of external magnificence falls low: see Psal. 89. 35. with the following verses. The Prophet there, or Penman of that Psalm, makes a sad complaint, whilst an eye is had upon desolations there spoken of; not that he doth accuse the Almighty of inconstancy, but makes his moan to God by reason of a seeming clashing of Providence with the Promise. Sense and Reason do sometimes raise a dust, but Faith allays all; and the Prophet's storm ends in a calm, v. 52. Blessed be the Lord for evermore, Amen, and Amen. (3.) For want of a sound and savoury acquaintance with the Word, a Providence is little improved, yea, misimproved. That Dispensation that should open the eyes, shuts them. Ahab chargeth the troubles of Israel on Elijah; but by the light from the Word, he might have gone into Obadiah's hiding-hole, and seen there the ejected Prophets, and then concluded who did trouble Israel. The Heathen in the 
Si Tiberis ascendit ad moenia, fi Nilus non ascendit in arva, si coelum stetit, si terra movet, si fames si lues, statim Christianos ad leones. Tert. in Apolog.  primitive times attributed the calamities which befell the Empire, to the Christians, and to the neglect of the worshipping their Idols, which the Christian Religion did forbid, and so in a manner sacrificed their Heathenish Sacrifices. In Queen Mary's days, the Heretics, (as they were termed) were cried out on, as the cause why the Queen's Affairs did not prosper. I have read somewhere, how the Princes in Germany at an Assembly, imputed the cause of their calamities, t● the not decking of their Churches, and setting up of Images in them for excitements to devotion. A poor improvement of their calamities! as if the finger of Providence pointed at nothing but at Besoms, Pencils, and carving-tools! I may well therefore commend to men that of Solomon, Prov. 19 2. Also, that the soul be without knowledge, it is not good. And that of David, in Psal. 19 8. The commandment of the Lord is pure, enlightening the eyes. See then thy thoughts be regulated by the holy Scriptures; for as the silvedg to the cloth keeps it from ravelling out; so instruction from the Word will be a sacred silvedg to man's imaginations, as they respect the Providence of God; it will prevent the ravelling forth into vanity, error, emptiness.   

SECT. iv  
4. HAVE a ready ear to hear the good warming-stories of Providence from experienced Saints. Come (saith the Psalmist) all ye that fear God, and I will declare what he hath done for my soul, Psal. 66. 16. When it was a stumbling-season with some at the Dispensations of Providence, than they who feared the Lord, spoke often one to another; and the Lord harkened and heard, and a book of remembrance was written before him, for them that feared the Lord, and who thought upon his name, Mal. 3. 16. Here is a book of remembrance for such, who study the book of Divine Providence. 'Twere well if they who profess to fear God, would more think on God, his Word, Providences, that so their tongues might be as choice silver, and their lips feed many, as Solomon hath it, Prov. 10. 20, 21. Away we then to the rich Mine of Divine Providence, there is Gold-Ore there; take it thence, and use it to the honour and glory of the Lord of the Mine.   

SECT. V  
5. INQUIRE into the Ends, Uses, or meanings of Providential Dispensations. It is said of Rebeccah, when the children struggled together within her, that she went to inquire of the Lord, Gen. 25. 22. Show me wherefore thou contendest with me, saith that good man under the Hammer of Providence, Job 10. 2. The works of the Lord are great, sought out of all them that have pleasure therein, Psal. 111. 2.  
Now if it be asked here, What may be the ends or uses which Providence intends?  
I may reply, That as there are variety of Dispensations, so of Ends and Uses attending such; yea, there may be various ends in one and the same Providence (understand the word [Ends] as vulgarly used, and in a subordinate sense to God's glory, the great and last End.) This of the various Aspects of Providence hath been before treated of. Here it must be remembered, that whatever be said of the Ends or Uses of Providence, is not by way of opposition to the Word. Providence doth co-witness with the Word. To fix a meaning on a Providence which the holy Scriptures do article against, is to falsify, or belie a Providence. God's Providential Dispensations then may be considered, as they may serve divers ways.  
