VERA EFFIGIES JOHANNIS COLLINGS 
S.T.P. ANNO DOM: 1678. AETATIS. 55.  

Man's but a shadow, and a Picture is  
That shadow's shadow. yet don't judge amiss.  
Though here you only on the shadow look  
What follows read. The Substance is i'th'book.   R. White ad V●●um: delin et sculp: 167●  portrait of John Collings   

SEVERAL DISCOURSES Concerning the Actual Providence OF GOD.  
DIVIDED INTO THREE PARTS.  

The First, Treating concerning the Notion of it, establishing the Doctrine of it, opening the principal ACTS of it, Preservation and Government of created Being's. With the particular Acts, by which it so preserveth and governeth them.  
The Second, Concerning the Specialties of it, the Unsearchable things of it, and several Observable things in its motions.  
The Third, concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or hard Chapters of it, in which an attempt is made, to solve several appearances of difficulty in the motions of Providence, and to vindicate the Justice, Wisdom, and Holiness of God, with the reasonableness of his dealing in such Motions.   
By JOHN COLLINGES, D.D.  
LONDON: Printed for Tho. Parkhurst, and are to be sold by Edward Giles Bookseller in St. Andrews Parish in Norwich, 1678.   

To the Right Honourable the Lady Frances Thompson.  
MADAM,  
I Beseech your Honour to believe me telling you, that I have been these thirteen years (ever since I had the happiness to know your Ladyship) watching an opportunity, as to let your Ladyship know the sense I have of the obligations you have been pleased to lay upon me; so to let the world know the honour I have for your Ladyship, growing up from my first observations of you, which was in your Ladyship's near approaches to, and in your state of Widowhood. I then observed, Madam, that your Ladyship (like the child of so Honourable and pious Parents) had very early entertained just, noble, and most honourable thoughts of the living God, which had produced in you as early a choice of him as your God, and of his ways, as your ways, with a zeal beyond the proportion which could be expected from your years. Having therefore perfected the following Discourses, I congratulated myself, when I had thought of your Ladyship as a fit person to entitle to them, and the rather, because your Ladyship (having not yet seen many years) shall I hope have many days to observe the motions of Divine Providence, both as to Polities and Persons; and from thence both to conclude, how true those few Observations are which I have made, and to give some more eminent Divine, many a subject more of this nature from your own observation. Madam! in the few years you have yet lived, you have seen as many, and as quick, and inexpected rotations of Providence; as the like number of years have at any time as yet produced, or are like to produce; and yet the wheel seems to run nimbly, and a further multitude of years may add to your Ladyship's wisdom in this thing. I crave leave most humbly to recommend to your Honour, as the observation of Issues, so the confirmation of Divine Promises, and Threaten in the fulfilling of them. I doubt not but your Ladyship will every day see, that it is that God who cannot lie, who hath commanded his Ministers at all times to say unto the righteous, it shall be well with them, for they shall eat of the fruit of their do; and to say, Woe unto the wicked it shall be ill with them, for the reward of their hands shall be given them. If Madam! the actual Providence of God at any time seemeth to look another way, it is but keeping your patiented foot a while at the Promise, and Providence (like the Bee) will come home to the word of Promise or Threatening, bringing along with it a body laden with honey, to reward the godly and righteous man, and a sting to smite and pierce those through who have wrought wickedness, and provoked a jealous God. Our blessed Lord (Madam) tells us, Joh. 17.3. That it is life eternal for men to know God, and Jesus Christ whom he hath sent. The promise or predication in the proposition of that Text, makes it evident that by the knowledge of the Father, and Jesus Christ, is meant more than the bare comprehension of the nature and things of God in our understanding (as indeed knowledge and most other terms of sense do ordinarily signify in Scripture, the Greek complying with its elder sister the Hebrew, which hath a great penury of words) so that to know God and Christ in the true sense of that text, is not only in our understandings to comprehend what may be, and is necessary to be known of God; but to adore, love, fear him, believe in him, to choose him for our God. In short it comprehends all those acts of our minds which are either just consequents, or may rationally be inferred as duties from a just understanding and due comprehension of him; but in regard according to the workings of our reasonable natures those acts will not, indeed cannot be exerted, without a praevious apprehension of him proportionable to what he indeed is, and so as to make him an adequate object for our affections, a just comprehension of God in our understandings is necessary, in order to those other acts of internal homage, wherein the Creature standeth indebted to his great Creator. So that Solomon, Prov. 19.2. did but conclude rationally, That the soul should be without knowledge is not good. And the great Apostle of the Gentiles asked but a reasonable question, Rom. 10. How shall they believe on him of whom they have not heard?  
All Knowledge comes into the Soul either by the Exterior senses, or by reasoning and discourse; or thirdly by Divine impression and revelation. The two former are the more ordinary; the latter, a rarer and more extraordinary means of knowledge, in these latter days, since God hath spoken to us by his Son.  
I speak of Knowledge strictly taken for the comprehension of things in our understanding, for if we take it in the large sense even now mentioned, neither sense, nor reason, is a sufficient mean to it.  
By sense we can directly comprehend nothing of God, for who hath seen him at any time? he is an Incorporeal, immaterial substance, and cometh not under the cognisance of any sense, nor indeed can we so know any spiritual being; but in regard the effects both of him who is the Father of Spirits, and of spiritual beings that are creatures are sensible. Our Senses afford us ofttimes an auxiliary help, from which our reason draweth just conclusions concerning God, from Principles which it at first it establisheth by the help of sense. For example, That the World is, and Man is, are matters of sense. Now Reason concludes, Nothing (unless a first being) can be the cause of its own existence. Hence it gathers there must be a God, a first being, and a first cause. Again, when Sense hath showed us Man a reasonable creature, Reason works and tells us, He that made this noble Creature must needs be more noble, more reasonable, more excellent.  
What we know then of God must needs be from Reason or Revelation. Reason brings us in knowledge, by raising Conclusions from Principles. These Principles are of two sorts, Philosophical, or Scriptural. I call those Philosophical Principles, which reason as it now resideth in us justifieth, and which without the help of the Word of God are allowed by all; or the most of men, especially if cultivated by any ingenuous education, being either common natural principles, or such as are established by studies upon deliberate thoughts, with the help of sense, and improvement of discourse and ratiocination. Thus Reason will tell us that there is a God, but one God; That he must be the first being, the first cause, more excellent in the perfections of his being than any creature; and an hundred things of a like evidence. Or else it concludeth from revealed Principles, (having first a sufficient evidence, That the holy Scriptures are the word of God, who cannot speak falsely.) These Principles now are such propositions as without the surer word of Prophecy we could never have had any just evidence of: Such now are the Doctrines of the Trinity, The Incarnation of Christ, The Personal union of the Divine and Humane Nature in him; and many others.  
In the discovery and justification of such Conclusions as Reason gathereth from the first sort of Principles, lieth the work of a Philosopher as a Philosopher. In the discovery and proof of such Propositions as are partly evidenced from Reason, but more fully from Scripture, lies the work of a Christian Philosopher.  
In the discovery, proving and applying of such Propositions as have their Evidence partly from Reason, and more fully from holy Writ, or as cannot be at all concluded, unless building upon Scriptural foundations, but are founded in Scripture, and may be illustrated imperfectly from reason, and shown not to be improbable nor unreasonable, lies the work of the Minister of the Gospel, who is to convey the knowledge of God to his people. And the true reason why some even of these silver Trumpets (which belong to the Sanctuary) give an incertain sound, is because neither the Principles of natural Reason, nor Revelation, appear to all men in the same light. We say, The best Philosopher is not as yet born. Our age tells us how generally Principles of Philosophy are exploded (and it may be some of them justly too) which we when we were boys thought to lie very near Demonstration; and doubtless in the next age something now admitted, will be judged as faulty. It hath pleased God to subject our understandings to this vanity. Now we having no way (unless God would from Heaven speak to us) to know any proposition of Truth, but from the exercise of our Reason concluding, either from Principles purely natural, or from Propositions of Revelation in Scripture, every one naturally judging himself obliged to believe, according to the evidence he hath from his understanding, there must and will be different apprehensions until (which will never be) men have all either the same degrees of Natural Reason, or Scriptural knowledge; which will be advantaged if there be any who think that all Propositions are to be weighed by the balance of Natural Reason, and that the holy Scripture as to the sense of it must come into that scale, and make but in-weight giving only an auxiliary help to the Evidence of the most sublime Propositions of truth. Nor is there any help for this. The Church of Rome (which your Ladyship knows pretends to wondrous Miracles) hath indeed devised a palliating cure for this, setting up an Infallible cheat to judge of all Controversies, and by fire and faggots, and all barbarous cruelties, and inhumanities' forcing men to acquiesce in the Decisions of that ridiculous Judg. But in the mean time men's Consciences apprehend themselves before one who is no Judge in the ease, and the sore festreth and rotteth to the bone; for the Pope can make none to alter his mind. And a little reason might tell the Quacks of that College, that if it be not in the power of a man to believe what he hath a mind to believe, it is much less in the power of a foreign power to compel him to it.  
The Protestant cure is certainly more humane and reasonable, yea and more Apostolical too. They set forth sums of sound Doctrine, to which they only annex that of the Apostle, Phil. 3.15. Let us therefore (as many as be perfect) be thus minded, and if any in any thing be otherwise minded God shall reveal even this unto you. Only Protestants require (as the same Apostle directs) Rom. 14. That if any hath a particular faith, (different from that of the Church wherein he liveth) he should have it to himself before God. Thus the Knowledge of God is acquired from his word, reading it, being Catechised out of it, hearing it opened, and preached, by the comparing of spiritual things with spiritual; by the use of reason and discourse in the Velitation of Questions arising from the seeming contradictions in Holy Writ, etc.  
But there is also another mean of Divine Knowledge, that is by his exterior works, by which much of the Knowledge of God is gained, improved, and increased. These works are either of Creation, or of Providence. Creation was the work of the first six days, from which God hath ceased long since, but the things created remain, and much of the Knowledge of God is to be gained from thence, by the help of sense, which showeth us the things, and reason which helpeth us to conclude, that there being so many noble effects, there must be a first and more noble cause; there being so many excellent Being's, there must be a first and most perfect and excellent Being. Nothing created could give an Existence to itself: Hence the Apostle telleth us, That the invisible things of God from the creation of the world, are clearly seen from the things that are made, even his eternal power and Godhead, Rom. 1.20. So that they are without excuse, because that when they knew God they glorified him not as God.  
For the Book of Scriptures we (blessed be God) have it in our Vernacular Tongue, we have means to teach us to read, we have Catechisms, and Confessions of Faith, containing the Epitome and substance of them, we have the various labours of holy and learned men, to make us to understand them; scarce any thing seemeth to be wanting to this age for the gaining of this excellent knowledge by this mean but persons giving themselves up to Reading, Hearing, Meditation, Christian Conferences, and Prayer.  
For the Book of Creation methinks it is like a great Bible in some Religious Gentleman's Hall, that lies always open; we cannot move a step in the world, nor lift up an eye to Heaven, but our eye is upon one page, or another of it. If men will not read the Wisdom of God, in the sagacity and wisdom of some Creatures, nor the power and greatness of God in the greatness and power of others, and so for other perfections; it is not because they want means, but because they want an heart to seek after God: as to this there is no want of any thing, but a wise contemplation of them, and a rational concluding from the perfections of the effects to the greater excellency and perfection of the first cause and being. The Book of Creation will learn us much of the nature and admirable perfections of the Divine Being. The Book of Scripture will learn us more of it, and instruct us in sublimer Mysteries than Reason could discover: The Doctrine of the Trinity; the two Natures united in the Person of the Mediator. They will tell us of God's Covenants, of Christ's performances of the Covenant of Redemption, of the Will of God to be done by us, and the Will of God to be done unto, and upon us, in his Promises and threaten. The Apostle sums up all, when he tells us they are able to make the man of God wise to salvation, throughly furnished to every good work.  
But there is yet another Book which is less obvious to the eye of sense, than the Book of Creation is, and to the eye of Reason too, and upon which fewer Commentaries have been wrote, than upon the Books of holy Scripture, that is the Book of Actual Providence. A Book in which much of God is written, and from which much of God may be learned; but it is commonly taken for the Vision of a book that is sealed, which is given to one who is learned, with a command to read it, but he saith, I cannot, for it is sealed. Some (more brutish than the Heathens) deny any such Book, dreaming of the old Pagan Fate, or blind Fortune.  
Others will allow it in part, but will have much of it spurious, dreaming that the World is like a Clock, which once set in order and wound up, goes alone without further use of the Workman's hand. Others will allow Divine Providence a more universal influence, but yet love not to hear of any Specialties of it. Some again highly conceited of their own reason, will subject the Providence of God to their rational Conclusions. Few or none make any observations upon the motions of Divine Providence; though certainly nothing more conduceth to true Spiritual wisdom. Others stumbling at some difficulties relating to the motions of Providence, either wholly deny it, or form to themselves strange Ideas of God, which no way agree to his most holy and perfect essence.  
This Madam! hath encouraged me to attempt something both to recover the Actual Providence of God, from the Atheism of this age, and the groundless prejudices which vain men have taken up against it; and by it to recover for God, that just Fear, Faith, Love, Patience, and other homage, which both the excellency of his being, and of his holy working calleth for. And certainly, Madam, if learned men have thought it worth their while (as some have done) to give the World a rational account of Divine Offices, of the Modes and circumstances of Ecclestastical constitutions in Rites and Garments, Liturgies and Ceremonies, etc. It must needs be a noble work, to undertake to give the world a Rational of Divine Operations. Such especially which seem to be the hardest Chapters in the book of Providence, and least easy to be understood; and indeed this was my original design. But while my thoughts were exercised in this, my work grew upon my hand, considering especially the Atheism of the age in which we live, together with the circumstances of the Church and people of God in most European parts of the world, and the particular temptations I have observed attending many, and those very excellent persons. I was further drawn on by the pleasantness and usefulness of the subject in all, but especially in evil times, and the apparent tendency of it to make men fear, and love, hope and trust in, and with patience to wait upon God. These things, Madam, made me resolve to open the Doctrine of Providence more fully, though not in its full compass, and latitude (resolving always to carry along with me the capacity of those to whom I spoke or wrote.) I was, Madam, the more encouraged in this from my observation, that amongst the many excellent Books with which this age doth abound, there are fewer of this Argument than any other. Mr. Obadiah Sedgwick (a great Divine) treats in two or three Sermons about the Specialties of Providence, and the late eminent Bishop Wilkins hath in a short Tract learnedly and piously discoursed the symmetry and beauty of it. Another in a larger Discourse called an Introduction into the Doctrine of Providence, hath made and a little enlarged upon several Observations upon the motions of it. I projected and have at last finished a fuller Discourse than any of these (though possibly much more imperfect so far as they did discourse this excellent argument) and resolved to divide my discourse into three parts, which accordingly I have done.  
In the first Part, Madam, after two Preliminary Discourses; the first concerning God's Predeterminations, (where I had no mind to meddle with any present Controversies, that was not a popular work,) the second concerning Creation; Your Ldiship will find me plainly discoursing of the Nature of Providence, in the notion in which alone I intended to speak to it. There I have from Scripture and Reason proved, That there is a constant care of God extended to the whole Creation: That the Creature stands not in its own strength, nor moveth merely from a principle within itself; nor is governed merely by its fellow-creatures in a superior order, much less acteth casually, or under the necessity of any fate; but is under the daily inspection, government, care and influence of the first cause, its great Creator, who both preserveth and governeth it. There I have shortly shown the particular acts by which God preserveth and governeth created Being's in their several capacities: A point, Madam, of inexpressible use, to possess us of a true notion of God, of our daily dependencies upon him, and (consequently) our duty toward him. David saith he was fearfully and wonderfully made; we are fearfully and wonderfully preserved.  
In the second Part I have discoursed 1. Of the Specialties of Providence, more especially to the Church, and to every individual soul that loves and fears him, shortly opening wherein they lie, and showing the reasonableness of it. 2. Then I more shortly discourse the unsearchable things of it; for Madam, who dare pretend more than to show a part of his ways? Who can by searching find out God? Who can find out the Almighty to Perfection? This I have done to check curiosity, and keep off good people from vain guesses and Prophetical conclusions without bottom. 3. From that the discourse will lead your Ladyship to consider the duty of a good Christian, in the observation of the motions of Providence, and the advantage from it resulting to an observing soul. To help my Reader in this I have made several observations upon the motions of Providence. Some of which lie plain enough to every eye, all I think are justified enough from Scriptural and other instances, only perhaps the reasonableness and justice, and wisdom of God in them, is not or hath not been so obvious. Others (possibly) have not been so remarked, and are little more than recommended as probationers for a good man's observation.  
There is, Madam, a great variety in the methods of an infinitely wise God by which he ordereth the Universe, and particularly that people in the world which he hath set apart for himself, In the same work God's Providence moveth not at all times in the same method, or by the same means, yet in many things the motions of Providence have much uniformity if we wistly observe them.  
And as from the reading, and observation of the Syntax and construction used by Authors in several languages, Grammarians have made their observations, from whence they have form Rules, few of which are yet without their exceptions: so from the observation of the motions of Divine Providence in the world; the reading of the Sacred History, and considering what the great God hath been doing, and is doing in the world; considerate Christians may gain a great knowledge of God in his ways, and give a very probable conjecture, if not form a certain judgement, both what God is about to do, and what Israel ought to do. For (saith the Wiseman, Eccles. 1.9, 10.) the thing which hath been it is that which shall be done, and there is no new thing under the Sun. Is there any thing of which it may be said, see this is new? it hath been already of old time which was before us. The Sinners of the world are but acting over those lusts of hatred to God, malice, revenge, cruelty, luxury, which their forefathers perished in acting many years ago. And the Saints in the world are but making the same defence, fight the same good fight, finishing the same course which Abel began in the Old Testament, and was carried on by Elijah, Zachariah, and all the Prophets, by John Baptist, and the Captain of our Salvation; and God's motions of Providence will appear much the same: as to circumstances of time and place, etc. they may alter, but substantially they must be so, because of the certainty of the word both of promise, and threatening. The study of Actual Providence (for which the Historical part of the Scripture which we count most useless, is of great use) is a noble study, and the observation of the daily motions of it, is highly conducive to make us spiritually wise, and to help us to understand the lovingkindness of the Lord, both towards his Church, and individual souls which love and fear him. I have, Madam, been something large in these observations, but yet how little a portion of God's ways have I here displayed? I shall yet think I have done a great work, if I have but set an example to some other Divines of greater parts, knowledge, judgement and observation, to carry it on, for doubtless, many more observations might be made, which would both much increase our knowledge, and direct our practice.  
In the third and last part of my Discourses, Madam, I have endeavoured to expound some difficult Chapters in the book of Providence, and to deliver the name of that glorious God, whom we serve, from those prejudices, which nothing but the lusts of men have raised in the world against him, and his righteous ways. To reconcile the ways of Divine Providence both to those Propositions of truth, which lie plain in the word, and to those Promises and Threaten which are the Indications of his will in that word, both with reference to Saints and Sinners.  
I think, Madam, I discern two great Errors in the world: 1. The Judgement of Truth. 2. Of the love and hatred of God from motions and issues of Providence. Hence because God in his Providence hath ordered the Production of Men and Women, giving them life and being, and his Gospel to be preached in their hearing; so as they are externally called to repent and to believe, men conclude, There is no election of persons, That Christ hath died for all and every man; That every man hath a power to repent, believe, love God, hate sin, etc. And I wish a modest denial of Divine Truths were the worst: but we are fallen into a rude and ill mannered age, when every puny hath boldness enough to say, If this be so, then God is an impostor, and mocks and deludes, he is unjust, cruel. I tremble to recite it; when-as the truth is, it is neither so nor so. Let what will be concluded concerning these Propositions, no such thing will follow. I have, Madam, endeavoured to reconcile these Providences of God to the truth of these Propositions, which some invidiously charge with such consequences, and to let these bold men understand that God is equal, his ways equal, and admirably corresponding with those notions of truth so much distaste them; only they are ignorant, and do not rightly judge concerning a righteous God.  
The second Error is more common: The judging of the love and hatred of God from his Providential dispensations to us. Hence are our temptations to call the proud happy, to bless them whom the Lord hath cursed, and because they are rich and prosper; and as to ourselves, to charge God foolishly, as if either he did not deal justly or kindly with us, because we are tempted or afflicted more than others, or because we are devoured by wicked men.  
I have, Madam, attempted to remove these stumbling blocks out of the ways of God's people, and to reconcile both these motions of Providence, and all its motions in the dispensations both of first and further grace, to his Wisdom, Goodness, and Holiness, and to our reason; as also to reconcile God's Providential permissions of sin, and sinners, his punishment of one sin with another, to the purity and holiness of God; and to deliver Gods Providential dispensations of this nature from the usual and ignorant imputation, that this is to make God the author of sin; what I have done of this nature, I leave to your Ladyship, and every sober Reader to judge. The whole, Madam, was composed for popular discourses. Those that dwell in King's houses may be allowed perhaps to clothe their Discourses in the soft raiment of fine and delicate words. It was not so fit for me who was to speak of great things to a plain people, and whose design was that of S. Paul, not to have the faith of those to whom I spoke, stand tottering upon the wisdom of men (which varieth much in individuals) but in the power of God. I am far from thinking these Discourses perfect in any part of them. I have laid the foundation, God raise up wise and master-builders to superstruct. If I mistake not, the foundation I have laid, is not upon the sand, and uncertain bottom of humane reason, but upon the Apostles and Prophets, Christ himself being the chief corner stone.  
Madam, I most humbly beg pardon of your Ladyship and noble Husband, for no further taking notice of him in this Epistle. I had not, when I wrote it, knowledge enough of him to entitle me to such a presumption; I now so far know him, as to let me know he will not be disgusted at what is offered to your Ladyship; and to assure me, he is one who owneth and adoreth Divine Providence; and if he had no other motives, I pretty well am assured also that its dispensation towards himself in disposing such a Lady to his bosom, and making him such a Father in our Israel, by your Ladyship, as he is, and I trust shall further be, would be sufficient. I most humbly beg, Madam, all the Blessings of Heaven and Earth upon him, and upon your Ladyship, and all those whom God hath given you, and crave the honour to subscribe myself,  
May 1. 1678. Your Honour's most humble Servant, JOHN COLLINGES.   

Mr. GEORGE HERBERT ON Providence.  

O Sacred Providence, who from end to end  
Strongly and sweetly movest! shall I write,  
And not of thee, through whom my fingers bend  
To hold my quill? shall they not do thee right?   

Of all the creatures both in sea and land,  
Only to man thou hast made known thy ways,  
And put the pen alone into his hand,  
And made him Secretary of thy praise.   

Beasts fain would sing; Birds ditty to their notes;  
Trees would be turning on their native Lute  
To thy renown: but all their hands and throats  
Are brought to Man, while they are lame and mute.   

Man is the World's Highpriest: he doth present  
The Sacrifice for all; while they below  
Unto the Service mutter an assent,  
Such as Springs use that fall, and Winds that blow.   

He that to praise and laud thee doth refrain,  
Doth not refrain unto himself alone,  
But robs a thousand who would praise thee fain;  
And doth commit a world of sin in one.   

The Beasts say, Eat me: but, if beasts must teach,  
The Tongue is yours to eat, but mine to praise.  
The Trees say, Pull me: but the hand you stretch,  
Is mine to write, as it is yours to raise.   

Wherefore, most Sacred Spirit, I here present  
For me and all my fellows, praise to thee:  
And just it is that I should pay the rent,  
Because the benefit accrues to me.   

We all acknowledge both thy power and love  
To be exact, transcendent, and divine;  
Who dost so strongly and so sweetly move,  
While all things have their will, yet none but thine.   

For either thy Command, or thy Permission  
Lay hands on all: they are thy right and left,  
The first puts on with speed and expedition;  
The other curbs sins stealing pace and theft.   

Nothing escapes them both: all must appear,  
And be disposed and dressed, and tuned by thee,  
Who sweetly temper'st all. If we could hear  
Thy skill and art, what music would it be!   

Thou art in small things great, not small in any:  
Thy even praise can neither rise nor fall.  
Thou art in all things one, in each thing many:  
For thou art infinite in one, and all.   

Tempests are calm to thee, they know thy hand,  
And hold it fast, as children do their fathers,  
Which cry and follow, Thou hast made poor sand  
Check the proud sea, even when it swells and gathers.   

Thy Cupboard serves the World: the meat is set,  
Where all may reach: no beast but knows his feed:  
Birds teach us hawking: fishes have their net:  
The great prey on the less, they on some weed.   

Nothing engendered doth prevent his meat;  
Flies have their table ●●read,  they appear.  
Some creatures have in winter what to eat;  
Others do sleep, and envy not their cheer.   

How finely dost thou times and seasons spin  
And make a twist chequered with night and day!  
Which as it lengthens, winds, and winds us in,  
As bowls go on, but turning all the way.   

Each creature hath a wisdom for his good.  
The pigeons feed their tender offspring, crying,  
When they are callow; but withdraw their food  
When they are fledg, that need may teach them flying.   

Bee's work for man; and yet they never bruise  
Their Master's flower, but leave it, having done,  
As fair as ever, and as fit to use:  
So both the flower doth stay, and honey run.   

Sheep eat the grass, and dung the ground for more.  
Trees after bearing drop their leaves for soil:  
Springs vent their streams, and by expense get store:  
Clouds cool by heat, and Baths by cooling boil.   

Who hath the virtue to express the rare  
And curious virtues both of Herbs and Stones?  
Is there an Herb for that? O that thy care  
Would show a root that gives expressions!   

And if an Herb hath power, what have the Stars!  
A Rose, besides his beauty, is a cure.  
Doubtless our Plagues and Plenty, Peace and Wars  
Are there much surer than our Art is sure.   

Thou hast hid Metals: man may take them thence;  
But at his peril: when he digs the place,  
He makes a grave; as if the thing had sense,  
And threatened man, that he should fill the space.   

Even poisons praise thee. Should a thing be lost?  
Should creatures want, for want of heed, their due?  
Since where are poisons, antidotes are most;  
The help stands close, and keeps the fear in view.   

The Sea, which seems to stop the Traveller,  
Is by a Ship the speedier passage made.  
The Winds, who think they rule the Mariner,  
Are ruled by him, and taught to serve his Trade.   

And as thy House is full, so I adore  
Thy curious art in marshalling thy goods.  
The Hills with health abound; the Vales with store;  
The South with Marble; North with Furs and Woods.   

Hard things are glorious; easy things good cheap.  
The common all men have: that which is rare,  
Men therefore seek to have, and care to keep.  
The healthy Frosts with Summer fruits compare.   

Light without wind is glass: warm without weight  
Is wool and furs: cool, without closeness, shade:  
Speed without pains, a horse: tall without height,  
A servile hawk: low without loss, a spade.   

All countries have enough to serve their need:  
If they seek fine things, thou dost make them run  
For their offence; and then dost turn their speed  
To be commerce and trade from sun to sun.   

Nothing wears clothes but Man; nothing doth need  
But he to wear them. Nothing useth fire,  
But Man alone, to show his heavenly breed:  
And only he hath fuel in desire.   

When th' earth was dry, thou mad'st a sea of wet:  
When that lay gathered, thou didst broach the mountains  
When yet some places could no moisture get,  
The winds grew gardeners, and the clouds good fountains.   

Rain, do not hurt my flowers; but gently spend  
Your honeydrops: press not to smell them here:  
When they are ripe, their odour will ascend,  
And at your lodging with their thanks appear.   

How harsh are thorns to pears! and yet they make  
A better hedge, and need less reparation.  
How smooth are silks compared with a stake,  
Or with a stone! yet make no good foundation.   

Sometimes thou dost divide thy gifts to man,  
Sometimes unite. The Indian nut alone  
Is clothing, meat and trencher, drink and cann,  
Boat, cable, sail and needle, all in one.   

Most herbs that grow in brooks, are hot and dry.  
Cold fruits warm kernels help against the wind.  
The lemons juice and rind cure mutually.  
The whey of milk doth lose, the milk doth bind.   

Thy creatures leap not, but express a feast,  
Where all the guests sit close, and nothing wants.  
Frogs marry fish and flesh; bats, bird and beast;  
Sponges, nonsense and sense; mines, th' earth and plants.   

To show thou art not bound, as if thy lot  
Were worse than ours, sometimes thou shiftest hands.  
Most things move th' under-jaw; the Crocodile not.  
Most things sleep lying, th' Elephant leans or stands.   

But who hath praise enough? nay, who hath any?  
None can express thy works, but he that knows them;  
And none can know thy works which are so many,  
And so complete, but only he that owes them.   

All things that are, though they have several ways,  
Yet in their being join with one advice  
To honour thee: and so I give thee praise  
In all my other hymns, but in this twice.   

Each thing that is, although in use and name  
It go for one, hath many ways in store  
To honour thee: and so each hymn thy fame  
Extolleth many ways, yet this one more.    

A DISCOURSE Concerning ACTUAL PROVIDENCE.  

PART. I. Concerning the Nature and principal Acts of Divine Providence to all created Being's.  

SERMON I.  Ephes. I. 11. Who worketh all things according to the Counsel of his Will. 
THE Relative Particle [who] in the front of the Text, must necessarily relate to God spoken of vers. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Many of these spiritual blessings are enumerated, from that third verse to my Text. He hath chosen us in him before the foundation of the world, predestinated us unto the adoption of sons, vers. 5. Made us accepted in him, vers. 6. And here again, ver. 11. Predestinated according to the purpose of him, who worketh all things according to the counsel of his will. All this is written to those at Ephesus, who were faithful in Christ Jesus. Ephesus was a City in the lower Asia: A City famous for Trade, and as famous for their Idolatrous Worship of the great Goddess Diana. Paul came thither, Act. 18.19, 20. but tarried not, being to keep the feast at Jerusalem, Acts 19 You find him returned thither, where he stayeth two years and three months, as you may gather from Acts 20. You may in that Chapter find him forced thence by an uproar of the people; during the time of his abode there, God used him to plant a Gospel-Church. He left the charge of it with Timothy, 1 Tim. 1.3. As I besought thee to abide still at Ephesus, while I went into Macedonia. We cannot gather from any thing in this Epistle, that any such corruptions in Doctrine or manners had crept into this Church, as had done into the Churches of Rome, Corinth, and Galatia; but the blessed Apostle knew, that although they stood, they were concerned to take heed lest they fell, and that the common temptations of those times might influence them; to obviate which he writeth this Epistle unto them. In the Preface contained in the two first verses, he after his manner saluteth them. In the third verse he gins the matter of his Epistle, minding them of the wonderful benefits, and acts of Grace, which God had made them partakers of, in, and through Christ. He instanceth in the Election of them to eternal life, as the end, and the Predestination of them to the means in order to that end, ver. 4, 5, 6, 7. Thence he proceedeth to a discourse about Redemption, vers. 8, 9, 10. In this Verse he returneth again to the business of Predestination. In whom also (saith he) we have received an inheritance, being predestinated according to the purpose of him.— Who worketh all things according to the counsel of his will. Where you have two things affirmed concerning God.  
1. That God worketh all things. As he at first created all things, so he worketh all things; some by way of Efficiency, and special influence, others by way of Permission; or he worketh all things, whatsoever is not sinful.  
2. That he doth it according to the counsel of his will.  
I am ware, that there are some Divines, who restrain the Universal Particle all things, to the things before spoken of, or at least to all those things which God worketh in a way of Efficiency. The latter is Bellarmine's sense, for which he quoteth Hierome. I do rather incline to those Interpreters, who think, all things, are to be interpreted more generally. Nor is there any fear, that by this interpretation we should make God the Author of sin: for besides that, after Bellarmine had spit his Venom against Calvin and Beza, 
Bellar. de amiss. Gratiae & statu peccati, cap. 15.  he could find out a way himself to entitle God to all things, yet not to sin; for he tells us right, Peccatum facere est deficere; certainly all actions as things, or natural motions, must be from him, in whom we live, move, and have our being; though the irregularity, obliquity, malice and deformity, and crookedness of actions (in which alone lies the sinfulness of them) is not from God, but from the corruption and malice of the sinners hearts. Now the very esse formale of sin (if it be not improper to say so) lieth not in the natural action, but in the obliquity and deviation of the action from the Divine rule; and this neither Calvin nor Beza, nor any valuable person, ever ascribed unto God. And therefore the All things of the Text may safely be understood, of all beings, natural motions and actions, and to entitle God to them, is no more than to say after the Apostle, In him we live and move, and have our being. Now the Text doth not only say, That God worketh all things, but that he worketh all things according to the counsel of his will, that is, an eternal Decree made in infinite wisdom. So that two Propositions are plain enough in the Text, 1. Prop. 1 That there hath been an eternal purpose and counsel of the Divine will concerning all things. 2. Prop. 2 That according to this eternal counsel of the Divine will the Lord worketh all things.  
I begin with the first of these. Nothing hath come to pass, nor ever shall, but what the will and counsel of God hath before determined, that it shall be; observe that phrase, That it shall be. There are many things have been done, and are every day done, or doing in the world, which the purity and holiness of God, will allow him to have no efficiency in; but there is no effect which he hath not willed should be done. Indeed concerning the means, the primary efficient, or instrumental causes of actions, Gods Will hath moved variously. For all good things, motions, or actions that have any goodness in them, himself hath willed to do 'em, and to concur as a principal efficient cause. The Apostle telleth us, that every good and perfect gift cometh down from above, which is not only true of spiritual gifts, habits, and influences, but of natural actions and motions, such as are purely so, and abstractly considered from any malice and filthiness, or irregularity cleaving to them; for the Apostle telleth us, In him we live and move. Now whereas all motions and actions, are either good or evil; as to the first, it is readily granted, the first mover must be the efficient of motions. God is the fountain and original of all good. And in this sense that of our Saviour is true, There is none good but God. There is a goodness in natural habits and actions, a goodness of being considering the motions and actions purely as natural, without the tincture of a vitiated will, or affections and passions debauched. There is a further goodness in spiritual habits and actions. All is from God, and concerning every good action or motion in either sense, there hath passed an eternal purpose or counsel.  
The only doubt can be, is concerning evil actions vitiated from the corrupt and debauched will, and affections and passions of men. As to which it is on all hands most readily granted, That God is not the author of them as such, nor willed to effect them; he hath neither commanded them, nor approved them, but he hath willed that these should be done, he hath willed the permission of them. And this is so evident, both from Scripture, and from Reason, raising conclusions from scriptural principles, that it can with no modesty be denied. I will prove it but from one instance of Scripture, but that so high as nothing can be higher, and so plainly asserted, as nothing can be plainer. You shall find it Acts 4.27, 
Acts 4.27, 28.  28. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the children of Israel were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done. There certainly never was, nor is it possible there ever should be, an higher act of wickedness committed in the world, than the adjudging to death, and crucifying the Lord Jesus Christ, who was the eternal Son of God, and the most just and righteous person that ever was in the world. There was a great Combination, as to this murder, Herod, Pontius Pilate, Judas, the Jews, the Gentiles: Judas betrayed him, Herod mocked him, Pontius Pilate condemned him, the Jews accused him, the Jews and Gentiles crucified him. They all did their highly sinful parts. Now one would think, and may reasonably conclude, that if there ever had been, or could have been, an action done in the world, which had slipped the eternal will, and counsel of God, and come to pass whiles the watchman of Israel had been asleep, or which God never thought on, it should have been this action. But, saith the Apostle, they all in this act, this horrid act, did no more than what God's hand and counsel had before determined to be done. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Counsel determined not to do it, but that it should be done. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in holy writ, and usually it is translated predestinated, as ver. 5. of this Chapter, and in my Text; and so also Rom. 8.29. Whom he predestinated; in 1 Cor. 2.7. it is translated ordained. It apparently signifieth a Predetermination of persons, or things, and is used with reference to both, and that both as to good and evil things. I shall only further give you the note of a very great Divine upon it, that it signifieth such a Predetermination of things, as not only comprehendeth the end, but the means leading to that end. But in a further evidence of this, let us use our reason a little, though still exercising it upon scriptural Principles. My first argument shall be,  
First, From God's certain foreknowledge of all things. I will open it in three things:  
1. God from all eternity did certainly and infallibly foreknow whatsoever should come to pass in the world. The holy Scripture is very plentiful in asserting the perfection of the Divine knowledge, Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all their go. Prov. 15.3. His eyes are everywhere beholding the evil and the good. Psal. 139.3. Thou art acquainted with all my ways. Jer. 16.17. Mine eyes are upon all thy ways. Heb. 4.13. Neither is there any creature but is manifest in his sight: but all things are naked and open to that God with whom we have to do. 1 John 3.20. God is greater than our hearts, and knoweth all things. Now all things considered from eternity, were either such things which it was possible might be, but never were, nor are, nor shall be. God knew these things: He calleth the things that are not, as if they were, Rom. 4.17. he saw them in suo potenti, as he was able to have produced them. This Divines call scientiam simplicis intelligentiae. Or secondly, They are such things as have been, now are, or shall be. These things also God knew from eternity: Divines say, God knoweth these, In suo volenti per scientiam visionis. He from eternity saw them in a certain futurity, as things which should certainly be: for God doth not know things as we do by succession, one thing to day, another thing to morrow; for then there must have been a time when God was ignorant of some things, which were blasphemy to assert: but such is the perfect nature of God, that he must by the same Act, and at the same time have a perfect knowledge of all things, that ever were to come to pass in the created world.  
2. Supposing now that God from all eternity had such a perfect knowledge of things, it followeth of necessity, That they were certainly to be, and have a certain existence: for God could not know, and see those things in a future existence, of whose future existence there was no certainty; which by the way is a concludent argument against the new device of Molina, Fonseca, Suarez, Lessius, and some other Jesuits, since embraced by Vorstius, Arminius, Grevinchovius, and their followers, who have devised a middle kind of conditional knowledge in God. Thus they say, that God knew that if Peter or James were in such circumstances they would believe. But this is to say nothing, for if there were no certainty of Peter's believing from eternity, God could not certainly know, what was not certainly to be.  
3. Now I would gladly be instructed by any who stumbleth at this Counsel and purpose of God, what but the will of God determining the event, could give a certainty of being, or existence to any event? If the things that are, might not have been, then (as I said before) God from eternity could not have had a certain knowledge of them as things to be: if there were a necessity of their being, what could make it but the will and purpose of God? For example: God did from all eternity certainly know, that his blessed Son our Lord and Saviour, should be born of the Virgin Mary, in the time of Augustus Caesar, and here live some years, and then be crucified; he did certainly know, that Herod should mock him, Pilate judge and condemn him, the Jews crucify him. Then I say from all eternity, these things were certainly to be, otherwise God could not have known them: God indeed did not decree to put that malice into the heart of Pilate, Herod, or the Jews. But he did decree that such persons should be, and to suffer them to execute that malice of their hearts, yea and to influence them to those actions, so far as they were natural actions: without that influence, neither Herod could have opened his mouth to mock him, nor  to condemn him; nor could the Jews have lifted up their hands, to have either made a cross, or driven a nail. That indeed they used this their natural strength, and power, their tongues and hands thus wickedly, and maliciously, this was from the Devil, and from their own lusts; but God willed that it should be done, though he did not will to do it in a way of efficiency. This was that which gravelled Vorstius (a man of a clear head, and great Learning and Reason, though corrupt, having not learned to submit his Reason to the Word of God), so that he confesseth it a very great difficulty to fix an immutable cause of the certain existence of future contingencies: he reckons up all that is said, and at last reckons this for one opinion, The determination of the Divine will, in which God beheld all things as certainly decreed, which were to be effected, as in the first efficient cause effectually decreeing them. He saith, That as this is the most received, 
Vorstius de Deo, & Attr. Not. ad Disp. 5. p. 260. V etiam, 267, 268.  so it is the truest opinion, if it be not extended to all future things, even to sins, etc. And again he tells us, That whatsoever we fix as the cause either of God's foreknowledge, or the future existence of things, we shall everywhere find Labyrinthum inexplicabilem, an inexplicable Labyrinth. And indeed it is not to be determined, How God should know all things from all eternity, if he had not willed them to be, either by his efficiency or permission. And our adversaries you see in this point, agree it the best way to fix it there; only they are afraid, If God willed sin to be, he must needs be the author of it: That we deny, we say he did not will the infusion of any sinful habit, nor the doing of any sinful act, only that it should be done; and you heard before, the Scripture speaketh plainly enough in this case, That the Counsel of God had determined that should be done, which was done against Christ by Herod, Pontius Pilate, and the Jews.  
2. My second proof shall be from the actual Providence of God, extending to all motions and actions. The Scripture is full of expressions, proving this, In him we live, move, and have our being, Acts 17. My Father worketh hitherto, and I work, John 5.17. My Text saith, He worketh all things. The actual Providence of God is a certain Servant to the Eternal Will, Purpose, and Counsel of God. It doth but execute the eternal thoughts and decrees. Look as every rational agent first thinketh, deliberateth, and determineth with himself what to do, and then his hands are employed to execute his purposes and deliberations: so God being the highest rational Agent, doth nothing in time, which did not meet with an eternal thought, nothing but what he had from eternity resolved, and determined should be done. First, the Counsel of his Will passed upon the thing that it should be, than his Providence bringeth it about, though in a different manner suited to the purity and holiness of God: for God cannot be the author of sin. The Providence of God therefore, as to actions that are evil, only permits the filth and obliquity of them, though it further concurreth to the motion, or action, as it is natural (for so it hath a goodness in it). As the Writing-master guideth the childs-hand in the Writing of its Letters, but guideth it not to make blots, or any crooked or irregular strokes; though it is true of him also, that if he pleased, he could hold the child's hand so steady, and so far influence it, that it should not make an irregular stroke. The Jews spit upon our Saviour's face, they nailed him to the Cross; if God by his Providence had not assisted their natural faculties to these actions, so far as they were natural, merely natural, they could not have spoke or spit, nor moved an hand to lift up a crown of Thorns to his head, nor to have driven a nail into his flesh. God did concur to uphold their natural strength to their natural action: but now, That they spoke bad words, rather than good, to, and of our blessed Lord; that they used their natural power to spit, (to the use of which God by his Providence concurred, rather to spit) upon Christ's face than upon the ground, and their strength rather to drive a nail into Christ's flesh than into the bare wood, and to work in their honest and lawful occupation; this was from the lust of their own hearts. Their sin was not in spitting or speaking, or driving a nail, but in spitting on Christ's face, in speaking evil, and blasphemously of Christ, in piercing his flesh with their nails: This God had nothing further to do with, than to permit; for the just punishment of their former sin, and for the further working out of his own Glory in the salvation of those for whom Christ died. In the mean time the Providence of God had its place about their sinful actions, though not causing, or any way effecting them, yet permitting, and not hindering the doing of them, in assisting to the actions so far as they were natural. And this motion of Divine Providence, (which is but a servant to the Divine Counsel), doth certainly conclude such a Divine Counsel, according to the nature of the operation of Providence. And this is enough to establish the Proposition.  
This Proposition in the first place showeth us the Vanity of those who dream of an incertainty in the effects of Divine Providence: with reference to us there is a great incertainty, Use 1 we know not what a day will bring forth; but in itself there is none, there is nothing but hath met with an eternal thought. The truth is, a certainty of Divine knowledge doth necessarily infer a certainty of events; for God could not have a certain knowledge from eternity of such things, as in themselves were incertain, whether they should be or no. Vorstius grants that God is omniscient; but he expounds it thus, that he doth, Omnia scibilia exactissime scire quo quidem modo ipsa scibilia sunt; 
Vorstius de Deo, in Not. ad Disp. 5. p. 268.  That God knows all that could be known, in that manner that they were to be known: so than it seems there were some things that could not be known by him who calleth the things that are not as if they were. I wonder what these things should be? he will tell you, Those things which depend upon the liberty of man's will. So then here is another first cause and mover set up, and God knows nothing of the effects and motions of that, till they discover themselves in action. And I beseech you, consider how great a part of the Divine Knowledge this takes away. God according to this Doctrine could not from eternity certainly know any thing that depended upon the will of man, so that it leaveth God no certain knowledge, but of things in their own nature necessary, which is a strange notion of God, yet necessary to be held by all those who are the Advocates of freewill, otherwise than as freedom is opposed to force and coaction: for if man hath a power to believe, or not to believe, God could not from eternity certainly know that man should believe, because he might not believe. I cannot understand how this assertion of the necessity of events, in regard of the Counsel of God concerning them, should (as they say) take away the Providence of God: for what do they mean by Providence, but God's continual inspection of created Being's; his continual influence upon them to preserve and uphold their beings and faculties, and to govern their actions. Now supposing that God hath determined all Events, why he should not yet inspect all Agents, and uphold their powers and faculties to those actions, which he hath willed to permit or effect, in order to the production of such effects and ends, and to govern all their motions and actions in order to that end, I cannot tell. Do they contend for a liberty for God to alter the series and course in which his will hath set all things? This indeed were reasonable for foolish man, whose second thoughts use to be best; and whom succession of time teacheth knowledge; but not for God, whose will never moved, but circumstanced with that infinite wisdom, that required not a second thought, and whose name is I am, and his will as immutable as his essence. But I hasten to something from this Doctrine, which shall be more practical.  
This notion of the certainty of events from an eternal purpose of God, Use 2 may be of great use for the quiet, stay, comfort and satisfaction of religious souls, under the ingrateful contingencies of this life; whether caused from the immediate hand of God, or from the malice and wickedness of men. There is nothing which cometh so to pass, but there first passed upon it the Counsel of the Divine Will: Then, a working of Divine Providence, either effecting, or permitting it, immediately influencing the Agent, if it be good; permitting the obliqne motions of man's will to it, and in it, his lusts and passions in their boisterous motions, if the thing be evil. We are creatures who are full of passions, exceedingly subject to the exorbitancies, and over-boylings of them. In reference to evil, that is, things that are not pleasing to our external senses, there are two or three passions, which give us most, or all of the trouble of our lives. Fear, that torments us upon the prospect of some great evil probable, or likely to fall upon us. Grief, that drowneth us upon the overflowing of some Divine scourge upon our persons, families, or interests in the world. Anger, that corrodes, and consumes us, because we cannot be revenged upon such as have been the instruments of any evil to us.  
In the operations of all these, our corrupt nature is very prone to exorbitancy. Now under all accidents, apt to elicit, irritate, or inflame these passions, and so to disorder, and to spoil the quiet and composure of our minds, it should mightily stay us, that nothing is casual or contingent to God; nothing cometh to pass in time, but what he hath from all eternity determined, and set in order: man hath done, can do no more, than what God hath purposed, nor suffer more than what he hath fixed by the eternal counsel of his will. There are two necessary consequents of this eternal Predestination, and Predestination of God, which if duly weighed, will wonderfully relieve, and stay the hearts of God's People under the troublesome accidents and contingencies of this life.  
1. That although the Will and Counsel of God putteth no force upon rational agents, nor offers any violence to humane will, yet it layeth a necessity upon the event. This is what a Generation in the world will not understand, but nothing can be plainer to any who have ears to hear, or a mind to understand. God's Counsel (as you heard) predetermined the death of Jesus Christ: the Scripture plainly saith, That Herod, Pontius Pilate, and the Jews, did no more than what the Counsel of God had determined to be done, Act. 4.28. I would fain know now, whether (as to the event) it had been possible that Pontius Pilate should not have condemned, or the Jews should not have crucified Christ; Who hath resisted his will at any time? Yet certainly none will say, but as to the action Judas was not forced to betray him, nor  to condemn him; they acted freely as to their action, although the event was necessary. God's Counsel influenced the event, but not their wills to move them to the action. But I say, the necessity of the event, though it doth not justify the Agent, nor authorise the Act; yet it is of wonderful use to satisfy such, as suffer under such events; and that upon a double account.  
1. As it letteth us know, That all our trouble and solicitude, all our fears, griefs, all our suspicions, jealousies, and condemnings of ourselves, for any omissions, or neglects of means are in vain, and to no purpose. The thing must, or will be, it must, or would have been; God had determined it, there was an eternal Counsel had passed upon it. We are very prone upon sad events, to torture ourselves with such reflections as these; If this or that thing had not been done, if this or that means had not been used, this thing had not been, such a friend had not died, such a mischief had not befallen me. Lord! (saith Martha, John 11.21.) if thou hadst been here, my brother had not died. We are wonderfully mistaken in these things: It is true, that our knowledge that events are certain, is no justification of us in the neglect of the use of any means in order to the obtaining any good we desire, or preventing or removing of any evil upon us, or imminent over us: and the reason is plain, 1. Because though the event be certain, yet we are not assured of it: and as to duty, the case is the same of things which are not, and which appear not to us. 2. Because that God, who hath willed us any good, or the preventing or removing of any evil, hath willed both the one, and the other to be obtained, in the use of such means, as either in a natural way of working, or upon the evidence of reason, or direction of Scripture, appear proper for the obtaining it. And 3. It is the Command of God we should use means. But supposing no means neglected, the Predetermination of God ought to satisfy us, though we miss of some good, which we passionately desired, or suffer under the pressure of some evil, which we passionately desired a deliverance from, and used all means in our power to be freed of: it should also quiet us as to any fears that are immoderate, and distracting our minds concerning any evil likely to befall us, or any who relate to us, when we have it in prospect, and see it hanging over our heads. It may also be of great use to still our spirits concerning means, less successfully, and ineffectually used to prevent such evils; yet, as I said before, and for the reasons I before mentioned, we must take heed of thinking that this certainty of the event, from the Divine Prescience and Will, giveth us any thing of a supersedeas, as to the use of any proper means, which we are equally obliged to use, as if the event had been incertain and casual, and might as well not have been, as been.  
2. But there is more yet in this notion, to satisfy every good Christian; for if all events (how ingrateful soever to us) are according to the eternal purpose of God, and the Counsel of the Divine Will, 1. They necessarily must be good. 2. The products of infinite wisdom. 3. And of infinite love, and goodness to such, as love and fear God.  
1. I say they necessarily must be good. I mean this of such as God hath willed to effect, not such events as God hath only willed to permit. But of the first sort are all evils of punishment. It is not beneath God to be the Author of his own Judgements: Evils of affliction are only nominally, and nuncupatively evil, and called so according to the language and apprehension of our sense.  
2. They must needs be the products of infinite wisdom. The Psalmist speaking of the works of God, saith, In wisdom hath he made them all. It is true of God's Counsels, in infinite wisdom God hath established them all; so as all events are fixed in the best order imaginable, for the glorifying of God, which is the highest end any action can be leveled and directed to. It is the highest end which God could act for; because he could work for no higher, he hath wrought, and still worketh for himself: it is the highest end that we can act for, and that to which as we ought to direct all our actions, so we also ought to submit all our passions. The sum of all our Prayers is, or should be, Let the Lord be glorified: If God be glorified, every good man hath his highest wish, his utmost design, and desire. Now if all events were from eternity set in order, and predetermined by a Counsel of the Divine Will; they must be ordered to the Glory of God, because they are ordered by and in infinite wisdom, which always directeth the best means, in order to the best end. God could not be deceived in his contrivement, and proportioning of means, in order to his own ends. Although therefore we may, and aught to mourn, and be afflicted, for many things which we see done under the Sun; because they are brought to pass by the lusts, malice, and wickedness of men; by their sinful corruptions and passions, by which God is highly dishonoured, and it may be we cannot understand what honour God can have from the event itself; yet we ought at last to recollect ourselves, and get victory over our passions, and to say, Was not the hand of God in this thing? Was this a slip of the eternal Counsel, or was it a product of it? Surely nothing slipped the Divine notice; whatever happens, was ordered by him, who was infinitely wise in Counsel, who could order nothing but in infinite wisdom, and in subserviency to the great end of his actions, the Glory of his Name. Every good Christian therefore ought at last to satisfy himself as to what he seethe before him in the world, and to say, Let come what will of me, and mine, or of a thousand others little concerns, I am frustrated of my expectations and desires; I thought God might have been more glorified my way, I see I was mistaken. God cannot be frustrated of his ends, nor be deceived as to means proper for the compassing of them. This thing came not to pass without the eternal Counsel of the Divine Will. God is true to his own end; he would never have decreed to have permitted it, nor have permitted it actually, if he had not known how to have compassed his Glory by, and from it, when done: Surely, the wrath of man shall praise him. I cannot see the Wisdom of God in it, but there is an infinite wisdom in it; and when the Lords work is finished, I shall then see it, and be able to understand what I now do not. I cannot look to see the bottom of Divine Wisdom.  
3. But this is not all: supposing this, All events and accidents must to those who love and fear God, be not only the products of infinite wisdom, with respect to God's glory, which is the highest end, but with respect also to their good; and this not only in regard of the Promise, That all things shall work together for the good of them that love God; but also of his fatherly relation unto them, All things are theirs, because they are Christ's, and Christ is Gods. God hath said concerning them, that with an everlasting love he hath loved them; and having done so, all his eternal counsels, all the motions of his Providence, must be ordered to the Demonstration of it; and this every Child of God shall first or last see. It falleth out with us, as with an ignorant person, which goeth into a Limners Shop; he seethe there a rude and imperfect draught of a picture, and thinketh that it looks ugly; but he seethe not the Idea of the intended draught in the Limners fancy, and hath not patience to wait, until he hath finished his work, which if he had, he would then see it a very beautiful piece. Thus many of us looking upon God's Works before they be finished, we pass an ill judgement upon them. But could we but see the Platform or Idea of them in the eternal Counsel of the Divine Will, or stay with patience till the Providence of God had finished his work, we should then apprehend it beautiful, and very agreeable to the Glory, Wisdom, Mercy, Truth, and Goodness of that God, which it is produced to demonstrate to the world; and that we cannot see this before, is our weakness and imperfection. The malice of men in the persecutions of God's People, looketh upon us with an horrid aspect: these indeed God doth not effect, but he hath willed they should be, and hath told us, they must come, yea, and he worketh too permitting others to bring them about, and suffering them in the execution of their malice, whom he could easily hinder: but when these things are over, we often see both infinite wisdom and goodness too in them. How should the salvation of Sinners have been purchased, if God had not permitted Judas to have betrayed his Master, Pilate to have condemned him, and the Jews to have nailed him to the Cross? had it not been for the persecution of the Jews, how should the Gospel have gone to the Gentiles? But yet for a close of this discourse, and that we may not mistake our Duty, we ought not to be so far satisfied upon the Contemplation of this great truth; but that,  
1. We must be piously affected with the sad Providences which God measureth out to his Church and People. What saith the Psalmist, If I forget thee, O Jerusalem, let my right hand forget her cunning. The sad rebukes of God's Providence ought by us to be laid to heart. Though persecutions and other punishments be contrivances of infinite wisdom, and products of certain and infinite love; yet to the present sufferers, they may be punishments of sin, and marks of Divine displeasure, and therefore ought not to pass over our heads, without our taking some notice of them, and the causing of some sad thoughts within us: the crucifying of Christ was the product of infinite wisdom and goodness to the People of God, but yet a just cause of sadness to the Disciples of Christ. We must take things as they appear to us, being not able to see to the end and bottom of God's designs. That they shall at last issue in the Glory of God, and the good of his People, is indeed matter of faith, and will be matter of joy to us, when we see it; but in the mean time it is matter of sadness to us, to see God's Vineyard rooted up, his People eaten up like bread, and wicked men suffered to devour those that are more righteous than themselves.  
2. Again, We have reason to be afflicted both for our own sins, and the sins of others. Although it be as to the event true, that both our own and others sins shall issue in God's Glory; yet it is as true, that God hath no need either of ours or any others lies for his Glory, and that God is both by our sins, and the sins of others actually dishonoured. That they are made to issue in God's Glory, is the product of God's Wisdom, not our obliqne and irregular action or intention, and therefore they ought to be causes of sad reflection to us. But thus far we may satisfy ourselves, 1. That (as I said before) the event was necessary, and nothing that hath come to pass, could, with our utmost care and diligence, have been otherwise than it is. We may talk after the manner of men, and reason after the measures of humane probabilities: If such a thing had not been, another had not followed; but there is nothing issued in time, but was ordered from all eternity. 2. We ought again in this to be satisfied, That of whatsoever the Lord hath promised, nothing shall fail. We are full of unbelief, and when we see God's Providence working (as we judge) directly contrary to what he hath promised, we are presently giving up all for gone and lost; but if every thing be wrought according to the Counsel of the Divine Will, and the Holy Scriptures be such part of this will, as he hath pleased to reveal to us, God knoweth both what he hath said, and how he hath laid things in his eternal thoughts, and sooner shall Heaven and Earth pass away, than any word he hath spoke: 
Prov. 19.21. Isa. 40.8.  The counsel of the Lord shall stand: and the word of our God shall stand for ever.  
3. And lastly, As I have before told you, we may be thus far satisfied, That whatsoever doth, or ever shall come to pass in the world, shall serve Gods great ends; because it is ordered by the Counsel of the infinitely wise God, and therefore must necessarily serve his designs. In the end of the world we shall say, God could not have had so much Glory, but for such a persecution, such a disorder. Surely the wrath of man shall praise him.   

SERMON II.  Heb. XI. 3. Through faith we understand that the worlds were framed by the Word of God: so that things which are seen, were not made of things which do appear. 
THE last time I shown you, That God hath from eternity settled all events by an eternal purpose, according to the Counsel of his Will; nothing cometh to pass in time, but what was determined before time. I told you my design was to discourse concerning Gods Acts of Providence, which are acts in time; and particularly to discourse some things relating to actual Providence, which do not fall into ordinary discourse, and often give occasion of trouble to the spirits of Christians: but in order to that, I thought it reasonable, First, to discourse a little of Gods Settlement of all futurities (things which were to be fulfilled in their season), by an act of his eternal Counsel. Nor can I yet come fairly at my intended subject, without speaking to God's first Act in time (that was Creation); concerning which we must suppose a Decree of God, according to that known Rule in Divinity, Decretum Dei, & ejus executio exquisitissime conveniunt; nihil est in Dei opere, quod non fuit in decreto, & nihil fuit in decreto quod non sequitur in opere. That is, the Decree of God, and the execution of that Decree, most tightly agree: God worketh nothing but what he first decreed, and he decreed nothing but hath had, or shall have its issue in his working: and when we say God doth any thing, we by it do understand no more than a new effect of his eternal Will. According therefore to the Counsel of his Will, God first made of nothing, the world, and all that is therein. And indeed, according to some notion of Providence amongst Divines, this is a part of it. Now for a foundation of a short Discourse upon this subject, I have chosen this Text.  
The Apostle subjoineth the words of my Text, to a description of Faith, which he had given, vers. 1. Where he had told us, That faith is the substance of things hoped for, the evidence of things not seen. In the second verse he had told us, That by this the Elders had obtained a good report. Here he saith, By faith we understand that the worlds were framed by the Word of God, etc. In the Text you have,  
1. A Divine assertion. The worlds were framed by God: things which are seen, were not made of things which do appear. You have the work of Creation described in its Causes: Negatively, the world did not make itself, one part of it did not make another; then Positively, it was framed by God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the word used.  
2. You have the way described, how we come to comprehend this in our understanding: By faith. The Proposition of the Text is this:  
Prop. That by faith we understand that the worlds were framed by God: and the things which are seen, were not made by those things which do appear. Here are two things:  
1. The worlds were framed by the Word of God: the things seen, were not made of those things which do appear.  
2. We understand this, Through faith.  
In the opening of these I must inquire,  
1. What is here meant by the Worlds? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 What is the meaning of this, That the worlds were made by the Word of God.  
3. What is the meaning of this? That the things which are seen, are not made of those things which do appear.  
4. What is here meant by faith, or through faith?  
5. How do we understand it by faith, that the worlds were framed by God? After this, I shall come to the Application.  
Quest. 1. What is here meant by the Worlds?  
The word here used [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] doth often signify an age, sometimes (and so generally in St. John's Gospel, Eternity), but is sometimes in Scripture translated, World, Matth. 12.32. The blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Matth. 13.32, 39, 40, 49. The harvest is the end of the world, Heb. 1.2. By whom he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worlds. The term properly signifieth, The duration of the world; but in Heb. 1.2. and here it must signify the Mass, the things of it. It carries here its own Interpreter with it in the other part of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The things which are seen; but neither is that term adequate to it: the object of Creation is larger than the objects of Sense; Spirits are not seen, but yet they are created. Let Moses expound it, Gen. 1.1. In the beginning God created the heaven and earth. In short, all the Creatures, whatsoever is not the Creator, must here fall under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the world, and all that is therein (excepting him who as the Creator made all, and filleth heaven and earth), the world, and the things thereof: the world, and the persons therein; heaven and earth, the world of things, and the world of persons: this world was made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. The word in the Greek signifies, to make, to joint, or fit together, to restore: it signifieth, to make, or rather to make up (according to our English Idiom), to perfect. It is used Matth. 21.16. Thou hast perfected praise: we translate it perfect, or perfected, Luk. 6.40. And be you perfect, 2 Cor. 13.11. 1 Thes. 3.10. That we might perfect that which is lacking in your faith, Heb. 10.5. A body hast thou prepared [or made me]. So Heb. 13.21. The world was made, established, made perfect by God:  totum quidpiam quod suis omnibus partibus apte inter se cohaerentibus componitur: The worlds gave not a being to themselves, they were not eternal, and of an original from themselves, nor made of any casual concurrence of Atoms, according to the Heathens Philosophy; but they had their Original, their perfection, their establishment from God.  
2. The word signifieth to be made perfect, to joint; to be put together. The world is a beautiful composition, it hath not only a Being, but a beautiful Being, all the parts of it being fitted and jointed together; this is also from God: it oweth not only its Being and Original unto God, but whatsoever it hath of Beauty and Ornaments; that one part of it is fitted to another, the beautiful composition of it, the subordination of the parts of it one to another, all this is owing unto God. This is part of the sense of it, 1 Cor. 1.10. That you may be perfectly joined together. Whoso looketh upon the Creation wistly, must see it consist of a great variety of things; but all fitted together, so as there is no discord, but a beautiful subordination of things in that vast composition: so as they serve one another, and notwithstanding all their different affections and qualities; yet they destroy not, nor invade each other: this also is from the Lord. The world was not only by God made, and produced out of a not-being, into a being; but it was fitted, ordered, jointed together by God.  
3. The word signifieth also to restore, and bring again into order, what is disordered; and so it is used sometimes to mend nets: Rem lacer am aliquam resarcire & collapsam reparare. And this seemeth to be the primary and most proper signification of the word. Thus it is translated, restore, Gal. 6.1. If a brother be fallen, restore such a one. A Metaphor, say some, taken from Chirurgeons, putting a bone out of order into its place again. The world at first made, perfected, established, and jointed by God, in the Fall of Adam was disordered, and put out of joint: God by sending his Son, put the world in joint again; set its broken bones, created a new heaven, and a new earth. Thus also the worlds were made, as it were made again, and restored by God. But I take the two former senses rather to agree to this place; where the Apostle rather speaks of the first Creation of the world by God, than of the Redemption of it by Jesus Christ. The world than was made, that is, it had its first Original, its Order, Ornaments, beautiful composure, from a Divine creating Power; it did not give a Being, nor a Beauty and Perfection to itself. The Verb is passive, it had its Original from another, and this other was he whom we call God. But,  
Quest. 2. What is the meaning of this, that the worlds were made by the Word of God?  
None can understand here by the Word of God, the Holy Scriptures, which are called the Word, that is, the revealed will of God, spoken by holy men, as they were inspired by God. Nor do I think that the same is meant here by the Word of God, that is understood, John 1.1. In the beginning was the word: of that word it is said, That it was with God in the beginning: that it was God; all things were made by him, and without him was not any thing made that was made: that is to be understood of Christ. Of him our Apostle saith, Heb. 1.2. By whom also he made the worlds: but besides that, the Gospel of John seemeth to be the only Scripture in which the second person in the Trinity is styled the Word; neither is he there called the Word of God; it is there said, The word was God, and in the beginning with God, but he is nowhere called the word of God. I choose therefore rather to interpret it of that word of Power and Command which Moses Gen. 1. telleth us, God used in the making of the world, and the fitting and jointing of it together. He said, Let there be light, and there was light, etc. Thus the Worlds were made by the Word of God, so as the term is both exclusive of any other instrumental cause in the Creation of the world, and expressive of the true instrumentally efficient cause, which was the mighty, powerful, commanding virtue of the Word of God. And this is enough for the explication of this term. But,  
Quest. 3. What is the meaning of this, that the things which are seen, are not made of those things which do appear.  
The Vulgar Latin Version reads,  ex invisibilibus visibilia fierent, that visible things should be made of those which are invisible, by a transposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but our Copies are otherwise. If by the invisible things be meant, those invisible things of God the Apostle speaks of, Rom. 1.20. His eternal power and godhead: So it is true, and the sense much the same with what went before; but else it is as Beza saith, Perperam, immo false. Some would make the sense of the words this, That the world was not made of those things which now do appear to us, and are the objects of our senses; but of invisible principles and elements, which are not now the objects of our senses. Others thus, That it was made according to an invisible Platform and Idea (which was Plato's notion). Others say, That by invisible things, or things which do not appear, is to be meant nothing; that must be an invisible thing, and the world was not made of any pre-existent matter; but it was created, that is, produced out of a mere and total not being, into a being. Which sense, if we allow, the Apostle by it, as to the Creation of the world, asserteth the Truth of God against the Heathen Philosophers, who could not by reason comprehend how something (especially such a something as the world is) should come out of nothing; and therefore grew very vain in their imaginations, about the pre-existing matter of which the world should be made. Estius and Calvin also take notice of a much differing sense, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it were to be read thus, We by faith understand that the worlds were made by the Word of God, that they might be the looking-glasses of those things which do not appear. The thing indeed is true, for the Apostle telleth us, Rom. 1.20. That the invisible things of God are known by the things that are made: But I cannot agree it the sense of this Text, not only for that (which Beza noteth) that it is a very harsh interpretation to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but because (as Pareus observeth) it seemeth not to be any thing of the Apostle's design to express the end here, why the World's were made by God. I do therefore take the Text to be a Divine assertion of the Creation of the World, against the vain imaginations of the Heathens; who either dreamt that it was eternal, or made of a casual concourse of Atoms, or from some Ideas. It was, saith the Apostle, made of nothing by the Word of God, of nothing that doth appear. And so I have done with the first Member of the Proposition, That the worlds were framed by the Word of God: the things which are seen, were not made of those things which do appear. I proceed to the second.  
Mem. 2. That we understand this by faith. Here I shall speak to two things: 1. What is here meant by faith? 2. How do we by faith understand this?  
Faith in Scripture sometimes signifieth the object of faith, the Word of God. Thus Gal. 1.23. He which persecuted us in times past, now preacheth the faith which he once destroyed. Thus you read of the hearing of faith, Gal. 3.2. Received you the spirit by the works of the law, or by the hearing of faith; that is, of the Word of God, particularly the Gospel? sometimes it signifieth the act of faith, which as it respecteth the Proposition of the word for its object, is a firm and steady assent, the agreement of the mind to the truth of the Proposition; as it respecteth the person of the Mediator, is a resting, relying, and recumbency upon him, which is what we call the justifying act of faith: you may understand the term Faith in either sense. By the word of faith revealing it, and by our souls acting faith, in agreeing and assenting to the truth of that word; we understand that the world, heaven and earth, was at first brought into being, fitted and jointed together by the powerful Word of God, commanding the production of all those Being's which are in the world, and that beauty and order in which we see them placed.  
But secondly, How doth the Apostle say we understand it by faith? May not this be understood by Reason? if it may, what need Faith in the case? or why, or how doth the Apostle say, by faith we understand this? Wherein doth Faith give us a further knowledge of this, than Reason hath given the Philosopher?  
To which I answer; Undoubtedly reason hath gone a great way, and may go a great way to make men understand, that the world was made by God. That the world was eternal, was indeed the opinion of a great Pagan Philosopher; but his master Plato was of another mind, and he is said to have learned it from Hesiod: and the most and wisest amongst the Heathens, acknowledged that the world was at first by a Divine power produced out of a not-being into a being. Nor indeed would their Reason allow them to judge otherwise; the infinite motions (the measures of things in the world), their order and succession, their alterations and corruptions duly considered, forbiddeth reasonable souls, with any consistency to themselves, to affirm the world to have had an eternal existence. All motions must be in time, and have had a being; all successions and corruptions of things plainly speak, that they had a beginning; if we had no assistance in the proof of it from the word of faith.  
2. The same Reason will agree that it gave not a first being to itself, nothing is the efficient cause of itself: experience tells us, that it is not in the power of a man to make the least hair of his head white or black, much less to make an hair. Man is the noblest sublunary Creature, but cannot make the meanest vegetable; all that his art can do, is but to counterfeit and dissemble nature; if it be but as to a spire of grass, or to the meanest flower of the field.  
Now if it were not eternal: if it did not make itself: if one part of it did not make another; it must be made by God. The world's comprehending Angels and Men, sensitive and vegetative creatures; these all having had a beginning, and none of them being able to give being to another: we must in reason find out a more powerful and excellent first being, that must give being to all the beings in the world. This first being is that glorious infinite being, whom we call God. In short, he that further considereth the world in its structure and composition, as one part is knit and united to another: he that considereth the multitude of the creatures, their magnitude; the great and excellent powers, virtues, and qualities of some of them; the Symmetry of the several parts of the world, their subordinations each to other; must needs in reason, and by the force of that conclude, That the worlds were made by God.  
So that the Apostle's words must not be understood exclusively; not as if we could no way but by faith understand this: It may be understood by Reason; and many that knew nothing of Faith, yet confessed it, and agreed it from the evidence of their Reason. Yet is not Faith and Reason to be confounded: Reason concludeth from connate, natural principles; Faith from acquired, revealed principles: neither evidence contradicteth each other. We understand it by reason more darkly, confusedly, imperfectly, faintly; by faith we understand it more clearly, distinctly, more perfectly, and fixedly. By Reason we understand a little thereof: by the Revelation of faith we understand it fully. Let me a little further open this to you in three or four particulars.  
1. Reason rather showeth us, that the world, then, that the worlds are made by Gods. It rather evidenceth to us the Creation of sublunary things, which are subject to our senses, whose natures and accidents we understand; than of those things which are above the air. Reason will evidence to us, that the men of the world, the beasts and plants are made by God; but we see the wits of the world disputing whether there be any spirits or no: Reason layeth hold upon the alterations and corruptions of sensible beings, that have quantity, and concludeth their Original from their corruptibility; but when we come to speak of those Being's, that have no quantity, but are merely spiritual, and not subject to those changes and corruptions, Reason is at a loss in a great measure: here Faith (Revelation which is the object of Faith) must help us. That teacheth us, the worlds were made by God: the world of invisibles, and things not subjected to sense, as well as the world of sensibles. Reason will help us to conclude God the Father of all flesh; but not that he is the Father of all spirits, while it prompteth us to dispute whether there be any such Being's as Spirits, yea or no. Reason would hardly have agreed such Being's as Angels, if Revelation had not come in to make it a foundation to stand upon; but by faith we understand it. Supposing the holy Scriptures to be the Word of God, it is clear enough there; and we cannot agree to the Scriptures, but we must agree to it; both that there are such Being's as Spirits (substances without sensible matter), and that they were also made by God: being some of those things in the Heavens, of which God was the Creator.  
2. Supposing that Reason will tell us, That the worlds were made by God; yet it will not tell us, That they were made by the Word of God. Reason (as I have before hinted) will go a great way to persuade, even an Aristotelian, that the World was not from eternity; but that it was made by a Divine omnipotent Being, pre-existent to it: insomuch that some of Aristotle's Disciples in other things here deserted him, and took themselves so much concerned for their master's Reputation, as to dispute whether he ever meant it, yea or no. And the great Philosopher himself, though he seemeth to have been fixed in his notion about the world's Eternity in many places: yet in some particular passages of his writings, particularly in his Book De Generatione, seems to have wavered, disputing which way God went to work in making of the world. And the fancies of the great Philosophers ran very wild in this point: some will have it, that he first made a Chaos, or heap of confused matter; and out of that heap all particular things: as the Glass-man or Potter maketh his Vessels; or the Brick-maker maketh his Brick and Tile: as if it had not been as easy by one work for God to have made out of nothing, all particular things, as to have made a Chaos out of nothing, that should in it potentially contain all the species of particular Being's. Others would have that Heap or Mass, called the Chaos, to have been eternal, out of which God produced all things: so it should have been an improper Creation; not ex nihilo materiae, from a nothing of pre-existent matter; but ex nihilo subjecti capacis, from a nothing of a subject capable to receive such forms. But that God produced all things out of a mere nothing, or not-being of matter; and by the word of his power gave a being, not only to all particular forms of beings, but to all matter, and particular beings; saying, Let there be light, and there was light: let there be a firmament, and it was so. This is a thing Reason could never dream of, never from any connate principles conclude it. This faith tells us, the Word of God revealeth to us: Reason could never discern, never conclude: though it might conclude the thing, that the worlds were made by God; yet it could not conclude the modus, or manner of the thing, how God should do it; or that he did it by the word of his power. This we could not by reason comprehend or understand.  
3. Reason giveth us a confused general notion, that the worlds were made by God: but faith giveth us a distinct account of particulars, the order, manner, and method of them. Reason will tell us, the world could not be eternal, that it could not give an Original to itself; that it must be produced by a more noble and excellent being. But now for the circumstances of the Creation, the order, the time, the manner, that the world was created in six days; that light was first created, than the celestial bodies, and then the terrestrial, etc. What was done the first day, what the second, what the third, etc. Reason tells us not. Reason will tell us, that the first man was God's Creation, for he could not be eternal; he could not give being to himself, he must be produced by a more excellent being: but that the woman should be made of the rib of man, That man should be made according to the Image of God; That he was made the sixth day, after the rest of God's Works, and had a Dominion given him over them: This Faith learns us, Reason telleth us nothing of it.  
4. Lastly, Reason creates in the soul, at best, but a faint assent to this Proposition, That the worlds are made by God, and still leaveth the mind under incertain fluctuations and doubts about it. By faith we understand, saith the Text; we are not properly said to understand those things, of which we have only a general, confused, indistinct knowledge, and to which we only give an incertain languid assent. The great Philosopher in the world (as you have heard) hath doubted, whether the world were made at all, or had an eternal existence. Others, whether it had not its Original from a casual concourse of Atoms: infinitely vain have been unsanctified men's imaginations, as in other things, so concerning the Original of the world; and optimus Philosophus (we say) non nascitur. We are disputing still the most confessed conclusions, which are no more than the structures of Reason. So that indeed we are beholden to Faith, to the Revelation of the word (which is the object of Faith), and to the habits of Grace (habits of faith), for the settlement of our minds in Propositions of truth. It is but an auxiliary advantage as to Divine Propositions, which Reason gives us; our mind is not set at rest, and settled by them. A luxuriant wit and fancy maketh all the persuasion and confirmation of them from Reason very incertain. Faith only brings the Soul to a rest about them, and gives the soul a clear, distinct, certain notion, and understanding of them. By Reason we rather think, and opine, than understand, and certainly know, that the worlds were made by God. But this is enough for the Explication. I come to the Application of the Doctrine.  
This in the first place may help to confirm our Faith concerning the Divine Being, the Unity of it, Use 1 and the Trinity of persons in it: the worlds were made by God: Then there must be a God, whose being was pre-existent to the world; and this God must be infinite in Power, and in Wisdom. The producing of things out of a not-being into a being, required an infinite power: the producing of such a variety of Being's, many of which were furnished, and adorned with such excellent perfections and qualities; the kniting and jointing of all together, and putting them in such an excellent subjection, and subordination each to other, required an infinite wisdom, a wisdom paramount to any created wisdom; yea above all the wisdom of the Creatures, had all their wisdoms been united. This being infinite in Power, and Wisdom, must be God: In the beginning God created the heavens and the earth, Gen. 1.1. God alone spread out the heavens, Job 9.8. He made the heavens, and the earth, the sea, and all that therein is. Yea, thus the Lord proveth himself to be God, I am the Lord, and there is none other; forming the light, and making the darkness, vers. 7. And thus the true and living God standeth distinguished from Idols, Jer. 10.11. The Gods that have not made the heavens and the earth: even they shall perish from the earth, and from under these heavens: He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. Thus the Apostle argues, Heb. 3.4. Every house is builded by some: but he that made all things is God; yea, and this God is one. The uniformity of this great structure, the beauty, and order, and subordination of all things in it do abundantly prove this by Reason. But Faith yet more confirmeth it, Mal. 2.10. Have we not all one father? hath not one God created us? Indeed (as I before said,) the structure and fabric of it showeth that one will willed it, one wisdom contrived and directed it, and that one hand framed it. And this one God is three persons, the Father of whom are all things, 1 Cor. 8.6. The Son, by whom are all things; for without him was nothing made that is made, Joh. 1.3. By him he made the worlds, Heb. 1.3. The Holy Spirit, that moved at the first upon the face of the waters, Gen. 1.1. Thou sendest forth thy spirit, and they were created, Psal. 104.30. Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Hebrew, Gods created. I think it is well said of a grave Author, Constans aliqua & certa ratio pluralis numeri de Deo usurpati reddi alia nequit quam personarum pluralitas. There can be no other steady certain reason given, why the Hebrew word so ordinarily translated God, should be in the plural number, but to notify to us the plurality of persons in the Divine Being: all three are but that one God, who made heaven and the earth. The Schoolmen determine right, that there is an infinite space from nothing to something; and therefore nothing but the infinite power of an infinite God, could bring any thing out of a not-being into a being.  
From hence we may easily conclude what a God we serve: Use 2 we serve him that made heaven and earth, and consequently one, who is, 1. Infinite in power. 2. Excellent in wisdom. 3. Admirable in goodness and mercy. 1. Infinite in Power and Greatness. To produce the least thing, and bring it out of a not-being into being (as I argued before), speaketh an unmeasurable infinite power: What power doth it then require, to produce all the various kinds and species of Creatures, the great bodies of the Heavens and the Earth; and all those great bodies in them both, out of a mere nothing, and not-being, into an existence and being? Ex magnitudine creaturarum Deus magnus intelligitur, etc. From the greatness of the Creatures, saith Augustine, we may understand the greatness of God: What an infinite and immense God do we serve? What nothings of being, and of power must we be compared with him? All the nations of the earth are to him as the drop of a bucket, as the small dust of the balance. 2. Excellent in wisdom. The contrivance of the fabric and structure of the world speaketh this: But what an abundance of wisdom hath the great Creator scattered up and down the Creation? What a natural sagacity is, not in man only, but in many brute Creatures? What abundance of moral prudence and discretion is observed, and to be found in many earthly Princes? Their Ministers of State and Counsellors, and in others of an inferior order? What infinite wisdom appears in jointing the world, and making the several parts of it to fit, and to serve one another, and to compound the different qualities of creatures to the service each of other, and of the Universe? Oh the infinite wisdom of the only wise God yet how little do we see of it? 3. Yea, and his infinite goodness also is apparent in the Creation of all things. Whoso looketh upon the usefulness of the Creatures to each other; their joint subserviency to their end, and particularly their usefulness and subserviency to man, who hath by the Law of Creation a Dominion and Rule over all; must cry out, Who is like unto thee, O Lord? who is like unto thee, glorious in holiness, fearful in praises, working wonders?  
We may from hence observe the vanity of those Philosophers of this world, who would either make the world, Use 3 as fitted and jointed together, to be eternal, and without a beginning; or at least some Chaos, or heap of confused matter to have been so: as also of those, who as to the Creation of the world, will have God at first to have made such a confused Chaos or Mass, and then out of that to have made all things. The Potter indeed must have such an heap of Clay, before he can make his Pots of several sizes and fashions; but if he were to create this Clay, certainly he would go the furthest way about; for by the same power that he must first have to give being to his Clay, he might make his several sorts and sizes of Vessels, and save himself that double labour. I conclude, by Faith we understand that the worlds were made by the Power, or by the Word of God. His Power was the efficient cause of it; his Goodness the final cause of its Creation; his Wisdom the exemplary cause.  
4. Use 4 We may from hence learn, the usefulness, necessity and excellency of faith: Faith taken for the object of it, Faith taken for the habit and act of it. The Word of God, the habit of Faith, the exercise of it, they are all useful. We have great magnifyings of Reason, and indeed Reason is a noble faculty: it is that to the soul, which the eye is to the body, which light is to the eye; but Faith is not useless, because Reason is useful; yea Reason must ride but in the second Chariot: Reason would have taught us little of Spirits, indeed we by Faith know little of them; but we know so much as God will please to reveal; we had known much less, if left only to what conclusions we could have raised from natural principles. Reason would have taught us nothing in particular, how, and in what order, or in what time the world was made. Nay, 2ly, There is not an use of Faith only, but a necessity of it. The Creation of the world is an object of our Faith, and to be received upon the credit of the Word of God; we must so assent to it, as by our assent to give an homage to God's Authority in revealing it: this we cannot do but by Faith. Finally, from this discourse appeareth the Excellency of Faith; it maketh us to understand, that the worlds were framed by the Word of God; it puts our mind beyond doubts, and endless disputes, and incertain fluctuations; it leaveth us not to the endless inquiries of Philosophy, how these things could be, etc.  
Lastly, Use 5 Learn hence how every inanimate and brute creature praiseth God, and how infinitely all rational creatures are obliged to the service and obedience of God. 1. How every inanimate and brute creature praiseth God: The heavens (saith the Psalmist) declare the glory of God, and the firmament showeth his handiwork: Day unto day uttereth speech, and night unto night declareth knowledge: there is no speech nor language, where their voice is not heard: their line is gone out to the end of the earth, and their words to the end of the world: In them hath he set a tabernacle for the Sun, etc. Psal. 19.1, 2, 3, 4. There is no Creature but giveth a mute praise to God, they show the Lords Glory, and praise him; as the picture finely drawn doth praise the Limner, or the building praiseth the Mason or Carpenter; as any great effect praiseth its efficient cause. And this is a thing we ought to attend, and observe in our Contemplation and use of the Creatures; we should view God in them: see how God is glorified in their brave and useful structure and composition; Oh how sweet a Contemplation would this be, if we could view the Glory, Power, Wisdom, infinite Goodness of the Creator in them all! But secondly, How particularly is man concerned, to praise, love, and serve God, the Creator of Heaven and Earth! to man he hath alone given Reason to make conclusions; to man hath he given the word of Faith; for man he hath made all these things, and given him a Dominion over the work of his hands. Now who planteth a vineyard (saith the Apostle), 1 Cor. 9.7. and eateth not of the fruit thereof? The world is a great Vineyard, God hath planted it, he hath let it out to the Sons of men as his husbandmen; Should he not eat of the fruit thereof? The inanimate Creatures, they declare the glory of God: the Heavens declare his Glory, the Earth showeth his handiwork, the Sun, the Moon, the Stars, carry the high Praises and Glory of God to the utmost ends of the Earth. Do not you that are Fathers think your Sons obliged to serve, and to honour you? Yet you were but partial causes of their being; God did much more than you to their production. Doth not the Master think his servant is obliged to serve, and to honour him, because he hath made him, he hath raised him up to some capacity of living in the world, to some dignity? The Potter thinketh that he may command the Pots which he hath made, and shall not man be the servant of the most high God, who made him, and who made the world for him?  
1. In Reason he ought to be so, he oweth his being, his well-being, all that he hath, all the accommodations of his life unto God.  
2. God expecteth it from him. Nulla necessitate coactus, (saith Holy Augustine) nulla sua cujusdam utilitatis indigentia permotus, sed sola bonitate ac liberrima voluntate fecit Deus quicquid fecit. God was not compelled to make the world, he needed it not, he made it merely of his own goodness, and for the use of man. Can any one think that God doth not expect homage and service from man? And from hence three things must follow,  
1. That the presumptuous sinner must necessarily be the most unnatural creature; he serveth not the end of his Creation. The grass was made for the food of the beast, that serveth its end, it grows, is cut down, etc. The beasts serve their end, they were made for the use of man, for his food, his covering; they die daily, are clipped, shorn, flayed, and all for man, only the sinner serveth not his end. He was made for the Honour and Glory of God, he doth nothing less; yea his whole life is a dishonouring God, an abusing of his holy name and things.  
2. That this sinner is the most ingrateful creature in the world: he acts from his will and choice, with the use of Reason. Now doing so, considering that not only he is born in the Lord's house, and is his Creation; but all the Creatures upon which he lives, by the use of which his life is made sweet to him, are the Lords, his Wheat, his Oil, his Wool, Silk, Flax, etc. This speaketh him the most ingrateful creature in the whole Creation.  
3. Nay lastly, It speaks him the most self-condemned creature. If he would but ask his own conscience, whose image and superscription he bears, it would certainly reply unto him, God's: then certainly that of our Saviour would follow, Render therefore unto God, the things that are Gods; and in not doing so, he cannot but be condemned by his own Conscience, whenever he will give it liberty to speak freely to him.   