1. By way of Confutation of some erroneous conceit taken up. Providence is inductive this way. Junius was startled out of his Atheism by a great 
Hîc (O sapientiam Dei ad mirabilem!) optimam scholam Christianitatis Dominus mihi paraverat. Rogat Rusticus, etc. In vita Junii, p. 10.  terror, being in danger of his life; and so in his flight to preserve himself, lighted on an honest plain man, who did further a convincing-work, as he declareth in the story of his life. Some, who would not believe the existency of Witches, have been lashed into another belief, when God in a wise and righteous Dispensation hath let lose such Dogs on them. To hold a wrong conceit, as [that a godly man dies not of the Plague]; what is it, but to reproach Providence as if it abetted a Tertullus censure of God's servants, That they who so died, were pestilent fellows. It may be observed, how men have been so driven at a pinch by a wise Providence, as that their conceits about some matters, have fallen to the ground as rotten-ripe fruit from the Tree. When there were several contending for the Popedom-ship, what becomes then of an infallible Supremacy? Who shall determine the case now? What is now a General-Council in point of Jurisdiction? Gerson steps forth, and asserts the Vicar-ship to be removable authoritatively and juridically, as he phraseth it in his Book written De auferibilitate Papae ab Ecclesiâ.  
2. By way of Information and Confirmation. John is informed and confirmed, That Jesus the Son of Mary is the Christ; and that by a Providence, in the Spirit's descending and remaining on Christ, John 1. 33. John's Disciples are more fully informed and confirmed by what they see and hear, Mat. 11. 4, 5. That Providence referring to Cornelius, with those at his house; the way of Peter's coming to them, and the gifts of the Holy Spirit poured forth on them; might well lesson, the Gentiles admission to Gospel-priviledges with the Jews, see Acts 10. 47. Acts 11. 18. The doctrine of man's inability to self-conversion, hath its confirmation in the School of Providence. Let men state Conversion-work aright, wherein it consisteth; observe the hardness of men's hearts, notwithstanding softning-means, which are so when and where the Lord blesseth the means; let them hear the savoury and experimental Narratives of sound Converts; and they may well be induced to give more line, than some will allow, to that of Christ in Joh. 6. 44. No man can come unto me, except the Father which hath sent me, draw him.  
3. By way of Conviction of, or rousing Excitation from some sin or other in point of Practice. Though it be not the glass, as the Word; yet it may, as an hand, hold up the glass before the face of the guilty. Joseph his brethren met with an awakening-Providence in Egypt, Gen. 42. 21. That in Job 36. is very pertinent here: And if they be bound in fetters, and be holden in cords of affliction; then he showeth them their work, and their transgressions, that they have exceeded; he openeth also their ear to discipline, and commandeth that they return from iniquity, v 8, 9, 10. Providence then hath a way for access to the consciences of men; and that not only by general alarms, but by more particular and remarkable insinuations or wind, if I may so phrase it. An instance we have in God's Providential dealing with Jonah: Thou hast had pity (saith the Lord to froward Jonah) on the guord, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, & c.? Jon. 4. 10. 11. God doth usher in a conviction of Jonah's unreasonable passion, even from the guord, in and about which there was a remarkable display of Providence both as to its growth and withering. To this of Jonah, I shall add a story out of Luther's postils. We read (saith he) of a certain Father, who by reason of impatience and discontent at the provocations which did occur in the place of his abode, did purpose to get him gone, and alone in peace live to God in a Wilderness. Where when he lived solitary, it happened once, that his earthen drinking-cup did overturn; which he by and by set up again: this cup in like sort falls again, which he sets up right again: and whenas it fell the third time, he (being all in a feud or passion) dasheth it on the ground, and it broke into small pieces: but by and by be thinking himself, Alas (saith he) I cannot have peace with myself, I see I have sinned: and forthwith betook himself to the place of his former abode, notwithstanding temptations there; and so made it his work to watch against evil desires, by exercising self-denial, and not by deserting his place and station.  
4. By Exemplary Caution. The wrathful Dispensations of Providence are Warning-monitions. The Lord is terrible in his do, to the end he may not be further terrible. We have the doctrine asserted once and again; God is terrible in his works or do towards the children of men, Psal. 66. 3, 5. We have also the use of this doctrine, v. 7. Let not the rebellious exalt themselves. Selah. Remember Lot's Wife, saith Christ, Luke 17 32. God spared not (saith Peter) the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; and turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them examples unto those that should after live ungodly, 2 Pet. 2. 5, 6.  