SERMON III.  Psal. XXXVI. 6. — O Lord! thou preservest man and beast. 
I Am now come to the Theme which I at first intended, viz. a discourse concerning Divine Providence; to which my two former were, indeed, but preliminary and introductory discourses. I shall not speak to Divine Providence in that latitude in which sometimes Divines take it, as it comprehendeth the Prescience of God; but shall restrain my discourse to what Divines call Actual Providence: by which I understand the workings of God referring to the world as created. We have already showed, 1. That there was an eternal purpose of God, according to the counsel of his will, concerning all things. 2. That in pursuit of this, he first made the worlds, all creatures both in heaven and earth. Now the question is, Whether God, when he had made the worlds, left them to their own order and government, either subjecting them to a mathematical fate, or leaving them to their own inclinations, no further caring for them: or Whether he doth not exercise a daily care concerning them, in the preservation of their beings, qualities, and faculties; and directing and governing their motions and actions: we affirm the latter, viz. That as all things were made at first, per essentiam creatricem, by the creating power of the Divine Being, producing them out of a Not-being into a Being; so they are kept in Being and Order, per ejusdem potentiam conservatricem, by the same power, preserving, upholding and governing of them. This is a very large Theme, should I undertake it in the full extent and compass of it; but I shall reduce whatsoever I shall say concerning it to these Heads.  
1. I shall speak something concerning the Nature and Principal acts of Providence, as more generally respecting creatures. I shall therefore first prove the thing, That there is such an act of God; and then discourse of the two main acts of it.  
2. In regard the motions of Providence are not all equal, I shall discourse something concerning the specialties of it.  
3. I shall shortly discourse of the depths, and unsearchable things of it.  
4. Something I shall also speak (more largely) of our duty to observe it: and some more special observable things in the motions of it.  
5. Lastly, I shall speak something fully concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or hard Chapters of it. For what St. Peter, 1 Pet. 3.16, saith concerning Paul's Epistles, the same may be applied to the workings of Divine Providence. There are in them some things hard to be understood, which they who are unlearned, and unstable, wrist, as they do other things, to their own destruction. The profane and carnal hearts of men wrist them to their ruin: the jealous and suspicious Christian to his own disquiet. My work will then be, to answer some hard questions, solve some Phaenomena's, expound some hard Chapters; so as to reconcile the motions of Providence to the eternal purpose, the faithful promises, and the unchangeable lovingkindness of God to his church and people. This shall be the method of my discourse. First, Let me open the term, and then establish the thing, That there is a providence. The word, Providence, is derived from the Latin; and indeed strictly according to the Notation of the word, signifies no more than a foresight of a thing that is to come; in which notion Tully describes it.  
This it may be gave some Divines advantage to extend the Notion of it to the Divine Prescience. 
Per quam futurum aliquid videtur, antequam eveniat, Cicero de Invent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But this Notation is too short to express the Notion of Providence as an act of God, and indeed the Notation of it, both in the Hebrew and Greek, signifies more than this. In the first a curious subtle search and care; in the second more than a bare sight; such a one as is conjoined with care and minding the thing seen.  
Indeed we do not find the Noun Providence attributed to God in Scripture: we find Tertullus, the Roman Orator, telling the Governor, That by his Providence many worthy things had been done for the Jewish Nation, Act. 24.2. But I do not remember the term Providence of God, applied to God anywhere. But we are not disputing for a word: the thing we find up and down. Can God provide flesh for his people, Psal. 78. v. 20. God having provided better things for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.20. Job 38.41, Who provideth for the Raven his food, when his young ones cry unto God. Our Saviour, Matt. 6. argueth from this act of God towards the Birds and the Lilies, to dissuade his Disciples from a too eager solicitude for the things of this life. There again is the thing plain enough, though not the word Providence.  
I hinted to you before, that some Divines use the term sometimes in a far larger notion than I am speaking to it, as comprehensive of something of the Divine Decrees, relating to all but rational beings: hence their distinction betwixt the Decree of Predestination, and the Decree of Providence. The latter they make the purpose of God to create the world, and to preserve and govern it being created; and thus they make Creation a branch of Providence, (it was indeed a working according to the Counsel of the Divine Will). But I meddle not with the Decree, but shall limit my discourse to the work of Providence, which I told you was Actual Providence.  
In short, the term, Providence, in the Notion wherein I shall speak to it, signifies, The daily influence of the Divine Being upon the whole Creation, preserving and upholding the several Being's and faculties of all the creatures, permitting, directing and governing their several motions and actions to the great end of his own glory, and other ends of their creation subordinated to this end. So I understand by it the work of God, which (as our Lord saith) he hitherto worketh, and his son worketh, contradistinct to the work of creation. Creation was his work in the beginning of time: this his work in the process of time, beginning when Creation ceased. That was the work of six days; this his work ever since: That gave the creature its Being; this upholdeth and continueth that Being: both the works of an Almighty power, of Father, Son, and Holy-Ghost. For the works of the Trinity, with reference to the creature, are not divided: what is the work of the Father, is also the work of the Son, and the work of the Holy-Ghost. So that when we assert a Divine Providence, extensive to the whole Creation, this is that which we mean.  
That as the blessed Trinity did at first by an Almighty power, bring the worlds, both Heaven and Earth, and all creatures therein, out of a Not-being, into a Being; so he doth still, wisely and powerfully influence the whole creation, preserving their Being's, and several faculties of all his creatures; and so far directeth, permitteth, and governeth their actions, that they shall answer the ends, for which he created, and so qualified them, especially the great end of his glory. For (saith Solomon) he made all things for himself; and for him, as well as of him, are all things (saith the Apostle). The Schoolmen say, that Gods Being, is esse fixum, a fixed and unalterable Being, in which there can be no variableness, no shadow of change: his name is, I AM, he is the same yesterday, to day, and for ever. But the creatures Being, is esse fluxum, a mutable Being; we see changes and varieties every day, in their Being's, in their Motions: the whole creation is but one great Sea, in a continual flux and reflux. Now, as God by his Decree of Providence from eternity, determined these successions, varieties and motions; so like a great King, mighty in Counsel, and wonderful in working, he upholdeth them to them, and he governeth them in their effects. So that, as the former Doctrine of creation excluded the Pagan conceits, either of the world's eternity, or casual composition of it, and gave God the glory of that his first and great work of creation: so this is opposed to the Atheistical conceits of those, who would have the created world, to be either a principle to itself, of its standing or preservation in the order it is; or as a great Machine or Engine moving from some great wheels that move all the rest, (which is said to be the Peripatetic Doctrine, and much suits our Judicial Astrologers), or moving from any other first principle than the will, command, or influence of God. This is a great point, giving God the glory of His, and his Sons hitherto working.  
We live in a generation when Atheism aboundeth, otherwise it were needless to establish so great a principle. Aristotle thought he deserved to be answered with a Gallows that denied it. Suffer me a little to confirm your faith in it, by arguing it, 1. From the Creation. 2. From the Nature of the Divine Being. 3. From the effects which are our daily objects of sense in the World. 4. From the more sure word of Prophecy.  
1. That the worlds were first made by God, I before shown you: Our eyes are continually exercised in the view of a vast Theatre (and 'tis but a little of it that we behold). The Heavens (that are visible to us) are replenished with great and vast bodies, the Sun, Moon, and Stars; in the Heavens are great Clouds, containing vast quantities of water: The Earth is full of multitudes of species, infinite individuals of all sorts; all endued with a variety of contrary faculties, and qualities; so are the wide Seas. The Earth hangs in the midst of the air. These things have lasted some thousands of years. The inanimate creatures still keep their Stations. The Sun is not wearied, nor worn out in its course, though it runs it with a strange swiftness every day. The Moon is where, and as it was; the fixed Stars keep their abodes, and the wand'ring Stars, yet go not out of their road. The Earth drops not down under us, nor doth the Sea invade the Earth; not a species of creatures is lost, from the first Creation. Individuals indeed perish, but as one generation goeth, another comes: the species in competent numbers is preserved. The creatures move and work in a subordination to the good each of others; the production and being of no creature, antedates the being or production of another upon which it lives. Those that renew their lives with the year, have their table spread before they appear. The silkworms egg quickens not, but in proportion to the budding of the Mulberry. Each creature knows its season, when to fly from colder Countries, in which it could not endure the winter, into what is warmer. Creatures have a care provided for them, while they are not able to provide for themselves; which then, as naturally leaveth them, as it before wrought for them: The Bee and Ant provide for the winter: in short, a thousand such instincts and inclinations might be insisted on. Country's that have most poisons, have most antidotes; few Countries have sufficiency for themselves, but must be beholden to their neighbours. Take any one body, but especially that of Man (who is a little world in himself); study but yourselves, and consider how many Vessels, how many limbs and instruments must daily be kept clean and entire: How many humours, joints, and members, must be kept in order to keep you alive, and in any degree of health and capacity to the operations of humane life. I would now fain know whence all this is: Will any ascribe all this to a fate, or order at first set? Suppose any would say so, he must needs conceive an omnipotent Divine Being, at first setting the joints of the world in such an order; and surely it were as easy for him to suppose the same being upholding and preserving them in order; yea, and in acknowledging the former, he must be forced to acknowledge the latter. We see a skilful workman making a Clock or Watch, consisting of many wheels, and little instruments, that shall have and keep their several motions 24, 48, hours; suppose it were two or three months, suppose it were so many years; yet we see at last it must not only be wound up, but by daily motion the wheels, and other parts (though made of hardest metals) decay: How is it, that in so many thousand years the Sun, Moon, and Stars are not worn, nor abated in their light? That by the daily motions of man's body, his instruments of motion are not sooner worn out? (his bones are not of Brass, nor his sinews of Iron); if they were, less than seventy years would wear them out. Will any say things are not under a fate, but are left to move at their pleasure? We know there are multitudes of natural Agents, that move not upon election or counsel, but naturally and necessarily; how come these influenced? For those that do move from Counsel, and have a Will to guide them: Let but any consider what a confusion would presently be by the wayward actions of Children and Servants in his own house, if they had nothing but their own wills to guide and govern them: What an heap of confusions every City or Town would make, if all inhabitants were left to their own wills and government; and he will easily conceive what a place of ataxy, mischief and disorder the world would be, if God did not daily work and rule in the midst thereof. The infinite variety, with the different qualities of created Being's, yet all conspiring together for the good and order of the whole; the order we see amongst them; their subserviencies and subordinations each to other; they all speak that there is a God, that by his Providence ruleth the world. Whoso lifteth up his eyes to the Heavens, and considereth the constant unwearied motions of those great celestial bodies, with the evenness of them; so as they are reducible to a science of all other most certain, liable to little more exceptions, than an extraordinary command to the Sun to stand still in Gibeon, and the Moon in the valley of Ajalon, or to go backward some few degrees, as in Hezekiah's time; or considereth the vast bodies of water sometime in the Heavens, coming upon us, not as water from a pail, but through a waterpot; must needs conclude a Superior hand, directing and guiding the motions, and holding the thin Cloud that it is not rend; while the rain makes its orderly passage by drops through the thin and subtle parts of it. Whoso standeth by the Seaside, and observeth that vast body of water, driven by fierce winds sometimes, and constantly by its natural motion invading the Earth, as if it would presently swallow it up; and observeth it after the ceasing of the wind, or a six hours progressive motion, gradually retreating, and leaving it out of fear, yea, and further leaving a water-mark for the following flow, unless at some certain times, before and after the full of the Moon, must needs acknowledge a Supreme Being, setting bounds unto it, which it hath no reason to prescribe to itself; nor is it subject to the Command of the greatest Potentate on Earth. Finally, he that standeth upon the Earth, and considers its annual productions; the variety of Creatures, of all orders in it, their Sympathies, and Antipathies; their Successions, the varieties of their Being's, Motions, and Qualities; and yet their mutual subserviencies to one another, and subjection to each other; must be no less than a most absurd and brutish Atheist, if he will not acknowledge, that no less than the daily and mighty influence of an Almighty God could compound their living together upon the same soil, in any harmonious agreement each with other. That every thing should know its seasons, and keep its bounds, and be in subjection to man, weaker than many of them; and not transgress its order or end (but when armed by God as a part of his Host to revenge his quarrels upon sinners), must be from a knowledge which God gives them, and a Law he daily puts upon them; but as the Psalmist saith, Psal. 107.23. They that go down to the Sea in Ships, that do business in great waters: these see the works of the Lord, and his wonders in the deep: For he commandeth, and raiseth the stormy winds, which lift up the waves thereof: they mount up to the heavens, they go down to the depths: their soul is melted, because of trouble: the breaking of a wave would swallow them up. Who is he that maintaineth the continuity of the parts of the water that the waves break not, nor the water divideth under the mighty weight that is upon it? who but the mighty God could do it? In short, he seemeth to have taken a very cursory, slight, and overly view of the Works of Creation, that doth not see a plain necessity of a Divine Providence, to uphold the various Being's within the compass of it, and their various Qualities; to compound the disagreements of their natures, into an harmony proportioned to the preservation of the Universe. Whoso is wise, and hath observed these things, he must understand both the Power and Wisdom of God in all these things, and consequently the lovingkindness of the Lord. I shall shut up this with that Pious foot of the Psalmists Song of Providence, Psal. 107. O that men would praise the Lord for his goodness, for his wonderful works to the children of men!  
2. If we consider the Nature of God, we shall find that he who acknowledgeth a Divine Being, and denieth a providential care of all created Being's, hath but set up an idol in his heart, and rather owneth a God with his tongue, than in any truth and sincerity. For what do we mean by that term God, but an immense Being filling all places, a first cause of all things; Almighty in power, of infinite activity, wisdom, and goodness? We can hardly so much as fancy such a Being, but by the same conception, we must establish a Divine Providence.  
1. If we allow not God to be the first Cause, we must grant a former cause of things; and this were to deny God, while we pretend to own him. It is as much nonsense to assert one before the first, as one higher than the highest. But how is God the first cause, if he hath no influence upon second causes, nor they any dependence upon him? If they say that second causes have a dependence on him, and he an influence on them; they establish what we contend for, viz. a Divine Providence.  
2. If we allow God to be an immense and infinite being, filling all places: we must either allow him to fill all places as an oculate active being, or as a senseless inanimate being. A bulk of lead or stone filleth a place, but takes no notice of any thing in it: A man filleth a place which circumscribeth him, but seethe and observeth all things. It were an high blasphemy against God to affirm, that he filleth all places, only as a Log, or a bulk of Lead filleth a particular place: if he filleth all places as an animate being, that hath eyes and ears, he must needs see and hear, and observe all things in all places which his Being filleth. Whoso granteth this, doth in a great measure own and acknowledge a Divine Providence.  
3. But this Doctrine is fully confirmed to us, if we will but recognize God a being of infinite mercy and goodness. God is not like the Ostrich, of which Job saith, 39.14. She leaves her eggs in the earth, and warmeth them in the dust: and forgetteth that the foot may crush them, or the wild beast may break them: she is hardened against her young ones. It is our great vanity, that labouring under a difficulty to conceive of any being above our own pitiful perfection and capacity, we fancy to ourselves strange Ideas of God. We can hardly apprehend an immense being that should fill all places: if we could, we should easily conclude a Divine Omniscience. If we can fancy any thing of that, yet we are ready to conceive of him according to the lazy imperfections of our natures; and think of God, as of some great and mighty Prince, that hath either through inactivity, or for greater state, mewed up himself in his Court, and gives up himself, instead of his business of Government, to divertisements of pleasure, leaving the care of Government upon his Counsellors, or some principal Ministers of State. Hence the mistake of the old Philosophers, of God's Providence extending not to all, but to some particular Being's, observed to have a great influence upon sublunary Being's. And our Judicial Astrologers seem to inherit, though not their wisdom in all other natural things; yet their error in this: Astra regunt homines, sed regit astra Deus (is their Song). But alas! this is but to set up an Idol in our hearts. And indeed, if we could conceive any earthly Prince to be present in every place, we could hardly imagine him so neglective of his Government. What Prince will not rule all motions and actions which he seethe and heareth, to what he apprehendeth the wisest and best ends for his own honour? So that if we could suppose an earthly Prince in all places, where he hath Children, Servants, or Subjects, and to have his senses open, to see and hear them, he would certainly contribute his best help to preserve and govern them. Especially if he be a person of ordinary humanity, and goodness, and hath a sufficiency of Power and Wisdom. Do not we see how naturally the parent, to his finite capacity, careth for, preserveth, and governeth the Child? How the Master of a Family cannot neglect a care for, and government of his Family, till he hath debauched himself to a beast? Nay, do not the birds of the air, and beasts of the field naturally care for their young seed, and govern them? Whence had they their natural propensions and inclinations to this goodness towards those, to whom they have stood in any order of causation? Was it not from the great Creator, who thus disposed them? If it be a piece of goodness in the creature so to care for, preserve and govern its fellow-creature; certainly we must allow it to be so in God. What goodness of this nature there is in the creature, floweth from him, as the stream from the fountain: And is certainly much more in him, he having lost nothing by the Communication of the Creatures shares to them. So that whosoever will acknowledge a Being that is infinitely good, must also acknowledge that Being infinitely provident for the Creatures that derive from him: and every creature thus deriving, God who wanteth neither Power nor Activity, must as naturally care for them all, as a Father or Mother careth for every Child, and a bird for every young one. And it is nothing but some men's Atheistical conceptions, and others more imperfect notions of God, not considering the Divine Being in the extent of his Immensity, Activity, Power, and Goodness, which maketh any so much as in the least to hesitate, as to the Doctrine of Divine Providence.  
3. Let us once more turn our eyes to the strange effects and events which we see in the world: of which we see great variety, and many of them which appear to us of great moment and consequence. Now supposing that there were not a Divine Providence directing and governing them, and being the first cause to them, they must either be the products of so many Machine's or Engines, moving necessarily; or of the imperate acts of some creatures endued with wisdom and counsel. We shall find the effects in the world such as are impossible to be products of any such nature.  
1. Were they the products of the first, Man might have a previous knowledge of, and not at any time be surprised by them.  
2. Were they merely the products of the second, God himself could hardly be conceived, to have a previous certain knowledge of them, so as by his Prophets to give the world a warning.  
1. I say first, Were the effects we see in the world necessary, depending upon a certain fate, and moving in a certain order; What then hindereth, but man might have a certain previous knowledge of them things which work necessarily, work certainly, and evenly? Thus indeed the Sun, Moon, and Stars, and all natural agents move: Every Almanackmaker therefore will tell you how many hours the Sun will shine in a day, six, twelve months hence; when the Eclipses shall be of either Luminary, and to what degrees they shall be obscured. But can they also tell us when the next great Plague, the next Innundation, or Fire we shall hear of shall be? or when, and where shall be the next great mutation in an Empire, or a Kingdom? We see men (sometimes) infinitely surprised in the product of second causes, so contrary to their expectation, and to what appeared to us would have been their probable effect. If things had moved by a Law of Fate, the world is now so old, that the course of its motions would have been matter of science and demonstration to us; but alas there is nothing less. Who can tell what to morrow will bring forth? not only as to his own particular concerns, but the far greater, and more general concerns and interests of mankind, and the Church of God in particular.  
2. How then are they produced? Is it from the will of man? I ask whether from the wills of men working necessarily, as the first and only principle of them; or working freely, and at perfect liberty; the first surely none will assert that considers what he saith. If from the wills of men working freely, than they might also work and move otherwise than they do. Then I say it is hard to conceive, how God himself should have a certain knowledge of things, previous to the event or effect; for there was no certainty of such an event or effect. But that God hath such a certain previous foreknowledge, is evident from all the Prophecies, where by his Prophets, he foretold things that were to come to pass many hundreds of years after; and that with all their circumstances. The great effects of created Being's must have some cause, I mean some first cause: If this were Nature, or Fate, i. e. a necessary law imposed upon them; their motions would be even, uniform, subjected to our art and foreknowledge, which they are not. If the first cause of them be the wills of men, working upon choice, there could then have been no certainty of them before they had existed; for they might as well not have been, as have been. If any say, but though the wills of men move freely, yet he who calleth the things that are not, as if they were; he knew which way things should be, and how the wills of men would move. This we most freely grant, but we also say, That he knew them, because he willed either to effect, or to permit them; and that supposing this Decree of Providence, there must also be a working of it, upholding created Being's, conducting their effects, and many times overruling them: and this is that which we call Providence.  
4. In a further evidence of this, I might call in a plentiful Testimony, from the most learned and wise amongst the Heathens. But I shall not much trouble myself or you with that discourse; but refer those that desire to be satisfied herein, to the excellent discourse of Du-Plessis Lord of Morney, in his Book of the Trueness of Christian Religion, Chap. 13. where he showeth Providence a bundantly owned by Plato, Plotinus, Hierocles, Aristotle, Cicero, Seneca, and others. I shall therefore only add one passage of Seneca (not I think particularly by him mentioned); it is in his Book of Natural Questions, Chap. 45. where he calleth God, The keeper and governor of the whole world: 
Custodem, rectoremque universi, animum & spiritum, mundani hujus operis Dominum & artificem, cui nomen omne convenit. Vis illum fatum vocare? non errabis. Hic est, ex quo suspensa sunt omnia, causa causarum. Vis illum Providentiam dicere? rectè dices. Est enim cujus consilio huic mundo providetur, ut inconcussus eat, & actus suos explicet, Seneca Nat. Qu. l. 2. cap. 45.  a Mind, a Spirit, the Lord, and Artificer [or Creator] of all the world, he to whom every name agreeth. Will you call him Fate? you will not be out. For he it is on whom all things depend. Will you call him Providence? you will say right; for by his Counsel the world is provided, and taken care for that it remains steady, and performeth its operations.  
Salvian upon this Argument tells us, that the Heathens acknowledged God to be in the world, as the Master of a great Ship is in that, abiding always in it, and stirring up and down: Whence he cryeth out, 
Quid potuerunt de affectu, & diligentiâ Dei religiosius sentire? Salvian, l. 1.  What could they more religiously judge and speak of God, than to compare him to the Governor of a Ship, who is never in the Ship idle, but continually at work either in one kind or another? The Pythagoreans compared God to the Soul in the body, filling each part, and actuating each part of the body. The Platonists call him the moderator of all things. The Heathen Poets speak as well and fully. Virgil telleth us, God is continually moving throughout all the Earth, Tractusque maris, coelumque profundum, and the Waters and the Heavens. In short, none but some of the most sensual and brutish Epicureans, ever so much as called this in question.  
5. But hitherto I have been arguing this point with you as men, to convince you of it if you were Heathens, and had no knowledge of the Holy Scripture. When I consider you in that notion, I must say to you, as the Apostle speaks in another case, We have a more sure word of prophecy. As we by faith understand that the worlds were at first made by God: so by faith also we plentifully understand, that the created worlds are upheld, preserved, protected, and governed by God. I shall hereafter more distinctly prove this in my following discourse, when I shall come to speak of the distinct and particular acts and objects of this Divine Providence. I shall only here make use of a few, instead of very many Scriptures which might be produced, Heb. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Upholding all things by the word of his power. He at first made all things by the word of his Power, and he upholdeth all things by the word of his Power. My Text saith, He preserveth both man and beast. Our Lord telleth us, that he clotheth the grass of the field, and feedeth the Ravens, Matth. 6. The Psalmist tells us, that his kingdom ruleth over all. And again, Matth. 10.29, 30. Are not two sparrows sold for a farthing? yet not one of them falls to the ground without the will of your heavenly father. Acts 17.28. In him we live, move, and have our being. Prov. 15.13. The eyes of the Lord are in all places, beholding the evil and the good. John 5.17. My father worketh hitherto, and I work. In short, the places of Scripture confirming this Doctrine of Divine Providence, are very many; and will most of them fall under some part or other of my ensuing discourse, referring to the particular objects and acts of Divine Providence. And I therefore shall not in this place further enlarge upon them, but come next to consider the extent, or particular objects of Divine Providence. I proceed therefore to a second Question.  
Quest. 2. What are the objects of Divine Providence? or how far doth the Divine care extend?  
Though the Epicureans of old would acknowledge no Providence, and many of the Stoics asserting a Fate, destroyed it; yet the wiser Peripatetics would grant it, though but a limited one, extended to some particular Being's and things; and too many amongst those who are called Christians, seem to inherit something of their spirit. I remember that when Pharaoh saw Egypt almost destroyed, he calls for Moses and Aaron, and bids them go and serve the Lord: but adds, Exod. 10.8, But who are they that shall go? When Moses replied, We will go with our young, and with our old, with our sons, and with our daughters, with our flocks, and with our herds will we go. He replieth vers. 10. Let the Lord so deal with me, as I let you go and your little ones. Thus many deal with God. When they consider the vast bodies of the Creatures, the great varieties of their beings, and qualities, their motions, etc. they are forced to acknowledge a Divine Providence; That the world could not stand, nor the parts of it hold together, unless a Superior hand ruled, upheld, and governed them: They therefore will acknowledge a Providence, as to the great bodies of the Heavens, etc. But say they, How far will you extend it? When they hear us assert it as to all things, the sound of the little ones in nature, troubles them, yea, and as to the wills of men, they are wonderfully disturbed. We must therefore inquire what the Scripture saith, which certainly cannot err, as to the bounds and extent of God's Providential care. The Scripture tells us, Heb. 4.13. That all things are naked, and open before him with whom we have to do: That the eyes of the Lord are in every place beholding the evil and the good, Prov. 15.3. My Text saith, He preserveth both man and beast. The Apostle to the Hebrews saith, He upholdeth all things by the word of his power. But to speak more distinctly; we extend the Divine Providence, 1. To all Being's. 2. To all motions and actions of Being's. 3. To all omissions, suspensions, or cessations of action. 4. To all events of things.  
1. First, I say, to all Being's. Being's are usually distinguished into such as have no life, or such as have life. Or if you please we may make use of that plain division of Being's into, 1. Such as have no more than a mere Being, neither life, nor sense, nor reason. Such are the Heavens, the Earth, the Waters. Or, 2. Such as have Being, and life, but no sense. Such are herbs and plants. Or, 3. Such as have Being, and life, and sense. Such are Beasts, Birds, Fishes, Infects, etc. Or Lastly, Such as have not only Being, life, sense, but Reason also. Such are Angels and Men. I shall show you that Divine Providence extends to all these.  
1. To such things as have mere Being's. As to the Heavens, Extol God (saith the Psalmist), Psal. 68.4.33, Who rideth upon the Heavens. God's riding upon the Heaven signifies his influence upon them, and his Rule and Governance over them. Our Saviour telleth us, That he maketh his Sun to shine, and his Rain to fall upon the just and unjust; yea, and God makes it a thing proper to him to give rain: and the Scripture telleth you of his giving it, and withholding it at his pleasure, as in the days of Elijah. Job 9.7, God is said to be he who commandeth the Sun, and it riseth not, and sealeth up the stars. For the Earth, he is said to hang it upon nothing; and certainly so great a weight would not hold there long, if it were not held up.  
2. For those things which have not a mere Being, but life also: they are the herbs, and plants, and flowers. He causeth the grass to grow for the , Psal. 104.24. Psal. 147.8, He maketh the grass to grow on the mountains: He clotheth the grass of the field, which to day is, and to morrow is cast into the Oven.  
3. For those Being's which have life and sense. He feedeth the fowls of the air, Matt. 6.18. Not a sparrow falls to the ground without him: he called for the flies and locusts, etc. against Pharaoh.  
4. For the most perfect Being's, viz. such as have not only Being, life, sense, but Reason also; These are either Angels or Men. Providence reacheth to both of these; it reacheth to the good Angels: he commandeth all his Angels to worship Christ; he maketh his Angel's Spirits, and his Ministers a flaming fire, Heb. 1.6, 7. and ministering Spirits for the good of his Elect. How frequently do you read in Scripture of God's government of his Angels, in sending them upon his messages? For the Devils: the Old Testament tells you of his employing them against Ahab; of his commissionating them against Job. And the New Testament plentifully declares their subjection to the Son of God. For Men; the Scripture speaks abundantly. My Text telleth you, He preserveth man and beast. In short, there is hardly a leaf in Scripture but abundantly confirmeth this piece of Divine Providence in one particular or other.  
Secondly, I say, the Providence of God extendeth not only to all Being's, but to all the Motions and Actions of Being's: upholding them to their motions, governing all their actions. The grass groweth not, the sparrow falleth not, the Lily groweth not, without our Father: he hath made the Ordinances for the Sun, and Moon, and Stars, for the day and night. It is he that thundereth out of Heaven, 1 Sam. 7.10. 2 Sam. 22.14. The Scripture  asserteth the influence of God upon the natural motions of all creatures; nor is it to be excluded from the voluntary Actions, whether good or bad. As for good actions, he moveth to them, he assisteth in them. As to bad actions, he upholdeth as to the natural action, but hath nothing to do with the malice and wickedness of it, but to govern it, when showed, to his own wise ends. The Scriptures are infinite which might be produced in the proof of this. What can be plainer than that of our Saviour speaking of good actions, Joh. 15.3, Without me you can do nothing: that of the Apostle, Phil. 4.13, I can do all things through Christ that strengtheneth me; and again, He giveth to will and to do. For bad actions, He suffered all Nations to walk in their own ways, Act. 14.16. And the Psalmist saith, Psal. 76.10, Surely the wrath of man shall praise thee; and the remainder of wrath thou shalt restrain.  
Thirdly, The Providence of God extendeth to all omissions, cessations, or suspensions of actions; yea, and to all irregularities of natural motions or actions. It was from God that the fire did not naturally act to consume the three children; nor the Lions to devour Daniel though in their Den; that the Sun stood still in the Valley of Ajalon; that it went backward, as appeared by the shadow upon the Dial of Ahaz: and so as to actions depending upon the will of man, Gen. 20.6, God saith to Abimelech, that he suffered him not to touch Sarah; Jacob telleth his Wife, Gen. 31.7, that God suffered not Laban to hurt him. Multitudes of Scriptures might be produced in this case.  
4. Lastly, The Providence of God extendeth to all events. Events are reducible to two heads; they are either such as are good and grateful to us, or such as are evil and afflictive. The hand of Providence is in both. There is no good event but is from God; he is the fountain of good, the author of every good and perfect gift: evil events are from him, Is there any evil in the City (saith God by Amos), and I have not done it? Afflictions spring not out of the dust (saith Job). But the holy Scripture is so full of proof of this, as I need not give particular instances; especially considering that it hath been recognized by the children of God in Scripture, and is so by every one of us, so often as we either praise God for any receipt of good, or deliverance from evil; or pray unto him for the collation of any good thing, or prevention or removal of any evil. Thus now I have confirmed the Doctrine of Divine Providence, and also shown you the extent of it. I should now come to discourse of the particular acts of it; but first let me make some application of this general discourse of Providence, so far as I have carried it on.  
In the first place, observe from hence, Use 1 how unreasonably and Atheistically any deny the Providence of God, and that in the extent of it: Atheistically, for it is all one to deny a God, as to deny the Providence of God. If there be a God, there must be an infinite Being filling all places: infinitely active, all eye, all ear, all understanding, doing all that from his most perfect Essence, which we do by the help of our senses, or any of our faculties. Now that God should fill all places, see, hear, understand all things, motions, actions, events, and not rule, and govern all to the wise ends of his own glory, having a power so to do, is to fancy that of God, which cannot be presumed of a man like ourselves. Those therefore that deny Providence, must have deceived their souls with some false ideas, and conceptions of God, and set up an idol in their hearts, instead of the true and living God; Either a finite and limited Being, not filling Heaven and Earth: or a dead, lazy, dull, careless inactive Being. All which is indeed to blaspheme, to deny God instead of acknowledging him. 2. As it is Atheistical, so it is most irrational. I have formerly discoursed that, and therefore shall refer you to it. To fancy that the world could be preserved or governed in that order in which we see it, without an infinite God giving conduct to it, ordering it, and ruling it to his pleasure, is to fancy that may be done casually in so vast a place as the whole world, which we see cannot be in a little City or Family; than which nothing is more unreasonable. 3. Nor thirdly is any thing more contrary to the Scripture, for there is no one proposition of truth, that hath a more plentiful evidence of Scripture, than this Doctrine of Providence hath. I beseech you therefore to take heed of suffering any such suggestion, any such thought, or imagination, to possess your hearts: look upon it as a very great piece of Atheism to deny, or to dispute it: besides that, as I shall show you by and by; There is no Doctrine of greater use to settle and compose our Spirits under all the varieties of the world, nor to keep us in a more holy, quiet, patiented temper, and in a dependency upon God under all accidents which occur to us, than this Doctrine of Providence. Let this therefore be the first use and application of this excellent Doctrine, to settle your hearts in this point, so consequential to a just, and due notion, and a right apprehension of him who is the living and true God.  
In the second place, Use 2 Let me apply this by way of caution. You have heard that there is a Divine Influence upon all Being's, Motions, Actions, Events, etc. But take heed of two things; 1. Of thinking that the Providence of God necessitates all motions, and actions of voluntary Agents. Or, 2. That it gives any supersedeas to our own endeavours, with reference to Events. Some Agents indeed act necessarily, all but rational Agents do so; they have no reason, and consequently, no counsel, deliberation or election. But reasonable creatures, such as men and women are, have a Will, and act from it as from their principle: these the Providence of God influenceth, but doth not compel or necessitate. The Providence of God influenceth a man to good actions, suggesting them to him, moving him and inclining him unto them, but not enforcing him. As to evil actions; the influence of Divine Providence is otherwise. God doth not suggest, not move, not incline the heart to them. It upholdeth the creature to the mere natural action. 2. It suffereth the sinner to vent the malice and wickedness of his heart in the action. 3. It governeth the action when done, to the wise end of God's glory. The influence of Providence neither necessitateth the child of God to do good, nor the sinner to do that which is evil. This is one thing you must warily understand.  
Secondly, Take heed of thinking that the influence of Providence as to all events, supersedeth any thing of lawful endeavours, in order, either to the obtaining a good, or preventing a bad event or issue. The influence of God's Providence doth by no means justify man's improvidence. There is a great deal of reason for this, if we duly weigh it.  
1. Providence is not our rule. We are to walk by the Precept, and to depend upon Providence. So that whatsoever the word of God maketh our duty to be done, or used as a mean in order to the obtaining of any event, remaineth still our duty, without respect to the influence which Providence hath upon events.  
2. Again, The Providence of God doth ordinarily bring about events by our endeavours as means. It is an extraordinary working of Providence, when it bringeth about an event without humane means; it ordinarily brings them about in, and by the use of means: hence it is that we cannot regularly depend upon Divine Providence, without the use of proper means. So far is the influence of Providence from superseding the use of means. Thus the Providence of God neither destroyeth nature, nor discourageth industry.  
In the third place, Use 3 I know no Doctrine of further use than this, for the comfort and relief of the spirits of God's people under any of the afflictions of this life. The wheels of the world sometimes run very cross, not only to the expectations of God's people, but to their sensible interests: I say, to their sensible and appearing interests, for contrary to what is their true and real interest they cannot run. All things shall work together for the good of them that love God. All things must be theirs, for their good, profit and advantage. But God's dispensations to them in this life are sometimes very afflictive, very ingrateful to their sense. Now what a relief is this to a child of God to be assured of this, to be rooted and confirmed in this, That there is a Divine Providence extending itself to all the motions and actions of creatures; To all the suspensions, omissions, and cessations of creatures action. Hence follow divers things, which may be of great relief to us under our disquietudes.  
1. That the omissions, suspensions, cessations of actions in means; yea, their workings contrary to our expectation, are things ordered by Divine Providence. It is wonderful how great an affliction this thing sometimes gives persons of more thoughtful and reflexive tempers. We lose a friend, and fancy, if such or such means had been used, or if such or such a thing had not been done, our husband, child, wife, had not died: you know what Martha said to our Saviour, Joh. 11, Lord, if thou hadst been there, my brother had not died. But now suppose this, that if such or such a thing had not been done, in a natural course thy friend had lived: (for that is all thou canst say), yet was not the hand of God in it? had the Providence of God, thinkest thou, no influence upon the omission of such a means as was omitted, or the use of such things as thou conceivest to have been pernicious? Doth not a sparrow fall to the ground, and is thy friend (thinkest thou) fallen to the ground, without thy Father? thy Father ordering the omission of such a mean as might have preserved his life, or the use of such things as hastened their dissolution. God often hides from us what shall be the proximate cause of our end, and so as to our friends. It is true, if we have knowingly, and wilfully omitted or neglected probable means, we have cause of some reflection; but yet even in that case, the providence of God reaching to all events is some relief to us. In this sense it is no blasphemy to say, God often deceiveth the Physician, and the solicitous friend; that is, suffereth them to err under false apprehension. There is not an omission but Providence hath influenced, not a suspension, or cessation of an usual action in a natural agent, nor a contrary operation of it, but the Providence of God hath influenced it. We, our friends, are of more worth than many sparrows, and fall not to the ground but by the will of our heavenly Either; so as we do but torment and disquiet ourselves in vain.  
Secondly, If the Providence of God influenceth all events, and that too, by effecting them, if not sinful; They must, as to the people of God, be good, and for good, and the products both of infinite wisdom, and of infinite goodness. It is our unhappiness, that we judge of events to us in this world by sense, and not according to faith. This maketh us call many things evil; indeed there is nothing can happen to a good man truly evil: for the hand of his Father must be in it. Providence must have the ordering of it, and never did the hand of a good Father, knowingly mix a potion of poison to his child, and with his own hand give it him to drink. We do not ask evil of God; and he that heareth our prayers, will not, when we ask him bread, give us a stone, nor when we ask him a fish, give us a Scorpion. If we that are evil, know how to give good things to those that ask them of us: much more doth our heavenly Father, know how to give good things to his children, ask them of him. In this we may be secure: If the Providence of God influenceth all the events of the world, he so regulates them, that although they may prove sensible, joyless, and afflictive evils; yet they shall never prove real evils to those that fear God, but in the issue appear the products, as of infinite wisdom, so also of infinite goodness. Thus far this Doctrine of Divine Providence is a great fountain of consolation to the people of God.  
But lastly, Let us inquire what duty we may conclude from hence, and that is very much. I shall instance in some few particulars.  
1. Is there a Divine Providence? and doth this influence all beings, motions, actions, events, & c? Let us learn then the duty of faith, to commit all our ways unto God, to trust in him, and depend upon him. It is a duty we are often in Scripture called to, and that with respect to our persons, and with respect to our affairs and ways, 1 Pet. 4.19, Wherefore let them that suffer according to the will of God, commit the keeping of their souls unto him, in well-doing as unto a faithful Creator. Our Saviour presseth it in opposition to two things.  
1. In opposition to the fear of man, Matt. 10.28, 29, 30, And fear not them which kill the body, but are not able to kill the soul. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? But the very hairs of your head are numbered. Fear you not therefore, for you are of more value than many sparrows.  
2. Again, He presseth it in opposition to too great solicitude, Matth. 6.25. Therefore I say unto you, Take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body, what you shall put on. This he presseth from God's Providence, for the Lilies, the Birds, etc. vers. 26, 27, 28, 29, 30, 31.  
2. With respect to our affairs, and the events of things in the world, so far as they concern us. 1. Pet. 5.7. Casting all your care upon him, for he careth for you. Psal. 55.22. Cast thy burden upon the Lord, for he shall sustain you. Psal. 37.3. Trust in the Lord, and do good. Vers. 5. Commit thy way unto the Lord: trust also in him, and he shall bring it to pass. Prov. 16.3. Commit thy works unto the Lord, and thy thoughts shall be established. Man troubleth himself in vain, both with care and fear; the Child of God especially. We cannot let God alone to rule and govern the world. But surely, if there be a God in the world, an immense and infinite Being that filleth all places, and infinitely active, seeing and hearing all things; and this God is not idle, but influenceth all beings, all motions and actions of beings, all suspensions, omissions, and cessations of action in the creature, all events; and if he hath any Children, people, or servants in the world, whom he loveth, delighteth in, careth for; these people may trust him, and commit themselves and their ways to him, and it is their duty so to do. Who may trust God? who may commit their ways unto him, if these should not? Let me therefore say with the Psalmist, Psal. 115.9, 10, 11. O Israel, trust thou in the Lord: O house of Aaron, trust in the Lord: you that fear the Lord, trust in the Lord. Be not over-solicitous, be not sinfully afraid as to any events. There is a God that ruleth in the earth, that overseeth the world. But this trusting in God must be,  
1. In doing good: Trust in the Lord, and do good, Psal. 37.3. Our souls must be committed to the Lord in well-doing, 1 Pet. 4.19. There is no trusting in the Lord, without walking in his way. The unholy walking man hath no ground to trust God for any good: he hath no promise to bottom his trust upon. We must trust God in an holy walking.  
2. We must, notwithstanding the Providence of God, trust God in the use of proper means. The reason for this is, because the Precept commandeth the use of lawful means. Trusting of God is indeed exclusive of the use of unlawful means, but it always includeth the use of means that are proper and lawful. To refuse proper and lawful means, and talk of trusting God, is to tempt him not to trust him.  
3. It includeth also the use of Religious means: such as the waiting upon God in the use of his Ordinances. The word Sacraments, and Prayer: For these things (saith God) I will be enquired of by the house of Israel. Prayer is a general means instituted by God for the obtaining of any mercy. But I say, supposing these three things: That a Child of God keepeth in the Lord's way, and hath used all proper means for an event which he hath desired, and sought the Lord for by Prayer; This Doctrine of Divine Providence showeth him the highest reason imaginable, for his committing both his person, and his ways unto the Lord, without any anxious solicitude, or distracting, fears: Because he is the Lord who careth for us, therefore we should cast our care on him.  
2. A second thing which I shall press upon you as your duty, and consequent to this Doctrine of Providence, is a pious security in all conditions, and with respect to all events. There is a sinful security which all good men ought to avoid, and to take heed of. Security is the freedom of the mind from care, as to this or that thing. Now this is sinful two ways.  
1. When the ground of it is some carnal confidence, a relying on some arm of flesh. Cursed be he (saith the Prophet) that trusteth in man, and makes flesh his arm. Thus the Jews were often secure upon the view of their great allies and confederates, Assyria and Egypt. In like manner people may be secure upon the account of their relations and interests, or the power and favour of men. We are commanded to cease from man, whose breath is in his nostrils; and the Psalmist tells us, It is better to trust in the Lord, than to put confidence in Princes.  
2. When there is a pretended confidence in God, but not conjoined with an holy walking, nor with a due use of means, Natural, Moral, or Religious; take heed of such a security as this is. That which I call a pious security, is the fruit of a confidence in God. When the minds of men upon the view of a Divine Providence, are quiet, and free from distractions, and overmuch solicitude as to the events of things, whether relating to the Church, or to their own particulars. This I say is every good Christians duty: and if there be such a Divine Providence, as I have been discoursing of to you, it is the most reasonable thing in the world. God is the highest rational Agent, and must work for some ends, and those the best; the great end of his Glory, the subordinate end is the good of his People. Now if he hath in his working an influence on all beings, all motions and actions, all omissions, suspensions, and cessations of such motions, all events, etc. Certainly that man or woman that loveth and feareth God, and keepeth his way, and hath used all proper means, natural, moral, or religious, in order to the obtaining of what he apprehendeth for God's Honour, the good of his Church, or his own particular good, he hath all imaginable reason to sit down quiet, and be secure. Affairs in the world are upon the wheels, but those wheels are full of eyes: God seethe all things, and his hand is in and upon all things, and hath his own ends in his eyes, and a power to turn all things, and to make them to serve his ends. We may in the darkest day cry out, Psal. 76.10. Surely the wrath of man shall praise him, and the remainder of wrath he shall restrain. A good Christian may sit down, having done his duty, and leave the world to wag as it will. Let that great Ship wallow as it will, there is one that sitteth at the Stern, that will guide it, and all its motions, it shall at last come into the true Port. Hence a Child of God hath reason enough in all things to give thanks, and at all times to rejoice in the Lord, and again to rejoice. What then mean the disquietments, anxieties, and sollicitudes of our thoughts? Are they not tacit denials, or suspensions of the workings of Divine Providence? Are they not Indications of the weakness of our Faith? Certainly if we had Faith in the Doctrine of Divine Providence, if it were but as a grain of mustardseed; we should only attend our duty, and when we had done that, should speak to our soul, if yet in a tumult, Why art thou cast down, O my soul? why art thou disquieted within me? Trust still in God, for I shall praise him, who is the health of my countenance, and my God. This is a second piece of duty.  
3. A third duty which this Doctrine of Divine Providence will evidence but reasonable for us, is, A patiented waiting for God under all the displeasing varieties of this life. A duty which in Scripture you will find often called for by God, and his Holy Servants, who have spoke in his Name, Psal. 27.14. Psal. 37.7, 34. Psal. 6●. 5. Prov. 20.22. Hos. 12.6. and as often resolved upon by the Holy Servants of God, Job. 14.14. Psal. 25.21. Psal. 52.9. and in many other places: And there are many excellent promises that are made to it, Psal. 37.9. Prov. 20.22. Isa. 49.23. It is exclusive of all murmuring, repining, and discontentedness at any of God's deal; of all use of irregular means to help ourselves: it is an habit of grace, which in the midst of the most adverse and afflictive Providences, teacheth us to stand still, and to see the salvation of God. It is a great piece of a Christians duty, keeping a Christian in his station, and in the paths of holiness, under the most cross and thwarting Providences, in the most dark and gloomy days, and the greatest confusions we see in the world. The failure of this is like the starting of the Ballast in a Ship in a storm: every Ship of burden, that goeth to Sea, hath a Ballast of stones, or sand, or some weighty thing, which keeps it even upon the waters; if in a storm this Ballast starts, so as it is thrown on one side, and gives not a just poise to the Ship, there is a great danger of a wrack, the Ship presently lies all on one side. Faith now is this Ballast, active patience, or waiting for God in a storm of Providence, is that which keepeth the soul poised; if this Ballast starts, there's great danger of the souls being overwhelmed. Now this Doctrine of Providence, and the extent of it to all motions, actions, to all suspensions, omissions, and cessations of actions, to all events, and future contingencies, showeth us the duty and reasonableness of this patiented waiting. Is there a storm, a whirlwind, an hurricane of political motions in the world? It lets us know that God is in that storm, God is in that whirlwind, that hurricane is not without the Lord, and God is not out of it. If the Enemies of the People of God could raise a storm without the Lord, or when they have raised it shut God out of the Governance of it, it were something; but they can do none of this: we can have no confidence in them, in the goodness of their natures, or their designs; but we may be confident of God, and wait for him. I compared Providence before, to a man of business, that seldom keeps a road; but ever and anon turns out this way, and that way, as his variety of business leads him; those that will bear such a man company home, must ever and anon wait for him, while he turneth out of his road. Let this Doctrine of Providence have this kind influence upon your souls, to make you to wait upon God, whiles he hideth himself from the house of Jacob, and to look for him. It is good to wait upon God; for none yet that ever waited upon him, returned ashamed; it is your duty to wait upon God, he is a great Sovereign, he hath required this homage from your souls. It is reasonable you should wait on him; for you may be sure he is in every storm, in every hurricane, seeing it, working by it, governing of it.  
4. This Doctrine of a Divine Providence, showeth the reasonableness of a passive patience, or submission to, and contentation with our lot and portion in the world, under the most afflictive and adverse issues. Nothing comes to pass without the Will of God, not a sparrow (as cheap, and inconsiderable a bird as it is) falleth to the ground without our heavenly Father. It is true, while we are in the world, we are in the midst of briers and thorns; subjected to a thousand accidents, which are afflictive to us, afflictions in our bodies, troubles in our spirits, crosses in our relations, and in our affairs in the world; and no affliction is joyous, but grievous. It is the great effect of Faith to make us glory in tribulations. But certainly, although this Doctrine of Providence doth not show us a sufficient ground to glory in tribulations, which is an exercise of grace most proper in such Tribulations, as we suffer for the name of Christ; as the Apostles went away rejoicing, that they were thought worthy to suffer any thing for the name of Christ. But surely the consideration of this Doctrine of God's Influence upon all events, all motions, all actions, etc. of his Creatures, showeth us a great reason why we should be submissive and patiented, possessing our souls with patience under the most afflictive contingencies of this life. I remember Rabshakeh would not have the men of Jerusalem think that he was come out without God against that place. Is affliction come upon thee? Are crosses in thy estate, in thy relations, come upon thee? Think not that any of them are come upon thee without God; the hand of God is in this sickness, in this pain, in this depriving of thee of thy near relations; in this poverty that hath overtaken thee like an armed man. None of these things are come upon thee without God, 1. Willing them. 2. Nor without God influencing them, ordering the causes of them: now if we do but consider the wisdom and infinite goodness of this God; if we do but look upon him, as our Father, how cogently doth the Apostle speak, Heb. 12.10, 11. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: Shall we not much rather be in subjection unto the father of our spirits, and live? For they verily for a few days, chastened us after their own pleasure: but he for our profit, that we might be made partakers of his holiness. How many arguments are there in two verses to persuade us to this submissive patience? The main argument is from our reverend subjection to the Fathers of our flesh. Hence the Apostle concludes, that we ought much rather to be subject to the Father of our Spirits. 1. They were but the Fathers of our flesh: he the Father of our spirits. 2. They chastened us after their own pleasure, but he for our profit. But I say here is argument enough, God is in the affliction, It is the Lord (said that good man) let him do what seemeth to him good. Nothing can seem good to God to bring upon his people, but what truly and really is for their good; he cannot but give good things, dispense and deal out good things unto his people: submit yourselves therefore unto God, under his severest Dispensations. Remember he is in the storm and whirlwind.  
5. This Doctrine of Providence may convince you of the reasonableness of your duty of Prayer. 1. Daily Prayer. 2. More extraordinary, and solemn Prayer. I say first daily Prayer. Every day is pregnant with new designs. The world is a place full of a variety of Being's, and those are in daily motion and action: hence we are subject to infinite accidents, and as our Saviour saith, Who can tell what a day may bring forth! This speaketh our subjection to ingrateful changes and mutations. Now certainly the same reason that teacheth us, if at any time we have any business of concernment to us (that may (if it goeth for us) be much for our advantage, if against us, much to our prejudice) to be dispatched in Parliament, or any Court of Judicature; to apply ourselves to those persons, to whom in those cases we may have access, to entreat them to be our friends, and to lend us their assistance, should also direct us to be as constant and diligent in our Applications unto God by Prayer. We have great concerns in the world every day, the concerns of our lives, our health, our success and prosperity in our affairs, the concerns of all our friends and relations, above all, the concerns of our immortal souls. The good prosperity and welfare, or the evil and mischief of them, all doth very much depend upon the motions and actions of other beings, as well as our own, upon the omissions, cessations, and suspensions of their actions, upon the events, etc. Now you have heard that the great God of Heaven and Earth filleth the world, influenceth all beings, motions, actions, cessations, suspensions, or omissions of action, all events; he is ever present, seeing, and considering the matters of the world; Will not now Reason evince it to be our duty, to be much in Prayer alone, with our Families, morning and evening, to be crying to God, Prosper thou the works of our hands upon us? Restraint of Prayer from God, argues Atheism in our hearts, either that with the fool in the Psalm, we say in our hearts, There is no God: or else that we say, Tush God, seethe us not, the Almighty doth not regard us.  
2. But it lets us see the more especial reasonableness of more solemn and earnest Prayer, upon more especial Emergencies. I told you that every day is big of events, and who can tell what any day may, or will bring forth? But there are some more especial times, when we have more high and eminent concerns upon some special undertake, or when some eminent danger threateneth us. In reason here, our sense of a Divine Providence influencing all events, all Being's, all motions and actions, of Being's, and all omissions, cessations, or suspensions of such actions, doth more particularly oblige us, upon the emergency of such affairs, to be more earnest and importunate with God. It is the precept of Solomon, Acknowledge him in all thy ways, and he shall direct thy steps. And accordingly hath been the practice of the people of God; as you see it in the whole story of holy Writ, and is the practice of the people of God still. Now this Doctrine of Divine Providence justifieth this practice of the children of God, as a very reasonable practice; and evinceth as daily Prayer, so this more set and solemn prayer to be the reasonable practice of all those that have any knowledge of God, or any desire to maintain fellowship and communion with him.  
6. Lastly, As it evinceth the duty and reasonableness, both of daily, and of solemn and extraordinary prayer: so it evinceth also the duty, both of daily, and more solemn and extraordinary praises. We have not a good thing happeneth unto us, but there is an hand of God in it: it may be some created Being hath been the instrument to bring it to our hand; but the action or motion of that created Being hath been influenced by God. The event or issue hath been ordered, governed and directed by God; the hand of God is in every days health and protection, in every night's sleep and preservation. But this is obvious enough to every Christian, of how mean a capacity soever. I shall therefore add no more to this part of my discourse. I have, you see, hitherto proceeded no farther than to prove, That there is a Providence. 2. And to show to you the exceeding great latitude of its objects.   

SERMON V, VI  Heb. I. 3. Psal. XXXVI. 6. 
— Upholding all things by the word of his power.  
— O Lord! thou preservest man and beast.  
I Have hitherto showed you no more, Than that there is a Divine Providence extensive to all things, influencing all Being's, all motions, and actions of Being's, etc. I am now come to discourse concerning the acts of God, by which he exerciseth this Providential care. Divines do usually reduce all to two Heads. 1. Preservation. 2. Government. Preservation respecteth the creatures' Being's; and that in esse tali, in such a kind of Being as he at first created them. Government properly respecteth the motions or actions of these Being's, or the omissions, suspensions, or cessations of such actions or motions, and the events of the things. The Proposition I shall a little enlarge myself upon, is this,  
Prop. That as the worlds were at first made by the power and word of God, so they are by the same power and word preserved and upheld.  
The Heathens had some notion of this, as appeareth by their fiction of Atlas, bearing up the world upon his Shoulders. God is the true and only Atlas: the Apostle saith, He upholdeth all things by the word of his Power. The Psalmist saith, That he preserveth both man and beast. You have a recognition of this, in that solemn prayer of the Levites, Neh. 10.6, Thou, even thou, art Lord alone, thou hast made the Heaven, the Heaven of Heavens, with all their host; the earth, and all things that are therein; the sea, and all that is therein, and thou preservest them all. Job gives God the glory of this, Job 7.20, I have sinned, and what shall I do unto thee, O thou preserver of man! But although the upholding, and preservation of the world, the influence of God upon the world, in order to its standing and conservation, be matter of clear and undoubted Revelation, and demonstrable by reason, and confessed even by the wiser amongst the Heathens themselves; yet every one possibly doth not sufficiently understand the method and order of God's sustentation, and preservation of the world: Nor dare I promise you fully to open it to you, and make you to understand it, for how little a portion of his ways do we know? But something I will speak in particular. I hope it may be of further use to you, not only to expound God's works, but to make you understand how wonderfully we are preserved, and what a necessity there is of the Divine hand to uphold our souls in life, and us in any state of well-being. Only let me first premise two or three things.  
1. That there is a more common and general preservation of all beings, and a more special preservation of some.  
2. That there is a preservation common both to man and beast, and a preservation more peculiar to man; and yet more special to the people of God, those amongst the sons of men, whom God hath set apart for himself.  
3. That there is a preserving Providence, respecting the body and outward man: and a preserving Providence, respecting the inward man.  
4. That as to man he is considerable in a threefold capacity. 1. In his personal capacity, as a reasonable creature, endued with all the powers and faculties of vegetive and sensitive creatures: and further, with several powers, and faculties suited to his reasonable nature. 2. In his Political capacity, as he makes up a member of a Kingdom, or civil society. 3. In his Ecclesiastical capacity, as in society with others he makes up that body of people which is called the church of God. God preserveth him in all these capacities; of which (when I come to it) I shall speak more particularly, and distinctly.  
I shall lay down several conclusions. The first of which shall be more general and extensive to such creatures as have merely being, and no life. The other will concern living creatures, and amongst them men, as the nobler and more excellent of them.  
1. Concl. God by the word of his power upholdeth the Being's, order, and courses of all his creatures; so as not only their natural inclinations, and qualities, and affections, by which they are mutually serviceable to each other, and to the upholding of the universe, do not fail, abate, or decay, but so, that their power and opposite qualities work not to the ruin and destruction of the whole. This now to him who will give his thoughts leave to stand upon it, will appear a great and wonderful work of God, and no less than a wonderful miracle of Divine Providence. When God gave a being to the world, and to all the things therein, he endued them all with several qualities, according to his infinite wisdom; he set them in an excellent order, so as they might be mutually subservient one to another, and all of them to the whole: he did not only make the world, but he fitted and jointed it together, so that one part of it corresponded with the other. 2. He endued them with several qualities, by which they are mutually serviceable each to other. 3. He set the several creatures in their orders and stations, so as they might be best serviceable. Now, I say, the Providence of God worketh in the preserving of them. 1. By upholding these qualities, and keeping them in this order, that they do not dislocate and fall out of joint, but abide both in their station, and in their full vigour and virtue.  
2. By keeping them that the qualities in them, which are opposite one to another, and would naturally incline them to a dislocation and falling out of order, yet have no such operation, nor produce any such effect; but even inanimate Being's, move and work orderly according to the Creator's intention, though they do nothing out of any counsel, choice, or deliberation. Let me but illustrate this a little, in the four great Inanimate Bodies of the World; the Heavens, the Air, the Earth, and the mighty Waters. All exceeding great, and vast bodies, yet without life, sense, or reason; so as their motions cannot be from reason and counsel of their own. The order in which God set these things in the day of Creation was this, The Heavens he placed uppermost, the Air in the midst betwixt them and the Earth. Then he placed the Earth; and the Seas in the midst, contiguous one to another. In the Heavens he placed Waters, the Sun, the Moon, the Stars, all great bodies. Now all these bodies have several qualities; Gravity, or weight, levity, heat, cold, moisture, etc. Who knoweth not that active qualities in creatures are subject to spend, waste, and decay? To instance but in that one body of the Sun, whose great qualities are light and heat: We see candles, and torches, and fires give light and heat; but they spend themselves, their light goes out, their heat wastes, and spends itself in a short time. How is it that it is not so with the Sun, and the Stars, but from the power of God that upholds these qualities, that they neither waste nor abate from their continual motion? The candle is fed from the tallow, and wax; the torch, and taper from pitch, wax, rozin, and other combustible matter; when that fails, it expireth. Whence is the Sun, Moon, and Stars fed? but from the immediate upholding power and hand of God? Again, these great bodies are not indeed so gross, and heavy, as mere sublunary and terrene bodies are; but yet, they must not be denied something of weight, especially the Waters in the Heavens. We know weight and heaviness is of the nature of Water; yea, of that Water which falleth from Heaven: how come the Clouds which are a thin body, to contain and restrain it, and keep it as in bottles? how come those vast bodies of Water to be contained in the thin body of the Clouds, and to diffuse themselves so gradually upon the Earth?  
2. Let us look upon the Air, from the agitation of which proceed the great and boisterous stormy winds. The Air is cold, and moist, only heated and warmed from the Sun: how comes it to pass, that it is not in that continual agitation, which we see it in sometimes? sometimes we hardly discern it moved at all, sometimes more violently, and that sometimes from one quarter, sometimes from another; is this a natural, a mere natural motion? then it is necessary, and would be uniform: so we see it is not. Who can give a reason sufficient to satisfy an inquisitive Philosopher, of the heat and cold in the Air in several Countries, nay, in our own Country? or a sufficient reason of drought and moisture in the Air? whence is it think you, that it is not always dry, nor always moist; not always stormy, nor always calm, none of which would suit the conservation of the world, but from Gods upholding those qualities in those bodies which influence it, and by which these things are caused? so that unless when the ordinary Providence of God is not withheld from the creatures, in some particular places, for the chastisement of the wickedness of them that dwell therein. The Air keeps its motion, and courses: the winds their courses, for the preservation of our bodies, and the advantage of humane affairs. God, I say, by a daily providence upholds these Being's to those motions, and measures of motion, which he at first set for them, in order to keeping the World in joint. The Air putrefieth not, nor groweth infectious; the Winds sometimes blow, sometimes are still, etc. The Psalmist giveth God the great glory of his Providence, in this particular, very plentifully. He raiseth the stormy winds, Psalms 107. v. 25. He walketh upon the wings of the wind, Psalms 104.3. He bringeth the winds out of his treasures, Psalms 133.7. He causeth his winds to blow, Psalm 147.18. The stormy winds fulfil his word, Psalms 148.8. The Heathens had such a sense of the Necessity of a Divine Providence to rule this Creature, that they devised a God on purpose (whom they called Aeolus) whom they feigned to have a care and dominion over them: and the Poet saith, That if he did not, they would confound Heaven, and Earth.  
3. From the Air let us come to the Earth, a great and vast body. Job saith, It hangeth upon nothing, Job 26.7, upon nothing but the Almighty power of divine Providence. It hangeth in the midst of the Air, and that upon nothing God did hang it there, in the day of Creation: the Seas are contiguous to it, both of them make but one Globe, or round body of a great weight. We see it is of the nature of weighty Bodies to incline and press downward. Suppose God did at first hang it there, What is it keeps it there? We should conclude it a great Miracle, not to be effected by other than a divine Power, to see but a great stone, or Canon-bullet hang in the air; how would a whole City come out, and be astonished at so great a sight? especially, if it should hang there a month, or a year, or any considerable proportion of time. But who sufficiently contemplateth this great sight? Who thinks on the immense weight of the Earth, and the Seas, hanging in the midst of the thin body of the air? Let the Atheists of this generation come near, and see this great sight! If there be no God, or if this God exerciseth no Providence in the upholding and governing created Being's: How cometh the Earth to hang upon nothing? or how doth it abide one day in that station? Let any of them in an open field climb up, and hang up a Cannon-bullet so if they can. I know the Philosophers tell us, it is in its Centre, and every thing naturally rests there. The Poet tells us, That Ponderibus librata suis. But this is all but an idle and an impertinent muffling us with unintelligible terms: for what do they mean by the centre of things, the centre of the Heavens, or the centre of the Earth, or of the Waters, unless they understand the place which God ordained for them, or wherein God fixed them in Creation? in that they abide, and we say, there Providence keepeth them. Let them try if the art of all the men in the World can so poise a great weight in the air, that it shall not fall, but abide hanging there any considerable time.  
4. Lastly, let us view the great body of the Waters, in continual flux and reflux; whether they be placed higher than the Earth, is a little question: But suppose they be not, certain it is, that the winds oft raise them much higher than the Earth: they are of a fluid Nature, of a great weight, in continual motion; whence is it that they do not drown the World, or at least a great part of it? It is a matter of demonstration, that in many places, they rise higher every side than the Earth next adjacent to them: How comes it, that the Sands check them, that in many places, they bring their bridle in their mouth, an huge quantity of small stones or sands, which make a bank on every side to protect the adjacent Earth against their rage? certainly no reason can be given, but what the holy servants of God have long since given. Job 26.10, He hath compassed the waters with bounds, until the day and night come to an end. And Jer. 5.22, He hath placed the sand for a bound to the sea, by a perpetual decree, that it cannot pass. Now suppose such a Decree, these inanimate Creatures obey it not out of election and choice, but being natural Agents, they work and move necessarily according to the affections and inclinations, which God hath created them with. So as the water being fluid, and heavy, would from a necessity of natural working, overflow and drown the Earth, did not God by his Providence continually work, establishing his Decree, and seeing to the execution of it; and to that end governing these inanimate Creatures, contrary to their natural inclinations, that the World may be kept in order, knitted and jointed together; and the qualities and affections of one creature may not work to the ruin and prejudice of another, and so to the ruin and destruction of the whole. And thus I have opened to you my first Conclusion, showing you the Method and order of Gods working in the preservation of his creatures: in their beings, stations, and orders; and in upholding the useful qualities of them, that they do not waste or decay; and the restraining and governing of their opposite qualities, that they shall not work according to their natural tendencies and inclinations to destroy the World, or spoil the beauty, comeliness, and order of it. Nor do they transgress, but upon Gods withdrawing this Providence, this ordinary Providence. Whence come inundations of Waters, infections in the Air, strange motions of Celestial bodies in some places, as the just, and wise God at any time, will please to make use of any part of the hosts of his Creatures, to execute his Vengeance; either upon particular Persons, Countries, or places. But thus much shall serve to have been spoken for the illustration of the first Conclusion. The others will respect such creatures, as have life and sense. I proceed to a second.  
Concl. 2. God preserveth his creatures which have life; or life, and sense; or life, sense, and reason; by a daily providing for them food, and nourishment, and directing them to their proper food, and an ordinary avoiding of what is noxious, and destructive to their bodies. Of living Creatures there are three orders: 1. Such as have nothing but being and life; such are Plants, and Herbs. 2. Such as have not only being, and life, but also Sense. Such are Birds in the Air; Beasts, and creeping things in the Earth; Fishes in the Sea; Infects, and other creatures, that live on the Earth, and in the Air, which the Birds, and Fowls also do. 3. Such as have not only being, and life, and sense, but also Reason. These are (upon the Earth) only Men, and these only have Bodies. All these creatures having life, and that in a bodily substance: and so being in continual motion, are of mutable perishing, and decaying beings; and the lapses and decays of their Natures must be daily repaired by nourishment; to the taking of which, they are naturally inclined, by the passions of Hunger and Thirst: and by this Nourishment all know that all sorts of creatures are preserved, and without this they cannot live. Now as to this, the Providence of God is eminently seen in three things instanced in, in this second Conclusion.  
1. God provideth it for them. All Vegetables; Trees, herbs, plants, are nourished by heat and moisture. The moisture is either the natural fatness of the Earth, or the adventitious dew of Heaven, or falling of water from thence, either in a more fluid form, which we call Rain; or congealed, as Snow, and Hail. The heat is from the Sun. There is a natural moisture in the Earth; it is also in part watered from the Springs and fountains of water into it, from the contiguity of the waters to it; but we see in a time of drought how all these fail. The Earth is parched, and dry; God reneweth its moisture by showers from Heaven; by Rain, and Snow, and Dew, etc. Moisture alone will feed sew plants, if any. They must have heat, as well as moisture; Some, and the most must have the beams of the Sun, all must have the heat of it diffused through the Air. Now who is he, who in the Heavens hath set a Tabernacle for the Sun, which as a Bridegroom cometh out of his Chamber, and rejoiceth as a strong man to run his Race? Is it not Gods? Psalm 19.4, 5. Our Saviour tells us, Matth. 5, He maketh his Sun to shine, and his rain to fall upon the just, and upon the unjust. The Heathens lay under so much conviction of this, that their Poets feigned a Chariot of the Sun, which none but their God Phoebus could drive, without burning the World. For the Rain, how plentifully doth the Scripture give unto God the Prerogative of it. Hath the rain a father; or Who begot the drops of dew? Job 38.28, He causeth it to rain upon the earth, 26. He giveth rain, Jer. 5.24. He maketh lightnings with rain, Jer. 10.3; Yea, and none but he can do it, Jer. 14.22. Are there any amongst the vanities of the Gentiles that can cause rain? or can the Heavens give showers? Art not thou he, O Lord our God? therefore will we wait upon thee, for thou hast made all these things. Thus the Lord provideth food for vegetables. The sensitive Creatures are the Birds, and Fowls of the air, the beasts, and creeping things of the Earth; the Fishes of the Sea: These live partly upon herbs, and plants, and the seed, grain, and fruit of them; partly upon each other, the greater devouring the lesser. God in providing a nourishment for herbs, and plants, provides a nourishment for the most of them; as also by upholding the procreating virtue of some creatures, he provideth food for others. Man liveth upon the creatures of inferior order to him; partly upon vegetables, herbs, roots, the fruits of plants; partly upon sensitive creatures. God hath given him a commission to Kill, and Eat. God provideth food for Man, by upholding the budding, germinative, seed-bearing qualities of plants, and the growing virtues of them, and by upholding the procreative virtue of birds, beasts, fishes, etc. without which those species would fail from the Earth, and Man who lives upon them, would perish also,  
2. Secondly, The workings of Divine Providence are seen in directing them to their proper food. Whence is it that each creature knoweth its proper food, and is inclined by its appetite to that only? Let me, as to these two things, show you how plentifully the Scripture speaketh. God takes the glory of this, Job 38, Wilt thou hunt the prey for the Lion? or fill the appetite for the young Lion? V 39, Who provideth for the Raven his food? when his young ones cry unto God, when they wander for want of meat? Our Saviour telleth us, Matt. 6.26. That it is God, who feedeth the young Ravens. The Psalmist giveth God the glory of this, Psalm 104.27, These wait all upon thee, that thou mayst give them their meat in due season: That which thou givest them they gather, thou openest their hand, they are filled with good. These all wait upon thee: Who are these? the wild asses. V 11, He sendeth the springs into the valleys, which run amongst the hills: they give drink to every beast of the field, the wild asses quench their thirst. V 14, He causeth the grass to grow for the , and herbs for the service of man, that he may bring forth food out of the Earth, and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. V 21, The young Lions roar after their prey, and seek their meat from God. V. 30, Thou renewest the face of the Earth. God at first said, Let the earth bring forth grass, Gen. 1.11. He sendeth the grass of the field, Deut. 11.15; He causeth it to grow for the , and herb for the service of man. He multiplieth the beasts of the field, the birds, and fowls of the air. He leaveth us not without witness, but giveth fruitful times, and seasons, filling the hearts of men with food, and gladness.  
3. From whence is it, but from the influence of God, upon his Creatures, that Creatures universally, and ordinarily avoid the eating of such things as would be noxious to them, and many creatures, if they be distempered, are directed to such things as will cure them? But this is enough to have spoken to the second Conclusion.  
3 Concl. Thirdly, God preserveth living Creatures, by upholding those faculties in all living creatures, upon the operations of which their lives are preserved, their species are propagated, and they are to propagate their species, and to perform those actions which are proper to their several Being's, and natures.  
To uphold the Creation, as to those things in it which have life, there are divers faculties necessary which must be upheld: here are four sorts mentioned in the Conclusion. Let me speak a little to each of them. It will be of excellent use to convince you of the necessity of a Divine influence, or Providence upon you every moment. 1. The first sort are those: By which the Being's, the lives, and beings of Creatures are preserved, and increased to their due proportion. These are those which belong to those principal faculties, which the Philosopher's calls Facultatem altricem, & auctricem: (I will put them together) and instance in divers particulars. We are craving, changeable creatures, subject to wastes and decays in our beings; and we must have a Nutritive faculty, or we could not live: The action of this faculty is called Nutrition, or Nourishing. Now our nourishing depends upon our food, the change of our food in our stomaches by the natural heat of our stomaches; and this dependeth upon several powers, which God hath created in all sensitive creatures; in the upholding of which, the daily Providence of God is wonderfully experienced, although possibly, not so wistly observed, and considered by us as it ought to be. Let me a little awaken you to a due consideration of it, by instancing in several Particulars.  
1. In the first place, We have a power, a natural power to crave and desire food. Without an appetite the creature desires no food, can take none, though it be set before him; but instead of it, the very sight of it maketh him sick: he loatheth and abhorreth it, and calleth to have it taken away out of his sight, as we see in daily experience. Now I would know by what this faculty is upheld, but by the concourse and daily operation of Providence? I do not intent to divert here into a Philosophical discourse, concerning the causes of a decay of our appetite. It is sufficient to tell you, that the causes may be various, and the variety of the causes, which may produce such an effect, is sufficient evidence, that nothing but the upholding power of Divine Providence can hinder it. It is God that must give us our daily food, and it is God that must give us a stomach, or appetite to it; and the causes are so many which may abate and destroy our appetite, that did not God daily watch over us, and influence us, as to this very thing, it were an hard thing to conceive, how it should keep preserved a few days, much less as it is with many, to very many years.  
2. But suppose us to have an appetite (to say nothing of our power to take, and chew, and swallow our food); We see by a daily experience, if we have not a power to digest it; if the natural heat of our stomaches be from any cause abated, so as it will not change our food, and this continueth upon us for any time, and no remedy can be apportioned to it, the creature dyeth, whether it be man or beast. If the nap of the stomach be but worn off, our bodies soon appear threadbare; we pine away, and presently sink into our graves: by which we learn, that a natural faculty, power, or ability to digest our food, is necessary to the preservation of our beings. As I said before of the Appetite, so I shall say again of this. I intent no discourse of the variety of causes, from which such a thing may proceed, but the possibility of such a thing, and that as an effect of various causes, evinceth a necessity of a daily influence of God upon us, to uphold this faculty in its vigour and efficacy, which ministereth to our nutrition.  
3. But thirdly, suppose our food taken into our bodies, concocted, and digested in our stomaches that it may nourish the whole body; it must be by several vessels and channels distributed to the several parts of the body. So as there must be supposed a freedom from obstructions in those passages, and an attractive virtue and faculty in the several parts. If these passages be any way stopped, or the attractive virtue abated, the parts are not nourished, but decay and whither, the creatures being destroyed. Of such obstructions we have daily examples: and indeed, whoso considereth the various passages in our bodies, through which that part of our food, which proves for nourishment passeth, and the variety of obstructions to which we are subject, must needs again acknowledge, that our Souls must be kept in life, our bodies in health, merely by a Divine Power.  
4. Again, What we take into our bodies for our proper food, being in part, found either not proper for us, or in too great a proportion; when the stomach hath done its office, there is a separation made, that not proper for us, or in a superfluous proportion for that end, must be voided and cast out; and a natural faculty to do it, must be supposed, which if it ceaseth but for a while, or the freedom of the passages, by which it passeth be obstructed, the life of the creature quickly determineth. Now, whoso considereth the variety of powers, and faculties in a living body, which must be all upheld, and the variety of causes, from which they may be encumbered, yea and quite destroyed; will be forced to acknowledge the incessant influence of Divine Providence, in upholding, and preserving both the being and well-being of every creature that hath a sensitive life.  
2. But yet here is not all: For in order to our nourishing, not only those faculties in the body nourished, which I have mentioned, must be upheld; But also the faculties, and virtues in the bodies nourishing, by which they are made nourishing to us. In all nourishing, there must be a body giving the nourishment, as well as a body receiving it: each of these must have its faculties upheld, or there will be no nutrition, and consequently no preservation of life. Philosophy telleth us, that the nourishment of living bodies must be, 1. Something that hath a capacity to be turned into the substance of our bodies, else how can it nourish? Hence it is, that a man cannot feed, or be nourished, by stones, or dirt: there is not in these things a capacity to be turned into humane flesh. 2. It must have something of contrariety in it to the body nourished, otherwise the stomach would make no alteration of it. And 3. It must have in it something of similitude, else it would never incorporate with us, and join itself to our flesh, or mix itself with our blood. All our food must have some qualities in it, that must be accommodate to our nourishment; and these qualities, or faculties must be upheld in it, and upheld too in some due proportion. Hence we see, that food when corrupted and putrified, and so hath lost these faculties and virtues, and they be extinguished, it instead of nourishing us, breeds diseases, and destroyeth us. Now God preserveth the life and being of his creatures, by a daily concurrence of his Providence, as well by upholding the nourishing virtues and qualities of their food, as those natural faculties, by which they crave, concoct, and digest, or attract their nourishment; or expel, and throw out that part of it which is not proper for the nourishment of their bodies. But this is enough to have spoken as to that first principal Faculty, by which the life, and being of all sensitive living creatures are preserved.  
2. A second principal Faculty by which the life of creatures is preserved, is that of Respiration or breathing, which is the motion of the breasts and lungs by which they draw in air, and again puff it out, thus continually cooling the heat of the heart, which would else soon determine the life of the creature. A Faculty so necessary, that we daily see with what difficulty the creature liveth, when it is any way encumbered; daily experience we have of this in persons sick of Consumptions, or Asthmas, etc. When any living creature is once wholly deprived of this, it presently dieth. This God giveth and maintaineth: He giveth to all Life, and Breath, and all things, Acts 17.25. He also taketh it away; Thou takest away their breath, and they die (saith the Psalmist), Psalms 104.29. God is said to be the God, who spreadeth forth the Earth, and that which cometh out of it; he that giveth breath unto the people, and spirit to them that walk thereon, Isa. 42.5. Now God preserveth both man and beast, by upholding this power or faculty in them, by which they draw in, and puff out the air: yea, and his daily Providence appeareth also in the preserving of the air which they suck in, ordinarily, from such affections and qualities as would destroy life in his creatures: I say, ordinarily, to except those special remissions of Divine Providence in this case, by which God sometimes punisheth persons and places by a noxious and infected air, as the procreative causes of more Epidemical sicknesses and distempers. And this showeth us, how reasonable a thing it is, That all that hath breath should praise the Lord, according to the Psalmists exhortation, Psalm 150.  
3. A third principal Faculty, necessary to the upholding of the life and being of creatures, is that by which they sleep, and take their alternate rest: Quod caret alterna requie durabile non est. Experience tells us, that we can live very little while without sleep; we must therefore have a power to sleep. There is no living creature that is always asleep, or always awake; we must have a power to sleep, and a power to awake again, or we cannot live. Some sleep more, some less, all must sleep sometime. Sleep is a cessation of the common sense and the exterior senses from action. The Eye seethe not, the Ear heareth not, etc. Now this is caused (say the Philosophers) from the ascending up of vapours out of the stomach, which stop the passage of the animal spirits from the brain; which vapours when they are spent, and the passages are clear again, man waketh, and the senses return to their exercise. Be the cause what it will, certain it is, it is necessary in order to the holding of our souls in life: we must have a power both to sleep and to wake, and this power must be preserved; and by the upholding and preserving of this power and faculty, both men and beasts are upheld, preserved, and kept alive. Now I say, this is God's work; he that made the deep sleep at first to fall upon Adam in the day in which he was created, Gen. 2.21; makes ordinary sleep to fall upon all living creatures. He giveth sleep to his Beloved, Psalm 127. v 2. It is a piece of his promise, Prov. 3.24, Thou shalt lie down, and thy sleep shall be sweet. David complained, that God held his eyes waking, Psalm 77.4. And thus I have showed you, how God preserveth both man and beast, by upholding and preserving those powers and faculties in their Bodies, by which they are kept in life, and their Being is preserved.  
2. But both men and beasts are very small when they first come into the World. Their Being's afterward increase; and this must be by a natural power, which God the great Creator hath created in them at first, and made every creature to be brought forth with, without which it could not grow beyond its proportion in the first day of its production into the World. This is that which the Philosopher calls Facultatem Auctricem; the power by which the living creature grows and increaseth to a just perfection and measure. I say, a just measure, for no creature groweth always. The God of Nature hath set a just measure to every Being: This Power also must be upheld, or the World would be full of none but Children, and very small beasts. The Psalmist saith, Psalm 104.14, He causeth the grass to grow for the ; and by a parity of Reason, he must also cause the  to grow for the grass. Christ hath taught us, that we cannot add one cubit to our stature: It is true, man and beast grows to both their just dimensions by a natural faculty; man's growth stops at thirty years, or under, by a natural Law. But God at first created in them this Natural faculty; and God by a daily concourse of his Providence upholdeth, enliveneth, and assisteth this natural faculty, and by this particular act of his Providence he doth preserve and uphold both man and beast, as in their Being's, so in their just dimensions and proportions in which we see them supplying and adorning the World.  
3. But thirdly, Supposing all living creatures preserved and upheld in their several lives and beings by Gods upholding and preserving those several powers and faculties in the object of their nourishment, by which they are made fit nourishment for their bodies: and those several faculties in their bodies, which are the subjects to be nourished, by virtue of which they desire their due food, concoct, digest it, etc. and to uphold the just proportions of creatures in the World, by preserving and upholding in them that faculty by which they dilate themselves, grow, and increase to the law of Magnitude which the great Creator hath set for them: yet if they had not all a several power to propagate their species or kind, the World, or at least the living creatures in the World, would quickly cease; the days of man's life are three or fourscore years, the days of most other creatures much less. God hath therefore created all living things with a power to propagate their species, some one way, some another: of all he hath, he saith in the day they were created, Let them increase and multiply: and hath created several powers and virtues in them, by which, as all species, so most individuals doth so. To some individuals of most kind he denieth this, or at least concurreth not by his Providence to the effects of it. Some Men and Women are barren; so are some beasts: generally not so: and this is another act of Divine Providence, by which he preserveth both man and beast, and eminently attributed to God. The Rabbis tell us of three Keys which God keepeth: the Key of the Clouds, of the Womb, of the Grave. None can give Rain but God; none can open the Graves but God; none can open the Womb but God. Psalm 113.9, He maketh the barren womb to keep house. Psalm 127.3, Children are the heritage of the Lord, and the fruit of the womb is his reward. It is as true of other creatures as of man; He turneth a fruitful land into barrenness, Psalm 107.34. It was God's Promise, Exod. 23.26, There shall nothing cast her young, nor be barren in thy land. Deut. 7.14, There shall neither male nor female be barren amongst you, nor amongst your . The flocks of the field and of the air, the herds of , the multitudes of Fish in the waters, the numberless Families of the Earth, they are all preserved by the daily concurrence of Divine Providence, in the upholding of that natural power and virtue with which he hath created them, by which they propagate their species: by the propagation of which, and the multiplication, and the succession of individuals in it, Man, and beast, the whole living World is preserved.  
4. There is yet a fourth sort of Powers and Faculties, which I called those faculties, abilities, or powers, which are necessary to every living being, for the performance of its several operations according to the specific nature of it. God also preserveth man and beast, by upholding, and preserving these to their several operations. The Herb hath only a vegetative soul, by virtue of which it grows, buds, blossoms, produceth its seed, etc. The beasts have a sensitive soul, which works a little further: Man hath a reasonable soul, comprehensive of all the powers and virtues of the former, and extending further; he seethe, heareth, perceiveth things by his outward and inward senses. By his Understanding he gains the notion of things, judgeth of them: he willeth, and chooseth by his will, etc. Now his power to all these, and other operations proper to his nature, must be preserved and upheld, or he can do none of these things. These powers are not indeed all necessary to our being, and the keeping of our souls in life; but the upholding of them is necessary to our perfection, and the actions that are proper to the stations wherein we are, and the capacities in which we stand: God hath not only created in the Soul a power to see, hear, taste, etc. and created the Eye to be the Organ to the visive Faculty, and the Ear to be the Organ to the hearing faculty, and the  to be the Organ for the faculty of discerning tastes: but he concurreth with his Providence both to uphold the faculty in the soul, and to keep the several Organs in tune and order, that by and through them as means, those faculties might be exercised; and as the upholding both the faculties and Organs, or instruments, the bodily members, by which they are exercised in their due state, is the cause why we hear, see, taste, etc. so Gods withholding that concurrence, as to some individual persons, is the reason why some are deaf, blind, etc. For though there be second causes of these infirmities, decays and weaknesses in humane bodies, yet all these are under the governance of the first cause, either set on work by God, or permitted in their motions by God; and this is as true also of the Locomotive faculty, the power in man or beasts to move from one place to another for their food and dispatch of business: for though it be the Soul that moveth, yet it is by virtue of a power which God created in it to command the motion of the feet, for the moving of the whole body: and man moveth no longer, than this inward power or faculty is upheld by God; and his feet which are the Organs or instruments of motion, are kept in order free from dislocation, or ruptures of joints or bones, or the encumbrances of troublesome humours; the keeping of which freedom dependeth upon the influence of the Divine Power; and thus, requiritur continuus tam verbi conservatricis, quam creatricis influxus, to preserve man and beast, there is required as well a continual influence of the upholding-word, as the influence of the creating-word to give both man and beast a first being. So as Raymundus de Sabunde saith truly, 
Ut radiorum esse a Sole, umbra a corpore: ita omnes creaturae, a divinâ pendent conservatione.  All creatures depend upon the Divine Power for their preservation, as the beams of the Sun for their being depend upon the Sun, and the shadow upon the body. I shall add no more to my Discourse concerning this third Act of Providence, by which God preserveth both man and beast.  
4. A fourth Act by which God preserveth both man and beast, is Gods discovering to his creatures the virtue of other creatures, with which he hath created them, for the amending, repairing, and recovering of the decays and disorders to which their frail natures are subjected, and concurrence in the use and application of them: upholding the virtues in them in order to that end, and blessing the application of them. For the delivery of his creatures from diseases and accidents to which they are subjected, Mesua the great Arabian Doctor, is said to have cried out, 
Solus Sanat languores Deus.  That God alone doth heal sicknesses and diseases. God made man healthy, in the day wherein he was created, and most think he should have continued so, if by his fall he had not disordered the crasis or temperament of his bodily humours, corrupted the air, brought a curse upon the Earth, which hath ever since brought forth as well briers and thorns to prick and offend his flesh, as herbs and fruits to increase and nourish it. Man is subject to a variety of diseases in all parts of his body, from the predominance of humours, the ill affections of the air, of his food, etc. The Heathens had some notion of this: Their Elegant Poet cries out, 
Audax Japete Genus  
Ignem fraude malâ Gentibus intulit  
Post ignem aetheriâ domo  
Subductum macies, & nova febrium,  
Terris in cubuit cohors, etc.  That was their Fiction; That one Prometheus stole fire from Heaven, which Jupiter had hid up, and distributed it amongst men; whence he saith came sickness, and a whole troop of agues, and fevers, and death. Faith makes a better discovery: it tells us man fell from the state wherein he was created, lost the Image of God, broke Covenant with him, and so became subject to sicknesses, unto death, etc. Yea, so subject are we, that if every one that falls sick should die, men especially would fail from the Earth; but to prevent this, as God in the day when he made Heaven and Earth, created divers qualities in his creatures, by which they have a sanative or healing virtue for various Diseases: so his Providence is daily working, and daily seen in this thing, in two particulars:  
1. In discovering to some of his creatures these hidden virtues. The Physician indeed studies, and makes experiments; and upon the exercise of his reason, and the demonstrations he makes, directs the Apothecary to compound Medicines; but his God instructeth him to this discretion; and we may reasonably so conclude, when we find the Prophet, Isaiah, ch. 27. v. 29, affirming it concerning the discretion of the Thresher, not threshing the fitches', nor turning the Cartwheel upon the Cummin; and this is a work of daily Providence; as every day produceth new Methods of the Physisitians' practice, new Medicines and Compositions, etc.  
2. Secondly, In upholding the Virtues of those herbs, roots, etc. that are made use of, in order to our healing, so as they have their effects in removing our distempers, and healing us. The strength of the body must be upheld, and the faculties by which it is enabled to take in, and apply, and retain the Medicine: and the virtues, faculties and powers also of the drugs, herbs, plants, seeds, etc. must be upheld also: both of them are by the mighty powerful concourse and power of God: hence the Scripture attributeth our healing unto God; I am the Lord that healeth you, Exod. 15.26. And the Psalmist saith, He healeth all our diseases: I wound, and I heal, Deut. 32.39. Hence Asa is rightly blamed for trusting in Physicians more than in God. Physicians are God's Ordinance, they are to be used, but not to be trusted in. God must discover the healing-Medicine to them: God must uphold the healing-vertue in the Medicine when used by them, and the faculties also in their Patients, by which they must be enabled to take, use, and apply the Medicines they administer And thus now have I shown you, how God by the ordinary workings of his Providenee, every day worketh in the preserving man and beast, considered as Individuals.  
5. But as in the production of things into being, notwithstanding the ordinary rule and law of Nature generally observed, there are some Anomalies or deviations; so in the preserve of the creature, in the workings of Divine Providence, God who will not be tracked in any of his ways, maketh some Anomalies, turns out of his ordinary road in some special cases. Ordinarily he worketh by means natural, and to the Eye of Reason probable means: sometimes he will do his work without means, or without such apparent probable means, or, by what our Reason shall judge, quite contrary to the end: He will walk sometimes in a natural course, sometimes contrary to it; These we call Miraculous Acts of Divine Providence. The Bodies of some of his people shall be sometimes upheld a long time without nourishment, without natural Rest, without sensible breathing; healed without proper applications of Physic. Many instances of which we have in the story of the Evangelists, and of the Acts of the Apostles: but these are ertraordinary and special; and my business is not to discourse those workings of Providence which are unaccountable to us.  
6. Lastly, There is a special providence of God in preserving man, that is yet further considerable by us. We have hitherto only considered the preservation of men as Individuals, man considered as a single person by himself. I must further consider him as a political creature, involved in Society, and show you the workings of Divine Providence in preserving Bodies-politic, and the Societies of men: and then (3dly, as a spiritual creature, capable of the Grace of God, and being made partaker of it. 
Nisi vegitaret Deus, cum ego dormio nisi me defenderet & custodiret cum ego sim securus fieret ut omni momento more etc. Luther.  I shall conclude this Discourse so far as I have already carried it on, with that saying of Luther: If God watched not when I sleep, if God did not defend and keep me when I am void of care, I should die every moment, and every moment be losing either an hand, or an Eye, or an Ear, or a Foot. I shall further at this time only apply what part of this Discourse concerning preserving-Providence you have already heard.  
Use 1 This in the first place may serve to give you a view of the immense and glorious Nature of God. Oh! that men would fear this great and dreadful Name of the Lord our God. The Lord who preserveth both man and beast! How great, how glorious must the God whom we serve, be, if what you have heard be true? But to open this a little in a few Particulars:  
1. It may satisfy you in that great truth of God's Immensity. The Schoolmen say, God filleth the Heavens and the Earth, & infinitum ultra Spatium, an infinite space beyond. The Scripture, Jer. 23.24, saith. Do not I the Lord fill Heaven and Earth? It must needs be so. The Heavens and the Earth are creatures, and they are all full of living creatures. So are the great and wide Seas: all these creatures must breathe, be nourished, rest, grow, and increase, multiply their species, be renewed daily; they have all their several and various motions and operations: for these, they have powers, and faculties; all these (as you have heard) are upheld by God by the daily concourse and influence of his Divine Providence; he must heal their diseases, restore their lapses and decays. How could all this be, if he were not every where filling it with his Essence, Presence, and Power?  
2. Secondly, From hence you may conclude, The Activity of the Divine Essence. You must not think that the great God is in any place, as a stone which indeed filleth the place, but moveth not, acteth nothing; He is in the World, (say the Heathen Philosophers) as a Master of a ship, is in a ship, as a Moderator; as the Soul is in the Body, which is in every part of the Body, enlivening and actuating every part. God is totus actus, all Act. He worketh (saith our Saviour); hitherto my Father worketh: Take heed of making an Idol of God in your secret thoughts and apprehensions of Him. Our fear of God, our love, our homage to him, will all be proportioned to our apprehensions of him; it is therefore of great importance for Christians to have right notions and apprehensions of God, otherwise they will never glorify him as God; and needs must his Being be an active working Being, if (as my Text saith) he preserveth man and beast. They in all places have need of the Activity of God every hour, every moment.  
3. Thirdly, This may teach you to apprehend the great God, as the Psalmist doth describe him, Psalm 113.5, 6, Who is like unto the Lord our God, who dwelleth on high: who humbleth himself to behold the things that are in the Heavens, and in the Earth? This beholding is not an idle view, and beholding of them neither, as followeth there, ver. 7. He raiseth up the poor out of the dust; and lifteth the needy out of the dunghill. God is not in the world as a King is in his Kingdom only. A King is a body, that must occupy, and take up but one space; there he is, and influenceth his dominions by his Laws, Edicts, and the ministry of inferior Magistrates. But this great Lord is in all places, 
Quis disposuit membra culicis, & pulicis, ut habeant ordinem suum, & vitam suam? quis disposuit ista? quis fecit ista? Aug.  hath his hand in and upon every natural action. It is Augustine's meditation: Who (saith he) hath disposed, and set in order, the members of the flea, and of the gnat, who hath given them life? Consider but any little beast, what you will, who hath made them? upon Psal. 147. The usual prejudice against this Doctrine in our thoughts is, that it seems to be an employment too low for the great God, to uphold the faculties of the meaner and more dishonourable part of his creatures: but Ambrose answers it well. If it were not beneath the honour of God to make them, it is not beneath his honour to uphold and preserve them; in the mean time how doth God humble himself in these his acts of Providence? Who is like unto our God, who humbleth himself thus to behold, and look upon; to care for, and look to the meanest of his creatures?  
4. But this Doctrine shows us God admirable in nothing more than in his patience and long-suffering. Hath any of us an appetite to our meat and drink, a power to digest and concoct it, it is the Lord that gives it: have we a power to move our tongue to speak, our feet to walk, our body to any natural actions? all this is from the Lord, who is wonderful in working. Oh how patiented is God with the drunkard, with the liar, the profane swearer, with all sorts of sinners, who use their bodies, or the several members and parts of them, to the profaning, abusing, blaspheming of his holy name; or in doing, or in order to the doing of any actions in the violation and contempt of his holy and righteous Laws. Why do they go on despising the riches of his goodness, and forbearance and long-suffering, not knowing that the goodness of God leadeth them to repentance? but after the hardness and impenitency of their heart's treasure up unto themselves wrath against the day of wrath, and the revelation of the righteous judgement of God. Who will render unto every man according to his deeds, Rom. 2.3, 4, 5. Yea, and the Lord is not slack, as some men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night, 2 Pet. 3.10. Thus far this Doctrine may instruct you concerning God.  
Secondly, Use 2 It may instruct us a little concerning ourselves. I remember the Psalmist, Psal. 139, 14. cries out, I am fearfully and wonderfully made. Certainly every one of us may see reason to cry out, O Lord! I am fearfully and wonderfully preserved; the truth is, none of us think upon it as we ought to do. If a man would sit down, and think how many bones are in the body of a man, a dislocation of any of which would make his life, without speedy help, very uncomfortable to him; how many nerves, arteries, muscles; how many parts, humours, etc. What offices they have, how many passages are in his body, how many ways they may be stopped, what faculties and powers are in these, how these are upheld to their due operations; and in them, how many things are noxious to, and at enmity with man; he would think the life, the health of every day almost a miracle, and cry out, O Lord, I will praise thee, for I am fearfully and wonderfully preserved: we live by a miracle almost every hour. Study this, it will much contribute to your being in the fear of the Lord all the day-long. And that is the last use that I shall make of this discourse, so far as I have carried it on.  
Learn here what an Argument this point affords. Use 3  
1. For the defaming of all sin, and disobedience to the divine will.  
2. For the promoving of piety, indeed in all the parts of it.  
First. How should this defame sin to every ingenuous soul, and that two ways. 1. As it showeth it to be a most audacious daring of a just and holy God. I remember a passage God useth to his ancient people the Jews, Hos. 2.9, She did not know that I gave her her corn, wine and oil, which she prepared for Baal; therefore will I 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; and I will discover her lewdness in the sight of her lovers. Doth the man who useth his tongue to lying, cursing, swearing, blaspheming, reviling, know that it is God that upholdeth that faculty by which he speaketh? Doth the glutton and the drunkard know that it is God that gives him an appetite, a power of concoction, and digestion, attraction, etc. Doth the sinner know, that it is God who giveth him air to suck in, and a power to suck it in? doth he know that it is God who hath given him that hand, and a power to move that hand, which from the malice of his heart he stretcheth out to work iniquity? Oh! what a daring of an holy and righteous God must all sinning with our bodily members be! Methinks the bold and daring sinner should think with himself these two things. 1. That he who gave him these natural powers, can also at pleasure take them away. 2. That he can do it with the greatest ease imaginable. It is but the withdrawing of this hand of Providence from us, our natural powers fail; our faculties are all lost. When a man is using his tongue to lie to his neighbour, to curse him, to swear profanely, and to blaspheme God; methinks he should thus think with himself, How easily can God stop my breath, withdraw that hand from my tongue which upholds my faculty to speak. Methinks he should remember the instance of Ananias, and Saphira, and Zechariah the father of John the Baptist, but for a few words of unbelief. When a man is stretching out his hand to work any iniquity, methinks he should remember how easily God could do by him, as by Jeroboam, When he stretched out his hand to lay hold of the Prophet, and his hand presently withered. If any of you lent your hand to one that were blind, or lame, and he should spit in your face, revile you, etc. would not you think it a strange daring of you? Oh! what a daring of an holy, just, and powerful God it is for a man wilfully and presumptuously to use a member of his body, or a power, or faculty of his Soul, knowingly, and presumptuously to sin against God? Thus this Doctrine may serve to defame sin to every ingenuous soul, as it necessarily must be an impudent daring of a just and holy God.  
2. But it defameth it further, As it speaketh it an act of the highest ingratitude imaginable. Ingratitude soundeth ill, very ill in the ears of humane nature; so ill, that an Heathen could say of it, Call a man an ingrateful man, and you call him all that is naught: it is a very great vice. Every sinner must say, If God had not been so good to me, I had not been so evil against him. The Drunkard must say, If God had not assisted me to my natural action in drinking, I could not have dishonoured him by that excess. The like must every sinner say, the liar, the swearer, the adulterer. God hath nothing to do with the obliquity of their action; but to the action so far forth as natural, his Providence assisteth, upholding the natural faculties to their natural Operations. And do you thus requite the Lord, O foolish people? Is this your thankfulness to God for God's assistance of you in the use of your faculties, for the necessary uses of your life? I gave thee cloth, saith God, to cover thy nakedness, thou makest it to serve thy pride; my creatures to silence thy natural passions of hunger, and thirst, and thou usest it to serve thy Luxury. I gave thee a tongue to interpret thy mind to thy neighbour, and to praise me, and I assist thee in the natural use of it: thou usest it to swear, curse, to blaspheme my great and sacred name. I gave thee an hand, and assist thee in the use of it, that thou mayest get bread, and do the works of thy calling in order thereunto: thou usest it to smite with the fist of wickedness, to persecute and oppress my people. Thus the sinner turneth the gifts of God into weapons with which he fighteth against him. I remember a quite contrary resolution in holy David, Psal. 116, I will (saith he) take the cup, of salvation, and praise the Lord. I know, that Poculum salutis is capable of other interpretations, which are also given according to the various fancies of Interpreters. But why may not we interpret it thus? I will take that very mercy which, thou hast showed me, and use it, and improve it for thy honour and glory. Certainly thus we ought to do as Hannah, 1 Sam. 1. did by her child Samuel, which she had begged and received of God. She takes her child, and at the return of the year carrieth him up to Jerusalem, and saith, For this child I prayed, and the Lord heard me; hath given me my Petition which I asked of him: Therefore also I have lent him to the Lord; as long as he liveth he shall be lent unto the Lord. But of this more under the next head; to which I now come, to show you how far what you have heard may be useful. 2. To promove piety, and that both in the internal and external acts of it, in the more immediate acts of homage, which we are to pay to God, and in all the duties of an holy and pious conversation before men, in obedience to the will of God. It is not hard to understand upon this hypothesis, that God doth thus concur in the assistance of all our natural faculties, in order to the preserving of us, how reasonable it is, that we should be in the fear of the Lord all the day long; That we should live in an exercise of faith, trust and dependency upon him; That we should love the Lord at all times. And for acts of more external immediate homage, prayer and praise, etc. How reasonable a thing is prayer morning and evening; dost thou not remember it is God that must concur to give thee sleep in the night, a power to breath, to move, to work, to eat, to drink, etc. and give me leave to tell you, if you do not think the sleep of the night, or a strength to labour in the day, an appetite to thy meat, a power to digest it, a liberty and power to breath, mercy's worth the ask; it is because thou hast not wanted them much: will you not every day have need of the use of your senses, your hands, your tongue, your feet, your ears, & c? do not you think them mercies worth the ask? Go to the lame, and the blind, and the deaf, and those that lie on sick-beds, and inquire of them; they will better instruct you in the value of these things. Do not you know what to pray for so often? this Doctrine will show you in part; pray that God would preserve your life and being, uphold your powers and faculties, etc. And Praise is as reasonable as Prayer; you are every day fearfully and wonderfully preserved. By whose power is it, as Peter and James said to the people when they had cured the lame man? Not by our power, but by the power of Jesus of Nazareth doth this man walk. So give me leave to tell you, it is not by your own power, nor by the mere virtue of your own faculties, with which you are born, that you sleep, walk, discourse, work, but by the mighty power of God concurring and assisting those faculties. Particularly, you may hence conclude the reasonableness of that Religious custom, (which some have bruitishly cast off) begging a blessing upon your meat at meals, and giving thanks after receipt of it.  
Lastly, Certainly this Meditation well digested, cannot but highly promove all manner of practical holiness. For what is holiness, but the obedience of the members of our bodies and powers, and faculties of our Souls to the Will of God, the exercise of them all according to the Divine Rule, and the end for which he gave them to us; and what can be more persuasive to this, than for us to hear, that as God hath given these powers, so God upholdeth them in exercise; in him we live, by him every member we have moves, and we are all kept in being: may I not therefore with the Apostle conclude, Rom. 12.1, I beseech you therefore brethren, by the mercies of God, that you present your bodies as a living sacrifice, holy acceptable unto God, which is your reasonable service. It is reasonable that he who hath given you the Sacrifice, should smell the sweet savour of it. He hath provided the sacrifice for you; He hath provided it for that end, to be a sacrifice for him; it is therefore but a reasonable Service. It is reasonable that he who planteth a Vineyard, who dresseth, keepeth, and preserveth it every day, should have some of the fruit thereof. Which of you planteth a Vineyard, and Orchard, etc. and eateth not of the fruit thereof? But I shall add no more to this first part of my Discourse, concerning Gods preserving Providence.   

SERMON VII.  Psal. XXXVI. 6. — O Lord! thou preservest man and beast. 
I AM discoursing concerning the first mentioned great Act of Providence, in the Preservation both of man and beast, Upholding all things by the word of his power. I shown you in my last Discourse, by what particular acts, God preserveth individuals of all kinds. But Man, is to be considered yet in two notions further: Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable, a political creature; and so as one of a multitude, form into political bodies, called by the names of Kingdoms, Commonwealths, etc. He is further to be considered, as a spiritual creature; capable of Divine Grace, and divers spiritual Habits, things which accompany salvation, and make him fit for the Kingdom of God, and preparing him for that blessed Eternity, which is the end of our hopes. These also must be upheld, and maintained by the power of Providence; We are (saith the Apostle) kept by the power of God through faith to salvation, 1 Pet. 1.5. My last Discourse shown you no more than the particular workings of Divine Providence, in preserving and upholding the natural world. Let me now show you the workings of it, in preserving and upholding the Political, and Spiritual World. I begin with the former, and so the preserving Providence of God worketh several ways. 1. In disposing the minds of all people unto Government. There are indeed some Anomalies here, some sons of Belial in all places, that will endure no yoke, but generally it is not so. And the minds of men are disposed to order and Government; without Government Polities could not stand, the World would quickly be in confusion; there can be no order without Governors, and governed. Governors' must be spirited for the exercise of Government, and the Governed must be spirited for obedience. Both these are from the Lord, who is wonderful in working. Every one is not fit to govern; he hath not parts for it, he hath not a spirit for it. Some are like Issachar, fit for nothing but to couch under the burden. Others like Judah, who have hands fit to be upon the necks of their Enemies, and their father's children shall bow down before them.  
1. God by his Providence influenceth some for the exercise of Government, either from the womb, or from the time they are called to that exercise, as it is said of Saul, 1 Sam. 10.9, when Samuel had anointed him to be King over Israel, God gave him another heart. Every man hath not a spirit of Government; there is much goeth to the making up of that spirit. It was prophesied of Christ, Isa. 9.6, That the Government should be upon his shoulders. And Isa. 11.2, The Spirit shall rest upon him, the spirit of wisdom, and understanding, the spirit of counsel, and might, the spirit of knowledge, and fear of the Lord. A spirit of knowledge, and of the fear of the Lord is necessary to a religious Government. A spirit of understanding and wisdom; a spirit of counsel, and might, is necessary for a good civil Government. Joshua the Son of Nun, was full of the spirit of wisdom, Deut. 34 9 Every man in a Kingdom, or a City, or Commonwealth, hath not knowledge, and understanding, nor wisdom, and counsel, nor might, and courage fit for Government: God giveth it only to some persons, whom he designeth to rule over men. And herein is the Providence of God mightily seen, and that both in Hereditary Kingdoms and States, and in those also which are Elective: 1. In such as are hereditary: ordinarily the sons of Princes are not like other men, though under equal circumstances of Education. When Gideon asked Zeba and Zalmunna, Judg. 8.18, What manner of men they were that they killed? They answered him thus, As thou art, so were they; each one resembled the children of a King: There is something that ordinarily appears in the faces of Princes, more of Majesty than in other men, which shows another spirit. I know that this is not universal; there have been Princes in the World of mean parts, courage, etc. which ordinarily happens when God hath a quarrel with a people, Eccl. 10.16, 17, Woe to thee, O Land, when thy King is a child, and thy Princes eat in the morning: Blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness. 2. It is much seen in Elective governments. God by his Providence directeth, and disposeth the Electors to the choice of such persons as he hath prepared with such a spirit; or (except in cases where God hath a design by unworthy Governors to chastise a sinful people) when they are chosen, he giveth unto them such a spirit, and by his extraordinary Providence correcteth the errors of those that choose them to that employment. This is a wonderful working of Divine Providence. We often see persons in Government, showing quite another spirit and temper than they before appeared to us to have. Nor is the Providence of God less seen in disposing the spirits of the Governed; That thousands, yea millions of people should consent to a subjection to one chief Ruler (as in a Monarchy) or to the Government of a few (as in Commonwealths), and be willing to be ruled and governed by him, or them: yet this we ordinarily see. It is the Lords doing, and it should be marvellous in our eyes: and it would be so, if we would but be so considerate as to think of the variety of men's humours, fancies and passions. Sometimes indeed God in judgement against a people, suffers a perverse spirit to mingle itself with the governed; there are rebellions, and mutinies, yet those for the most part are originated in oppression and violence. But supposing no errors in Governors, that yet multitudes of people should be so willingly subject (and yet few of them for conscience sake) must needs come from the Lords influence, who is wonderful in the working for the preserving of the Politic Societies of men, which without a Political order or Government could not stand.  
2. Secondly, God preserveth men in their Political Societies, by directing them to make, and to agree in Laws proper for their Government; as to this he upholdeth the reason of Legislators. Laws are the rules of Government. 1. God hath given unto men a Divine Law for a Copy; the Book of this, the King of Israel was always to have before him, and he was to read in it all the days of his life, Deut. 17.19. Jos. 1.8. The Divine Law concerns some generals; but there must be many particular Laws, respecting the complexions of several Kingdoms and bodies of people: In the making of which the Providence of God, and his influence is wonderfully seen, upholding the reason of the Lawmakers to the making of such Laws as are necessary and expedient, and proper for the government of such a people. It is true, as the Hebrew Doctors were wont to say, That the Spirit of God did not always touch the hearts of the Prophets; so neither doth the Spirit of God always touch and direct the hearts of Legislators. God suffereth sometimes the wisdom of the wise to fail them: impious and wicked Laws, foolish and insignificant Laws may sometimes be made, to which it were blasphemy to entitle God in any efficient causation. God will by these instances let us see men are but men; but yet there is such an ordinary influence of Divine Providence, that although some Kingdoms and Commonwealths in a Superfoetation of Laws may have some wicked and impious, others foolish and insignificant; yet they are not deficient in such as are necessary to maintain Justice, and preserve civil order and peace. Now although we must by no means entitle God to the wicked effects of men (which he only permits), nor to the follies and impertinencies of men: yet he is justly to be entitled to the wise and prudent effects of his creatures; for good useful and necessary Laws they are from the Lord, who is wise in counsel, from whom cometh every good and perfect gift. If the Ploughman be instructed by God with discretion, and taught, and the Thresher be instructed, as to the discretion he useth, by the Lord of Hosts, who is wonderful in counsel, and excellent in working (which the Prophet asserteth, Isa. 28.23, 24, 25, 26, 27, 28.) Then certainly the hearts of those who are instructed to the making of Rules for the Government of the great bodies of his people, are instructed also from the Lord, who is great in Wisdom, and wonderful in Counsel. And herein is the mighty Power and Wisdom of God seen, in the preservation of Political Societies.  
3. A third thing wherein the Providence of God is seen in the preserving of these Societies, is, In the ordinary silencing of those passions in men, which disorder and disturb all Government. We justly look upon it as a merciful piece of Divine Providence, to conceal from some beasts of great use in our lives their own strength, which if known to them, would make them our masters. The multitude in any Polity is as an unruly beast, and all Governments are preserved by their ignorance of their own strength, and the bridle of Divine Providence, by which God keeps them in and silenceth their passions, which if let lose, would quickly turn all into a tumult and confusion. The Individuals of all Societies are full of boisterous and brutish passions; so as a considerate man when he looketh upon such a City as this, or any other great Political Body, and considereth how many persons are in it of unruly tempers and passions, who either know not the rules of natural Justice and Equity; or if they know any thing of them, their lusts and passions will not suffer them to live in any just observance of them; will see reason to wonder how people of such heterogeneous tempers and different passions, should ever live together a year, or a month, in peace and any degrees of order: nor is there any thing which holds them together but the wonderful influence of Divine Providence, silencing their passions, and restraining those lusts in men, which otherwise would set any Kingdom, City or Nation on a fire, and bring it quickly to an heap of rubbish and confusion. It was said of old, that in the degenerate state of man, Homo homini lupus, one man is a Wolf to another, and nothing but the Divine Hand keeps them from biting and devouring each other; the Lord by his Providence holds them in as the Horse and the Mule with bit and bridle. When God thinks fit for the punishment of persons or Nations but a little to let lose the Reins, we see what brutish passions do discover themselves in men; what envy, malice, revenge, oppression, and other lusts and vices directly tending to destroy Societies. So as we are only preserved because these disorders are but fits of distemper, not abiding diseases in the bodies of people; and the reason why they are no more is from Gods restraining influence upon unruly turbulent spirits: He that ruleth the raging of the Sea, and stilleth the waves thereof when they arise, ruleth also the passions of men, keeps them generally still, and stilleth them if at any time they rise to any exorbitant height: 'tis the same power that doth them both: Psalm 65.7, Thou stillest the noise of the Sea, the noise of its waves, and the tumults of the people. It is God that saith, Be still, O ye inhabitants of the Islands: Whence is it but from this, that there are so few murders, rapes, etc. no more thefts and acts of Violence? We see the fear of punishment will not restrain them, as soon as God but takes off his restraint from them; and the consideration how unreasonable multitudes appear in their fits of disorder, is enough to convince men, that the general tie of people have not reason enough to be a law unto themselves, but are merely governed and overruled by the influence of God's restraint upon them, for the preservation of his people in their political Societies.  
4. A fourth thing wherein the power of Divine Providence is eminently seen in the preservation of Men, in their Political Societies, is in discovering the secret devices, and conspiracies of men, tending to the disturbance and dissolution of Government in the places where they live: I still understand this in ordinary causes. When God hath a design to punish a Senacherib, he suffers the plottings of his own sons to take effect against him. God sometimes punisheth Rulers: sometimes he punisheth People by such sufferances, but ordinarily he doth not. You have an hundred Treasons discovered, for one that takes effect. Here I might enlarge strangely, how God brings to light those hidden works of darkness, wherein the welfare of States and Kingdoms are concerned. Solomon therefore gives good counsel, Eccles. 10.20, Curse not the King in thy thoughts, nor the rich (that is, the Ruler I conceive) in thy Bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter; that is, it shall be discovered strangely and swiftly. What eminent instances of Divine Providence of this nature we had in our own Nation, especially in the reign of Queen Elizabeth, and the beginning of King James his reign.  
1. Sometimes God setteth their own Consciences on work, and they shall betray and discover themselves; before they fall to their work, God smiteth one of their Consciences, and they come and discover their Complices and confess their own errors: how often have we had this in our own story? 2. Sometimes their Countenances shall betray them, while they are just ready to strike the fatal stroke. 3. Sometimes a terror shall seize them, and their Daggers shall drop out of their hands. 4. Sometimes their own Letters shall destroy them (of which we had an eminent instance in the Powder-Treason, hatched by Papists in this Nation); sometimes the powder shall not take fire: another time it shall miss the mark. The Monsters are sometimes brought to the birth, and the parents of them want a strength to bring forth. How often was Queen Elizabeth in this Nation so preserved to fulfil the word of the Lord? Job 5.12, He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.  
5. A fifth thing I shall instance in, is God's defeatings of the counsels of Ahitophels'. All men are not alike in wisdom and counsel: God fitteth some more eminently, who are to have stations in the public Government and Councils of a Nation. Amongst these, some are men of integrity and sincerity, men of public spirits and designs, who use all their wits, parts and abilities, for the general good and prosperity of people. Others are men of more private spirits, driving selfish designs; and these ofttimes are men of great craft and subtlety, whose counsels yet, should they take effect, would ruin the body politic, which they pretend to serve, whiles they serve but their own bellies, or families, or the lusts of some others in order to that end. Here now the Providence of God is often seen, in defeating their counsels, and that various ways: Sometimes by making them unacceptable, as was in the case of Ahitophel: his counsels ordinarily, were taken and followed as Oracles; but God makes the counsel of Hushai, though (as appeareth by the story, a friend at first suspected by Absolom) to be more accepted. Sometime God doth it by some more extraordinary ways, as in the case of Haman, who had both given counsel, and obtained a decree against the Jews. The King shall not sleep, but spend his waking times, reading the book of the Chronicles; there he shall fall upon the place where a record is of the good service Mordecai had done. The King shall mistake Haman's Courtship to the Queen, while he is making suit to the Queen for his life, for an attempt to force her: Thus Haman shall be defeated in his designs, and it shall be his own lot to be hanged upon the Gallows which he had prepared for Mordecay: nor are these the only instances. There is no Kingdom, no Age, in which observing persons will not observe some instance or other of this nature, for the preservation of the Political societies of men.  
Sixthly, The power of divine Providence in preserving Political societies, is eminently seen in balancing and diverting opposite powers. It is wonderful to observe how God ballanceth one Nation against another; sometimes by natural situation, sometimes by voluntary associations. We in England are an instance of the former. All the Kingdoms about us are larger and more mighty than we are; France, Spain, etc. far more populous. God hath balanced us with them by our situation. We are an Island, we are powerful in Shipping, they cannot march an army by land against us: that keeps us at some proportion with them, and from being a prey to them, often gaping for us. Others God hath situated in Country's full of Rocks, and Mountains, and Waters; by which natural Fortifications they are balanced with the far greater fleshly power of their Enemies. Thus God preserved his people in Epirus from the overflowing flood of the Turkish Power: In Holland, from the attempts of the Spaniard 40 years together, a Nation far more great and mighty than they. Thus he hath preserved his Church, his little flock in the Valleys of Piedmont and Lucerne. As Solomon saith, because the Coneys are a feeble people, they have their habitation in the Rocks: So where God hath had a little people, a feeble people, his Providence hath for their habitation allowed them the natural defences of mountains, and the inaccessible paths of Rocks. Others he ballanceth with the far greater power of their adversaries, by voluntary confederacies and consociations: were they singly to be encountered, they would quickly be swallowed up; but they join in league with others, and so make a proportion to their Potent Adversaries. Some he ballanceth by giving them a more extraordinary strength, spirit, courage; that one will chase ten, and ten an hundred, and an hundred a thousand, and a thousand shall put ten thousand of their Enemies in flight. Some are stronger in Land-forces, but weak as to Naval-forces; others strong in Naval-forces, but weaker in Land-forces: till the period of a Nation comes (for Nations have their periods) he ballanceth all Political Societies one way or other, according to the variety of his infinite wisdom. 2. Another way is by Diversion; you have many instances of this in Scripture. How often hath God thus preserved us in Europe, from the overflowing flood of the Turks, by stirring up the Persians to invade him, by suffering rebellions amongst tho●e that are his own Subjects. But I shall contract this discourse, much will fall into my following discourse of Governing Providence.  
7. The last thing which I shall instance in, wherein the Providence of God is seen in the preserving of men in their Political Societies, is, in giving unto men wisdom, and disposing of them to several Arts, Trades, Mysteries, and Occupations, by which they become mutually serviceable one to another, and contribute to the upholding the societies in which they live. Here are two things, in both which, the Providence of God is eminent to every eye which wistly observeth it. There is nothing more evident than that there is a variety of Arts, Mysteries, Trades, and Occupations useful for man, by some of which he is supplied with things necessary for food and raiment; by others of them, with things for delight and ornament: both the one and the other, if not necessary for individuals, yet are necessary for preserving a Polity consisting of multitudes.  
Now, 1. The wisdom, by which men work in these several Arts, Mysteries, and Occupations, and by which men follow these several Trades, is from the Lord. The Prophet Isaiah tells us, the discretion of the Ploughman, and of the Thresher is from him. God called by name Bezaliel, the Son of Uri, and he was filled with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship: and to devise curious works, to work in gold, in silver, and in brass: And in cutting of stones, to set them, and in carving of wood, to make any manner of cunning work, Exod. 35.31, 32, 33, 34. and it is said, that God filled him and Aholiab with wisdom of heart to work all manner of work of the engraver, and of the cunning workman; and of the embroiderer, in blue, purple, and in scarlet, and in fine linen, and of the weaver, even of them that do any work, and devise any cunning work, v. 35.  
2. The Providence of God in this thing is eminently discerned, in disposing men to these several employments. So that as in the natural body, there are several members, and every member is inclined, and naturally disposed to its particular office; by which the several uses and necessities of the body-natural are supplied. So in bodies politic, as there is a great variety of members, so the several members of it are, by the wise Providence of God, disposed and inclined to the learning and practice of several Arts and Sciences, Trades and Occupations; by which, the uses of the whole are supplied, as well as the several individuals in the Society enabled to get themselves a subsistence, yet in the service of the public: This is a great piece of Divine Providence. One man is disposed to husbandry; unless some were so disposed, however slavish and dirty the employment be, the Nation could not be fed: others to the making of , and Stuffs, and Linens; if none were so disposed, though the whole might be fed, they could not be clothed. One works in iron and brass for more necessary uses; another in gold and silver for Ornaments, and more fine and delicate uses. One man is disposed to study Physic, Law, Divinity, and cannot endure hard labour: another is of a more slavish and servile disposition, no ways disposed to learning and studies: All this is from the Lord, and by this working of his Providence, the uses of all are supplied, and so Political Societies are by this means preserved. We have now considered man, 1. In his single and individual capacity: And. 2. In his Social and Political capacity; and shown you several acts of Divine Providence, by which God, in either, preserveth him. But we have yet a third capacity to consider him in, that is, his spiritual capacity, as a creature possessed of the grace of God, the Grace of Justification, and the Grace of Sanctification. As to this he is in a peculiar sense God's creature, often, by Saint John, said to be born of God: and as to this likewise he is preserved by God, 1 Pet. 1.5, You are kept by the power of God, through faith to salvation. Indeed, a discourse upon this properly belongs to the specialties of Providence, of which, I may possibly hereafter speak distinctly; but not knowing whether I shall reach to that, something (though more shortly and generally) I shall speak to it here. Grace in the Soul of a man, or woman, is a noble creature, and one of those things that are upheld by the mighty power of God. Now that which I have to do is to consider, How the Providence of God worketh in upholding this noble creature in those individual souls, into which he hath breathed this breath of spiritual life. Let me show you this in a few particulars.  
1. God preserveth man in his spiritual life and capacity, by a daily repeating to him his gracious acts, in the pardon of sin, and reckoning of Christ's righteousness to him. It hath been a Question betwixt Arminians, Papists, and Calvinists, Whether there can be an intercision of the state of Justification? Whether a soul once justified can again be not justified? We say No. The gifts and callings of God are without repentance; whom he loveth he loveth to the end: Well, but how can this be? for who liveth and sinneth not? The righteous falleth seven times in a day. If Justification be not repeated, how can a soul be justified? We say, Though the state abide, yet God's gracious acts are repeated. Sin is not pardoned before it is committed; but when committed, it is pardoned by a repetition of an act of Grace. Justification speaks a state; this is not repeated: but remission of sin, is an act of Grace frequently repeated; and the imputing of Christ's righteousness is an act often repeated. We are not daily created or born, as to our natural life, but we are daily preserved: so God puts the believer once into a state of Justification, that abides and faileth not; but we should fall from it every day, did not God continue us in it, by the repetition of these gracious acts. We need a continual pardoning, a continual imputation of the righteousness of Christ, to preserve our spiritual life, as we need continual acts of Providence to preserve and to uphold our souls in their natural life. Thus every day it is God that justifieth.  
2. God preserveth his Church and particular souls, as to their spiritual life, by a daily infusion of those habits of grace, which are necessary in those souls that are ordained unto life, as the principles of those operations by which they must attain this life, and by increasing these habits in them. In a word, by perfecting, 1. The number of his Saints. 2. By perfecting their graces. The first respecteth the collective body of his Church, and is called in Scripture, an adding to the Church such as shall be saved; a working of faith in all them that are ordained unto eternal salvation: without this the Church of God must perish, and fail from the earth in a short time. God's people are mortal, even as others. Now God so ordereth it in his Providence, that there is a succession. One generation of believers passeth, another cometh; and thus God hath a seed kept alive in the Earth. 2. God also doth it as to individuals, by a daily infusion of gracious habits, further strengthening and quickening them to their spiritual operations, Phil. 4.13, I can do all things (saith the Apostle) through Christ that strengtheneth me: believers, Eph. 3.16, are strengthened with might by his Spirit. God upholdeth his own seed in the soul, and bloweth up the sparks which himself hath kindled.  
3. God's Providence in the preservation of men in their spiritual capacity, is seen, in the upholding and maintaining his word and ordinances, upon which the souls of his people live. As the body liveth by bread, as to its natural capacity; so the soul liveth by the word of God, as to its spiritual capacity. By these things men live (saith Hezekiah). I know some interpret that passage concerning afflictions: but others concerning the promises. Now the Providence of God hath been, and is eminently seen, in maintaining of his word; the written word, the word preached; in taking care that his people have had a succession of Ministers. Before the Books of Moses were written, God provided for the souls of his people by a word not written: since, by a written word, and that most eminently, since the whole Scripture was written, since which time Prophecy; and unwritten Revelations are much ceased, not further to be expected. God may yet reveal himself to some particular servants of his: but we are not to expect such Revelations, nor are they the object of faith. Now herein hath the stupendous Providence of God been eminently seen; that when so many thousand books wrote since the Scriptures were written, are lost, and there is no memorial almost of them; and the Scriptures have had more enemies than any of them, more that have endeavoured to corrupt them, and to destroy them; yet God hath preserved this store-house of spiritual food, and kept it from corruption by the extraordinary care of the Jewish Church; the multiplying of translations, guiding and governing of those who have been employed in them: Nor hath the Providence of God been less seen in maintaining Ministers and Teachers of his word. In the Jewish Church, when the ordinary officers failed, and were corrupted, God from time to time raised them up Prophets, who were his extraordinary Ambassadors to teach his people. In Christ's time, he calls Fishermen to the Apostleship: and in all succeeding Ages, though there have been sometimes more, sometimes fewer able, and faithful Ministers; yet God hath so ordered, that there never have wanted some, and a competent number to break the bread of life, and to feed his people with wisdom, and with spiritual understanding. No sort of men have been more maligned, hated, persecuted, yet God hath upheld the order, and taken care for the souls of his people, that they have continually had faithful stewards of the mysteries of God.  
4. The Providence of God is admirable in preserving man in his spiritual capacity, in the daily influence of his spirit attending his word, and sanctifying his institutions. The word is in itself but a dead letter; the Preaching of the word is far from a mean adequate to so great an effect as is the conversion and edification of souls: God is therefore pleased to join his quickening spirit to the word, where he pleaseth, blessing and sanctifying it. I am not of their judgement, who think that there is such a constant concurrence and influence of the Spirit with the preaching of the Gospel, that if men will do what in them lies, they may repent, believe, etc. I know no Scripture which will justify that notion; but certain it is, that the holy Spirit doth ordinarily join itself with the preaching of the word, like the wind blowing where it pleaseth, and none knoweth the motion of it, convincing men of sin, of righteousness, and of judgement.  
5. Lastly, The Providence of God preserveth men in their spiritual capacities, by supplying them with strength and succour against their spiritual enemies; their own flesh, the world, the Devil; all which with a variety of temptations strike at our spiritual welfare. But this is much of kin to what I said before. I shall add no more to this discourse concerning God's Act of Providence, as in the preservation of beasts, so of men, and that in their single natural capacities; In their Social and Political capacities, and finally in their Spiritual capacities. I shall only add some few words of application.  
This in the first place may inform us, Use 1 How great that God must necessarily be whom we serve; he is the Creator of the ends of the Earth, of the Heavens, of the Seas, of all things, and it is he who preserveth both man and beast: he preserveth all men in their single and natural capacities; this I opened before. He preserveth all men in their Political capacities, all his people in their Spiritual capacities. It is an ordinary observation in the Kingdoms and Empires of the world, that when they have grown to a great bigness, they have perished with their own bulk and weight. No Monarch hath been found sufficient to preserve them by his wisdom and Counsels. And I remember the Historian speaks of it to the great honour, and as a wonderful thing, in one of the first Roman King's, that he put the Roman Kingdom (it was no more than) into such an order, that it was governed as if it had been but one Family. But how much doth it speak the Glory and Majesty, the Immensity and Omnipresence, the Efficiency and Activity of God, who at the same time is working over all the Earth, in all the Empires and Kingdoms, in all the Cities and Towns in it, defeating Ahitophels', discovering Plots and Conspiracies, ruling the spirits of unruly men; so as the whole Universe is kept in order: and the thousands and ten thousands of men in it, that know not the yoke of Reason and Religion, are yet bridled by his Providence, and kept in some just order and decorum, and made, in stead of running one upon another, and destroying one another, mutually to be subservient one to another? I say, how great? how wise? how infinite? how glorious in power must this God be?  
Secondly, Observe how much mercy passeth over our heads, Use 2 which we do take little or no notice of: We are fearfully and wonderfully preserved, and that in every capacity. I shown you it before as to our natural capacity, few think of that; what a strange working of Providence there must be to keep our souls in life but one day: It is as much remarkable in our Political capacity. I remember, when Christ sent out his Disciples to Preach, he told them, That he sent them out as lambs amongst wolves. It is true indeed, not only of Gospel-Preachers, but of all sober and virtuous men, that would live in the world but according to the Laws of Reason and Moral virtue. They are in the world as lambs amongst wolves: Let but any one consider how many lewd, unrighteous, debauched men are in all places, such whose only rule is their lusts: how full the world is of men that make no conscience of murders, rapes, thefts, oppression, and other enormities, and then stand and wonder at the Providence of God, that in any part of the world there is any thing of order and decorum observed, that men have any thing which they can call their own, that the lives of Princes or sober people are secured. What can it be attributed to, but the mighty power of Divine Providence, that we have no more murders, rapes, thefts, etc. we see laws, punishments will not restrain all, nor the same men at all times; how, or whence is it, that they restrain any, or at any time? I will conclude this with what the Psalmist so often maketh the foot in that his admirable song of Providence, Psal. 107, Oh! that men would praise the Lord for his goodness, for his wonderful works to the children of men! Oh that Princes would praise the Lord for his goodness! It is by him that they reign, that they have a days liberty to decree justice; by him that the Counsels of Ahitophel are defeated, the conspiracies of ungodly men are discovered; that the spirits of unruly and unreasonable men are subdued under them: by him that they have wisdom to make Laws, and liberty to execute them: that men in their dominions are disposed into their several orders, ranks and stations, so as mutually to serve one another, and to uphold the whole. Oh that Subjects would praise the Lord for his goodness! that they have wise Magistrates, good Laws, that their lives are not Sacrificed to murderers, that their houses are not fired, that their Wives and Virgins are not ravished, that they are disposed to Trades and Occupations: that they have wisdom for them, a spirit to them. Let every Citizen, every Subject, see and acknowledge the hand of the Lord in these things, and bless his holy name.  
But lastly, Let the Redeemed of the Lord, particularly, Use 3 see and acknowledge the Providence of God, in the preserving of them in their spiritual capacities. Were it not for the preserving Providence of God, our spiritual life would be extinguished every moment: God preserveth it by repeating his Gracious Acts in the remission of our sins, in the imputation of Christ's righteousness. Our habits of grace would weaken: we a●● preserved and kept by the power of God through faith unto salvation. It is a great mercy, and deserves a great acknowledgement, that we have our lives preserved, our estates preserved, our wives and daughters preserved. But oh! how much greater is it, that we have our state of Justification maintained? Our principles of Spiritual Operations, our habits of Grace, our power to repent, believe, love God, preserved; that the influences of Grace are continued, that we have the Word and Ordinances preserved. Let the redeemed of the Lord say, his mercy endureth for ever; let them adore preserving-Providence: let them consider what a subtle adversary they have, Who goeth about like a roaring Lion, seeking whom he may devour. What abundance of lusts and corruptions they have in their own hearts; what a law in their members, warring against the law of their minds; and they will say, that the seed of God, which is in them, is wonderfully preserved. But thus much may serve to have spoken of the first great act of Providence, which I called Preservation. My next work is to speak concerning Government.   

SERMON VIII.  Psal. CIII. 19 The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all 
I AM (as you know) discoursing concerning the Principal Acts of Actual Providence, which I told you were two: 1. Preservation, 2. Government. All things were at first created by a Divine word of Power: all things are preserved by a Divine Power; He upholdeth all things by the word of his Power (saith the Apostle). This I have done with: but God's actual Providence doth not extend only to the upholding and the preserving of all his creatures, but he governeth them also. Preservation respecteth their several beings and capacities: Government respecteth their motions and actions. For a Discourse upon this I have made choice of this Text, and choosing it with that design only, I do not take myself so much concerned to inquire into its relation to what went before, or followeth. I shall only consider it in itself: and so it giveth you an account,  
1. Of the Royal Seat of the Divine residence, or place where God more gloriously manifests that Presence, which yet filleth Heaven and Earth. He hath (saith the Psalmist) his throne prepared in the heavens. 2. The vastness of his Imperial royal influence and dominion; His Kingdom (saith the Text) ruleth over all. I shall not meddle with the first part: it is the second only which I have to do with. The Proposition shortly is this:  
Prop. That he whose Throne is in Heaven, governeth the whole Creation.  
The Scripture speaketh plentifully to this point of God's Universal dominion, 1 Chron. 16.31, Let the heavens be glad, and the earth rejoice; and let men say amongst the Heathen, The Lord reigneth. Psalm 96.10, Say amongst the heathen the Lord reigneth. Psalm 93.1, The Lord reigneth, he is clothed with Majesty, etc. Psalm 97.1, The Lord reigneth, let the earth rejoice. Psalm 99.1, The Lord reigneth, let the people tremble. An Heathen Prince acknowledgeth it, Dan. 4.3, 34. But not to multiply Texts, Reason will evince it; every Superior being hath a kind of natural right to rule over those that are inferior to it: and God being the Supreme Being, and the Creator of all other beings too, hath a natural right to extend a Kingdom and Dominion over all; and that not only as he is Superior to them, and greater than they are, but also as he is the efficient cause of all, the Creator of all things. But to speak more particularly: we will inquire, 1. What Government is; 2. What are the Objects of this universal Government and Dominion, which the Proposition ascribeth unto God; 3. What are those special acts, by which God exerciseth this Dominion and Government.  
Government implieth three things: 1. The fixing of some ends. 2. A power invested in some one or more persons, upon others, ordering and directing them in order to that end. 3. The exercise of this Power. The end of Government amongst men, is usually the peace, quiet and settlement of a place: Gods End is his own glory; He hath made all things for himself, and he doth all things for himself, for the fulfilling of his own Counsels and Will, in order to the glorifying of his holy Name. The Apostle saith, Of him, and for him are all things.  
2. Secondly, Government implieth a power invested in one or more persons in order to an end. Now that God hath such a power none can deny and acknowledge him to be God; Once have I spoken, yea twice have I heard it (saith the Psalmist) that power belongeth unto God. He who confesseth God to be almighty, and able to do whatsoever he pleaseth, must own him to have a power sufficient for an Universal Government. If we take Power for Authority, i. e. a Right to exercise a power over such and such objects, that also God hath by the very law of Nature; Hath not the potter a power over the clay? and is not the creature the clay, and God the potter?  
3. But thirdly, Government implieth yet something more, viz. an actual exercise of this power; and indeed this is the main: Actual Government is the exercise of a power, wherewith a person or persons, are invested over some persons, or things in order to some wise ends. But let me come to the second Question, viz.  
Quest. What are the particular Objects of this Divine providential Government? The Text saith, His Kingdom ruleth over all. I think that term all is to be expounded by three general heads: 1. The beings and existences of his creatures. 2. The motions and actions of his creatures. 3. The omissions and obliquities of his creatures: all these (as I shall show you) fall under the government of Providence.  
1. The Being's and existences of his creatures, the production and cessation of them; the giving of them Being belongs to Creation, the ordering and directing their beings under their circumstances belongeth to Providence: so doth the issue and determination of their beings with their circumstances; Psalm 68.20, Unto God belong the issues from death. Providence holdeth the key of the Womb, and the key of the Grave; he it is that killeth, and maketh alive. From that it is that one generation passeth, another cometh; and this holdeth to all creatures: There is not a sparrow which falleth to the ground without the will of our heavenly Father, as our Saviour telleth us.  
2. A second object of this Providential Government, is all the motions and actions of his creatures: all their operations according to their several forms and natures of being. There are some motions and actions of reasonable creatures: I mean, some of their moral actions influenced from their wills, upon which God hath no efficient influence; such are men's sins and obliquities, but there are none but he ordereth and governeth, when done and brought into effect; even with the vilest actions of men God hath thus much to do. 1. To uphold their natural powers and faculties while they do them. 2. To order and govern them, when done, to his own wise ends, so as they shall issue in the glory of his holy and blessed Name: and that brings me to the Third.  
3. A third Object of the government of Providence, is the Omissions, Errors and obliqne actions of his creature. Every creature moveth not according to a Divine Rule, man only varieth; the stormy winds fulfil his word; the Sun, Moon, Stars, all obey his Law; man only rebels, and is guilty of thousands of obliquities and Omissions. Now these also are under the government of Providence, some corrupt inclinations and lustings he restraineth; Others he suffers to break out into action, then maketh the wrath of man to praise him. But this is enough to have spoken to the second Question, the third followeth:  
3d Quest. By what particular acts doth Providence show itself in the Government of the World?  
1. To this I shall answer in several particulars: 1. By causing the production and existences of his creatures, or making them to cease as it pleaseth him; He causeth the barren wombs, and again maketh the barren to bring forth Seven. Hence you shall find the multiplication of Abraham's seed to the number of the grains of the dust of the Earth, or sands upon the-Sea-shore, is made the matter of a Divine Promise. The Being's of his creatures are both the objects of his Government, and his Utensils or Instruments in Governing; for he governeth a great part of the inferior creatures by the Superior influenced with Reason and Wisdom for that end. God blessed man, Gen. 1. saying, Have dominion over the fish of the sea, and the fowls of the air, and every moving creature that moveth upon the Earth. Now the Lord in order to this Government, multiplieth or diminisheth them: whence is it, but from this Providence of God, that the wild Beasts are not multiplied to the destruction of man? that we are not so full of Lions, Bears, Tigers, Wolves, Foxes and other hurtful creatures, as we are of sheep and Neat-cattels, though many of them often bring forth young in greater plenty than those useful unto man? Thus also God ordereth the reasonable World: should men live as in the first age of the World, to five, six, seven hundred years; should all children born live to an old age, there would be no room on the Earth, there would not be food enough for them: God therefore in order to the Government of the Universe, as well as for the punishment of the multitude of sins committted in the Earth, limiteth the number of Individuals, and diminisheth them; and this not only in an ordinary course of nature, shortening the periods of their life, but by some extraordinary dispensations: such as those of War, Pestilence, and other fatal and Epidemical diseases, by which he not only serveth the great end of his glory in punishing the sins of men, but also reduceth the World to a governable body, and to such a pass, that one sort of his creatures is sufficient for the service of another, so as the whole is preserved. But this is but the first thing.  
2. God governeth the World (Secondly) by maintaining the laws and ordinances of Nature. As there are positive Laws, written Laws in the Word of God, which God hath ordained for the government of reasonable creatures: so there are Laws and Ordinances of Nature, by which creatures not endued with reason move, and work in order to the preservation of the whole, by the mutual service each of other. Thus Jer. 31.35, you read of the Ordinances of the Moon and Stars, and of God's covenant of the day, and of the night, that they should be in their season, Jer. 33.20. Such an Ordinance you have, Gen. 8.22. While the Earth remaineth, seedtime, and harvest, and cold and heat, and summer and winter, and day and night shall not cease. By virtue of these Ordinances it is that the Sun every day riseth, and setteth upon one part of the world, causing day and night; rejoicing as a Bridegroom to run its course (as the Psalmist speaketh), that at sometimes of the year it is nearer, another it is further off this, or that part of the Earth. These Laws and Ordinances of Nature are nothing else than the affections, and inclinations of several creatures to their several motions and actions. Now these affections and inclinations were put into them in the day of their Creation, but the Providence of God maintaineth these Laws: and hence it is, that seedtime and harvest, cold and heat, summer and winter, do not cease. By this it is, that the proud waters ordinarily exceed not the bounds of the sands which God hath set to limit them: The winds do not always blow from the same quarter, nor at the same rate. The Earth brings forth its variety of fruits: there are thousands of things, of which we can give no other account than that they cause such effects, they make such motions by an Ordinance of Nature, by a Law which God imprinted upon them in the day of their Creation; and God preserveth them by his Providence, which daily worketh in upholding these Laws, and regulating the creature that it moveth not, nor acteth contrary to this Law.  
3. A third thing wherein the Government of Providence is seen, is in the miraculous suspension of these natural Laws and Ordinances, according to the good pleasure of God. Indeed this is a specialty of Providence, and more proper to be handled under that head: I shall therefore only touch it here. It is a thing which God seldom or never doth, but for some more than ordinary declaration of Judgement, or Mercy. Thus he suspended the law of day and night, to plague the Egyptians with three days continued darkness. He suspended again the law of Nature for the ebbing and flowing of the Sea, that the Israelites might pass over it in safety. By an Ordinance and law of Nature the fire burneth, the hungry Lions devour men; God suspendeth both these Laws in the case of the three Children, and of Daniel: by an Ordinance of Nature, the Sun keepeth its course, and is in a continual progressive motion; God suspendeth its motion in Joshuah's case, altereth it, and maketh it to come back in the case of Hezekiah, 2 Kings 20.10: by the Ordinance of Nature, the Earth brings forth her fruit, so doth the womb ordinarily; God suspends this Law in Judgement; the Earth is made as Iron, the Heaven as Brass: men commit whoredom, yet do not increase; they eat, and have not enough, Hos. 4.10. This both demonstrates the governance of Divine Providence, and also showeth how God exerciseth it. This is a third Particular.  
4. A fourth Particular, wherein God showeth his Dominion over all, and exerciseth his Government over the whole Creation, is his influencing all creatures to their natural actions, either in a more ordinary, or extraordinary manner. Every living creature hath its natural motions, and actions, and powers and faculties in order to them, which are the principles of those operations; and in the upholding of those powers to those natural motions and actions, God exerteth and putteth forth his preserving power of Providence: but his extraordinary influencing of them to some motions and actions, which are not in a natural course and order, doth more eminently show the Governing power of Divine Providence. That Locusts and Caterpillars should feed upon grass and green herbs, this is but their natural motion and action according to their nature and the kind of their being; but that they should come in troops, and rather feed upon one place than upon another, till they had devoured all the grass and green herbs in Egypt, this was extraordinary: Psalm 105.24, He spoke; and the Caterpillars came; and did eat up all the herbs in their land, and devoured all the fruit of their ground. And again, Psalm 74.46, He gave their increase to the Caterpillar. The same may be said for the Flies, Lice, Frogs, and other creatures used as a plague upon Pharaoh: but indeed this is rather a specialty of Providence, than belonging to the ordinary Government of it; though very demonstrative of the governing power of Providence.  
5. A fifth act, by which the Providence of God exerciseth its governing power and influence, is, His daily raising up and influencing Governors for the Households and Societies of men, and giving checks to them upon their miscarriages, and mal-administrations. The governing Providence of God, exerteth itself either more immediately, or mediately. Other creatures God ordinarily governeth by men: many of them, I mean, influencing man with Reason and Discretion, by which he ruleth, ordereth, and governeth them, though many of them be much more mighty and powerful than he: the mouth of the horse and mule which have no understanding, by the Providence of God so influencing man, are held with the bit and bridle, lest they come near unto us, Psalm 32.9. The Whale is smitten with a spear, wild bulls and boars are hunted down, etc. The Ox is tamed and brought to serve our uses, who are much less in strength than he is. Men also are governed by men; the weaker by those that are more wise and powerful: but whence have the Governors their wit and power, their wisdom and understanding, prompting them to make Laws acceptable to the greater part of Subjects, so as conspiracies are of the lesser number, and subdue●●o the greater and keeps them in order? Is it not from the Lord, great in wisdom, and wonderful in counsel? Psalm 75.7, God is the Judge, he pulleth down one, and setteth up another, and by him Kings reign. God ruleth the World by Magistrates: which if well considered, would awe men to that duty of honour and obedience which they own to those that are their Superiors; and may make us to understand how we ought to be subject for conscience-sake, and for God's sake in things commanded, which we cannot say are contrary to the Divine Law, nor so appear to us, and have any manifest appearance of good for the government and peace of the whole. As on the other side, it calls to Kings to be wise, and the Judges of the Earth to be instructed to serve the Lord with fear, and to rejoice before him in their great capacities with trembling: Psal. 2.10, 11, they are but the Lords Vice-Roys; and as Jehosaphat told his Judges, they judge not for themselves, but for the Lord; for him whose Throne is prepared in the Heavens, and whose Kingdom is over all. They ought therefore (according to the command to the Kings of Israel) to have the book of the law before them, and to be reading therein all the days of their life; and where that doth not give them particular direction to have the honour and glory of God yet in their Eye, to measure all their laws and actions according to that Rule; to remember God is the Judge, and hath only exalted and dignified them to rule the World, or this or that part of the World by them: still the Government is the Lords.  
6. A sixth particular act by which God providentially governeth the World, is, By influencing the souls of some in it to such actions as more immediately tend to his honour and glory. God hath an honour and glory from the natural complexion, and constitution, and motions of inanimate Being's. Psal. 148.6, 8. Thus the Heavens, and in them the Sun, Moon, Stars; from them the snow, rain, hail, meteors, the lightning and thunder, the cold and heat, the vapours and stormy winds bring glory to God: stormy winds fulfilling his word, saith the Psalmist. The heavens declare the glory of God, the Earth showeth his handiwork, Psalm 19.1. God hath made in the Heavens a tabernacle for the Sun, a course for the Moon and Stars: the very complexions of them, their natural and necessary motions bring God abundance of glory. Now this ariseth from a necessary causation, they cannot but do it. The same may be said of brute creatures, though animate, not acting upon Election: The Whale in the Sea; the Lion and Tiger amongst the beasts; the Eagle and others amongst the birds; the Bee, the Silkworm, and others amongst Infects: several sorts of creeping things glorify God, but it is necessarily. Man only amongst earthly creatures glorifieth God voluntarily from a principle within himself, and upon choice. Take mankind in the general, it is a noble piece of God's Creation, and necessarily glorifieth God. Man is fearfully and wonderfully made, his body is an admirable structure, but the great glory which God hath is from his spiritual actions. Man is not a mute Preacher of God's glory, as the Heavens and the Earth, the Sun, Moon and Stars are, or brute creatures are. He hath a Soul, and understanding, will, affections; from these God expects a great homage and glory. But now take man in his depraved estate, and he doth nothing less; No creatures, but the evil Angels so much dishonour God, and so cross him in the great end of his governing the World, which is his glory. Now it pleaseth God to influence some of the children of men, to such actions as do truly and immediately tend to his glory, ex intentione agentis, from the intention, will and design of the agents; and also ex fine operis, from the end and issue of the action: such are acts of repentance, faith, and all manner of holiness. The glory of God in these actions, is first in the intention of the agent, and also in the issue of the work. Joshua exhorteth Achan to confess his sin, and give glory to God: The Apostle saith, Rom. 4, That Abraham was strong in the faith, giving glory to God. And our Saviour tells his Disciples, Joh. 15.8, Herein is my father glorified, if you bring forth much fruit, the fruit of Holiness. Now so depraved is the heart of man, that he neither could nor would do any of them, if not influenced and overpowered by God; Without me (saith Christ) you can do nothing. God therefore, as to actions of this nature, doth influence the heart of man, making him willing and able; so that as to the event the actions are necessary, but as to the manner of working they do them freely, willingly and cheerfully: and this is another piece of Governing Providence, by which he ruleth and governeth the motions and actions of men to his praise.  
7. A seventh act, by which God governeth the motions and actions of rational creatures. 1. His permission and overruling their obliqne intentions and actions. 1. He permitteth the doing of them. 2. He overruleth and ordereth them, when done, to his own ends. Concerning Gods permission of sin, I may have hereafter a more proper and particular opportunity to speak. His overruling and ordering of them, when done, to his own wise ends, is what I shall speak to, and but shortly in this place. It is the great art and wisdom of a civil or military Governor, amongst men, to make use of the several humours and passions of those under his Command, to make them serve the great ends which he hath proposed to himself in his Government. The great and infinite power and wisdom of God in the Government of the world, is in this wonderfully perspicuous; making use of the several lusts, passions, and humours of men to his own praise and glory; for God governeth man so, as he putteth no force upon his will: If he doth any thing that is good, acceptable, and wellpleasing unto God, he doth it willingly and freely. The power of God indeed is seen in making some souls willing; he giveth to will, (saith the Apostle), not in overruling him, to do the action whether he will or no: Man acting thus freely, many men do that which is evil from the sinful inclination of their own hearts, not corrected by the power of Divine Grace. God permits men's sins, Act. 14.16, Who in times past suffered all Nations to walk in their own ways; but the actions being done, his power is seen in overruling the obliqne action, beyond, or quite contrary unto the intention of the agent, to the glory of his holy and great name: this is that which the Psalmist saith, Psal. 56.10, Surely the wrath of man shall praise him, and the remainder of wrath he shall restrain. You have an eminent Text to prove this, Isa. 10.5, 6, 7, O Assyria, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like mire in the streets. Howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy, and to cut off nations not a few. The business was this: Israel (that is, the ten tribes) had grievously provoked God; God was determined to punish them, they were an hypocritical Nation: There must be an instrument to bring divine wrath upon them. Assyria shall be the instrument, therefore called, the rod of God's anger, and the staff of his indignation. Possibly the inward cause moving the Assyrian, was his own lust, the enlargement of his Territories; some revenge of himself, the robbing of their treasures: he meant not so, his heart never did think so merely to serve God, in the execution of his wrath; but herein was the governing and overruling Providence of God seen, that he so ruled the lust, ambition, and revenge of the King of Assyria, that he accomplished his pleasure upon mount Zion. And indeed thus God doth, as to all the sinful actions of men, God will have his glory from them, but it is by the overruling power of his Providence: the sinner meaneth not so, neither is it in his heart to think so. The persecutor saith, I will satisfy my lust, or I will supply myself with moneys for the satisfaction of my lust, that is his end: in the mean time God by his Providence overruleth his malicious actions, so as he chasteneth his people for their sins, and ripeneth the sinner for destruction. God in this doth with sinners, as the wise Falconer doth with the Hawk: The Hawk is a bird of prey, a ravenous bird, that flieth at the Pheasant or Partridge for itself, to satisfy its rapacious quality; but the Falconer, by his art, tameth the Hawk, and maketh use of its ravenous quality to serve his own table: and this is a wonderful piece of Divine Providence in governing of the world; Most of the motions and actions of men in it are diametrically opposite to God's glorious end, yet they are all made to serve the manifestation of God's glory, and to bring about his great designs in the world. But this is enough to have spoken Doctrinally, to this point of the Governing-Providence of God. I cannot at this time compass all, which I would speak of for the Application of this point.  
Only let me mind you again from hence, Use 1 how great the God of Heaven must necessarily be, and that, not only in respect of the immensity of his Being, as he filleth Heaven and Earth; but in respect of his activity and power: he is called the King of Kings, the ruler of Princes. The Persians thought themselves great Princes that ruled one hundred and twenty seven Provinces. The Turk glorieth in the greatness of his Empire; so doth the Spaniard, upon whose dominions, they say, the Sun never sitteth. But alas! what are all these to the Lords Kingdom, who ruleth over all, and that after another manner than any Earthly Prince, who exerciseth a dominion over his Subjects and Vassals? how justly therefore is greatness ascribed unto God? and who is there that can be compared with him, or like unto him? The Unity of the Divine Being also may be concluded from hence, for if he ruleth over all, than all is subject unto him; and there cannot be another God imagined, but must be in subjection unto him. Indeed such a subjection, or subordination, the Heathens fancied amongst their idols. Jupiter was their supreme idol, others were subject unto him; but he is no God that can truckle under another, and be in subjection unto any Being. And this greatness of God calleth to all men to fear before him, and do reverence unto him: who shall not fear before that God, whose throne is prepared in the heaven, and whose Kingdom ruleth over all? and for a free and voluntary subjection to him, for he ruleth over all, not as a Tyrant and Oppressor, whose title lies in his Sword, but as one who is a native Prince, and hath a rightful title, not to obey whom is the highest Rebellion, which Samuel compareth to the sin of witchcraft. But I must leave the distinct and full application of this Doctrine for a further discourse.   

SERMON IX.  Psal. CIII. 19 The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all. 
I Am at this time to make Application of what you have heard, concerning the Governing-Providence of God. I shall do it under three Heads, showing you how it may be useful for Instruction, for Consolation, and for Exhortation.  
In the first place, you may conclude from hence, Use 1 In what sense alone any thing can be said to be casual or necessary; what to determine concerning Chance, and Fortune, or Fate. As to the first I shall only lay down this Conclusion.  
Concl. That although many things, as to our eyes, and apprehensions of them, may appear casual, yet there is nothing so with reference unto God, the first universal cause. It is truly said by Augustine, that chance and fortune are but terms of humane ignorance; as we say of the old Philosophers occult qualities, they are but the refuges of ignorance: so the same may be said of chance and fortune. He described chance well, that called it inopinatum rei eventum, an event of a thing which man thought not of; it is not inordinatus eventus, but inopinatus: there is no event of any thing that is a slip of Providence, not ordered and disposed by him, whose Kingdom ruleth over all. Being's and existences, motions and actions, yea, errors and obliquities; nothing cometh to pass in the world, but was foreseen, fore-ordained, fore-ordered, and that in infinite wisdom: but many things come to pass which we did not think of, could not foresee whose causes are hidden from us: these things, we say, come by chance and fortune: A word indeed not very fit for a Christians mouth. I remember Augustine, more than once, reputes that he had defiled his tongue with it. The Heathens ignorant of the true God, and of his influence on all things, devised such a blind God as Fortune; and assigned it a place amongst their other Idols: Te facimus fortuna Deum. But Christians must own no such blind cause of things: they believe there is a God, whose throne is prepared in the Heavens, and whose Kingdom ruleth over all; and therefore can leave no place for chance or fortune. You read of a case, Deut. 19.5, which one would think, if any thing in the world were casual and fortuitous, that were so. A man goeth into the Wood, with his neighbour, to hue wood; and his hand fetcheth a stroke with the axe to cut down a tree, and the head slippeth from the helve, and lighteth upon his neighbour that he die. What can be imagined more casual and fortuitous than this, for the head of an Hatchet to fly off from the helve, and to kill a man at work with him who had the Hatchet? such were the cases also mentioned, Numb. 35.22, 23. Casting a thing upon a man without laying of wait; or with any stone, wherewith a man may die, seeing him not, nor seeking his harm: yet in these cases, Exod. 21.13, God is said to deliver the person slain into his hand, who involuntarily and unwarily hath been the cause of his death. There are many things, which indeed to us are casual, nothing is so to God; he hath ordered all, he ruleth and governeth all actions. Ahimaaz and Cushi knew not of each others journey; or at least he that ran first knew nothing of the others journey: they both met at the Court of David to carry tidings of Absaloms' death: but Joab had ordered the running of both. Ahimaaz casually met Cushi there; but though it was casual to him, it was not so to Joab who sent him: I say, nothing is in itself casual, or with respect unto God casual; with respect to us many things are so, that is, we do not know the causes of them; but God ordereth and directeth all; his Kingdom, his Rule and Government extendeth to it; his hand is in it, either permitting, or effecting it.  
Secondly, You may from hence conclude how things are necessary. Arminians make a great deal of stir about this, and charge those, whom they call Calvinists, as maintaining a fatal necessity of all things. Let us examine the word Fate a little, we shall find a three or fourfold use of it; there is two or three sorts of Fate, which we shall condemn as freely as any of them: but in a fourth sense we shall find the word honest enough, and to destroy it, will ask better arguments than any they have yet favoured the world with.  
1. There is a Stoical fate. The Stoics were a sort of ancient Philosophers; you read of their name in Scripture, Act. 17.18. They fancied an eternal necessity of things, Cui & Deum licet nolentem subesse fingebant nexum in rebus ipsis; to which, they conceived God himself, though against his will, was subjected: according to this they fancied all things came to pass by an equal necessity, and that the wills of men were forced by it. This is a fate to be abominated by all those that own God, and him as the first cause of all things.  
2. There is a Mathematical fate. This was a necessity of things depending upon the motions and influences of the stars: these men indeed make God to be the ruler of the Stars, but the Stars to be the Rulers of men's motions and actions, according to that verse in credit amongst them, Astra regunt homines, sed regit astra Deus; as if God did not exercise a daily Dominion and Power over the Creation, but had made the celestial bodies, which being created, and set in their order, move other things by a fatal necessity. Of both these, Augustine saith, Si cor tuum non esset fatuum, non crederes fatum: if thou hadst not a foolish heart, thou wouldst not credit such a thing as fate.  
3. There is thirdly, a Physical or Natural fate, by which we understand that necessity which God hath established in natural causes; according to which, they cannot but produce such and such effects, supposing them not hindered by the supreme cause: thus the fire burneth necessarily, and we say, all natural causes move necessarily, and produce their effects, unless suspended, hindered, or restrained by some superior cause: this is called in Scripture God's Covenant with day and night, heat and cold, summer and winter. Such a necessity all must acknowledge, in the operation of all natural agents; the power and pleasures of God only being reserved to countermand their operations, which when he doth, we call it a miraculous work of God: thus, day and night, cold and heat, seedtime and harvest, summer and winter are under a fate, they necessarily follow one another; but as God was the first cause of this necessity by the Covenant he established, so their event is in the power of God to hinder, or suspend, or alter as he pleaseth.  
4. But then, Lastly, There is a Theological or Christian fate, which is nothing but a necessity of event imposed upon things by the most holy, wise, eternal, free purpose, and counsel of God, executed by his Providence. It is true, the name of fate soundeth ill, because of the Stoical and Mathematical vanities about it; but if we take it for, Quod Deus in animo suo fatus est, apud se statuit, ac decrevit: what God hath said within himself, purposed and decreed, it is innocent enough. Now whoso denieth a fate (if they will call it so), in this sense, doth not so well, as he should do, understand the Divine Nature, or the Scriptures. We neither deny (saith Augustine), an order of causes, which the will of God hath set; neither do we call it fate: In the mean time they are very ignorant, that cannot see the difference betwixt this necessity of events, and the Stoical fate.  
1. The Stoics subjected God himself to fate: this necessity dependeth upon the will of God as the cause of it. 2. They made their fate pre-existent to God. 3. They asserted a fate that took away all the liberty of man's will. Now this is no consequent (saith Augustine) that if God hath set a certain order of all causes, 
Non est autem consequens, ut si Deo certus est omnium causarum ordo, nihil sit in nostrae voluntatis arbitrio. Aug. l. 5. De Civ. dei.  than nothing is in the power of our wills. The upshot of all is this. We say there are a thousand things happen in respect of us casually, and fortuitously, that is, we know not the causes of them, and manner of their operations, yet there is nothing so in respect of God. And though all things happen necessarily, as to the event, with respect to the decree of God, which hath set all things in an order; and in respect of the universal power, and influence of his Governing Providence; yet for such things as are done by us, they are not necessarily brought forth, but freely: our will is not forced, but acteth as a free agent. But I shall add no more to the first Branch of Instruction.  
2. Branch. What you have heard, may help to confirm your Faith as to the glorious nature of God, and that in four or five Particulars:  
1. As to his Omniscience or knowledge of all things; He must needs know all things who governeth all things; He governs all the beings and existences of his creatures, all their motions and actions, all their errors, obliquities and Omissions, as I have showed you, which he could not do if they were not all naked in his sight: all things must needs be open and naked in his sight with whom we have to do. The Doctrine of God's Omniscience is evident from the work of Creation? He that made the Eye, shall he not see? He that made the Ear, shall he not hear? and it is evident from the work of Providence, if his Kingdom ruleth over all.  
2. Secondly, It as much confirmeth us in the Doctrine of God's Omnipotence. If his Kingdom ruleth over all: 1. He must have a power to Rule and govern all. 2. He must be in a capacity to exercise this power, and there must be no power able to resist him; So that you may see the Reasonableness of those titles given to God in Scripture, viz. The Lord God Omnipotent. The Almighty God. The King of Kings. The Lord of Lords. The Lord of all the Hosts of Heaven and Earth. If there were any thing too hard for God; if he could be resisted, he could not rule over all.  
3. Thirdly, It may confirm you in the Activity of the Divine Essence. The Schoolmen say, That God is Totus Actus, wholly an Act, always moving, working, operating; so it must be if he hath such a Rule, as I have been describing to you. He must fill all places, not as a mere inactive moles, and bulk of a thing filleth a place: but so as at the same time he is in all places at work, seeing, observing, governing, effecting, and directing, or restraining, and overruling. We have no Similitude to express it by, but cometh much short. That of the Soul in man comes nearest it which is in all parts of the body, animating, actuating, and governing of it.  
4. It confirms us in our belief of the Infinite wisdom of God. He is called, The only wise God, 1 Tim. 1.17, and Judas v. 25. This Doctrine concludes it. We see it requires a great deal of wisdom to govern a Family, and keep it (if it consists of many members) in order; but much more to govern the greater bodies of people, in Towns, Cities, Kingdoms, Empires, etc. Such a variety there is of motions, humours, passions and tempers of people: Who is able to conceive what Wisdom it requires to govern all beings in the World, all motions and actions of all creatures in the World, and to keep them in any order or decorum at all? In fine, Next to the work of Creation, there is nothing like the work of Providence well-studied to give a man the true notion of God, and let us know what manner of Essence, the Divine Essence necessarily must be. Thus much by way of Instruction.  
Secondly, Use 2 This Doctrine serveth for the unspeakable consolation of the people of God. Psalm 97.1, The Lord reigneth, let the Earth rejoice; let the multitude of Isles be glad thereof. It is matter of rejoicing to all the World that the Lord reigneth; and there is none so vile and wicked, but experienceth much (though many consider it not) of the good effects of this universal Dominion which God exerciseth. The Devils cannot do what they please in it; the wills and passions of men cannot have their swing. There is an Almighty One that holds the reins upon the brutish affections and passions of men; the ill effects of which the greatest Atheists and contemners of God which live in the World, would quickly experience: but to the people of God, as being the lesser number, the most hated and maligned part of the World, and the far weaker as to natural strength and power; besides the restraint their Souls are under from putting out what natural power and strength they have beyond the Divine Law, doth most eminently demonstrate to them the good effects of the Lords Reign, and the necessity of it. Isa. 52.7, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, thy God reigneth? It is good news to all the World, that God reigneth; but particularly to Zion, to the Church and the people of God: to the whole visible Church it is good tidings, but particularly to the invisible part that is militant here on Earth, and the individual members thereof.  
1. This Doctrine first is of great use to comfort them against, and under all their disturbances for things which happen to the Church in general, or themselves in particular. A ship at Sea were but in an ill case if it were not for him that sat at the Helm: a skilful Pilot there ordereth her well enough, so as the winds serve his design; so it is with the Church tossed with winds and waves, she is only safe in the Lord's government of all the affairs of the World. Luther (I remember) saith thus of himself; I (saith he) have often attempted to prescribe God ways and methods in the government of his Church, and other affairs. I have said, Ah Domine, hoc velim ita fieri, hoc ordine, hoc eventu. I would have this thing thus done, in this order, with this event. But, saith he, God did quite contrary to what I asked of him. Then (saith he) I thought with myself what I would have had, was not contrary to the glory of God, but would have been of great use for the sanctifying of his Name. In short, it was a brave design, well advised, but undoubtedly God laughed at at this wisdom of men: and said, Go to now, I know you are a learned man, and a wise man; But it was never my manner to allow Saint Peter, or Saint Martin or any other, to instruct, teach, govern, or lead me. Non sum Deus passivus, sed activus; I am not a passive, but an active God. That great man and Melancthon were two famous Instruments in the Reformation of Germany, but of different tempers: Melancthon was a man of a more mild and gentle Spirit, and melancholic timorous temper. Luther was of a more fierce and bold temper. Melancthon would often write very troubled Letters to Luther about the state of the Church affairs. Luther would constantly make use of this argument, from the Governing-Providence of God to support Melancthon. Melancthon (saith he), Let God alone to govern the World; The Lord reigneth. It pleaseth God so to order it in his Providence, that the face of affairs relating to the Church, often looks very sadly, and there is nothing which giveth the spirits of the people of God a greater disturbance. Now all these disturbances are caused from our Not-attending to this Principle; which yet every good Christian professeth to receive, and to believe. Were we but rooted and grounded in the faith of this one Principle, That the Kingdom of God ruleth over all, and that he exerciseth a special care and Government relating to his Church, and ruleth the World with a special regard to the good of his little flock, we could neither be immoderately disturbed for the concern of the glory of God, nor yet for the Church of God. 1 Chron. 16.31, Let the heavens be glad, and let the earth rejoice, and let men say amongst the Nations, the Lord reigneth; let the Sea roar, and the fullness thereof, let the fields rejoice, and all that is therein, Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the Earth. Say therefore unto Zion, Thy God reigneth. Let Papists rage, and Atheists scoff and threaten, and do what they can; Let all their Favourites take counsel together and join hand in hand: when they have done all they can, they will find, that the Lord reigneth. And this is enough to say unto Zion, or to any of her sons and daughters. Two things are sufficient in the most troublesome and tumultuous times to still, support, and comfort the spirits of God's people.  
1. That the Lord reigneth; and hath an unquestionable superintendence upon all the Being's of his creatures, all their motions and all their actions: He is higher in power than the highest of them.  
2. That this God is our God. The Psalmist hinteth both in that excellent 46 Psalms, v. 10, Be still, and know that I am God; I will be exalted amongst the Heathen, I will be exalted in the Earth: The Lord of Hosts is with us: The God of Jacob is our refuge. Let not therefore those that fear the Lord trouble themselves about the motions of the World, and commotions in it, about the ragings of lewd men against the interest of Christ. Let them not trouble themselves further than is their duty, viz. to be sensible of the rebukes of Divine Providence; The Lord reigneth, He that sitteth in the heavens laugheth. The Lord shall have them in derision, and shall (one day) speak unto them in his wrath, and vex them in his sore displeasure; and let the World know, that yet he hath set his King upon his holy hill of Zion. I remember a passage of Luther, Si nos ruamus, ruet Christus, unus Christus scilicet, magnus ille regnator mundi, etc. If we perish (saith he) Christ must fall too; Christ, that great Governor of the World.  
2. If we did consider this as we might, or aught, we should also see as little reason to be disturbed, as to the concerns of our own Souls: with the fear of two things as to their own Souls ordinarily the people of God are troubled: 1. The prevailings of their own lusts and corruptions. 2. The prevailings of Satan's temptations. This Doctrine of Divine Providence excellently serveth to still our unquiet spirits, as to either of these troubles. If the Lords Kingdom be over all, both these fears must be vain and causeless: for supposing the faithfulness of the Promises; Sin shall not have dominion over your mortal bodies: God shall bruise Satan under your feet shortly: He will with the temptation give an happy issue. If the Lords Kingdom be over all, neither shall corruption prevail, nor Satan by temptations prevail to destroy the work of God in our Soul, or to prevent us or hinder us as to the Kingdom, which God hath prepared for us: for as he that hath promised is faithful, or cannot repent, or lie; so he is powerful, and hath a dominion over all beings, persons, things, etc. My father (saith Christ) is greater than all; none can pluck you out of my father's hand.  
3. Lastly, It affords us a relief against the sad prospect we have almost continually before our eyes, of the malicious actions of wicked and ungodly men. There is, and always was, a generation in the World, which sleep not unless they do mischief; they are continually devising mischievous devices against the little flock of Christ: Their counsels, designs, works, have a plain and apparent tendency to the ruin of the whole interest of God in the World, if possibly not to leave Christ a Name in the Earth, nor Religion, pure and undefiled Religion, a footing in any place: he that runs may read this day, that the malice of some is against no form in Religion, but the life, and power, and practice of Holiness. The Devil their Master hath given them a command like that of Benhadad's, Fight neither against small nor great: Neither against Conformists, nor Non-conformists, but against the life and practice of Religion only. Who seethe not, that although a man hath a further latitude than others of his brethren, as to matters of Conformity: yet if he liveth an holy life, if he presseth Holiness in his Pulpit, and practiseth it in his Conversation, he maketh himself a prey to the common Enemies, both of Gospel, Faith and conversation? But trouble not yourselves, Christians, The Lord reigneth; the Frogs out of the bottomless pit, may through God's permission get out, and croak a while, but to the pit they must return again. A sad time it was, when the Enemy said to the Soul of the man according to Gods own heart, Flee as a bird to the mountains: when the wicked bent their bows, and made their arrows ready upon the string, that they might privily shoot at the upright in heart, Psalm 11.2. When the foundations were destroyed, and the godly knew not what to do, what comfort at such a time? Observe the same Psalmist, v. 4, The Lord is in his holy temple, the Lords throne is in heaven: his eyes behold, his eyelids try the children of men. I shall conclude this branch of Application with that Psalm 99 v. 1, The Lord reigneth, let the people tremble; he sitteth between the Cherubims, let the Earth be moved: the Lord is great in Zion, and he is high above all people; Let them praise the Lords great and terrible Name, for it is holy.  
Lastly, Use 3 This Doctrine is a foundation for a great deal of Exhortation: Every good Christian upon hearing this Doctrine concerning Gods providential Kingdom, should be saying, What now is my Duty? what ought I to do, if the Lord reigneth? I will tell you in five or six particulars, and so shut up this Discourse concerning the main and principal acts of Divine Providence.  
1. An exercise of Faith seems a very reasonable piece of duty to be concluded from these premises. By Faith here, I understand not an assent to the Proposition of the word, nor yet a resting upon the person of the Mediator (which is the justifying-act of faith); but committing of ourselves unto God, and casting our care upon him in all estates and conditions: a thing often called for in Scripture: Cast thy burden on the Lord, Psal. 55.22. Casting all your care upon him, for he careth for you, 1 Pet. 5.7. Commit thy way unto the Lord, Psal. 37.5. So Job 5.8. Prov. 16.3. Sometimes it is called a Trusting in God, Psalm 4.5, and 7.1. Pro. 28.25. and 29.5. Isa. 57.13, etc. Power and Love are the things that support and justify one in trusting and putting confidence in another. This Doctrine concerning the general Providence of God in governing all, justifies him as to his Power, to be the true and sole Object of our confidence. We can trust in none else, but may be controlled. The greatest Princes of the Earth are but men under the authority of one, who is higher than they; and a man's trust in them, ofttimes is but like the Jews trusting in Egypt, which the Prophet compareth to a leaning to a bruised reed, and upon a broken staff, which are not able to bear the weight of a man's body; but if he leaneth upon them, they will run into his hand. If God be against us, man cannot protect from him, nor deliver out of his hand: therefore (saith the Psalmist, Psalm 118.8, 9), It is better to trust in the Lord, than to put confidence in man: It is better to trust in the Lord, than to put confidence in Princes: but he, whose Kingdom is over all, must needs be a proper Object of our confidence; and as our confidence in God is warranted from general Providence, as to the power of God; so as to his love, it is secured from special Providence: but of that I hope to speak distinctly, only a word here, lest any should say, But although the Kingdom of God be over all; so that upon the account of his Power, I may trust in him; yet how doth it appear his Power shall be put forth for me? I shall but offer four Meditations to you.  
1. That the glory of God is the great end that he aimeth at in all his actions: He made all things for himself: he preserveth, he governeth the World for himself.  
2. That whereas God hath a twofold glory from his Creation, Passive, and Active: One wherein the creature doth nothing from an inward principle; thus the Heavens declare the glory of God, and every creature speaks of his glory: The other wherein the creature is Active, acting out of intention and design, and from the principle of its own will: This latter is that which is most pleasing to God and acceptable.  
3. That God is capable of receiving no further glory from his creatures, than what floweth from the predication of his praise, and the doing of his Will.  
4. Lastly, That from hence it must needs follow, That God is more glorified by his Church, and by his Saints, than by all the Creation besides. God is mutely and passively glorified by other creatures: but in his Temple men speak of his glory. The children of men, and amongst them, only those who are born of God, do voluntarily and out of choice bring glory to God. God (if I may so speak) wrists his glory from others, as from Pharaoh, etc. God indeed in some sense may be said to be actively and voluntarily glorified by all Professors; but only by that little flock whom he hath chosen to himself, with a full intention, voluntarily and sincerely. They are the favourites of him, whose Kingdom is over all. Supposing then God to have a Dominion and Government over all, and to be continually in the exercise of it, surely, if Haman could say, Whom should the King delight to honour but me? They may with much better right and advantage say, For whom should the great King of kings, and Lord of lords, exercise a Rule and a Dominion? For whose advantage should the Lord govern the World, if not for those who most freely, cheerfully, voluntarily serve the greatest end and design which he hath in the World, viz. his own glory; and can sincerely sum up all the desires of their Souls, in that one Petition, Let the Lord be glorified? surely, therefore the children of God have all obligations imaginable upon them under all vicissitudes of Providence, to trust in God, and to commit their ways unto the Lord. But this is but the first Duty.  
2. A Second Duty which this Doctrine of Providence calleth to us for, and showeth us the reasonableness of, is Prayer. We have reason in our distresses to seek unto God by Prayer, because the Lord reigneth; and it is an encouragement to us to seek him, because he reigneth: Whither should we go but unto him who hath power to help, save and deliver? Prayer therefore hath in all times of distress been the Refuge of God's people. It was a sad time with David, Psalm 109.4, The mouth of the wicked, and of the deceitful (saith he, v. 2, 3.) are opened against me; they have spoken against me with a lying tongue. They compass me about also with words of hatred, and fought against me without a cause; for my love they are my adversaries, but I give myself unto Prayer, v. 4. Luther, when he was in any straight, was wont to say, I will go and tell my God of it. Prayer hath been the constant mean which the people of God have used for rescue out of any troubles. You see it is upon a good foundation, viz. The Dominion which God hath over all, and his daily exercise of it.  
3. It calleth to you for praise and thanksgiving; Prayer soliciteth for a mercy when we want it: Praise acknowledgeth the gift when received, and giveth unto God the glory of it. Nor can it, without robbery, be paid at any other than God's Altar. Is there any good done by thee? Let God have the glory of that; thou hast done it by virtue of a power or gift which is given to thee from above; yea, and it is from his Governing-Power of Providence, ruling, directing, and influencing thy heart to it: His Kingdom is over our hearts, our hands, our tongues, inclining them to every good thought, word, action; without him we can do nothing. Doth any good come unto thee? Let God also have the glory of that. The earthly Prince looketh that you should acknowledge your peace, your trade to his Government; but he is but the instrument of God in bringing these things. It is the Kingdom of the Lord that ruleth over all; he gives thee power to get riches, (saith Moses): I am sure the people of God have more special reason to acknowledge God in all their peace and prosperity. They are men of peace, their hands are against none; but the world hates them, they are as sheep amongst wolves; if they have any months or years of peace, they are beholden to the power and ruling of God for it. Is any evil kept from you? It is God that doth it, he that ruleth the raging of the Sea, he stilleth the tumults of the people; he hath the hearts of Kings in his hand, and turneth them as the Waters of the South. It is because the Mountain of the Lord is full of Chariots and Horses, that they are not swallowed up by their Enemies every moment. O see, and praise the Lord for the Governance of his Providence!  
4. This Doctrine calleth to you for patience in adversity. The people of God are subjected to trials of adversity; yea, ●o fiery trials, as well as other men, yea, in greater degrees than others: hence the Apostle calleth to them, to let patience have its perfect work. Patience is nothing else but a quiet submission to the will of God under any adverse dispensation of his Providence, in obedience to his command; and because it is his will, and he layeth it upon us, we have need of patience, and the exercise of it is our duty; and this Doctrine will show you that it is but a reasonable duty. Let me show it you in two or three particulars.  
1. As it showeth you, that all your afflictions (be they of what sort and kind they will) are from the Lord, Job 5.6, Afflictions cometh not out of the dust; nor doth trouble spring out of the ground. Is there (saith God by the Prophet) any evil in the City and I have not done it? Affliction comes not by chance or fate, it comes from God, and is the wise issue of his Providence in the Government of the World: we have therefore no reason to fret and vex ourselves against instruments. They are but instruments. Perhaps (said David of Shimei,) God hath bidden him curse. They possibly do ill, and at last will know it; but God is righteous in their unrighteousness. I held my peace (saith David), I knew it was thy doing. It is the Lord, (saith that good man) let him do what seemeth him good.  
2. As it assureth us, that all things shall work together for good to them that love God. If God ruleth and governeth the world, he certainly doth it for himself, and for his own glory: which glory of his being the highest design of his people, all things must necessarily tend to their good, to that which they above all things desire and seek after. This God, who ruleth the World, is his people's father, and doth  he doth as a father for the good and advantage of his children.  
3. Lastly, It is a good Argument of patience, As it letteth them know, that their afflictions are ordered and governed by God. The Afflictions, Oppressions, Persecutions of the people of God are not things excepted out of the Dominion of God. It was, you know, the Centurion's faith, That diseases were to Christ, as his servants were to him: He said to one go, and he went; to another come, and he came; and to another do this, and he did it. So God speaketh to diseases; and not to diseases only, but to all sorts of afflictions: Isa. 27.8, In measure when it shooteth forth thou wilt debate with it. God first causeth, then ruleth, and governeth all our troubles, afflictions and trials.  
Fifthly, This Doctrine calleth to all the people of God for love to him. This is the Psalmists Exhortation, and upon this very Argument, Psal. 31.23, O Love you the Lord all you his Saints: for he preserveth his Saints, and plentifully rewardeth the proud doer. All the earth is bound to love the Lord for the exercise of his Governing-power. If the Lord did not reign, the worst of men would quickly find the ill effects of it; they need no worse enemies than their own brethren and companions in wickedness, did the Lord lay the reins upon the necks of their lusts, and suffer them, as they would, to devour one another. For as we see the ravenous Birds, Fishes, and Beasts, do not only prey upon other, but their own species: so, were it not for the Restraining-Providence of God in governing the world, the wicked of it would see their brethren in iniquity, not only preying upon the Saints and people of God, but also upon those like unto themselves, if lesser than themselves. But, I say, above all the people of God, as being the least flock, are more especially bound to love the Lord for the Government of his Providence; but this will more eminently appear, when I come to discourse concerning the Specialties of his Providence with reference to them.  
6. Lastly, This Doctrine calleth unto all for a willing subjection and obedience unto God: This is that which we call holiness. There are two Arguments arising out of the former discourse, which ought to have a force here.  
1. Let us do what we will, God will be our Governor. Let Assyria mean, or not mean so, he shall be the Lords Servant, and execute his pleasure, and no more. Pharaoh may huff a little, and ask, Who is the Lord, that he should serve or obey him: but God will at last be glorified on Pharaoh, and make him know his Kingdom is over all. God will disappoint the devices of the crafty, so as their hands shall not find their enterprises. God will at last be glorified, and make all the wrath of man, at last, to praise him.  
2. None shall be rewarded by God, or be his favourites, but only such as yield him, free, willing, and cheerful obedience. Let us do what we can, we cannot resist his will; but unless our obedience be free, voluntary, and cheerful, it shall never be rewarded by a just and righteous God. There is nothing more ordinary in the Prophets, than to read the denunciation of God's judgements against Assyria and Babylon; which were yet God's servants in executing vengeance upon the hypocritical and rebellious Jews. Let this therefore mind us to be obedient to to the will of God, freely, and willingly, and sincerely, that so we may hear that joyful voice, Well done, thou good and faithful Servant.— Enter thou into thy master's joy.    