5. By way of Prohibition. There is a moral prohibition from the word, Gen. 2 17. and there is a physical or natural one, when there is an impediment more or less in the way, as Cherubims, which forbidden an access to the Tree of Life, Gen. 3. 24. There is a prohibition which is mixed, partly moral, and partly otherwise. So Balaam, his way was perverse, and withal the Angel opposed in the way of his journey, Num. 22. 32. Now here it must be remembered, That every seeming-prohibition of Providence, doth not by and by bespeak the evil of a man's way. Jacob met with an Esau coming forth armed against him; he was not prohibited from, but warranted a returning into his Country, Gen. 32. 5. However, where a man meets with Providence as checking a man's courses, especially if a signal check, or series and chain of checks, there is great reason to consider of a man's ways, to desist from what appears to be sinful, and to give God the glory of such a checking-dispensation, which hath its double consideration; (1.) As it looks with a stern and full countenance on the substance, matter, or nature of the thing about which a man is conversant: so in Jonah's case, when he played the part of a Runagate from his God; that Tarshish-voyage the very Heavens frown on, and leave not frowing till the Ship is unloaded of its living burden, Jon. 1. 3, 4, 15. (2.) As it looks on the circumstances attending the action. An instance for this in David's good intention to bring again the Ark; the work was good and laudable, yet a checking-Providence there is in the Lord's smiting Vzzah; and that checking-Providence respects the omission of a weighty circumstance, or an innovation in bringing up the Ark; for so it's said to the chief of the fathers of the Levites: For because ye did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order, 1 Chron. 15. 13. Thus, whether Providence be prohibitive absolutely as to the matter, or limitedly as to some circumstance or other; it concerns man, under such frowning-aspects of Providence, to take a survey, and accordingly to demean himself.  
6. By way of Encouragement. There are encouraging Providences to duty. These may respect, (1.) Doing-work, which may be more common or special. When God calls to more than ordinary work, he vouchsafeth more than ordinary encouragement. So it was with Moses, Exod. 4. 2, to 9 Joshua had an encouraging Vision by Jericho; Josh. 5. 13. So the Apostles went forth, and preached every where, the Lord working with them, and confirming the word with signs following, Mark 16. 20. (2.) Suffering-work. Much of God's Providence there is by way of preparation and corroboration to be observed: so in Rev. 2. 10. there is forewarning given, and consequently a fore-arming.  
7. By way of Supportation and Consolation under Difficulties, Distresses, Afflictions. There are supporting-consolations, or consolatory-supportations. This bread is broken to the sons and daughters of sorrows. The Supports and Consolations are of two sorts (if I may so distinguish them), (1.) Internal The Lord feasts his children, whilst wicked ones would starve them, ruin them. The Father of Spirits makes out Himself to their spirits. Christ hath his Banqueting-house for those of His who are without a certain habitation, Cant. 2. 4. with 2 Cor. 4. 11. When men frown, God smiles. A joy there is, and no one taketh it from them, John 16. 22. It is reported of Philip the Landsgrave, who was confined by the Emperor Charles the fifth, That being asked, What supported him, and cheered him in that condition? He answered, saying, I feel the divine comforts of the Martyrs. But, (2.) There are Supports and Comforts External; as when the Lord in his Providence doth issue matters comfortably for them. So in the case of enemies, when God works, and so works, even to the amazement of wicked ones, so as they may be ready to say to Providence, as the Devils to Christ, Art thou come to torment us before the time? Mat. 8. 29. and this is that which is implied in David's prayer, Psal. 86. 17. Show a token for good, that they which hate me, may see it, and be ashamed, because thou, Lord, hast helped me, and comforted me.  
8. By way of Direction. There are the leadings of Providence; but these are subordinate to the Word, not repugnant to it. The Word is the Rule ruling; Providence, as a Directory, is the Rule ruled. As therefore the Rule of the Word is partly through the weakness of some on the one hand, and partly through the perverseness of others on the other hand, too much neglected, and disregarded: so in like sort the light of Providence, partly through the weak apprehension of some, and the perverse perception of others, is little heeded as it ought to be. We do not find that the chief Priests and Scribes did make enquiry after Christ, though they were alarmed by the Wise-men's coming to Jerusalem, so to have done; they, being consulted by Herod, point out the way to Bethlehem to the Wisemen; who as they were awakened by the Star they saw in the East; so they are led by a Providence to Jerusalem; there they have light from the Sacred Oracle, where Christ was to be born; and after, going to Bethlehem, they have a sight of the Star again which they saw in the East. The leading of them by the Star, had its amicable aspect to, and with, the Sacred Oracle, resolving where Christ should be born. And though the Lord do not  provide Stars to guide men in their ordinary Affairs; yet there are the becks, indigitations, the twinkling-rays of Providence in matters to be heeded for direction. I could enlarge here on this Head; but because this Treatise swells, it may suffice to have pointed at the pointings of Providence, as holding a correspondence with the Word, which is the Christian-man's Directory for his Affairs and Concernments.   

SECT. VI  
6. KEEP up an holy Communion with God in his Dispensations. If Providence have a tongue to speak, and that divers ways, as hath been showed in the foregoing Section; then men should have an ear to hear: So had Cornelius, as he declares to Peter, Acts 10. 33. It's the highest piece of incivility, to slight the Visits and Letters of Providence. As it is man's wisdom to inquire into the ends of God's Dispensations; so it is his folly to go no farther than enquiry. An holy conformity should be the result or issue of enquiry. To know this or that to be the End of God in a Dispensation, and yet to stand a-loof from a conformity to, or compliance with such an End, is double iniquity. Let it be thy care then, O man, whoever thou art, seriously to consider what Errand or Message this or that Dispensation hath to thy soul; hear it awfully, and obey it fully; so shall God have the glory of his Providence, and thy Soul the comfort of thy so-performed a duty.   

SECT. VII.  
7. LOOK after increase of Grace, in order to the better bearing of Providential Dispensations. The Apostle Paul calleth on the Ephesians, and in them on others, To be strong in the Lord, and in the power of his might, Eph. 6. 10. And good reason is there to mind this: for weak Bottles are not fit for the new and strong Wine of Divine Dispensations. A painted man bears not a real Burden; and a real Manchild can better hold a Rattle in his hand, than carry a Faggot on his back. Eminency, as well as reality of Grace, is the Christian's concernment; and this appears, if an eye be had, (1.) To the eminency or height of a Divine Dispensation. There is sometimes an Isaac-trial, and a man had need of an Abraham's faith. A Goliath▪ difficulty calls for the courage and spirit of a David. Consumptive-lungs have an hard task to follow a Providence up the hill. (2.) To the variety of Dispensations. Prosperity and Adversity do often take their turns. It's no easy matter to manage wisely variety of conditions. Job speaks of the secret of God on his tabernacle, Job 29. 4. and again, He (God) hath loosed my cord, and afflicted me, Job 30. 11. He hath need of a Job's graces, who may take a Job by the hand in point of various dispensations. (3.) To the suddenness or unexpectedness of a Dispensation. Weak bodies are not so capacitated to bear sudden changes in Diet, Air, Apparel, as those that be strong and vigorous. A sudden Affliction may press a man too low; and an unexpected Mercy may l●…t a man too high. He had need of good eyes, and strong brains, who is taken out of a dark Dungeon, and set on the top of a Pyramid or high Tower. Jonah had an unexpected guord; and that which came up in a night, perished in a night, Jonah 4. 10. How is he transported beyond sobriety under the guord-dispensation! He who was exceeding glad, was exceeding angry; his excessive joy is attended with inordinate sorrow and discontent of heart. Let then the consideration of the height, variety, suddenness, of Providential Dispensations, be an excitement to look after an increase of grace; the exercise of grace increased, and a further increase of grace exercised.   

SECT. VIII.  