A DISCOURSE Concerning ACTUAL PROVIDENCE.  
PART. II. Concerning the Specialties of Providence.  
1 Cor. IX. 9 Doth God take care for Oxen? 
I Have been for some time discoursing concerning Providence, that is, Actual Providence, which is nothing else but Gods taking care for his creatures, made (as you heard) by the word of his power. I have discoursed this care of God more generally, opening to you those two more general Acts of God, by which this care is expressed. 1. In preserving of them. 2. In the rule and governance of them. I have showed you the workings of Divine Providence, in the preserving of his creatures in general, in their Being's, and use of their several faculties with which he created them; of man in particular, considered singly, as an individual, or in his Political capacity; or, 3. In his Spiritual capacity, as the subject of Divine Grace. I have also discoursed generally, concerning the Government of Divine Providence; and by what particular acts God exerciseth this Government, and declareth his Dominion over all the Creatures which he hath made; but besides the general care of God concerning all his Creatures, there is also a special Providence. For the beginning of a discourse concerning that, I have made choice of this Text: Doth God take care for Oxen? (saith the Apostle). Non est vox dubitantis (saith Pareus), It is not the language of one that doubteth. The Apostle knew well enough that our Saviour had said, That God clotheth the Lilies, the grass of the field; and that a sparrow (though two of them are sold for a farthing) falleth not to the ground without the will of our heavenly father. The words therefore only signify an inequal care, viz. That God taketh a greater and more special care for some of his Creatures than he doth for others, and so it layeth a foundation for this Proposition.  
Prop. That God exerciseth a special Providence for, and concerning some of his creatures. He taketh a general care concerning them all: but a more special care concerning some of them. That is the Proposition which I shall handle in this method.  
1. I shall show you that there is such a special Providence, i.e. though the Lord taketh a general care of all his Creatures, according to their natures; yet he taketh a more particular and special care concerning some more than others.  
2. I will inquire, Which of his Creatures they are, as to which he exerciseth a special Providence; and concerning which he taketh such a more especial care?  
3. We will inquire by what acts God exerteth, putteth forth, and declareth this his especial care.  
4. Lastly, I will make some Application of the whole.  
1. That God doth exercise a more particular care in the Preservation and Government of some of his Creatures than he doth of others, will appear,  
1. By express Scriptures which assert it.  
2. By promises made to some, in which others are not concerned.  
3. By experience and matter of fact.  
1. By express Scriptures: thus Deut. 11.12, Canaan is called a Land which the Lord careth for: so Matth. 6.30, If God so  the grass of the field, which to day is, and to morrow is cast into the Oven; Shall he not much more  you, O you of little faith? Matt. 10.31. Fear you not therefore, you are of more value than many sparrows, ver. 29. Christ had let them know, that the Providence of God extended to the sparrows; two of them were sold for a farthing, but not one of them fell to the ground without God: but (saith he) you are better than many sparrows, God will more regard you, and take more care of you, 1 Tim. 4.10, He is the Saviour of all men, but especially of them who believe. Psal. 33. v. 13, He beholdeth all the sons of men: but Verse 18, The eye of the Lord is upon them that fear him: upon them that hope in his mercy, to deliver their soul from death, and to keep them alive from famine: so this Text, Doth God (saith the Apostle) take care for Oxen? or doth he say it altogether for our sakes? for our sakes no doubt. It is true, there are degrees and differences as to this special Providence, as I shall show you hereafter: I am only, as yet, evincing the thing in general.  
2. All the promises of God made to some men, not to others, are a proof of this; for what is a promise but the Revelation of God's Will, to bestow some good things in the way of his Providence? so as, if there be any special promises, there must be a special Providence. Now there is none so meanly versed in the holy Scripture, that he is not ware of a multitude of promises in them, made to the people of God; promises that concern this life, and that also which is to come: the 91 Psalm is made up of such promises.  
3. Lastly, The experience of all times proves it, that some have been preserved, upheld, directed and governed by a Providence, in a more special manner than others have been: So that none can modestly deny or doubt a special Providence. The next Question is,  
Quest. 2. Who are the objects of it?  
It is generally answered by Divines, that reasonable creatures are the objects only of special Providence. These are only Angels and Men: for the Specialty of Divine Providence, so far as they relate to Angels, as we know little of it, so neither doth the knowledge of it much concern us: of that therefore I shall say nothing, being not desirous to intrude into those things which man hath not seen. It is certain, that by the special Providence of God they are more eminently upheld, confirmed in their state of integrity, governed in their motions and actions by God, and that in a more eminent manner than other inferior creatures: but I intent no discourse of that.  
2. The second object of special Providence is Man. 1. Mankind considered in the general. All men and women are under more special acts of Providence, as to Preservation and Government, than the grass, or the beasts, the inanimate creatures, or the brute creatures: but neither shall I make this the subject of my discourse. The Psalmist speaks of man in the general, Psal. 8.5, Thou hast made him a little lower than the Angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his foot. All sheep and oxen; yea, and the beasts of the field.  
2. But Secondly, The Church of God, and more especially, those that are the invisible part of it, that glory not in appearance only, but in reality, and have not only a name to live, but live indeed, are the more eminent objects of special Providence. I say first,  
1. The whole visible Church, by which, I mean, the whole body of people, whom God, by the Preaching of the Gospel, hath called out to an external profession, and visible owning of the Lord Jesus Christ. The Church of the Jews of old, (Amos 3.2.); the whole body of that Nation circumcised, and visibly owning and serving the true God, were under more special Providence than all the world besides. The Christian Church is so. Canaan of old was the land which God cared for, and he hath a Canaan now; his whole Church which he doth care for, and for whom he exerciseth a more special Providence, both in the preservation and Government of them.  
2. But yet the invisible part of the visible Church, that is, that number of Professors, whose Profession is not only visible to men, (Psal. 33.18), but their faith, their sincerity, their true holiness is seen by God, who love and fear the great God in truth and holiness; these are the most special objects of special Providence. Only one thing let me more add, in an answer to this Question; that neither all mankind, not members of the Church, nor all Churches, nor all Saints are under the same, or equal influences of Providence; and therefore Divines have distinguished special Providences into those which are more extraordinary or ordinary: the former are more miraculous, or little differing from miracles: the latter are more equal and ordinary, and so will be the more the subject of our discourse. All men are not restrained as Abimelech was. All Churches are not preserved in a red Sea, a wilderness; have not Manna reigned from heaven to feed them, nor Waters brought out of a rock to satisfy their thirst, as the Jewish Church had. All Saints are not taken up to Heaven in a fiery Chariot as Elijah, nor preserved in the Lion's Den as Daniel, or in the fire as the three children. But there is, 1. A special Providence attends every visible Church of Christ. 2. And every one who is a true believer, and puts his trust in the Lord. I come more particularly to show you, by what more particular acts the Providence of God discovereth God's special care, for his Church, and for particular Souls.  
Quest. 3. By what more particular acts doth the Providence of God discover Gods special care for the visible Church, and for particular believing souls.  
1. As to the Church of God.  
1. He preserveth it so as it shall never perish. You know the promise: The gates of hell shall not prevail against it, Matt. 16.18. God preserveth the individual Being of every particular man, He holdeth our souls in life, but yet his being shall fail: there will come a time when he shall not be. Our Prophets are gone, our fathers where are they? God preserveth the Being's of Polities, the Kingdoms and Empires of the World; but these also have their periods: where are the great Empires of the Medes and Persians, the Grecians, the Romans, & c? He so preserveth his Church, that it shall never fail; this is a Specialty of Providence. Men shall die, Kingdoms shall die, Empires shall come to nothing: the Church shall not die. This woman may flee into the Wilderness from the red dragon, (as in Rev. 12. Where she hath a place prepared of God; but there she shall be fed 1260 days: the earth shall help the woman, Rev. 12.16. Christ will be with them to the end of the world: God so preservetth, no creatures, no Polities, no Societies of men whatsoever.  
2. A second specialty of Providence relating to the Church, seems to be a special Ministry of Angels, Heb. 2.14, Are they not all ministering spirits, sent forth to minister for them who are heirs of salvation? Who are those that are heirs of salvation, but the Church of God? Acts 2.47, And the Lord added to the Church daily such as should be saved. 1 Cor. 11.10, The woman ought to have power over her head (or a covering over head) because of the Angels. There have been many Divines, who have thought that in the Government of Providence, some particular Angels have the charge of particular Kingdoms, and Provinces, and Churches. You read, Dan. 10.12, The Prince of the Kingdom of Persia withstood me twenty one days: but lo, Michael one of the chief Princes came to help me: and ver. 21, There is none that holdeth with me in these things, but Michael your Prince. There are some also that interpret thus; The Angels of the Asian Churches mentioned in the Revelation (but most interpret them of the Pastors over them): but certain it is, the Angels (whether one more specially or no) have a special Ministry towards the Church of Christ. Psalm 91.11, He shall give his Angels charge over thee, to keep thee in all thy ways. I shall not enlarge upon this: for though this seemeth to be plainly enough in Scripture revealed, yet the particulars of their Ministration are not so clearly revealed, as we can assert much distincty concerning them. Dan. 12.1, At that time (saith the Prophet) shall Michael stand up, the great Prince, which standeth for the children of thy people. The Angels stand up for the Church; that is a Specialty of Providence.  
3. Thirdly, All Gods extraordinary acts in the Government of his Creatures have been for his Church. It was in revenge of their oppressions, that God sends ten plagues one after another upon Pharaoh: it is for them he suspendeth the Laws of Nature, for them the waters of the Red-sea, than the waters of Jordan divide: for them it was that the Sun stood still in Gibeon, and the Moon in the Valley of Ajalon, in the time of Joshuah; That the earth opened, Numb. 16, and swallowed up Corah, Dathan and Abiram: It is for his Church that natural Being's have acted beyond their ordinary capacities: Hailstones are made so big, as falling down upon their Enemies-heads, they killed more than his people's swords. At the sound of Rams-horns, the walls of Jericho fall down. It is for this people that the clouds rain down bread, and the Rock gusheth out water. There was no people, that God so assayed to take from the midst of another Nation by temptations, by signs and wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, Deut. 4.34: and although God hath not been so seen in miraculous operations for his Gospel-Church: yet how often hath one chased ten, ten an hundred, an hundred a thousand, and a thousand put ten thousand to flight? There have been no such instances in the World of the Providence of God, working for the salvation and deliverance of Heathens, as of that body of his people, which are his Church: or of God's workings in a miraculous manner for the preservation of others, as of that his little flock.  
4. But 4thly, It is a great specialty of Providence, that unto this people are committed the Oracles of God; they are the only people which have the ordinary means of salvation. This is that Much advantage every way (as the Apostle speaketh) which the Jews had, Rom. 4.2: because unto them were committed the Oracles of God. It hath been a question, Whether God giveth unto all sufficient means for salvation. Some affirm it, others with better reason deny it; at length some of the Patrons for it, are forced to yield, That none but the Church hath sufficient means. In Judah is God known: in the Church Christ is preached; the glad tidings of salvation are published; the Heathens have only the light of Nature, a light sufficient (if not walked up to) to make them inexcusable, but by no means sufficient to direct men to Heaven: it showeth men nothing of Christ, and there is no other Name under Heaven but the Name of Jesus by which we can be saved, neither is there salvation in any other. Christ is only ordinarily preached in the Church of God. This is a great Privilege, a great Specialty of Providence towards the Church of God.  
But yet, There is a more special Providence attends the members of the invisible Church, particular Saints, and that is plain from the Promises of God in Scripture. There are indeed many Promises which concern the whole visible Church; but the most of the Promises are made unto Godliness: the Apostle tells us, 1 Tim. 4.8, that hath great promises both of this life, and a life to come: and as the great variety of Promises evinceth a special providence in the preservation and government of them; so also God's Dispensations upon those Promises do abundantly evince it: but let me open it in a few particulars.  
1. It is for them that God ordinarily goeth out of the common road of his Providence for their preservation: Thus Daniel is preserved in the Lion's Den; The three Children in the fiery Furnace; Moses in a little ark of Bul-rushes; Noah, when the whole World was swallowed up in a Deluge of waters: they are those that dwell in the secret place of the most High, that shall abide under the shadow of the Almighty; these he delivereth from the snare of the Fowler, and from the noisome Pestilence; and to whom all the Promises are made, Psalm 91. I do not say, but others may sometimes meet with strange and miraculous preservations, but the instances of them are rarer. The Promises are not made to them, they can expect no such thing, and usually it is for the sake of such as fear God: indeed these Providences are not the portion of all the children of God. God will have us know that these are not the good things which he hath prepared for them that love him: though the power and goodness of God shall be thus declared for some of them, yet it shall not be so for all, that we may not think them the Believers portion; but things which God addeth unto them, who are the heirs of salvation, and seek first the Kingdom of God and the righteousness thereof.  
2. These are those, whom God gives special warnings to of evils to come, and whom he prompts to hid themselves. What saith God? shall I hid from Abraham, the thing I intent to do to Sodom? Noah being warned of God, prepared an Ark (saith the Apostle); you know what a warning Lot had of the destruction of Sodom. They tell us of a Voice which the godly Jews heard a little before the fatal destruction of Jerusalem, Ite Pellam, Go away to Pella. It is true, those extraordinary warnings are much now ceased; but the Providence uf God yet continues. God told David, that the men of Keilah would deliver him up. God gives warning still by secret impressions upon the spirits of his people, by causing them more steadily than others to believe the threaten of his Word, and to give credit to his Ministers speaking from him. These secrets of the Lord, are mostly with them that fear him, while simple wicked men will believe nothing, take no warning at any thing; but pass on, and are punished.  
3. For these it is, that he commandeth inanimate creatures to move for their service; The stones of the field shall be at peace with them: the Sun, the Moon shall serve them, the stars shall fight against Sisera in their order. The dust shall fly in the face of their Enemies: The winds shall serve them; 
— tibi militat aether,  
Et conjurati veniunt ad classica venti,  saith the Poet of that eminent Christian Emperor. But I have touched a little upon this under the first Head.  
4. For these (fourthly it is) that God commandeth the sensitive creatures that they shall not hurt them, that they shall serve them: the Lions shall not hurt Daniel; it is to them the Promise is made. Psalm 91.13, Thou shalt tread upon the Lion, and the Adder, and the Dragon shalt thou trample under thy feet. It is a famous story of that Protestant in the Parisian massacre, that was saved by a Spider, that had woven a web before the entrance of a hole, in which he hide himself from the murderers that sought his life; which made them conclude, that he was not there.  
5. For these it is, that he bridleth the rage of wicked and ungodly men: The Providence of God (if I may say so) hath its hardest task with wicked men. These alone have an enmity to God's people: there is, and ever will be an implacable Enmity between the seed of the Woman and the seed of the Serpent. God holds them in as we hold in an unruly Horse with bit and bridle, and oftentimes of Enemies they are made friends. Gallio stands up, and pleadeth for them. Cyrus becomes God's servant for the deliverance of the Jews. Nabuchadnezzar shall be a friend to Daniel; Darius to Nehemiah. Paul shall meet with Friends in the Court of Nero.  
6. For these it is, that he over-ruleth the most malicious actions of men: Surely (saith the Psalmist) the wrath of man shall praise thee; and the remainder of wrath thou shalt restrain: haman's malice shall issue in the exaltation of Mordecai, and the further establishment of the Jews. joseph's brethren shall sell him into Egypt, intending him nothing but evil; the issue of it shall be the exaltation of Joseph, and the keeping much people alive. But, as I said before concerning these matters which relate to this life, though the people of God can only claim a right in these Promises, and be those to whom they generally are fulfilled, not to others: yet you must not be mistaken to think, that all the people of God shall have them made good to them. God as to these Dispensations, dealing out (as in other things of outward Providence) according to his own good pleasure; regulated by his infinite Wisdom, working for the glory of his holy Name, and for the good of his people.  
7thly, There is a special Providence of God extended towards all those that truly fear and love God. In the giving to them the things that accompany salvation, and preserving and upholding in them those habits of grace; by the operations of which, they are made fit for the inheritance of the Saints in light. Grace is the only creature of God, which God preserveth that it shall not die; but yet it is preserved alive by the power of God. Natural habits may perish; Moral habits may be extinguished; Gracious habits are the seed of God, which do not die: he shall be holden up, for God is able to make him to stand, Rom. 14.4. Now this is a piece of Providence common to all the Saints, and special and peculiar to them.  
8thly, The special Providence of God to his people, is eminently seen in this, That all things work together for their good: You know the Text, Rom. 8.28, And we know that all things work together for the good of them that love God, who are called according to his purpose. There is another Text much of the same import, possibly of a larger extent, 1 Cor. 3.21, All-things are yours: whether Paul, or Apollo's, or Cephas, or the World, or life, or death, or things present, or things to come: all are yours, and you are Christ's, and Christ is Gods. The former Text chief respects sufferings: the sufferings and afflictions of God's people are for their good. The latter respecteth Ordinances, but both of them have the universal particle All: All things are yours; All things work together for good: and whether either of those Texts respect sins or no (which indeed are hardly to be counted into the number of things) I will not say; yet most certain it is, that by the over-rulings of Divine Providence, even the sins of God's people work together for their good. What fear (saith the Apostle), What sorrow? what jealousy, what revenge do they work? How low do they make the child of God in his own Eyes? How do they contribute to a poor, broken and contrite spirit in him? What care and watchfulness do they produce in him for the time to come? It is the misery of a wicked man, all things work together for his hurt: if he hath Riches, Honour, worldly enjoyments, or crosses, trials, afflictions, all things are against him. God gives the Israelites, rebelling and murmuring, Quales in his wrath, and a King in his wrath; and God gives others Riches, honours, wives, children, all in his wrath; all things are against them: but now if a man be a child of God, all things are his; all things are for him, for his good and advantage.  
Ninthly, (which indeed should have been mentioned first), God giveth his good Angels charge concerning them: The good Angels have not only a Ministry to the Church, which I touched before, but they have a Ministry as to every individual Believer. It is a Promise made, Psalm 91.11, to every one: who, ver. 1. dwelleth in the secret of the most High; He shall give his Angels charge over thee to keep thee in all thy ways: they shall bear thee up in their hands, lest thou dash thy foot against a stone, ver. 12. Heb. 1.14, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? and therefore they are called Their Angels. Matth. 18.10, Take heed that you despise not one of these little ones: for I say unto you that in Heaven, their Angels always behold the face of my father which is in Heaven. It hath been the opinion of some, and those very eminent Divines, That every child of God hath his particular Angel, usually called his Tutelar Angel, or Angel-guardian. They have builded this Notion upon those probable Texts, Acts 12.23: where the Christians met, told the Maid concerning Peter, It is his Angel. Gen. 48.16, where Jacob prays, That the Angel who had redeemed him from all evil would bless the lads, joseph's children: and Matth. 18.10. I shall not meddle with that nice Question; those who desire to read what is to be read for it, or what may be said, may find it in Mr. Dingles judicious Discourse of the Deputation of Angels: certain it is, that the Angels have a special Ministry with reference to the heirs of salvation: certain it is, that they shall bear them up in their hands (as the Psalmist saith) that they shall not dash their feet against a stone: that they shall keep them in all their ways. What power they have to make impressions upon their minds, I cannot determine; but probable it is, that as evil angels have a power to tempt and solicit to evil: so the good Angels do often move, and solicit (by way of secret impressions) the souls of the Saints to that which is good. Certain it is, this is a Specialty of Divine Providence with reference to the Saints; therefore our Saviour calleth them, their Angels. The Angels pulled Lot out of Sodom, Gen. 19.16: they appeared to Jacob in his journey to Padan aram, Gen. 28.12: they met him again at Mahanaim, Gen. 32.1, 2. The Psalmist telleth us, Psalm 34.7, They encamp about him that feareth the Lord. An Angel attends Elias, moveth him to eat, 1 Kings 19.7; appeared for Elisha, 2 Kings 6.17. In short, much is spoken in Scripture concerning the Ministry of Angels, for the good of the people of God; though much also of their Ministration be, doubtless, unknown to us: Scriptura piis tantum Angelorum custodiam, & ministerium tribuit, impiis non item (saith a grave Author). But I shall add no more to the Explicatory part of this Discourse, having touched most of the Specialties of Divine Providence; with reference both to the Church, and to particular believing Souls. If any thing be further needful for the proof of this: what need we do any more, than take a view of the Church of God in the several periods of it, and of the number of sincere and pious Souls in any age of the World? The Church of God from the beginning hath been either Jewish, or Christian. For the Jewish Church he that runneth may read it in the whole story of the Old Testament; Moses makes a large recapitulation, Deut. 1. ch. 2. ch. 3, and ch. 4; and the very bend of his Discourse is to show the eminent special Providences of God for them, above all other people and Nations upon the Earth. In short, the whole story of the Jewish Church after Moses his time, until Christ's coming, is all but an eminent proof of this Doctrine. After Christ's coming and ascension, the Christian Church was form, encompassed with Enemies on all hands; the Jews on one hand, the Heathens on the other. The Jews power indeed was not much: they were at first under the power of the Romans, and in a few years utterly destroyed by them; but the Heathens overspread the World. The Roman Empire was then in its glory; They were full of Philosophers and learned men, to whom the Gospel appeared no better than foolishness; They were established and rooted in Idolatry, and very jealous of their Religion. The Christian Church began with twelve men, most of them Fishermen: one indeed (a learned man) Paul was afterwards added to them: What think you, must there not a great deal of special Providence be showed to preserve this little flock? these few men sent out to, plant the Gospel over all the World; that they should go, and in despite both of Jews and Gentiles, spread the Gospel over all the World. It is true, there were great persecutions, great havoc made by the Enemies of the Church amongst them for three hundred years; but this still evidenceth the more special Providence of God, watching over them, working with them; that though they did what they could to blow out this light, and had all the power in the World on their side; yet neither the Philosophers, and Orators of the World, with their Philosophy and Rhetoric, could argue and persuade the World from this New Doctrine; nor all the force and rage they could use, could fright the World from it, nor root it out of the World; neither destroy all the Ministers, nor root out all the professors, but a number should be left in all places: and after three hundred years, an Emperor should arise that should establish the Christian Religion, and make it obtain in all places. It is true, after this the Christian Church degenerated, admitted foul Heresies, Idolatry and Superstition; and it became with the Christian Church, as it was with the Jewish Church in the days of Elijah, Prophets were hid in caves; Elija complained he was left alone; yet God had his seven thousand in Israel that had not bowed the knee to Baal: nor kissed him with their lips. Antichristianism had so prevailed in the Christian Church; that the sincere and true Professors were few. A few in the valleys of Piedmont; A few in Germany, who stuck to the truth: did it not argue a great and special Providence of God to watch over these few, keeping them, that they were not swallowed up by their numerous adversaries? Luther began the Reformation in Germany, and began it almost alone: One poor man against all the power of Rome: God preserved him alive, prospered his works in his hands. Indeed this Doctrine of special Providence needeth no other proof, than what might be afforded it from the story of that great man; who considering what he did, and with what an undaunted spirit and courage he did it, lived almost every day by a Miracle, and yet went down to the grave in peace in a good old age, like a shock of corn in its season (as Job speaketh). For particular instances of the special Providence of God towards particular Saints; the time would fail me to tell you the particular stories of Abraham. Jacob, Joseph, Daniel, David: and there is hardly any child of God living, but will find it in the records of his own life, that hath been preserved more than other men. There is no truth more wrote with a Sunbeam, than this great truth of Special Providence is.  
Now if any man ask me the reason of it, it is enough to say, So it pleased God. God is free in these, as in other of his dispensations: but yet let me show you the reasonableness of these more particular and special Providences.  
1. It hath been an old Observation, That God's Providence is most eminently exercised about the noblest of his Creatures, Angels, and Men: but I know not how to make this Notion out. The Angels are more noble creatures than men, spiritual substances, of vaster capacities; according to this observation they should be the more the objects of special Providence: but I say, I doubt this. I am sure there was one great act of special Providence, in which the Angels were not concerned: Christ did not take upon him the nature of Angels, but the seed of Abraham.  
2. But Secondly, Of the whole Creation Angels and Men are those creatures, whom in Creation he was pleased most to fit, and capacitate for the great ends of his glory, for an active, designed, glorifying of his holy name. Let me open this a little.  
1. The great end of all the actions of God, is his own glory. The wise man tells us, That the Lord made all things for himself, Prov. 16.4. Indeed, if we wisely consider the thing, it must be so; every rational agent worketh for some end, and his reasonable nature constraineth him to work for the best end. God is the highest reasonable agent; and as he can do nothing in vain, but for some end, so he cannot but act for a good end, and for the best end. Now this could be no other than himself, his own honour and glory: so that as the Apostle saith of Gods swearing, because he could swear by no greater, he swore by himself: so we must say of Gods working; because he could work for no better, no higher end than his own glory, therefore he wrought for himself: whatsoever he did he did for his own honour and glory. Now (as I have said before),  
2. If we diligently consider it, God cannot be otherwise glorified by his Creatures, than by their praedication and publication of his honour and glory. The essential glory of God is neither capable of augmentation, nor of diminution; no creature can add any thing unto that. Now look,  
Thirdly, As a man may be honoured mutely, or more livelily; so may God. For example. A Limner draweth a curious piece, which is exposed to view; he gets a great deal of honour, credit and repute by it: the Picture is a dead mute thing, and hath no voice to praise its maker by, nor any understanding or will to praise him from any intention, and design, and choice; yet it honoureth him: the Workmanship and Art of it gives the Limner a repute to all that view it. We will now suppose this Limner to have two Sons, both excellently bred up in Arts and Sciences, etc. but the one a rude debauched fellow, rebellious to his father, yet a man of parts; and as he showeth his breeding and education upon any subject, he honoureth his Father. But the other Son is dutiful, loves his Parent, makes it his business to commend him to all: you will say, That this Limner, though he receiveth some honour from his mute and dead Picture, and some honour from his rude and rebellious Son, yet the dutiful Son is he who bringeth most honour and repute to the Father. This is the case betwixt God and his Creatures; God hath made the Sun, the Moon, the Stars, the Earth, the Seas; the Whales, the Lions, and Elephants, the Eagles, the little Silkworms: all these are pieces of the Divine Workmanship, all give honour and glory to God; but it is done mutely and passively. The vile and wicked men of the world, that are rebels against God, yet give a glory to God. The structure of their bodies, the endowments of their minds, honour God, who made them, and gave them those excellent features, qualities and endowments. God useth them (some of their vile and malicious actions) to bring about his wise and glorious ends; but God doth but, as it were, extort his glory from them: But now, the people of God, out of choice, and design, and by a voluntary act and constant study give honour and glory to him. Obedience is better than sacrifice; doing of his will is more acceptable to him than burnt-offerings. The glory God hath in Heaven from Angels, and the Souls of just men made perfect, is from their voluntary praising of him, and doing of his will: therefore we pray, Thy will be done in Earth, as it is in Heaven. Now I pray observe,  
Fourthly, Angels and men are the only creatures capable of an active, voluntary, designed, glorifying of God: The Heavens, and in them the Sun, the Moon, the Stars glorify God, but they know it not; they are inanimate creatures, not capable of knowledge. The brute creatures act not from any principle of reason, they have no rational nature; and though God hath glory from them, yet it is not from any principle within them: so that Angels and Men being rational Being's, have a further capacity to serve the Lords great end in bringing glory to God, than all the Inanimate Creatures; yea, than all the vegetative or sensitive Creatures in the World.  
Fifthly, Amongst men, The whole Church of God in the general, is that body of people, where there is any voluntary glorifying of God: Psal. 29.9, In his temple doth every one speak of his glory. The whole visible Church bringeth an active glory to God: it is the Pillar upon which his Proclamations of truth and grace are hung forth to the view of the World: Psal. 76.1, His name is great in Israel. In the Church, whether in truth or in sincerity, all men glorify God by a professed subjection to his Ordinances, and an outward owning of him.  
Sixthly, But Lastly, God is most eminently glorified by his Saints.  
1. They do it most hearty, steadily, and fully. What hypocrites do they do in a mere show and outward appearance. As they glory in appearance, so they glorify God but in appearance, from the teeth outward, as we say; there is nothing of heart, design, and choice in it: they indeed glorify God, but we may say of their honouring and glorifying of God, as the Prophet said, Isa. 10.7, of Assyria's serving God, Howbeit he meaneth not so, neither doth his heart think so; but it is the godly man's choice, design, study, and he doth it more steadily: the hypocrite is in and out; he glorifieth God one hour, by confessing his sins, putting up prayers to him, reading his word, singing his praise, and spits in the face of God the next hour, by swearing, and cursing, and blaspheming, by drunkenness and disobedience; and the godly man glorifieth God most fully: the hypocrites action is but the action of his outward man; he doth not glorify God as the godly man doth in body, and mind, and spirit.  
2. Godly men glorify God sincerely: so do no hypocrites, no formal professors. All hypocrites aim at themselves, they do what they do, (as our Saviour said of the Pharisees), 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be seen of men: the godly man driveth no such designs, nor hath a squint-eye in his actions, which appear to be directed to the glory of God: the glory of God is the first, the main of his design.  
3. Lastly, The godly man is he alone whom the Lord hath set apart for himself; whom he intendeth to take up into Heaven to pursue the great end of his glory to all eternity.  
Now the glory of God, being the great end to which he directeth all the general and particular acts, both of his preserving, and of his Governing-Providence; it from hence appeareth exceeding reasonable, that Providence should work both in preserving and in governing the world by these different degrees, and with these Specialties which I have showed you. God is more glorified by men, than either by inanimate creatures, or by any vegetative or sensitive creatures. More by that body of men called his Church, than by Heathens amongst whom his name is not known. More yet by godly men, whom he hath set apart for himself, and who steadily, designedly, hearty, sincerely set themselves to pursue the great design of his glory, than by any hypocrites and formal professors: therefore it is but reasonable, they should in their degrees be cared for, preserved and governed by God in a more special and eminent manner. But I shall add no more to the Doctrinal part of this discourse. The Application still remains for the subject of further discourse.   

SERMON XI.  1 Cor IX. 9 Doth God take care for Oxen? 
I Am come now to the Application of my former Discourse. You have heard that God doth not only exercise some general acts of Providence in the preservation and government of all his creatures, but some special acts of Providence, in the preservation and government of some creatures in a more particular and eminent manner. Though God doth take a care for Oxen, yet he doth not take such a care for Oxen as he doth for Angels, for men, and amongst the children of men, particularly for the members of his Church, and amongst them for such as are not so only in an external visible profession, but in truth and sincerity; they are under the highest Specialties and care of Divine Providence. The Doctrine of God's Special Providence concerning Angels, and mankind in the general, and the Polities and Societies of men, I much passed over. The former being much a secret to us, and not much concerning us: and my Discourse being not amongst Heathens, but to a Congregation, which universally is within the pale of the visible Church. I therefore most enlarged upon the Specialties of Divine Providence (as you know) with reference to the Church of God, and those in it who truly fear God; accordingly I shall suit my Application.  
In the first place, Use 1 Let this instruct all that hear me this day in the Reason, That God hath this day a Church in the world: and also confirm them, that notwithstanding all the appearances of hostility against it, yet God will have a Church to the end of the world. Whoso considereth the Church of God this day, especially the Reformed Church, and looks back upon it, even from the commencement of its Reformation, cannot but fancy it, as Noah's Ark in the midst of raging waters, every moment threatening to swallow it up; like Moses his ark of Bulrushes, ready to be washed away at the return of every tide; like the Burning bush which Moses saw all on fire, yet not consumed. You shall find the Reason why it is not so in the 46 Psalms (a Psalm which Luther was wont often to call for in his troublesome time); God is our refuge and strength, a present help in trouble, Ver. 5, God is in the midst of her: The Lord of Hosts is with her; the God of Jacob is our refuge: he breaketh the bow, he cutteth the spear in sunder; he burneth the chariots in the fire. Papists call for Miracles, as a Note of the true Church; see here a Miracle: Was it not a Miracle that Luther, a poor Friar, renouncing his former Superstition, and bidding an open defiance to the Pope and the whole power of Rome, in such a time when all the World was admiring, or fearing the Beast, and so boldly and freely opposing himself to them, as he did, and falling upon them in a point of profit, should not only go through all his bold attempts, and die in peace; but also draw unto him so many learned men, and prevail so far amongst the people, as that in very many, if not in most parts of Germany, the Doctrine of the Gospel should prevail, the Mass and Popish worship should be abolished, and the Truth contrary to the Doctrine of Rome should be received? Was there not a special Providence (think you) watched over them? Next to the preservation of the Apostles, and the succeeding of them to the first plantation of the Gospel in the World, there hath not been a more eminent and conspicuous work of special and miraculous Providence than in Gods preserving and succeeding the works of Reformation; by which the Doctrine of Christ, and Worship instituted by him, was restored in a great measure to that Primitive integrity and purity, which the great Lord of the Gospel first instituted. And a due meditation of this Doctrine of special Providence, may also secure the hearts of the people of God against their fears, for the prevailing of the Church's enemies against it. Their fears can arise but from the prospect of the multitude, and rage of the Church's enemies: and their judgement is but a judgement of probability, made from the more common and ordinary workings of Providence: but this judgement proceeds upon a false Hypothesis, viz. That God's way of Providence as to his Church, is but an ordinary road, and such as he keepeth towards other men. Now this is false; God in his workings for his Church, keepeth not the beaten road of his Providence. Zion hath a special Providence, watching over it: The eyes of the Lord are upon it from one end of the year to the other. Canaan is the Land that God careth for; God is known in the places of his Church for a refuge; For lo the Kings were assembled, they passed by together; they saw it, and so they marvelled, they were troubled and hasted away: Fear took hold upon them there, and pain as on a woman in travel. Psalm 48.3, 4, 5, 6, God will establish it for ever. Ver. 8, Watch about Zion (saith the Psalmist) and go round about her; tell the towers thereof: mark you well her bulwarks, consider her palaces, that you may tell it to the generations following: for this God is our God for ever, and ever: he will be our guide until death. We have lived to see as bold and impudent attaques made upon the Church, as to that part of it that hath been studious of the stricter and severer practice of Holiness, as possibly later ages have known. If Christians could have been swaggered and hectored out of the practice of Holiness, or jeered and drolled out of it; or threatened and frighted, or cudgeled out of it, there have been arguments enough of this nature used: but how little have they done? how few are less in love with the good, and holy ways of God than before? Having therefore so many great and precious Promises for the preservation of the Church, and God exercising a special care for it, and keeping it under a special tutelage; Let us not fear, but believe that God (as the Psalmist saith) will establish it for ever. Let us therefore look off creature-appearances and humane-probabilities. The Church is a burning-bush, and hath been so from the very first plantation of it: but we see it is not consumed, because God is in the midst of it. Remember this, That the Church liveth not upon an ordinary, common, general Providence, but upon a special peculiar Providence; watching over it, and caring for it.  
In the next place, this may serve to show you your duty: Use 2 every one to observe the special Providences that attend your lives. There is an observation of the more general Providence of God in upholding and governing the World; which is our duty, and a very sweet and advantageous piece of duty; (but this I shall hereafter further press upon you). That which I would speak a few words to here, is the observation of the special Providence of God relating to you. What the Psalmist saith of the observations of Providence more generally, Psalm 107, the last verse; Whoso observeth these things is wise, and he shall understand the lovingkindness of the Lord, is eminently true. Here it speaks, 1. A Spiritual wisdom. 2. It will be of great use to make us understand the loving kindness of the Lord. Observe the special Providences of God towards his Church; his Church in former ages, his Church in our present age: you will by those observations be able to make up a judgement what man is like to do against it; and what God is like yet to do for that body of people that come under that Notion: nay, you will be able to go a great way in making up a Judgement, who they are that make up the true Church of God; even those upon whom the Eye of God is most, and for whom his Arm is most stretched out; not in this or that particular act, but in a continued series and course of strange preservations. There is, and indeed always hath been a great dispute in the World, which is the true Church of God. The Jews arrogated the honour to themselves; and indeed there was a time when none could claim with them: but the Apostle amply declareth their rejection, and the Gentiles engraffing. But though it be certain now, that the Church of God is made up of those that were Gentiles; yet as several Sects and parties have risen up amongst them, so they have had an ambition still to arrogate this Name to themselves. The Arians would be the only Church; since that, the Papists: the Protestants think they have the best claim, and great disputes there are for this Honourable Title. I will not say this will determine the cause, but it will go a great way. That body of people professing Christ, against whom the gates of Hell cannot prevail, Matth. 16.18. In the midst of which God appears to be by a more special powerful Protection, keeping it that it shall not fall. Psalm 46.5, That people which the Lord keepeth and watereth every moment, lest any should hurt it, keeping it night and day, Isa. 27.3. That people round about whom the Lord is as the mountains are round about Jerusalem. Psalm 125, v. 2, Who can say, as Psalm 124, If it had not been the Lord who was on our side: If it had not been the Lord, who was on our side: when men risen up against us, than they had swallowed us up quick, when their wrath was kindled against us: Then the waters had overwhelmed us, the proud waters had gone over our souls. I say, that people amongst those that lay claim to the honourable Title of the Church of God, seem to have the best claim; for it is the Church for which God exerciseth a special Providence: I will not say, This alone will prove any party the true Christian Church; but wherever we see a people professing faith in Jesus Christ, holding the Doctrine of the Gospel; crying, To the Law and to the Testimony for the trial of her Doctrine, Worship and Discipline, and God watching over this people, strangely preserving, multiplying and increasing them; using the ministry of his Word amongst them, to convert and build up Souls, delivering them in a constant series and succession of Providence from their Enemies, far more and more mighty than they are, we may join ourselves to them: The anointed of the Lord, the Church of the true and living God is doubtless before us. Though these special Providences will not make an argument alone, yet they are a far better argument than the Popish pedigree they pretend to in a succession from St. Peter, or Antiquity, or their pretended Unity, or Miracles, indeed rather to be called lying wonders. I know no promises of these things to the Church to the end of the World; but I know many promises for special Providence attending them. And certainly, that Body of Christian people called Protestants: I mean, that people in all the parts of the World, that are now called by that name (for the name beareth date but from the Germane Reformation): but I say, that Body of people united in their Doctrine and Worship, can lay the fairest claim to this of any others. No people hath been more strangely preserved than they: witness those in the valleys of Piedmont and Lucerne, and Bohemia; none more strangely preserved, nor whose number hath been more strangely increased, nor their Doctrines more strangely prevailed. A Christian by observing which way special Providence hath most moved, may get much wisdom, and much help himself in making a judgement which is the true Church. 2. Yea, and he may also much help himself in judging of those in the World, who are the true Saints and people of God; who they are that dwell in the secret of the most High, as the Psalmist speaketh; for they generally abide under the more particular shadow of the Almighty. It is true, there are some rare instances of persons that walk close with God, whom yet God followeth with a series of severe Providences; such an instance was Job, and such particular instances we see in our time, to let us know, that outward prosperity is not the Saints portion: God hath provided some better things for his people. But take now any considerable number of people in any City or Place, that (so far as we can judge) walk more close with God, and in a more strict observation of his law than others do; and oppose these to a like number of persons in that place, that give a liberty to their lusts, and walk by no such rule: and observe number for number, who are most under the special Providence of God, preserving them from dangers and in dangers; who are most blessed with special Providences, as to length of life, health, etc. you will remember, that I told you, we must abate for particular instances of Gods own people, whom he picks out, to make examples of saith and patience, and to be his witnesses unto the world in a time of trial. Who observeth not how strangely God preserveth and blesseth some people that fear him, and walk closely with him? and I do believe the observation will justify itself, concerning any considerable number of such persons compared with a like number of others. So that although none can conclude himself, or herself, a child of God, from some particular special Providence, no not from a series and course of them; yet where men and women walk close with God, God's special Providences attending them, will much evidence, even to others, that they are not hypocritical in their professions.  
2. But secondly, The observation of God's special Providences towards our persons, our families, our Church, will much make us to understand the lovingkindness of the Lord. The love of our friend to us is not seen so much in some acts of his goodness, which others experience as much as we, as in some special things, which he doth for us, and doth not, or will not do for others. The observation therefore of special Providence helps much to affect our hearts with the love of God. God in trying our love to him saith to us, What do you do more than others? and as our love to God is so tried, so God's love to us is so evidenced: this is that which hath always set the hearts of the people of God admiring God. This was that which set the Psalmist upon admiring God's goodness to mankind, Psal. 8.4, What is man that thou art mindful of him, or the Son of man that thou shouldest remember him? If you read on, you will see, that which affected the Psalmist, was Gods special Providences to man, making him little lower than the Angels, clothing him with glory and honour, putting all things under his feet, etc. This made David understand the loving kindness of the Lord, 1 Sam. 7.18, Who am I, O Lord, and what is my house that thou hast brought me hitherto? and this was yet a small thing in thy sight, O Lord. God aggravates our sins from the special Providences he hath blessed us with; as in the case of David, 2 Sam. 12. and Saul. Moses argueth the Israelites to duty from God's special Providences to them, in the four first Chapters of Deuteronomy: nothing makes us so much as them to understand the lovingkindness of the Lord. Oh therefore observe, consider what God hath done, and what he daily doth for you more than others; preserving your lives, your health, blessing you in your relations, and estates, and trades, prospering and succeeding you in your undertake; above all, what he hath done for your souls more than for the souls of others, plucking you as brands out of the fire, snatching you (as the Angels did Lot) out of Sodom.  
3. Lastly, This observation of special Providence, will more eminently engage and quicken you to duty. God expects it from you, as you may see by Moses his discourse to the Israelites in the four or five first Chapters of Deuteronomy; and you will find your hearts more enlarged in duty from the sense, and apprehension of them. But of this more under the next branch of Application.  
Secondly, Use 3 This Doctrine of special Providence calleth upon all mankind in general; that part of them which make up the Church of God more especially; and yet more particularly, those that fear the Lord, for more special homage and duty to God: those gradations, you know, I observed in special Providence. The objects, the general objects of it, I told you, were Angels and Men. I baulked the discourse of God's special Providence in the preservation and Government of the good Angels; as that the particulars of which we know little of: so neither are they those to whom we are to preach, neither do those blessed Spirits need any of our exhortations: they spontaneously, perpetually, and without ceasing give honour and glory to God, and do his will; and this in a degree proportioned to that special Providence, by which they are both preserved and governed. We are bid to pray, that we might be able on earth to do the will of God, as it is done in heaven: it is to men, to the sons and daughters of men, that I am to speak.  
1. Let all the sons and daughters of men than praise God, and glorify him in a degree proportioned to that special Providence which God exerciseth toward them in general. You will say, what is that? I answer in the general, It is more than that which God exerciseth towards any degree of creatures that is beneath them. There are three orders of creatures beneath man. 1. Such as have only Being, no life, as the Earth, the Waters, etc. 2. Such as have Being and life, but no sense, as berbs and plants. 3. Such as have Being, and life, and sense, but no reason, as beasts, birds, fishes, creeping things; of all these God taketh a care, as I have before shown you: but doth God take care for Oxen? (saith the Apostle in my Text), God exerciseth a more particular special Providence for all the children of men than for any of these. Then certainly every man is obliged to honour and glorify God more than these do. There is none of these but glorifieth God in its kind: The Heavens declare his glory; The little Bee and Silkworm glorifieth God as they are his workmanship, and endued with excellent qualities which speak the infinite wisdom of God: every spire of grass glorifies God as it showeth itself to the world, and challengeth all the art of men to make such a thing. Nay, these inanimate and brute creatures use all the faculties and qualities with which they were created, to the end for which God endued them with them. Alas! the best of men come much short, none liveth and sinneth not. None lives who useth not some of the faculties which God hath given him for his honour and glory, to his disservice and dishonour. Wherein then can man live up to the special Providence, that watcheth over, preserveth, and governeth him? I answer, In the voluntary directions of his words, thoughts, and actions to the glory of God. This no creature but man can do; they have no reasonable souls, they act merely ex necessitate naturae, according to the necessity of nature imposed upon them by the Law of creation: God indeed hath an honour from every man, as he is created in the image of God, and is a noble and glorious creature. One man may more speak the praises of God than another, as he is endued with a greater wit or wisdom, hath more dexterity, sagacity, more excellent parts than another; but while the poor creatures heart is not right-set, and bend, and directed to the glory of God; wherein doth he more than an Element, or a brute Beast? that man only in this excelleth a Stone, or a brute Beast, that with purpose of heart, out of choice, and designedly honoureth God: and quotus quisque est, how rare is the man in the world that sets his heart to bring God glory by his manlike actions. God hath indeed an accidental glory by most men's actions; but it is rather to be said, that God is glorified by them, than that they glorify God: Now what a sad reflection this is for a wicked man to think, that his horse more glorifies God than he doth. There's no man liveth, but partaketh more of a special Providence than any other creature, not of his order: certainly God expects from all of you, some service proportionable to this particular Providence. Say to yourselves sometimes, What do I more for God than the flower of my Garden? the grass in my field, the beast in my stall? and see if the answer of your souls, to such a Question, will not reflect a shame upon you. O study your special Providences, and live up to them: remember, that where God hath given much he expects much. But rest not here, do not only study the special Providences which you are under, as men, and which are common to all men with yourselves, or to the most of men with yourselves; but observe, and study also the particular Providences that have followed you, for which God expecteth a return. It may be you have more wit, more wisdom than others, you have a greater dexterity in business: God hath better provided for you, given you a better estate, more comforts in your relations, etc. Oh live up to these Specialties of Providence: you will expect it from those to whom you have at any time done any good: you are mistaken if you think that God doth not expect it from you.  
2. This more especially calleth to you, who are the members of the visible Church, for a more special consecration and dedication of yourselves unto God. You have heard that the Church is an eminent object of special Providence many ways; many special Promises are made to it, and that is the body of people of the world whom God careth for: see then what a particular obligation lieth upon all professors, all members of the visible Church, to give God honour and glory. You are the only people in the world, to whom the Oracles of God are committed; you are the pillar of truth; you are those who do alone enjoy the Ordinances of God: you are the people in the midst of whom God dwelleth, upon whom the eye of God is from one end of the year to the other. Certainly there lies an high obligation upon you to honour God more than others. God hath done infinitely more for you than for Heathens. Now what a shame it is that an Heathen should outdo you in any thing; yet give me leave to tell you, that while you only do some actions that are materially good, not formally and truly, many Heathens have done as much as you. An Heathen may do, and many of them have done, and that with some good intention, actions materially good, that is, such things as God commanded. Many of them have been eminent instances of moral virtue, Justice, charity, temperance, liberality, etc. many of them have professed to love virtue for the sake of virtue. Wherein can you excel them? but by doing actions which are formally good, designing God's glory, acting in obedience to Gods will, regulating yourselves as to the manner by God's word: you have the word, the Gospel of God, oh how reasonable it is that our conversation should be as becomes the Gospel of Christ! The Heathen else that lives up to his light of nature outdoes us, and it will (as our Saviour tells us) be more tolerable for Tyre and Sidon in the day of Judgement than for us.  
3. But Lastly, Let the Saints of God see what an obligation, to all manner of duty and holiness, lies upon their souls: they are the most special objects of special Providence. God takes more care for all men, than for Oxen, or for the grass of the field; he exerciseth a more special Providence for that body of people which make up his visible Church, than for all the earth besides: but yet what is that special Providence which God exerciseth for mere formal professors, or for any other men in the world, in comparison of what they have experienced! Any thing of more special distinguishing Grace, is a great Specialty of Providence, and that in the best and highest sort of good things, viz. those which concern the salvation of the Soul. Oh, what doth God expect? what doth God require from you? what should you do more than others? More particularly, This Doctrine of special Providence calls to you,  
1. For more extraordinary degrees of Love. 2. For more special acts of Faith. 1. For more eminent degrees of Love, Psal. 31.23, O Love you the Lord, all you his Saints, for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. Reason argueth thus with us, that the reciprocations of our love ought to bear proportion to love received. If (saith our Saviour) you love them that love you, what reward have you? the law of nature commandeth us to love, and by actions of kindness and duty to express our love to them who have expressed their kindness to us: and the same reason requires the reciprocations of love to be proportionable. God therefore declaring especial love to you, you are bounden in a special duty to him. Let our Saviour's question be often in your thoughts, What do you do more than others? If you for whom God hath sent his Son to die, and into whose hearts he hath sent his Spirit, the Spirit of Adoption, Supplication, Consolation, and whom the Lord hath from the womb watched over and preserved by a more special peculiar Providence, bearing you as upon eagle's Wings, and gathering you as an Hen gathereth her Chickens under her Wings; I say, If you do no more for God than others do, not under such influences, nor such Providences; you must certainly act beneath, and short of your duty. This dependeth upon what I told you before, of the reasonableness of the reciprocations of love in some commensurate proportions.  
2. It calleth to them who fear God, for special exercises of faith; you have reason more to trust and depend upon God than others, because God hath declared a more special care and Providence for you. The ground of all faith is the word and promise of God. Now special promises call for a more special and peculiar faith. What though another man cannot trust God contrary to a sensible or reasonable appearance; yet you have reason to do it, because God hath declared more his care for you, and the workings of his Providence for your preservation and deliverance than for others: God hath promised to save, defend and deliver you, not after the workings of his ordinary Providence. You may therefore say with David, The Lord is my light and my salvation, whom shall I fear? He is the strength of my life, of whom shall I be afraid? Psalm 27.1.3, Though an Host should encamp against me, my heart should not fear: though war should rise against me, in this I will be confident. But thus much shall serve to have discoursed concerning the Specialties of Divine Providence.   

SERMONS, XII, XIII.  Rom XI. 33. O the depth both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! 
I Have finished my Discourse concerning the principal Acts of Divine Providence, both generally and specially. I have discoursed concerning Gods general Acts in preserving and governing all his creatures, and concerning God's more special preserving and governing of some creatures. I am now come to discourse concerning the Methods of it, concerning which we must cry out with this great Apostle; O the depth both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? My Text is the conclusion of an exceeding deep discourse, which the Apostle had made concerning the Rejection of the Jews: which he proves to be neither Total, nor final. In the ten first verses he proveth that it is not Total. V 2, God did not cast off his people, whom he did foreknow. V 5, There is a remnant according to Election. As it was in Elias' time: he thought, and complained that he was left alone, and they sought his life also: but he was mistaken, God at that time had seven thousand in Israel, that had not bowed the knee to Baal. V 7, He saith, The Election had obtained, though some, though the most of them were rejected: yet the Elect amongst them were not rejected; and this he proveth to have been but according to what was prophesied. V 11, He proveth that this Rejection should not be final: There should be a fullness of them, V 12. Receiving of them, V 15. They should be again grafted in, V 23, 24. It is but (V 25.) till the fullness of the Gentiles should come, and then all israel should be saved. This Discourse is mixed with several arguments to prove the assertion, and with several reflections upon the Gentiles, whose present state was better than theirs: showing them their duty negatively and positively: not to be highminded, but humble; To fear, etc. Now look as a man wading in deep waters, when he finds the water go over his head, and trip up his heels; he cries out, O I shall be drowned, and endeavours to get back again. So doth the blessed Apostle; he had been wading into the great deeps of God's counsels and ways: but he findeth that such knowledge (as David saith) was too wonderful for him. In my Text, he doth refer pedem, draw his foot backward. I will go back, saith he, I will wade no further: O the depth! There are some truths, and ways of God which are unsearchable. We may discourse a little, and more generally of them: but we shall never be able to find the bottom of them. It is wisdom for us in time to retreat, and cry, O the depth! But what depth is this? The blessed Apostle tells you of the wisdom and knowledge of God; in man knowledge and wisdom, are two differing habits; a man may be a knowing man, yet not a wise man. Knowledge apprehends things, Wisdom directs the practice to the best ends of humane life. Knowledge is a speculative habit, Wisdom; a practical habit. In God also (though he be but one simple act), we may conceive a difference betwixt Wisdom, and Knowledge; but in this Text, possibly it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one thing expressed by two terms: he is speaking of the wisdom, the unsearchable wisdom of God in some particular acts of his Providence; How unsearchable are his Judgements, and his ways past finding out. Here are two terms, Judgements, and Ways: Both again here signify, 1. the same thing. Judgements in Scripture, sometimes signify the ways and statutes of God; because of the Justice and righteousness that is in them. By Justice, God measureth his own Words, and Laws. 2. Sometimes the Term signifieth corrections and chastisements; because God measureth out all these likewise in Justice, and in them acteth as a righteous Judge: But here doubtless, Judgements and ways signify the same thing. All Gods ways are Judgements, ways of Justice and Equity, and Righteousness. The term ways, is also used in more senses than one: Sometimes it signifies the way of Duty, wherein we ought to walk towards God, or the course of men's actions; so you read of the way of the wicked, the way of sinners: here it is applied to God, and signifies, The course and series of his actions towards his creatures; so it signifies here. Of these Judgements, and ways of God, of this wisdom and knowledge of God, it is said, They are unsearchable, they are passed finding out. Unsearchable, that is, such as we can by no means search out, by no means come to the bottom of. The only Proposition I shall insist upon from these words, is this:  
Prop. The ways of God's counsels and Providence, are unsearchable and not to be found out.  
In the handling of this Proposition,  
1. I will endeavour to prove it to you that it is so.  
2. I will show you how far it is our duty to behold, and to search into them: and to show you also wherein they are unsearchable, and not to be found out. Then I shall make some application. Let us first see how this is established from Scripture: Eccles. 8.17, Then I beheld all the works of God, that a man cannot find out his work that is done under the Sun: yea, though a man labour to seek it out, yet he shall not find it: yea, though a wiseman thinketh to know it, yet he shall not find it. A Text which must be understood of God's works of Providence. The Wiseman saith, a man cannot find them out, yea though a man labour to seek it, yet he shall not find it: He that spoke this was Solomon, a man to whom God had given Wisdom above all that had been before him, and said that there should be none after him, who should be like unto him. He tells us ver. 16, That as he was endued with Wisdom, enriched with this Talon, so he had not laid it up in a Napkin, but had made it his business to improve it: I have (saith he) applied my heart to wisdom, and to see the business which is done on the earth. V 17, you have the conclusion, That the ways of God were not to be found out; yea though a wise man think to know it, yet he shall not find it out. Psalm 36.6, His righteousness is like a great mountain, his judgements are a great deep: Not a deep only, but a great deep. The Sea is called a great deep; there is no sounding the bottom of it in many places: For (saith the Apostle) what man knoweth the things of a man but the spirit of a man that is within him: even so no man knoweth the things of God, but the spirit of God; and it must be so if we consider the infiniteness of the Divine Light, Wisdom and Understanding; His understanding is infinite, Psalm 147.5. Now it is said of the works of God, In wisdom hath he made them all: There is the infinite wisdom of God in the works and contrivances of his Providence. The Apostle telleth us, he dwelleth in that light to which none can approach, 1 Tim. 6.16: and so he walks in that light which none can see, and fully comprehend: There is no searching out of his understanding, Isa. 40.28. The way of the Lord is like the way of an Eagle in the air; of a Serpent upon a Rock, not to be seen, not to be tracked, Incomprehensibilis Dei sapientia inter angustias humanae rationis coarctari non potest. It is the saying of a grave Author, God's unsearchable incomprehensible wisdom cannot be cooped up within the straits of humane Reason: but the Doctrine is experimentally, and de facto, evident enough.  
In the second place, here may arise a Question; How far our duty extendeth, as to the ways of Divine Providence? for certainly we have a duty, a great duty incumbent upon us to Divine Providences. I remember it is the saying of Cicero, Si vera est sententia quorundam philosophorum, qui omnino nullam rerum humanarum procurationem docent habere Deos; Quae potest esse pietas? Quae Religio? Quae sanctitas? Cicero de Nat. Deorum: If the opinion of some Philosophers, who deny that the Gods exercise any providence (or take any care of humane affairs) be true; What piety can there be? What Religion? What Holiness. A sentence which will let us know that there were some amongst the Heathens that were less Atheists, than some amongst those who are called Christians. Now the case is the same, supposing this Divine Procuration or Providence, if we may not, or do not at all take notice of it. Let me therefore discourse a little concerning the duty of man with reference to the Providence of God; and then I shall show you the boundaries of it, and wherein it is unsearchable. I shall open the first in three or four particulars:  
1. It is doubtless the duty of God's people, To see and behold the works of the Lord: indeed we cannot but see them, they are before our eyes every day. But my meaning is, to behold the things that are done in the earth, as the works of the Lord. There are too many that do see, and not see; they see plucking up, and plantings of Nations and Families, but they see nothing of God in these effects. They say not this is the Lords doing, and therefore it is not marvellous in their eyes: They see Pestilences, sweeping away Cities and Families; fires laying populous Cities waste: Enemies breaking in upon Countries, and strangely overrunning them, the hand of God sweeping away whole Families, but they see nothing of God in them: they consider these as terrible things, as misfortunes, to which the state of Humane affairs is subjected; their Eyes are upon the visible wheels that turn these things, but they see not the wheel within the wheel: the Psalmist calleth to us, to come and behold the works of the Lord, what desolations he hath wrought in the earth. Men see desolations wrought in the Earth, but they see them not as the work of the Lord, as desolations wrought by him. This is what the Psalmist complained of, and for which he prayeth against them, Psalm 28.4, 5, Give them according to the works of their hands, etc. Because they regard not the work of the Lord, nor regard the operations of his hands: he shall destroy them, and not build them up. This is a sign of an Atheistical heart, to see great changes, and not to see God in them: the Heathens had more of Religion than this came to. I remember the Poet in his description of the ruin of Troy, bringeth in Venus taking Aeneas of his metal in the last defence of his Country, and from taking Revenge on Helena the cause of it, by showing him the gods at every corner and post of the City, helping the Grecians to fire it, and to over-turn the walls of it. It is very sad that amongst Christians, there should be any that in the great changes which God worketh in Nations, Cities, Families, cannot see the great and living God at work, and using creatures but as instruments in his hand: but this is but a seeing and beholding the works of Providence, highly useful for the production of pious affections, and such acts of duty as God requireth; We have a further Duty than this incumbent upon us.  
2. It is not only our Duty to see and behold; but wistly to consider and observe these things. Psalm 107.43, Whoso is wise will observe these things, and he shall understand the lovingkindness of the Lord, (a Text which in this discourse I shall make a further use of.) Observation implieth the application of our minds, unto the passages of Divine Providence which are before our eyes: as we must not be careless and forgetful hearers of the word of God, so we must not be careless and forgetful observers of the works of God. It is said Gen. 37.11, that Jacob observed the saying, joseph's saying in the repetition of his Dream, relating to eminent providential workings. So it is said, Luke 2.19, That when upon the birth of our Saviour, the Angels had spoke to the Shepherds, and the Shepherds had published the glad tidings which they had brought to the City, That all who heard it wondered at those things which were spoken by the Shepherds: Mary kept all these say, and pondered them in her heart. To see a thing, is one thing, to make our minds to stand upon it, to consider it, and to ponder upon it, is another thing. This is also our Duty, as to meditate on the Lords words, so to meditate on the Lords works: twice the Psalmist hath it, I will meditate on all thy works, Psalms 143.5, I muse on the works of thy hands. So Psalm 77. v. 12, I will meditate also on all thy works, and talk of thy do. It is our great fault, that we suffer the impression of God's works to go off our hearts too soon. We hear of great changes; we see great desolations, God works in Kingdoms, Cities, and Families: at first they make a little impression upon us, we startle at them; but by the next day they are as a tale that is told, the sound is out of our ears, the impression is off our minds: this is now, not to observe the works of the Lord, not, as we ought, to consider the operation of his hands.  
3. It is thirdly our Duty, modestly and humbly to search out the causes of Providences towards ourselves especially. We are commanded to hear the Rod, and who hath appointed it. Thus did joseph's brethren, Gen. 42.21: when they were in prison they said one to another, We are verily guilty concerning our Brother, when we saw the anguish of his soul; when he sought to us, and we would not hear, therefore is this distress come upon us. Job prays, Job 10.2, Show me wherefore thou contendest with me: this is but a searching, and trying our ways, an excellent help, and necessary medium in order to a true repentance. Indeed it is our great error, that we are very prone to search out the causes of severe Providences upon others. The Barbarians seeing a Viper cleave to Paul's hand, conclude him a Murderer; but we are very slow and backward, to inquire into the meritorious causes of Gods severe Dispensations to ourselves: Yet as to others, as it is our Duty to observe the Providences of God to them, so we may modestly and humbly search out the causes of them. Thus did Jeremiah, venia praefata, having first recognized God, in the Justice and righteousness of his proceed: Jer. 12.1, Righteous art thou, O Lord, in thy Judgements, when I plead with thee; yet let me talk with thee of thy Judgements: why doth the way of the wicked prosper, & c? So the Prophet Habbakuk, ch. 1.13, Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? But as to this searching into the causes of Divine Providences, I put in those two words, modestly, and humbly. Indeed, God is so plain and open in his Judgements sometimes, that the provocation is wrote, and that in capital Letters in the front of the punishment. Thus it was in the case of the Sodomites, the Egyptians, the Benjamites; saul's bloody house, Haman, the final destruction of the Jews, &c: and thus it is still very often. The Drunkard dies in his drunkenness; but it is not always so. The Judgements of the Lord are a great deep. This enquiry therefore into causes must be modest and humble: we must no more caecutire in revelatis, as to the works of God, than as to the word of God: if we see a bloodthirsty and deceitful man, not living out half his days, a Dart striking through the liver of the Adulterer; these are open things. And when we see profane vile wretches, devouring those that are more righteous than they: when we see God plaguing men according to his own heart, chastening them every moment, not giving them time to swallow their spittle: These are secrets of Divine Providence, of which we must be careful that we pass no ungrounded censure, yea, and we must search humbly too. Our judgement in these cafes will amount to no more, than a judgement of probability: we cannot pretend to an infallibility, we are not of God's counsel, and his ways are great deeps.  
4. Lastly, We ought so far to search into, and to inquire into the workings of Divine Providence, as may any way conduce to make us better, by more adoring and revereing God; more avoiding of sin, more quickening up the habits and exercises of grace: but to take heed of such an enquiry as will be of no use to us, unless to make us Atheists, or too curious searchers into the unsearchable things of God, or uncharitable consurers of our brethren. The reafon of this is, because Duty is the End of all our beholding, considering and observing the Lords works, or any way enquiring and searching into them. This is the main thing which God hath said to us, Obey my voice. Now so far as an enquiring into the Lords ways and works of Providence, will help us to obey the Lords voice, so far doubtless it is our Duty. The voice of the Lord is in Scripture everywhere to us; to fear before him, to love him, to trust in him, to take heed of sinning against him. Now so far as the searching into the causes of Divine Providence, may conduce to quicken us up to these Exercises, so far is it undoubtedly our duty, and a very commendable practice; but where it only tendeth to make us Atheists, by seeing nothing of the hand of God in them, but confirming a fancy in us, that we have found out the reason of all in a necessary connexion, or working of natural causes, or only serveth us for an advantage or ground for us unwarrantably and uncharitably to judge and censure our brethren, so far it is undoubtedly sinful. Where the searching of the causes of Divine Providence to us, or others may contribute; and so far forth, as it may conduce to quicken us up to repentance for them, to a faith in, and a dependence upon God, to make us either more thankful, or any way more holy; so far forth it is our advantageous duty. Thus Jona's reflection upon the storm he met with at Sea, when he was fleeing from God, Jonah 1.10, 11: and joseph's brethren's reflection upon the imprisonment they met with in Egypt, were both good and pious, tending to bring them to a sense of their several sins against God. David's observation of Providence helped him in the exercise of his Faith; 1 Sam. 17.34, 35. Manoahs' observation, that God had accepted a sacrifice, confirmed his faith, that he would not destroy them. Oft-times the observing of, and searching into the ways of Divine Providence, hugely exciteth praise and thankfulness, Psalm 107.8.15, 21, 31, etc. Thus far now it is our duty, to behold, observe, search into the ways of Divine Providence; they are not called unsearchable, to deter us from beholding, seeing and considering them, so far as it may help in the performance of any piece of that duty which we own unto God. God hangs out his great works of Providence to the world that men may behold them, look upon them, and that not superficially, but wistly and considerately. Well, but how are they then unsearchable? why doth the Apostle pronounce them past finding out? That brings me to the last thing promised you in the Explication of the Proposition: I shall open it to you in several particulars.  
1. They are unsearchable and past finding out, as to the latitude and full compass of them. Job, ch. 26, had been largely discoursing of the great works of Divine Providence, his stretching out the North upon the empty places, and hanging the Earth upon nothing. Ver. 7, His binding up the waters in the thick clouds, and the clouds not being rend under them, ver. 8, etc. But than concludeth ver. 14, Lo these are part of his ways, but how little a portion is heard of him? but the thunder of his power, who can understand? some read it, These are but the borders, some corners of God's ways. David telleth us, Psalm 111.2, The works of the Lord are great, sought out of all them that have pleasure therein. It is our duty to seek out the works of the Lord, and every good man hath a pleasure therein, and will be modestly seeking out God's works; ay, but though they will be seeking, yet we shall be no more in this World than seekers: Job 16.7, Who can find out the Almighty to perfection, saith God? Much of God is seen, much of God may be found out; but the perfection of God's works, as well as of his Divine Being, is an unsearchable thing. There are thousands of things in the workings of Divine Providence which we cannot find out: infinite motions in the upholdings of it, in the government of it, of which we know nothing; something we can by the helps of Scripture and Reason, discourse, how Providence upholds the great varieties of Being's in the World, the Methods of God in governing the World; but who can find out the Almighty to perfection? Who can discourse the thunder of his power? There is a terra incognita, or rather a coelum incognitum in the Divine workings. What Job said, we may apply here; A thing was brought unto me, and my ear received a little thereof. Many things concerning Gods workings are brought to our senses, and our senses receive, yea our reason receiveth a little, and but a little thereof: as to them we may say as the Apostle saith in another case, Where is the Scribe? where is the Wise man? where is the disputer of this World? We by study can dive a little into God's ways; but we must come out of our deepest studies, crying out with our Apostle, O the depth of the wisdom and knowledge of God This knowledge is, as Job saith, ch. 11.7, 8, As high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the Earth, and broader than the Sea.  
2. A second thing unsearchable, and past finding out in these ways of God, is the tendency of them, while we see them come to an issue. Had one of us been a companion with Joseph, and seen him thrown into a pit, then sold into Egypt; after this thrown into a prison, upon the accusation of his Mistress, we could never have judged this a Method in order to his riding in the second Chariot, and being the second man in Egypt; but we see at last it was so. Had we been in the Court of Persia, or Babylon, and have seen Haman's Exaltation and his power with the King, obtaining a Decree from him for the destruction of all the Jews, we should never have seen the tendency of this to the ruin of Haman, the exaltation of Mordecai, etc. Had we seen Daniel thrown into the Lion's Den, we could never have read the tendency of this to his greater exaltation and fuller preferment, and conquest over his Enemies; and yet so it was. The tendencies of Divine Providence are sometimes by us boldly determined; sometimes guessed at: but how unsearchable are the ways of God in them? How strangely are we every day mistaken in what we judged the design, and tendency of many motions of Providence, proving in the issue quite contrary to what we expected.  
3. A third unsearchable thing in Divine Providence, is the tract of it. Necessary causes (and such Natural causes are) have a certain tract, you may follow the prints of their feet: Moral and voluntary causes have not such a certain tract, moving not like Machine's, but as influenced from the will of man; but yet there is something of ordinary certainty in them. Reason in all men, and in men of several ages is much a kin; whence that certainty doth arise, as well as from the finiteness of men's wisdom and understanding. But here God is unsearchable: he doth not always do the same things, the same ways; sometimes by humane means, sometimes without means, sometimes by improbable means: sometimes adding by a preternatural power to natural causes: sometimes by suspending their acts; sometimes by overruling their motions and workings, all in infinite variety: so as his ways are like the ways of a Ship in the sea, an Eagle in the air, a Serpent upon a Rock; you can tract them in none of their ways. By Faith we know that God will deliver his people; but how, and by what means, or when, we know not. Sometimes prosperity shall slay the fool, sometimes he shall perish by adversity; sometimes the Sinner shall be cut off in the middle of his days, sometimes he shall live to an extreme old age: men keep a path and a tract in their motions, but God keepeth none. Naaman did ill, when he came to the God of Israel to be healed of his Leprosy, to be prescribing to him so much as in his thoughts, thinking that the Prophet must needs come down, and struck the sore, etc. God's way or method of Providence, in bringing about the effects of his counsels and purposes, is unsearchable.  
4. A fourth thing which in the motions of Divine Providence is unsearchable, is the indications of it. Solomon telleth us, that the righteous and the wise, and their works are in the hand of the Lord, Eccles. 9.1, 2. Unto all men there is one event, both to the righteous and to the wicked: No man can know either love or hatred, by all that is before him in this life. Esau is rejected, yet he hath the mountains of Edom given him for his portion, and the seed of Jacob must not dispossess him. Jacob is beloved, yet must he fly to Padan Aram, endure the extremities of weather to feed his Uncle's flocks, etc. and when he cometh away, he must once and again run the hazard of his life. No man can expound the Providences of God unto any to make them indications of God's love or hatred. Israel is the people beloved of the Lord, yet they must serve an hard servitude in Egypt; then forty years together, by travelling through a desolate and howling Wilderness. Dives is rich, clothed with purple, and fareth deliciously every day; yet when he dyeth goeth to Hell. Lazarus is a poor beggar at his gates, clothed with rags, abounding with sores, yet when he dies is by Angels carried to Abraham's bosom. Abraham, and Lot, and David, and Joseph of Arimathea, all rich men, yet very good, and heirs of the Kingdom of God: Others very poor, yet everywhit as poor spiritually, and miserable as to their spiritual estate, as they are in respect to their outward condition. Grateful Providences speak the appearing love of God to us, and oblige us to thankfulness, but they do not speak special distinguishing love. Adverse Providences appear as the frowns of God upon us, yet may be but the chastenings of an indulgent father, who chasteneth whom he loveth, and scourgeth every child whom he receiveth. Hell gins with some in this life; their life is but a life of misery, and leadeth into that misery which shall never have an end: sometimes men in the enjoyments of this life are lifted up to Heaven, but it is— ut lapsu graviore ruant, that their fall may be the greater into the pit prepared for them. The Indications of Divine Providence are altogether unsearchable. No man can know love or hatred by any thing which is before him in this life.  
5. A fifth unsearchable thing in Divine Providence, is the causes of them. There is infinite wisdom and reason in all the dispensations of Providence. In wisdom hath the Lord done, and made whatsoever he hath done: but this wisdom of God, as to all his works of Providence, is not always evident to us. It is one of those things, which Divines say, we shall more perfectly understand at the day of Judgement, and in another life, than we yet do, how wisely the infinite wise God hath managed the Government of the World. We are ofttimes startled, and troubled, and amazed to see the works of God in the World, and at loss to compound them with the declarations of his love to his people, and the great number of promises made to them. What Christ said to Peter, We may apply here, what God is doing we do not know here, but we shall know hereafter. We cannot tell the reason of a thousand dispensations of God to his Church and people here, but we shall know them hereafter. Sometimes we know much of them in this life, but what we do not know in this life we shall know in the day, when all hidden things shall be made manifest, and all the works as well as all the Saints of God shall praise him.  
6. Lastly, The wind of Providence are unsearchable. It is with the Providence of God, as it is with a man of business that is riding to London; that is his utmost journey, but he doth not like a Post keep his road, but rides out this way and that way, to speak with this and that man, as his business leadeth him. The Providence of God drives at the securing of his Church, the destruction of his Enemies, the promoving of God's glory, etc. But it carrieth on many designs together, possibly the chastising of his people for their sins, the suffering of the Amorites to make up their measure: so it winds in its motions, and the reason of the variety of its wind and turn we do not understand. But this is much co incident with what I told you before concerning the tracks of Divine Providence, that they are passed finding out. I come therefore now to the Application. I shall there only show you the usefulness of this point. 1. To check curiosity. 2. To direct you in spiritual duty.  
In the first place, Use 1 Let this check that curiosity which so much infecteth humane nature, and to which the wiser part of men are mostly too subject. It was the complaint, long since, of an acute Author, Iste labor vexat homines ut plus Deum laborent intelligere, quam diligere— malumus vestigando laborare quam amando reperire, malumus inquirere, quam invenire & perfrui.— This is a labour which vexeth men; they take more pains to understand, than to love God. We had rather tyre ourselves by searching than by loving find God. We had rather inquire than find and enjoy. Curiosity is a great piece of the vanity of the mind of man: it was Eves temptation to eat of the true knowledge of good and evil, that she might be like God knowing it. It is a lust inclining a man to employ his outward senses and his understanding, to an inordinate gaining of some knowledge which God hath hidden from him. Knowledge is good; it is the light of the soul. Solomon tells us, That it is not good that the soul should be without it. But there is a knowledge that is too wonderful for us. Secret things belong unto God. Our Saviour told us, that there is a day and hour of which none can have any knowledge, no not the Angels. It is not for you, (saith our Saviour) to know the times and seasons, which the father hath put in his own power, Acts 1.7. The knowledge of truth is good, but it may be accidentally evil.  
1. If the End be naught: If a man desires to know only that he may be able to cavil and dispute, or, that he may be thought wiser than others. Solomon saith, It is not good for a man to eat much honey: so for a man to seek his own glory, is not glory.  
2. If we will use unlawful means to gain it; such are now going to witches and wizards, Astrologers, Stargazers, cunning men, as Ahaziah sent to Baalzebub the god of Ekron, to know whether he should recover of that disease; and Saul went to the witch of Endor to raise up Samuel, the Devil in the likeness of Samuel, to tell him the fate of the approaching Battle. A practice too frequent amongst simple people in these days, and places where we live.  
3. When men have an itch to know what God hath concealed from them. It was an excellent advice of St. Augustine, That men should neither be too curious to pry into secret things, nor be blind as to what God had revealed. To do the first, is to be unwarrantably curious; the latter is damnable unthankfulness. Vain man would be wise, and so becometh indeed more foolish in his imaginations. Plutarch well compareth men infected with this itch, to those that should not be content to behold the Sun in the firmament, but must make a Ladder to climb up to see it in its Throne; we shall find the best of men had something of this disease. Moses saith, Lord, show me thy Glory. Philip saith, Show us the Father. The Disciples say, Wilt thou not this time restore the Kingdom to Israel? And again, Lord, When shall these things be? Now as this Curiosity in us showeth itself in other things, so it wonderfully busieth itself as to the ways of Providence, to find out all the ways of God, and tract him in his most secret paths; to understand the reasons of God's deal, the tendencies and indications of them. But oh! the depth of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! Let me offer you two or three Meditations to give check to this lust.  
1. It is an unprofitable labour. It is a labour; much study is a weariness to the flesh: and it is an unprofitable labour, by searching thou canst not find out what thou searchest for: Should a wise man utter vain knowledge (saith Eliphaz), Job 15.2? Should a wise man seek after knowledge in vain, and fill his belly with the east-wind? The boy in Plutarch carrying a covered dish, answered him well, that would know what was in it, by telling him, It was therefore covered that he might not know what was in it. God hath also his covered dishes, man will be enquiring what is in them; but he ought to know that God hath therefore covered them, that he might not know, and therefore it is but a vain thing for him to inquire and ask. Should a Christian, an understanding Christian, busy himself in searching out that which he cannot find out, when he hath wearied himself in a long and vain enquiry? as soon may you tract an Eagle in the air, or a Ship on the Sea, as God in the ways and methods of his Providence: such knowledge, when you have done what you can, will prove too wonderful for you. No wise man will labour in vain, and spend his time, and his wit, and parts to find out that, which he is assured he shall never find out by enquiry.  
2. You shall observe our blessed Lord continually checking such enquirers: one while putting them off, and directing them to more profitable employment for their thoughts; as when they asked him, If there were few that should be saved, he bids them strive to enter in at the straight gate, Luk 13.21, 22. When they asked him, Matth. 24.3. When shall these things be? He replieth, Take heed that no man deceive you: sometimes he chideth them, Acts 1.4, 5. It is not for you to know the times and seasons. When Peter asked, John 21.21. And what shall this man do? Christ answereth, If I will, that he tarry until I come, What is that to thee? Fellow thou me.  
3. Lastly, It commonly produceth error in our imaginations, vain thoughts, bold determinations of the Counsels of God, groundless prophecies, erroneous apprehensions both of God, and of his ways. What strange effects have men's curious inquiries about the time for the calling of the Jews, the ruin of Antichrist, the day of Judgement produced in the world? What have men at last found out about them, that a wise man can set his foot upon? Verily they have laboured for the wind, and filled their belly with the east-wind, and run themselves into a temptation to believe nothing of Scripture, because their misapprehensions about those dark portions of them, have failed them. There are some things, of which we may say, Bona coecitas est non videre, & quae scire non licet piè ignorance; It is a good blindness not to see them, but to be piously ignorant of what we cannot lawfully know. Let us labour to know God, and the Will of God so far as he hath revealed it. But for a knowledge of God in all his ways, for a perfect knowledge of him, it is too high, it is too wonderful for us: let us more study to love him, than to know him. By our understanding and comprehension of God, we draw God to us. By Love we pour ourselves into the bosom of God. Knowledge and Wisdom, let us have never such degrees of it, if love to God be not as the soul to give it life, signify nothing; and indeed Love is the end of all knowledge, and knowledge without Love is very unprofitable and insignificant. If (saith the Apostle, 1 Cor. 13.) I knew all mysteries: yet if I have not love, I am but as a founding-brass, and as a tinkling-cymbal.  
2. But in the second place. This discourse concerning the unsearchable things of Divine Providence, may serve to direct us as to much spiritual duty. I will show you this in four or five particulars:  
1. The first is that of the Apostle, Rom. 12.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be wise to sobriety. We translate it, Not to think of himself more highly than he ought to think, but to think soberly. It may as well be translated, Not to be wise above what we ought to be wise, but to be wise soberly. The Apostle, Col. 2.18. makes an intruding into things which we have not seen, but a sign of ones being puffed up with a fleshly mind. Augustine saith, when a thing is obscure, Et aperte divina Scriptura non subvenit, temere aliquid definire humana conjectura praesumit, Aug. And the Scripture doth not plainly help, humane Wisdom doth but presume, rashly to define any thing about it. 'Tis an excellent thing for a Christian to know his measures, not to reach at further degrees of knowledge, about the secret things of God, than it hath pleased God in his Word to communicate unto us: that is the true boundary of spiritual knowledge. But I shall not enlarge upon this. This is now opposite to that curiosity, which I largely reflected upon under the first head of Application.  
2. This in the second place calleth to us for a deep adoration, and veneration of God. This is one reason why the Lord hath made his judgements so unsearchable, his ways past finding out. An holy, and humble admiration of God, is one piece of that homage, which our souls own to God: He is to be admired of all them that believe, 2 Thes. 1.10. All admiration is the daughter of some ignorance, we seldom, or very little admire what we fully and perfectly understand. The unsearchableness of God in his ways, makes him the true and proper object of our admiration, and admiration giveth God the honour of his unsearchableness. Take heed of denying, or disputing what the Scriptures reveal of God, because you cannot comprehend and fathom it. Where you cannot comprehend him, there it is your duty to adore, and to admire him.  
3. This Proposition calleth aloud to all, To take heed of making the motions and issues of Providence, the rule and guide of their actions. We are to follow the rule of the word, not the wind of Providence. I told you before, that Providence is like a man of business, that carrieth a great many designs in his head at once, and seldom keepeth his road: he that will bear such a man company to London, or any other place, which is the ultimate end of his journey, may go a great deal out of his way, and where he hath nothing to do, and be a great while longer than he need, before he cometh there; neither must the opportunities which Providence offereth be always taken, nor conclusions be made from the successes or frowns of it.  
4. Learn hence to take heed of raising either too sweet, or too bitter conclusions for, or against yourselves, from the Providences of God. The indications, reasons, tendencies of Providence are all unsearchable things. Love or hatred cannot be concluded from what is before you in this life. Providence carrieth many to hell by a gale of prosperity; and others into heaven by a whirlwind of adversity; the way to heaven is by much tribulation: some are scourged into heaven, others go leaping and dancing into the lake, which burns with fire and brimstone.  
5. Lastly, Though it be our duty to be wise unto sobriety, and not to search curiously into what God hideth from us, though we cannot make either the motions or issues of Providence, the rule of our duty or action, because in our appearance, it sometimes pointeth one way, when the rule of the word directeth us another; yet it is our duty to observe the motions and passages of Divine Providence, to behold, observe, ponder them, and to lay them up in our hearts. Now what observation of Providence is our duty; or what observable things there are in the workings and motions of Divine Providence, must be the subject of a far larger discourse.   

SERMON XIV.  Psal. CVII. 43. Who so is wise, and will observe these things, even they shall understand the lovingkindness of the Lord. 
WHoso wistly casteth his eyes upon this Psalm, will find it from first to last a Song of Providence, intermixed with frequent exhortations or wishes, That men would praise the Lord for his goodness, and for his wonderful works to the children of men. My Text is the conclusion of this excellent Song, Whoso is wise, observeth these things. The Prophet Hosea hath much such a conclusion of his Prophecy, Hos. 14.6. Who is wise, and he shall understand these things; prudent, and he shall know them? The Proposition of the Text is plainly this:  
Prop. It is an argument of spiritual wisdom in men to observe the motions of Divine Providence: and those that do it shall understand the lovingkindness of the Lord. The Proposition you see hath two Branches.  
1. That it is an argument of spiritual wisdom, to observe the motions of Divine Providence.  
2. That he who doth observe them, shall understand the lovingkindness of the Lord.  
The work commended to us, is the observation of Providence. The honour and reward of the work is expressed in two things: 1. It speaketh a man wise, truly, spiritually wise. 2. He shall understand the lovingkindness of the Lord. The word which we translate [observeth] is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word that signifies to keep, and to observe: it is often used in Scripture to signify a keeping safely, and translated by the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He shall keep me in the way wherein I shall walk: and he that keepeth Israel, neither slumbereth nor sleepeth, Psal. 121.4. And he shall give his angels charge over thee, and they shall keep thee, Psal. 91.11. In all those Texts the same word is used, sometimes it is used to signify such a keeping of God's Commandments, as showeth itself in practice, as in Deut. 6.17. and chap. 8.2. sometimes a keeping of them in our mind, as in that Text, Gen. 37.10. Jacob kept the saying, the LXX interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pagnine saith of it, Curam, sollicitudinem & diligentiam denotat, ne quid emittatur, elabatur aut excutiatur. It denotes care, solicitude and diligence, that nothing slip out, or be let go, or shaken out. In short, I conceive this duty of observing the works of the Lord, his great and various works of Providence, may be dispatched in three things:  
1. In a considerate beholding and looking upon them: Works of Providence, pass before our eyes every day, but the truth is, for the most part, we see, and do not see them, that is, we do not considerately, and deliberately fix our eyes upon them, and see them as the Lords works; we see them as events in the world, but consider not the operation of God's hands in them. This is no observing of them. Observing them argues a fixing of the eye of the mind, as well as the body upon them, without which, a transient view of them, is of very little significancy and import unto men.  
2. In a diligent reposing them in our minds: this is that which we call a remembering of them. The Lord doth his great work to be had in remembrance. This is a consequent of the other, we remember little of those things we only cursorily view as they come before us: but when we six our eyes upon them, and apply our minds to the knowledge of them, than we remember them.  
3. In a continued and repeated view of them, and reflection upon them. That man that suffereth not the great and daily workings of Divine Providence to pass by his eyes, as a tale passeth through his ears, which he heedeth not, nor applieth his mind unto, but fixeth his eye and mind upon them, lodgeth them in his memory, frequently reflecteth upon them, repeateth and re-considereth them in his thoughts; that is a wise man, and he shall understand the lovingkindness of the Lord: And that brings me to the second Question in the Explication of the Proposition.  
Quest. 2. How is he wise? how is it an argument of wisdom? and doth he appear to be a wise man, who observeth these workings of Providence?  
Wisdom is sometimes taken in a larger sense, so a knowing understanding man is a wise man; sometimes in a stricter sense, as it signifieth a practical habit, directing the life and conversation; sometimes as comprehending both, and so I shall take it in the Proposition. He is a wise man, he will have more knowledge and understanding than another man, and will know better how to order and direct himself in the several parts of his Conversation:  
1. He will be a more knowing and understanding man. We use to say, Experience is the mistress of fools: Experience maketh a fool wise, and indeed without it notions give little wisdom; we speak in the commendation of the ablest persons, in any art or profession, such a one is an experienced man; and the more experienced any one is in his art, or course, the better you account him in it. Nothing is so well learned by rule and precept, as by example and precedent. Hence it is a common maxim of these times, That the study of books accomplisheth none so much, as the study of men doth. Knowledge is much increased by experimental observation. By this, Much of the knowledge of God will be let into the soul. We cannot see God as he is, in his own light we must behold him, in his word, and in his works. From the Word of God we get a great knowledge of God, what he is as to his Divine Being, and in his glorious Attributes; but the knowledge which we have of God from his Word, is both confirmed in us, and increased by his works of Providence; and our observation of them, as well as of his great work of Creation. And that,  
1. As they establish the Proposition of the word, and confirm our faith in it. Psal. 48.8. As we have heard, so haeve we seen in the city of our God, God will establish it for ever. Demonstration confirms us in our notions. The Church had before learned it, that God would establish his Church; but now they were confirmed in it, when they had seen it in the Works of Providence, what they had before heard from the mouth of God's Prophets and Messengers: indeed a notion is but a probationer in our souls, until we come to have it established by Faith and Demonstration.  
2. An observation of Providence doth also increase knowledge, as it expounds to us the word of God, and giveth us a more certain, clear, and distinct knowledge of the revelations of it. We do not know how to expound some words of God, but as we are taught the meaning of them by his Providential Dispensations in the fulfilling of it. God's dispensations in the world, both toward his Church, and the enemies and persecutors, help us to understand both his promises and his threaten.  
2. He who observeth the motions of Divine Providence, will also know better how to order and direct his life. I told you, that Wisdom strictly taken, is a practical habit directing this: He that thus observeth, will best know how to order his Conversation. But will some say, Is not this to make Providence our rule? I answer, It is one thing to make the Providence of God an argument to justify our actions, which the word condemneth: Another thing to take occasions from Providence for the performance of our duty. Providence alone is no rule of our actions; but the word, which is the rule of our actions, is more sealed and confirmed to us by Providence. Though Providences give no rule, yet they wonderfully confirm and establish a rule; when what we have read and heard in the word, we see in the deal of God, it giveth a new life, and makes a new impression of the rule upon our hearts. God hath said, Bloodthirsty and deceitful men shall not live out half their days: and honour thy father and thy mother, that thy days may be long in the land which the Lord thy God give thee. Now when we see God cutting off cruel and bloody men in the strength of their years, or cutting off a stubborn and rebellious Child in his youth; it wonderfully confirmeth the word to us, and helpeth us to guide our Conversation, so as we may not tread in their steps, and be partakers of their Judgements.  
2. Again, Though Providence be no rule as to particular actions, yet it is a great help to us, as to the three great principles of all our spiritual actions: which are Faith, Fear, Love. It is true, the Proposition of the word is the object of our Faith; when a soul giveth assent to the Proposition of the word, because of the Authority of God, who hath revealed it: and this is the reason why wicked men, though they have the Scriptures as well as others, yet walk not in the light of them, because they believe them not, they assent not to the Propositions of Truth that are revealed in them; but either say in their heart, That it is but the fancy and invention of men, or else flatter themselves with the hopes of impunity, saying with those in Deuteronomy, That they shall have peace, although they walk according to the imaginations of their own hearts. But now when a man observeth the Providence of God exemplifying, and verifying the Word of God; it much helps his faith in the word, especially as to those in whose heart God hath wrought a previous habit of Faith. It is true, in this case the Providences of God will do little alone: we have the words of Christ, They have Moses and the Prophets: if they will not believe, they will not believe if one should rise from the dead: But where a soul is first taught of God to give a credit to his word, if his faith be weak and languid, the exemplifying of the thing revealed in the Word of God, by the issues of Providence, tendeth much to the confirmation of the souls faith and assent; and therefore it is laid to the charge of the Israelites, as a great aggravation of their sins, That they believed not for all his wondrous works. And this was the great aggravation of the sin of the Pharisees and the Jews, that lived in the time, when our Saviour was upon the Earth; that although the Providence of God had declared Christ to be the Son of God, by his doing such works, as no man ever did, and by such evident signs and tokens, as never before were declared as to any man, yet they believed him not to be the Son of God.  
2. As Faith is one great principle of all our spiritual actions, so Fear is another. Now the observing of Divine Providences much conduceth to this: It is particularly remarked by the Holy Ghost, upon the sudden death of Ananias and Saphira, That a great fear came upon all the Church, and upon as many as heard of those things: And in the Law of Moses you shall find God commanding exemplary Justice to be done upon some remarkable offenders for this very end, That all Israel might hear and fear. It is particularly said, Jonah 1.16. When Jonah had told them the cause of the storm, and they had thrown him overboard; Then the men feared the Lord exceedingly, and offered sacrifices, and made vows. Severe Providences without the word make men startle, and put them into a passion of fear; but when they follow a word of threatening, and they do but see God doing what in his word he hath said he will do: this must needs have a great power and influence upon the heart, especially upon the hearts of such as before had an habit of Divine Fear wrought in them, though it were smothered with the ashes of too much carnal security.  
3. Love to God is a third principle of spiritual action: an habit wrought in the soul of every Child of God, but not at all times so lively, and quick, and working as it ought to be. Now the observation of God's good and gracious Providences, serves hugely to excite it, and to blow up the Coals of it in the soul, Psal. 37.23. O love you the Lord all his Saints! for the Lord preserveth the faithful, and plentifully rewardeth the proud doer. But this will be further enlarged upon in my discourse upon the second branch of the Proposition, which I now come to discourse upon.  
Mem. 2. Whoso observeth the Providences of God, he shall understand the lovingkindness of the Lord.  
I take the word understand here to signify three things: 1. Knowledge. 2. A more clear and distinct knowledge. 3. A more demonstrative and experimental knowledge.  
1. He shall know the lovingkindness of the Lord; understand it with reference to the Church and People of God: for God's Providence is like the Cloud, which conducted the Israelites out of Egypt, and through the Red-sea; it hath a light-side, which hath an aspect upon God's Israel, and it hath a black and dark-side towards his enemies. Now he who observeth Divine Providence, will know this, That all the ways of the Lord are mercy, and truth to those that fear God, Psal. 25.10. A slight and transient view of Divine Providence, will not bring a man to the knowledge of this; but a witted view and observation of Divine Providence in the course and series of it will do it. The word of God speaketh much of the Love and Favour of God to his People. Providence to the strict and constant observer of it, will confirm all these words: God himself (speaking after the manner of men to Abraham) speaks as if he had not known his love and obedience to him, till he had made an experiment of it, and saw that he would not have withheld from him his Son, even his only Son. We know nothing of the lovingkindness of God, before we see it experimented, and brought into demonstration, in comparison with what we know upon such an evidence: and this we gain by our considerate observation of the motions of Divine Providence.  
2. He who observeth the motions of Providence, shall have a more distinct knowledge of the lovingkindness of God. He shall not only know that God is good to Israel, and to all that are of a clean heart; but he shall also see something of the Methods of God in the exercise of his lovingkindness. When we speak of the Love and Favour of God to his People, we are prone to understand by it, nothing but pleasing Providences, grateful to our senses: now the lovingkindness of God is not only seen in pleasing dispensations, but in adverse Providences also; Whom he loveth, he chasteneth, and scourgeth every child whom he receiveth: All things are yours (saith the Apostle). This knowledge must be gained by observation. Sense looks upon cross dispensations of Providence, and it may be Reason judging of them from present appearances, and effects, cryeth out, All these things are against me: Here is nothing of promised lovingkindness in all this. Is his mercy clean gone? doth his promise fail for evermore? But whoso observeth Divine Providence, will in these things also understand the lovingkindness of the Lord, and know that it is the method of Divine Providence, to deal out the lovingkindness of God to the Souls of his People, through crosses and trials, and afflictions, in a way, which at present they do not understand and know, but shall know hereafter. No affliction (saith the Apostle) is joyous at present, but grievous; but it bringeth forth afterward, the peaceable fruit of righteousness, to them that are exercised thereby, Heb. 12.11.  
3. Understanding (thirdly) may signify experience; and indeed, there is no such understanding as experience gives. Every Child of God that observeth Divine Providence, shall find it (let the wind of it blow which way it will) giving him an experiment and demonstration of the Love of God to his Soul. But thus much shall serve to have spoken to the Explication of this Proposition in both branches. I come to the proof of it, to show you how it appeareth, That he who observeth the motions of Divine Providence, and he alone shall understand the lovingkindness of the Lord. It will appear to you if you but consider,  
1. That however things go in the course of Providence; yet it is most certain that they are mercy, and truth to them who fear God. For this we have a certain word: Psalm 25.10, All the paths of the Lord are mercy, and truth unto such as keep his Covenant, and his Testimonies. And again, Psalm 73.1, Truly God is good to Israel. In my former Discourse, I shown you three Objects of special Providence: 1. Rational creatures are a more special object of Providence, than either inanimate or brute creatures. 2. Amongst rational Creatures, those men and women in the World which make up the Church, are more peculiar, and special objects of Providence, than all others in the World. 3. Amongst them such as fear and love God in sincerity, are yet the more peculiar objects of Divine Providence; and which God hath a most peculiar regard unto, which maketh a cogent argument to prove, That supposing the glory of God to be the great end of all his providential Dispensations; that the Providence of God must most eminently work for the good of these as being such, who most eminently serve the great end of his Glory. So as he who observeth the motions of it, must needs by them understand the lovingkindness of the Lord towards them.  
Secondly, The mercy and truth of God's ways towards them that fear him, are not to be read in the surface of present Providences. The dark side of the cloud, is sometimes towards the Israel of God; and at such a time it must be by Faith, that we understand that the ways, all the ways of the Lord, are mercy and truth toward his own people. Who could read the lovingkindness of the Lord towards Israel, while they were in Egypt, serving at the Brick-kilns, and under their great oppression there? but he who observed the Providence of God, thus working to make them willing to go out, and take possession of the promised Land, he might understand this. It is not every motion of Providence, but the issues of it, that demonstrate all the ways of the Lord to be mercy and truth; and this evinceth to us, that an observation of the motions of Divine Providence, yea, and a witted, and diligent, and continuing, observation of them also, is necessary to make us understand the lovingkindness of the Lord. I come now to the Application of what you have heard upon this Argument.  
This in the first place showeth us one great reason of that ignorance which is in men, both concerning God, and concernng their own duty. Men know little of God, and little, how to govern their actions according to any degree of Christian prudence. As ignorance of, and unbelief in, the Word of God is one great cause; so their not observing the motions of Divine Providence, which have been in the World, is another no small cause of it. Men are much ignorant of God; indeed there is but little of the knowledge of God in the World, especially that knowledge, which floateth not only in the brain, but influenceth the heart and affections; and men know little how to govern their actions by any spiritual wisdom, but live directly contrary to what they own, and pretend to as their highest end. And we understand as little of the lovingkindness of the Lord; I say, one great cause of this is men's not observing the workings and motions of Providence. They pass before their eyes every day, but they observe them not: Non tantum oculis intueri, sed animum ad hanc considerationem ita exuscitare, ut meliores inde evadamus; To observe, signifieth not only with our eyes to behold it; but so to stir up our minds to the consideration of a thing, that we may grow the better by it, (saith a grave Author). Now in this Notion of it, how few are they that observe these things? they see stupendious Providences, sometimes, in the destruction of the Church's Enemies for the salvation of his people: it may be at first they (as all new things do) affect men with a little passion, according to the nature of them; but they are like a flash of lightning, which though at present it startles us, yet the impression is presently off our spirits: and I say, this is one great reason why we are so ignorant of God, so unskilful in the government of our lives to his ends, and that we understand so little of his lovingkindness.  
Hence it is, that we cannot understand how much good God doth his Church, and people by afflictions and trials. They are the sensible frowns of Providence which blind our eyes, that we cannot see the lovingkindness of God in all his ways. We think sometimes we see God driving his Chariot in a direct road to his great ends, the glory of his holy Name, and the good and protection of such as fear him, here we think we can easily discern God's Wisdom, and as easily understand his lovingkindness: But now when the Lord drives his Chariot out of our sight, and exerciseth his Church, or the particular souls of his people with long and tedious Afflictions, here we are at a loss, and can neither read the wisdom nor lovingkindness of God. But what is the reason of this, but only our superficial view of God's Providences without a witted, and diligent observation of them. If we would but bend our minds, to observe what a wholesome influence Afflictions and adverse Providences have ordinarily both upon whole Churches, and upon particular Christians, we should even in them easily understand the lovingkindness of the Lord. The Husbandman can easily understand that he could as ill want the frosts and snows of Winter, as the warmth, heat and sunshine of the Summer. Gideon taught the men of Succoth with briers and thorns: and God ordinarily doth so teach his people. Blessed is he (saith the Psalmist), whom thou chastenest and teachest out of thy Law. David tells us, Psalm 119.61, that before he was afflicted, he went astray; but since that he had learned to keep the statutes of the Lord. It was an old saying, The blood of the Martyrs is the seed of the Church. The Church is bettered, and the Soul is bettered by adverse Providences. That Text, Isa. 27.9, is very remarkable: By this [that is, by this severe affliction, by this captivity] shall the iniquity of Jacob be purged: and all the fruit shall be to take away sin, when the Lord shall make the stones of the altar as chalk stones that crumble in pieces, the groves, and the images shall not stand up. As an hard Winter keepeth under, and killeth the weeds: so the winter of Affliction much helps to the purging out of corruptions, both out of the Church, and also out of the particular Soul. Augustine (as I remember) somewhere lamenteth, That a Fever had done more with him to subdue, and mortify a lust than before the love of God could do with him. Now I say, our not observing this, which is matter of no difficult observation to him that wistly eyeth Divine Providence, is one great reason, that men do not understand the lovingkindness of the Lord.  
Another reason of men's not understanding it, is their making of a judgement of God's works before they are perfect. If any of us should go into a Limners shop, and see his first draught of a lovely picture; we should discern little loveliness in it, which yet we should easily discern if we would but stay until he had finished his work, and laid on his life-colours. It is the same case with us as to works of Divine Providence; we look on them while the Lords work is yet upon the wheel, we see nothing in it that resembleth God the great workman: we see in it nothing of the Divine Wisdom, possibly nothing of the divine goodness and lovingkindness; but could we have patience till the Lord's work came off the wheel, we should easily see it in quite another representation: we often see in God's works of Providence nothing but confusion, and blood, and trouble, and multiplied troubles, and disturbances to those who most fear him, and desire to walk most closely with him: But in the evening of that day (saith the Prophet, Zech. 14.6,) it shall be light. The day neither light nor dark, but in the Evening it shall be light. God's peoples days sometimes are plainly darkness, thick darkness: but would we have patience to the evening of them, we should see light. The Evening is the close and making up of the day. When God cometh to close up his days work, did we but observe Divine Providence, we should easily understand that it would be light. Sorrow may be for a night, but joy shall be in the morning. So as I say again, This is one great reason, why at all times we cannot understand the lovingkindness of the Lord to his Church and his people, because we do not observe the motions of Divine Providence, but take only a slight and superficial view of them.  
I shall conclude this Discourse with an Exhortation to the duty of the Text, The observation of the motions of Divine Providence. Use 2 In my last discourse I discovered to you, some unsearchable things in Divine Providence, and cautioned you against too curious an Enquiry into them: My business now is to call upon you, non caecutire in revelatis, not to be blind as to those things which God hath revealed. This also is your duty as well as the other: by the former you acquit yourselves from an unwarrantable curiosity, by this from a wretched unthankfulness. The Providence of God is daily working, in order to the fulfilling of God's great end, the glorifying of his great and holy Name, the establishing of his people, etc.  
1. Do not rest in a mere view of what is done in the World, but fix your eyes upon it. Lay up the things in your heart, let your thoughts dwell upon them, the remarkable passages of them especially. You see and hear of Wars, and rumours of Wars, inundations, fires, changes, and overturning in Nations; of powers and Dominions: you at present understand not the tendencies and indications of them, you cannot make up a judgement of them, and prophecy what will and shall be from them; but yet observe them, lay up these things in your minds, yea, and let them not pass out of your minds: as we are to hear for the time to come, so we are to behold and observe the motions of Providence with a respect unto a time to come too. Do not think, you can expound every Providence presently; the vision ofttimes is for an appointed time, and is to be expounded by time; in the mean time, only to be diligently marked and observed, taken notice of as a great work of God, the meaning of which we shall understand hereafter. Divines say, That the meaning of many Providences, and our clear understanding of them, is one of those things wherein our knowledge shall be bettered and perfected in the day of Judgement; and till that time, when the hidden things of God, as well as of men shall be made manifest, we must be content to know but in part.  
2. Do not secondly observe mere single acts of Divine Providence, but let your Eye follow it in its motions. God sometimes hath his works a long time upon the wheel, especially those relating to his Church. I will give you two famous instances: 1. The establishing of his ancient Church of the Jews in Canaan. The promise was out for it, Gen. 12, to Abraham; it was more than five hundred years, before this work was off the wheel of Providence: four hundred years before they went out of Egypt, where they were in bondage; forty years they traveled in the wilderness, then during all the time of the Judges: yea, and in saul's time too, they were but in a very unquiet condition. In David and Solomon's time, they came to a settled estate in the promised Land. There was a Promise given out unto Christ, for having the ends of the earth for his possession: David mentioneth it; Isaiah prophesieth much of it. After this Christ comes, was crucified, etc. And it was three hundred years after this, before these Promises had any considerable accomplishment. Indeed as to particular persons, their beings are of shorter duration, and the Providence of God brings about the promises to them, in much shorter periods, or they could see nothing of God's lovingkindnesses in the issues, or contextures of them: but take heed there of resting your Eye upon the observations of some single acts of providence relating to them; those who should thus have observed the motions of Providence with reference to Abraham, Jacob, Joseph, David, Daniel, Job, would have seen little of that lovingkindness of the Lord to them, which yet is evident enough to all that keep their Eye upon their story, to the winding up of their bottoms. Now to this observation of Providence, you have two great Arguments in the Text: 1. It is an Indication of spiritual Wisdom. A wise man looketh not only at present things, but at things past, and yet to come. Now Wisdom is a lovely thing; It is justified of her children (saith our Saviour). Every man desireth the reputation of a wise man, and studiously avoideth the reproach of a fool. Two things speak a fool: 1. To observe and mind nothing. Or 2dly, Merely to take notice of things present, and gather conclusions from them. 2. Thus you shall understand the lovingkindness of God. Then you will see that all the paths of God towards his Church, are mercy and truth. Truth, not a word failing of the promise; and mercy, working for the good of them that love God: yea thus, you that fear the Lord shall understand the lovingkindness, and truth of God to your particular souls. A thing, the evidence of which is, and aught to be of more value to you than the whole World. I will conclude my Discourse by giving you three Cautions to direct your observation.  
1. Observe the Providence of God, when it seemeth to move contrary to his Word; but never determine the Indication of it without the Word. Indeed, the Providence of God never moveth contrary to the Word, it is always a servant to some Declaration of the will of God, in some promise, or threatening, but it often seemeth to us to move contrary: which made the Psalmist cry out, Doth the promise fail for evermore? The reason of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that deceiveth us, is our imperfect knowledge, or understanding of the Word of God, and non-acquaintance with the Counsels of God, and contrivances of his Wisdom, and the variety of those designs which he carrieth on at the same time. God designs to bring the Jews into Canaan; but along with this to carry on the destruction of the Egyptians, the Amorites (whose sins in Abraham's time were not come to the full): the destruction of the rebellious and disobedient amongst the Israelites. Now in order to this, the Egyptians must ripen themselves for their ruin, by their oppression of Israel: The Amalekites, and Amorites, and the other Nations by their falling upon them at their coming out of Egypt, and in their journey. Now upon these accounts, the Providence of God often seemed to move quite contrary to the word of Promise. The people of Israel at the Red-sea, and in the Wilderness, looked very unlike a people that should have a quiet possession of Canaan: Therefore I say, Providence is to be observed in its Motions, which seem contrary to the Word; but the Indications of it are only to be determined from the Word. God hath appointed wicked men to slaughter; notwithstanding this we see most vile and wicked men, thriving, prospering, growing great in the World, and trampling the righteous servants of God under their foot. Observe this, but take heed of determining the Indication of this but from the Word, which saith, There is no peace to them: keep therefore thine Eye upon their Tabernacles, and thou shalt see the Lords Sun go off it, and the Threatening verified.  
2. Compare present Providences with those that are past. As those who will understand the letter of Scripture, must compare Text with Text: so those who will be wise by understanding the motions of Providence, must compare Providences of a present age, with Providences of former ages. Thou art offended possibly at the Providences of God towards wicked men: they thrive and prosper, they grow mighty and increase, and do what they list. Or at the Providences of God towards those, who (if thou canst judge) are such as walk closest with God, and are most severe worshippers and servants of him: they are hated, maligned, exposed to all manner of injuries, which may make their lives bitter to them. Thou criest out here, O the depth! I cannot understand the ways of God, I cannot see his lovingkindness towards his people. Compare now (Christian!) God's dealing in thy age with his deal both with wicked men, and with his sincere servants in former ages, and see if they be not much alike with what they were: In Jobs time, and David's time, and Jeremiah's time. Yet it is not hard for thee to understand how the servants of God in those times found the lovingkindness of God, and experienced that all the ways of the Lord were mercy and truth: believe that the Hand of the Lord is not weakened, nor his Arm shortened, nor his Truth failed.  
3. Lastly, If you would by observing the Providence of God understand his lovingkindness, and gain a spiritual wisdom, Let your eye affect your heart. I hinted to you before, that Mollerus telleth us, such an observation of Providence is here intended, unde ad pietatem exuscitemur, ut inde meliores evadamus, as will quicken us unto piety, and help to make us better. There are many careless observers of Providence, that indeed see Events rather than Providences; they see much that comes to pass in the World, but consider nothing of God in them: they see great fires laying populous Cities waste, and possibly see a villain putting the first coal to them, or a careless person accidentally occasioning them; but they do not see God, throwing such a wretch off his hand of restraint, nor blowing the coals that turn the Cities into ashes, by his winds, which men could not cause. Others are curious observers of Providences: these are wonderfully busily employed in searching out the natural causes of such thunders, lightnings, inundations, devouring pestilences, etc. They do by the book of Providence, as Augustine complained of himself, that in his unregenerate state he did by the book of Scripture; he rather brought to it discutiendi acumen, than discendi pietatem. So men bring to the great Works of God rather an acute Eye, and wit to find out the immediate causes, and reasons natural or political, than a trembling, humble heart, that they might learn by them more to acknowledge, love, fear, adore, and revere the great and mighty God whose works these are: let not yours be such an observation; but let your Eye beholding God in his providential Dispensations, affect your hearts with that adoration, and veneration, that love and fear of the great and mighty God, which such works of God do call to you for.  
But for the further hopes and consolation of the people of God in their states of affliction, I intent to commend to you some principal Observations upon the motions of Divine Providence; which shall be the work (if God pleaseth) of some succeeding Exercises.   

SERMON XV.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am discoursing concerning Divine Actual Providence, as the Object of good men's observation. I shown you in my last Discourse, That the observation of the motions of it, is both an Indication of spiritual Wisdom, and an excellent step towards it; and that by it duly made, men and women shall understand the lovingkindness of the Lord. Now to advantage you a little in this Observation, I shall give you an account of some observable things in the motions of Providence, which possibly you may parallel in the present or future deal of God, both with his Church, and with particular Souls. I shall lay down my first Observation thus:  
1. Observe. The Actual Providence of God, in bringing about that word to which it is a certain servant, doth rarely move in a direct line, but sometimes obliquely, sometimes to our appearance quite contrary: but at last it fulfilleth the word, and is all the while faithfully executing the Eternal Counsel.  
There are three things in this Observation, each of which I will open in a few words, and then endeavour to justify the observation by particular instances: after which, I shall give you some reasonable account of it, and then make some short Application.  
First (I say), The Providence of God, is a certain servant to the word: the word either of Promise, or of Threatening; for Providence serveth to the execution of them both: As we have heard, so have we seen in the City of our God, saith the Psalmist, Psal. 48.8: the Promise is but providentia occultata, and Providence is but promissio explicata, the Promise fully explained and opened: and this is no more than you shall find recognized by the holy Servants of God, both in all their thanksgivings for mercies they had received, and in all their humiliations upon any judgements, which the Lord had brought on them, as also in all the Narrative parts of Scripture, declaring any great motions of Providence: how often do you meet with it in the Gospel, such or such a thing was done, that it might be fulfilled, which was spoken by the Prophet, etc. Dan. 2.12, He hath confirmed his word which he hath spoken against our Judges, etc. which way soever Providence worketh; whether in a way of sensible good, or sensible evil, against any persons, people, or places, it is pursuant to, and in fulfilling of some word of God.  
But (secondly), I say, it moveth not always, yea it moveth seldom in a direct line, in order to the fulfilling of that word to which it is a Servant; and here I shall take notice of three things observable.  
1. Ordinarily at first it seemeth to move directly towards the end which we have in our eye: this you will better understand by and by, when I come to give you instances in the proof of it.  
2. Sometimes it moveth obliquely, seeming to be driving another design.  
3. Sometimes to our appearance directly contrary.  
But thirdly, I say at last it comes home to the Promise: and so lets us see, that all the while it hath been but a faithful servant to the Counsel of God. But I shall make you understand this better by the instances, by which I shall in the next place endeavour to justify and establish the Observation, to which I now come, and shall particularise in four or five instances:  
The first instance I shall give of it, shall be that great work of Divine Providence, in bringing the posterity of Abraham into a quiet possession of the Land of Canaan. The Promise went out from God, Gen. 12.2, I will make of thee a great Nation, and I will bless thee, and make thy name great; and unto thy seed will I give this Land. This Promise was given out to Abraham, when the World was little more than two thousand years old: It was above two hundred years after this that Jacob with his Family (not exceeding seventy persons) went down into Egypt: How slowly did the Providence of God move as to that part of the promise, which concerned the multiplication of Abraham's seed. After the giving out of the Promise, Abraham first fleeth into Egypt for the Famine: Gen. 13.12, You have him again returned into Canaan, Gen. 13.18. He is told, that notwithstanding this Promise, his seed should be servants in a Land that was not theirs. Ver. 16, But in the fourth generation they shall come hither again. Abraham dieth, seized of this good Land: Isaac succeeds him, and dies there too. Jacob first is forced to flee to Padan-aram: returning from thence, he is compelled by the Famine to go down into Egypt; where after his and joseph's death, the posterity of Abraham, for the multiplication of which the promise was out so many years before, was attempted to be diminished, and destroyed by all acts imaginable. The Midwives are practised with to stifle their Infants in the birth: when that will not do, others must be employed to throw the Males into the River; the Parents are afflicted with the highest degree of oppression. At length, the Providence of God gins to turn toward the Promise. The Israelites are allowed to come away: but they had gone but a little way, but they see the Red-sea before them, the Philistines behind them: one would have thought that now they had been far enough from any prospect of Canaan. Providence by a miraculous operation brings them over this Mountain of difficulty: but whither do they come? into a long and howling Wilderness: one while they are assaulted with Famine, want of Bread, then of Meat, another time with drought; then again assaulted with Enemies, set upon with fiery flying Serpents; at last they come within prospect of the desired Land: But on the sudden for their murmuring, are turned back to forty years wandering. When they get over Jordan, they meet with seven Nations more strong and mighty than they, who must all be subdued before they could have possession of Canaan: at last, the Providence of God comes home to the Promise; Joshuah their Captain having first conquered the Land, divides it amongst them: yet after this they were far from a quiet possession of it; all the time of the Judges, or indeed till Saul, or David's time. What staange circulations, and wind of Divine Providence were here in the accomplishment of the Promises? how little to an humane Eye the Providence of God seemed to mind the promise of multiplying Abraham's seed for above two hundred years? Abraham had but one Son of the promise; and that when he was very old and past hopes of children. Isaac had but one neither that was an heir of the Promise, that was Jacob: Jacob had indeed twelve, and these in the remaining space of that time were multiplied but to seventy (besides Joseph in Egypt), how quite contrary to the Promise did Providence seem to move all the while that the Israelites were in Egypt? yea and after too, how often would one have judged that the people guessed right? when in their impatience they complained, that God had brought them out of Egypt to destroy them in the Wilderness; yet at last God's work was done, Providence faithfully served the Promise, and gave a Being to the Word of the Lord given out, Gen. 12.  
2. Let the second instance be that of Joseph. Joseph had a promise, Gen. 37; I know it was a dream, but it was the revelation of Gods will to him in that dream; That there should come a time, when all his Father's house should bow to him: all their sheaves should bow down to his. Now observe how Providence moveth in bringing this Word of the Lord to pass. Joseph is hated of his brethren, hardly escapeth with his life; at length is sold into Egypt, and into Potiphars house; here now he was brought to Court, but no sooner doth he grow into Reputation, that there was any appearance of his rising to any degree of Dignity, that might look towards a fulfilling of the promise; but he is accused by his Mistress, thrown into prison, like enough to lose his life; but after this Providence turneth again, raiseth him to a great degree of Dignity; makes him the second man in Egypt, and what God had told him in his dream, was all fulfilled: his Father and his Brethren, all come and bow down to him.  
3. A third instance shall be that of David, the promise of the Kingdom, was given out to David in the day, when Samuel by order from God anointed him, 1 Sam. 16. In the 17th Chap. The Providence of God so ordereth it, that Saul having made a Proclamation, That if any man would encounter Goliath, the Champion of the Philistines who defied the Armies of Israel, he should have his Daughter to Wife. David coming to the Army, accepts his Challenge, fighteth, and slayeth him, and obtaineth saul's daughter. Jonathan saul's Son, taketh a great kindness to him, the people admire him: Here now the Providence of God, at first setting out, moveth as if David should presently have come to the Kingdom: but after this Saul falls out with David, useth all arts to take away his life, pursueth him with an Army from place to place: David had a pitiful company with him, is forced to flee to Gath, there to dissemble himself mad; would any one have thought that had seen David among the Philstines, scrambling on the walls, that he should ever have been King over Israel and Judah? At length Saul, and Jonathan (the next heir) are slain in Battle; then Ishbosheth is set up: but yet after all these obliqne and seemingly contradictory motions of Providence, it cometh home to the promise. David is settled in the Throne of Israel and Judah.  
4. Let a fourth instance be that of the Gospel Church: God had promised, that he would set his King upon the holy hill of Zion. Psalm 2.6. v. 8, That he would give him the heathen for his inheritance, and the uttermost parts of the earth for his possession: and promises of this nature are everywhere multiplied by the Prophets (Isaiah especially). Our Lord, when he ascended up into Heaven, gave out a Commission to his Disciples in order to this effect: Go preach and baptise all Nations, etc. Now at the first, the Providence of God seemed to move as if the thing should presently have been done. You read Acts 2, That the Spirit of God descended: and there were then at Jerusalem (saith the Text) devout men of every Nation under Heaven: Parthians, Medes, Elamites, Mesopotamians, Jews, Cappadocians, men of Pontus, Asia, Phrygia, Pamphilia, Egypt, Lybians, Cyrenians, Romans, Cretes, Arabians, and heard the Apostles in their own language, speaking of the great works of God. Here were now Preachers made for all the World: would not one have thought that surely at this time, all the ends of the Earth should have been given unto Christ? Peter at one Sermon converts two thousand: soon after there were five thousand added to the Church. But all on the sudden the Providence of God turneth, the Gospel groweth out of repute, and the Apostles that preached it too, both with Jews and Gentiles. James is put to death, Peter hardly escapes. The Church (the only Gospel church God had at that time) at Jerusalem was scattered and broken: the Apostle complains, That they were made as the filth of the world, and as the off scouring of all things. The Jews persecute them, the Gentiles in all places rise up against the Preachers of the Gospel: bonds, stripes, and imprisonments, waited for the Apostles in all places where they came: Paul saith he thought, that God had set them forth as men appointed unto death; spectacles to the World, Angels and men. Few of the great Ministers of the Gospel died their natural death; the Christians were a sect everywhere spoken against; all courses almost imaginable taken to root them out of all places for three hundred years together. But at length, the Providence of God cometh in a great measure to work up to the direct fulfilling of the many promises of this nature. Constantine an Emperor of a great part of the World, ariseth and commandeth, and encourageth the preaching of the Gospel. And thus it came to be spread, and accepted in most known parts of the World. Indeed, there is hardly any instance can be given of any great work of Providence, respecting Churches, Nations, or particular persons, as to which this Observation will not justify itself.  
5. For another instance may we not bring in, if not all, yet very many of your particular Souls, who fear the Lord. You also upon believing receive the promises: The promises are made of old, but we receive them: we come to have a title to them, in the day when God opens our eyes, and opens our hearts to a receiving of the Lord Jesus Christ, turning our hearts from dead lusts and sins to serve the living God. In that day, I say, we have a first right to all the Promises, whether respecting joy, and peace or spiritual strength and assistances. Now very-often at the first of our conversion, the Providence of God moves directly towards them: the Soul finds a great life to Duty, a great zeal against sin, great joy and peace in believing, glimpses of the glory of God. But after this very ordinarily follow very dark hours, and the Soul like Jonah cries out of the belly of Hell. The Soul that feareth the Lord, and obeyeth the voice of his Servant, yet walketh in the dark, and seethe no light, cryeth out, My God, my God, why hast thou forsaken me? and hath a thousand fair and foul days in its journey to Heaven. I know particular cases must here be excepted: but I speak of the ordinary Methods of Divine Providence, with Souls whom God bringeth to glory.  
6. I will conclude this Discourse with the instance of the great work of Providence in the Reformation of his Church in this latter age; whether you look upon it in Germany, France, or England. In Germany it began with Luther (an eminent Servant of of God, though like Elias of like passions and infirmities with other men): how strangely did the Providence of God in the beginning work towards the accomplishment of it? That Luther, who was a poor Monk, should be preserved to plant the Doctrine of the Gospel, and should diffuse it so far as he did, and be preserved to do it against all the rage both of the Pope, and Emperor 28, or 29 years, was a great favour of Providence to the infantile Reformation: but afterwards, how the Providence of God gave check to it is sufficiently known, yet it kept its ground and gained. For England we know from our story, That King Hen. 8, laid the first stone; we also know how Providence at first favoured the work, during all the reign of Edward the sixth; but in Queen Mary's time, for five years together it seemed to move directly cross; the Popish Superstitions were restored in all parts of the Nation, Multitudes burnt for the profession of the Gospel, others fled into foreign parts to secure their lives. But the Providence of God returned again to its work in the time of Queen Elizabeth. But I have spoken enough to justify the Observation.  
Let me in the next place endeavour to give you a reasonable account of these transverse motions of Providence: not that I dare presume to give you the reasons why God moveth thus, or thus; for who hath been his Counsellor at any time? but so far forth, as to show you that these motions of Providence are approvable to our Reason, so as we may judge the Lords ways but proportioned to his wise and great designs.  
1. In the first place, certainly one reasonable account to be given of these motions, must be the variety of designs which the Providence of God ordinarily carries on together. I have hinted this to you before; suffer me here to enlarge a little upon it again. I then compared Providence to a man of great business, and deal in the World; who though London, or some other great place, be in his Eye as the end of his Journey where his business lies, which he doth chief design the dispatch of; yet hath also other business here, and there, at this Town and that Town; and therefore seldom or never keepeth a road long. Providence is God's great Minister of State, upon the hand of which all the effects of his Counsels and Eternal purposes lie, and it never driveth a single design. The Promise was gone out, for the seed of Abraham to inherit Canaan: Providence is to bring this about, but this cannot be done till the Nations be dispossessed, and in order thereunto the iniquities of the Amorites must be full, Gen. 15.16: and God giveth Abraham this very reason, why his seed should not possess Canaan until the fourth Generation. God had designed to get himself glory upon Pharaoh; in order to this he must first oppress, then pursue Israel to the Red-sea. The Providence of God never carrieth on a single design, but in the fulfilling some eminent Counsel of God, referring to a person or a Nation, effects an hundred other pieces of Divine Counsel; although it may be to us not so remarkable, as that which our Eye is so much upon, and which we are so impatient for. The Providence of God will bring David to the Kingdom; but in order to it, it must also execute Divine Vengeance upon Saul, etc.  
Secondly, The seemingly obliqne, and contradictory motions of Divine Providence, do often (though we at first discern it not) bear the notion, and have the nature of proper means in order to the great End. If Joseph had not been sold into Egypt, if there he had not been thrown into a prison, how should he have been of use to save much people, and particularly his Father, and his Brethren alive? It was in prison that he had the opportunity to interpret first the Butler's dream, who recommended him to the King, and brought him before him to interpret his also, which you know was his rise to his great capacity. It was the Israelites affliction and oppression in the Land of Egypt, which made them willing to leave the fleshpots, and Onions, and Garlic, there to go toward Canaan. We use to say, The furthest way about, is the nearest way home. That man makes it so, that doth a great deal of business in one journey (riding only now and then a little out of the way) which he must else have dispatched by new journeys: but it is never truer, than in the motions of Providence; what seemeth to us in Gods working, the furthest way about, in order to the saving of a Soul, or the preserving of his Church and making it to grow and flourish, is indeed the nearest way to it. They say, the beating of a Walnut-tree, is the way to make it fruitful: the treading on the Palmtree, the way to make it more flourish. We see in daily experience the treading down, and trampling a piece of ground, makes it the better in the Spring for grass or corn; and much spareth other stercorations. It is as trite an observation, That the blood of the Martyrs hath always proved the seed of the Church. David before he was afflicted, went astray. And this many times we can say, when a day of Evil is over, though we could not so easily read it in the hour of his afflictive Dispensations either to the Church, or to particular persons.  
3. A third account of it, may be God's design to exercise the faith and patience of his people. God hath determined the impenitent sinner to destruction, and his people to salvation; but both of them must come to their Eternity by means. The Sinner by the pursuit of his lusts, and a continuance in them; the child of God, by the exercise of his graces. Amongst other habits of grace, faith and patience, are not the least. The exercise of these is when sense faileth, and the Providence of God moveth out of our sight, in a time of adversity when it seemeth to move at a great distance from the Promise, if not directly contrary to it. Blessed are they who have not seen, and have yet believed (saith our Saviour). God gave Abraham a Promise, nay divers promises: two more eminent, the one of a Child; the other, of a numerous seed, and their inheriting the land of Canaan. Now if the Providence of God, had presently moved in a direct line towards the fulfilling of these Promises, where had been a room for Abraham's faith, so much celebrated in Scripture? the Apostle saith, Rom. 4.18, That he against hope believed in hope,— and ver. 19, Being not weak in faith, he considered not his own body being now dead, when he was about a hundred years old, nor yet the deadness of Sarahs' womb. Ver. 20, He staggered not at the Promise through unbelief, but was strong in faith, giving glory to God; and being fully persuaded, that what he had promised, he was also able to perform: and therefore it was imputed to him for righteousness. The Providence of God delayeth the time, suffereth Abraham first, and his Wife to live to an age, that they both were passed any reasonable hope of children, than it giveth him a child: why doth Providence move thus slowly, and obliquely? how else should Abraham's faith have been tried? how should it have been tried whether he would stagger at the Promise through unbelief? Another branch of that Promise was, That the child which God should give him of Sarah his Wife should be his heir, Gen. 15.4. This [that is, this Eliezer of Damascus of whom thou speakest, for 2.] shall not be thine heir: but he that shall come forth of thine own bowels, shall be thine heir. Chap. 22. God by his Providence tempteth Abraham; He bids him go, and with his own hands sacrifice this his son, his only son; what an obliqne, yea contrary motion of Providence doth this seem to be, to the promise of Isaac his being the heir? In Isaac shall thy seed be called, saith the Promise. How shall that be, when Isaac (who as yet had no seed) must be sacrificed? But how else shall Abraham's faith and obedience be tried, which standeth upon Record. Heb. 11.17, By faith Abraham, when he was tried, offered up Isaac; and he that had received the Promise, offered up his only begotten son, of whom it was said, In Isaac shall thy seed be called; accounting that God was able to raise him up from the ●ead; from which he also received him in a figure. Abraham had a promise of Canaan for his seed: Providence went a great way about before it sensibly came home to this Promise; if it had not, how had Abraham's faith had its exercise mentioned? Heb. 11.8. By faith Abraham when he was called to go out into a place, which he should afterward receive, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange Country, etc. God gave him no inheritance in it (saith St. Stephen, Acts 7.5,) no not so much as to set his foot on: yet he promised, that he would give it to him for his possession, and to his seed after him, when as yet he had no children.  
Fourthly, What if we should say, That God doth this, that he might be the more admired in the works of his Providence when they came to an issue, and have the more of the praises and thanksgivings of his people. We are never so deeply affected either with with the good, or evil that be tideth us, as when we are surprised with it, and it comes upon us, fearing or looking for the contrary. Evils unthought-of are more heavy, and more dejecting and afflictive: Good things not looked for, are more affecting, and raise up holy affections more to the high praises of God. Now, when the Providence of God hath moved obliquely, and to our appearance quite contrary (as we judged) unto the Promise, when it cometh home unto it, to give it a being and issue, it cometh upon us as it were upon the sudden, and contrary to the expectation of our sense and reason; and so wonderfully affects our hearts, and enforceth from us great and high acknowledgements of the Omnipotency, and power of God, of his mercy and goodness, of his truth and veracity. It is the common infirmity of our Natures, that we more know our mercies by wanting them, than by enjoying them. If the Providence of God moved in a right line to bring promised good to them who love and fear God, he would neither have so much of the prayers and cries of his people, during the want of their desired good, nor yet so much praise upon the bestowing of it. You shall observe, That God is not so much praised for mercies of common Providence, which we receive every day (how valuable soever, as our sleep in the night, our appetite to our meat, etc.) As for such Dispensations as are more rare and extraordinary: the reason is, because we look for the former; they are common with us, and we expect them, Providence more keepeth a road as to them, than as to others. But it is time I should come to the Application of this Observation.  
In the first place, Use 1 This Observation should bespeak us aforehand, that no such obliqne, and seemingly contrary motions of Providence may be any prejudice to our faith in the Promise. W●nder not if you still see the Providence of God keeping the same Methods, that it hath always in all the great things which it hath brought to pass in the World. Particularly, as to God's great works relating to his Church; God hath used to begin a work in one age, which it may be he hath not finished, or will not finish till that age be out. Thus you have heard, that it was in the first plantation of the Gospel, begun in the Apostles time. Thus it hath been in the Reformation of the Church when corrupted; there is nothing more ordinary than this. If therefore you see anywhere foundations of Reformation laid, and then the Providence of God seems to desert its work, and the foundations laid seem to be plucking up again, and all things to run in the old Channels, trouble not yourselves at it; this is but an ordinary Method of Divine Providence.  
But let us secondly from hence collect what is our duty with reference to such times, Use 2 when to our appearance the Providence of God seemeth to move obliquely, or contrary to the Promise. This I shall attempt to open to you: 1. With reference unto God. 2. With reference to the Promise. 3. With reference unto Providence.  
1. Quest. What is our duty relating more immediately unto God, under the posing and astonishing Dispensations of his Providence,  
In the first place, we doubtless aught to take heed of charging God foolishly. I borrow the expression from Job, Chap. 1, In all this Job sinned not, nor charged God foolishly. To charge God foolishly upon the account of his Providences, is by occasion of them to utter vain and foolish things that are not fit to be spoken of the Majesty of God; as if he failed either in his truth or mercy, or goodness to his people. It is an excellent precept of the Apostle in this case, though given in another: 1 Cor. 4.5, Judge nothing before the time. There is a time when God will give us leave to judge of his ways, whether they be not both mercy and truth to them that fear him. Only Judge not before the time, before God hath finished his work, and brought off what he hath upon the wheel. Now it is this hasty Judgement, which is the cause of all our murmuring and repining, of all our hasty say, like the Psalmist in his passion, Will the Lord cast off for ever, and will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies, Selah? Psalm 77.7, 8, 9 If this be the usual method of Providence in the accomplishment of Promises, to move obliquely and contrary (as to humane appearance) and yet at last most certainly to bring the Promise to effect; we have no reason under the obliqne, or seemingly contrary motions of Providence, to charge God, as if he failed in his truth, or failed in his mercy; he is only fetching a compass in order to the verifying and justification of both. For us so much as to suspect, or to think the contrary, is to charge God foolishly, not observing, nor understanding the ordinary methods and courses of Divine Providence in accomplishing of his greatest Promises.  
2. It is our duty to admire God in those providential Dispensations, which we do not understand. Man vainly studieth to find out God in his unsearchable Counsels and motions of Providence; Vain man would be wise. Now the ways of God (as I have showed you) are in many things past finding out. Where we can fee God in his ways of mercy, there is an opportunity for our love and thankfulness: where we cannot see him, there is an opportutunity for our fear and admiration; stand upon this bottom, That all the ways of God are mercy and truth to them that fear him: Let nothing shake you from this foundation, nor move you from this Rock: where this is not matter of demonstration to your sense and reason, let it yet be matter of admiration to you. Be admiring at the wisdom of God, that can out of a Chaos bring order, out of darkness bring light. But secondly,  
2d Quest. What (at such a time) is our duty with reference to the Promise?  
1. I answer to stand fast by it. I would have every good Christian think at such a time as Providence (to his appearance) moveth obliquely, and contrary to the Promise, to think that he heareth it speak unto him; as Christ sometimes spoke to his Disciples, Matth 5, Think you that I am come to destroy the law and the Prophets? I am not come to destroy them, but to fulfil them. I say, I would have you think you hear the Providence of God thus speaking to you, under its darkest Dispensations. Think you that I am about to destroy the Promise, or by my motions to make it of no effect? No, I am come not to destroy a tittle of a promise: Heaven and Earth shall pass away, but not a tittle of the promise shall fail: I am not by these motions destroying the promise; whatever your sense may dictate to you, or whatsoever your reason may prompt to you, I am but fulfilling the promise. Therefore I say at such a time, look to your hearts that they abide by the promise: Let it be the case of the Church in which we live, or the case of any particular Soul, still keep to the Word, the promise to the Church is sure; the promise to the particular Soul is sure: Providence is not moved out of its way, it is only got a little out of thy sight; if thou canst but wait for it, it will come into thy road again, and go with thy expectation most certainly to the fulfilling of the Promise. Take that one word, Eccles. 8.12, 13, Though a sinner do evil an hundred times, and his days be prolonged; yet surely it shall be well with them that fear God, which fear before him: But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God. Consonant to which is that, Isa. 3.10, 11, Say ye to the righteous, it shall be well with them, for they shall eat the fruit of their do: woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. Now these words both of Promise, and of Threatening, are sure words; yet such as to which the Providence of God makes our faith stagger, more than as to any other. It often goes out of what we take to be its road, in order to the accomplishment of these words: we see wicked men prospering, growing great in power, honour, riches: yet their ways are such as he that runneth may read, that the fear of God is not before their eyes. Well, be it so, yet let not your hearts fail as to the promise, keep close to it: you will see Providence return to what you call its Road again. If a Sinner do evil an hundred times, if he liveth an hundred years; yet the Word of the Lord shall be justified upon him. So if a child of God be chastened an hundred times; if Religion, and Reformation, and the interest of God in the World be brought under the hatches an hundred times: yet Magna est Veritas, & praevalebit, Truth shall prevail at last, and God's people shall have the day at last. Consider, O Christian, thou canst not give God a greater honour, than to believe when thou dost not see: This is a faith like Abraham's, who believed in hope, above hope, or contrary to hope, Rom. 4: who believed when he had nothing else to trust to, but that God was able to raise up, and save from the dead. Say in the prosperity of Sinners, I will have nothing to do with them: For I know it shall be ill with them; though they thrive, and prosper some months, and years, yet I know the reward of their hands shall be given them. In the adversity and afflicted estate of God's people, say, with those will I cast in my lot, for I know it shall be well with them. Take heed that the Providence of God draw you not from the Promise.  
Lastly, (will some say), What is our duty with reference to Providence at such a time? I will open this in four or five particulars, with which I will shut up my Discourse upon this Observation:  
1. Search, and see whether some miscarriages of thy own, hath not carried Providence out of thy sight, and turned it out of its right line. I told you before that Providence is never out of its way: it is always moving upon God's Errand, but it is often out of our sight, and our sins are the cause of that its motion. You know under what a multitude of Promises the Jews were, as the seed of Abraham, Isaac, and Jacob; as the posterity of David, etc. Promises for great measures of outward prosperity; notwithstanding which they were carried captives into Babylon, and there endured an hard bondage of seventy years. Isaiah tells them the Reason, Your iniquities have separated betwixt God and you: and your sins have made him to hid his face from you. What do the godly amongst the Jews under this Dispensation? Lam. 3.39, 40, Let us (say they) search and try our ways, and return again to the Lord: this is undoubtedly the duty of the Church, the duty of every particular Soul. When thou seest God turned out of his way, as thou thinkest, and not doing by thee as thou didst expect, search and see, whether thy miscarriages have not caused that withdrawing, or turning aside. It is true, God's punishments of his people are not always for sin: he may sometimes do it to try their faith, their patience, their adherence to him; but this is a secret to us.  
Two things are certain in this case: 1. That God doth most ordinarily punish them for their sins. 2. That he never punisheth them, but they have sinned enough to warrant it an act of justice, and to give them cause of suspicion, and of Soul-humiliation: so as a searching and trying of their ways in the day of divine chastenings, can never be improper, or out of season.  
2. Look to your faith in the Promise. It is the Promise is the object of Faith, and Providence no further than it relateth to the Promise. A time of dark Providences is usually a time of great temptations: It is so oftentimes on God's part, that is, God designs his people's trial. It is so often from Satan, who takes the advantage of those hours to suggest to the Soul. It is so as to the World; they pierced David's heart in such an hour as with a sword, when in it they said unto him, Where is thy God become? Psalm 42. It is so in itself, considering that we are but flesh, and how ready the language of that is, Surely I have cleansed my hands in vain, I have washed mine hands in innocency for nothing: Or that of Saul, This evil is of the Lord, why should I wait for him any longer? Therefore, I say, Look to your Anchorhold in such a day. Thus doth David, Why art thou cast down, O my Soul? why art thou disquieted within me? trust thou in God, for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42. So doth the Church, Micab 7.8, Rejoice not over me, O mine Enemy; when I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me. The Heathen Poets have a story, that Ulysses in his sailing home, being to pass the Sirens, who were wont to allure Mariners with their melodious tunes towards them, while their ships were dashed in pieces upon Rocks, to avoid the temptation, caused himself to be tied to the Mast of his Ship. I would have every Christians heart tied to the Promise as to his Mast, that he might be out of the danger of all temptations from Providence.  
Thirdly, (which indeed is a consequent of this), Resolve to wait upon God under all the hidings of his face. I called this a consequent of the other: for he that believeth, maketh not haste (saith the Prophet). This was the Church's resolution, Isa. 8.17, I will wait upon him, that hideth his face from the house of Jacob. Temptations in an evil day can have no advantage, but upon our Soul's precipitancy. The Soul that is resolved to wait upon God, hath much defeated all Tempter's, and is out of all their Gunshot. I remember the speech of the three Children to the King of Babylon, We are not (say they) careful to answer thee in this matter, The God whom we serve is able to deliver us out of thy hand: however, we will not fall down before the image which thou hast set up. If he will not presently deliver us, we are resolved to wait on him.  
Fourthly, To waiting, must be added Prayer: I will look unto him, for he will hear me. Prayer is the Catholic remedy, both for the aversion of any Judgements, and for the obtaining of any mercy.  
Fifthly, To all this add but that of the Psalmist, Psalm 37.34, Wait upon the Lord, and keep his way, and thou shalt inherit the promise made to it; He shall exalt thee to inherit the land: and when the wicked are cut off, thou shalt see it. But I shall proceed no further in this Discourse.   

SERMON XVI.  Psal. CVII. 43. Whoso is wise and will observe these things, even they shall understand the lovingkindness of the Lord. 
HAVING showed you it to be the duty of God's people to observe the motions of Divine Providence (which are the things spoken of in this Text) and shown you what a great indication of spiritual Wisdom such an observation is, and how great a mean, to make us to understand the lovingkindness of the Lord; I came in my last Exercise to commend unto you some remarkable Observations concerning them. I finished my Discourse at that time upon my first Observation, without any further preface I shall now proceed to a second, which you may take thus:  
Observe. 2. The Providence of God, in the fulfilling of the words, both of promise, and of threatening, doth ordinarily fulfil the first, when the people of God are at the lowest: and the latter, when his Enemies are at the highest. I shall handle this in the same method as I did the other, speaking to it shortly, 1. By way of Explication. 2. Confirming the Observation, and giving you the reasons of it: and lastly, making some Application of it. For Explication,  
1. I must desire you still to observe what I before told you, and now repeat, That the Providence of God in all its motions is but a Servant of the Word, it fulfilleth the will of God: That it is the spring from which all its motions do proceed, both the secret, and revealed will. The will of God is but one; but part of it is revealed, part concealed. So much of it as is necessary, in order to our Salvation, is revealed, whether respecting our rule of life; or respecting what shall happen to us, or others, to Nations, and Kingdoms, and Churches in this life; or to particular Souls in, or after this life. Now what God hath thus revealed, Providence brings to issue; and here is the ground both of our prayers, and praises.  
2. For the Promises: I say, you shall observe, It is the ordinary method of Divine Providence, to bring them to an accomplishment, upon the Church and people of God, when they are at the lowest in all humane appearance; in the lowest state of dejection, in the lowest degree of affliction; when they are lowest as to their outward state, lowest as to their hopes.  
3. I added thirdly, That it ordinarily gives a being, and fulfilling to the threatening, when God's Enemies are at the highest. The people of God are those to whom the promises are made: they are the heirs of them; they are those to whom are given the great and precious promises: wicked men are they, to whom the threaten belong; they are the children of wrath, the heirs of the Curses: the work of Providence in reference to them (those of them that will not be reform) is to bring all the Curses, that are written in the book of God, upon them. But I say you shall observe, That the time in which the Providence of God fulfilleth these words of Threatening upon them, is when they are at the highest; in the highest hopes of the contrary, on the highest mountains of prosperity.  
Let me endeavour to justify this Observation by some instances, and those concerning bodies of people, or individuals. You know the people of the Jews were the only people under Heaven until Christ's ascension, that God owned as his people: Individuals there were that were not Jews, as Job and others; but (I say) for a body of people there were no other. Gal. 3.16, To Abraham, and his seed were the Promises made, Rom. 9.4, Who are Israelites: to whom appertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the Promises. The Promises made to Abraham, Isaac, Jacob. David, etc. The Promises of inheriting Canaan, coming out of Babylon, destroying their Enemies, etc. Now these promises being given out, it was the work of Divine Providence to give them a verification, and to fulfil them. Observe what times the Providence of God doth it in: It bringeth the children of Israel out of Egypt, and into Canaan, not while Jacob, or Joseph were alive. Joseph was a great man, and could have given a probable conduct to that great work. The Israelites while he lived were in a very flourishing condition, multiplying exceedingly, and being in a very prosperous state every way. But this is not a time when the Providence of God will accomplish the Promise; Joseph must die, and another King rise up that knew not Joseph. The children of Israel are diminished, their little ones slain, their whole body oppressed with hard labour, and brought to as low a pass as you can well imagine a people to be not wholly blotted out. This is the time that Providence will accomplish the promise for their coming out of Egypt. They pass the Red-sea in a very formidable body, like enough to make their way through the Wilderness, and a variety of Enemies into the promised Land. But before the Providence of God brings them in, they must be broken, in a great measure destroyed; all dead unless Caleb, and Joshuah, who came out of Egypt, and their body wholly a new generation; then they shall pass over Jordan. Read over all the story of Judges, and observe; God seldom delivered them from their oppressors, until they were brought as low as could be. After that time, when the men of Jabish Gilead were ready to take the basest terms, than God sends Saul to their rescue; when there was not a sword, nor a spear found in all Israel, but in the hand of Saul and Jonathan, then will God deliver them from the Philistines. They shall be delivered out of the captivity of Babylon, but not till they had been worn out there seventy years: when one would have thought scarce any should have been left to have returned, and those that were so linked with alliances to the Babylonians, so fixed in another Country, as few of them should ever have been persuaded to have come out, and have gone to build a new a desolate City. The promise of Christ (their great King) shall be made good to them: but when? when the Sceptre is departed from Judah, and the Lawgiver from his feet. When the Jews are made tributaries to the Romans; for particular persons the cases are very many: Abraham shall have the Child of the promise, when he is an hundred years old. Joseph shall be exalted out of a dungeon. Isaac shall be rescued, when the knife is at his throat. David shall have the Kingdom, when he is brought to the lowest Ebb; and that is the time when Job shall be restored to a prosperous state, and his latter end shall be greater than his beginning. The three Children, and Daniel shall be delivered and exalted, but not till the former be actually thrown into the fiery Furnace, and Daniel into the Lions Den. Peter shall be delivered out of prison, but not till the very night before his execution was designed. Paul shall be delivered when he despaired of life, and had the sentence of death in himself, 2 Cor. 1.9. In short, you shall observe this the constant course and method of Divine Providence.  
Secondly, The observation is as true on the other hand: when Pharaoh with his Host was in their highest ruff; and he says, I will pursue, I will overtake them, I will satisfy my lust on them, then shall he be drowned in the Red-sea; when the sins of the Amorites are at the full, then, and not before, will Providence destroy and root them out. When Sisera is in his greatest height, then will God by Woman bring him down. When Sennacherib is at his height, then shall he perish. The like instances might be given of Belshazzar, Haman; in short, of all the Enemies of God, and his people, of whom we have any Scriptural record. I remember when Gideon had his great Army: God said, they were too many for him to conquer by, and reduceth them to three hundred, then maketh them victorious. The people of God, though under some misery, and oppressions may be too many, or in too good a condition for him to deliver them, and the Enemies may be too low, or in too pitiful a condition for the Lord of Hosts to encounter them. He will then deal with Pharaoh, Sennacherib, Haman, Belshazzar, Herod, when they are at the highest, and think themselves out of the reach of divine Power and Justice. When all the World almost is turned Arian he will begin to root out Arianism: When all are made slaves to the Pope, and he can with his Bulls fright the greatest Prince; that is the time Providence will choose to begin Reformation. Let us a little inquire into the Wisdom of God in this method of working.  
God in all his great workings, both of Judgement and Mercy, in all his great motions of Providence, is pursuing one and the same great end, viz. the glory of his great and holy Name; he can work for no higher, he will work for no lower, or lesser end: The deliverance and good of his people is subordinate to this, so is the ruin and destruction of their Enemies; so that this must be the reason of this method of Providence, Because, thus God is most glorified, by delivering his people when they are at the lowest; by destroying his Enemies when they are at the highest, God is most glorified. My further Work must be to demonstrate this, God is thus most glorified: 

1. By a Declaration of himself in his glorious Attributes.  
2. By Eliciting pious actions from his Creatures.    
1. By a Declaration of himself: that men may know that he is God, and he alone; and the work is his, and his alone. There is, as I have told you, a mute Glory, which ariseth unto God from his own works: as the Psalmist saith, The heavens declare the glory of God. As all God's works of Creation, so all his works of Providence, declare the glory of God; and he doth them to be had in remembrance, that he might by them be glorified, and get himself a great Name in the Earth. God is divers ways eminently magnified, and made known to the World by this method of Providence in its workings: divers Attributes of his are remarkably by it published to the World. I will instance in some: His power, his wisdom, his justice and righteousness, and his goodness, and mercy.  
1. The power of God is thus more magnified. Power is a great Attribute of God: Once have I spoken (saith the Psalmist), yea twice have I heard it, that power belongeth unto God. Hence he is so often called The great God. Now the power of God, is never so eminent in the view of the World, as when he raiseth up his people out of the dunghill, and pulleth down the Sinners in the height and pride of their glory. When God falleth upon a Nabuchadnezzar, crying out, Who is that God who shall deliver you out of my hands? Dan. 3.15. Upon a Sennacharib, saying, Who are they amongst the gods of the Nations that have delivered their people out of my hand, that the Lord should deliver you out of my hand? Isa. 36.20. Upon a Pharaoh, saying, Who is the Lord that I should obey him? Exod. 5.2. Then doth the Lord make the greatness of his might and power known: God lets them then see, that wherein they thought, spoke, and acted proudly, he can be above them. Power is never so magnified, as when an opposite power is greatest, when men most think they are out of Gunshot. I remember the story of Gideon (which I hinted before); you have it, Judg. 7.2. The people (saith God) are too many for me, lest Israel vaunt himself against me, and say, my own hand hath saved me. Ver. 3, They were reduced to twenty two thousand: Ver. 4, God saith, They are yet too many for me. In short, they must be brought to three hundred, and by them God will work; here now Gods Arm was made bare: when there is a plenty of means, and probabilities, and God worketh by and in the use of them, it is still God's arm that brings Salvation; but it is as it were a cloathed-arm, and the arm, the power, and strength of God is hidden and concealed: but when God works contrary to humane probabilities, and without such means, there the arm of the Lord is made bare. The Egyptians, the Philistines, the vilest Enemies cry out; God fighteth against them, or, This is the Lords work.  
Secondly, As the Power, so the Wisdom of God is seen in these methods and operations of Providence. Indeed, sometimes God so worketh, that the Power of God appeareth uppermost, and is most conspicuous in the destruction of the Enemies, and in the salvation of the Lords people: as in the case of Sennacherib's Army, destroyed by an Angel; of Pharaoh, destroyed by the return of the waters, etc. But ofttimes there's a wonderful wisdom of God in ordering contingencies, and seeming casual things, to his own ends in these cases: as in the case of Joseph and Haman, the reflection of the Sun upon the waters, which caused the Moabites mistake and confusion. But the wisdom of God is further seen in this, That a mercy seldom comes; but though we could see nothing of Wisdom relating to it before it came, yet when it is come to pass, there's no understanding Christian but is forced to say, It could never have come in a more seasonable time: the wisdom of which, we could see nothing of in the prospect, is evident upon the event. It would have been a great question, whether the Israelites would have been so willing to have come out of Egypt under the conduct of Joseph, when they were pinched with no oppressions, as they were under Moses and Aaron, when they had been serving in the Brick-kilns, and their lives so many years together had been made bitter to them, through the hard bondage which they had so long endured.  
Thirdly, The Lord doth thus more eminently magnify his justice and righteousness. Justice lieth in the distribution of rewards and punishments: the first we call Remunerative; the second Vindicative Justice: Both are much magnified by this method of Providence. Persons in the greatest heights of prosperity, or depths of 〈◊〉, are ordinarily the most remarkable objects of the world's eyes, and more regarded than those that are in a more middle-state. When God lifts up a Joseph out of the dungeon, and a Daniel out of the Lion's den, and advanceth a Mordecai, for whom a gallows was set up, and the three Children are taken out of a fiery Furnace; He proclaimeth to all the World, and they are forced to confess it, that verily there is a reward for the righteous: and so on the other side, when a Pharaoh, a Sennecharib, an Haman, a Nabuchadnezzar are pulled down in the midst of all their pride and jollity, from their very pinnacles of honour; the Justice and Righteousness of God in punishing proud and imperious Sinners, is proclaimed, and made more evident to all the World. Lastly,  
4. The Lord's goodness is thus more magnified and taken notice of. Common and ordinary Dispensations of gracious Providence, are little remarked by us: what mercy do we receive every night, every day from God, yet how little notice do we take of it? how little is our heart affected with it? but now when we are brought to the pits-brink, to a very low estate, and then are plucked from it; when we are in a very low estate, and then delivered; God's goodness is both more proclaimed to the World, and more conspicuous unto us. But this will in part fall in under the second head: for I told you, that God is glorified by this method of his Providence, not only as his glorious Attributes (divers of them) are by it more exalted; but also as the pious and religious Acts of his people, are more by this method of Providence elicited. I have often hinted to you, that God hath a twofold glory from his Creatures, and the works of his hands: The first is a mere passive glory; Thus the heavens declare the glory of God; the Heavens show forth the greatness, glory, and power of God. The second is Active; wherein the creature doth some actions, from which a glory doth result unto God. Now by this Method of Providence, God is not only glorified in the first sense, as this kind of working speaketh more of his Power, Wisdom, Justice, Goodness, etc. but in the second also.  
●. Thus God sometimes forceth an acknowledgement of his Power, even from the worst of men. Julian himself shall confess that Christ is too hard for him, throwing up his Dagger to Heaven, and crying, Vicisti Galilaee. The Egyptians shall cry out, Exod. 14.25, Let us flee from the face of Israel, for the Lord fighteth for the Israelites against the Egyptians. Nabuchadnezzar shall make a Decree, Dan. 3.29, That every Nation, People and Language, which speak any thing against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, because there is no other God that can deliver after this sort. Dan. 6.25, Darius shall write to all people; Nations and Languages that dwell upon the Earth, and make a Decree, That in every Dominion of his Kingdom, men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his Kingdom that which shall not be destroyed, and his Dominion shall be even to the end: he delivereth, and he rescueth, and he worketh signs and wonders in the Heavens, and in the Earth, who hath delivered Daniel from the power of the Lions. The King of Babylon that set up the Golden-image, and so rigorously commanded all should bow down to it, or be thrown into the fiery Furnace, heated seven times hotter than ordinary, Dan. 3.26, shall bless the God of Shadrach, Meshach, and Abednego, who hath sent his Angel and delivered his servants that trusted in him; and have changed the King's word, and yielded their bodies, that they might not serve or worship any god but their own God. What a wonderful glory here had God given him from a wicked Pagan Prince? he confesseth his Command wicked; he blesseth God that put into these three hearts 〈◊〉 to disobey it, and make him change his word; he acknowledgeth God the true God, and that he delivereth them that trust in him. All this accreweth from Gods delivering these three men when they were at the lowest, when all gave them over for dead men.  
But secondly, How much more glory hath God from his own people upon any such deliverance? Surprisals affect us most. An unthought-of evil most startleth and dejecteth us: An unthought-of good most elevates, and affects us. Good things lessen in our opinion and estimate, by a long expectation; They are greatest and most affect us, when we are past hopes of them. Sudden and unlooked for good, raiseth our hearts to great admiration, great praise, and thanksgiving. Now, he that offereth praise (saith God) glorifieth me. The more God is admired, the more his goodness is predicated and proclaimed; the more men upon any occasion speak of his honour, and power, and greatness, the more glory God hath from them.  
Thirdly, God is more honoured by this method of Providence, not only as the suddenness of it doth more affect and elevate his people's hearts; but also as by it his people are more prepared for the receiving of mercy. The Psalmist saith, He prepareth the heart, and then causeth his ear to hear: their heart is prepared by their exercise of grace; as of other grace, so especially faith and patience; they become more low in their own eyes, they learn more to trust and depend upon God, and to wait upon him in the way of his Judgements, as the Prophet speaks. Now all exercise of grace bringeth glory to God, all of it is the fruit of his Spirit, it is obedience to his Will; it carrieth with it a recognition of the power, wisdom, goodness and Sovereignty of God. The longer God deferreth a mercy, the more time his people have to search and try their ways, to humble themselves under the mighty hand of God, to exercise their faith, their patience, etc. the more he hath of his people's prayers, etc.  
Fourthly, I may yet add one thing more: he hath by this means, the glory of his Justice, both from his own people, and from wicked men. By suffering his own people to be brought very low, he proclaimeth to the World, that he will not suffer the best of them to go unpunished; but as to them he will approve himself a God of purer eyes than to behold any iniquity: and by letting Sinners run on to the height, before he pulleth them down, their wickedness also becomes so exorbitant and conspicuous to the World, that the neutral part of the World, shall both acknowledge the righteousness of God, in bringing them down to an utter destruction, and delivering of his oppressed people out of their hands. But this is enough to have spoken in justification of the Observation, and giving you some reasonable account of it.  
This (in the first place) may let us see, Use 1 how little means is considerable in the great effects of Divine Providence. Humane means are by us to be used when Providence affords them: but God ordinarily doth his works either without them, or when there is but little of them to use: Not by might, nor by power; but by my Spirit saith the lord The stone was cut out of the mountain without hands, which smote the image on his feet: which were part of iron and clay, and broke them in pieces, Dan. 2.34: and indeed, if this Observation is true, if God ordinarily delivers his people when they are at the lowest, and brings down his Enemies when they are at the highest, humane means must have but a little share in God's works: when men are at lowest, there is least visible means to lift them up; and when God's Enemies are at highest, there is least appearance of humane visible means to pull them down. Now this, as you have heard, is the time when God ordinarily works, and therefore our eyes should be off the arm of flesh: What is a Mountain before God's Zorobabel? How little of humane means did God use in bringing his people out of Egypt and Babylon? There is never greater improbability of any great work of Providence, than in the greatest probability of humane means. Gideon's twenty two thousand were too many for God. Let us then learn how to look upon, how to use means: Look upon them as signifying nothing without God's efficacy: use them as not trusting in them, or to them. Raise up no great hopes upon great probabilities in respect of them. The people of God are never more deceived, than in their judgements upon such appearances. Many times the thing appears too probable to humane eyes, for God to suffer it at that time to come to issue; he should have little honour, little glory from the effect; if he should give it, men would say that God had saved them by their own bow, and sword, and staff. God will have it otherwise: When he turneth again the captivity of Zion, his people shall be like them that dream, Psalm 126.1. He will so destroy his Enemies, that they shall cry out, Let us flee, for God fighteth for the Israelites against the Egyptians, Exod. 14.25. He will so bring to pass all his great works, both of Judgement and mercy, that they shall sing that Song, Psalm 115. v. 1, Not unto us, O Lord, not unto us; but unto thy Name be given the glory.  
Hence learn in the second place, Use 2 That the Sinner can never be secure: nay is then least secure, when he judgeth himself most secure. God's people value themselves upon the Promises: but wicked men value themselves upon Providences, and judge of their security from their prosperity, successes and interests. They never crow, but when they have made their nests in the Cedars, and fixed their habitations on some strong Mountain, which they think shall never be moved. They are never less secure, they are never nearer to ruin than now: For when they shall say peace and safety, then sudden destruction cometh upon them, as upon a woman in travel, and they shall not escape, 1 Thes. 5.3. When Babylon was given to pleasures, and dwelled carelessly, and said, she should be as a Lady for ever; she was, and there was none besides her: she should never sit as a widow, nor know the loss of children: than it was that God tells her, that both these things should come upon her in one day: both the loss of children, and widowhood, Isa. 47.7. Dan. 4.30. When Nabuchadnezzar was in his Ruff, walking in the Palace of the Kingdom of Babylon, and saying, Is not this great Babylon that I have built? for the house of my Kingdom, by the might of my power, and for the honour of my Majesty. Even then while the word was in the King's mouth (saith the Text, ver. 31) there fell a voice from heaven, saying, O King Nabuchadnezzar! to thee be it spoken, the Kingdom is departed from thee. A Sinner can be secure in no estate, at no time: If God hath lifted him up he hath reason to fear his ruin is near: If God be pulling him down, he hath reason to fear that he is sinking into Hell. God delights to grapple with a prospering, fortified, interested Sinner; and to let him then when he speaketh most proudly, know, that wherein he speaketh proudly, he will be above him. Let not therefore any Sinner trust to his prosperity.  
Thirdly, Use 3 From hence we may learn much of our duty, both with reference to the high, and prosperous estate of God's Enemies; and with reference to God in the low and mean estate of his Church and people. It is one of the great temptations which attend us in this life, to see the wicked prospering, and flourishing like a green bay-tree. It troubled the most eminent Servants of God we read of in Scripture, Job, David, Jeremiah, Habbakuk: We had need therefore learn our duty in such an hour. You will say, What is it? I answer, 1. Not to envy them, 2. Not to fret, and repine against God, 3. Not to take part with them.  
1. Not to envy them: It is what the Psalmist calls to us for, Psalm 37.1,— Neither be thou envious at the workers of iniquity: And the Wiseman, Prov. 3.31, Envy not the Oppressor. Prov. 23.17, Let not thy heart envy Sinners. You have an usual saying, It is better to be envied, than pitied: the meaning is, to be in a state of prosperity, which usually is the Object of Envy, than in a state of adversity, which is usually the Object of pity: It is not so here, It is better to be a child of God, though an Object of pity, than a Sinner, though an Object of Envy. Prosperity slayeth the fool, nor is he ever so near ruin, as when he is at the highest. There is a story of a custom they had in Persia, to gratify a condemned Malefactor, for an hour before his Execution, with whatsoever he should desire; which of us should have envied such a poor wretch for that hours pleasure? Sinners are never so near ruin as when they are at the highest: O then envy them not in their heights!  
2. Much less fret, and repine against God, for allowing them such a pre-eminence over thee, as to their outward estate. God hath his wise and just ends in it, both in suffering them to grow high, and thee to continue in a low and afflicted state; by the former, he ripeneth them for Judgement: by the latter, he prepareth you for Mercy. Fret not because of evil-doers (saith the Psalmist, Psalm 37. ver. 1.) We cannot dive into the bottom of God's Counsels; but if this observation of the motions of Providence be true, we may see cause enough, not to fret ourselves, nor to murmur and repine at God; we have no reason to repine at God, when we see his Providence working towards our deliverance, and towards the downfall of his and our Enemies. Thus it is according to this Observation; when we are brought most low, and the Enemies of God are suffered to mount most high.  
3. Certainly (if this be true) the flourishing state of sinners should be no temptation to us, so much as to desire to take part with them. Solomon joins them together, Prov. 3.31, Envy not thou the Oppressor, neither choose any of his ways: My son (saith Solomon) If sinners entice thee, consent not thou unto them; though they say, we shall find all precious substance, we shall fill our houses with spoil. The words of Sinners are nothing so enticing, as their prosperous state; for riches, and honour, and rule, and pleasures, not many can resist the temptation of them: but certainly, if the heights of these to sinners be prognostics of their ruin; if we could consider their pride, their riches, honours, plenty, dominion, as things which set them nearer unto ruin, they would be no temptations: desire not to rise, and thrive and grow great, and domineer with wicked men, lest thou also fall with them.  
2. But in the last place, let us from hence conclude the duty of a child of God in his lowest state, or in the lowest state of the Church and people of God. I will open it in few particulars, and so conclude.  
First, To glory in Tribulation. The Apostle maketh this one of the fruits of justifying faith, Rom. 5. St. James would have the rich Christian rejoice in that he is made low, Ja. 1.10. A depth of misery in the people of God, always makes way for mercy; and the redemption, and salvation of the people of God is never nearer, than when in humane appearance it seems to be furthest off. Indeed, this must be the rejoicing of faith, for the eye of sense at such a time is quite put out. Besides the circulation of Divine Providence, which is evident to those who look wistly upon the motions of Providence in the World; there is a great deal more to give the people of God at such a time cause of rejoicing: they are more prepared for mercy, their Enemies are more prepared for vengeance; it is then a fit season for God to work for his glory, etc.  
Secondly, This should learn the people of God patience under all their sufferings, pressures, and oppressions. Patience is a grace, of which we may say as Solomon of a Friend, or a Brother: It is made for adversity. There are many arguments to persuade Patience, that is, a quiet, calm submission to God under frowns of Providence; but nothing more effectual to our hasty and impatient frail natures, than to hear, that the burden of God upon our shoulders shall not lie there long: when we can hope that Nubecula est & transibit, it is but a storm, and it will over. What said our Saviour to his Disciples, Can not you watch with me one hour? The prospect of the shortness of an Evil, doth very much alleviate it, and relieve our spirits under the burden of it. That miserable Emperor had no other relief under his most cruel torments, than Hoc non est Eternitas; this is not Eternity. Now what an argument is this for a Christians patience, and fortitude, for him to think when his case is worst, when his burden most pincheth him, than his deliverance is nearest, even at the door. They say in a dark morning, the darkness is always thickest just before break of day. In the Mount of the Lord it shall be seen. I am sure it is always darkest just before break of day with the Church and the people of God. As the pains of a Woman in travel increase, so the hour of her delivery more hasteneth; and there is no worse sign of a long travail to her, than little and lingering pains. The Women at such a time will sometimes say to those that inquire after the Woman in pangs, We want more pain. Truly it is so ofttimes with the Church of God: They want more pain, more pressures and oppressions, they are not brought low enough for a mercy. O let us be patiented then under the greatest trials: Great trials never last long. You know what the Martyr said, We have a bad Dinner, but we shall have a better Breakfast.  
Thirdly, This calleth aloud to the people of God at such a time for the exercise of faith. Indeed, this is the proper time for faith to work. As too much light blinds the Eye instead of helping it, so doth sense blind the Eye of Faith: Sense followeth Providence; but Faith stands by the Promise, and exerciseth itself upon that. When the Providence of God is most out of our sight, then is the time to lay the fastest hold upon the Promise. As there are degrees of darkness in nights, some are much more dark than others; so there are degrees of darkness in the Church's nights: sometimes there is a darkness in it which may be felt, when Providence is so far from giving a light to us like that of the Sun, that it doth not give us the light of a Candle. Here now Christians stand concerned to show, that they do not live by the light of Providence, but by faith in the word of God; which still is the same, and abideth for ever. If two be walking together, they had never more need to take heed that they lose not one another's company, than in a dark and blustering night, when the darkness keeps them that they cannot see one another: and the wind hindereth that they cannot hear the sound each of others feet. The Believer and the Promise are Relates, companions each to other: there is never more danger of their being parted each from other, than in a night of dark and blustering Providence. Now a Christian stands concerned, to be often applying his Soul to the Promise: often calling upon his Soul as David, in Psalm 42, Trust thou in God, for I shall yet praise him. Nor is there any thing more conducive to make a Christian at such a time hang upon the Promise, than to hear that it is the usual method of Divine Providence; then to remember God's people, when they are in the lowest condition.  
Fourthly, As this calleth to the people of God for faith in the Promise, so it calls to them for hope: Faith and Hope are so near of kin, that they are oft put one for another. Indeed, Hope is nothing else but Faith looking out at the windows of the soul, in expectation of the coming of the thing believed. There is an hope that worketh upon the encouragements of sense, when the mercy hoped for is seen coming in a way of probable means: but there is an Hope that proceedeth merely upon the Evidence of Faith, when the Soul hopeth for some good thing, but seethe no encouragement from any sensible thing: the former is but a natural affection working upon an absent probable good; This latter is a supernatural habit, and an exercise of grace. The Apostle calls it an hoping against hope; or a believing in hope against hope. This is that which I am calling to you for: This is that which keepeth the heart alive in the deadest time. We use to say, If it were not for hope (under evils) the heart would break. Faith is the acquiescence of the Soul in the World: Hope is the motion of the Soul consequent to this acquiescence. Faith saith, the thing is sure; Hope seethe it coming, and relieveth the Soul with that. Hope is the Souls watchman. The Soul cries out, Watchman, what of the night? Watchman, what of the night? Hope saith, The morning is coming. Now this Observation advantageth Hope; It assures you, that God is coming at Midnight. When you see these things come to pass (saith our Saviour, Luke 21.28.) lift up your heads, for the day of your redemption draweth nigh. It hath reference to all that went before, where our Saviour had been telling them of the great Evils that were to precede his coming. Now, saith our Saviour, when you see things at this miserable, despicable pass; then lift up your heads.  
Fifthly, This Notion calleth to the people of God for fervent, and constant prayer for the Church, and people of God, when they are at the lowest ebb. Never give over the case of the Church and people of God for desperate, it is never less so than when it most appeareth to you to be so. I remember it is particularly remarked concerning Daniel, in the 9th Chapter of his Prophecy, That when he understood by books that the time was come for the fulfilling of the Jewish captivity, than he made that excellent Prayer, which you have upon record in that Chapter, with a great deal of fervour and zeal for the people, of which you will find it full. daniel's certain knowledge, that that was the time for their deliverance, did not supersede his duty of Prayer, but more abundantly quicken him to it. In such a state of the Church and people of God, as I have been describing to you, a Christian hath two great arguments to persuade him to a more constant, diligent, and fervent application of himself to the throne of Grace. 1. The Church's misery and low condition, calling to him for pity, and what help he can give it. 2. The knowledge he hath, or may have, that it is now about the time, when God useth to arise and help.  
Lastly, This Observation calleth upon all that fear the Lord, especially at such a time when they, or the Church of God is lowest, to watch unto holiness; to wait upon the Lord and keep his way, and to be wary of sin. To deter all that fear God from sinning, especially at such a time, I might mind you of that precept of God to the Jews: When the Host goeth forth to battle, then take heed of every wicked thing. But I shall conclude with that known story of the Israelites: You know they had an old Promise made four hundred years before, that they should inherit the land of Canaan: they had served in Egypt many years, they were now come over the Red-sea, and had encountered, and overcome the long and many difficulties of the Wilderness: they were brought within a prospect of the promised Land, nothing wanted, but a taking possession: they murmur against God, retard their entrance forty years, until all that generation was destroyed, except Caleb and Joshuah. I shall conclude, Hath the Church been a long time under great pressures, things still as to its interest growing worse and worse, that they seem to be brought to as low a pass as they can be? Now gins her hope to dawn, according to that Method of Providence which I have observed to you: Only now, let the people of God look to themselves, that by some defection they do not set back their own mercies. You may take the Exhortation in the words of the Apostle, 1 Cor. 10.6, Now these things happened unto them for our ensamples, to the end that we should not lust after evil things, as they lusted: neither be ye Idolaters as were some of them, etc.  
But I shall add no more to this Second Observation.   

SERMON XVII.  Psal. CVII. 43. Whoso is wise and will observe these things, even they shall understand the lovingkindness of the Lord. 
I Have both showed you the duty of the people of God, to make Observations upon the motions of Divine Providence; and the advantage accrueing to them that perform it. 1. It is an indication of spiritual Wisdom. 2. Those that do it shall understand the lovingkindness of the Lord. My work at present is to give you some observations upon the motions of Actual Providence, which is the work of God in the World, fulfilling his purpose; and fulfilling his Word, both of Promise, and of Threatening. Two of those Observations I have given you, discoursed upon them, and made some futable Applications. I proceed to a third.  
3d Observe. Providence ordinarily doth its greatest works, in the day of man's smallest things.  
It is truly observed, that the greatness of Divine Power and Wisdom is most seen in the Creation, and Preservation of the least creatures. As a Workman is most magnified, that can bring most art into the least room: and it is as true, that the greatness of Divine Providence, delighteth to show itself in the day of man's smallest things. This Observation hath some cognation with the former: but there is more in it, as you will see by the Sequel of my Discourse. Man's smallest things may be understood to signify, 1. Smallest means. 2. Smallest hopes. 3. Smallest works or actions.  
1. Smallest means: Though God be not tied to humane means, but sometimes he worketh without them: Though they have no efficacy, but what they derive from him, and he commandeth them to exert and put forth; yet he often maketh use of means. But this you shall observe, and it shall be justified to you by and by, that God seldom doth great things by great means: but when God doth great work, though he make use of means, yet it is but little small means: and the day of smallest means, is usually the day of God's work.  
2. In the day of smallest hopes: and indeed this almost naturally followeth upon the other; for humane hopes do usually ebb, or flow according to the proportion of humane means that are in our Eye: so that if God doth his greatest works in the day of smallest means, he doth them likewise in the day of our smallest hopes; which rise higher, or fall lower (usually) according to the prospect which we have of probable means.  
3. Lastly, In the day of smallest works or actions: when man is most busy, God seems to be most idle, most asleep when we seem to be most awake. When God turns again the captivity of Zion, they are as those that dream: they never see so much the Salvation of God, as when they stand still. I do not say, when men will do least; but when they do, when they can do least, then usually God doth his greatest works of Providence.  
I shall justify this Observation by a great variety of instances:  
Let the first be that great work of Providence, in bringing the children of Israel out of Egypt. It is true, they were no inconsiderable body, or number of people: they were at their coming out six hundred thousand souls, but scattered over all the Land of Egypt, a small number in comparison of the Egyptians: diminished by all arts, by many years hard labour, in no Military order, nothing of the power of the Lord was in their hand: they were so very slaves, that they murmured against Moses and Aaron, for but going in to Pharaoh to ask for a deliverance for them: means of deliverance for them there appeared none to an humane Eye. Indeed, being so great a body of people, God might have made use of their Swords to have fought their way out of Egypt: he could easily have commanded them into a Military rank and file, but he useth none of them; only sendeth Moses and Aaron upon his Errand, to command Pharaoh to let his people go, that they might serve him. The same might be said of their deliverance out of the captivity of Babylon: there was no means, they had no hopes from any appearance of humane probabilities, (those that believed amongst them doubtless had an hope from the Promise); there was none of them stirred that we read of. Cyrus proclaims their liberty. The walls of the strong City of Jericho fall down before the Israelites, upon the blowing of Rams-horns, and the people's compassing it at a distance about seven days, Josh. 6. Canaan is given into the hands of the Israelites: they were indeed a considerable Army, but the seven Nations, through which they made their way into that possession, were more strong and mighty than they, as Moses tells them, Deut. 7. Gideon delivereth them, oppressed by the Midianites, with a party (rather than an Army) of three hundred men. Samson with the jawbone of an ass stayeth a thousand Philistines. David with a sling and a stone, shall kill Goliath, when none durst encounter him; and the hearts of the people were killed with his daily defiance of them. Indeed, God hath seldom done any great things in the World by great means: when the Philistines came out in an Army of thirty thousand, of which we read in 1 Sam. 13, and but of three thousand Israelites that could be got together: and they also frighted, so as ver. 6, They hide themselves in caves, thickets, rocks, and in high-places, and in pits: those that kept together (except Saul and Jonathan) had neither sword, nor spear amongst them, ver. 19, 20. Jonathan and his Armour-bearer go up alone and smite them: set all the Host on trembling, and the multitude melteth away, chap. 14. v. 16. The colour of the Water deceives the Moabites to their ruin, when Jehoram, Jehosaphat, and the King of Edom were almost all famined for want of water, 2 Kings 3.20, 21. When Jehosaphat knows not what to do, 2 Chron. 26.22, God tells them, ver. 17, They need not fight, only stand still and see the salvation of God: they did but stand still, and sing, and praise; their Enemies destroy one another: Look upon God's great work of Providence, in the conversion of the World to the obedience of the Gospel; How doth God do this? Not by might, nor by power, but by his Spirit. Christ sends out a few poor Fishermen: these shall go and persuade the world to throw out their Idols, and to receive the new Doctrine of the Gospel, which to their wisdom appeared foolishness. The World was full of very learned Philosophers: God could have converted, instructed, and sent out them, but he chooseth to do this great work by small things: Choosing (as the Apostle speaks, 1 Cor. 1.27, 28.) the foolish things of the world, to confound the wise: the weak things of the world, to confound those that were mighty: the base things of the world, and things which are despised, to bring to nought the things that are. Next to this was the great Work of God in the Reformation, begun in Germany by Luther; it was a day of very small things, the whole world was Popish, and had given their power to the Roman beast: the remainders of the Church were in the valleys of Piedmont and Lucerne, and in Bohemia, a small despised remnant. Now God gins to work, and by what means? Luther, a poor despised Friar, he gins and preacheth against indulgences: the whole world almost were against him, he hath to do with, the Emperor, the Pope, all the Popish Doctors; yet by these small things the Providence of God brings to pass this his great work. It was a day of small things with us, when we were delivered from the Spanish-Armado in the year 1588., from the intended Powder-Treason. In short, I say we shall find, that the Providence of God hath done the greatest works, that it hath brought to pass in the world, in the day of man's smallest things; when there have been the smallest appearances of humane means, when the People of God have had the smallest hopes, and when they have been least in action. God hath in his Providence seldom done any great things by great humane means.  
Now the reason of this is the same, as of my former observation, Because thus he gets himself most glory. The Glory of God is the great end of all his actions, he worketh for himself, for the Honour and Glory of his own great Name. Now God hath more Honour and Glory by these accomplishments, than if he should bring them to pass by greater and more probable means. The Apostle gives this very reason, 1 Cor. 1.29. Why God chose weak things to confound those that are mighty, etc. That no flesh should glory in his presence.  
1. His power is thus more magnified: He thus appears to be a great God, a mighty God, though it be true, that the Power of God is equally exerted, when he worketh by great means, as by small: (had we spiritual eyes, or did we look upon means as we ought to do, as deriving all their efficacy from God), yet de facto, it is not so to us; and therefore you shall in Scripture observe God often declaring, that he would work this, or that in this, or that manner, that his People might not say, that they had done this by their own might or power. The lesser appearance there is of second Causes, the more the efficiency of the first Cause is evident; so God getteth himself a great deal of Glory, by working in the day of man's smallest things.  
2. (As I also told you under the former head) God getteth himself more Glory by the praises of his people: he is more admired in his workings, more praised and adored for his workings. The Enemies are also hereby enforced to confess the works of the Lord, and to acknowledge the greatness of his Power. But having enlarged upon these things under the former observation, I shall add no more here, but come to the Application.  
Use 1. The first Use I shall make of this point, shall be what the Prophet Zechariah hath made before me, Zech. 4.10. Who hath despised the day of small things? The Prophet propoundeth it by way of Interrogation, but it contains a Precept in the bowels of it: Learn not to despise the day of small things; it is usually God's day. It may be a day of small things as to the Church, the state of it may be very sad, the case of it very low; little humane means or probabilities may appear of the amendment of its state; all things may seem to make against the interest of God and Religion. Now I say, let no man despise this day of small things: It may be a day of small things with the particular soul, the case of it may be very sad, it may be full of dejections, full of despondencies, hurried with temptations; it may have hope, and but a little hope, light shining in upon it at a poor crevice: let none now despise this day of small things. Two things I would press upon you. 1. Not to despise this day. 2. To perform what is your positive duty with reference to such a day.  
1. I say first, Despise not such a day. Persons or things may be despised two ways: 1. Directly. 2. Interpretatively. Take heed of despising it directly. Take heed of despising it interpretatively. We despise a person or thing directly, when in our hearts we contemn him or it, and have a low and poor estimate of him or it, and express it by any outward sign, as words, gestures, etc. Thus the Enemies of the Jews scorned the Jews, employed in re-building the City and Temple; when they said, What will these feeble Jews do? if a fox go up, he will break down what they have builded. It was (it seems) a day of small things with the Jews, their Enemies despised them, and mocked at them. Thus Sennacherib despised Hezekiah, when he offered his Commissioners two hundred horses, if his master could set riders on them: Take heed of this despising. Thus the Popish party in Germany despised the day of small things in the beginning of the Reformation by Luther; when they bid him go into his Cell, and pray, Lord have mercy upon me. The issue in all three cases showed, that they had no reason, as to any of them, to have despised the day of small things: Providence usually brings forth its greatest works in such a day. But besides this despising,  
2. There is an interpretative despising of such a day. Take heed of this also: thus we may despise things,  
1. When we do not give that due regard to them which we ought. Thus our Saviour telleth you, A man cannot serve two masters, but he will cleave to the one, and despise the other; that is, not give that due regard which he ought to give to the other. He that neglecteth what ought not to be neglected, doth interpretatively despise; when we have not that due value for a thing we ought to have, we despise it. Thus Esau despised his birthright, (saith the Apostle): we no where read that he spoke contemptuously of it; but he did not duly value it, he sold it for a contemptible price, a mess of pottage.  
2. When because of the smallness of means, our hearts fail in the use of the means we have; or, as to the promise: this is a despising of the day of small things. Now I say, take heed of despising such a day any of these ways; it is usually God's day. Let your rule be this:  
If a work, or issue of a work, be for God's Glory; if it be the matter of a Divine Promise, though there may be but a small appearance of means for the accomplishment of it; take heed of despising it, either directly, or interpretatively. Who hath despised such a day? (saith the Prophet), intimating, that none ought to despise it, none hath any just reason to despise it.  
2. But secondly, Do what is your duty in such a day: you will say, What is that? I will open it in three things: 1. Use the means you have. 2. Exercise a faith in God, beyond the probable effect of those means. 3. Make up in prayer, what you will want in action, through a want of means. Of each of these a word or two.  
1. Use those means and grounds of hope which you have. If David hath but a sling and a stone to go out against Goliath with, yet he will use them. Means that have a natural virtue in them, or a divine institution, have God's stamp upon them, and must be used, leaving the event and success unto God: we must neither idolise means, by attributing the divine Efficiency to them; nor yet tempt God by a neglect of them, when God affords us them. You shall observe God sometimes commanding the use of means, which had no rational tendency to the production of the effect: as what influence could the Israelites blowing with Rams-horns, and the Army encompassing the City seven days, have upon the walls of Jericho; yet the Israelites were bound to use them, because they had the stamp of a divine Institution upon them. It is much the same case, when they have a natural virtue, or a rational tendency; there is a divine stamp too, though of a different nature: what means are proper must be used, how mean soever they appear in our eyes. What proportion was there betwixt Jonathan and his Armour-bearer, and the whole Garrison of the Philistines, between Jeroboams Army, and Abijahs? This but four hundred, the other eight hundred thousand; between the Army of Asia, and that of the Ethiopians and Lubims, 2 Chron. 14. God often works, yea, he ordinarily worketh by small means, and Providence brings forth its great work in the day of man's small things. If we be sure that we are in God's way, and about his work, let the means be what they will, if lawful, and rational, it is our duty to use them; God must be honoured in his own Institutions, and sought in his own way: though the means be small, and our humane hopes small; yet if we expect God's blessing, this mercy must be sought in the use of those means which the Providence of God layeth before us.  
2. But secondly, The duty of a Christian will lie much in the exercise of his Faith in God, beyond the probability of the means. This is the great duty of a Christian, and the very end which God aimeth at in cutting us short of means many times. I think we may say, Vbi media deficiunt ibi fides incipit; where means begin to fail, there faith gins to work: Where we are out of sight, as to means, there's a room for faith; For it is (saith the Apostle) the evidence of things not seen: By faith, here I mean, a trusting and relying upon God, as a God able and faithful. But to open this a little more clearly to you: I will show you, 1. In what cases we may warrantably exercise a faith in God beyond the virtue, and probability of means. 2. What means we may use for the help of our faith in this case. 3. What encouragements we may take to ourselves in such a case to set our faith on work.  
1 Quest. In what cases may a Christian exercise faith in God for the accomplishment, beyond the virtue, efficacy and probability of humane means, to be used in order to it?  
1. To this I answer, The object of faith must be a Promise. It is ridiculous to talk of an exercise of faith in God, for an accomplishment, for which we have no word to warrant us in the expectation of it: But now, a Promise may be either particular, or General; of old many had: particular persons, and the Nation of the Jews had particular promises made to them by God immediately, or mediately by his Prophets; we have no such, God hath left us unto his written Word. There are many general promises, which shall be made good still to particular Churches and persons: Hence is our difficulty to conclude what it is we may exercise a faith in God, for bringing to pass. To direct you a little,  
1. Where you have a particular promise, the case is plain. Some such there are, as for the destruction of Antichrist, etc.  
2. In the want of a special particular Promise, a general promise is a sufficient object for our faith. General promises made to the Church and people of God, are applicable to particular Churches, and particular Saints.  
3. Every Precept doth imply a Promise: God hath certainly promised a blessing upon the doing of that which he hath commanded us to do; no man serveth God for nothing.  
4 Whatsoever issue certainly conduceth to the glory of God, is under a Promise: God hath resolved to glorify himself, and he ordereth all his actions in order to that end.  
The substance of all this amounts to thus much: We may exercise a faith in God, and trust in him for accomplishing by his Providence whatsoever in his Word, he hath either more particularly, or generally promised: or whatsoever he hath commanded us to act in tendency unto, or whatsoever doth certainly tend to the glorifying of his great and holy Name. Now if any thing of this nature be upon the wheel, although we see the present visible means in order to the accomplishment of it be small, and in all appearance disproportioned to the greatness of the event; yet a Christian using what lawful means the Providence of God lays before him, may warrantably trust in God for the exerting a further power for the accomplishment of it, than is in the means which at present are apportioned to it. But this is now an hard thing to us. Let me therefore secondly, direct you what you should do in a day of small things, for the advantaging of your faith in this noble Exercise. I shall offer but two things in the Case:  
1. Keep your Eye as much off the means, and as much upon God as you can. We have so much of sense and reason in us, that we are very prone from one or other of them to take all our measures about future events. If we would keep our hearts steady in a time of such exigencies as these, we must shut the Eyes both of our sense and reason. Faith credits a Proposition, neither upon the demonstrations of the one of these, nor the conclusions of the other; but the mere authority of God. Men count it wisdom when they are upon precipices, never to look downward, but upward; if they look downward, their weak heads are apt to be giddy. Christians in such stresses of Providence as these are, have nothing else to do: if they look downward, their sense, their reason, saith, how can these things be? If God would make windows in heaven (saith that Nobleman) these things could not be. Our poring upon means in the day of our small things hindereth the exercise of our faith in God. If the foundations be destroyed (saith the Psalmist, Psal. 11.3,) what can the righteous do? Means are the foundations of our natural hopes: now if these be destroyed, if there be little or nothing of these, what can we do? Wicked men are indeed at their wits-ends, they despond and despair; but saith the Psalmist, v. 4, The Lord is in his holy temple; the Lords throne is in heaven, his eyes see, his eyelids try the children of men God is still where he was, and hath the same power, the same knowledge of things, the same rule and dominion. Twice in Scripture Abraham is propounded to us as a noble Example; and a father of the faithful in this thing, Rom. 4. God had promised him a Son, a Son of his Wife Sarah; he grew to be an hundred years old, his Wife many years past child bearing; here was no means: yet Abraham believeth for a Child, and he was not weak in the faith (saith the Apostle), Rom. 4.18, 19, 20. How doth he behave himself? The Apostle telleth you, That he considered not his own body now dead, when he was about an hundred years old, nor yet the deadness of Sarahs' womb; he staggered not at the Promise, but was strong in faith giving glory to God; being fully persuaded that what he had promised, he was able to perform. Abraham, that he might keep up his heart, fixed on the promise; he considered not the nothingness or improbability of the means; he considered nothing but the power, and faithfulness of God. God had said it, there was a promise for it, a promise from him who could not lie: then he considereth, that he who had promised was able also to perform: an honest faithful man may sail in his promise, because he may not be able to perform; but as God was faithful, so he was also able; he keeps his Eye off means, fixed upon God. So again, Heb. 11.17, 18, 19, By faith Abraham when he was tried offered up Isaac, and he that had received the promise offered up his only begotten son; of whom it was said, that in Isaac shall thy seed be called, accounting that God was able to raise him up even from the dead. Abraham had a promise, that in Isaac his seed should be called. God calls Abraham with his own hand to slay Isaac, he could not but have such thoughts as these: Lord, if Isaac be gone, where is thy promise? what becomes of thy word? how shall my seed be called in him? how shall I be the father of the Jewish Nation, if Isaac be he, in whom my seed must be called, and he be dead before he hath a child? He had nothing to relieve him under these thoughts but this, That God was able to raise him from the dead: hither he flies, and keeps up his faith in the Promise, by turning his eye off from the means, and merely considering the power and faithfulness of God. You shall find Asa doing thus, 2 Chron. 14.9, 10, 11: Asa had but an Army of five hundred thousand: Zerah the Ethiopian, cometh out against him with an Army of a million, and three hundred Chariots, there was double the number he had: If he had looked upon the means, he must have desponded; how should five hundred thousand deal with ten hundred thousand? but he looks off the means, and fixeth his Eye upon God. Ver. 11, He cryeth unto the Lord, and saith, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God, for we rest on thee; and in thy Name we go against this multitude: O Lord, thou art our God, let not man prevail against thee.  
Secondly, In such a day consider the experiences of God's people: consider what they did, and how they sped. What they did, that you heard in the instance both of Abraham, and Asa. They shut the Eyes of their sense and natural reason; they took off their Eyes from all consideration of means, and eyed only the certainty of the Promise; the faithfulness of God, and the power of God. So did Abraham, so did Asa. Then 2. Consider how they sped: Abraham had a Son at the set-time; Abraham had his Son reprieved, when the knife was at his throat, and his seed was called in Isaac. The Lord smote the Ethiopians before Asa, and before Juda, etc. saith the Text, 2 Chron. 14.12, 13, 14. Now it is a great encouragement to us in the exercises of our faith, to consider the experiences of other of the Servants of God in their exercises of Faith. Our fathers trusted in thee (saith David, Psalm 22); they trusted, and were delivered. The strength of this lieth in the steadfastness and unchangeableness of God: he is the same, his name is I am. David as to Goliath, raised up his faith upon his former experiences in slaying the Lion and the Bear, 1 Sam. 17, and upon the experience of others, Psalm 22: nothing is more conducive, to help and relieve a Christian, weak as to his faith, in the day either of small things, as to the Church of God, in which he is considered as a member; or in the day of small things as to his own personal concerns. God chooseth the day of small things to be seen in: it is the day which Providence chooseth to show itself great in. And you may thus advantage your faith in God in such a day. Now for your further encouragement in this exercise of faith in God, beyond the visibility or apparent probability of means, I shall offer these things to your consideration.  
1. That it is Gods ordinary time and method of working. This is that which I discoursed to you in justification of the Observation, and proved it to you from a plenty of instances, and therefore shall not enlarge here.  
2. That God never worketh with so much advantage to his own glory, as in such a time when he fulfilleth his Word in the day of man's small things. We never need doubt Gods pursuing of the great ends of his glory; He doth all things for himself, his glory is the end of all his great works. Now I say, God never worketh more for the advantage of his glory than in such exigents: then is his power, and the greatness thereof most eminently made known: Then shall his people more see, and confess the Arm of the Lord.  
3. Consider (thirdly) this is the proper work of faith. It is true, we ought to exercise Faith in the use of means, let them be never so great, never so probable for the accomplishment of the the End: but the proper place for faith, is, where means are weak, or wanting, to put the Soul in hope against hope. It is the evidence of things not seen: as patience is an habit of grace given the Soul for a day of adversity, so faith is made for an hour of sensible darkness.  
4. Lastly, Nothing so pleaseth and engageth God, as such an exercise of faith. Asa, 2 Chron. 14.11, useth it as an argument with God: Help us, O Lord, for we rest on thee, and in thy Name we go against this great multitude. The next Verse saith, God smote the Ethiopians, 2 Chron. 13.18. You will find that Jeroboam's Army was full double to the number of Abijahs: and could not have been conquered without some extraordinary influence of God upon Abijahs side. Now would you know what engaged the Lord of Hosts. ver. 18, Thus the children of Israel were brought under at that time; and the men of Judah prevailed, because they relied upon the Lord God of their fathers. See the contrary, 2 Chron. 16.7; Hanani the Seer cometh to Asa, and telleth him, Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore the Host of the King of Syria is escaped out of thy hands. Thus I have showed you a second thing, in which I conceive the duty of a Christian lies in the day of small things, viz. The exercise of a faith in God, beyond the virtue and probability of the means.  
3. A third piece of his duty is, To beware of the use of sinful means in order to the accomplishment of what he desireth. It is a great vanity to which through our misapprehension of means we are very subject: if we want lawful means, to make use of unlawful, thinking to add to the day of small things this way. Abraham failed in this, going in to Hagar: so did Asa, in the instance beforementioned, though he acted otherwise, when the Ethiopians and Lubims were against him. Indeed, nothing is more contrary to faith than this; it speaketh a plain distrust in God: nothing is more improper and needless, supposing the truth of this Observation.  
4. The last thing to be done in such a case, is Prayer to God, to supply by his arm what is wanting in humane means. To this Asa, and Abijah, & all the servants of God in such distresses have had recourse. God will be found in a way of Prayer.   