8. KEEP a good Conscience in following the work of the place or station wherein Providence hath set thee. It is said of Jacob, that he set peeled rods before the flocks, and the flocks conceived before the rods, and brought forth  ring streaked, speckled, and spotted, Gen. 30. 38, 39 The application of this is easy; Set before thine eyes the good examples of such who have minded the work of their places; and imitate them: Above all examples, forget not that of Christ, John 17. 4. I have glorified thee on earth; I have finished the work which thou gavest me to do. There is a work which every one is to make conscience of, and so to glorify God in minding that work — Magistrates are to be just, ruling in the fear of the Lord, 2 Sam. 23. 3 They who are Gods in regard of their Places, are not to be Devils in regard of their Administrations. Nehemiah did not as others before him, because of the fear of the Lord, Neh. 5. 15. Again, Churchmen are to mind their work: Paul had his conversation in simplicity and godly sincerity, 2 Cor. 1. 12. He was laborious in the Lord's vineyard, 1 Cor. 15 10. He writ as well as preached; though a prisoner, yet his pen is at liberty for the service of the Church, Gal. 6. 11. he gives not off driving the Gospel-Nail one way, when there was no driving of it another. Lastly, This concerns Parents, Master's, Children, Servants, to consider, how they move in the Ark or Sphere of their respective stations— No place so mean, but a person may glorify God in it. Obedience to God in the place where Providence hath fixed a person, is better than Sacrifice out of it. Luther hath in his Postils what illustrates the matter in hand; with which, I conclude this Section. A certain Housholder hath a Wife, Daughter, Son, Maid servant, and Manservant: He commands his Man to harness the horses, to bring home wood, to plough, and such like work. He wills his Maidservant to milk the Cows, make Butter, and such like. To his Wife he commits the care of the Family, and the ordering of provision. To his daughter, the distaff, and the making of beds. All these are the injunctions of one and the same Master. But now if the Maid, leaving her office and task required, shall harness the horses, and fetch home wood from the Copses: and, on the other hand, the servant shall busy himself about the Cows and Milk-pails, which is not his work: and the Daughter, leaving her Whorle, instead of a Spinster shall become a Carter: the Wife, or Mother, shall make the beds, and handle the Distaff, and forget her Cookery for the Family: and moreover, should they all say, The Master hath commanded these things to be done; this is the will of him who is lord of all; May not this Housholder now, and that deservedly too, take a Cudgel, and beat them all? and from thence reply unto them, Though this be my command, yet I gave it not to every one to be so done, but assigned every one his work, which should have been followed.   

SECT. IX.  
9 HUSBAND well the signal Opportunities which Providence puts into thy hand for being serviceable for the Church of Christ. Joseph by the Providence of God is advanced in the Corn-Countrey; and he takes care then, in time of Famine, for his Father, and Relations, the Church then in Jacob his Family, Gen. 45. 9, 10, 11. Nehemiah was no selfish Courtier; he is affected with the sad case of his Countrymen, and prudently petitions the Persian-Monarch on the behalf of them, Neh. 2. 5, 6, 7, 8. Mordecai is plain with his Cousin Esther, though now Queen; Think not (saith he) with thyself, that thou shalt escape in the king's house, more than all the Jews: for if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? Esth. 4. 12, 13. Onesiphorus lets not slip the opportunity of owning a Paul then, when others were frighted with the noise of the Apostle's Chain. He oft (saith Paul) refreshed me, and was not ashamed of my chain; but when he was in Rome, he sought me out very diligently, and found me, 2 Tim. 1. 16, 17. Let it be our care then judiciously to observe, and accordingly to improve the remarkable opportunities for doing good. Nothing (saith a 
Mr. Vines in Serm. 2 Sam. 3. 20.  worthy man of our Israel) more sads and dulls the heart, when one comes to die, than his neglect of such opportunities which God's Providence or his own Place have put into his hand of receiving or doing good: nor is there a sharper corrosive, than the reflection upon those days and times that have passed over him, [malè, aliud, nihil agentem.]   

SECT. X.  
LASTLY, Live holily and thankfully the Providential Dispensations which have concentred or met in thy Person, Family, or Relations. To this end consider the following Incentives:  
1. With what patheticalness, or holy earnestness is the living of Providences pressed in Scripture? See Deut 8. 6. with the precedent verses: Josh. 24. 14. 1 Sam. 12. 24. Ephes. 2. 11, 12, 13.  
2. The Law of Ingenuity requireth holiness and thankfulness for what God hath done in his Providence for men. Thou (saith David to God) hast delivered my soul from death, mine eyes from tears, and my feet from falling: I will walk before the Lord in the land of the living, Psal. 116. 8, 9 See Luke 1. 74, 75.  
3. Sin otherwise is greatly aggravated. The Lord may say for neglect of a responsable carriage towards his Dispensations, as David of Nabal, Surely in vain have I kept all that this fellow hath in the wilderness, 1 Sam. 25. 21. It is made an aggravation of Hezekiah's sin, that he rendered not again according to the benefit done unto him: for his heart was lifted up, 2 Chron. 32. 25.  
4. The thankful and holy living of Providences, may invite the God of Providence to do more for persons. If that had been too little for thee (saith God by Nathan to David) I would moreover have given unto thee such and such things, 2 Sam. 12. 8. God hath a rich treasure of kindness; he will not be a barren Wilderness to those who are a Carmel for holy fruitfulness.  
I conclude all with that of the Apostle, 1 Cor. 15. 58. Therefore my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as you know that your labour is not in vain in the Lord.     
FINIS.