SERMON XVIII.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am pointing you to some observable things in the motions of Divine Providence, though the way of God in it be in many things unsearchable, and past finding out. Three Observations I have already made, justified them by plenty of instances, and endeavoured to give you some reasonable account of them, and suited some Application to them. I proceed now to a fourth, which you may take thus:  
Observe. 4. The Providence of God as to its works, relating to his Church and people, rarely as to circumstances answereth the expectations, and confidences of the best of God's people. I will open it in two things:  
1. God never faileth the grounded expectations of his people, as to any thing which he hath promised. Psa. 9.18, The expectation of the poor shall not perish. Their expectation is upon God, and their Souls wait for God, Psalm 62.5, and their expectation and confidence in him shall not fail; They that trust in him shall not be ashamed. It is made the portion of a wicked man, Prov. 11.7. Prov. 10.18, that his expectation shall perish; but the hope of the righteous shall be gladness. The Wiseman saith, His expectation shall not be cut off, Prov. 23.18; The reason is plain, The expectation of good men is an expectation of faith, and the object of faith is the word of God; and heaven and earth shall pass away, before one tittle of God's word, be it of promise, or precept, shall fail: Many promises as to the Jews, and as to Gospel-Churches are fulfilled; some are yet to be fulfilled: Antichrist is yet to be destroyed; The Jews (doubtless) are to be called in a more plentiful manner than they have yet been. There are many Scriptures that seem to assure a more united, peaceable, glorious state of the Church. Now these Promises, are matter of God's people's expectations; and as to the things promised, the expectations of the poor people of God shall not perish for ever: the things shall certainly be accomplished. If their hopes, and expectations, and confidences might fail; the word of God, the truth of God might fail: but this cannot be.  
2. But secondly, as to circumstances you shall observe, God rarely answereth the confidences and expectations of the best of men, unless they be part of the Promise. By circumstances, I understand whatsoever is not essential to the thing promised. Particularly, 1. Time, when a thing is done. 2. Place, where a thing is to be done. 3. Particular persons, by whom, as Instruments, God will do his work. 4. Particular means, or actions, by which the things should be brought to pass. These and such like I call Circumstances, as to which Gods Providence often fails, not only the earnest desires and expectations, but the highest persuasions and confidences of men; yea even of such as fear him.  
1. As to persons. Who, if he had not exactly considered the Promise, subjoined to what God had said, they should four hundred years be servants to the Egyptians, (and it was not like Joseph should indeed live so long); but I say, if he had not considered that, but only received a notion of the delivery of Israel out of Egypt, would not have thought Joseph should have been the man who should have given conduct to that motion? Who would have expected it from Moses, a poor Hebrew child, exposed to the next tide in a thin Ark of Bulrushes? yet by Moses, Providence did the work. When Moses had done that work, and given them forty years conduct in the Wilderness, and was grown an experienced Commander; who would not have thought, and expected that he should have led them over Jordan, and given them possession of the promised Land? But Moses must die, and his servant Joshua must do it. In the captivity of Babylon, the believing Jews doubtless had great expectation of a deliverance, according to the Promises so often repeated by the Prophet: and unquestionably they had their expectations upon this, and that person, probable to have done it; but who could have dreamt that Cyrus should be the man? The Army of Israel under Saul, might reasonably have expected that some or other of the great Soldiers, which were at that time doubtless in the Army of the Israelites, should have encountered Goliath; Who could have thought of a Shepherd's coming and doing of it, with a sling and a stone? There is a Promise under the New Testament for the bringing down of Antichrist, the ruin of Babylon: how often have men's expectations been upon this, or that, or the other Prince to have done it? and to what strange confidences have some, even good people grown? that this, or that person should be the man, should pull Antichrist out of his Seat: we see hither to God hath failed all their expectations; the person appears not that shall do that great work; and when he shall appear, it is likely that it shall be one never talked of, never thought of.  
Secondly, As to Time: We have a strange curiosity to know the times and seasons, which is not for us to know, but are reserved only to God. Tell us (say the Disciples) when shall these things be, and what shall be the sign of thy coming, and of the end of the World, Matth. 24.3? Acts 1.6, Wilt thou at this time restore the Kingdom to Israel? There are three great Promises, or four, concerning the Churches of God, the fulfilling of which we yet expect, 1. That for the destruction of Antichrist, 1 Thess. 2.7, 8. 2. For the full conversion of the Jews, Rom. 11.26, (to speak nothing of many other Texts which look that way). 3. Christ's second coming, of which you know the Scripture speaketh plentifully. 4. A more calm, and flourishing, and peaceable state of the Church; which many Scriptures also seem to look toward: whether for a thousand years precisely, under the conduct of Christ's coming personally, or no, hath, you know, been much disputed: but the generality of the most inquisitive Divines into the will of God, do think there shall be a more peaceable and calm state of the Church of God. Now it is strange to observe the curiosity of many in searching out the precise time when these things, or some of them, should begin, or be. Some have fixed this year; some another. How many agreed in the year 1666, is known to those any thing acquainted with books: we see the Providence of God hath hitherto failed all men's conjectures; and still it holds, that of these days and hours knoweth no man; the best Prophets have proved but vain guessers.  
I might give you alike instances as to Places and Means: but you will generally observe it, That the Providence of God rarely, as to circumstances, suiteth any of our fancies. And the same thing we shall observe as to particular cases of Christians, who are ready to think, that if ever, by such an instrument at such a time, or by such a means, they must, or shall obtain their desired mercy. They obtain it probably, but by quite other means, and at other times, and by other instruments than they fancied, and such perhaps as they never thought of; the thing is plain, and evidenced from a daily experience: let us a little inquire into the Reason of it. Hath God a pleasure in frustrating the expectations of his people? or exposing them to the world's censures, as persons pretending to more acquaintance than they indeed have with the Counsels of God? Surely not: But God by this method of his Proudience does two things: 1. He punisheth the rashness and vanity of his people's spirits. 2. He more consulteth the glory of his own name.  
1. He by this means chastiseth the vanity and rashness of his people: there is a great deal of vanity in people's spirits in this particular. Let me show you the great evil of this in some few particulars.  
1. There is in it an unwarrantable curiosity. Job tells us, chap. 11.12, That vain man would be wise, though he be like a wild ass' colt. We have a great itch after knowledge of things, which God hath hidden from us. Now this is a great Error, and you shall observe it continually checked by our Saviour, when any thing of it discovered itself even in his best Disciples: when they said to him, Wilt thou at this time restore the Kingdom to Israel? He saith unto them, It is not for you to know the times and seasons, Acts 1.6, 7. When Peter saith to him, John 21.21, 22, Lord, what shall this man do? Mark our Saviour's answer; If I will that he tarry till I come, what is that to thee? follow thou me. When the Disciples asked him, Matth. 24.3, Tell us, when shall these things be, and what shall be the sign of thy coming, and of the end of the world? Jesus answereth and saith unto them, Take heed that no man deceive you. God of old had an Ark into which none might look. There are secrets of his Will, which are as yet the Ark of God: we would fain be looking into this Ark, there's our vanity. God chastens us in it with disappointments, that we may learn, not to pry into God's secrets; things which we cannot see, because God hath hidden them; the things are sure, the vision is certain, and there is an appointed time, but that appointed time is not published.  
2. There is as to these things an ungrounded confidence, which God also chastiseth by these disappointments: There is nothing more worthy of a Christian, than a believing God upon his word, and a relying upon him for the fulfilling of it. There is nothing more idle, nothing more unworthy of him, than to be confident, where he hath no word to set his foot upon. Now such a confidence as this, is the confidence of people as to circumstances. It is true, as to the Jews deliverance out of Egypt, and out of Babylon, the promise did not only extend to the thing, but to the time: the four hundred years for the first were named, and the 70 years for the latter; yea, and the particular person Cyrus, by whom God would deliver them. But it is not so as to the promises which we live in expectation of the fulfilling of, as to the Church: God hath nowhere revealed the year for the ruin of Antichrist, nor for the calling of the Jews; nor when the halcion-days of the Church shall begin, or when Christ shall come to the last judgement. If people will expect any of these things shall begin, or be at such a time, in such a year, by such persons, their Confidences are without ground or bottom, their pretended faith but a rude and bold presumption, a rush growing up without any mire, and a flag growing up without water; and it is but reasonable, that God should chastise these vain Confidences.  
3. There is in these things a sinful limitation of God. It is laid to the charge of the Israelites, That they limited the Holy One of Israel, Psal. 78.41. When men tie up God to their circumstances in the fulfilling of his promises, or his threaten, they limit God. Now this is a great sin, God is a free and a powerful Agent, he works by means, or without means; sometimes by means that seem probable, sometimes by such as have no appearance of probability to produce the effect: he can work how, and when, and by whom he pleaseth: he that fixeth God to his circumstances, secretly saith, It must be thus, or no way; by this means, and by no other, now or never. What ground else is there for the expectation or confidence, if God hath no where revealed his Will as to particular circumstances, only as to the accomplishment of the thing in general? God will have us know we are not to limit him.  
4. Such expectations and confidences are usually but introductions to a greater unbelief. God hath promised the things in the plain letter of Scripture: the Vision is sure; vain man would be wise, and search out when these things shall be, and where accomplished, and by what instruments and means; at length he fixeth his eye upon some instruments at work in the world, or some means which he fancieth probable to bring these words into a Being. Upon these he raiseth up to himself high expectations, and groweth very confident, that in such a year the thing will be; and such a person shall be God's Instrument, and by such means he will effect it: It proveth no such thing. What a temptation this often proves to men, to believe nothing of the thing; but because they have deceived themselves in expectations and confidences, for which they have no ground, to think also that God hath deceived them, and there shall no such thing at all be as he hath promised?  
5. And lastly, These expectations and confidences prove oftentimes very great temptations to the use of unlawful means, in order to the bringing about of what we would have, and know God will bring to pass; and do but fancy that he will do it at such, or such a time, or by such and such instruments. The story of the Anabaptists in Germany is a dreadful story to this purpose; There is a world of evil in these vain confidences and expectations, and consequent to them, which God sometimes punisheth in a more smart and severe manner, as he did to those Rustics, that so much disturbed the Civil peace in Germany; but generally punisheth by disappointments, to bring us to a regular trust and confidence in him, where we have a plain and sure word to fix our foot upon.  
Thus I have showed you the reasonableness of these cross motions of Divine Providence, in point of Divine Justice; that God might punish people's sinnings in them, and caution others against the like guilt.  
2. Let me (in the second place) show you the reasonableness of it in order to the glory of God; which I have often told you is the great end which God aims at in all his great Works, whether of Creation, or of Providence.  
1. The work is more eminently seen to be the Lords, although he in effecting it, maketh use of instruments and humane means. God doth not always, yea, he doth not ordinarily work miraculously, but maketh use of rational means, and worketh in, with, and by them. Now if God in these workings should make use of means, and instruments, and circumstances, which our fancies prescribe unto him; we should be apt to overlook the mighty Power and Efficiency of God in the means; for the more we have a prospect of an event in the second Causes before it comes, the less we see of the first Cause in it. But when we see ourselves disappointed in all our expectations, as to time, persons, means, circumstances, and the thing brought about by persons we thought not of, at a time we looked not for it, by means not at all in our eyes as probable to effect it; the more is the hand and power of God seen in the effect, while we cry out, This is the Lords doing, and it is marvellous in our eyes.  
2. Again, God hath more Glory from the Prayers, Humiliations, and Praises of his people. By these things God is glorified, as his Will is done, as his Power is recognized. Disappointments produce more extraordinary Prayers and Humiliations: when we meet with them, we see the folly of our rashness, ungrounded confidences; and see reason to lie low before the Lord, with more fervent Prayers to God, to take his work into his own hand, and having manifested to us our follies, now to declare his own wisdom, that having broken our arms of flesh, he would now make bare his own holy arm; and the fulfilling of his word at last by means and circumstances not known to us, produce praises, adore, and admirings of his infinite wisdom, and further confidences in God for the time to come; when we see arms of flesh broken, and find our bruised reeds and broken staffs but running into our hands, and wounding us, instead of helping us. I have done with the Doctrinal part of this Observation, I come now to the Application of it.  
Use 1. The first Use may be, Not to wonder at disappointments of this nature, and to take heed they be no temptations to us. Here are you see two branches: 1. Not to wonder at them. There is nothing more ordinary; it is not often that a Church, or body of people, or a particular soul, or person, obtaineth any great mercy or deliverance in the way they looked for it, or at that moment of time they expected it in. God delights to surprise his people's hearts with joy and gladness: we are sick, and we are ready to think such a person, and by such a means, must heal us: the cure comes quite another way. Naaman thought the Prophet would have come, and laid his hand upon his leprous body: the Prophet bids him go and wash in the waters of Jordan. We are in terrors, in troubles of mind, etc. and we are ready to think, such, or such a Minister must speak to us, and then we shall be relieved; he cometh, and applieth what help he can; we are yet disquieted, and find no relief at all; the mercy comes at last quite another way: Mercy comes to God's People, as Judgement (ordinarily) comes upon sinners, in a way, and upon a day they looked not for it: when with Agag they say, Surely the bitterness of death is past: I say, so mercies ordinarily come to God's People, in an unlooked-for time, in a way, and by persons they looked not for it by.  
2. Let not such disappointments be temptations to you: Let them not be temptations to make you distrust the promises, or to use any unlawful and indirect means to obtain your desires. It is not God that hath deceived you: you have but deceived yourselves: God hath made you certain promises of the things; you will limit him to do it by such a time, by such means, by such persons and instruments: The promises express no such things, but have left God to his liberty. You have no reason to distrust God's word, because you have disappointed yourselves.  
Use 2. Let us make this use of the Observation, To embrace the promises, and to depend upon God for the fulfilling of them, without limiting him as to circumstances. Let us do this as to those great promises which are behind to be fulfilled: as to the destruction of Antichrist, the calling of the Jews, the second coming of Christ, the more happy and calm state of the Church, etc. The Scripture seems clear as to the things, that they shall be; but it is far from being clear, that it shall be in such a year, or by such a mean or instrument; there is nothing particular of this nature for a good Christian to set the foot of his faith upon. I have showed you, there is a great vanity of Christians in these things. I know Christians have a very great curiosity to search dark Prophecies, to find out the particular circumstances for these things: I cannot commend their diligence; it is much like the hard labour and study of those that have been studying the Philosopher's stone; a great deal of money, and much more precious time hath been spent about it, nothing yet effected; no more hath there been in these things: men have wearied themselves in vain, and their study hath been but labour and travel. 2. Again, As to promises that concern our particular souls, for comfort, for a victory over temptations, etc. they are many, they are exceeding sweet; but they are general, not to this or that individual person, but to such as love and fear the Lord, to persons under such or such qualifications; they are exceeding sweet, but they are not made with circumstances. God will have his people trust him, he will have them wait for him. Take heed either of saying, These things shall never be: this is to give the lie to the God of Truth. God says thou shalt live: thou sayest, I shall die, I shall fall by the hand of this temptation: and take heed of saying, If it ever be, it must be by such a time, by such a Minister, it would have been by such a Minister, etc. This is to limit the Holy One of Israel; thou knowest not the ways of God, it is a knowledge too high, too deep for thee: Providence usually bringeth home, both the promises to the Saints, and the threaten to the Sinners, in a way quite different from what they looked for, or it may be expected it in.  
I have spoken enough already to take Christians off this; but yet because it is a great point, a thing wherein we are prone to slip, and wherein our slipping is more than ordinarily dangerous: let me spend a little time further to argue you out of this vanity, and to direct your Souls in the expectation of the fulfilling of Divine Promises.  
1. Consider how much the strength of your souls is spent, and how vainly, in the expectations of your own fancies. As the expectation of that for substance, which God never promised, is but the expectation of our own fancy: so neither is the expectation of what God hath promised under such circumstances as are no part of the promse. Now the strength of our Souls runneth much out in such expectations: Let a man but fancy, that in such a year Babylon shall fall, The Jews shall be called; The thousand years shall begin, That by such a time the Church in distress, or his Soul in distress, shall be delivered: It is strange to observe, how the Soul will spend itself upon such a Notion; the thoughts of men run upon it, their wits are bend to interpret dark Scriptures into their own fancies: it presently becomes the main article of their faith, and the great argument of their hope, and the whole subject of their discourses; and at last (possibly) they are enforced to acknowledge, that they had a lie in their right hand. The Prophet useth the expressions upon an higher argument; but yet they are applicable here: Why spend you your strength for that which is not bread, and your labour for that which will not profit? There is nothing that is bread for a Soul, but the Word of God; it hath pitied my Soul many times to observe many (otherwise I hope serious persons), how they have spent themselves in such Inquiries and expectations as these.  
Consider (secondly) how the faith of your souls is often endangered and shaken by your disappointments in these things. I do but name this again; for I before enlarged upon it. How ready are we to  the Promise wholly, because it comes not in the circumstances that we fancied it would come! The Apostle was ware of this great Evil; and therefore when some had been prophesying in the Church of the Thessalonians, of a sudden coming of Christ to Judgement, he writeth to that Church, 2 Thess. 2.1, 2, Now we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that you be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us; as if the day of Christ were at hand. Let no man deceive you by any means. The Apostle saw that this hasty and ungrounded expectation of Christ's coming, under such circumstances as he had now here revealed, did not only tend to the troubling of Christians when they saw themselves disappointed, but also to the shaking of their faith, as to the thing itself: and therefore beseecheth them, by the coming of our Lord Jesus, and by their gathering together unto him: what can be the meaning of that, but this? If ever you expect the joyful coming of Christ, and would keep your faith steady as to it; if ever you would be with us gathered unto him, concern not yourselves in those who would limit the Promises to the circumstances of their own fancying: Let them pretend Revelations of the Spirit, or wrest the word of God; yet faith the Apostle, let them not deceive you. You have an eminent instance of this shaking of Christians faith, so consequential to this limiting of God to circumstances, Luke 22.31. There was a Promise of redeeming Israel: Christ had been crucified, and three days were passed, and they had heard nothing tending to their expectation: say they, We trusted it had been he which should have redeemed Israel: and besides all this, to day is the third day since these things were done. Their faith began to shake as to the main Promise, because Providence in the accomplishment of them, did not fit it with the circumstances which they had fancied.  
Thirdly, Consider, it much hindereth that duty of waiting upon God, which the Scripture so often presseth upon us. I need not mention particular Scriptures: there is hardly any one duty more pressed upon Christians in Scripture, than this patiented waiting upon, and for God. Now how doth that Soul wait upon God, that limits God to his circumstances of time, place, means, persons? he indeed waiteth upon those circumstances a while; but when he is disappointed as to them, he knoweth not how to wait upon God any longer. The Soul which truly waiteth on God, leaveth circumstances unto him. You will say unto me in the next place, What then is the duty of a Christian with respect to the Promises, whether concerning the Church, or his own soul in particular? I answer, to receive and embrace them, and be persuaded of the truth of them, and leave unto God the way, time, manner, and circumstances for fulfilling of them, which he hath not revealed: going on in the way of our plain duty, till God shall please to give a being to his Word. You shall see your duty, Heb. 11.13, These all died in the faith, not having received the promises; but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. What promises were these? The promises of Canaan, of the Messiah. Abraham saw Christ's day, and rejoiced (saith our Saviour); They received these promises in their ears, God revealed his will for these things; they saw them afar off, as things like to come to pass many years after; they were persuaded of them, of the truth of them, that God would give them a being: they embraced them with thankful believing hearts, and lived so, as that they confessed themselves strangers and pilgrims of the Earth; in a constant course of self-denial, and fulfilling the will of God, and in a crucifixion to the World: they never stood troubling themselves to search out the particular time, and circumstances, when, and which way God would do these things: but kept in the faith of the Promise; leaving circumstances unto God: Let us go and do likewise. I shall conclude this discourse with a Text of our Saviour's, Luke 17.20, 21, And when he was demanded of the Pharisees, when the Kingdom of God should come? He answered and said, the Kingdom of God cometh not with observation: Neither shall they say, Lo here, or Lo there, for behold the Kingdom of God is within you. Let me a little open these words to you: The Kingdom of God, that is, the great things which concern the Kingdom of God; these are not brought to pass, and come not with Observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that's the Original phrase, we translate with Observation. There are divers interpretations given of that Text: Not with a superstitious observation of days, months, and years; so some make the sense, according to that of the Apostle to the Galatians, You observe days, and months, and years: I am afraid of you, etc. And Rom. 14, 17, The kingdom of God is not in meat, and drink, but righteousness and peace. Some understand it of external Observations of meat and drink, such as God had commanded to the Jews: but the most, and most valuable Interpreters agree in one of these two senses: which indeed well considered, both make but one.  
1. So as it may or can be observed. Thus Brugensis, Piscator, and Beza, who indeed translates it, Ita ut observari possit; so as it can be observed. Theophylact understands it of the time; so as the time cannot be fixed, nor the place neither. It followeth, Neither shall they say, Lo here is Christ, or lo there.  
2. Not with a worldly Pomp, Splendour or Ceremony. Thus Stella, Chemnitius, Erasmus, Piscator, etc. This is the same indeed with the other: and therefore they generally add, ut observari possit, we do not use to observe the coming of a Kingdom, but by observing some Pomp, Splendour, etc. preliminary to it. Now (saith Christ) the Kingdom of God cometh not so as it can be observed, it stealeth upon men and surpriseth them: it cometh not by observation. Christ indeed hath given us general signs of his second coming, and of the end of the World, etc. But he hath also added, Of that day and hour knoweth not man. I suppose the same thing is to be said as to the Promises for calling the Jews: for the expected peace, and tranquillity of the Church of God, when the usual years shall begin, etc. Believe the thing, pray, wait, that is all which we have to do in the case.   

SERMON XIX.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am yet proceeding in recommending to you some further Observations I have made upon the motions of Actual Providence, in the execution of the eternal Counsels and Purposes of God; and fulfilling his Word, whether of Promise or Threatening. Four I have done with: A Fifth I shall now offer and discourse a little upon it.  
5th Observe. The Actual Providence of God, in the production of its great works, relating to his Church, or the particular members of it, doth ordinarily suit or fit the circumstances of the world, or the circumstrances of particular persons, to the work he intendeth to produce.  
I say Ordinarily. Every Rule must have some Exception: especially such Rules, as upon observation we fix concerning the methods of Divine Providence. The infinitely wise God treadeth not always in the same steps; I say, in his great works relating either to the Church, or to such particular persons as are members of it: These two, I before told you were the great Objects of Special Providence. As Canaan of old was the Land which God cared for, upon which his Eye was, from the beginning of the year to the end of it: so his Church still is, and to the end of the World will be the object of his more special care; and with reference to which, Providence produceth its most remarkable works: Hence you shall observe throughout all the Scripture, though mention be made of such other Sons as the Patriarches had, and other Nations and Princes contemporary with those of the Jews, are named; yet very little of their story is recorded, and that only subservient to the story that was to keep a Record of God's deal with his own people. This makes me restrain the Observation to the Church and Members of it; and that which I recommend to your remark is, God's ordinary fitting the circumstances of the adjacent world (which lies round about the Church, as the mountains about Jerusalem, or the Nations of old about Canaan) to what he is producing in his Church; and the particular circumstances of persons, to the work God hath to produce, more eminent with relation unto them.  
1. I will show you this, with reference to the productions of Providence, relating to the collective body of his people, which we call the Church.  
2. With reference to particular persons, that have relation to this body, in matters of an outward concern.  
3. With reference unto the souls of his people, in matters of a more inward and spiritual concern.  
1. With reference to the great products of Providence relating to the body of his people, called the Church.  
1. The Jews (you know, under the Old Testament) were the only people that could lay claim to this great Name, To whom God was nigh, in the midst of whom he dwelled, whom he so often delivered, and for whom he so signally engaged. Great works of Providence we read of relating to them: their deliverance out of Egypt, and conduct through the wilderness; their bringing out of Babylon after their seventy years' Captivity, and re-building their Temple and City. The sending of the Messiah. When the Providence of God sets about these works, let us observe how God fitted circumstances to these great products, making every thing beautiful in his time (as Solomon saith in Eccles. 3.11.) In the bringing of the Children of Israel out of Egypt, God did two things: 1. He brought out the Jews out of a Nation where they had been bred, and lived some hundreds of years: His Providence now fitteth circumstances to this; it suffereth the King of Egypt most miserably to oppress them, so as they were weary of their lives. It is hardly else conceivable, that they would willingly have quitted their possessions, and their Native-Countrey, to obtain a land promised 400 years before; and that not without overcoming the difficulties of an howling wilderness, and many years fight. The Providence of God also destroyeth Egypt by Ten successive plagues, else the King and his Servants would never have let so many 100000 persons go out of their Dominions. Circumstances were fitted by God to the design of his Providence: they must be grievously oppressed, that they may be made willing to go; and Pharaohs People and Nation must be destroyed, that he may suffer them to get into a body for a march, and furnish them with a viaticum for their journey. Pharaoh and his Army must be destroyed; alas, the Israelites are in no circumstances fit to fight them: the Sea shall divide itself, they shall see the Israelites go through safely as on dry ground: this shall allure them to follow them, than the waters shall return and swallow them up.  
2. God brings this people out of Babylon: he had promised, that after 70 years they should come out; Cyrus, he conquers Babylon just at that time, and it was his interest to let them go, as much as it was the interest of the Kings of Babylon to keep them there: He thus endeared the Jews to him, and thus transplanted a Colony; yea, and secured Jerusalem to his obedience, which was before under the Command of the Babylonians, who were his Enemies.  
3. The sending of the Messiah was a great product of Divine Providence: he was to introduce a new way of worship, to preach (what to them in their corrupted state) was a new Doctrine: had the Jews been in their height, this would by no means have been endured by them: See how God fitteth the world's circumstances, to this great product of Providence: The sceptre is departed from Judah, and the lawgiver from his feet: the Jews are become Tributaries to the Romans, and under their power; so they were not so brisk as they would have been: There is a general peace over all the world, so as the Romans were not so jealous of making parties and factions: people were more at leisure to listen to the Gospel, and Prince of peace. Now comes the Lord Jesus Christ. If we should carry the business a little further, What great work hath God ever done since, in which we may not see a remarkable fitting of the world's circumstances to the production of it? I will instance but in one or two things, referring to the Protestant-Reformation.  
Our reformation you know was begun in the time of Henry the Eight; How did God fit our circumstances to it? King Henry shall fall out with the Pope, because he will not allow his divorce, and so shall break with him, and set up a purer course of Religion; it was hardly to have been imagined, how England should have been freed from Popery at another time, by the advantage of the chief Magistrates assistance.  
There was a strange concurrence of Divine Providences in the reformation which was begun in Germany. Luther was raised up, a man of a most invincible spirit and courage: Printing was found out afew years before in that very Country, in 1440; by which means, Luther's, and others books were presently diffused throughout all Europe, [V. Sculteti annals, l. 1. c. 1.] The knowledge of Arts and Learning, were just restored to the world, after the long darkness and ignorance in which Popery had muffled the world. Many secret favourers of Religion were admitted to great places in the Popish-Church, who either out of favour to the reformed Religion, or out of love to their learning, shown great kindness to the first Reformers: several great Princes of Germany were also prepared; some possibly out of conscience, others out of principles of honour, favouring and protecting Luther. In short, the Providence of God hath hardly at any time produced any great work, in the change of the State of the Church, or of any Kingdom; but his fitting of the circumstances of the world to it, have been strangely obvious and remarkable to every observing eye.  
2. Let us, secondly, take a view of the Providence of God working as to particular persons, with reference to things of a more outward concern: take it in the instances of Joseph, of David, of Haman, of the three Children, and Daniel. David was to be brought to be King over Israel and Judah; from a Shepherd's boy, to be a great Prince; he shall first kill Goliath; he shall be sent for to Court, to drive away saul's evil spirit with his Harp; he shall marry, the King's Daughter, and grow great with Jonathan. Joseph is to become a great man in Egypt; he shall first be recommended to Pharaoh, grow great with him, a famine shall come, he shall save much people alive; and thus be in great honour, and in a capacity to serve his Father's family. The Providence of God designs to preserve the Jews, to advance Mordecai, to ruin Haman. An Hebrew Lady, by a strange Providence shall come to be Queen, and one that shall be Mordecai's Niece. Haman shall be found upon the bed with Esther, and mistaken in his Compliment to her, as if he had a design to force her, etc. Infinite are the instances which might be brought.  
3. Let us consider the motions of Providence with reference to the souls of people, as to their best and most spiritual concerns. If God hath much people in Macedonia, St. Paul shall be called thither: he ordereth Ministers to places, or particular persons to a Ministry proper for the work, in a strange way many a time, when he hath a design to do good to particular souls. But here let me recommend one observation to you; When he designeth the trial of a Child of his, with inward troubles and temptations, he usually fits it with an unhealthy body, suited to such impressions; and when he designeth the restoring of quiet and peace to the spirit, he ordinarily fits it with an healthy body: Not that all the trouble and disquietudes of the spirit floweth from the indisposition of the body; the contrary is evident enough to any who diligently observe Christians at such times, and may know many others under the same kinds, and possibly greater degrees of bodily distempers, whose minds are not so disturbed, who have no such temptations, etc. But seldom it is, but such inward troubles are circumstanced with bodily disturbances; and so on the contrary, it is rare to find a peaceful, quiet, rejoicing spirit; but it is suited also with a freedom from bodily distempers, especially such as have an influence upon the head, and affect that. But I shall enlarge no further upon what is so evident to any who observeth any thing of the motions of Divine Providence.  
Reas. Now the Reason of this is evident; Because, though the Providence of God sometimes produceth things miraculously; yet it ordinarily produceth them by the way of means: some means, although possibly not adequate, and fully proportioned to the production. The Providence of God is a servant to his Glory: that is the end for which it works, for which it always worketh, and can work for no other end: but it doth not always work for the glorifying of God in the same Attribute: sometimes it glorifieth his Power, sometimes his Wisdom, sometimes his Goodness and Mercy, etc. It glorified Gods Power in the destruction of Pharaoh; he was ruined by the immediate supernatural hand of God; but ordinarily the Providence of God worketh by means, and the Wisdom of God is most eminently seen, in contriving, and ordering, and disposing means unthought-of; and yet ordinarily the Power of God is also glorified, the means being such as are very unlikely, or improbable to produce such an effect. Now this being granted, that the most ordinary way of Gods working is by means, little or much; there must be an ordering and preparation of them: and this is the reason of Gods fitting adjacent circumstances to his work which he produceth; those circumstances, being the ordinary means, which God thinks fit to make use of, to work in, with, and by. And here the great Power and Wisdom of God is seen, in ordering the affairs of the world, so as they shall suit his great designs and purposes, that men see reason to cry out, O the depth of the wisdom and of the Counsel of God So that, look as God did not bring man into the World, till he had fitted the World for his use and Government; nor doth bring any creature (by his continued Creation) into the World, before its table is prepared: the Fly, the Silkworm, etc. doth not prevent its meat; so neither doth God's work prevent the means, by which he designeth the accomplishment of it. Thus every thing is brought forth in its time, and every work of God is thus made glorious.  
Secondly, God by this means, putteth a wonderful beauty upon his works of Providence. The beauty of any creature, you know, doth not only lie in the colour of it, and the loveliness of that; but in the Symmetry and proportion of all its parts. Hence our Eye judgeth sometimes a person that is of a good complexion, to have little or nothing of beauty; but a good mixture of colour, with a good symmetry and proportion of parts, must concur to a perfect beauty. God's work is perfect, and his ways are Judgement, Deut. 32.4, and he is excellent in working, Jer. 32.19. The glory of the Lord is much concerned, not only in the goodness of his works; but in the perfection and beauty of it. Now it adds much to the beauty of a work, when it is brought forth in a fit season, and is as an apple of gold in a picture of silver. The unlooked-for concurrence of all circumstances to the production of any great work of God, makes it appear very admirable in our Eyes.  
Thirdly, God doth by this means wonderfully glorify, both his Power and his Wisdom, in the Eyes of the men of the World. 1. His power: when men see the whole Creation sequacious to his Will and Counsel; that assoon as he gins, and sets out in any work, there is a fudden change in the creature, and all of them follow him in his paths. As the power of a great Prince is herein magnified, all his Subjects possibly are secure and at quiet, and peace, and think nothing of the Prince's counsels: But no sooner doth he set up his Standard, or cause his Drums to be beat up, but presently all his Subjects are in arms, and ready to follow him, upon what designs he pleaseth to lead them. This speaketh now the great power and influence, this Prince hath upon his Subjects. So now, to observe the World as it were all at quiet, and minding no such thing, and God then beginning some great work, and as it were setting up his Standard; and it is no sooner up, but all men flock to it, as if it had been a design laid amongst them. To make it plain by an instance; The whole World almost was in a dead sleep of Popish-ignorance and superstition, and in all humane appearance, none thought or dreamt of any Reformation: God no sooner proclaimeth his design of Reformation, and useth Luther to set up his standard at Wittenberg 1516; it was but by a pitiful Monk: but as if this had been a design of a long contrivance in the World, and laid in the several parts of Germany, Duke Frederick the Saxon-Elector, falls in with him; Franciscus Picus Mirandula, at Rome persuades a Reformation, Marquis Caracciolus, and Bernhardenus Bonifacius, Marquis of Oria turn Confessors at Naples: Zuinglius stands up for Reformation in Switzerland; Myconius, at Thuring (I think all in a year) and then other parts in Germany, till the Reformation had overspread the greatest part of Germany. What a wonderful Specimen was this of the power of God upon men, upon the hearts of men in the World? yea, and thus the Wisdom of God is wonderfully magnified: for by this means all the World comes to be convinced, that God could not have begun, or done his work in a fit time. Indeed, God could have done it with equal advantage at any time, having at all times the hearts of Princes, and of all men in his hand: but those that do not so wistly consider the influence of God upon men's hearts in the cause, and only view humane circumstances, when they see God bringing forth his work, at a time when the World is prepared and fitted for it, must adore the wisdom of God in it.  
Fourthly, God doth by this means check the haste and precipitancy, and rashness of our spirits, and show us our own folly. We are very prone to prescribe to God, and to limit the holy One: Wilt thou at this time restore the kingdom to Israel (say the Disciples)? Now when we see God disappointing our hopes and expectations, and bringing forth his work in his own time; when the world's circumstances fit it, and all things concur to it; then we understand our own folly and rashness, and that our spirits are too hasty; then we see, that if the work of God had been brought forth in our time, it had not been half so easily effected, nor half so beautiful. Methinks here we are like some foolish, ignorant children, that view the Carpenter at work about some goodly frame of an house: the Carpenter you know, doth his work by degrees; first he fitteth one piece, and layeth it by him, than another, and so a third: The child vieweth this, and not understanding the contrivance, he is every day crying to his father to set it up; Father, when do you set up the house? shall it not go up this day? to morrow, &c The child thinks that there is nothing to do, but to set up this piece, or that piece: but his wiser Father, knows that he must have every piece fitted and prepared, the joints and the tenons ready to couple one piece to another; or it would be to no purpose to begin to set up the building, before it were framed, and one part coupled to the other: The child at last, when he seethe his Father set it up all, and the parts fitted one to another, than it gins to see its self a fool, and to understand that its Father was wiser than it; against another time it learneth wit, to let the Father alone to his own wisdom, time, and contrivance. The Father might have lost his pains, and spoiled some pieces of good timber, and done nothing else, in sooner harkening to the child's importunity. It may be the child in its haste, hoists up a piece of timber, but it falls down upon him, and bruiseth him, etc. It is much the same case with us: we look for a Reformation, we believe God will sit as a Refiner upon Zion; we cannot let God alone to his own time, till he hath fitted the world's circumstances to his design; but it may be we are hastening of God, not only by modest prayers, submitted to his will (which is our duty), but by murmur and repine at God: It may be we, like the hasty child, are hoisting up some pieces of timber, encouraging some or other to begin it irregularly; and by that means get nothing but a knock, or a bruise, and lose such Instruments as might have been useful. But at last, we see God bring forth his work, the world is (as to its circumstances) fitted to it: then we see our folly. David was anointed to the Kingdom of Israel and Judah; after this, he is called to Court, he is made the King's son-in-law: If any one upon this should have made a party for David, to have rend the Kingdom from Saul (a defensive party he indeed had to protect him from saul's rage, but no more), he had undoubtedly but made himself a prey. But David waiteth year after year, till God had fitted the circumstances of that Kingdom to his design: till Saul and Jonathan were gone, and the people's hearts were enamoured, and set upon David, and the Captain of the Army was turned also to him; and when these circumstances concurred, than he brings forth his great work, and setteth his Servant David peaceably upon the Throne promised unto him. Thus far I have enlarged upon the Explicatory part of this Observation: I now come to the Application of it.  
Use 1. In the first place, Let us learn from hence, to adore the wisdom of God, in his great productions of Providence. There is much, very much of God to be seen, in his great products of Providence: but he is to be seen in them, in nothing more than this, his adopting and fitting the world to his designs. With how much blood must David have come to the Kingdom, the children of Israel been brought out of Egypt and Babylon, had it not been for this? Oh, the infinite, unsearchable wisdom of God his footsteps are not known, his ways are passed a creature's finding out. Wisdom in action is then much seen, when the action is not attempted, but at such a time as it takes effect. The wisdom of the Smith teacheth him to strike, when the Metal is hot and malleable. The wise General opens not his trenches, till all is ready to make the Sally, or assault: nor springs the Mine, till it be carried right under the wall. Herein is the infinite wisdom of God seen, that he attempts not a great work, until he hath accommodated circumstances to it.  
Use 2. Secondly, Observe from hence; That the miscarrying of a good design, must be the product of man's improvidence; not of God's directive Providence. There are many instances might be given of men's miscarrying in a good design, that is, in the attempt of things which God will certainly bring to pass. How many have perished, in their undertake of works of Reformation, their works miscarried? The Providence of God, is not indeed excluded out of these events: it permitted those persons so to act, it governed their action: But it was their own ungrounded zeal and sinful passions, and undue precipitancy that caused their miscarriage. God's effective Providence never miscarrieth in its designs; for it always, either produceth a thing by an almighty-Power, miraculously; or else so fitteth the world's circumstances aforehand, that if it be to be done mediately, it is certainly produced. It is only man's haste and misguided zeal, that makes any good work abortive. By a good work here, I understand, whatsoever is made the Object of a Divine Promise; and (by the way) this may teach us, not to let go our hold on the Promise, upon any such disaster. If the work be of God, if it be any thing which God hath promised, it shall be effected, though it may miscarry in a first, or second undertaking; either because the Providence of God is driving another design, viz. in the accomplishment of it, first to punish some undertakers in it for their sins, which was the case of the Israelites against Benjamin, and against Ai; or for their precipitancy, and rash setting upon it out of God's time; or their ill-managery of it: yet let not your faith fail in the Promise, for the work shall revive in God's time, when he hath fitted the World's circumstances a little better to it; it shall go on. But thirdly,  
Use 3. Let me call upon you to Observe this in God's providential Dispensations, both towards the Church, and towards your own Souls in particular: Whoso is wise, observeth these things (saith the Text), and he shall understand the lovingkindness of the Lord. This is a very observable thing, it will make us spiritually wise, it will make us to understand much of the Lords lovingkindness, in the products of his Providence. 1. I say first, it will give us spiritual wisdom, and in a great measure make us to understand God's time for the production of his great works; and very much guide us, as to our duty in the use of means: what, and of what nature is seasonable, and proper for us to make use of. For Example, There is a great expectation of the Conversion of the Jews; whether the whole Body of them shall be converted, or no, and whether they shall return to Jerusalem, and again build, and inhabit, that once holy City, I cannot say: But the Scripture seemeth to incline very much, That there shall be a far greater conversion of them, and calling of them in, than yet hath been. But to look for this suddenly, or to fix it upon any certain year, must needs be a very great, an idle and groundless vanity: we must first see the World's circumstances much better fitted to it, than we yet do; whilst either the lives, or blasphemies of the Jews are such, as it is not reasonable that Christian Princes should endure them in their Territories; or the spirits of Christians are such, as they will not so endure them, or such Idolatries and Superstitions are amongst Christians, as are abomination to that people: the circumstances of the World do not seem fitted to the production of such a great and noble work. If we should live to see the bitterness of the Jews against Christ abated, and the bitterness of Christians Spirits against them more generally allayed; The lives, and worship of Christians more reform from such superstitions as they abominate, and the lives of the Jews more reduced to rules of Christians; we might then hope for something of this nature, and judge God's time at hand. To give another instance: Protestants do believe, or at least did (till of late some have begun to doubt it) That the Pope of Rome was the great Antichrist: That wicked one, of whom the Apostle prophesied, 2 Thess. 2.8, that should be revealed, whom God would consume with the spirit of his mouth, and with the brightness of his coming: He it is, ver. 4, who opposeth, and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. The mystery of his iniquity began to work, even in the Apostle's time, though there was none of many years after owned the name of Pope; or arrogant title of Universal Bishop, or Vicar of Christ, etc. But the Apostle, ver. 6, tells us, there was something which then hindered his being revealed, and would let, until he should be taken away. The Roman Empire hindered, nor is that hindrance yet taken away. 'Tis true, there is but a stump of that Empire remaining in Germany, Spain, France, England, many other great boughs are lop'd off it; but most of them kept their Antichristian favour, though they changed their temporal Lords, and set up for, and by themselves, as to temporal subjection and dominion. You see and hear how fierce, the French, the Spaniards, the Portugals, etc. the house of Austria, are for the Romish Religion. 'Tis true, England hath broke that yoke off its neck; so hath Holland: the Gospel hath got a great foot in Germany, France, Denmark, Poland, Sweden, Hungary; but yet the Devil hath a large Chapel in most of those places. It is the National Religion of France, Spain, Portugal, Italy, the Imperial Proper-territories. God is fitting the circumstances of the World, much to his promised Work; of destroying this Antichrist with the spirit of his mouth, with the brightness of his coming. England is fallen off, Holland is fallen off, a great part of Switzerland, many Cities and Territories in Germany, Sweden, and Denmark; great numbers in France. God is by degrees doing his work, and a great deal is done within the space of a hundred and fifty years' last passed (for it is no longer since Luther began to shake his Throne): but yet the circumstances of the World do not look, as if it were like to be a work we should see in our age; nor it may be our children's children. Methinks the Scripture looks, as if that man of sin should die a natural death, not a violent one. I mean, that that Religion should be loathed out of the World, not fought out of it; God will consume it with the Spirit of his mouth, and with the brightness of his coming: Not by might, nor by power, but by my Spirit (saith the Lord). I tell you but my judgement, that before the fall of Antichrist, you must yet see a greater falling off from Popery, by the Princes of other Nations and their people. The World's circumstances do not yet seem fitted to that great Work: God may work Miracles in the case, but I know no ground we have to expect them. I am very confident that Antichrist is in his wane, much past his full, declining every day; and therefore the fears of some, that that ridiculous Religion should again overspread England, or Holland, or any other reformed Church, do not much afflict me: I take that for granted, that Babylon is falling; but when we shall hear that joyful sound, Babylon is fallen, Babylon is fallen, that I cannot tell you: but in the general I think, we must first see the World otherwise circumstanced than it is.  
2. By this observation of the motions of Providence, you shall also understand much of Gods set time, as to showing mercy to your own particular soul: viz. when your bodily, or spiritual circumstances are fitted for the desired mercy.  
1. I say first, when your bodily circumstances are fitted to it. There is nothing more evident, than the dependence of our minds upon our bodies, and the influence that some bodily distempers (especially) have upon our souls and minds: now although it be true, that God can work miraculously, and by light can break through a darkness, be it never so thick, and ravish a Soul with unspeakable joy and peace, though at that time it be yoked to a dark, cloudy, melancholic, disturbed body: yet God useth not to work Miracles ordinarily, but to move in a more ordinary course of Providence, by the use and application of means that are proper: so that as it is seldom, but God useth the disorders and disturbances of the body, to influence and afflict the mind, and to be (at least an adjuvant) cause, when he will trouble a Soul: so he usually restoreth health, and a better constitution of body, when he intends to restore peace and quiet, and a composure of spirit; I say, ordinarily he doth so. And hence again in the next place,  
3. We by giving attendance to this Observation, may learn our duty in reference to the use of Means, so as to use what is proper to its season: for there is great wisdom to be used in apportioning means. For Example: as to the bringing down of Antichrist, if God's time be not come, the means are not, girding our swords upon our thighs, etc. (I question whether that will ever be a Mean proper to be used in that case); but endeavouring by all means possible, to loathe the World of Popish superstitions and ceremonies, and all the idolatry of that Synagogue, and of all the cheats they put upon the World, and alienate the hearts of people from them. So for calling the Jews: the means to be used is not inciting them to get into a body, and heading them, etc. but to convince them of their errors, to endeavour the sweetening of their spirits, the enlightening their minds with the knowledge of the truth of the Gospel; and reconciling them to the Christian Religion, and showing them the Examples of an holy life and conversation. So in case of particular Souls, where the discomposure of the mind, is originated in, or further advantaged by bodily distempers (which is a thing very frequently happening); I do not take it to be the duty of a Christian, merely to pray and hear, but also to use natural means proper for the abating of these distempers: yet not this, without Prayer and use of Ordinances, both for the blessing of God upon such means, and for the further influences of his supernatural grace; for God fitteth the circumstances of the person that is to receive the mercy, to the desired mercy, when he intendeth the bestowing of it; as well as the circumstances of the World, to the mercy which in his set-time he intendeth for his Church: so, as I say, this observing of this method of Providence duly attended to, addeth spiritual Wisdom to a Christian, as in discerning of God's time for mercy; so also in directing him to his duty, as to proper means to be used by him in the way of his duty, in order to the obtaining of the mercy; teaching him to know, what Israel ought to do: what a good Christian ought to do under the circumstances, under which God hath brought him.  
2. By an attendance to this working of Providence, you shall understand much of the lovingkindness of the Lord; very much of the goodness and love of God to Nations and Churches, is seen in this his fitting of the world's circumstances to his designs, before he produceth them; as his designs are effected without tumult and bloodshed, which otherwise through men's opposition to it, would not be avoided. With how much bloodshed (in all humane probability) must the Children of Israel have first came out of Egypt, then out of Babylon, had not God fitted the circumstances of the world, to those designs of his Providence? Who could have imagined, either the first Plantation of Gospel-Doctrine and Churches, or the after-reformation of it, when Popery had everywhere obscured it, had not God by an infinitely-wise Providence, first fitted the circumstances of the world to his own works? To give you an instance, so late, that it is in most of your memories. The Restauration of our present Sovereign, was a great work of Providence; had not God fitted the circumstances of the three Nations for such a work, with how much tumult, confusion, and bloodshed must it have been effected? It were easy to make the same observation of particular Providences, relateing to ourselves; we shall find that God brings forth his works in their seasons, and his season is always such as the Wit and Wisdom of Man, had it been to choose, could not have chosen a fit: He maketh every thing beautiful in his time (saith Solomon). Indeed this is all the beauty of Providence (almost) which we discern: Beauty in persons lies much in symmetry, or proportion of parts, and mixture of colours: There is a Beauty of Providence, that lies in the symmetry and proportion of it to the revealed Will and Promises of God: but the further beauty of Providence lieth in the seasonableness of it, and the fittedness of God's work to the circumstances of the world, or of our persons at that time, when he produceth it. And herein we understand much of the lovingkindness of God. But I shall add no more to this Observation.   

SERMON XX.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am going on in making some special Observations concerning the motions of Divine Providence: Five I have already made and discoursed, I proceed now to a sixth.  
Observe. 6. It usually subordinateth the civil affairs of the world, to the Religious concerns of his Church.  
1. The world was of old divided into the circumcision, and the uncircumcision, that is, Jews and Gentiles: The Jews which were the circumcision, made the visible Church, until Christ's ascension, or at least until he came in the flesh. Since it hath been divided into Jews, Christians, and Heathens; I speak not merely of the name Christians, (that I know was first given the Disciples of Christ at Antioch): but I understand under that notion, such as own Jesus Christ, and the Doctrine of his Gospel: these make up the New-Testament Church, the Gospel-Church: the whole number of them makes up the Church Catholic visible. Those of them in this or that Nation, make up the visible Church in such a Nation. Indeed a particular Organical-Church can consist of no more than so many, as have either explicitly or implicitly agreed to walk together under the charge and inspection of such or such Officers.  
2. But there is a world amongst Christians, as well as amongst Heathens; all Hypocrites, and seeming Professors, who are carnal, and savour nothing but earthly things, make up this world: which is opposed to the invisible Church, which is restrained to the number of true and real Saints, who glory not in appearance, but in truth and reality. Now this Church of God, is that which God hath set his love upon above all other people in the world.  
1. The first and great objects of his love, are those whom he hath chosen in Christ before the foundation of the world, and for whom in time Christ died, and whom God hath effectually called, and translated out of darkness into marvellous light. These are those whom God hath set a part for himself, Psal. 4.3. A chosen generation, a royal priesthood, an holy nation, a peculiar people, to show forth the praises of him, who hath called them out of darkness, into marvellous light.  
2. Next to these is the whole body of the visible Church. To the body of the Jews appertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises, Rom. 9.4, 5. And, as the Scripture mentioneth divers privileges which were peculiar to the Jews, and are to the Church; as to have the Oracles of God, the Word and Sacraments; so doubtless there are many promises which relate to the whole body of the Church, which argue Gods peculiar kindness to that body of people. Whether it be, because God hath more honour from them, than from Pagans, or for the sake of his invisible Church which is amongst them, I shall not undertake to determine, certain it is that the thing is so. Now the Observation which I make, is but a further evidence of this love, that God by his Providence disposeth and governeth the affairs of the world, in a just subordination to the good of his Church; and to those wise ends, which with reference to that he is bringing about: and this is true, both in reference to the Pagan world, and the Christian world; according to the design which God hath, by which he doth design to do good to his whole Church; so he disposeth and governeth the affairs of the Pagan world. And according to the design God hath, by which he designs to bring about good to the sincere Servants of God in any place; so he disposeth, ordereth and governeth the affairs of ungodly men, amongst whom they live.  
This will appear by a twofold Observation, which you shall make:  
1. Concerning the variety of the same people's spirits.  
2. Concerning the variety of their actions.  
1. As to the variety of the same people's spirits, with reference to the Church of God, and those especially in it, that walk more fully and close with God. It is matter of astonishment to those who do not wistly consider the wheel within the wheel, or the spirit of the living God within the wheels, upon which all the great actions of the world do turn: the world is sometimes all in an uproar against those they nickname Puritan, that is, such as exercise themselves to keep a good conscience, both towards God, and towards men, (for that is the true description of such a person); and if profane and carnal men hate some that are otherwise in their Conversation, it is but their mistake, for they think them so; holiness and strict walking, is the thing they hate, revile, and malign: If you were of the world (saith our Saviour) the world would love its own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you, John 15.19. sometimes again the scene is quite altered, that of the Prophet Zechariah is fulfilled: 
Zech. 8.23.  Ten men take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that the Lord is with you: men stand amazed at this. The People of God are the same, walk in the same method of Conversation: but the hand of God is in the thing. Sometimes God designeth in his external Providence to smile upon his people, and give them some breathing-time, a few halcion-days; then they shall find favour in the eyes of the great men of the Earth, and of their lesser neighbours: another time he designeth to scourge and chasten his people, than every one's spirit shall be up, and their tongues let lose against them. Thus it was with the Israelites, God's ancient people, Exod. 11.7. But against any of the children of Israel, shall not a dog move his tongue. The Psalmist telleth us, Psal. 105.23, 24. That Israel came into Egypt, and Jacob sojourned in the land of Ham, and he increased his people greatly, and made them stronger than their enemies, Vers. 25. He turned their hearts to hate his people, to deal subtly with his servants.  
2. The great variety of actions in the world, doth also demonstrate this. In the 12th of the Revelations you have, as Divines think, showed unto John the state of the Gospel-Church, there represented under the notion of a woman clothed with the Sun, having the Moon under her feet, travelling, and in pain. The Devil and his instruments, the Enemies of the Church, set out under the notion of a great Red Dragon, Vers. 3. Having seven heads, and ten horns, and seven crowns: This Dragon was cast unto the earth, and there ver. 13. He persecuted the woman, who had the wings of an Eagle given her, by which she fled into the wilderness, where she was nourished for a time, and times, and half a time, from the face of the serpent, vers. 15. The serpent cast out of his mouth water, as a flood after the woman, that he might cause her to be carried away off the flood. Now vers. 16. it is said, That the earth helped the woman, and the earth opened her mouth, and swallowed up the flood, which the Dragon cast out of his mouth. Very good Interpreters, by the Earth there understand, 
V Paraeum ad loc.  Homines terrenos, per quos, saepe aliud agentes, Deus Ecclesiam suam mirabiliter protexit; The men of the Earth, by whom (though they intent no such thing) God often wonderfully protecteth his Church. God sometimes designeth to scourge and chasten his people for their sins, than all the world is in arms against them; sometimes again, he designeth to increase his Church, and give them further ground to enlarge their Territories, and increase their borders: he then accordingly disposeth the spirits of the men of the world: and the truth is, the various complexion of those Nations in the world, that are Enemies to the Gospel of Christ, and of those persons, that are certain Enemies to the power and practice of Godliness, is a thing, of which an account can hardly be given by him, that doth not consider this; That God hath a people in the world, that are dear unto him, and with whom in the wisdom of his Providence he dealeth diversely, sometimes exalting, and lifting them up; another time humbling them, and keeping them low, and with relation to these he governs the hearts and actions of Princes, and great men, and of the lower sort of men also; subordinating the affairs of the world to his designs, with reference to these people. God hath a design to multiply the seed of Jacob, according to his promise; though there be a famine in Canaan, it shall not destroy them; his Providence directeth one of that family to be sold into Egypt, to become a great man there, to save much people alive, to give them rest, and a time to multiply there peaceably, Exod. 1.7. And the children of Israel were fruitful, and multiplied, and increased abundantly, and waxed exceeding mighty, and the land was filled with them, Exod. 1.7. But there was another part of the promise to be fulfilled, they were to come out of Egypt, and to inherit the promised land of Canaan. God accordingly ordereth the actions of the Kings of Egypt; they shall grow jealous of them, and set themselves to destroy them: He turned their hearts to hate his people (saith the Psalmist) and to deal subtly with his servants. David is anointed to be King over Israel and Judah, and to the Kingdom he must come, the Philistines shall protect him; he shall flee to them for sanctuary against Saul, and they shall afford it him. On the contrary God hath a design to chasten the Israelites, and David their King; the Philistines shall be their constant Enemies, seeking all advantages against them. There is nothing more remarkable in Divine Providence than this is: Who seethe, and is not astonished, sometimes to observe the strange difference in the complexion and inclinations of the wicked world, to Gods little remnant in it? The ebbing and flowing of the Tide (of which none that I know hath as yet given the world a satisfactory account) is not so unaccountable a thing as this is. If we do not admit of the hypothesis of this Observation; Will not any one be amazed to consider how the Gospel should at first have gotten any footing in the world, but for this? What a strange thing it was, that John the Baptist, the harbinger of our blessed Lord, should be suffered to come preaching in the wilderness; and so plainly to point out the coming of the Messiah, that Jerusalem, and all Judea, and all the Region round about Jordan, should go out to him, confess their sins, and be baptised of him: that immediately upon this Christ should come, and meet with that acceptance he did, though indeed it was true, that the generality of his own received him not. That first the seventy, and then the twelve should go out to Preach the Gospel, and Paul alone should carry it from Jerusalem to Illyricum; and the great persecutions should not arise, till the Gospel had got such a footing, that it was not to be rooted out; but they rather tended to the furtherance, than to the hindrance of it. I say these were all strange things to him, that considereth not how God, to this great end, subordinated the affairs of the world. The Jews were then tributary to the Romans, and so in no capacity to show themselves such hinderers of this, as probably they otherwise would have been: The Romans were a great while more careless in the matters of Religion; while the Gospel continued in Judea, it made little noise in the world, and was looked upon but as a division amongst the Jews in matters of Religion: in which the great masters of the world concerned not themselves so much; and when the Apostles first carried the Gospel amongst the Heathens, it was at first little taken notice of, while the Christians grew very numerous; so as ten persecutions, succeeding one another, could not root them out; and the same thing you shall constantly observe in any great works of Providence relating to the Church. It could not have been thought, that Germany and France should have so easily fallen in with the carrying on of the Reformation, if the Providence of God had not first fitted the world for it, by the complexion of Princes, the diversity of their interests, by suffering the ignorance and sottishness of the Popish-Clergy, together with their covetousness, ambition and debauchery, to grow to that height, that they grew an abomination to all men.  
And as it is in the Political and Ecclesiastical body, so it is as to the particular persons of Christians; the Providence of God (ordinarily) disposeth the body, according to the work which he hath to do upon the soul. But that is more foreign to my observation, therefore I shall not enlarge upon it. Besides that I spoke something to it under the former observation, which hath some cognation with this, this only differing from it in this, showing you, that the Providence of God doth not make the Church lackey to the world, but he makes the world lackey to the Church; and subordinateth the business of the world to his own great designs, relating to the Church. Now if you ask me the reason of this, it doubtless lieth,  
Reas. In the peculiar favour of God, to that people in the world, which bear the name of his Church. You have an expression, Psal. 87.2. The Lord loveth the gates of Zion, more than all the dwellings of Jacob. Zion was the place, at the foot of which the Temple was built, where all the worship which God had in the world performed according to his will was performed: The tabernacle in Shiloh was forsaken, Psal. 78.60. God hath a particular kindness for any place, for any persons, amongst whom his true worship is, and where he hath placed to himself a Tabernacle; though God had a kindness for the whole seed of Jacob, yet he loved the gates of Zion above all the dwellings of Jacob, because that was the place where his worship was regularly performed. It holds still under the New Testament, and will hold to the end of the world; wheresoever God hath a Church, or people, he hath a particular kindness for that people: they are in Scripture called the house of God. God is said to dwell, and walk amongst them; and God hath yet a more particular favour to those that are the invisible part of the visible Church; I mean such as truly belong unto God, that worship him in spirit, and in truth; that fear the Lord, and hope in his mercies, as the Psalmist expresseth it, Psal. 33.18. All the world is nothing to God, in comparison of this little flock, to whom it is his will to give a Kingdom: He hath given them his Christ, and shall he not with him give them all things? This were easily to be proved to you from a variety of Scripture, and arguments drawn from thence. Now supposing this, it is no wonder if he subordinateth his works in the world, to his designs here: This is that Canaan which the Lord careth for, and upon which his eyes are from one end of the year to another, Deut. 11. His heritage, the dearly beloved of his soul, Jer. 12.7. His peculiar treasure, his sister, his spouse, the redeemed and ransomed of the Lord, his portion; in short, there is a multitude of expressions, by which God hath shown that his Church, the whole body of people owning and professing him; and especially those of them, that worship him in spirit and truth, and walk up to the rule of his word, are dearer to him than all the world besides. He calls them his bride, Rev. 21.9. His beloved, Psal. 108.6. His building, 1 Cor. 3.9. His City, Heb. 12.22. His chosen generation, 1 Pet. 2.9. His family, Eph. 3.15. His husbandry, 1 Cor. 3.9. His Kingdom, the lot of his inheritance. Now considering this, it is no wonder at all, that the Providence of God should manage all the affairs of the world, in subordination to his designs, for the good of this body. All the relation of God to others, is but that of a Creator; and they are no better than the synagogues of Satan, as to the Divine Worship that is in them: and the throne of Satan, with respect to the homage of their Conversation: They are called children of wrath, of disobedience, of the curse, strangers, and foreigners. If God sometimes gives up his people into the hands of wicked men, it is either, 1. For his people's good, to purge away their dross, and take away their tinn (as the Prophet expresseth it), or for to ripen sinners for their destruction, that they may by it fill up the measure of their iniquities. Methinks you have a full proof of this Observation, in the 105 Psalms: the Psalmist in that Psalm, is calling the Church of the Jews to give thanks unto the Lord, to sing unto him, to talk of all his wondrous works. Then followeth a recapitulation of those great things which God had done for them; amongst which, this is reckoned, that he subordinated his motions of Providence amongst the men, and the nations of the world, to his gracious designs for them; Vers. 14. He suffered no man to do them wrong; yea he reproved Kings for their sake; saying, Touch not mine anointed, do my prophets no harm; and so he goes on, almost quite through that Psalm. Now I say, the reason of all this was, his love set upon this people. As most of us have some particular persons, that our heart is most set upon; some particular interest and design that we drive on: now whoever those persons be, or whatever that design be, we make all the rest of our actions to be subordinate to that. So the great God having set up his glory as his great interest and design, and set apart him and them that are godly for himself; it is no wonder at all if he ruleth all the world, and governeth all the affairs of it, in subordination to this great interest, and the good of this people. I now come to the Application of this Observation.  
Use 1. In the first place (as I said before upon the other Observation, so I say here): From hence a wise and observing Christian, may in a great measure know, what weather it is like to be in the Climate of the Church: How it is like to far with them that are the People of God. They are, and always were the far lesser part of the world; and their quiet and tranquillity (to look with a rational eye) doth much depend upon the complexion of the men of the world, and their inclinations: if God intends a calm and tranquillity to the Church, he usually so ordereth the world, that the earth helps the woman, the men of the world, either out of good nature, or (which indeed mostly is the business) out of interest, show them kindness. Hence you shall observe, that when God intendeth the tranquillity and prosperity of the Church, his Providence (ordinarily) bringeth one of these things to pass.  
1. He sometimes raiseth up some eminent servant of his, to do great services for the men of the world: this you see in the case of Joseph, God had designed the Jews a prospering, multiplying time in the land of Egypt: he raiseth up Joseph, makes him a Privy-Counsellor to Pharaoh, yea the second man in Egypt; and this by endowing him with a power to interpret Pharaohs dream, so he came to be a great man, and was a protection to the Church of God for many years in Egypt. So when they were in the Captivity of Babylon, we do not read, that besides their Captivity, and their want of their worship at Jerusalem, their condition was very sad; but in the peace of that Country, they had peace, yet they were amongst Heathens and Idolaters: but the Providence of God raised up Daniel and the three Children, and by giving them great Wisdom, and some miraculous deliverances of them, he brought them into a great credit; and Daniel was made first Precedent over 120 Provinces. God designed afterwards the Jews peaceable building of the Temple, and enjoyment of their own land; his Providence brings Esther (one of them) to be Queen, makes use of Mordecay to discover a great treason, and by this means brings these two eminent friends to his Church, into great reputation. The like might be paralleled all along in story, and may be every day observed: but the Scripture-instances are enough.  
2. Sometimes the Providence of God makes the Earth to help the woman, by making his people the balance to the clashing interests of the men of the world: and this is a very ordinary method of Divine Providence. The men of the world are not always friends one with another; if they were (in humane probability) the Church would quickly be swallowed up. But their lusts will not suffer them always to agree, and then the Providence of God (ordinarily) maketh his Church the balance: and so they obtain peace and protection, either by a neutrality, not engaging on either side, or by strengthening the weaker party against the stronger, where the case is such, that they can do it with consistency to their duty to God, and religious principles. David with his little company, upon this account doubtless, was protected by the King of the Philistines a while.  
3. Sometimes the Providence of God raiseth up his people to such a considerableness, as to the commerce and trade of a Nation; that they cannot be rooted out, without cutting the sinews of a nation, and breaking the strength of it. The Prince (who Solomon saith is served by the field) is concerned as to his revenue; the poor are highly concerned as to their employment and livelihood; it may be many of the maddest of their Enemies are concerned; for there is a strange twisting of all men's interests in the trade and commerce of a Nation. This is another way by which the Providence of God helpeth and maketh the earthy part of the world to help the Woman his Church.  
4. Sometimes the Providence of God suffers the maddest Enemies of his people, to run out to such strange extravagancies of oppression, and injustice, of folly, and superstition in worship, of looseness and debauchery in morals; that the soberer part of men, though no great friends to the practice and power of godliness, yet is not able to bear them, but choose rather to take the part of them with whom they agree better in matters of civil justice, and sobriety, and temperance, though not at all better in matters of true Religion and Godliness. This was the very case in the beginning of Reformation, both in Germany, and other places: The Providence of God having designed a better time for the true worshippers of him, had so ordered it in his great Wisdom, that the Church men of the Popish party, had made themselves a just abomination to all sober persons; the generality of their watchmen were such as they were in Israel and Judah, just before their ruin described, Isa. 56.10. His watchmen are blind, they are all ignorant, they are all dumb dogs, that cannot bark, sleeping, loving to slumber; yea they are greedy dogs, that can never have enough; and shepherds that cannot understand, they all look to their own way, every one for his gain, from his quarter: Come you, say they, I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. Just such a Clergy they had in Germany, and in England, and other parts too before the reformation. Some learned men they had, but they (for the most part) spent their studies and pains about trifles in Divinity, subtle school-niceties and distinctions, signifying nothing to men's salvation: the generality of them were drunken sots, and debauched persons, dumb dogs that could not bark; neither pray, nor preach, nor say any thing (almost) beyond what they had in their mass-books; but thought to have carried all before them, with the forms of a few latin Prayers, their Albes and Stoles, and Levitical habits, etc. yea and they were greedy dogs too, never thinking they had enough. This was that ruined them, their selling men pardons for a sum of money, every one looking for his tithes and oblations, but none regarding people's souls. And by the way, observe this, A generally debauched, ignorant, sottish, cruel Clergy, is a certain sign, either of an approaching ruin to that nation, or to that party, by a reformation of the nation. To the Jews it was a prognostic of an approaching ruin: All you beasts of the field come to devour, yea all you beasts of the forest (saith the Prophet), his watchmen are blinded, etc. Upon the reformation from Popery, it was a prognostic of reformation, and indeed so it is ordinarily, where there is not like people, like priests. But God keepeth up in any considerable number of people, an abomination and hatred of those Priests, and their courses; but where they fall in with them, applaud, patronise them, and these are the men they are for, The interpretation be to those that hate that people.  
So that I say, from hence observing Christians may make a great judgement, how it is likely to go with the Church: you must lay down this for a principle, That no wicked men have any hearty love and affection for those that are the people of God. There is an Enmity which God hath put betwixt the seed of the woman, and the seed of the serpent, and nothing but grace will wear it out; besides, they see themselves shamed, and condemned every day by their contrary conversation. It is only the interest of the men of the world, that gives them any breathing-time, and maketh the earth to help the woman. So that if at any time you can but make up a judgement, from what quarter the the wind blows for the men of the world's interest, you may go a great way to determine, how at such a time it is like to far with the Church and People of God: for God ordinarily subordinates his government of the world, to his designs with reference to his Church. If there happens to be such a juncture of affairs, that the People of God are few in any place, like a gleaning of grapes after a vintage, or an Olive-berry or two upon the top-boughs; there is little good to be hoped for, unless God by his Providence makes some particular persons amongst them highly serviceable, or instrumental in the state where they live; either discovering some plots or treasons (which was the case in Mordecai's time), or brings some of them to some great favour, which was the cause of the Israelites first in Egypt, then in Babylon, and Esther afterwards upon their return from Babylon; or else God by his Providence secureth his little flock, by suffering some intestine factions to rise amongst the men of the world, or stirring up other enemies against that part of the world, that they have something else to do, and cannot attend the execution of their malice upon the servants of God: or blesseth a particular state with a goodnatured Prince, that is not inclined to rigour and severity, but naturally abhorreth the blood and ruin of people: though usually, if the latter be the case, it is but an incertain time with the Church; for good natures are ordinarily with ease inclined this way or that, according to the mutability of prevailing Counsels.  
But now if the People of God in any nation be a considerable number, and you see the Providence of God hath raised them up, to be men of interest many of them, either with respect to their Wisdom, or Estates, or Employments; though their Enemies be many and boisterous, yet there is no great fear (unless of particular persons suffering): God seems to have subordinated the world to their peace. For though some few imprudent men, that are rash and malicious, and some hotspured Churchmen, who understand little of politics, may in such a juncture be for nothing but fire and faggot: yet God, who in his Providence hath ordered civil affairs so, that it should be the interest of the men of the world to give them liberty and peace, will seldom suffer those whom he hath betrusted with the government of the affairs of the world (unless he designeth to bring a period to the state) so far to overlook their interests, as to gratify the lusts of malicious and rash men.  
Again, If you see in any place, God suffering men calling themselves Ministers, to degenerate into such sots in their Conversation, or to run into such heights of superstitious vanities and fooleries, as all men condemn and see the vanity of; or to be so insufficient for any part of their work, that they can do nothing of it, but are contemptible unto all, and make the offering of God to be abhorred: This is another juncture of affairs, when you may either fear the ruin of the place, or hope for a reformation, or more quiet abode for God's People in it. And (by the way) my enlargement upon this Observation, may mind the People of God of the Policy, as well as Piety of a threefold duty.  
1. The first is, All just homage and serviceableness unto such rulers as God hath set over the places wherein their lot is cast: I say just homage, for it is better to obey God than Man; and we cannot obey Man, where Obedience to him is disobedience to God. But the more any of our consciences towards God straitens us, as to some points of Obedience, the more we should be serviceable in what we may. If it at any time falls in our way to secure their lives, by discovering dangerous plots and conspiracies; Mordecay by such a service, made himself the Protector of all the people of the Jews. If we be called to it, and can assist them with our arms, with our wisdom, counsel, with our service and industry; remember what great instruments for the good of God's People, Joseph, Daniel, the three Children, Nehemiah, etc. were made.  
2. Observe here also the Policy, as well as Piety of the practice of all moral virtue: Justice to all, charity and liberality to the poor, temperance, sobriety, all manner of loveliness in Conversation; there must be something more than these things to commend you to God: but these are the things that must commend you to the world. Moral virtue hath a great cognation with humane Nature: though men's lusts and passions sometimes run them out to acts of injustice, and oppression, and debauchery; yet no body would willingly himself be oppressed, or dealt unjustly with, or have his own wife and daughters debauched. It is very rare but the highest and maddest Enemies of the People of God are malicious and debauched persons; few of them persons of moral virtue and honesty: make but yourselves great Examples of these things, and you will certainly at one time or other be too hard for your adversaries; the world so loatheth their injustice, cruelty, oppression, hardheartedness, their drunkenness, and uncleanness, their lying, cheating, and defrauding, that it will vomit them out.  
3. It lets you also see the Policy, as well as Piety, of keeping close to God in the matters of his worship. The sottishness and superstition of Priests signifieth good, not hurt to you, unless you approve of their save and do: But when the prophet's prophecy falsely, and the priests bear rule by their means, and the people love to have it so: what will you do in the end thereof? Jer. 5.32. If the ministry in any nation be sottish in their lives, corrupt in their Doctrines, superstitious in their Worship, dumb dogs, that can neither pray nor preach, let not the people love to have it so, and comply with them, and own them. God will not long suffer his flock to be rend in pieces with such wolves, nor be at the will of such idol-shepherds. But I have enlarged far enough upon this first branch of Application, I shall be shorter in the other.  
2. Observe from hence both the felicity and duty of the people of God. 1. Their felicity and dignity.  
Their dignity. I remember the Psalmist admiring the mercy of God towards man, and expressing his Dignity, Psal. 8.6, 7. Thou madest him to have dominion over the work of thy hands, thou hast put all things under his feet: all sheep, and oxen, yea and the beasts of the field, the fouls of the air, and the fish of the sea, and whatsoever passeth through the seas. This is a great dignity of man, that God hath subordinated all the works of Creation, all the orders of Creatures beneath him, unto him. But what a dignity is this to which God hath advanced his Church, that all the affairs of the world should be (as it were) put under their feet? that they should not only have a dominion over the works of the Lords hands in Creation, as sheep, and neat , and fouls, and fishes, but also all the Lords works of Providence: that the Kingdoms of the Earth, and the great affairs of states should be ruled with reference to the good of this little flock. What a felicity it is to be within this hedge, to be a member of this body of people; I mean a true member of the Church of God? I know the whole visible Church (as I have before shown you) is under a special Providence: But it is not to be thought that God should do much for Hypocrites and Formalists: What advantages they have from the Providence of God, they have for the sake of those better servants of God, with whom they are joined in an external communion. And certainly in the last place, this obligeth all within the Church of God, to a more special duty. Doth God subordinate all his great actions and motions in the world, to his gracious designs and counsels relating to that body of people of which we are a part? Surely then it were but reasonable for us to subordinate all our little actions in the world, to the honour and glory of God: Gods glorifying of himself is his great design, he aims at no other end, and it ought also to be our highest design. He hath chosen a certain people out of the world, and marked them out for himself, as the people in whom, and by whom he will be more especially glorified: This people is called his Church. God subordinateth all his great actions in the world to his gracious designs upon, and for these; certainly in reason, Whether we eat or drink, or whatsoever we do, we should (according to the Apostles Precept) do all to the glory of God. His people are those whom he hath created, whom he hath form for himself; all the world is nothing to God in comparison of them, they are the dearly beloved of his Soul. What love, reverence, obedience is but reasonable on our parts towards this great God? What ingratitude must it argue on our part, to prefer any thing in design or action to the Honour and Glory of this God? We can never live enough unto, nor do enough for that God, who hath done, and doth do so much for us. This Observation might be many other ways improved, but I shall add no more.   

SERMON XXI.  Psal. CVII. 43. Whoso is wise and will observe these things, even they shall understand the lovingkindness of the Lord. 
I Proceed yet in making some Observations upon the motions of Divine Providence. A seventh Observation I shall make, is this:  
Observe. 7. It ordinarily enforceth wicked men, who mean nothing less, yet to do the Lords work.  
It is the great art of a Politician to serve himself of every humour: A good Penman will write almost with any Pen, and a good workman will work with any tool; and the great and wise God herein showeth the greatness of his Wisdom, that he also works with any tools, and doth his business by any instruments. The Stars shall fight in their courses, against Sizera; the Sun, and the Moon, against the Canaanites; the Frogs, the Lice, and the Flies against Pharaoh; the Earth against Corah, Dathan, and Abiram. Now in this there shines forth a great deal of Divine Power; thus God showeth himself to the world, to be the Lord of hosts, to have all the hosts of Heaven and Earth at his command. So that as a great General, who hath several Regiments under his Command, at his pleasure, he sometimes commandeth out one, sometimes another, as it pleaseth him upon a particular service: so doth our great and mighty God; and as that great Commander, showing his vast Army to his friend, is reported to have said, there is not one of these, but if I bid him throw himself down a Precipice, or into a River, he will do it: so there is not any company of inanimate, or brute Creatures, not one Company in the whole Army of the Lord of Hosts; but like the Centurion's servants, if he saith unto them, Go, they go; if Do this, they do it. But though much of the Wisdom and Power of God be seen in this, yet it is more eminently seen in the use he makes of wicked men, to accomplish his designs, which is a thing very usual in the motions of Divine Providence. As that Politician doth most show his Wisdom, that maketh his Enemies serve him; so God in this doth commend to us his infinite Wisdom, to make use of the Sons of men, that have a perfect hatred and enmity to God, and all his holy designs, that they shall serve him, and accomplish his designs. Now this Observation justifieth itself by a great variety of instances. You have one in holy Writ very plain, Isa. 10.5, 6, 7. O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation: I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them like mire of the streets: Howbeit he meaneth not so, neither doth his heart think so. Assyria you see was the Rod of God's anger: God's indignation was his staff: Thou couldst do nothing against me, saith Christ to Pilate, if it were not given thee from above. He went upon God's errand, when he went against God's People the Jews; they had proved an hypocritical people, and God had determined to make the people, that had been the dearly beloved of his soul, the people of his wrath: God gave him his charge to spoil, to take the prey, to tread down the people. O but how should God persuade the Assyrian to serve him? The Assyrians were Enemies to the true God; the Text telleth you, Howbeit he meaneth not so: neither is it in his heart to think so. He thought of nothing less than serving of God's design, that which he thought of was plunder and spoil, and prey for his Soldiers, as the Apostle saith of himself, 2 Cor. 12.16. Being crafty, I took you by guile; so we may say of God, being wise, infinitely wise, he took the Assyrian by guile; or rather by his infinite wisdom. This is that which the Psalmist saith Psal. 76.10. Surely the wrath of man shall praise thee: The wrath of man shall praise God: How can that be! James tells us, That the wrath of man worketh not the righteousness of God: Well, but for all that it shall praise God; God will make use of their wrath and malice, to bring forth his great designs. Who would ever have thought, that Pharaoh the King of Egypt should have been a great instrument to have brought the Children of Israel out of Egypt? Yet he was rather a greater instrument in it than Moses was: Moses did no more than lead out of Egypt a willing people, and solicit Pharaoh to give his consent: Pharaoh was God's instrument to make them willing; he meant nothing less, he saw the people grew great and mighty, Come on (saith he) let us deal wisely (that is, subtly) with them, lest they multiply, and it come to pass when there falleth out any war, they join also unto our enemies, and fight against us, and so get themselves out of our land: here was all he aimed at in his oppressing them, to bring them low, and keep them still under his subjection. Observe how God made use of this. The Children of Israel were now seated and settled, and multiplied in a fertile Country, and had it not been for the King of Egypt's oppressing them, would never have been willing to have left the fleshpots, and onions, and garlic of Egypt: but for this dealing of Pharaoh with them, making them to serve with rigour, slaying their male-childrens, etc. This quite tired them, and made them willing to go out of Egypt towards Canaan. But let me a little show you what a variety of lusts in wicked men's hearts, God hath from time to time made use of, to accomplish the great designs of his Providence, with reference to his people: and indeed it is hard to say, what lust in sinners hearts God hath not made use of (at one time or other), and made it to serve the holy and wise designs of his Providence.  
1. The lusts of the eye and flesh, are of all other the most unmanlike brutish passions; yet the Providence of God hath sometimes taken advantage of these for the glory of God. You all know what a strange influence Esther's being advanced to be Queen of Persia, had upon God's design for the building of the second Temple in Ezra's time; she was the great instrument to save the whole Church of the Jews (the only Church God had upon the Earth at that time) from utter ruin. God made use of the lust of Ahasuerus to bring this about; he takes a Teach to Vasthi, for refusing to come to him, to be shown to his Princes, and turns her away, and then must look for the greatest beauty could be found: Esther proveth to be she. What a strange instance of this had we of this in King Henry the Eighth of that name in this Nation? Those who know any thing of the story of those times, know, that it was no abhorrence of the Idolatry and Superstition of the Popish-Religion, that set him upon the work of Reformation. After some beginnings of it, the six Articles came out: Papists were burnt on one side of Smithfield, Protestants on the other: but the King was weary of his Wife, and had a mind to another. His wife indeed was one whom Protestant-Divines judged he could not keep (having been his brother's wife) without a continual living in incest; the Pope (who thinks he can dispense with any thing) he thinks or decrees she was his wife, and would give no dispensation for a divorce; the Popish-Universities, and Divines (who never fail to be on their holy Father's side) all oppose the King in his desire of change: This anger's the King, and was the first motive to his business of Reformation, and casting off the Pope's Supremacy. Nor is this any reproach at all to the Lords work of Reformation amongst us; there's nothing more ordinary, than for God to make the wrath of man to praise him, and make use of the lusts of men, to bring about his own designs.  
2. Ambition is another lust, which fireth the heart of wicked men, especially great men. It is an excessive desire of Honour and Dominion. Poor wretches, born to, and brought up in little circumstances, and low stations in the world, are ordinarily not so much infected with this; it is the great man's lust. God makes an eminent use of this. See it in the case of Jehu, a proud ambitious man, that had in him a great lust, and desire of rule and honour; God had a quarrel against the house of Ahab, by his Providence he ordereth Jehu to the Kingdom, makes use of him to destroy Joram, the Son of Ahab, and Ahaziah, the King of Judah the Son-in law of Ahab, and Jezebel, Ahab's wife, whom God had threatened for the blood of Naboth, and his whole Family, until none remained, 2 Kings 8. vers. 23, 24, 25. chap. 9 vers. 9, 10, 24, 27, 35, chap. 10. vers. 7, 11, 17. And thus he delivered his seven thousand in Israel, that had not bowed knee to Baal, from the idolatry, cruelty, and oppression of a vile and wicked Prince. Jehu indeed in all this, pretended a great zeal for God, and did destroy Baal from Israel, 2 King. 10.28; but yet ver. 9 Howbeit from the sins of Jeroboam, the son of Nebat, who made Israel to sin, Jehu departed not from after them; to wit, the golden calves that were in Bethel, and that were in Dan. Vers. 31. But Jehu took no heed to walk in the way of the Lord God of Israel, with all his heart, for he departed not from the sins of Jeroboam, who made Israel to sin. Hence it was, that though the Lord tells him, 2 King. 10.30. That he had done well in executing that which was right in the eyes of God, and had done according to all that was in God's heart, as to the house of Ahab; and therefore promised him a reward for it, viz. that for it, his children of the fourth generation, should sit on the throne of Israel; yet God by the Prophet Hosea told them, Hos. 1.4. Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu: The business was no more than this. Jehu was an ambitious Prince, that loved honour and dominion, the Providence of God maketh use of this lust of his, to bring about his holy and righteous designs upon that wicked family of Ahab, and for the delivery of his people from their oppressions. This was the case of Haman, a proud ambitious Courtier in the Court of Persia; he had a mind to be great, this made him malice Mordecay, he would not bow his knee to him; this made him propose such great things to be done, to the man whom the King should please to show favour and honour to; the Text tells you he said, To whom will the King delight to do honour, more than to myself? 
Est. 6.6.  God maketh use of his ambition to bring Mordecay into honour, and to save the whole people of the Jews: and thus it ordinarily falls out in lesser spheres; the humble disposition of God's People inclining them to give honour, to whom honour belongeth, and not to deny civil respects to the worst of men, doth often commend them to those that are ambitious of honour and respect, and maketh them their friends; God making use of his Enemy's ambition for their sake, which by the way commendeth to all that fear God, that Precept of the Apostle, Rom. 13.7. Render therefore to every one their deuce, tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour.  
3. Another lust of men, which you shall find God's Providence hath made great use of, is curiosity. A curiosity to know secrets: What shall come to pass in aftertimes? or a curiosity to delight in rare workmanship of any sort, & c? This is a great vanity of the heart of man; but the Providence of God hath made great use of it. Of the first sort, there are in holy Writ the instances of Pharaoh and Nabuchadnezzar; both of them dreamt dreams, wherein God revealed to them things that were to come to pass in the world. Then God inspireth Joseph, a great friend to his people, and Daniel with wisdom to interpret these dreams to them: this brought them both into high and great favour with those mighty Princes, in subjection to whom the Jews at those times were. This indeed is not an ordinary work of Providence, but what God hath done. The second is more ordinary, men have a curiosity to see, and have fine pieces of work done, to hear rare music, to see fine mathematical operations. Indeed some of these things are very useful, but a curiosity in many of them, is but vanity; Solomon after a long experience, so concludes it: but the wise God often makes a most remarkable use of this lust in men's hearts. David's skill at his harp brought him to Court. And many sober persons skill, dexterity, and activity in arts and sciences, hath made them very acceptable to those that have had the power of the world in their hands, and put them into great capacities to serve the interest of God in the world: where God hath both showed his Wisdom, in making use of men's lust of curiosity for his own glory; and also in making his own common and ordinary gifts so serviceable also.  
4. A fourth lust, which you shall observe God to make an ordinary use of, is that of covetousness. The People of God many times buy their peace and tranquillity; sometimes they obtain it by their usefulness in trade and traffic, and the detriment the public revenue would have by rooting them out: sometimes they make themselves friends with their industrious hands, sometimes with their liberal hand: This was but our Saviour's counsel, Luk. 16.9. Make to yourselves friends of the Mammon of unrighteousness. It is particularly said of Joseph, when he was a servant to Potiphar, Gen. 39.2, 3. That the Lord was with Joseph, and he was a prosperous man.— And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand: and Joseph found grace in his sight, and he served him, and he made him overseer over all his house, and all that he had he put into his hand. This was God's first step to bring Joseph into a great capacity, that he might be able to protect his people.  
5. I will instance but in one lust more, that is, the malice, hatred, and cruelty of wicked men, Psal. 76.10. Surely the wrah of man shall praise thee. Now this seems a strange thing, but there is nothing more ordinary than this. The malice and cruelty of Pharaoh, contributed much to the Children of Israel's coming out of Egypt: had they not been so cruelly dealt with, they would never have been so willing to have removed: it is no better than madness, not to be justified by Religion, nor yet by Reason, for private persons to rise up in arms against their rulers: but Solomon tells us, Oppressian makes wise men mad, and God sometimes makes use of the madness, both of his Enemies, and of his own People, to bring about his own designs. Far be it from me, either to encourage, or to justify such actions; my business is only to show you how far God makes use of men's lusts. But the most ordinary and regular way, which God maketh use of in this case, is by making the soberer part of the Princes and Rulers of a Nation, sensible of the greatness of their people's sufferings, and the unreasonableness of the rage and madness of their adversaries; and giving them bowels of compassion to their brethren, though it may be they be not of their minds. I remember I have somewhere read it in one of the French Historians, that a great Peer of that Nation (though a Papist) in the midst of that woeful havoc, the fury of the Romish Priests were making, stood up in Counsel, and said, He had no patience to see Frenchmen so used. And this is very ordinary, the men of the world are not all of a complexion: some of them are men of Honour and Virtue, men of Justice, Charity and Mercy, persons almost persuaded to be Christians, not far from the Kingdom of God; in short, men of moral virtue, abhorring sottishness and cruelty: others of them are men of blood, and violence, and cruelty. These latter are they that make the great havoc in the Church of God, breathing out (like Saul, Act. 9) threaten and slaughters against the Disciples of the Lord; and commonly like Saul, they have letters from the high-priests, to Damascus, to the synagogues. It is much, but it is observable from the very beginning of story— that the greatest cruelty and rage which the People of God, that have desired to walk more strictly and holily with him have met with, hath been from the corrupt Priests and Ministry. It was thus upon the first general corruption of the Priesthood in Israel: that was you know upon the revolt of the ten Tribes in Jeroboam's time: for though before that there were personal corruptions, as that of Hophni and Phinehas, yet (generally) they kept to the Law of God; but in Jeroboam's time, the body of the Priests was corrupt; for the Scripture said, That Jeroboam made of the meanest people priests of the high places, whosoever would, he consecrated him, and he became one of the priests of the high places, 1 King. 13.33. It was not to be thought that so great a body of that people should all be corrupted, many there were that kept close to the instituted worship of God at Jerusalem, and would go thither: though abundance of the people, as Hosea saith, Willingly walked after the Commandment, Hos. 5.11. The Commandment of Jeroboam, the son of Nebat, the Commandment of which you read, 1 King. 12.28, 29, etc. yet many would not. Now as to these, the Prophet Hosea tells us, Hos. 5.1. The Priests were a snare on Mizpah, and a net spread upon Tabor, and the revolters were profound to make slaughter. So it was in our Saviour's time, the Priests, and Scribes, and Pharisees, were the cruel Enemies of Christ, and his Disciples, as you read in the Gospels, and the story of the Acts of the Apostles. And so it always hath been, and still is in the Church of Rome, their Priests and Jesuits are the bloody men, the cruel men against those that cannot comply with them. But now there are a great many others, that are persons of better nature and temper, that hate sensuality, and cruelty, and injustice, and oppression. Now God often makes use of the immoralities of the Enemies of the People of God, to bring about his designs for their liberty and deliverance: men of honour and virtue, abhor the sensuality and beastliness of the great Enemies of the Church; and although themselves (possibly) be not of the minds of the People of God, yet they abhor injustice, and oppression, and cruelty, and sensuality; and this makes them favour the poor servants of God, as men that have done nothing worthy of such deaths, or bonds, or to be so unreasonably dealt with: and thus God maketh the wrath and rage of bloody men to praise him.  
I might go on, and show you how God makes use of the wars and fightings, the envy, emulation and strife, which often arise amongst the men of the world, (and James 3.1. Whence come all these, but from the lusts that war in our members?) to gain his people liberty and protection. But I have spoken enough to justify this Observation: but it may be some will say to me, Why doth God do this? Can not God do his work by other instruments? And were it not more suitable to the Holiness of God, to bring about his designs by better instruments? To which the answer were good enough to say, Who art thou that disputest with God? It is enough for us, that thus it pleaseth him, and that this is consistent enough, both with his Holiness and Wisdom. It is not inconsistent with his holiness, to mean, and to turn that for good, which men mean, and intent for evil, (as in Joseph's case, Gen. 50.20.) for God doth not put this malice into their hearts, he only suffereth them to walk in their own ways, and then governeth their lusts to his own praise and glory. But I shall show you, that this is a very reasonable motion and working of Divine Providence, which will appear to you by the following Considerations:  
1. That God by this showeth his infinite wisdom and power, by how much there is the less aptitude and disposition in a cause, to bring forth an effect; by so much must the power and wisdom of the efficient cause be made more glorious. Now there is nothing in nature less disposed to the Glory of God, nor that hath so much antipathy to the Glory of God, as sin and lust. What cannot that God do, that can make men's lusts to praise him? Lust (of its own nature) opposeth God, nothing is so contrary to his designs; for God to make this now to serve his designs, and to bring about his Counsels; this must glorify God, as an Almighty God, that can do whatsoever he pleaseth, and by what means soever he pleaseth; yea, and by this means God maketh his Wisdom admirable. When he taketh the wise in their own craftiness, Come (saith Pharaoh) let us deal wisely with them: God makes Pharaoh's wisdom to destroy his people, a great means to deliver his people. What an infinitely-wise God did he by this declare himself? Turning Pharaoh's wisdom into folly, and making it to operate directly contrary to his deliberations.  
2. A second Consideration is this, That it is but reasonable that God should make some use of the worst of men. The worst of men are the Lords creatures, he hath made them, he doth much for them, they live upon his hand of Providence; 'tis reasonable they should do him some service: now, intentionally, and designedly, a wicked man will do God no service at all; his heart is quite another way, his life is a pursuit of one lust or other; if God did not get glory on him besides his intention, he could have no service at all from him. There is no reason that lewd and wicked men, covetous, ambitious men, bloody and cruel men should live in the world for nothing; and be maintained from God's basket for nothing, without doing him any service; they will not serve God, as reasonable creatures should do, offering up their bodies as a living acceptable sacrifice to God, which the Apostle, Rom. 12.1, determines our reasonable service: The Apostle therefore to the Thessalonians, calls wicked men unreasonable. They shall therefore serve God, as brute creatures, as the beasts of the field serve him; not knowing what they do, as a mere machine, and engine serveth us by the force of our hand; nay in a worse degree quite contrary to their own counsels, intentions, and designs. God could have no service from wicked men, if he did not get himself a glory from their lusts, as he got himself glory upon Pharaoh.  
3. There is something in God's Counsels to be produced in the world, that is fit for no other hands, than the hands of sinners, and is hard to be effected any way, but from their lusts. These are the acts of his Punitive Justice upon his People. God is compelled by his Justice, sometimes to kindle a fire in Zion, and to set up a furnace in Jerusalem, to melt, and to try his people, in order to the purging out of their dross, and taking away their tin. Now as it is lust which kindleth all fires, so (ordinarily) it is the lust of God's Enemies, of wicked men, which bloweth up this fire. Sometimes indeed Ephraim is against Mamasses, and Manasses against Ephraim; but (ordinarily) it is the Assyrian, or Egyptian, or Babylonian, that must destroy Israel. Men do not use to set sheep to hunt, and tear sheep; but to make use of dogs for that work.  
4. This is a reasonable motion of Providence, to encourage the people of God, never to despair, but continually to hope in the Lord's mercy. That which usually discourageth our hope in God, for any good as to his Church, is the height of the rage of Enemies, the sad and forlorn state of things, the appearance of never an instrument like to do any service for God, or for his People. But none of all this is a sufficient ground for discouragement, if God can make use of the worst of men, and make the lusts of people serviceable to his own wise counsels, and bringing about his purposes. I might also have added, that these motions of Providence are reasonable to show wicked men their folly, and how vainly they set themselves against the counsels and purposes of God; who ordinarily taketh them by guile, and overthroweth them in their own craftiness. But I have enlarged enough upon the doctrinal part of this Observation, I now come to the Application of it.  
Use 1. In the first place let us here admire the infinite power, and the wisdom of God, and learn at all times to trust in his word. What cannot that God do? What will not the wisdom of that God extend to, who can make the highest and proudest Enemies, which his glory hath, to serve the designs and counsels of his glory? The work of Creation, is not so much a work of infinite power and wisdom, as this work of Providence. In Creation, God only produceth being out of not being: here God brings out his glory from that which hath an unmeasurable contrariety to his glory: nothing is so desperately opposite to the glory of God, as the sordid lusts of man's heart: no creature is so opposite to the honour and glory of God, as a resolved malicious sinner is. Now for God to make such a wretch to serve him, nay, to make such a wretch in the hottest pursuit of his lusts to serve him; and by the satisfaction of his lusts, to serve the great design of his glory: O what an Almighty Power, what an infinite wisdom must this speak in God  
And this I say should recommend God to us, as a God that may at any time, under any face of things, be trusted. We cannot see a worse face of things, than when wickedness is at the height, men in the height of rage and malice against the People of God: when all kind of filthiness and sensuality abounds in a place; when the vilest men are exalted, and the wicked walk on every side: they are put together, Psal. 12.8. But under such dispensations, Christians, trouble not yourselves as to God's care of his Church: indeed it is, and aught to be an afflicting dispensation. 1. For the glory of God. Under such a face of things, the holy Name of God is blasphemed, the honour of God is at present laid in the dust. 2. Such a time must needs be a time of great suffering to the holy and innocent servants of God. Many particular servants of God, must be made great sufferers under such a Providence: But yet encourage yourself in God; he that can bring light out of darkness, can, and will bring good out of such an evil as this is. The Providence of God doth ordinarily compel even the worst of men to do his work; howbeit that they mean not so: one way or other they shall do the Lords work; if no other way, yet by making their own folly manifest to all men: God often brings wicked men upon the stage, to make them more abominable. There are many in the world, men of sobriety and virtue, would not have believed there had been such horrible injustice, and oppression, such horrible, and insatiable avarice, such merciless cruelty in the hearts of many sinners, if they did not see them play their parts upon a stage in the world. In the mean time know that you trust in a God, that knoweth how to make use of men's malice, and to make the maddest and desperatest sinner serve his purposes.  
Use 2. In the second place, what a foundation doth this notion lay, for an Exhortation to all, to break off their sins by true repentance, and to give unto God a voluntary chosen service.  
1. To break off their sins by a true repentance. I remember our Lords words to Saul, out of Heaven, Saul, Saul, (saith he) why persecutest thou me? it is hard for thee to kick against the pricks. Suppose a person, whose heart the Devil hath filled with all malice, that if he could, he would pluck God out of Heaven, and root out the Name of God from the Earth: yet methinks this should discourage him in his fullest career and madness; to think, that he that sitteth in the Heavens, laugheth him to scorn; and when he hath done all he can, he shall but have effected the Lords counsels, and done the Lords work, although he meant not so. Let therefore the sinners of the Earth be instructed, and learn wisdom: they cannot do what they list, and many times, wherein they think, and talk proudly, God showeth himself above them, and they do Gods work quite besides, and contrary to their own intentions. There is no encountering with a God, who can make the wrath of man to praise him, and restrain the remainder of it when he pleaseth. 2. If this be so, certainly it is wisdom in men, designedly and intentionally to serve God: otherwise they lose their reward, at least their spiritual and eternal reward. We find God with temporal rewards, sometimes rewarding men, that do some things at his command, though their hearts in the action be not right with God: so Jehu was rewarded, his Sons inherited the Throne to the 4th generation; but God at last visited the blood of Jezreel upon the house of Jehu. But no man hath a spiritual reward, inward joy. and peace of conscience; nor shall have an eternal reward, but that man, who with purpose of heart serveth the Lord.   

SERMON XXII.  Psal. CVII. 43. Whoso is wise and will observe these things, even they shall understand the lovingkindness of the Lord. 
I Proceed yet in making some Observations concerning the motions of Providence, in the preservation and government of the world. An eighth Observation, which I shall make, and a little enlarge upon, is this:  
Observe. 8. That the Providence of God is wonderfully seen in bringing to light hidden counsels of darkness, and punishing of sins, which tend to the disturbance of civil societies. Indeed there are not many sins but have an ill influence upon humane society; and the reason is, because there is no law in the world so fitted to the prosperous beings of Societies, as the law of the Lord is: but yet there are some which tend to a more eminent disturbance and confusion in them. Such are now plottings and treasons against Princes, whom God hath made the heads of these Societies; Seditions, and raising up mutinies, murders, etc. These make great gaps and disorders in political bodies, and you shall observe the Providence of God bearing an eminent testimony against them, 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: it shall be discovered, it shall be suddenly discovered, and by ways, that one would never think of. Two things you shall observe in the workings of Divine Providence as to this thing.  
1. That it is very rarely, that the Providence of God suffereth any such designs to come to any effect and issue.  
2. That if at any time he doth for the punishment of flagitious rulers suffer them to come to issue, he very rarely suffereth the actors in them to go down to their graves in peace. This abundantly justifieth itself in the story of Scripture, and in all other story.  
'Tis very rarely, that the Providence of God suffereth conspiracies to take effect. Of an hundred plots, that you read of in story, to take away the lives of Princes, and make disturbances in political affairs, it is very rare to read of any that take effect, Job 5.12. either the Lord makes their own hearts to fail them, or weakeneth their hands, that they cannot find their enterprise; or put's it into the hearts of some of the conspirators to reveal the matter, or causeth some strange impression and jealousies in those whose lives are aimed at: some way or other the Providence of God worketh, to crush the cockatrices egg, before it hatcheth into a serpent. Our Queen Elizabeth was a famous instance of the special Providence of God in this kind, over such, as God maketh rulers over others. What a strange discovery had we of the Powder-treason in this Nation? But this is but the first thing which I commended to you under this Observation.  
2. Sometimes the Providence of God, for his wise ends, doth suffer such conspiracies to come to issue; either for the personal sins of such rulers, or for the sins of the people, over whom God hath set them; but when he doth, he rarely suffereth the actors in them to go down to their graves in peace. You read 2 Sam. 4. that Baanah and Recab, two servants of Ishboseth, conspired against him, and slew him, ver. 9 David causeth them both to be slain. Baasha, 1 King. 16.27, conspireth against Nadab, and slayeth him; (indeed the Scripture doth not express the particular kind of his death) but he threatened him by Jehu the Prophet, 1 King. 16.3, 4. and tells us, ver. 7. That the wrath of the Lord came against him for all the evil that he did— in being like to the house of Jeroboam, and because he killed him, that is, he killed Nadab, the Son of Jeroboam.  
And against Elah his Son, Zimri killed him, ver. 20. Had Zimri peace that slew his master? no, he killed himself; when he had reigned but seven days, ver. 28, after him Ahab (a most wicked man) died in war, his Son Jehoram was slain by Jehu, and Jehu executed both the Lord's counsel and command in what he did; so the Lord spared him, and three or four after him of his generation, to fulfil his promise to Jehu. After this, 2 King. 15, Shallum conspireth against Zechariah, and slayeth him, but reigns only one month; and Menahem requiteth his bloodshed, and slayeth him: Joash was slain for the blood of the Sons of Jehojada, 2 King. 24.23. Amaziah his Son succeedeth him, 2 Chron. 25.1. & ver. 3. He slayeth his servants that had slain the King his father. And as this notion is justified everywhere in sacred story, so civil story also maketh it good: Solomon saith, He that breaketh an hedge, a serpent shall by't him: Government is the hedge of a Nation, and rulers are the stakes in that hedge, that keep it together; and it is very rare, but the Providence of God ordereth it so, that a serpent biteth him, who breaketh this hedge, which the Providence of God hath set up about a Nation, or People. Princes and Rulers, are (in a great measure) privileged persons, and have great prerogatives from Divine Providence. And this motion of Divine Providence seemeth very reasonable. 1. If we consider the relation that they have unto God. 2. Or their usefulness unto men. I say, first, if we consider their relation unto God, which I shall open to you in three things: ●: They are the Ordinance of God. 2: They are Gods Creatures. 3. They are Gods Vicegerents.  
1. Rulers are God's Ordinance. This is the reason which the Apostle giveth Christians, for subjection to governor's, Rom. 13.1, 2. Let every soul be subject to the higher powers, for there is no power but of God: the powers that be, are ordained of God: whosoever therefore resisteth the power, resisteth the ordinance of God. God is a God of order, and not of confusion, as well in States, as in Churches: and for the conservation of this order, he hath been pleased to ordain Government, a subordination and subjection of some unto others: and a man cannot rise up against this, but he must rise up in opposition to a Divine Ordinance. In 1 Pet. 2.13, Rulers are called the Ordinance of man, or as it is in the Greek, an humane creature: but that must not be understood of Government in itself, (that is the Ordinance of God). I am ware that that is a Text, that is much made use of to prove Christian's duty of Obedience to humane Laws and Sanctions. But this seemeth not to be the sense: For, 1. We cannot submit thus to every Ordinance of man for the Lords sake. Men may command us things which are contrary to the Will and Command of God, and in such cases our Allegiance is first due unto the great God. 2. Again, The distribution that followeth, seemeth not to favour this sense— whether to the King as supreme, or unto rulers sent by him. Let the form of Government, under which you live, be what it will, let the persons entrusted with the execution of this Government, be what they will, their qualities are not so much to be regarded, as the office which they bear. 3. Thus both the Syriack version, and some of the ancients interpret it: the Syriack version interprets it— Be you subject to all the Sons of men. 4. But lastly, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is there used, is always applied to persons, not to such constitutions, as laws are. Besides, there are that think, that the Apostle useth a dialect, then in use: there is nothing more ordinary in Latin Authors, than those phrases of creare consulem, creare dictatorem, etc. it is a phrase a little in use amongst us, to express the conferring of some particular honours. But I digress too far, certain it is, that as Government in the abstract, so particular governor's in the concrete, are the Ordinance of God, and so have a more eminent relation unto God: All men are the creatures of God, they are the works of his hands, rulers are the Ordinance of God.  
2. Rulers are Gods creatures, and that not in a large sense, (so every thing else is) but in a more eminent way; as Rulers in that capacity, to which God hath called them, they are Gods creatures; Prov. 8.15. By me King's reign, and Princes decree justice: by me Princes rule, and nobles, even all the Judges of the earth. It must not be understood only by my sufferance and permission, nor by me in an ordinary course of Providence, as all things are by God; but by me in a way of special Providence and designation: for (as the Psalmist saith), Psal. 75.6, 7. Promotion cometh not from the east, nor from the west, nor from the south: but God is the judge, he pulleth down one, and he setteth up another. And this must be said of the worst of Rulers: they came not up into that place of government, without the Lord. Saul was a Prince bad enough, God foretold by Samuel what he would be; yet you know what a special hand God had in the setting of him up. And God setteth up good or bad Rulers over a people, according to his designs to bless and prosper, or to chastise and punish them. Rulers, as rulers, be they good or bad, gentile, or froward, are God's creatures in an eminent way. Now as a Prince thinks himself obliged in honour to maintain his creatures, whom he hath set up in any place, for any end; so God will maintain Princes, as they are his creatures, raised up for his special designs.  
3. Nay further yet, Rulers are Gods vicegerents, Psal. 82.6. I have said you are Gods; and in this sense it is true which the Apostle saith, There are Gods many, and Lords many. Every Prince is but a Viceroy to the King of Kings, a Deputy-Lieutenant to the great Lord of Heaven and Earth. This createth a very near relation betwixt God and them, and highly engageth the Providente of God for them. Every Prince taketh a special care of persons, which he sendeth abroad for Ambassadors, and which represent his person and authority. Plots and conspiracies against Princes, are much against God himself. God giveth this reason for his severe Law against murder, Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man. The Image of God in man, lay much in his Knowledge, Wisdom, Righteousness, dominion over other creatures. If God sendeth a people, a Prince, in whom nothing of the Image of God can be seen in the three former things, Knowledge, or Wisdom, or Righteousness: yet he hath given unto all Rulers a dominion over his creatures, and that not only over brute and inanimate creatures, (every man hath such a dominion, and is a great Prince) but over rational creatures: and herein much of the Image of God, who is the King of kings, and Lord of lords, and ruler of Princes, is to be seen. Now I say considering this great relation of Rulers to God, it is but reasonable that God should watch over them with a special eye of Providence, maintaining his own Ordinance, his own Creatures, his own Vicegerents in the Earth.  
2 But secondly, The reasonableness of it will appear, if you consider the usefulness of Rulers unto men. Upon the former account I have showed you how God consulteth his own glory. I shall now show you how God in these motions of Providence consulteth our good. It is usually said, and I think very truly, Better Tyranny than Anarchy; better a very ill oppressive government, than no government: He that would pluck up the government of any place, would but pluck up the bridge, which in a short time, himself will have occasion to go over: so that God in his special Providence towards, and for Rulers, showeth a special kindness to humane society. What do laws signify without Executors of them? Now this is the office of Rulers, to execute the Laws, and if some of them be partial in the execution of them, and spare some transgressors; yet there's none of them, but in many things do execute justice, and keep up something of the face of order of humane society. But I have hitherto only instanced in one sort of sins, eminently disturbing humane societies, treasons, seditions, conspiracies, etc. I come now to a second.  
2. Oppression is another sin of this nature, and this must be the sin of Superiors, and men that are in power over others. I may join with it tyranny and cruelty, they are of a great cognation one to another: Oppression is one of the crying sins of a Nation, and the Providence of God is eminently seen in giving testimony against it: this was that sin for which God so plagued Pharaoh, Exod. 3.7. For the oppression of the poor, for the sighing of the needy, now will I arise (saith the Lord), and the vengeance of God is so certain against oppressors, that the wise man calleth to us, Prov. 3.31. Envy thou not the oppressor, and choose none of his ways. Doth he flourish? doth he grow rich and great? Envy him not, choose none of his ways. It is very seldom that God letteth eminent oppressors escape. If they be amongst inferior Rulers, God stirreth up their superiors against them at one time or other: If chief rulers be oppressors, God hath other ways to punish them, either immediately by his own hand, as he did Pharaoh; or suffering people to throw off the reins of Government, which was the case of Abijam, though he did but threaten oppression, 1 King. 12.11. All men are not wise, the most of people are overruled by their own lusts and passions, and not governed by reason: but even for wise men Solomon tells us, Eccles. 7.7. That oppression will make them mad, put them out of the government of their reason. It is indeed madness, and nothing but madness for private persons to rise up against a government; but we see it sometimes done, and usually oppression, eminent, and general oppression gives the occasion, and is the proximate cause of it; but one way or other God (ordinarily) revengeth oppression by signal Providences; and therefore the wise man saith, Eccles. 5.8. If thou seest the oppression of the poor, and the violent perverting of judgement and justice in a people, marvel not at the matter: for he that is higher than the highest regardeth, and there is higher than they. Now the reason of the special and remarkable Providence of God in this case, may be conceived to be, 1. God's great love to Justice and Judgement. 2. His great kindness to Political Societies. God is a just and righteous God, and loveth justice: Justice is an essential Attribute of God, he could not be God, if he could be unjust: he giveth to every one their due, and he cannot but give every one their due; and the righteous God loveth righteousness, and hateth iniquity. Now oppression is nothing else but a violent perverting of Justice and Judgement, by him that hath power on his side. Solomon saith, Prov. 14.31. He that oppresseth the poor, reproacheth his maker: he reproacheth his Maker, because it is God that hath made his brother poor, and put him under his feet. Again, he reproacheth his Maker, because God hateth and abhorreth all oppression and injustice; he pretendeth to rule in the place of God, but he reproacheth his Maker: God dealeth so by none, his law directeth the quite contrary. Again, he reproacheth his Maker, because God hath taken the poor, the stranger, the fatherless, and the widow into his special protection; and hath given many particular laws about them, and given the world a particular charge concerning them.  
2. As God is a God of Justice, and loveth that; so he hath also a great kindness for humane societies, and for brotherly love. God hath in Creation disposed man to society, he is not like the wild Ass, that loveth to be alone in the wilderness; he hath also disposed them to trades and employments, serving one another; so as though a beast, or a bird could live without one another, yet men can live in no degree of felicity (outward felicity) without company; nor can society be well maintained without justice and brotherly love; injustice, violence, and oppression break all humane society. There is nothing that breaks humane society, more than oppression doth; when the greater devour the lesser, and the richer swallow up those that are more poor, that they might be left alone in the Earth. There's nothing more opposite to brotherly love, the ligament of humane society, than oppression is; and therefore the special Providence of God in the punishment of it, and delivering the oppressed from the bondage of it, is not to be judged a strange thing, but exceeding consonant to the nature of God.  
3. A third sin which makes gaps in humane societies, is murder, a private, wilful taking away the life of another; I say private, for if it be done by the hand of Justice, it is no murder: I add wilful to distinguish it from casual homicide, when one is the cause of the death of another, not in the least intending him death, or any harm tendent to it. It was one of God's Precepts to Noah, Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed, for in the image of God made he him. Afterwards it was one of his Ten Commandments, given to his people on Mount Sinai, Thou shalt do no murder. And although in the case of casual homicide, he appointed Cities of refuge, to which the manslayer might fly, and be free from the avenger of blood; yet for the wilful murderer, Numb. 35.31. he saith— you shall take no satisfaction for the life of a murderer, which is guilty of death; but he shall surely be put to death: and verse 33. So shall you not pollute the land wherein you are: for blood, it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. And accordingly the Providence of God hath (generally) ordered the government of the several parts of the world, that unless it hath been in a very debauched nation, scarce any place hath been found where the Rulers have not been zealous, even from the light of nature, against wilful murderers; and the Providence of God is in nothing more eminently seen, than in the discovery of such transgression, and bringing them to justice. It is a common observation, therefore I shall need the less to insist upon the Justification of it. Sometimes God makes use of the fear and passion, and shy-looks of the guilty conscience of the murderer, to discover himself: sometimes the birds of the air shall pursue him (as I remember I have somewhere read of a famous story of murderers, pursued by Crows and Ravens), sometimes a Dog shall do it; sometimes a Spirit shall do it: in short, the stories are very many, and strange, of the Providence of God in discovering of murder: Murders make great gaps and disorders in humane societies.  
4. Adultery is another sin, which maketh great confusion in humane society; though not like those beforementioned, but in a more secret way; yet great disorder it begets. By God's old Law, the adulterer was to be put to death; it was an extraordinary act, and one of those we call heroic acts, not to be defended, but by an immediate impetus, by a command from God, that of Phinehas, I mean, taking a javelin, and at once running through Zimri and Cosbi: God justified it, and promised Phinehas a reward for it. The vengeance of God upon those that have given up themselves to this sin, is eminent; he hath prepared a dart to strike through their livers, which he useth in no other case, a peculiar defiling, tormenting disease: The persons that are guilty, are often sent to hell in the act, by the jealousy of Husbands; and by the Laws of most Nations, such manslayers are justified. It is a sin indeed, that doth not make that havoc in humane society, which some of those beforementioned do; and therefore the Providence of God is not so remarkably seen in preventing it, and discovering preparations to it; but it is eminently seen in the punishment of it, both as to punishments in this life, and in his threaten, as to depriving them of a life to come.  
5. I will instance in one more, and that is, Rebellion and disobedience to the lawful commands of parents. It is the fifth of of the Ten Commandments, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. Upon which account the Apostle calleth it, the first commandment with promise. Indeed this sin is the root of most disorder that is in political society. The rebellious child seldom proveth a dutiful wife, or good husband, nor good servant, nor good subject, unless grace first maketh a change in their hearts, and bringeth them from under the government of their passions; the Providence of God is therefore eminently to be seen in the punishment of such children. By the Law of God, the Son that obeyed not his father, was to be stoned to death. Read Deut. 21.18, 19, 20. He that curseth his father or mother, shall die the death, Exod. 21.17. Levit. 20.9. Mal. 15.4. Mar. 7.20. And if you observe the Providence of God, it strangely pursueth rebellious children with vengeance, they seldom prosper.  
6. I will instance but in one sin more, That is persecution, or eminent disturbance of others, for their conscience towards God. This is a sin which doth not only disturb humane society, but the best of humane societies, the society of the Church: it disturbeth humane society, engageth husband against wife, and children against parents, and brother against brother; it spoileth that commerce and traffic, by which political societies are maintained and upheld. As to that, it cannot be without a great connexion and twisting of men's interests of divers persuasions, one with another; so as the interrupting the free course of one, is the interruption of another: and while persons are rifled in their houses, haled to prisons, there must needs be an interruption in their commerce. But this sin hath this further aggravation, That it makes disturbance in the best societies; the Assemblies of God's People for his worship, are the best of humane societies, God is in the midst of them, more present with them, than with any societies in the world besides them. Those that rudely break in upon such Assemblies, break in upon the great God of Heaven and Earth, who hath said, Wheresoever two or three are gathered together in my name, I will be in the midst amongst them; and may justly expect some such extraordinary judgement, as the Sodomites met with, when they would have broken open Lot's house, to have pulled the Angels out; but God doth not always work miraculously, but seldom fails (even in this life) to set his mark upon this sort of sinners. It is an observation that I have formerly made to you. You shall in story read of persecutions, which sometimes have lasted long, very long, but seldom of a persecutor that hath lasted long: he is an odious, abominable wretch, whom vengeance will neither suffer to live, nor often to die after the ordinary death of men. He that will but read over the story of the ten Primitive persecutions, will see this abundantly confirmed: or if any thinks those stories too old, let him read what became of Gardiner and Bonner, those two bloody wretches in Queen Mary's days, and of divers others that were their instruments, and willingly followed their Commandments; and possibly he may confirm himself in this Observation, by later examples than those also. But I have instanced in those sins, which do most eminently disturb humane societies, and spoken enough to the doctrinal part of this Observation. I shall reduce all I shall say by way of Application to two heads: 1. Showing you what advantage this observation giveth me, to call upon all men, but especially those in higher orbs, to praise the Lord. 2. To persuade all men to take heed, as of all sin, so especially of such sins as these are, against which the wrath of God is so eminently revealed.  
Use 1. In the first place, let then all men that live upon the Earth praise the Lord; but especially such as are superiors and rulers over others, and more especially such as are his Church. The Psalmist, Psal. 135.1. calls to all, saying, Praise the Lord, praise ye the name of the Lord, and ver. 19, 20, 21. He calleth in particular, Bless the Lord, O house of Israel: Bless the Lord, O house of Aaron: Bless the Lord, O house of Levi; you that fear the Lord, bless the Lord: Blessed be the Lord out of Zion, which dwelleth at Jerusalem. 1. This observation calleth to all the sons and daughters of men to bless the Lord. We are all sociable creatures, and much of the comfort of our lives lieth in our societies and fellowships one with another, either in our family-societies, or in our civil-societies, or in our Church-societies. We should think it a life worse than death, to be condemned to live like a wild Ass alone in the wilderness. Now there are some lusts of men, that would spoil us of all this comfort. God peculiarly sets himself against them, and makes these the marks for his arrows of vengeance. The Jews said of the Centurion, He hath loved our nation, and hath built us a synagogue. We may say of our good God, he hath loved mankind, for he hath taken care to preserve order in humane societies, and severely to chasten the invaders upon the rights of others. What an engagement doth this lay upon all men to praise the Lord? Certainly sirs, there is a great deal of praise, and glory, and homage due to God from all men, as they are concerned in their several societies. There is a great deal of glory due to God from families, for his testimony against those lusts of men, (such as are murderers and adulterers) which in a short time would spoil all the comfort of those societies. Certainly every family is bound to worship God, and to walk with God. But particularly,  
1. Let Rulers praise the Lord. Let all the Princes of the Earth give homage to him that ought to be served; they are more especial marks for furious and ambitious men's lusts. God's Providence (as you have heard) is eminently seen in preventing their dangers, in revenging their harms. 
2 Sam. 23.3, 4, 5.  Surely then (as David saith) those that rule over men should be just, ruling them in the fear of the Lord: their light should be like the light of the morning without clouds. God hath not only set them up as lights upon an hill, but he hath made his special Providence to be a lantern about them; that 'tis rarely, that the wind of sedition and treason prevails to blow them out, and then 'tis (ordinarily) for some eminent Provocation of God. But I am not speaking to persons in that capacity. You that are parents, praise the Lord: God's special Providence you see reacheth you, and in a great measure secureth you from that great heart-ach of rebellious and disobedient children. I know you will say, How then cometh this to be the great affliction of many good parents? To which I answer: 1. There is many a good parent may have been but like good old Ely, too indulgent and cockering to their children; ordinarily God keepeth up the authority of parents over their children, until themselves have prostituted it; and in the rebellion and disobedience of their children, they may read their own sin, and see as much cause to be humbled for that, as any thing else, as David in the case of Adonijah, 1 King. 1.5, 6. And herein the goodness of God towards parents will be seen, that if he doth not (upon their endeavours) secure to them the duty of their children; yet he will not fail to revenge their quarrels against them.  
2. Let the poor and weak of the earth praise the Lord: he hath declared himself the father of the fatherless, and the judge of the widows, a refuge for the oppressed, Psal. 68.5. Exod. 22.5. Psal. 10.11. How are all the widows, and fatherless children, all the poor and oppressed people of the world bound to praise, and to serve this God, who hath taken upon himself the special patronage and protection of them? This indeed would be the best use we could possibly make of this Observation, relating to the special Providence of God, if it might lay a special obligation upon all those, who are thus especially concerned, to magnify God as their great patron and defender. And how can they praise God more effectually, than in doing those particular duties which concern them all in their respective relations? or with reference to those peculiar circumstances of Providence, under which they are acted. I shall add but one branch of Application more, and indeed it is not a new Use, for it is a part of our praise and homage which we own unto God upon this Reflection, viz.  
Use 2. To all, to take heed of those sins, which God in his word declares himself more eminently to abhor, and in the execution of Providence, doth most severely punish. All sin is in itself a filthy and abominable thing, and the just object of every good man's hatred: for should not we hate what God hateth? and what hath of all things the greatest opposition to God? yes, we ought to hate it with a perfect hatred. But such is the naughtiness of our heart, that we are not so led to an hatred and abhorrence of sin, from the  evil, and obliquity of it, as from the dangerous and pernicious consequence of it. Death, eternal death is the wages of every sin; but this being only matter of faith to bold sinners, (none having ever come from the dead to give them an account of those flames) the punishments of sin in this life, are those things which most deter carnal sensual men. But if men will look no further, nor believe any more; yet let this lay some law upon us, and make us afraid of those sins which I have instanced in, being such, whose judgement the Providence of God seldom letteth sleep so long, as to another life. Let this mind us not to meddle with them that are given to change, that curse Kings and Rulers in their bedchambers, and are of turbulent and unquiet spirits, always plotting, and contriving seditions, and treasons, and disturbances to civil governor's: it is very rarely, that God suffereth their designs to come to issue, or their persons to come to the grave in peace. 2. What a law should it lay upon the rich and great men of the earth, to take heed of violent perverting justice and judgement, of turning away the causes of the widows, and the fatherless in judgement: To consider, that he who is the highest, doth consider the matter; and there is one higher than the highest of them, who abuse their power to trample the poor under foot. If men be not turned Atheists, and have banished all the fear of God from their eyes and hearts; it must a little give them law, and lay them under some restraints, as to those horrible sins, of murder, persecution, defiling their neighbour's wives, etc. To consider that these are some of the sins, which go ordinarily beforehand to judgement, and which God usually revengeth by some special remarkable Providences in this life. But it is time to finish this discourse. Let us beg God's blessing upon it.   

SERMON XXIII.  Psal. CVII. 43. Whoso is wise and will observe these things, even they shall understand the lovingkindness of the Lord. 
I Am in a discourse about the observable things of Divine Providence. When do you think, shall I have finished it? Day unto day uttereth speech, night unto night declareth knowledge. When I have said all that I can, I must conclude with Job, Lo these are parts of his ways, but how little a portion of him do we understand? However, it is wonderfully sweet to know the least of God. If a learned man could think it worth his while to write a book of the admiranda Nili, the admirable and observable things of the famous River of Nile; What a book might be written, and how much worth a penmans' hand would it be, to write a book, and call it, Admiranda, or Observanda Providentiae Divinae, the admirable and observable things of Divine Providence? But leaving Prefaces, I proceed to a ninth Observation, which is this:  
Observe. 9 The Providence of God often repayeth both good and evil, and especially charity and cruelty in this life in its own kind, 1 Cor. 3.8. 2 Cor. 5.10. That God will reward every man according to his works, is most certain, and is a piece of Divine Justice; he cannot condemn the innocent, nor clear the guilty, there will be a now when God will visit for all sin: and though sinners do evil an hundred years, yet the day of vengeance will come. And to let us know the certainty of it, oftentimes the Prophets of God in the denouncing of judgements yet a far off, cried out, It is come, It is come; and gave the alarm, as if the enemy had already entered the gates. But God doth not recompense all sinners in this life: Judgement comes afterward. But for those whom God doth chastise in this life, he doth not punish them all the same way; some are punished with temporal judgements, and those some of them of one sort, some of another: others he punisheth with spiritual judgements, blindness of mind, hardness of heart. And it is the same case for rewards of grace, some have little reward for all their service for God, until they come in Heaven; others are rewarded in this life, but in different manners. The Observation which I am making, concerneth charity and mercy, and the vices opposite to it, such as are, cruelty, hardheartedness to those in want and misery. In these cases I observe God's Providence often retaliates. I say, 1. The Providence of God doth often recompense other sins in this manner, but especially sins against charity and brotherly love. God many times repayeth other sins in their kind: our Saviour by this argument dissuades from rash censuring, and censorious judging of others, Matth. 7.1, 2. For with what judgement you judge, you shall be judged: and with what measure you meet, it shall be meted to you again. (A text which if well thought upon, should deter Christians from the too common practice of censuring and judging one another) especially in doubtful things, where they are not of a mind; as if sincerity and uprightness were the Prerogative of a party in Religion, or annexed to some particular forms. You know God threatened David for his adultery with Bathsheba, That he would take his wives before his eyes, and give them to his neighbour, and he should lie with his wives in the sight of the Sun, 2 Sam. 12.11. and it was fulfilled by the permission (though not by the instigation) of Divine Providence, in 2 Sam. 16.22. Spoiling and plundering of others, taking away their goods without a just warrant from God, is another sin we find thus threatened, Isa. 33.1. woe to thee that spoilest, and thou wert not spoiled; those that thou so rifledst, never did thee any wrong; 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. But that indeed referreth to the more special observation, as to sins opposite to that Charity we should exercise to our brethren, to which I now come. I say it is very observable, that God punisheth sins against charity, and rewardeth deeds, and acts of charity in their kind, secundum legem Talionis, ordinarily giving the Authors of both like for like. I will first show it you in the motions of Providence, as to the execution of Vindicative Justice, in the punishment of sins against Charity. Against which men may sin, either by omissions, hardening their hearts from their brother in distress, not relieving him when it is in their power, according to their ability; or by commissions: murders, oppressions, cruelty, are all sins against Charity. 1. For omissions. It is a dreadful text, Prov. 21.13. He that stoppeth his ear against the cry of the poor, he also shall cry himself, and shall not be heard. A text worth deliberating upon by those who find their hearts so shut up in cafes of Charity: not that we are bound to hear the cry of all that are poor. There are some poor, that the greatest act of Charity we can show them, is not to relieve them, that they may learn not to be idle, and wander up and down begging, refusing to work. The poor we are concerned in, are Gods poor; I hope we favour none that are lazy, idle, or lewd, and by that means bring themselves to, and continue themselves at a morsel of bread: far be it from me, or any Minister of Jesus Christ, to plead for such. You from us hear the cries of the Lords poor, take heed of stopping your ears at their cry, remember Solomon's word, God's word by Solomon: He that doth so, he also shall cry, and not be heard: you may also come into such a condition, or you may have a child may come to it through age, through God's hand upon him. You remember the story of Naomi, she went out full, she returned empty; the story of Job, and others in Scripture. I could tell you the stories of Belisarius, of divers persons of far greater estates (some of them), than any that hear me this day, yet brought to live upon the baskets of others: who knows what you or yours may come to? Do you think the great fire at London 1666, that at Northampton but the last year; That at a Town in this County two or three years ago, at Cottenham in Cambridg-shire the other day, hath not given many instances of this nature? (for God of late hath very remarkably contended with England, as by such a plague, as our forefathers never knew; so by a multitude of such devouring fires, for number and greatness not to be paralleled). God make us to understand his Rod, and how many ways he is as a moth unto England, secretly, and gradually, and almost irreparably devouring and destroying us. This maketh our days full of the cry of the poor: God grant we be not also full of such as stop their ears at the cry of the poor, either giving nothing, or in no proportion to relieve them. I wish we could consider and remember that Text, and think what may be our portion, and do as we would be done by, and remember, God often punisheth this uncharitableness in its kind. Men of hard-hearts in prosperity, (ordinarily) meet with hard-hearts in their adversity; with what measure they meet to others, it is meted unto them again. The Apostle, Gal. 6.1. persuadeth the restoring of a brother fallen in the spirit of meekness, and useth this Topick, Considering thyself, lest thou also be tempted. And to the Hebrews he speaks, To remember them that are bound, as bound with them: and them which suffer adversity, as being yourselves in the body, Heb. 13.2. There's much in those words, Lest thou also be tempted, and those, as being yourselves in the body. In cases of true charity, Christians, as they should consider other things, so they should consider, that they themselves are in the body; they may lose their estates, their health, their limbs; they are not in Heaven yet, they are in the world, and they are in the body; they are not merely spirits invulnerable, impenetrable: Men should think my house may be fired, and all I have lost in an hour or two: I may lose my eyes, my limbs, as this poor creature hath, I am in the body. So in those words there's a great Emphasis, Lest thou also be tempted: Tempted, sometimes signifies as much as afflicted, (though indeed in that Text it seems to signify solicited to sin, and overcome). God (saith the Apostle) for thy rigid dealing with thy brother, overborn with a temptation to sin, may suffer the Devil to give thee a foil; wouldst thou in such a case be roughly dealt with thyself? With what measure men meet to others, God measureth to them again. Let me say to you, take heed of omitting your duty in a charitable act, lest thou also comest to be so afflicted, as to need others charity; and when thou art so, God should repay thee in thy own kind, so straiten men's hearts towards thee, that from persons, from whom thou mightest have expected pounds, thou hast not so many pence: think with thyself how such a thing would please you? Let me here give you two rules, which I think your Reasons will all concur with.  
1. It is a foolish thing for any person (in circumstances of mortality) so to govern himself in his conversation, as if he were not subject to the common accidents of that state. The Apostle saith of Elijah, That he was a man subject to like passions with other men: The Apostle speaks of humane weaknesses, sinful infirmities; and God considereth that, and gives us allowances for it: and therefore though Job had many ill fits of impatience, when the hand of God was heavy upon him; yet God saith, Behold the patience of Job. We are all of us also subject to the same sufferings, and the Apostle from this Topick, comforteth his Corinthians in those first (and furious) times of the Gospel, 1 Cor. 10.13. There hath no temptation taken you, but what is common to men. Now I say there is nothing more foolish, than for any of us in our conversation to govern ourselves, as if we were not so, but out of the gun shot of the chastising Providence of God. Our bodies are subject to death, to sicknesses, to old age, and impotencies; our estates are exposed to the fire, to the thief, to the merciless soldier, to the oppressor. Now for a man in his conversation to govern himself so, as if he were never to die; as if he were never to be sick; as if it were not possible that a fire should devour his pleasant things, that he or his should not be brought to straits, is no better than folly and madness.  
2. It is as foolish a thing for a man to promise himself, that in case of such accidents, others should be kinder to him, than he hath been to others in the same circumstances. We cannot so much as fancy such a thing, without supposing them better-natured, or more gracious, either of which is at best a reproach to ourselves. And this is but reasonable for us to think, although we consider not the influence of God in the case, who hath told us, That he who stoppeth his ear against the cry of the poor, he also shall cry, and not be heard; and hath the hearts of all men in his hand, and can easily shut them up (in judgement) against the cries of those who have sinfully stopped their ears against the cries of those who have cried to them in their distress. Hence it follows, that it is but reasonable for us in these cases thus to conclude. I have now a fair estate, but it is subject to decay, a fire may consume it in a moment, soldiers may devour it, either in my or my children's days: I have now an healthy body, sound and perfect limbs, I may grow sickly, lose my limbs, my senses, and be brought into the condition of a receiver, who am now a giver. Why should I think that any should consider me, or mine in such circumstances, more than I consider others? Let me therefore do unto others, as I would have others do unto me: I have no reason to look, that it should be meted to me again, better measure than I measure unto others. But I have dwelled too long upon this first, showing you how the Providence of God doth often retaliate hard heartedness, by suffering the hearts of others to harden against men in straits, who have stopped their ears against the cries of others to them in distress.  
2. But there are other kinds of uncharitableness, which God doth ordinarily repay in their kind. Those are acts, bearing the highest opposition to charity, tending to the utter ruin and destruction of their brethren: such as murders, cruelties, and barbarous and inhuman usage of others. We shall find in the old Law, that God in divers cases established a law of Retaliation. If any mischief followed such a striking a woman with child, as caused a miscarriage, God ordained they should give eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21.23, 24, 25. and in the case of a false witness there was such a law, Deut. 19.16, 17, 18, 19, 20, 21. which you may read at your leisure. It was God's will, that a witness who had testified falsely against any man, (if he were once found a false witness) should suffer the very same thing that the other should have suffered. So that throughout all the Jewish period, the Providence of God did (ordinarily) execute this Justice by the hands of Magistrates. But you must not mistake to think this rule of God was without exceptions; for oftentimes exceptions were made with respect to the quality of the persons, and this by the Law of God, Exod. 21.16. He that cursed his father or mother, was to die the death: that now was more than like for like: and ver. 26. If a master had struck a servant, and put out his eye, the master's punishment was only to manumit his servant, not to pay eye for eye: the reason was the disparity of persons. I might observe to you, that the Providence of God directed other Magistrates, than those he set up amongst his own people, to enact laws, to render like for like: in many cases especially, where offences were eminently against mercy and charity, (though with the like respect to persons and other circumstances) which is enough (by the way) to evidence the justice of such laws in many cases. But further, the Providence of God, in this retaliating sins of this nature, is eminent in those whom he took to punish with his own hand. In the case of Pharaoh, he cruelly caused the male-infants of the Jewish children to be drowned; God causeth him, and his host to be swallowed up in the red Sea. In the case of Adonibezek, Judg. 1.6. The Israelites took him, and cut off his thumbs, and great toes. You never read that the Israelites served any Enemy so, either before or after that time; and doubtless what they did, was by an extraordinary instinct from God. Ver. 7. Adonibezek acknowledgeth the hand of God in it, Threescore and ten Kings (saith he) having their thumbs and great toes cut off, gathered their meat under my table; as I have done, so God hath requited me, 1 Sam. 15.33. When Samuel cometh to slay Agag by God's Commandment, observe what he saith, As thy sword hath made many women childless: so this day thy mother shall be made childless as to thee, and he cut him in pieces before the Lord. And this is that which God hath said, Rev. 13.10. He that leadeth into captivity, shall go into captivity: he that killeth with the sword, shall be killed with the sword: and in Rev. 18.6. speaking of mystical Babylon (by which our Forefathers have understood Rome, though late Authors have otherwise endeavoured to interpret it), and the fall of it, saith God, Reward her even as she hath rewarded you, and double unto her double, according to her works; in the cup which she hath filled, fill her double. You see still those whom God hath thus punished from time to time, have ordinarily been great offenders against mercy and charity, great actors of cruelty; the wickedness of these men, God hath ordinarily retaliated, and paid them in their own kind. I have hitherto justified the first part of my observation, that God very ordinarily doth repay eminent sinners against charity in their own kind; what hath been wanting, there's hardly any observing Christian but will be able to make up in his daily observation; 'tis very seldom but God gives cruel and bloody, and mischievous men blood to drink, and cruelty to digest; if he gives it not to them, he ordinarily doth it to their children, as he did to Saul, and to Ahab, and to Jehu. saul's children were hanged by David at God's command, for his bloody house; Ahab's seventy Sons were slain for his bloodshed and cruelty. And God repaid the blood which Jehu shed in Jesreel, (though in it he executed God's counsel) unto his children, as the Prophet saith expressly. God gave Manasses his children (Josiah only excepted) blood to drink, to requite him for his filling of Jerusalem with innocent blood.  
2. Let me now justify the Observation as to the second part of it. God's retaliation of charity: Charity is a word of a very vast extent, and comprehendeth under it all acts of kindness done unto our brethren, standing in need of our help. It is a saying I have met with somewhere, A man seldom himself experienceth in himself, that misery which he hath truly felt in others. Many great and exceeding precious promises are made to it, as if it were all Godliness; what the Apostle saith of Godliness, is applicable unto it. It hath promises both of this life, and that which is to come. Blessed are the merciful (saith our Saviour, Mat 5.7.) for they shall receive mercy: He that giveth to the poor shall not want, Prov. 28.22. I have been young (saith David) and now am old; yet I never saw the righteous forsaken, nor their seed begging their bread: he is ever merciful, and dareth, and his seed is blessed. It were a great work to reckon up all the promises of this nature, made to mercy and charity, so many that the hardhearted, the niggardly-handed person, must necessarily be either an Atheist, or a notorious Unbeliever, either not believing there is any such God, as the Scriptures speak, or such Scriptures as are the word of God; or not daring to trust God upon his word; either of them hath a soul in state bad enough. But my work is to show you how the Providence of God justifieth this word. I told you before how David observed it in the whole course of his life, he never saw such a man forsaken, nor his posterity beggars. What an experience was that? he was a good man, a wise and observing man, much acquainted with the world; he had seen more than most of us, he lived to be an old man; he doth not say he had rarely seen, no, that was too little. I have been young, saith he, and now am old, I never saw the righteous forsaken. If you would know what righteous man he means, he telleth you, One that is ever merciful and dareth. I think in this case we may as to the motions of Providence distinguish (as St. Paul doth in another case between a righteous man, and a good man, Rom. 5.) The Providence of God doth sometimes so order it, that we see religious men, (though it is a hard task, I would not willingly be employed in it, to reconcile an hardness of heart in this kind to Religion); yet so it is, that we find sometimes persons, that in other things we cannot say, but they are devout, religious men, and just men, and (were it not for that of St. John, how dwelleth the love of God in him? after a very imperfect manner certainly; his brother can scarce tell how) for that of St. James: He that keeps the whole law, and (in the constant tract and course of his life) offends but in one point, is guilty of all. One would think they had love for God, and were righteous men: yet when you come to them for an act of charity, oh it grateth them, a  comes at two or three pulls, and with many a grudge and excuse. You may possibly see such a man decay (God distributes his estate, because he would not), and such a man's seed you may see begging bread: But for a good man, one that disperseth abroad, and gives to the poor, Prov. 3.9, 10. David never saw such a man's seed begging their bread: and 'tis no wonder, thousands of men grow poor by lending; but he that gives to the poor, lends to the Lord (saith Solomon): never any man lost by that lending. The great God never yet failed, never yet was unfaithful. I could fill your ears with stories. I will only give you one or two. It is reported in the life of that famous Junius, Minister in France and Holland, he died but in the year 1602; he met with the Lot of many godly Divines in all ages, as well as ours, and came to be pinched with want, and resolved for the supply of his necessities, every each day to dig in the Townditch. But see the Providence of God, there lived near a Tailor, a young man, whose Mother had in France lived near to this Junius' mother's house, and being very poor, Junius' mother had often relieved her. Her son remembreth this kindness, and though but a poor man, inviteth Junius to his house, and provideth meat and lodging for him for seven months. I could tell you many, and strange stories of Gods repaying Charity in its kind, of little pieces of silver given in this kind, repaid with an hundred fold, even in this life. But this is an observation which justifieth itself in the experience of every one of you. I shall rather show you the reasonableness of this motion of Divine Providence, which will be evident to you. I will open it to you in five particulars:  
1. God doth this to evidence his general love to mankind, and special care of Providence for the needy, the poor, and the fatherless, the stranger, and the widow. Justice and Charity are the two pillars of the world, all humane society is dependent upon them: Justice, because as I told you before from Solomon, oppression makes the wiseman mad, men's spirits will never be calm under a course of oppression; hence Tyrants must have constant standing-armies to secure their lusts. The Turkish Empire is little but injustice and oppression, it could not stand but for his Janissaries. Charity is another pillar of the Earth, the reason is, because as our Saviour told us, The poor we shall have always with us. Now God showeth his great love to societies of men in eminent upholding of both these. And besides, the Scripture speaketh God to have taken the special patronage of the poor, and needy, the stranger, and widow, and fatherless. God doth this by raising them up friends, and it is a great means to raise them friends, to encourage them by sensible rewards, and that of the same kind.  
2. It is necessary, that (as our Saviour oft saith) all righteousness should be fulfilled. The promises might have a being given them. I told you before, that the promises made to mercy and charitableness are very many; now some of these promises are made for a term within this life: He shall not lack (saith Solomon:) that must be a promise respecting reward in this life: and so for the threaten against cruelty and hardheartedness towards them in misery, or that exercise any barbarous deal towards their brother; so that it is necessary God should in this life retaliate such wickedness.  
3. It is necessary for the terror of such sorts of sinners. God himself gives this as one of his ends in establishing the law of Retaliation in the case of false witnesses, Deut. 19.16, 17, 18, 19, 20. And those which remain, shall hear and fear, and from henceforth commit no such evil more amongst you. The most of men hearing that Adonibezek, who cut off so many Prince's thumbs and great toes, came to be served in the same kind himself, are afraid of such kind of Inhumanity.  
4. Again, It is necessary for the conviction of unbelievers. There are many sins, against which there are dreadful Revelations of Divine Wrath in holy Writ, and the Providence of God gives them a being every day: but yet sinners will not believe when they see the vengeance that comes upon them, that God designs to punish them for their unmercifulness and cruelty to their brethren; no, all things fall alike to all men, and those that judge otherwise, are with them in no better repute, than as bold pryers into the secrets of God, and judges of his Counsels. God therefore will please sometimes to write their sin in their plague. It shall be wrote over the Gallows fifty cubits high, upon which Haman was hanged: this was the Gallows which he prepared for Mordecay. The accusers of the three Children shall be thrown into the same fiery furnace, which they had caused to be heated for the three children; and Daniel's accusers into the same den of Lions, in which they would have had him perished: He that leadeth into captivity, shall be led into captivity: and he that killeth with the sword, shall be killed with the sword. When men see this, if they will believe any thing, they will believe this.  
5. Lastly, It is also reasonable, for the more perfect demonstration of God's favour to these exercises of grace and virtue. Our Saviour faith, All men have not faith. The most of men live, either merely by sense, or by reason. The promises of a reward of Heaven, are matters of faith A true believer, only from these, understands God's favour to merciful men; his faith being the evidence of things not seen, indeed, evidenceth to him God's love sufficiently. Inward rewards of grace, are like the newname given unto the People of God, only known to them that have them. The most of men are acted by sense, and convinced by that mostly, (for in this case Reason will do little). God is therefore pleased to reward such persons to great degrees in this life, and that in the same kind too, that all the Earth may know what he will do for such persons. But I come to the Application, which I shall dispatch in two branches, making it a foundation.  
Use 1. First, for Admonition to all that hear me, to take heed of these sins. I would have you brethren take heed of all sin, for the wages of every sin is (without repentance) eternal death; but especially take heed of sins eminently against charity. Take heed of stopping your ears against the cry of the poor: God will be even with you; you, or yours shall cry, and not be heard. It is a woeful folly for a man so to govern himself in his Conversation, as if he were not subject to changes; it speaketh the man that doth it, to be void of understanding; and it is a most unreasonable madness for a man to expect that from another, which himself would not do to another. Abraham checks Dives in the parable, for thinking that Lazarus should go to fetch him a cup of cold water, when as he in his life-time would not afford him a cup of drink: take heed of cruelty, of false-witnessing, of any eminent act of uncharitableness. Remember, he that showeth no mercy, when he comes to need it, shall have judgement without mercy for his portion. Take heed of persecuting good people for their conscience-sake towards God; it may be you may take the advantage of a furious time, and plunder them a little, or get them imprisoned or oppressed, directly contrary to what is law and justice, or directly contrary to the highest law, which is the Law of God: but if you do, it is ten to one, but as your hands sent many to bed, without bread for themselves and their children to eat, to sleep, without a bed to lie upon, to work, without a tool to work with; so God will find hands, shall requite it into your bosom: Or if you should contribute to make the wives of your brethren widows, and their children, fatherless, and vagabonds, in a good sense to seek bread out of desolate places; God ere long will stand over your houses, and say, Let these men's children be fatherless, and their wives widows: let their children be continual vagabonds in the earth, and beg, and let them seek their bread out of their desolate places: Let the extortioners catch all they have, and let the strangers spoil their labour: let there be none to extend mercy unto them, neither let there be any to favour their fatherless children: Let the iniquity of their fathers be remembered with the Lord. It was the curse, Psal. 109.9. And for what cause? they were adversaries without a cause to David, while he gave himself unto prayer, ver. 4. They rewarded him evil for good, and hatred for his love. Oh! my heart aches to think what judgements many in these days have laid up for themselves, and their wives and children: they have showed no mercy, they, or some of theirs will find judgement without mercy: God hateth cruelty, and the sons of violence his foul abhorreth.  
Use 2. This observation calleth aloud to you for the exercises of charity and mercy. They are virtues, or graces, the exercises of which, God will not only certainly reward; but he maketh haste to their reward, he ordinarily lets not their reward sleep. As it is said of some sinners, Their damnation sleepeth not: so as to some exercise of grace and virtue, it is such a sweet savour in the nostrils of God, that their recompense shall not sleep till the resurrection. Let me not hear a mouth opened amongst my brethren, nor see a purse-string tied against an act of charity and mercy, it grateth upon my ears. Sirs, give me leave to tell you, that God never came more on borrowing, than he doth in this age. Troops of Robbers have rob God: they have rob his Servants, and God accounteth what is done to them, as done to himself. Anon it may be, before these are gone, another comes, and tells you, that such a Town is burnt down to the ground, many hundred. Families undone, God sends to you for some help for them. Anon another comes to tell you, God hath sent to borrow a little of you for such a poor servant of his, who hath not spent his estate in Luxury, but God hath blasted him. Possibly God sends another to you, to lend him a little for another, that is under the Physician's hand, or under the Surgeon's hand, and hath spent all his or her estate. O lend it: He that gives to the poor, lends to the Lord, and he will repay. Say not (as many of you do) when such come to borrow of you, as you have no mind to lend any too, Truly I have no money, I can spare from my necessary occasions: When the truth is, thou hast no money thou art willing to lend such a person God sends on borrowing to thee. He that hath given thee all that thou hast, hath sent to thee, to lend him a few shillings, a few pence, he hath sent us his Ministers upon his errand, or some poor servant of his; but he hath sent us with a ticket under his hand, which thou knowest, thou ownest his written word, his holy Scriptures: Say not thou hast no money, if it be true indeed, it is a good excuse; or none that thou canst spare from thy necessary occasions; if that be true too, it is a good excuse: but take heed it be true (remember the case of Ananias and Saphira). What mean the bleating of the sheep, and the lowing of the oxen? What mean thy garments of silk, thy costly laces, thy feasting, thy faring deliciously every day? I do not blame these things, where there are estates to bear them out; soft raiment may be worn in Prince's houses: but then, say not thou hast no money, no money for to buy a cap to keep thy brother from the cold, and yet money to buy a costly periwig? no money to help thy brother to buy so much bread, as to keep him from starving? and yet hast thou money to furnish thy table with varieties and dainties? hast thou no money to help a poor Christian to buy  to cover his nakedness? and yet hast thou money to lavish out to  thyself and family with silks and fine linen? hast thou no money to lend to thy Lord, to relieve one of his prisoners? to buy them a bed to lie on, to recover them a seat to sit down upon? and yet canst thou find enough to buy thyself a cupboard of plate, or the most costly householdstuff? O take heed that God judgeth not, that thou hast no heart, thou canst not trust that God thou so much talkest of, and art no more than a prating Christian. But, my brethren, remember, that acts of mercy and charity, are such as God ordinarily retaliateth in this life; it is seldom that God putteth men to trust him to another world for rewards in these things. It is a time to speak, and I must speak in this case. It is reported of holy Mr. Bradford, that in an hard time he sold his Chains, Rings, and Jewels to relieve those in want. It is reported of Basil, that in a famine once he sold all the lands and goods he had to relieve the poor. I shall add no more, but conclude my discourse as that of our Saviour; He that hath ears to hear, let him hear. He that believeth what he hath heard this day, and searching the Scripture, finds it true, let him be up and doing accordingly. But if any man believeth not the word of God, nor us his servants, but hath a mind to make an experiment, whether Solomon had any warrant from God to tell the world, That he that stoppeth his ear to the cry of the poor, he also shall cry, and not be heard; Let him at his peril try, whether Solomon or he was the wiser man: I know I have spoke to many obedient ears, if there be any other, I so far myself am assured of what I have said, That in these things, Let them do what they please, I and my house shall desire both to obey and fear the Lord.   

SERMON XXIV.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am still communicating to you, some Observations which I have made, concerning the motions of Divine Providence, not only for your instruction, but to quicken you also to make Observations yourselves upon the motion of it, that you may increase in spiritual Wisdom. I proceed to a Tenth Observation.  
Observe. 10. That the Providence of God is eminently seen in the preservation and protection of his faithful Ministers; and such, both amongst them, and other orders of men, who keeping themselves within the latitude of their duty, have been great adventurers for God in their generations.  
1. The Providence of God preserveth both man and beast; it is God that upholdeth our souls in life, and there is no man but in him lives, moves, and hath his being.  
2. Nor is there any man that liveth any considerable time in the world, and keepeth any ordinary record of his life; but will see reason, as to say (with David) O Lord! I am fearfully and wonderfully made; so also, Lord, I have been fearfully and wonderfully preserved. But yet (as I have showed you) there are specialties of Divine Providence: some persons that the Lord seemeth to carry upon eagle's wings, and to preserve in a more eminent and special manner; sometimes in a way of miraculous Providence, sometimes in a way of extraordinary Providence, in a way beyond other men. Now I have long since hinted you three sorts of men, whom God thus preserveth.  
1. Such as are God's Vicegerents, Magistrates, and Rulers of others. This I have abundantly shown you, when I shown you how eminently the Providence of God is seen, both in discovering, and bringing to light; and also in punishing such sins, as tend to the eminent disturbance of humane Societies.  
2. Such as God useth for the Ministers of his Word. 3. Such as make the boldest adventures for God, and in his service, keeping themselves within the latitude of their duty. I am to justify now this Observation to you. I will open it, and prove it, then show you the reasonableness of Divine Providence in these extraordinary motions. And lastly, I shall make some Applications. First, let me open it to you.  
1. It is to be understood of godly, faithful, and painful Ministers, and mostly of such, of whom God hath made, or doth make, or intent to make an eminent use in his Church. As there are no persons more justly a hatred in the house of God, abominable to all men of any sobriety, then lewd, or lazy Ministers; so there is nothing of any special Providence promised to them, and it is more than I have observed, if God, as to their issues in the concerns of this world, hath not left them to a common share with others; and if there hath been any difference made by his Providence, it hath been to their disadvantage; they are more vile than others, and dishonour God more than others; and God often makes them and their families to smart more than others. It is that which God hath said in the case, Them that honour me, I will honour: and they that despise me, shall be lightly esteemed, 1 Sam. 2.30. We have had a great deal of enquiry in the times wherein we live, into the causes of the contempt of the Clergy, Leu. 10.2, 3, 4; one hath guessed this thing, another that; for my own part, I have been young, and am growing old, I never yet knew a painful able preacher, living an holy and exemplary life, be his persuasion what it would, under a greater contempt than other men: there are some Sons of Belial will contemn all that are not as much Atheists as themselves. If Ministers will regard nothing but striking their fleshhook with three teeth into the Lord's pot, to feed themselves; if they will heap up parsonage upon parsonage, till there be no room left in the Earth; and grasp more souls than they can manage, putting out some to pitiful nurses, where they are starved, and affording the other but dry beasts; if they will make themselves vile, like Hophni and Phineas; it is no wonder if they be contemned by men of any sobriety. The Psalmist, Psal. 15.4. makes it the mark of one that shall dwell in Gods holy hill, in whose eyes a vile person is contemned, but he honoureth them that fear the Lord; for others, God secureth their honour eminently.  
2. Nor is it to be extended to every godly Minister, and at all times. The best of Ministers have their personal sin, for which God may punish them by the common fate of others; God eminently shown himself for Moses and Aaron in the case of Corah, Dathan, and Abiram: he made the Earth to open its mouth, and to swallow up their opposers; but when they had provoked the Lord at the waters of Meribah, they took their common fate with the rest of the Israelites, and died in the wilderness, when they had had no more than a prospect of the promised land. Several instances might be given of eminent Prophets of old, and Ministers of the Gospel, that have perished in common judgements: more especially when it hath pleased God to pick out some of them for Martyrs, and to make them witnesses with their blood, to seal the Truths they have preached. And indeed this special Providence of God hath been most remarkable, in times, when God hath been beginning some great work, which was the case of the Apostles in the first Plantation of the Gospel; and of those eminent servants of God, which since that time he hath made use of in the reformation of the Church, or upholding the interest of pure and true Religion in a time of great Apostasy and defection.  
3. The special Providence of God hath not been seen uniformly in those cases, but several ways.  
1. Sometimes in providing food for them, and theirs, whereas otherwise they must have starved, or at least been so employed, as they could not have attended the work of God upon their hands.  
2. Sometimes in keeping them from such dangers, which have been very near to them, plucking them as brands out of the fire.  
3. Sometimes in the delivering of them out of their Enemy's hands, rescuing them from the Lion, when they have been in his paws: sometimes one way, sometimes another, accordingly as it hath pleased the infinite wisdom of God to work for them.  
1. The Providence of God hath been eminently seen in the providing of necessaries for his Ministers. I need not tell you what special Laws God made in the case of his Ministry among the Jews; his Priests and Levites were particularly taken care of: but this being the settled maintenance for those that were employed about the Tabernacle, and the Temple, when the Priests were generally corrupted, and God to uphold a faithful Ministry amongst his people, raised up some extraordinary Prophets, that should faithfully reveal his will unto people, they had little or no advantage, but the Lord never failed to provide for them. He provideth a Shunamite, 2 King. 4.10, that provideth a little chamber, a bed, a table, a stool, and a candlestick for Elisha. And another widow for Elijah, that had faith enough to believe, that in the time of famine her little meal should not fail from her barrel, nor her oil from her cruse: He commanded the Ravens to feed the same Prophet by the brook Cheereth, 1 King. 17.14. & 4.6. When the brook was dried up, than the Lord commanded the widow to sustain him, vers. 9 The whole time of the Kingdom of Israel, from the time that Jeroboam revolted, until they were carried away captive, was a sad time to faithful Ministers; for all such stood for the instituted worship of God, in opposition to that at Dan and Bethel; but of all that time, the time of Ahabs' reign was the most perilous time: but then God had provided an Obadiah, who took an hundred prophets, and hide them by fifty in a cave, and fed them with bread and water, 1 King. 18.5. Under the Gospel, God also declared his will for the maintenance of his Ministers. That tithes under the Gospel are due, jure divino, to the Minister, I dare not say; but that a certain and honourable maintenance is due to them, the Apostle puts beyond all dispute, 1 Cor. 9 And if the government of a nation settleth it by way of tithes, there is no question to be made of the lawfulness, either of giving or taking them: but as the best establishments are subject to men's corruptions; so is this.  
The story of Merline, a French Minister, is a known story; being forced several days to save his life, by hiding himself in a hay-mow, God sends an Hen every day, that laid an egg by him, upon which he lived. The story of Junius I told you, relieved by a Tailor, when he was put to work in the Townditch for a livelihood: God raised up a rich Matron to provide for Origen and his family. But what need we look back so far for instances, of which all Ecclesiastical story is full; when we have such a plentiful testimony at home. There is no order of men, that God in all ages of the Church hath so strangely and (miraculously almost) provided for, as to the necessaries of life, as for such who have been faithful and painful labourers in the work of his Gospel; they have not been forsaken, their seed have in no scandalous manner begged their bread: but this is but one particular.  
2. A second head of instances, which I shall give you to prove this specialty of Divine Providence, shall be the preventing Providences of God, warning them some way or other, of evil that hath been towards them, so as they have been able timely to prevent or escape it. Elijah was you know an eminent Prophet of the Lords, and his life was often in danger; but God hide him one while at the brook Cherith, 1 King. 17, after he had delivered that unpleasing Prophecy to Ahab; another time, at Beersheba, after he had made such an havoc amongst the Priests of Baal, Chap. 18, 19 God gave him warning of his dangers, and prevented Jezebel's designs. A boy overhears Paul's Enemies conspiring his death, and revealeth it, and he is sent away: at another time he is let down in a basket. Infinite instances might be given you out of other story. Athanasius amongst the ancients, and Luther amongst more modern Divines, were eminent instances of this nature. God indeed (as I told you before) doth not make all his Ministers in times of dangers, such instances of special Providence, but only such as he hath designed to make great and eminent use of.  
3. I might also give you as large a proof of this special Providence of God, for the Ministers of his Gospel, in his deliverance of them out of trouble, when they have been within the paws of the Lion, and ready to be devoured. And this not always in the same method, nor by the same way and means; sometimes miraculously, as in the case of Elisha, and Elijah, more than once, striking their Enemies with blindness, causing fire to come down from Heaven, and to destroy their Enemies. In the case of Daniel, stopping the mouths of the Lions. In the case of Peter, the very night before that Herod was fully intended to have murdered him. In later story we have infinite instances of Gods strange deliverance of faithful Ministers (whom it afterward appeared, God designed to make eminent use of) out of their Enemy's hands. I remember in the History of the persecution of the Church of Bohemia, we read of an Edict made by Ferdinand, to apprehend all the Protestant-Ministers; upon which many fled into Moravia, and hid themselves; three were taken and kept prisoners in a deep dungeon at Prague: but God by his Providence wrought the escape of one of them, whom he made use of to plant, not less than twenty Protestant-Churches afterwards in Poland. But there would be no end, if I should begin to recite to you all we find in his story of this nature; there can be none so meanly acquainted with Scripture or History, but may confirm himself in this observation. But I added, That the Providence of God hath been also eminently seen in the preservation of those, who have been great adventurers in the cause of God, within the latitude of their duty. A man may adventure in the cause of God, and miscarry in his adventure, and that in two cases: 1. When he adventures without a call from God. 2. When he governeth not himself in his adventure, by the reasonable rules of prudence. Peter made an adventure, when he drew out the sword, and cut off the highest Priest's servant's ear: But our Saviour bid him put up the sword into its sheath again; for he that draweth the sword (being a private person) shall perish by the sword. Peter had no call to use the sword in the case: The Magistrate hath a call to use the sword in the execution of just laws. The Minister hath a call to use another sword, the sword of the spirit, which is the word of God. Every Christian hath a call to serve and obey Magistrates, in what is just and lawful, and to perform those duties, which in his private capacity he oweth unto God; to worship God in his family, and to meet often together in the congregation of God's People, to hear the word, to partake of the Ordinances of God, etc. Now there are times when a godly Magistrate cannot do his duty in punishing of sin, without the adventure of his reputation in a wicked world; the adventure of his estate, his life: when the Minister of the Gospel cannot do his duty, nor the people theirs, without the like adventures: but you shall observe this very ordinary in the Providence of God, he strangely watcheth over, and protecteth such as have a spirit to make boldest adventures, and as strangely rewardeth such. You see it in the whole story of Scripture, Moses and Aaron were called to go in to Pharaoh, and to demand the dismission of the Israelites; God suffereth not Pharaoh, nor any of his Courtiers (notwithstanding their threats) to do them any hurt. Caleb and Joshuah adventure to bring up a good report of the land of Canaan, God protecteth them from the mutiny of the people, and they are the only two are suffered to go over into the promised land, Numb. 14.6, 7, 10, 24. Elijah, the three children, and Daniel were great adventurers in the case of God: so was Esther in her going in to the King, to speak for the Jews: so were the Apostles in the first Plantation of the Gospel. The Providence of God strangely watched over them, and delivered them, as you read in the story of their Acts. A man cannot be too bold, if he keeps within the latitude of his duty. Indeed we read of some whom God strangely watched over, in the doing of some actions, that we cannot evince to have been their duty, as that of Phinehas, Numb. 25.7, 8. in killing the Moabitish-woman, and the Israelite in the act of adultery. That of Elijah's killing Baal's Priests, 1 King. 18; yet God protected them, and rewarded them; there are many things said in the defence of Phinehas and Elijah, to reduce their actions to the ordinary rule of Justice. It is certain, that by the Laws of God, the adulterers ought to have died, so also the false Prophets; but for the persons that executed the vengeance of God upon them, all that we can say, is this: Their call was doubtless clear to themselves, their actions were most certainly approved by God: he protects them upon the doing of them, he rewards them for doing of them; but non fue●unt ordinaria, sed facta quaedam extra usum, & ordinem communem; they were not ordinary actions, but depended upon a special call of God. By virtue of such a call too, it doubtless was, that Moses slew the Egyptian, for which St. Stephen justifieth him, Acts 7. But a man cannot be too bold for God, if he keeps within the latitude of his certain duty.  
2. Provided secondly, He keepeth to reasonable rules of prudence: our rule obligeth us to be wise as serpents. But I will not enlarge upon this Theme; for the truth is, the Providence of God strangely watcheth over bold adventurers in his cause and service, who have acted under such circumstances, as are hardly reconcileable to what our reason calls Prudence; yet certainly, that will not warrant a rash and imprudent managery of a good cause. I need not give you more instances than I have done, to justify this Observation in sacred History. Moses and Aaron, Caleb and Joshuah, Elijah and Elisha, Esther, Daniel, the three Children, all the Apostles afford a plentiful proof of this Observation; and in other stories the instances are without number. Luther's whole life was an instance of this, the Archers shot sorely at him, he ventured as high as any in opposition to them; yet his bow abode in his strength, Luther died in his bed in peace.  
Nor doth this seem an unreasonable motion of Divine Providence, if we either consider how far the honour of God is concerned in the upholding and maintaining his Ambassadors, and rewarding his servants; or the faithfulness of God in justifying his promises, or the further use that God will make of men in the accomplishment of his designs in the world.  
1. Let us but consider the relation wherein the Ministers of Christ stand to him, they are his Missionaries, be hath sent them; as the father hath sent him, so he hath sent them; nay, they are no ordinary servants, they are the Lords Ambassadors, they come in Christ's name, and as in Christ's stead they entreat men to be reconciled unto God. It is beneath the honour of a Prince to suffer an Ambassador to starve, or any way to perish for want of that protection which he is able to afford him; indeed, if any run before they are sent, or instead of God's work to their own, God's honour is not concerned in them, unless to chastise their presumption, and to take vengeance upon them, as in such a case, no Prince would think himself further concerned: but supposing Ministers of the Gospel to be sent by him, and to be ready faithfully to deliver their master's messages (and this we must suppose and believe, or disown the Scriptures, which expressly assert this), God is highly concerned in point of honour (having power in his hand, and the command of all the hearts of men) to provide for his faithful Ministers, and they shall not want.  
2. God (secondly) is not only concerned in honour, as a great King and God above all; but as a God of truth and faithfulness, that can sooner suffer Heaven and Earth to pass away, than a word to fail of what he hath spoken: he hath made many promises to his faithful servants in the Ministry, and to those that he hath employed in hazardous employments for him; he of old promised to satiate the souls of his priests with fatness, Jer. 31.14. He of old appointed no inheritance to the sons of Levi, amongst their brethren, because he was their inheritance, as he had promised them, Deut. 10.9. he hath told them he will  them with salvation, Psal. 132.16. he told Jeremiah and Ezekiel he would be with them to deliver them, Jer. 1.7, 8, 18, 19 Ezek. 2.6. He hath told Gospel Ministers, he will be with them to the end of the world, Matth. 28. he hath bidden them take no thought what they should eat, drink, or put on, when he sent out the twelve, Matth. 10.9, 10. he bid them to provide, neither gold, nor silver, nor brass in their purses, nor scrip for their journey, nor two coats, nor shoes, for the workman is worthy of his meat. Now after all this, if God should suffer his Ministers to want bread to sustain their lives, or their families, what would men say of the faithfulness of God?  
3. Lastly, Let us but consider God, as having many designs yet to accomplish, a great deal of work yet to be done in the world, to be done by the hands of men, who can imagine God should not eminently protect, and provide for those that are, and have been faithful? who would work for that Master, that will not find them bread? What subject would be free to go as an Ambassador for that Prince, that would never protect him in the faithful discharge of his trust, or reward him proportionably to his affronts or losses? Now God knows that we are flesh, and much led by our sense and reason, and must not be encouraged to our duty only by rewards, which are the objects of our faith; but by sensible rewards, at least to such a proportion as is necessary to uphold us to our work. It is therefore not to be wondered at, that God should in a way of special Providence, eminently take care of the Ministers of his Gospel: he hath called them, and sent them to his work, he hath by that call taken them off from that pursuit of the world, by which others procure themselves a livelihood; he hath told them they should live upon his Altar; he hath told us, 1 Cor. 9.7. That no man goeth to a warfare at his own charge, none planteth a vineyard, and eateth not the fruit thereof, nor feedeth a flock, and eateth not the milk thereof: he seethe them out of obedience and conscience to him, refusing the bread they might have: men will not provide for them, he will; Ravens shall bring them meat every day, but they shall be fed. This is but a reasonable motion of Divine Providence. I shall make a short Application of this discourse.  
Use 1. This in the first place lets you see the fountain of that bounty, which the many painful and faithful servants of Christ have experienced in all times, and even in the days wherein we live. It hath pleased God in all times to raise up friends to his faithful Ministers. I remember when Abigail came to meet David, coming against her husband, and had stopped his journey, David saith unto her, 1 Sam. 25.32. Blessed be the Lord God of Israel, which sent thee to meet me this day: and blessed be thy advice, and blessed be thou, etc. First, he blesseth God, than he blesseth her; the faithful servants of God, yea the Churches of God, who by this means enjoy any thing of the labours of their shepherds, have reason to bless those whom God hath made his instruments to support those upon whom others had not pity. Yea verily, and what our Saviour said of the woman that spent her box of Ointment upon him, I think I may apply here, Wherever the Gospel is preached, what they have done shall be told for a memorial of them. If a cup of cold-water for a thirsty Prophet shall obtain a Prophet's reward, the greater kindnesses of many shall certainly be rewarded; they have but put a little money into the bank which God keeps in Heaven. But we have more reason to look upward to him, who hath the hearts of all men in his hand, and openeth them as he pleaseth. God hath in it shown his special Providence for his faithful Ministers; let us therefore say, Blessed be the Lord God of Israel, who hath stirred them up. It was the grace of God bestowed upon the Churches in Macedonia, 
2 Cor. 8.1, 2, 3.  which taught them in a great trial of affliction, and deep poverty, to abound in riches of liberality, and willingly of themselves to give to their power, yea and above their power. Let it be written to posterity, for a memorial of the people in England, that for so many years together, in the midst of a devouring pestilence, many consuming fires, expensive wars, and a deadness of trade, they have refreshed the bowels of so many hundreds (if not thousands) of God's messengers; but let God have all the glory, who hath given the heart, though their hands distributed the money.  
Use 2. In the second place, Let me cry out, O house of Aaron, trust in the Lord: O house of Levi, trust in the Lord: Trust in the Lord, and do good (saith David) so shalt thou dwell in the land, and verily thou shalt be fed, Psal. 37.3. Let us be faithful to our master's service, and do the work which he hath given us to do, and verily we shall be fed. I cannot say God will provide Coaches, and delicate things for us; but necessaries we shall not want. Herein let us exercise ourselves to keep a conscience void of offence, both towards God, and towards men; and as to other things, we may trust a Providebit Deus, God will provide for us and ours. The experience of these times, if wistly attended to, certainly is enough to keep any from being tempted through fear of want, to debauch their consciences, by doing any thing which is apparently sinful, or but so judged and suspected by them. We see some fed with great provisions, faring deliciously every day, whiles others (like Daniel and his partners) have been fed with little more than pulse and water; and at the end of some years it appeareth, they look fairer, as to worldly circumstances, than those who have had far better commons.  
Use 3. Lastly, This observation commendeth confidence and courage to all in the Lords work, in opposition to fear and cowardice. I would not be mistaken, be sure in the first place you be in God's work, that which by his word appeareth to be the duty of one in thy circumstances: nothing but the conscience of having been surprised in the way of our duty, will bear us up under sufferings; be therefore in that point well satisfied: having done that, observe those rules of Prudence which reason directs thee in such cases: this done, fear nothing. Remember the Providence of God most eminently watcheth over the boldest adventurers in the way of their duty. They are the words of our blessed Lord, Mar. 8.35. Whosoever will save his life, shall lose it: but whosoever shall lose his life for my sake, and the Gospel, shall save it. They observe in war, that the soldier that turns his back, and flies, is in much more danger, than he who stands to it; and that nothing makes a conqueror, so much as resolution, and bold adventuring: it is so in our spiritual fight with the world; be then of good courage in it, and quit yourselves like men; remember God is with you, and if so, there's more with you, than can be against you. God indeed in our combats with the world, doth not always keep us shot-free, and bring us off without a scratch; but those whom he doth bring off, are ordinarily those who are most valiant and adventurous: however, it is better to fall valiantly, than cowardly; and our Lord hath told us, That if a man will save his life, he shall lose it; if he hath such a mind to sleep in a whole skin, that he will neglect his duty, and do that which his heart condemneth him for doing, he shall lose what he hoped to save by it, be it life, reputation, estate, etc. It speaketh great unbelief, and distrust in God, to be cowards in plain and certain duties. Be prudent, but take heed of forbearing necessary duty out of prudence, or being faint in the performance of it. That can be no prudence: If a man fainteth in the day of adversity, Solomon saith, that his strength is but small, his faith is but small, and his observation of God's Providence in such cases hath been very small too. But I shall add no more upon this Argument.   

SERMON XXV.  Psal. CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Have done with the Tenth thing in the motions of Divine Providence, which I commended to your observation. I proceed now to another.  
Observe. 11. The Providence of God maketh a very frequent and remarkable use of the sins of people, though it be always spotless in making such use of men's sins. That the Providence of God in bringing about the eternal purposes and counsels of God, doth very ordinarily make use of people's sins, I have in a great measure already proved to you under my seventh Observation, where I shown you how God accomplished his purposes upon Mount Zion, by persons that meant not so, and overruled the several lusts of sinners hearts to his own praise, making the wrath of men to praise him. But yet I shall take it again in my way, and the rather, because I will show you more especially what use God makes of the sins of his own people. Then I shall give you a reasonable account of this great work of God. And thirdly, I shall endeavour to show you, that it is a spotless use which God maketh, and open it to you, how it may be so, and our reason may conceive of it well enough. And lastly, I shall make some Application.  
That it is so, is so obvious to those that are meanliest exercised in the Scriptures, that it can hardly be overlooked by any considerate person.  
One of the most glorious products of Actual Providence, was the Revelation of the Covenant of Grace and Redemption: I say the Revelation of it; for the paction, or making of that Covenant, I take that to be eternal, and antecedent to the Creation: but as I take it, those who would distinctly understand the Covenant of Grace, must distinguish betwixt the Paction, the Exhibition, and the Revelation of it, and the Application of it to individual souls. The Paction was an act of Counsel, an eternal act, a transaction between the Father and the Son; the Son as the head of the elect, standing as a surety for believers, and undertaking something for himself on their behalf; that in the fullness of time, he would come into the world, assume our natures, and in that nature die, and give satisfaction to Divine Justice for the sins of the elect: (which some call the Covenant of Redemption) also undertaking for them, that they in his strength, and through the assistance of his spirit, should do whatsoever his Father should require personally of them, in order to their obtaining salvation through him. But now the Exhibition and Revelation of this eternal contrivement to the world, that was the work of Actual Providence, done in time subsequent to the Creation, and done gradually, as to the more full and perfect Revelation of it, according to the good pleasure and infinite wisdom of God. The first Revelation of it was to Adam, after he had fallen, Gen. 3.15. And I will put enmity betwixt thee [that is the serpent] and the woman, and betwixt thy seed and her seed, it shall bruise thine head, and thou shalt bruise its heel. Now for this, God made use of the first sin that was committed in the world, the fall of Adam: had not Adam fallen, there had been no need of the Revelation of a Covenant of Grace; he, and his posterity had been saved upon the Covenant of Works, he had perfectly done the Will of God, and lived, Rom. 9.11, 12. The Apostle tells us, that before Esau or Jacob were born, before they had done good or evil, God loved Jacob, and hated Esau; and it was foretold, That the elder should serve the younger; 
Gen. 25.3.  for the law of God and Nature, had made the younger a servant to the elder. First, Esau sells his birthright for a mess of pottage; then Jacob by the counsel of Rebeccah comes, and tells his Father a lie, and obtaineth the blessing of the firstborn: both sinful acts; the first on Esau's part, the second on Jacob's; but God's Providence makes use of both, to bring about his counsels. There was a promise made to Abraham, that God would multiply his seed, and that they should inherit the land of Canaan: Pharaoh strongly sets himself against it, useth all arts to destroy the seed of Jacob; the King commandeth the midwives to kill all the male children, Exod. 1. they save them alive, the King questioneth them for it, Exod. 1.17, 19 they tell a lie to excuse themselves; God makes use of their lie for the accomplishment of his counsels, and the fulfilling of his promise unto Abraham. Who can excuse Rahab in the lie she told to the King's messengers, sent to apprehend the spies? It is true, the Apostle saith, she did it by faith, and God rewarded her, as he did the Egyptian midwives: Rahab did it by faith, believing what at that time she did not see, that God would give that land to the Israelites, and God rewarded her good intention in the general, not her particular sinful act: but yet the Providence of God made a great use of her lie, for the design he had in hand. Who can excuse David in many particular actions which he did? Which yet God made use of in order to the bringing about his counsels and promise concerning David, in settling him upon the Throne of Israel and Judah: The setting up of Solomon upon the Throne of his Father David, was an eminent product of Actual Providence; but Bathsheba you know was his mother, and David in order to the having her for his wife, murdered Vriah her husband, yet she was the mother of Solomon. No man can excuse Jeroboam in his revolt from the house of David, he did what he did from a very turbulent and ill spirit, and in a very irregular and rebellious manner: but God yet made use of what he had done to fulfil his own counsels, and the threatening he had denounced against Solomon. In short, innumerable instances of this nature might be given, and it is an easy thing to observe God doing the same thing every day. I will instance but in three great products of Actual Providence more, which the Scripture maketh mention of; and three greater have not been, nor can be. 1. The incarnation of our blessed Lord. In the genealogy of Christ recorded by Matthew, chap. 1. ver. 3. you read, Judas begat Pharez, and Zarah of Thamar. You have the story Gen. 38.29. Pharez was an incestuous child, which Judah had by his own Daughter-in-law: he was one of Christ's Progenitors; so was Bathsheba, who came with much sin to be David's wife; yet God made use, you see, both of the sin of Judas, and the sin of David, for the bringing forth his son into the world. Next to his Incarnation, let us consider the sacrifice of Christ for the expectation of our sins, the noblest and greatest act of Providence which was ever brought forth in the world, it was produced by wicked hands. Judas, Pilate, Herod, the Jews, all have their hand in it. The Devil put the malice into the heart of Judas; but God had his end in the action, and accomplished the great design of his glory. The sending of the Gospel amongst the Gentiles, was a great product of Providence in the fulfilling of the Lords counsels, and many promises: but it was the fall of the Jews, that proved the riches of the world, as the Apostle tells us, Rom. 11.11, 12. They did not stumble that they might fall: but through their fall salvation came unto the Gentiles, for to provoke them to jealousy. The Apostles upon their going out to preach to the Gentiles, gives this account of it, Forasmuch as you have judged yourselves unworthy of eternal life, (that was, by not receiving the Gospel) we turn unto the Gentiles. What shall I need say more? there is no soul brought to Heaven, but is an eminent instance of this: If they had not sinned, they would have no need of any pardon or justification from the guilt of sin, no need of a Saviour or Mediator: God suffereth the souls of his People to be concluded under the guilt of sin, that he might have mercy upon them. It is also an ordinary observation of Divines, That God often suffereth people to fall into some gross and scandalous sins, that he might take that advantage to awaken them to repentance, and make use of their falls to a rising again to a new life: and this is often seen in those that have lived civilly, and might be prone to trust to their own Moral Righteousness. But I shall enlarge no further in the Justification of so obvious an Observation. It follows, that I should show you the reasonableness of this motion of Divine Providence.  
1. The truth is (in the first place), it is hard to conceive, how otherwise some of God's greatest works of Providence could have been produced. What would the Revelation of a Covenant of Grace have signified to the world, if the Covenant of Works had not first been violated by the first man's transgression? How could else any man imagine, that the salvation of the world should have been accomplished by the death of Christ, if God had not made use of the wicked action of those who took him, and by wicked hands crucified him? The Apostle assureth us, that in all they did against our Lord, they did but execute what the counsel of the Lord had predetermined should be done: If sin did not abound, how should grace much more abound? Rom. 5. In the pardon of sins, the justification of a guilty soul; the Scripture tells us, That all are concluded under sin, that the promise by faith in Jesus Christ might be given to them that believe. What should we say to the great work of Providence, in trying his Saints by afflictions and persecutions, from the hands of violent men? God maketh use of the sins of Persecutors, to perfect his Saints by the exercises of their faith and patience; it could not be, without the sins of those who persecute others for righteousness sake.  
2. Again, God by this getteth himself a great deal of glory. I have spoke something to this under the seventh Observation: but let me here add a little.  
1. He gets himself the glory of his power. There is a fancy hath possessed the Philosophers of the world, That metals of a base nature, may by art be turned into nobler metals, brass, etc. into gold; and they will tell you, that some such thing hath been done; and abundance of time and money hath been spent, by the vain and covetous Philosophers of the world to little purpose, to find out this Philosopher's stone (as they call it): but supposing such a thing possible; yet there must be some similar quality to help, or they will not pretend to any such thing; no Philosopher ever yet pretended by all his Chemistry, to fetch gold out of a dunghill. But now in sin, there is nothing of a similar quality to the glory of God; there is nothing so opposite to the glory of God, as the sins of men and women: For God to fetch water out of a rock, argued great power; to raise up Abraham children from the stones of the field, it must speak great power: but yet not so much, as for God to fetch his own glory out of people's sins. There is in sin an infinite opposition to the glory of God: nothing so diametrically opposite to God's honour and glory, as sin is. Samson put forth a riddle, Out of the eater came forth meat, and out of the strong came forth sweetness. But what is this riddle to that which I am speaking of? for the glory of God to come forth out of the dunghill, the woeful dunghill of the worst of men's actions? for God to work out his own righteousness out of the vilest actions of men? O it speaketh an infinite Power in God it is a greater work to fetch light out of darkness. I will (saith God) get me glory upon Pharaoh: For God to get himself glory out of Pharaoh's hard heart, was more than to get his people water out of an hard rock.  
2. God by it gets himself the glory of his infinite wisdom. I told you in my former discourse, that he is accounted the best Politician, that can make the best use of all humours, and serve his own designs, even of his utter Enemies: this is the top of a Politicians wisdom: How great then must the Wisdom of God appear in this? nothing hath such an enmity to God and his glory, as sin hath. Job speaketh it to the great glory and honour of God, Job 5.13. He taketh the wise in their own craftiness, and the counsels of the crafty are carried head long. It speaketh the wisdom of a man, that he can make use of the capacious quality of a bird, or a beast, to catch a prey for him: thus the falconer maketh use of the hawk, the huntsman of the dog, the fisherman of a fowl, to catch birds, or beasts, or fish for him. This I say speaketh the wisdom of a man above other creatures; O how it speaketh the admirable Wisdom of God, that he can make use of the worst belchings of lusts in men's hearts, the most vile and rebellious actions of men, and out of them fetch his own glory.  
3. But in the last place, God above all doth by this magnify the riches and freeness of his grace. This is that wherein the Lord delights to have glory; he predestinated, adopted us, etc. to the praise of the glory of his grace, Eph. 1.6. If God had taken man out of a state of innocency into Heaven, we should never have admired freegrace so much as now; it marvellously affects the heart of a child of God, to see God make use of his falls of his sin and corruption, and manifold rebellions, to make his freegrace exceeding glorious. We should never so much admire freegrace and mercy, if we were not so great transgressors: This is it which maketh grace precious in our eyes, when we cry out of the belly of hell, and he heareth us.  
Thus far I have showed you, that God maketh a very ordinary use, and a very remarkable use of people's sins. But I also added, that it was a spotless use; and thus it must be, if God maketh it; For he that is of purer eyes, than that he can behold iniquity, must be of a purer will, than to will iniquity, and of purer hands than to work iniquity. But the difficulty lieth here. It is plain from this discourse, that God useth people's sins as a medium to his glory; he having willed the end, must needs have willed the means: for though a thing may be fortuitous to man, yet nothing is fortuitous, or casual to God. A man now in order to the accomplishment of some design of his, may make use of some things which fall in, and he never foresaw, nor forethought, nor designed as a means in order to his accomplishment, but it were blasphemy to suppose any such thing of God.  
A great question there is amongst Divines, what influence God hath upon the sinful actions of men. It falleth not so fully in my way at present, as to engage me in any full discourse upon it. Certain it is, that the holy God putteth malice into the heart of no man, nor doth at all incite him to any sinful actions. This were indeed to make God the Author of sin: he commands it not (that is impossible), he approveth it not, he inclineth not the will of man unto it: But as certain it is,  
1. That he assisteth the faculties and members of a man to those natural actions, which his own lust and malice maketh sinful. He assisted the tongues of Ananias and Saphira to speak, but it was their own lust and malice, which inclined them rather to speak that which was false, than the truth. In him we live, move, and have our being.  
2. As certain it is, That he permitteth and suffereth men to execute their lusts, otherwise they could not execute them, he could most certainly hinder them: Forty years he suffered the Jews manners in the wilderness, Acts 13.18. He suffered all nations to walk in their own ways, Act. 14.16. Now for this sufferance, I think it is well expressed by an eminent Divine of our own; God's permission of sin (saith he) lies in the suspension of his own efficiency, and the removal of the impediments. Pelagians dream, that God gave unto man a perfect freedom of will, and so did, as it were, Dormitare in operibus suis, sleep while his Enemies sowed the tares of sin; but no such thing must be imagined of God. Nor doth God only remove those impediments, by which the sinner might be hindered in his acts of sin; he is properly said to be hindered in an action, who cannot do what he hath a mind to do: now God doth something more in his permission of men's sins, than not hinder their commission of it; he suspendeth that efficiency, by which they were restrained, or which should incline them to do otherwise.  
3. He willeth that the sin should be, though he doth not will to effect it. Indeed for God to will the effecting or committing of sin, is not consistent with the purity and holiness of God: God's permission of sin, and willing it in the effect, doth ponere effectum non causam, it doth assert the effect, not the cause; his willing it in this sense, doth by no means imply his procuring it, inciting to it, or approbation of it. It is not procurans volitio; and here Divines say rightly, Deus absque jactura, & sanctitatis offendiculo, velle potest peccata; vult rem effici, non effectum dare. He willeth the thing should be done, but he doth not will the doing of it. Who shall dare to say that God did not will that Judas should betray Christ, and Pilate condemn him, and that the Jews should crucify him? When the Apostle saith, That they did but according to whatsoever Gods hand and counsel had determined before to be done, Act. 4.28. And that he was delivered by the determinate counsel and foreknowledge of God, Act. 2.23. If God did not will that most vile action should be done, how did his hand and counsel determine it? How was he delivered by the counsel of God, which the Scripture expressly affirms? And this is all that I know, that Mr. Calvin, or any that tread in his steps have said, which many now a-days have so clamoured against, as if he made God the Author of sin, and willed acts of sin. Mr. Calvin, and all sober Divines will grant them, that it is inconsistent with the holy nature of God, to infuse malice into the hearts of any, or to incite any to any malicious and sinful action, or to assist them in the sinfulness and obliquity of their action: but those who have read Pareus' disputes with the Jesuits at Swalbach, will easily understand, what Divines these men read, and with whose heifers they blow, and out of whose quivers they draw their arrows of bitter words. To whom the best answer, is that of the Archangel to the Devil, The Lord rebuke them.  
4. Then lastly, God governeth the wicked actions of men, when they are done to his own praise and glory, and maketh an eminent use of them; but yet a spotless use. Take Pharaoh in his hardening of his heart, against the Will of God revealed to him for the dismission of the Israelites. God had purposed that Pharaoh's heart should harden, he tells Moses so long before it came to issue: God removed what might have hindered the hardening of his heart, he would believe from time to time, that God had done his worst, and he should keep them, let the mighty God do what he could: he suspended his own efficiency, he could have softened Pharaohs heart, if he had pleased; he assisted him to his natural actions, he could never else have spoken the words he did, nor made ready a Chariot. When the action was done, he governed it to his own praise and glory, he said, I will get me glory upon Pharaoh; and he did get himself glory upon him, and made Pharaoh's wrath to praise him. But I will add no more to the Explication, or proof of this Observation.  
Use 1. This now in the first place may convince us of the infinite power, wisdom, and goodness of God. Omnipotency is usually thought to be most discovered in Creation, the production of things out of a mere not-being, into a being, where there is no pre-existent matter for God to work upon: but here seemeth yet to be a greater demonstration of Divine Power, for God to make the wrath of man to praise him, to bring forth the great designs of his glory out of men's sins. It showeth us also the infinite wisdom of God. The natural sagacity of the bee is seen in sucking honey out of poisonous herbs and flowers, a thing of the sweetest taste out of flowers, and herbs of bitterest taste, and in doing it, it by its chemistry commendeth the wisdom of its Maker, who hath given it this natural skill. The acquired art and skill of the Apothecary and Chemist, who make the desperatest poisons, which have the greatest contrariety to humane nature, to serve for medicines, to heal men's diseases, commendeth the wisdom of God; for their God hath taught them this discretion. But oh the wisdom of God to make our lusts, our wrath, our sins to praise him! there must be something of the nature of honey in the herb or plant, or the bee could get none out of it; there must be something in the poisonous drug or plant, that is consonant to the nature of man, or all the art of the Chemist and Apothecary could never make it serve for man's cure or healing. But there is nothing in the nature of sin, but is quite opposite to the glory of God; yet God makes sin to praise him. O the height and depth of Divine Wisdom, yea and of Divine Goodness too! As there is nothing more opposite than sin to God's glory, so there is nothing more pernicious and destructive to us: God makes our sins to serve us, to excite habits of grace, repentance, faith, fear, watchfulness, etc.  
Use 2. In the second place, Learn from hence, how impossible it is, that a sinner, by his rebellions against God, should do any hurt but to his own soul. And this is enough to convince the most malicious sinner, of the exceeding vanity of sin. If Julian will in his rage throw his dagger up against Heaven, it shall not touch a star, but return only upon his own head. If the Princes of Babylon will heat a furnace seven times hotter than ordinary, and open a Lion's den to destroy the Jewish servants of God; the furnace shall only burn up, and the Lions devour themselves. Indeed in regard of the sinsuness' of the best of men, and God's design sometimes to melt, and to try his people, the rage of sinful men doth sometimes reach them; but this is certain, it never reacheth Heaven, nor any of its counsels and designs, unless by the cry of it for vengeance against the sinners. God will have his glory from the vilest persons, and their vilest actions; and although Assyria meaneth not so, yet he shall but accomplish God's pleasure. In 2 King. 6. you read a story of the King of Syria, his sending a party of Soldiers to take the Prophet, ver. 15. The Prophet, ver. 18, prayeth, that they might be smitten with blindness; they were so, and then the Prophet leadeth them into Samaria, into the midst of their Enemies. God deals thus with outrageous sinners. Their design is to dishonour God, and to do God as much despite as they can: God smiteth them with blindness, and instead of accomplishing of their ungodly designs, he getteth glory upon them: He disappointeth the devices of the crafty; so as their hands cannot find their enterprise, Job 5.12.  
Use 3. Let me caution all, that they take heed, that they do not abuse this notion, to give themselves a liberty to sin. Do not think this a sufficient warrant for you to do any sinful action, because God knoweth how to make your sins serviceable to his glory. This was an old corrupt conclusion, which the Apostle foresaw, men would falsely draw from these premises, Rom. 3.7. If the truth of God hath more abounded through my lie unto his glory, why then am I judged as a sinner? and not rather, as we are slanderously reported, and as some affirm that we say, Let us do evil, that good may come upon it. So when the Apostle, Rom. 5. had said, That as sin had abounded, so grace should much more abound; some concluded, that it was then best to continue in sin, that grace might abound. Whom the Apostle answereth, as you will find, Rom. 6.1, 2, etc. But that none may think, that from hence he is licenced or encouraged to sin, I beseech you to consider,  
1. That God doth not move, or incite any to any sinful action, nor command, nor approve any such thing. God in fetching of his own glory out of men's sins, doth but (if I may so speak with reverence unto God) make the best of our bad markets. In the Epistle of John to Gaius, ver. 11, saith he, Beloved, follow not that which is evil, but that which is good: he that doth good, is of God; but he that doth evil, hath not seen God, 1 Joh. 3.8. He that committeth sin, is of the devil: now for this purpose was the Son of God manifested, that he might destroy the works of the devil. Sin is called the work of the flesh; the flesh, that is the mother of sin, and the Devil, he is the father of sin; the Devil engendereth sin upon our flesh. So much of sin as is in any man, so much there is in him of the flesh, so much of the Devil; so much he is a servant to Satan, and to the flesh.  
2. Consider, it is no thanks to the sinner, that God hath any glory from his sin; he is not active in the glorifying of God, his activity is all spent in the dishonour of God: he is not voluntary in it. Sin doth not of its own nature glorify God, there is nothing so contrary to the glory of God as our sin is. The sinner doth not, cannot intent the glory of God by his sinful act. The sinner in this case, is only a passive instrument of God's glory; God fetcheth out his glory, forceth his glory from men's sins. God is not at all beholden to the sinner for any glory he getteth from his sinful act. The glory which God hath from men's sins, is as to the sinner, merely by accident, and besides his intention; as much as it was besides his intention, to let out an imposthume, and cure his Enemy, who ran his sword into him, with an intention to let out his life-blood.  
3. Consider, that God needeth not our lie for his glory. Every sin is a lie, and God out of our lies fetcheth out his glory; but he needeth them not, and therefore it is madness to say, I will sin that God may be glorified. God can better bring forth his glory another way, he would be much more glorified by thy keeping his Commandments, and doing of his Will. God indeed needeth not our duties and best actions; but he much less needeth our lusts and corruptions.  
4. Consider, That though God in the wisdom of his Providence, makes use of men's sins, to fetch out his glory from them, yet he usually takes vengeance upon the sinner. It is the practice of the Politicians of the world, to make use of the treasons of others, but seldom to reward the Traitors. It cannot be said of God, that he ever loves or approves of the treason of sin, but he ever punisheth the Traitor without a true repentance.  
5. Lastly, When God makes use of the sins of people for his own glory, and for their good and salvation also (as in the case of those which belong to his Election of grace), it is never done without a great deal of grief and sorrow of heart to the sinner: they are saved as through fire: great sinnings must have great humiliation. He indeed sometimes maketh use of his people's sins, to make them more humble, more watchful: but the sinner first suffereth a great deal of loss in the peace of his Spirit; he goes to heaven ordinarily with broken bones, and a bleeding heart. So that you see that Gods getting himself glory from his people's sin, gives no man a ground of presumption, to go on in a course of sin against God.  
Use 4. In the last place, Let this observation mind us, in this case to be workers together with God. Have we sinned, and come short of the glory of God? Let us do our endeavour to make our sins to turn to the furtherance of the glory of God. Let us endeavour to make the best of our own bad markets. What is done, we cannot ; let us endeavour, if possible, to make an advantage of our former miscarriages. You will say, How should that be?  
Answ. 1. Let the sense of your sins hasten your pace to the Lord Jesus Christ. God hath a great deal of glory from our believing in him whom he hath sent. The soul that accepteth of the Lord Jesus Christ as his Saviour, giveth unto God the glory of his Power, Wisdom, Justice, Goodness, Truth; it gives him the glory of the exceeding riches of his freegrace.  
2. Make use of your sins to increase your Confession, your Repentance and Humiliation. Confession giveth glory to God: my Son, saith Joshua, Confess, and give glory to God. Let your former sins give you the further advantage for sorrowing after a godly sort, that will bring forth carefulness, indignation, fear, vehement desires, zeal, revenge, as it did in the Church of Corinth, 2 Cor. 7.11.  
3. Let the remembrance of them cause you to walk softly all the days of your life. This is that which God requireth of all, to walk humbly with their God. The remembrance of your sins may be of notable use to you for this, to keep down that pride which is naturally in all our hearts; that swelling in an opinion of ourselves, of our own duties and performances; that uncharitable judging, and censuring, and triumphing over others, when we see them fallen in the day of temptations.  
4. Lastly, Let the consideration of how many sins God hath forgiven you, make you love much. Thus the woman, Luk. 7.37, 47 made an improvement, even of her former sins; her much that was forgiven, engaged her to love that God much, who had forgiven her so much. This improvement St. Paul made, 1 Cor. 15.9, 10. I am (saith he) the least of all the Apostles, and not meet to be called an Apostle, because I persecuted the Church of God. But by the grace of God, I am that I am, and his grace which was bestowed on me, was not in vain: but I laboured more abundantly than they all. O this will be an excellent improvement, even of your sins, if your former unholiness shall now help to make you more holy, your former unrighteousness shall help to make you more righteous for the time to come; your reflections upon how much you have done against God, and his Saints, shall now engage you to do more for God, and the cause and people of God. A good husband and housewife, will lose nothing, but make some advantage of every rag, every bit of wood, etc. I would have you be like them, you have been formerly great sinners, and done much to the dishonour of God: your consciences can show you a great dunghill of sin, which you made in your state of vanity: God hath changed your state, changed your hearts: let not that dunghill be lost, look upon it often, to help to raise up your hearts in the praises and admiration of God's freegrace, and the engaging your hearts more for God in your contrary duties for the time to come. But so ●uch shall serve for this Observation also.   

SERMON XXVI.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am still going on, instructing you to that spiritual Wisdom, which the Text telleth you may be gained by, and is declared in the Observation of the motions of Actual Providence. I am now proceeding to a Twelfth Observation of this nature, which I shall give you thus:  
Observe. 12. The Providence of God in the distribution of the good things of this life, doth in a great measure move circularly, though mostly to the seeming advantage of ungodly men. In my enlargments upon this notion, I shall keep much to the same method which I observed in the former. 1. Opening it unto you. 2. Justifying the observation by instances. 3. Showing you the reasonableness of this motion of Divine Providence. And lastly, Making some suitable Application.  
1. My observation (as you see) concerneth the motions of Actual Providence, as to its distribution of the portions of this life. The Pagan Philosophers distributed all the good things they had any knowledge of into three sorts. The good things of the body, amongst which they reckoned, long-life, health, strength, beauty, etc. The good things of the mind the rich endowments of it, such as knowledge, invention, judgement, wit, memory, and moral virtue, etc. and the good things of fortune, such as birth, ingenuous education, honours, riches. All these have a goodness in them, which lieth in their suitableness to the use of humane life or society. The blind Heathen, not seeing the fountainhead of these beautiful streams, ascribed them to fortune: But they are all in the hand of Providence, that giveth to one a longer, to another a shorter life; to one greater, to another lesser measures of health and strength, etc. to one more judgement, wit, etc. than to another. But I chief understand my Observation of the good things, which the Heathen called, Bona fortunae, the good things of fortune, such as honours, riches, etc. These also are the Lords; he it is, saith Moses, That gives us power to get wealth. And the Holy Ghost by another penman telleth us, That promotion cometh neither from the east, nor from the west: but God pulleth down one, and setteth up another. Promotion doth mostly depend upon the favour of the great men of the Earth, and you shall observe the Scripture everywhere maketh God the Author of the favour and grace, which persons have found in the eyes of the Princes of the world.  
2. Now I observe in the first place, That the wheel of Providence, in making this distribution, doth for the most part move circularly. My meaning is, that good and evil of this nature, hath (as all humane things) its turns and vicissitudes, sometimes to good men, sometimes to bad men. The Heathen had some prospect of this, though what we call Providence, they ascribed to fortune, to whom they gave a wheel, to signify the rotation of all these sublunary contentments, in which you know the same spokes are not always up nor down; but sometimes these spokes are uppermost, by and by they are at the ground; and those that but now were below, are up in their place. And this is most perspicuous in bodies of people, which are made up of those two sorts of men, that divide the world, godly and ungodly. There is a time when the vilest are exalted, and the wicked walk on every side. This is their hour, and the power of darkness, as our Saviour saith, Luk. 22.53. And there is a time again, When ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you, Zech. 8.23. There was a time when the seed of Jacob prospered in Egypt, Joseph was advanced, and he was a protection to them. A while after the wheel turns, and there arose a King that knew not Joseph, and then the Israelitish spoke in the wheel of Providence, was at the ground: but in a little while up it gets again. The Children of Israel go out of Egypt with colours flying, and drums beating, and Pharaoh and his Host were drowned in the red Sea. This was now their hour. But soon after the wheels turn again, and they are almost devoured in the wilderness: But as soon as they were on the other side of Jordan, they were again in a prosperous state. Soon after they were oppressed, first by one Pagan Adversary, and then by another; but in david's and Solomon's time, it was again an halcion-time with them. And when they were in Canaan, that party of them, after Solomon's time, which adhered to God, had their vicissitudes; as they had good or bad Princes, so it fared with them. In the seventy years of the Babilonish Captivity, they had a very sad time; but when that was out, they had again a kind hour: and in the very time of the Babilonish Captivity, they doubtless had great vicissitudes; and the case was much different with them, when the three Children were thrown into the fiery furnace, from what it was, when they were advanced to great honours: or when Daniel was thrown into the den of Lions, from what it was, when he was made the first precedent. When they were come again into their own land, it was not above fifty years before Ahasuerosh disturbeth their settlement, Ezra 4.6. After a few years more, they perfect the building, both of the Temple and City. Soon after they were oppressed, first by the Grecians, (when it was a very sad time with them) then by the Romans, under whom they enjoyed more liberty, till after the crucifying of Christ, soon after which, God said to them, Lo ammi, you are not my people. The like observation might be made of the Christian Church-Catholick, and the several parts of it; God will not always chide, nor keep his anger for ever, Psal. 103.9. The needy shall not always be forgotten, Psal. 9.18. he hath said, He will not contend for ever, neither will he be always wroth. The same observation might be made of particular persons and parties fearing God. Jacob had his time of hard service, and his time of liberty. Joseph one while is a prisoner, another time the second man in the Kingdom. David had a time, when he was hunted like a partridge on the mountains, and his time when he ruled happily and peaceably over all Israel and Judah.  
2. The second part of my Observation was, that as to these good things, the Actual Proridence of God, ordinarily moveth to the seeming advantage of wicked men: I say, seeming advantage upon a double account: 1. For first, Wicked men have no real advantage from any good things they have, their morsels are all dipped in wrath; and they turn to their real loss and disadvantage, as they draw out their lusts, and aggravate their eternal condemnation. 2. I much question whether they have that seeming advantage, which they appear to have. If we consider the disproportion in the numbers of such as fear the Lord, and such as fear him not; I believe we shall find God, as to the things of this life, do as much for his people, as for wicked men. It is true, we see more wicked men than good men in places of honour and power; we see more of them, than of these prosper in the world, and grow great and rich: but therefore what disproportion is there betwixt the number of the one, and of the other? But however, certain it is, that the servants of God have many of them found this a rock of offence to them, and have stumbled upon this temptation; so did Job, chap. 21. David, Psal. 73. Jeremiah, Jer. 12.1. Habbakuk, etc. And this appearance hath been a temptation to others, to deny, or at least to dispute the Providence of God. I shall therefore give you a more particular account of this, when I come to open the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or hard Chapters of Divine Providence. In the mean time, I take notice of it, only as matter for our observation, and supposing that it is so, I shall hereafter show you, that it is but a reasonable motion of Providence. But truly upon a stricter observation, I believe we shall find Divine Providence, as to these things, more circular in its motions, and equal in its distributions, than we usually judge it; being deceived, by not wistly observing the disproportion of each party in its numbers; and that of Solomon, Eccles. 9.1, 2. will hold, that the love or hatred of God, is not to be judged from what doth in this life happen unto men.  
3. But thirdly, (which I should have added to the observation, and crave your leave yet to add it) in the dispensations of special grace, and those good things which are truly spiritual, the Providence of God is inaccountable: here the way of Providence, is like the way of an Eagle in the air, a Ship upon the S●●, or a serpent upon a rock, it cannot be tracked. It is true, our Saviour saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor receive the Gospel; so I should rather translate it, as in the passive voice, then as our translation doth, as if it were the middle voice. The poor preach the Gospel; and the Apostle telleth us, That God hath chosen the poor of this world to be rich in grace, and heirs of the kingdom. And again, you know your calling brethren, not many rich, not many wise not many noble, etc. yet the Providence of God doth deal out special grace to the rich, as well as to the poor. Abraham, and Lot, and Isaac, and Job, and David, and Solomon, Joseph, and Daniel, and Joseph of Arimathea, were all rich men; though as the number of the poor, far exceedeth the number of them who are possessors of great Estates; so the number of holy persons of mean estates, bears the like disproportion to the number of such persons, that are great, and abound in this world's goods; neither doth the Providence of God deal out these riches of special grace, as if they were inheritances. Was not Jacob and Esau brethren? yet the Lord loved Jacob, and hated Esau. You often in Scripture read of good men, that had very bad children; and of bad men, that had very good children: Jeroboam was a wicked man, one that made Israel to sin, yet in Abijam his son, there was some good thing found towards the Lord. Abijam the King of Judah, was a man that walked in all the sins of his Fathers, 1 King. 15.2. Yet ver. 11. Asa his son did that which was right in the sight of the Lord. Jehoshaphat, the son of Asa, was a very good man; but Jehoram his son walked in all the ways of the Kings of Israel, 2 Chron. 21.5. so did Ahaziah his son. Jonathan was a good man, 2 Chron. 27; but Ahaz his son walked in the ways of the Kings of Israel, and made images for Baalim; yet the son of Ahaz, Hezekiah, was an excellent man. Manasses his son was a very wicked man the greatest part of his life: indeed, 2 Chron. 33.13, 14, 15, being carried into Babylon, and bound in fetters, he besought the Lord, and the Lord was entreated of him; and then the Scripture telleth us, That he knew the Lord was God, and he began something of reformation, ver. 15. Ammon his son was a very wicked Prince, but Josiah his son an excellent man; but we read no good of any one of his sons. Thus as to the dispensations of saving-grace, we see the Providence of God is not to be tracked, sometimes given to the son of a good father; at another time denied to the seed of those in Covenant with God, and given out to the children of most vile and wicked parents: and this is no more than we yet see every day in the deal of God. But it is time that I should show you the reasonableness of these motions of Divine Providence. 1. Why the Providence of God moveth in such a circular motion, in the distribution of the good things of this life. It will appear reasonable to you,  
1. If you consider both Gods general relation to all his creatures, and also his special kindness, and the demonstration of it to his people, together with his faithfulness to his promises. 1. I say, his general relation to all his creatures: they are his creatures, he their Creator; they by Creation his children, and he their father. It is true, they are undutiful children, and do not answer the law of their Creation; God may say to them, If I be your father, where is my honour? But yet children they are, God intends them not the inheritance, and therefore God doth by them, as Abraham by the children he had by Keturah, Gen. 25.5. To whom he gave portions, and sent them away. A father hath many children, some elder, some younger, some more dutiful, whom he loveth with a more peculiar love; but he hath something of a fatherly affection for them all, he giveth them all portions, more or less. Some have their portion in this life, as David speaketh, Psal. 17. Son remember, saith Abraham to Dives, thou hadst thy good things in this life: thy good things. So Lazarus had a right to a child's portion. Joseph sent all his brethren a mess, though to Benjamin he sent seventimes as much as to the rest. 2. But besides this, some wicked men have another relation to God, as servants in some special service, none of them are universally Gods servants; but in some special service, many wicked men are Gods servants. And no man shall serve God for nothing. This was Jehu's case, which procured him the Crown for four generations, for the service he did God against the house of Ahab. Then if we consider, 1. God's special kindness to his people, declared so often in Scripture, and the reasonableness that God should make some demonstration of it, that all the world may know that God will honour those that honour him; and how impossible it is, that the men of the world should take notice of this, and be convinced of it merely from spiritual rewards, of which they have no certain cognisance, or from eternal rewards; you will see it but reasonable, that God in his Providence should dispose, even of the goods of this life, unto his own people, though not to all, yet to many of them, and that they should have their turns in these distributions of Providence, and not be always, or all of them poor and needy, or vile, and contemptible in the eyes of the world. Especially seeing that, as the Apostle saith, Godliness hath the promise as well of this life, as of that which is to come: And our Lord hath commanded us to seek the kingdom of heaven, and the righteousness thereof, upon the encouragement of a gracious promise, that the things of this life shall be added to them. Further, if there should be no circulation of Providence in these distributions, how should those Scriptures be fulfilled? wherein God hath told us, Psal. 30.5. That the rod of the wicked shall not always rest upon the lot of the righteous; that he will take care that the spirits should not fail before him, nor the souls that he hath made: that his anger endureth but for a moment; that sorrow comes for a night, but joy shall come in the morning, etc. And those many other promises for the good things of this life, which are made to the People of God in Scripture, though they are not to be interpreted into an extent of that latitude, as if they should be the constant portion of the Church and People of God, or of every child of God. Yet how should they be made good, if there were not some circulation of Providence in the distribution of the good things of this life; if it should not go sometimes well, as well as sometimes ill with the Church and People of God.  
2. The reasonableness of this motion of Divine Providence will appear to you, from God's love and zeal to Justice. Justice lies in giving to every one their due; God must be just, and his Justice must be declared to the world, that all may know, that the God of Heaven is a righteous God. Now this Justice of God requireth such a circulation of Providence, as I have commended to your observation. If you will but consider, that as the whole life of wicked men is a life of rebellion and disobedience: So God never had a Church in the world, nor any particular Saint, but had their corruptions, and were guilty of many miscarriages, which subjected them to the vindicative Justice of God. Now for the People of God (if I may so speak with holy Reverence) God hath tied up his own hands, he cannot punish them with eternal punishments, he hath accepted a price, a satisfaction for them; so as now, There is no condemnation to them that are in Christ Jesus: But he hath a controversy, even with Judah; and he must punish Jacob according to his ways, and according to his do he must recompense him, Hos. 12.3. This can be no otherwise, than by denying of them some good things in this life, either such spiritual enjoyments, as the denial of is yet consistent with their enjoyment of the eternal inheritance, or those things which concern the outward man. And as to wicked men, although their greater punishment is reserved unto another life; yet it is necessary for the vindication of Divine Justice before the world, that they should in this life also have their portion of affliction and misery: for as to spiritual judgements, they are but secret plagues, which the world taketh no notice of, nor doth it understand the bitterness and terribleness of them: and as to eternal punishments, they, as well as the eternal rewards of the righteous, are matters of faith, and as not evidenced to the sense of the living part of the world; so neither to be made so demonstrable to their reason, as to enable the men of the world, from them alone, to conclude the Justice of God in recompensing sinners according to their ways. So that upon this supposition, that the God of Heaven is a righteous God, that will recompense every one according to his ways, and that in the eyes of the world he will declare his Righteousness: There must be in this life, both a reward, and a punishment for the People of God, and a recompense for the wicked according to their ways; and consequently such a rotation and circulation of Actual Providence, in the distribution of the good things of this life, as I have been discoursing to you. And this now gives you a reasonable account of this motion.  
If you further require of me to give you a reasonable account, of the seeming inequality of the hand of Divine Providence, in these distributions, why it seemeth to give most advantage to evil men.  
1. In the first place it is sufficient to repeat to you, what I before told you, that it is but a seeming advantage. The good things of this life are not in themselves good or evil, but as they are used and improved. Indeed they are such as of themselves have a tendency to make men better; but they make men better or worse, according to the hearts they meet with. Many a man's honours and riches prove his ruin here; but they prove to many more (through the corruption of their hearts) the occasion of the eternal ruin of their souls, as they give them more opportunities to exercise the lusts and corruptions of their hearts. As they are sensible portions, so it is but reasonable, that the worst of men should have their portions of them; and through the predominancy of lust and corruption in their hearts, they prove no advantages to them; but such things as fat them up to the day of slaughter, and further prepare them for the Revelation of the righteous Judgements of God against them.  
2. But, secondly, for riches and honours. The Providence of God doth ordinarily dispense them out to men, according to their endeavours, and ofttimes rather suffers men to get them, than gives them to them. God's efficiency is indeed sometimes discernible in giving men estates and honours, giving them favour in the sight of Princes, raising them up great friends: but the most of men that come to great wealth and honours, arrive at them, by being only suffered by God to walk and prosper in their own ways. And indeed this is one reason, why the way to these great things in the world, is more open to the Sinners, than to the Saints of the Earth. Our Saviour calleth riches, the Mammon of unrighteousness; and although it possibly was too large to say, omnis Dives; yet it had been true enough to have said, Plerunque Dives est vel iniquus vel iniqui haeres, great estates are at first gotten (usually) by ill means, and are attainments, hardly fit for those who think themselves tied up to the rule of the Gospel; being either got by undue sparing, or unjust dealing. And the same might be said of honours. Indeed it is not always so, sometimes God throws an estate into a man's lap, that is careless of it, and heapeth honours upon some that seek not after it: and this may be one reason, why in these distributions the Providence of God in the distribution of these things, moveth more to the appearing advantage of wicked men, who can use any arts and means to make themselves rich and great; than of those who live by a stricter rule, and must refuse gold offered them upon sinful terms, and honours tendered them as a price for a prostituted conscience.  
3. Experience teacheth us, That affliction and poverty, and a mean condition in the world, and a scant measure of the good things thereof, are most adequate to the exercises of grace, and the enjoyment of communion with God. Israel followeth God in the wilderness, in the land of droughts, and apostatizeth in the land of Canaan. When Jeshurun waxeth fat, she kicketh up the heel, like a fatted beast in the pasture, that while it was lean, was tame enough: and therefore Agur prays as much against excessive riches, as poverty. Now Gods whole design upon the Saints, is by his dispensations to them in this life, to fit them for the inheritance of the Saints in light; and what he gives them, shall be no more, than will accompany salvation, and fit them for it.  
As to the third thing in my observation, who can give an account of the thing that is inaccountable? The reason of it lies in this: That God will have mercy, upon whom he will have mercy: and whom he will, he hardeneth. God will proclaim to the world, that his Grace is Grace, that is, free, not to be conveyed as an inheritance from the father to the child: not depending upon the merits of parents, nor annexed to any secular circumstances, nor any thing, which in this world maketh one man to differ from another. But this is enough to give you some rational account of these motions of Divine Providence. I come now to the practical Application of what you have heard.  
Use 1. And in the first place this Observation will confirm us, That the love of God to men's immortal souls, is not to be determined from his dispensations of the good things of this life. In God's special love, there is a certainty, in these things there is a great incertainty. These the Providence of God disposeth in some kind of Circulation; sometimes godly men have them, sometimes wicked men, sometimes the Church of God, sometimes the Enemies of God. The Providence of God (as you have heard) in these things moveth most to the advantage of the vilest men. But leaving this more general branch of Application, I shall apply it more particularly.  
1 To the sinners of the world that prosper. The rod of God is not upon their backs, they are not plagued like other men: God's Sun shineth upon their Tabernacles: their Bull gendereth, and faileth not; their-Cows calve, and cast not their calves; they send forth their little ones like a flock, they take their Harps, and rejoice at the sound of the Organ (as Job speaketh) riches, and power, and honour, are all with them. Three things I would take the advantage of this Observation to caution them against.  
1. That they would not promise themselves a perpetuity in this state. As the child of God may say of his adversity and afflictions, these things are not Eternity; so the sinner may say of his prosperity. There is a circulation in the motions of Providence in its distribution of these things: The same spokes of the wheel are not always uppermost; you are now spokes in the upper part, the wheel will turn, and you will be lower; most sinners have their day, but it is but a day. Day and night, summer and winter, light and darkness follow one another in humane conditions, as well as in time: some have a summers-day, others a shorter winter-day, but none hath more than their hour or day. It was Babilon's error to say, That she sat like a Lady, and should never see widowhood, or loss of children. God tells her both these should come upon her in one day. It is the weakness of humane nature to look upon any thing here as permanent. Are you therefore in a state of prosperity? Is it your hour? think not you shall never be moved. David, Psal. 30. said in the day when his mountain stood strong, That he should never be moved. God did but hid his face, and he was troubled. You may possibly meet with particular persons, that are exceptions to this general rule, but hardly any body of people.  
2. Let what you have heard admonish you not to glory and triumph in your prosperous state; if you will rejoice, let it be with trembling. The observation affords two reasons why the prosperous sinner should not excessively rejoice. 1. Because there is a circulation in these motions of Providence. This was that which quieted David's spirit, disturbed at the prosperous state of ungodly men, Psal. 73.18. Surely thou hast set them in slippery places, thou castedst them down into destruction. 2 I have told you that the Providence of God in these dispensations seemeth to incline most to favour the worst of men. David, Psal. 17.13, 14. prayeth to be delivered from wicked men, who have their portion in this life, and whose belly God filled with his hidden treasure. It hath been an ordinary thing for good men to suspect the love of God to them, when they have met with no changes. Luther was afraid God intended to put him off with the good things of this life. But, saith he, I protested that I would not be so satisfied.  
3. Lastly, This speaketh aloud to sinners on the pinnacles of the world, not to harden their hearts. Sin gives a man a base spirit, you shall ordinarily observe, that the worst of men are most proud and haughty in their prosperity, and the most cowardly and low in their spirits, when an hour of adversity comes. How ordinarily do we see it? If vile and abject men get a little power on their side, there is no living by them, their insolences, oppressions and cruelties are so intolerable; but let them be a little under hatches, there's none will crouch so basely. But, O you fools, when will you be wise? O that in their days of health, they would but think they may be sick, when they are rich, that they may be poor; that when they are the head, they would consider they may be the tail. Prosperity then would not harden them: but it is true, which the Holy Ghost tells us, That prosperity slayeth the fool. It seldom doth a child of God good. Before I was afflicted (saith holy David) I went astray; but it ordinarily slayeth the fool. I shall advantage this with this further observation. As it is usually observed, that men who have had a long and noninterrupted health, seldom escape the first acute sickness they meet with. So it is very rare, that God entereth into judgement with a sinner, that hath enjoyed a long prosperity, but he utterly consumeth him; you cannot but observe in reading the Prophets, that as they denounced the Judgements of God against his own People; so they also denounced them against the Enemies of God, and with this remarkable difference. They seldom threaten judgement to them, but it was utter ruin; God would make a full end of them. But saith God, as to his own people, Thou shalt not go utterly unpunished. I will make a full end of the Nations, that have carried thee away captive, but I will not make a full end of thee, Jer. 30.11, etc.  
But secondly, Let me turn myself to them that fear the Lord, and improve my observation as to them in three or four words.  
1. Fret not then at the prosperous state of wicked men. It is the great argument of the 37 Psalms: where it is pressed from a great variety of arguments. Remember that the motions of Providence are circular. There are two sorts of things that use mightily to affect us. 1. Strange and unusual things. 2 Things which appear to us against reason. It is no strange thing, Job 12.6. Job complained that the tabernacles of robbers prospered, and they that provoked God were secure, the men into whose hands God bringeth abundantly. Disturb not yourselves then if you see men of prodigious wickedness great in power, and honour, and riches, and flourishing ('tis but what hath always been) and trampling under foot the people of the Lord. It is no new thing that happeneth to you. A second sort of things we usually startle at, are those things which seem to us unreasonable; we cannot reconcile them to our thoughts, and such a thing is this prosperity of sinners: but this fancy speaketh only, 1. The weakness of our faith. 2. And the shallowness of our reason. If we had faith but as a grain of mustardseed, that we could believe a life to come, and the joys of an eternal state, in which these men shall have no portion; we should not think these things of that value, but that God might reasonably give them to wicked men. We are like ordinary people, that never were out of the Town where they live, or the Nation wherein they were born, that take that Town, or that Nation to be all the world, and think there is no place better than that which they see and live in. Did we believe that there is a more enduring substance? an house in the Heavens not made with hands, an inheritance that is immortal, incorruptible, that fadeth not away, to none of which the ungodly man hath any right at all, we should never trouble ourselves, that the Sun shineth a little upon the Tabernacles of ungodly men: we should think it but reasonable, that God should allow something of the good things of this life to vile and profligate livers. Remember how the Father of the prodigal quieted the Son that had been always with him, troubled that his brother, who had devoured his living with Harlots, had the fatted calf killed for him, Luke 15.31. Son, remember thou art ever with me, and all that I have is thine. The People of God, have God always with them, and are admitted to a daily communion with God; all the grace, all the glory of God is theirs. Think this reward enough for the cleansing of thy heart, and the washing of thy hands; and seeing the swearers and blasphemers, and even the worst men of the world, are God's Creatures, and some of them (though they mean not so), yet do God service sometimes; do not judge it unreasonable that God should give them a portion in this life. But I forbear knowing, that it will fall in my way hereafter, when I shall come to open the hard Chapters of Divine Providence, to speak more fully to the reasonableness of this motion of Divine Providence.  
2. This calleth unto the People of God, if at any time they be in a prosperous state to look for an hour of adversity. The Circulations of Divine Providence admonish God's People of this; no man reasonably saith in the morning, that the Sun shall set no more in his Horizon, nor in the Summer, that he shall never feel the cold, or see the storms of another Winter; he considers the Ordinances of nature, and the Circulation of these natural motions. It is as unreasonable to promise ourselves stated and uninterrupted felicity in this life, to say (as David) In our prosperity I shall never be moved. Be rather thinking what you shall do, if God should bring you into such a condition.  
3. Nor do you despond in adversity. Say to the Enemies of Church and Gospel, as the Church in Micah, Mic. 7.8. Rejoice not against me, O mine enemy; when I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me. It is as unreasonable for any to conclude at midnight, that there shall never be a morning, as in the morning to fancy there shall never be a midnight more: you have not it may be in this life those full measures of the good things thereof, which others have; But, saith David, Psal. 17. when I awake, I shall be satisfied with thy likeness. Some interpret it of an awaking at the resurrection, that is sure enough. Some of an awaking out of his afflicted state; God in this life is not always smiting, not always grieving the children of men. The rod of the wicked shall not always lie upon the back of the righteous. Do not build too much upon these hopes, remember that God hath better things for his people, than riches and honours, and earthly power. Heaven is their portion, but yet even as to this life, do not cast away your hope.  
4. But lastly, Be patiented under all the frowns of Divine Providence. This is the method of Providence, the sinner must have his hour, and that hour to the People of God will be the very power of darkness. The beasts that are nearest the slaughter, usually have the fattest pastures; God hath far better things reserved for them that love him, and even in this life: He will not leave you comfortless, he will come unto you; if not to the rescue of your bodies, yet to the relief, support, and satisfaction of your souls. Wherefore comfort yourselves with these words.   

SERMON XXVII.  Psal. CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
WE take notice in the world, that Wisdom is not so much the daughter of study, as of experience. It is a practical habit, directing the ordering of men's conversations to their best advantage: which is not so well acquired from our poring on books, and making conclusions from connate principles, or maxims of others, as from the observation of what we see in the world. Hence we observe what Job said, Job 12.12. with the Ancients is wisdom. Elihu said, Job 32.7. Days shall speak, and multitude of years shall teach wisdom. There must indeed be supposed a foundation in nature, and that is a good faculty of judgement, and a foundation in art; for wisdom dwelleth with knowledge, but neither nature, nor art and study will make a morally wise man. Observation contributes more than either: and this is the reason that wisdom is with the Ancients, and that multitude of years teacheth it. The reason of this is, the inequal distribution of reason to reasonable creatures, and the prevalence of passion above it in the most of men; from this it is, that we can better conclude what is like to be done in the world, from what hath been done, than from any rational principles, which will tell us what one would think reasonable men should do. Spiritual Wisdom likewise is much gained by observation: this is that which we call experience, by which we understand not always what ourselves have felt, but what we have seen with our eyes, what we have remarked in God's deal. And the reason of this, is our imperfect understanding of what God hath revealed in his word, which lets us see, that we stand in need both of the Spirit, and of the Providence of God to be our interpreters; and the oneness and immutability of God gives us a far better advantage to gain wisdom from the issues of his Providence, than the variable passions of men will allow us to gain from what we see in their actings, whose methods ofttimes vastly differ one from another; so as the policies of one age, have no cognation with those of another. The reason also of which is, because there is a wheel within these wheels (though the fools and blind men of the world see it not) governing these sensible wheels, to the designs of his eternal counsels. Hence it is, that he who is wise, will observe; and he who would be wise, must observe the motions of Divine Providence; which though it hath many secret and unsearchable motions, yet also hath many certain and uniform motions, which will fall under the science and understanding of the soul, that giveth up itself to the study and observation of them. I have already offered to you twelve Observations upon the motions of Providence, I yet proceed, and shall at present offer you some further things chief relating to the motions of Divine Providence, in the executing of Divine Justice and Judgement, and that as well in the rewarding of the righteous, as in the punishment of the sinner; Two great works of Divine Providence, about which indeed it is mostly taken up: it goeth to and fro the world, doing this work every day; let us see how far we can tract it, or make any judgement from the prints of its feet, where, or what we are like to meet with from it: meet it we must at every turn of our lives; our business is to make up a judgement, what we are like to meet with from it, whether it be like to say unto us, Hast thou met me, O my friend! or as Ahab to Elijah, Hast thou met me, O mine enemy! The next Observation I shall commend to you, is this:  
Observe. 13. The reward of the righteous man, and also of the sinner, is always certain and constant, though not always sensible and uniform? This must be true. Shall not the judge of all the earth do right? Gen. 18.25. It is in the nature of God to do justly, far sooner shall a good tree bring forth corrupt fruit, than a righteous God do an unrighteous act. It is written in the Will and Promises of God, and in the threaten which declare the Will of God against sinners. Say ye to the righteous, that it shall be well with them, for they shall eat the fruit of their do: woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him, Isa. 3.9, 10. Though a sinner do evil an hundred times, and his days be prolonged: yet surely it shall be well with them that fear God, that fear before him: But it shall not be well with the wicked, neither shall he prolong his days, Eccles. 8.12. But it may be better for your edification, that I should open the Observation in the branches of it. The subject of my discourse you see is the vindicative and remunerative Justice of God, considered as in the hand of Actual Providence, I say of both.  
1. That it is certain, both the one and the other is certain; for the sinner that swears and drinks, and wallows in his beastly lusts, that lies and cheats, and oppresseth, and breaks Sabbaths, that murthereth, and committeth adultery, and lives in the violation of the Commandments of God, his Judgement is certain, his damnation sleepeth not; the Providence of God shall most certainly meet him, as a Bear rob of her whelps, to tear him in pieces, and there shall be none to deliver. On the contrary, for him that worketh righteousness, that herein exerciseth himself to keep a conscience void of offence, both towards God, and towards men, that liveth an holy life and conversation, his reward is certain. The certainty of both these depends, 1. Upon the immutable nature of God. The righteous God loveth righteousness, and hateth iniquity, he cannot clear the guilty; he cannot but reward the righteous; as soon shall God cease to be God, as the persisting sinner go unpunished, or the persevering Saint be unrewarded. 2. It dependeth upon the irrevocable will of God. God hath said it, the Lord hath spoken it, and it shall come to pass. Heaven and Earth shall pass away, before a word shall fail of all which the mouth of the Lord has spoken. 3. It dependeth upon the faithfulness of Divine Providence, in acting conformably to the Divine Nature, in the execution of the Divine Counsels, and in pursuit of the Divine Will. Providence is God's action in time, God cannot act contrary to himself, nor contrary to his revealed Will. But this is what none without great impiety can so much as doubt. But I added,  
2. That both the punishment of the sinner, and the reward of the righteous man is constant. This is not now a matter of so sensible demonstration, but equally true with the other, Psal. 7.11. The holy Psalmist tells us, He judgeth the righteous, and is angry with the wicked every day. Anger in God signifieth nothing of passion, as it doth in us. It only signifieth God's just will to punish sinners, and the execution of this his just will and pleasure. Now I take that phrase, God is angry with the wicked every day, to be true in both senses; not only that God hath an immutable will, purpose, and resolution to punish resolved and impenitent sinners, but also that he is every day doing of it: and so he is every day rewarding the righteous man. But this will better appear in my Explication of the third thing, where I told you,  
3. That neither the reward of the one, nor the punishment of the other are uniform, or always sensible. And indeed the not-attending to this, is all that gives the least advantage to the complaints of Job, David, Jeremiah and Habakkuk, concerning the prosperity of the wicked. God sometimes punisheth sinners by temporary afflictions and judgements: these now are obvious to every eye, and incur into all men's senses. All men take notice of men's being afflicted in their persons, crossed in their relations, in their estates, etc. But thus God doth not always punish the worst of men.  
2. He hath another way of punishing, and that more dreadful, that is, by spiritual judgements; ubi poenalis nutritur impunitas, a punishing them by suffering them to go unpunished. God never more smartly threatened the ten Tribes, than when he told them by the Prophet, Hos. 4.14. I will not punish your daughters, when they commit whoredom, nor your spouse when they commit adultery. He never spoke more severely, than when he said, Why should they be smitten any more, they will revolt more and more, Isa. 1.5. Hence impenitency, hardness of heart: hence they bless themselves in their sinful courses: this makes them shut their eyes, and stop their ears. This is indeed an insensible judgement; but as it is with the wounds of the body, the more secret they are, and inward, the worse they are: so it is with judgements upon a man, the more inward and insensible, the more desperate and dangerous is the case. The giving of sinners up to a blindness of mind, (as in the case of the Israelites), Isa. 6.9. to an hardness of heart (as in the case of Pharaoh), Exod. 4.21. to vile affections, (as in the case of the Heathen), Rom. 1.26. to a reprobate mind, etc. These are of all other the greatest punishment, one or other way God is angry with the wicked every day. Although he is not every day plaguing them with sensible judgements; yet when he is not doing this, he is letting them alone (as God spoke concerning Ephraim, Ephraim is joined to idols, let him alone) suffering them to go on in their own ways, by which means their hearts grow more hard and impenitent, more blind and insensible: and this is the reason that wicked men grow worse and worse, more vile in their affections, more sottish and reprobate in their minds and judgements, more vile and abominable in their lives. And as the punishment of the sinner, so the reward of the righteous man, though it be always certain and constant, yet it is not uniform, nor always sensible, especially to others. The certainty of their reward standeth upon the very same foundations, that the certainty of the sinner's punishment doth, and so doth the constancy of it: for as God is angry with the wicked every day, so God is well-pleased with the righteous every day; he can every day go to God, and say unto him, Thou art my father; God is every day well-pleased with him, and delighted in him. But I say, these rewards are not always uniform, our heavenly Father hath more than one blessing; sometimes he blesseth him that worketh righteousness after one manner, sometimes after another, but he always blesseth them. Let me a little open to you the plenty of blessings, which our heavenly Father hath, and show you how variously he rewardeth him that worketh righteousness.  
1. Sometimes some of his people shall be blessed with outward blessings. Abraham shall be a rich man, and have many flocks and herds. Joseph shall be the second man in Egypt. David and Solomon shall be great Princes. Mordecay shall be the man whom the King of Persia shall delight to honour. Daniel shall be the first precedent. This is necessary that God may justify his Promises of this nature: you have such, Psal. 128.1, 2, 3. and in many other Texts of holy Writ. They may be necessary to uphold the interest of God in the world. The world must sometimes say, Verily there is a reward for the righteous. God's own people shall sometimes have healthy bodies, numerous families, plentiful comfort in their relations; many left hand-mercies, added to those spiritual blessings, with which God hath blessed them all in Jesus Christ.  
2. Others now God doth not reward this way, but he rewardeth them in their souls and inward man: and indeed this is the constant reward of them that fear the Lord: and there is a variety in these too. God doth not measure out the same kinds, nor the same proportions unto all. Some are blessed with a quiet conscience, possibly they have not ecstasies of joy as others, but their hearts do not condemn them: and this is indeed the usual reward of the man that worketh righteousness: The work of righteousness shall be peace (saith the Prophet), Isa. 32.17. If God brings them to a sickbed, or into any other straight, they can say with Hezekiah, 2 King. 20.3. I beseech thee, O Lord, remember me now how I have walked before thee in truth, and with a perfect heart, that is, an upright sincere heart; or with Nehemiah 13, 14. Remember me, O Lord, concerning this, and wipe not out my good deeds which I have done for the house of my God. And give me leave to tell you, this is a great reward, but to be delivered from the sour reflections of a condemning conscience: for as there is nothing more nauseous and troublesome to us, than the sour recoilings of our stomach; so there is no greater torment to a man's life, than the recoilings of a guilty conscience. Nothing is ofttimes so great a torture to a sinner as this, when he saith unto his conscience, Is it peace? and his conscience tells him, What peace? so long as thy drunkenness, thy whoredoms, thy lies, and oaths and blasphemies, thy cheating and cozening, thy oppression and violence remain? There is no peace to the wicked (saith my God). On the other side there is nothing so refreshing unto a spirit tired with the crossness of the world, than to find a peace within himself. Now this is the general reward of the righteous man, if he misseth raptures and ecstasies of joy; yet he cometh not short ordinarily of a quiet and serenity of a waky and awakened conscience. I know there are hours of melancholy, and darkness, and desertion, to which the best of God's People are exposed; but these are but rare examples in comparison of those multitudes of godly ones, that walk in some blessed view of their own sincerity and uprightness. Some he rewardeth in their inward man, with raptures and ecstasies of God: They know and are persuaded that nothing shall separate them from the love of God in Jesus Christ; they defy death and hell, and challenge the fatal strokes which others tremble at the thoughts of. They complain of time, and were it not for the Law of God in the case, would dismiss their souls of their prison, and lie (like men waiting for a wind) longing for that happy gale, that should carry their souls into the wide Sea of Eternity. But this is but the portion of a few, and scarce the abiding temper of them neither; but such hours the People of God have had. Some again he rewardeth inwardly with strength, confirmed habits of grace, and contentment with their portion, etc. Their outward man decreaseth, but their inward man increaseth day by day: they are poor in purse, but rich in grace; they have but little, but they are content with what they have, and tell all the world they have enough. And let me tell you, that as punishments in the inward man, are the greatest punishments; so these spiritual rewards are of all other the greatest rewards, which is matter of easy demonstration, if we will but allow our souls to be our nobler parts, and the Jewel to be better than the Cabinet. Whatsoever tends to the debasing and ruining the soul, must be the greatest evil; and whatsoever conduceth to its ennobling or felicity, must be the greatest reward and good. Besides this, spiritual judgements are the continual forerunners of such as are temporal, and spiritual mercies draw after them, at least a proportion and sufficiency of the good things of this life. All these things shall be added unto you (saith our Saviour). 2 Chron. 25.16. God sent a Prophet unto Amaziah, the King would not hear him; see what the Prophet saith, I know (saith the Prophet) that God hath determined to destroy thee: why? because thou hast done this, and hast not harkened unto my counsel: Spiritual judgements forerun temporal, you have it, Isa. 6.10. When the Prophet asked how long? how long in seeing, they should see, and not perceive; and hearing they should hear, and not understand? God answereth, Until the cities be wasted without an inhabitant, and the houses should be left without men, and the land should be utterly desolate. In like manner spiritual rewards and mercies never go without something of this life, if not a plenty, yet a sufficiency, food convenient for God's People. Finally, as spiritual judgements are the forerunners of eternal ruin: so spiritual rewards are the more certain forerunners of eternal salvation; they are the things which (as the Apostle speaks) accompany salvation, and make men meet for the Kingdom of God.  
3. But God sometimes rewards his people with sufferings. This you may think a strange reward. But yet a reward it is, Christ promiseth to the losers for him, that they should receive children, houses, lands, with persecutions; and the Apostles, Act. 5.41. rejoiced they were thought worthy to suffer shame for his namesake. God honoureth that man whom he calleth out to be a witness for him, and to carry his cross after him. Job speaketh of other afflictions, and cryeth out, Job 7.17. Lord, what is man that thou shouldst magnify him? that thou shouldst set thine heart upon him? that thou shouldst visit him every morning, and try him every moment? What need we more than what the Apostle assureth us? Heb. 12. That whom the Lord loveth, he chasteneth, and scourgeth every child whom he receiveth: Our light and momentany afflictions (saith the Apostle) shall work for us a far more eternal and exceeding weight of glory: and if we suffer with him, we shall also be glorified together with him, Rom. 1.17. This variety of rewards our heavenly Father hath. The rewards of the righteous from God are not uniform, but always certain and constant: one way or other, God's Providence is always doing them good, and rewarding their righteous deeds: and this must necessarily be true upon the Apostles Hypothesis, That all things shall work together for the good of them that love God. But I hasten to the Application.  
Use 1. In the first place let me recommend this to your observation. Though there be such a vast difference between good and evil in their own intrinsic natures, as might justly allure us into the embraces of the former, and scare every man from the pursuit of the latter; yet such is our nature, that we stand in need of encouragements to the former by rewards, and by the terrors of the Lord to be scared from the latter; and there cannot be any thing more effectual with us to discourage sin, and encourage goodness, than if we can effectually persuade ourselves, that the punishment of sin is both certain and constant, and the reward of righteousness is so also. This is the point I have endeavoured to demonstrate, and you have heard that the reason of any one's presumption of the contrary, is their looking at nothing as a punishment or a reward but what is sensible, than which we cannot be guilty of a greater mistake, nor any of worse consequence, as to the malign influence it will have upon our lives, and (consequently) upon our eternal state. But consider what hath been said, and judge whether a man can do any thing to the greater ruin of himself, than to go on in an impenitent and resolved course of sinning against God. Possibly you do observe, that as to outward things it is much one with a profane swearer and blasphemer, as with the man that reverenceth the glorious God, and feareth an oath, Eccles. 9.2. with the drunkard, as with him that is sober; with the chaste, as with the unclean; with the Sabbath-breaker, as with him that remembers to keep holy God's day; nay the profane lawless sinner is in greater honour and power than the other, richer than the other: and this encourageth thee to join with them. But poor creature! hath he that hath many blessings, but one curse, thinkest thou? Observe well that same prosperous sinner, and tell me if every day he doth not grow worse, if according to his pastures, he be not filled with all the fruits of unrighteousness, if he be not given up to a blind mind, an hard heart, vile affections, if thou dost not observe that his conscience is seared, and branded with an hot iron, as it were, that he grows past feeling. If thou seest this, say not he is not punished, he is punished with a witness. Is a sealing up to damnation no punishment? According to our law you know malefactors are first seared with an hot-iron, upon their next miscarriage they are hanged. It is God's method, when once a soul is seared with an hot-iron, given up to be past feeling, to damn him next without mercy. Look well upon the sinner, and thou wilt discern God is angry every day with him, he is every day fitting for Hell flames, Is this no punishment? On the other side thou seest the man according to God's heart, walking sadly; he is plagued every night, chastened every morning, he is poor and needy, hungry and thirsty, in prisons, in deaths often, pursued by the falcons of the world, as a partridge upon the mountains, persecuted on all hands. Thou concludest contrary to the Scripture, That he hath washed his hands in vain, and cleansed his soul to no purpose: verily there is no reward for the righteous. But hearken poor creature. Had Esau's Father many blessings? and hath Jacob's God but one sort? Thou seest his poverty and want, but dost thou see how he hath learned in all estates to be content, and hath changed his name into a quod vult Deus. And certainly godliness with contentment is great gain. A poor contented Lazarus, is an happier and richer man, than a discontented covetous Dives. Thou seest how he is afflicted every day, how full of troubles his life is; but thou dost not see the serenity of his spirit, the peace of his conscience: his joy in the Holy Ghost, his glorying and rejoicing in tribulations, as his tribulations work patience, his patience experience, and his experience hope. Mark, sirs, the upright men, consider the just men, you will see their ends to be peace; yea in this life you will see them more indisturbed by troubles, and inconcerned in the ruffles of the world than other men. The more you observe, the more you will be confirmed in this truth, that the Providence of God will certainly reward, yea is constantly rewarding him that worketh righteousness.  
Use 2. But secondly, what a trembling and terror should this Observation strike into the loins of every sinner; what an engagement should it lay upon them to repent, and turn from the wickedness of their way.! Each part of this Observation ought to be improved for this purpose. Impunity in sinning, is a great encouragement to the sinner: the heart of man stands bend to his lusts, and if he fancieth that he may escape the hands of Divine Justice, or that he doth escape, and thrive, and prosper in his wicked courses, it wonderfully imboldneth him to go on; but if the vengeance against him be certain, if his iniquity will certainly find him out, that he may as well hope not to die, as not to be thrown into Hell when he dies; and if the wrath of God be already kindled against him, and God be already punishing him, What hope? what encouragement can he then have? Now this you have heard is the sinner's case. I remember when that great plague was begun amongst the Israelites, upon their murmuring against Moses and Aaron, after the death of Corah, Dathan, and Abiram, Numb. 16.46. Moses biddeth Aaron take a censer, and put fire therein from the Altar, and put incense thereon, and go quickly to the congregation (saith he) and make an atonement for them: for there is wrath gone out from the Lord, the plague is begun. Is here an impenitent sinner before the Lord? one that hath been a drunkard, a swearer, a profane person, or that hath lived without God in the world, that blesseth himself with vain hopes or presumptions, that he shall escape the Judgement of God, or may escape it; that his soul is at present free from fears, he thriveth, he prospereth in the world, and his prosperity blindeth his eyes, that he cannot see the hell into which he is dropping, and so maketh no haste to deliver himself from the wrath that is to come? To such a one let me speak, (oh that my counsel might be acceptable!) take thy censer, put fire thereon from the Altar, and put on incense, and go quickly, and make an atonement for thy soul. These are indeed things not in thy power, but my meaning is, Betake thyself quickly to the great work of repentance, which lies not so much in tears and humiliation, as in the change of thy heart, in thy turning from the wickedness of thy way, breaking off from thy sinful courses. Betake thyself unto the Lord Jesus Christ. It is he who hath the golden censer, to whom is given much incense, Rev. 8.3. It is he, Rom. 5.11. By whom we must receive the atonement. Whatever you may think, wrath is gone forth against you, the plague in your souls is begun: you are in health, not sick, not in pain as other men; not so crossed in your estates and relations, as some other men; but for all this wrath may be gone forth against you, the plague may be begun within you. Let me examine you a little, do not you find that your mind is more blind, your understanding more dark, your affections more vile and sensual, your consciences are more benumbed and stupid? Is not the plague than began? Can there be more dreadful indications of Divine Wrath against you? The axe is laid to the very root of your tree; if you do not now bring forth better fruit, you will suddenly be cut down and cast into hellfire.  
Again, What an encouragement to repentance is it, to hear, That he who worketh righteousness, shall most certainly be rewarded, yea that he is rewarded every day? Thou that livest and goest on in a course of bold and presumptuous sinning, what peace hast thou when thou liest down, or when thou risest up? Art not thou like a bankrupt in the world, or one who is much behindhand, that cannot abide to look into his books? no more canst thou endure to behold thy conscience, or to call thyself to an account; it may be thou hast quietem ex somno, such a quiet as a man in a dead sleep hath. The man that worketh righteousness, can call himself often to account, and when he hath done, lie down and sleep in peace, either in a full assurance, or a good hope, at least through grace, that God hath pardoned and accepted him. Let therefore my counsel this day be acceptable unto you, break up the fallow-grounds of your hearts, sow unto yourselves in righteousness, believe that the work of righteousness shall be peace, and the effect thereof quietness and assurance for ever.  
Use 3. Finally, What an encouragement here is to the people of God under all Gods severe dispensations to them, to go on doing good. Do not desame the God of Heaven, with saying or thinking that you cleanse your hands in vain, nor that he taketh a long day to reward them that work in his work. Behold (saith our Lord) I come quickly, and my reward is with me, to give every one according as his work shall be. It will not be long before Christ will come with this great reward; but as he punisheth the wicked, so he rewardeth also the righteous man every day: it may be he doth not reward thee with a long life, an healthful body, a plentiful estate, other accommodations of this life; his wisdom seethe not these things fit for thee, he knoweth thy heart, thy temper; but hast thou not a quiet conscience, a serenity of mind? or art thou not strengthened with might in the inward man? doth not Christ dwell in thy heart by faith? art thou not rooted and grounded in love, and able in some measure to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that thou mayest be filled with all the fullness of God? Thou art (it may be) troubled on every side, but art thou distressed? thou art perplexed, but art thou in despair? thou art persecuted, but art thou forsaken? thou art cast down, but art thou destroyed? Thou bearest about in thy body, the dying of the Lord Jesus Christ, that the life also of Jesus might be made manifest in thy body, 2 Cor. 4.9, 10. Is this no reward? It may be it is not the reward thou lookedst for, but it is that reward which God seethe fittest for thee. It is not all that thou shalt have, when he shall come, whose reward is with him (and he telleth thee that will be quickly), thou mayest expect fuller and greater things; in the mean time thou hast a viaticum, an enough for thy passage through the wilderness. The work of God is a wages to itself, but God gives thee wages besides; yea, and eye hath not seen, nor hath ear heard, nor can it enter into the heart of man to conceive, What great things God hath further prepared for them that love him; say not then, that thou servest God for nothing, and faint not, nor be weary of well-doing: for you shall reap if you faint not.   

SERMON XXVIII.  Psal. CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
THe these things mentioned in the Text (as I have formerly told you, and you may easily assure yourselves from the Context of the Psalm), are the great and various motions of Actual Providence, concerning which, I am recommending to you divers things that I conceive as true, so very observable. Thirteen I have discoursed, I proceed to another, which will also concern the motions of this Actual Providence, in the distribution of rewards and punishments. The Observation is this:  
Observe. 14. The Providence of God doth sometimes reward the intentions of his people, where he doth not allow of, and approve, the actions which should be the product of those intentions; and very often reward some actions, from which he hath service, where he by no means allows the agents design and intention. In the handling of which, I shall first justify the Observation by instances. Secondly, I shall show you the reasonableness of this motion of Providence. And lastly, I shall make some Application of it.  
I say first, The Actual Providence of God doth sometimes allow of, approve, and reward the general good intentions of his people; when yet he doth not, and will not allow of those actions, which should be the product of such designs and intentions. This evidently appeareth in that famous instance of David, recorded in holy Writ, both in the 2 Sam. 7. and in 1 Chron. 17. The story is this: David's life until that time, had been a life of a great deal of trouble and distraction; he had many Enemies both before and after he came to the Throne; but at length God (saith the Text) had given him rest round about from all his enemies. The good man presently gins now to think what eminent service he should do for God. At length he considers, that there was no public place for the Worship of God, nothing but a Tabernacle; he had built himself a fine house of Cedar, but the ark, the symbol of God's Presence with his People, that dwelled in Curtains (as he expresseth it, ver. 2.) But this being a thing which concerned the Worship of God, as to which above all things the Lord our God is a jealous God; David, though a great Prince, a great Prophet, a man according to Gods own heart, would do nothing till he had advised with the Prophet Nathan: Nathan bids him to go, and to do all that was in his heart; for (saith he) the Lord is with thee. The good man was but a man, and was mistaken; God did not allow of the action,  
1. Because he had not directed as yet any such thing, ver. 7. In all the places wherein I have walked (saith he) with the children of Israel, spoke I a word with any of the tribes of Israel [or Judges of Israel] whom I commanded to feed my people Israel, saying, Why build you not me an house of Cedar: he repeateth the same reason again, 1 Chron. 17.6. Indeed there is another reason given, 1 Chron. 22.8. Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an house to my name, because thou hast shed much blood upon the earth in my sight. So 1 Chron. 28.3. For those two reasons God disapproved the action, and reserved it for Solomon his son, than it became an institution: Solomon might lawfully undertake it, and did do it. But yet you shall find, that God eminently rewarded this good intention and purpose of David's heart, as you shall read at large, 2 Sam. 7.10, 11, 12, 13, 14, 15, 16. and to that degree, that David, ver. 18. thought himself obliged to offer up unto God a particular sacrifice of thanksgiving, and to offer up those praises to God, which you shall read at large in that Chapter, from the 18th verse, to the end of the Chapter. It is plain, that God only rewarded his general purpose, and good intention; for the act or issue of that intention and purpose, the Lord accepted not, but accepted his good will for the deed, which he rejected. For an instance on the other side, take Jehu. Jehu did a good act, that is, the thing which God commanded him: he indeed did it possibly in an ill manner, with ill circumstances, which caused God to threaten, that he would avenge the blood of Jezreel upon the house of Jehu, 2 King. 9.7. When the Prophet anointed him that was his Commission, Thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the Prophets, and the blood of all the righteous servants of the Lord at the hand of Jezebel; when it was done, God rewarded him for it, 2 King. 10.30. Because (saith God) thou hast done well in my eyes, in executing that which is right in mine eyes; and hast done unto the house of Ahab, according to all that was in mine heart, thy children to the fourth generation shall sit on the throne of Israel. But yet Jehu's design and intention in all this was naught, he intended no more than to make himself King; he pretended indeed a zeal for the Lord, but intended nothing but the advancement of himself, and his family; for the Scripture saith, ver. 31. of that 10th Chapter, That Jehu took no heed to walk in the law of the Lord God of Israel with all his heart, for he departed not from the sins of Jeroboam, which made Israel to sin. God here rewarded the action done at his command, and in the execution of his will, but abhorred the intentions and designs that were in Jehu's heart upon the undertaking and performance of it. Take another instance, it is that which I have formerly insisted upon in the 10th of Isaiah, v. 5, 6, 7, 8, 9 It is plain that God approved of the assyrians actions against Israel, he calls them the rod of his anger, ver. 5. he saith, ver. 6. That he would send him against an hypocritical nation, and against the people of his wrath he would give him a charge, to take the spoil, and take the prey, and to tread them down like mire in the streets: Howbeit, saith God, he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and cut off nations not a few. The Assyrian had nothing but sinful intentions, he aimed at nothing but spoil and plunder, and accordingly executed God's Will; upon which, ver. 12. God threatneth, That when he had performed his whole work upon Mount Zion, and upon Jerusalem, he would punish the fruit of the stout heart of the King of Assyria, and the glory of all his looks: and ver. 16. That he would send amongst his strong ones leanness, and under his glory kindle a burning, the burning of a fire. More instances might be given of either sort, but these are enough. Let me proceed in showing you the reasonableness of Divine Providence in these motions.  
1. On the part of wicked men, it is but reasonable; Because in such actions they do God service, and it is not reasonable they should serve God for nothing. You have a remarkable text for this, Ezek. 29.18, 19 Son of man (saith God to Ezekiel), Nabuchadnezzar King of Babylon caused his army to serve a great service against Tyrus, every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army for Tyrus, for the service that he served against it. Therefore thus saith the Lord God, behold I will give the land of Egypt unto Nabuchadnezzar King of Babylon, and he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his army: I have given him the land of Egypt for the labour wherewith he served against it, because they wrought for me, saith the Lord. The King of Babylon never intentionally wrought for God, undoubtedly what the Lord said of Assyria, was applicable to Nabuchadnezzar King of Babylon; spoil, and plunder, and dominion, was all which he aimed at, he never intended to work for God: but yet the work was what was God's Will should be done, and what God had incited him to do; he wrought for me (saith God) he did service, and a great service, he hath had no wages for it, none shall work for me and be unpaid, I will give him the land of Egypt for his pay. So Jehu, he wrought for God, and did a great service against the house of Ahab; I will pay him, saith God. Jehu shall never say he wrought for nothing, his sons shall sit upon the Throne to the fourth generation. Nay upon this account ofttimes God rewardeth wicked men for some actions, and afterwards punisheth them for the manner of their doing of those actions; it is possible men may do what God commandeth them, and yet not obey God. God may reward men for their action, as it is a service to him, and yet punish them for their ill-doing of the action.  
2. On the part of good men, where God rewardeth the good design, intention, and purpose, whiles yet he disalloweth the action, the motion of Providence seemeth yet more reasonable; if we but consider, that it is the heart which God principally requires, looketh at, and accepteth. And where the heart is right, the mistake in the action can be but a lapse of humane frailty and weakness. Now where the sincere purpose and design, and counsel of the heart is right, there the heart must be right with God. I say the heart is that which God requireth, My son (saith he) give me thy heart, and you shall find where that is right bend and inclined. God passeth over a great many errors and failings in the conversation: and this is what God said in this very case, 1 King. 8.18. Whereas it was in thine heart to build me an house, thou didst well that it was in thine heart. The Lord looketh on the heart, and ordinarily in Scripture he accounteth men to have done good or evil, according as their hearts were prepared or set. Rohoboam did evil, because he prepared not his heart to seek the Lord, 2 Chron. 12.14. Now where there is a good intention, design, and purpose, there the heart is right. Only here I must caution you as to two things: 1. That you do not think that a pretence of a good heart or intention will do you any service. It is one thing to pretend a good heart, another thing to have it. Jehu pretended a great zeal for God, but had nothing less. 2. You must take heed of thinking, that a good intention will justify a sinful action; but a sincere and good intention, I say is accepted of God, and often rewarded by him, where the action is such as God approveth not, and makes an error in action to be but a sin of infirmity; for where the heart stands right, and truly designs the honour of God, the man cannot in that action wilfully dishonour God: and this is enough to make this motion of Providence appear to you very reasonable. Before I come to apply this Observation, I shall only give you one or two Cautions.  
1. They are only rewards of this life, by which God rewards the services of wicked men, whose heart in the action is not right. Jehis was rewarded, but it was only with a temporary dominion, his sons for four generations sat upon the Throne of Israel. Assyria was rewarded for his service against Israel; but it was only with spoil and plunder, and the enlargement of his Dominions; for the rewards of grace and glory, they are never given to any, whose heart is not right with God.  
2. They are but temporary rewards, after the enjoyment of which for a time, God usually punisheth the sinner. Such was the reward of Jehu, it lasted but four generations, and then God visited the blood of Jezreel upon the house of Jehu: It was but a little time that Assyria, that Nabuchadnezzar the King of Babylon joyed in the reward which God gave him for the great service with which he had made his Army to serve against Tyrus, for the Prophets prophesied of the destruction of Babylon soon after: and the Scripture tells us how it was by the Persian Monarch. These things premised, I now come to the Application: And, 1. By way of Instruction.  
Use 1. We may learn hence what a good God we serve: no man serveth God for nothing. The least service that men do for God, shall have its proportionable reward. His very Enemies shall not do actions for him, but they shall have a recompense for them. The liberality of God, even to the worst of men, serving him by the by, and looking quite another way when they are at God's Oars, should commend God unto us all; and may mightily help the People of God to conclude, that their labour of love for God shall not be forgotten by him.  
Use 2. In the second place, this will instruct you in one great reason of what is such a beam ofttimes in the eyes of God's best servants: I mean the prosperity, power, and greatness of vile men. I know it is not always the cause, but ofttimes it is. They have done some actions, from which God hath had a service; it may be God hath used them to do some great piece of service for his Church, so you know he used Cyrus (upon which the Scripture calleth him God's servant), it may be they have done some service for God against his People apostatising: thus Assyria was the rod of God's anger, though he did not mean so. God had sent him against an hypocritical Nation. There are many ways by which wicked men may do God service, while they intent nothing so. It may be sometimes God will make use of them to relieve his poor servants in distress, taking advantage of their good natures, or some relation they have to them, etc. And this, though it may be we cannot always give account of the particular cause, is the reason why God doth great things for them, as to the good things of this life. But there are two more proper branches of Application, which I further aim at, the one concerning sinners more properly; the other concerning such whose hearts are right with God.  
Use 3. In the third place, this Observation looketh upon all men, even the worst of men, and speaketh to them for two things:  
1. That they would employ all the talents which God hath given them in some service of God. Sirs, you can none of you work for a more liberal and bountiful master; the world is the great thing in the eyes of worldly men, they would be rich, and great, and honourable, they have no faith, for the riches of glory, no sense of the riches of grace; their language is, What will you give me? and understand no greater things that God hath to give, than sensible things. Now admit their judgement were right, yet it were their greatest policy to be doing those things which are materially good, and which are unquestionably within their power to do, to be making use of their estates, which they spend in luxury and wantonness, in drinking and gaming, etc. in clothing the naked, feeding the hungry; the power and interest which God hath given them, in the protection of such as fear God, and delivering of them from the hands of oppressors. I remember it was the counsel of the Prophet Daniel, to a Heathen King, Dan. 4.27. Wherefore, O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thy iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. It is a text, that is not without its difficulties, and about which there hath been a great contention betwixt Papists and Protestants, the Papists from it stiffly contending for their Doctrine of Merits and Satisfaction, by works of mercy and charity. But whiles themselves grant, that works by which we can merit, must be such as are more than strict duty, and Justice and Charity are the two only things which the Prophet doth here advise, which we know are duties required of all in innumerable places of Scripture, there can be little pretence for any such building upon this foundation. Daniel is plainly giving counsel to that Prince, how he might, if not finally avoid, yet for a time turn away that fierce wrath of God which he saw was begun to kindle against him; he adviseth him to do this, by breaking off his tyrannical oppression, and showing mercy, instead of that cruelty with which the former part of his reign had been stained. Now mark the argument, If, saith he, it may be a lengthening of thy tranquillity. I know your margins, tell you it may be read, It shall be an healing to your error, about which some less judicious Papists make a stir: but their own great Arias Montanus reads it, it shall be a prolongation of thy peace. Their vulgar Lat. reads it, perhaps he will pardon thy sins: the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perhaps God will bear long with thy sins, etc. However (though indeed in that sense it doth not so suit my present purpose) there is no doubt, but restitution is an healing of the error of injustice and oppression amongst men, though it be impossible that it should remove the guilt of sin before God. But I have digressed too far. Let my counsel be acceptable now to every sinner, that hath any interest in the world, any talon of riches or honour, power or interest, which he might improve in the doing of any thing which God hath commanded. If he be one that hath no regard to his soul, but merely to his interest in the world, it is the best improvement that he can possibly make of it. If a man had set his heart against the God of Heaven, and designed never intentionally to serve and honour him, but to make the world and his belly his God, without any belief of, or regard to an eternal well-being; yet it were his greatest policy to do things materially good, in order to the obtaining of that portion in this life, for him and his posterity, upon which he is wholly intent.  
2. But secondly, This observation speaketh aloud to all to take heed of blessing themselves upon their worldly circumstances. It is a thing that we are very prone to, to conclude, to the acceptation of our persons, and our works, from our outward prosperity. They neither signify any thing to us, as to the perfect goodness of the work, nor yet as to any eternal reward, no, nor a lasting reward in this life. We use to say, Bonum ex causis integris, malum ex quolibet defectu, a work is made evil by any defect in it, the least fly maketh the Apothecary's box of ointment to stink; the action must be formally, as well as materially good; not only what God hath required, but it must be done with a true heart, designing the glory and service of God, and in a true manner, according to that rule which he hath given us for the performance of it, or it cannot be acceptable to a pure and holy God: nor do these rewards signify any thing as to our eternal reward and recompense. A man may for a work be rewarded in this life, and yet damned in the world to come: he hath had his reward. I remember Christ saith so of the Pharisees prayers and fastings, Mat. 6. They have their reward: the disciples of Christ that act sincerely, they shall be recompensed in the resurrection of the just. Hypocrites have their reward, in the honour and applause they have, in the riches and honour which God giveth them. God is out of their debt. No, nor secondly (which possibly to them is more terrible) these kind of recompenses are but temporary things for a little time. Jehu had taken out all his payment from God for his service against the house of Ahab in four generations. Assyria and Babylon had taken out their rewards for their services much sooner.  
Use 4. In the next place, This Observation may be of very great use, both for the comfort and encouragement of such, whose hearts are right with God. For their comfort as to what they have done, for their encouragement to go on yet in their motions and designs for God. 1. For their comfort. It must be laid down for a substratum to the following part of my discourse upon this Theme, That no man can be called a child of God, but he who doth not serve God by the by, tanquam aliud agens, in the mean time eyeing some other design, and setting up to himself some other end; but he who in his actions sets himself with a full purpose of heart, to seek, and honour, and glorify God, he may miss his mark, either through the mistake of his eye, or his hand, but his face is thitherward, that's the white at which he aims; he hath set the honour and glory of God before him as his mark, and towards it, it is, that he presseth forward: he may mistake (as David did) thinking something will be for the honour of God, which will not; or come short as to the issue, not being able to bring his design to a desired issue; but he taketh his aim right, and setteth up his mark right. Now failers in these cases, when once discerned by the souls of Christians, prove ofttimes causes of great trouble, and exceeding sad reflections to them; and nothing can be thought of as more proper to give them relief, than what I have been at this time discoursing of. That when God doth not, cannot allow of the action as integrally good and perfect, yet he will reward the good intention, the design and purpose in the childs of God's heart. Methinks in this case it is a sweet text, (they are the words of Solomon upon the dedication of the Temple which he had builded, 1 King. 8.18.) And the Lord said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart: Nevertheless thou shalt not build the house, but thy son that is come out of thy loins, he shall build the house unto my name. There are in that text these things remarkable. 1. David had an intention to build God an house. 2. He did not build this house. 3. God did not allow of the action. God sent him word by Nathan he should not do it (as you have heard before). Yet 3. God accepted his good design, his general good intention. Thou didst well (saith God) that it was in thine heart. 4. God did not only accept this good design and intention, but he also rewards it: Nevertheless (saith he) thy son that is come out of thy loins, he shall build me an house: thou shalt not have the honour of it, but thy son shall have the honour of it. David was undertaking a matter in the worship of God, without any special direction; God upon this createth an institution, and legitimateth the action for his son. I say it is an admirable text, if it be well digested, to relieve the spirits of the People of God under their troubles for their imperfect performances. A Christian preys, he sanctifieth a Sabbath, he setteth himself to seek the Lord in any piece of instituted worship; when he reflecteth upon it, and compareth it with the perfect rule, he sits down wonderfully troubled, considering he hath done nothing as he ought to do; he hath prayed, but with a woefully wand'ring, distracted, and distempered heart; his heart hath not bled while he hath been confessing of sins, nor believed enough while he hath been putting up his supplications to the God of Heaven, nor been raised enough in the Meditations of the Divine Goodness, whiles his tongue hath been uttering the good things which God hath done for him: To what purpose should he do any thing more, who doth nothing as he ought to do it? I would but ask a poor Christian, thus troubled upon any performance, Was it in thine heart to honour God in what thou didst? thou camest to hear the word of God, or thou camest to humble thyself before God by fasting, or thou camest to prayer, or to receive a sacrament; thou reflectest upon the action done, thou seest it full of imperfections, thou hast not honoured God as thou desiredst, thy heart hath not been perfect with God. But what was in thine heart in these undertake? was it in thine heart to mock God, or to serve God? was not this thy design to humble thy soul before the Lord, to pay an homage which thy soul owed unto God? was it not in thine heart to serve God? If it were, believe that thou hearest God saying to thee, Whereas it was in thine heart to pray, to praise, to humble thyself before me, to do what I commanded thee to do, thou didst well that it was in thine heart: it may be thou didst not well in the action, it was not well done in thine hand; but this was well, that it was in thine heart. As we sometimes refuse something from our friend, and say, I thank you as much as if you did it, but it is needless; I desire you to spare your pains, I care not for it, or I desire not it should be done yet, but yet I take it as kindly as if you did it. Or as we sometimes accept of what a poor child or servant hath done for us, though we do not like it as done to our minds, and excuse it by saying, Poor child! it intended well: so God doth with us; methinks what he said to David, was as much as if he had said, I do not yet need any other house than I have, I do not care for it: but this thou didst not know, David. Thou didst well that it was in thine heart, thou hadst a good general design and intention: and so to us, this prayer, this service, this homage is not every way perfect, but yet it was in my child's heart to honour me, and to obey my commands. In this he hath done well, I will accept it, because it was in his heart, 2 Cor. 8. If there be a willing mind (saith the Apostle) it is accepted, not according to what a man hath not, but according to what he hath. The Apostle speaketh there with reference to alms, but it is as true as to all other duties; if there be a willing mind, a true heart, it is accepted of God: I shall only caution you, that you mistake not this willing mind for a pitiful wish and velleity, without a settled steady purpose and resolution of heart, and such an endeavour, as is within the reach and compass of our power; so that there wanteth not a desire and endeavour, but only a strength and ability to perform. But if there be that, it is of wonderful comfort to us, under all our accusations and judge of ourselves. There is no child of God, but it is in his heart to do better than he doth, it is in his heart to glorify God in every duty, in every action, in the whole of his conversation; why if it be in his heart, God saith to him, Thou hast done well that it was in thine heart. Nay this Meditation hath this advantage, That God will reward the good that is in his people's hearts, not only with temporary, but with eternal rewards: and for this the Lord Jesus Christ is to be praised, who hath satisfied Divine Justice for us, and perfectly fulfilled the law for us, and procured this of his Father, That the will should be accepted for the deed. Do not therefore think ever to live in any view of your own perfection, you will never do that: Study only to live in the view of your own sincerity, to find that your hearts are right in the sight of God, take heed of heart-falshood; ah, that is dreadful to find our hearts false with God. Ah! but will some jealous soul say, How shall I know this? how shall I know if my heart be right with God in any action, when I see the action is not right, but cometh short of the glory of God? I answer, thou shalt easily know, if thou dost but consider what the heart does in humane actions: and that you shall understand in three particulars: 1. It is the eye that takes the aim at the mark. 2. It is that which giveth strength to the bow. 3. It is that which gives a man pleasure in the action.  
1. The heart is that which (as the eye in shooting) gives or takes the aim at the mark. The tongue speaks in prayer, and the outward man moves in actions of religious worship; but the heart now takes the aim, and directeth the intention of the action. The end of all our actions, is either, 1. The glory of God: or, 2. Ourselves, our own honour, etc. If the heart be right with God in actions, the scope, design, and intention of the soul is to glorify God, Psal. 38.9. All my desire is toward thee, Psal. 25.15. Mine eyes are ever toward the Lord.  
2. The heart is that which in humane actions gives strength to the bow. The strength of a spiritual action lies in the zeal or heat of affection which attendeth the action: now the heat of this is in the heart. Where a man's heart is not in an action, he acts coldly, he moveth slowly, the wheels of a soul are in the heart. Where the heart is in an action, it runs, it makes haste, and delayeth not, it acteth with vigour and fervency.  
3. Lastly, The heart is that which gives a soul delight and pleasure in an action. Where the heart is not in prayer, in hearing, there is no pleasure, no sweetness, no delight affecting the soul. Examine now thyself by these things, thou dost that which is materially good, but thou doubtest whether in thy actions thy heart be right with God. Search and see what thy aim and scope was: What didst thou propose to thyself in the action? with what life, vigour, and strength didst thou set upon thy action? what pleasure and delight didst thou take in the action? though indeed much of the last may be kindled in an hour of temptation or desertion, where the soul feeleth not those incomes of divine assistance, nor that freedom of spirit which it hath at other times experienced; yet always the heart aims right, and puts on with what strength it hath; it (like Samson) riseth up, and says it will do as at other times, though in doing it discerneth, that God is departed from it, and is not with it as at other times.  
Use 5. Again, How should this encourage us all in the ways of God? notwithstanding the discouragements we may meet with from the temptations of our grand adversary; or the suggestions of our consciences, founded upon the demonstrable truth of the imperfections of our best services. We say, Use maketh perfectness, and the Scripture saith, That the man of clean hands will grow stronger and stronger; but in the mean time, acceptation doth not depend upon gradual perfection, but upon the perfection of sincerity, when the design, the purpose, the intention is sincere; when the heart is set right for God, and aims truly at the glory of God, and the fulfilling of his Will, than it is accepted; and indeed it is the most reasonable thing in the world, that we should agree with this. For that man or woman hath either a strange imperfect notion of the nature of God, or of the law of God, that can expect that his duties should be accepted for their gradual perfections, or any  value in them. I say he that thus thinks, neither knows God as he ought to know him, nor yet his own measures. But if God will accept of, and reward a good intention, a good purpose and design, while we find our hearts right bend, and inclined for God, we have no reason to be discouraged from action.  
Use 6. I shall conclude with an Exhortation unto all, In this thing to be like God. You have heard that God sometimes allows not an action, where yet he rewardeth the good intention designing the action: what an example is this for us, who may descent from some of our Forefathers. Our Forefathers might be mistaken in the Utensils, and Ornaments, and Rites of God's house and worship, as well as David was in his design for the building of God an house, and while we think they were so, we cannot tread in their steps, it would be wickedness to us.   

SERMON XXIX.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am proceeding still, in directing your Observation of the motions of Divine Providence, especially in the distribution of rewards and punishments. Two things I have already of this nature observed, I now proceed to a third, which will make a Fifteenth Observation.  
Observe. 15. It is a very ordinary thing for the Providence of God to distribute the afflictions and punishments of this life, to the very best of his people; and as to them sometimes to spare the very worst of men. I must still mind you that there is no rule so general, but it will admit exceptions as to particular cases, though this hath as few as any. The Apostle hath told us, Heb. 12.6. Whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth: if you endure chastening, God dealeth with us as with sons: for what son is he whom the Father chasteneth not: but if you be without chastening, whereof all are partakers, then are you bastards, and not sons. Hence that so usually quoted passage of one of the ancients, Vnicum Deus habui●t filium sine peccato, nullum sine flagello; God had one, and but one Son without sin, but he never had any Son without a cross. Hence some particular servants of God, have been under some temptations at some times, to question their state as to the favour of God, because their life hath had so little of the cross in it: but they have been rare examples, to whom Satan hath had an advantage to suggest such a thought. And as Divines determine it difficult to determine, what sin a child of God may not fall into, and justly too, when-as David fell into murder and adultery, Lot into drunkenness and incest, and even Peter cursed and swore, and denied his master: so it is a matter more difficult to say what punishment of this life may not fall upon the best of men. Indeed some Antinomians have made it a question, Whether the afflictions of God's People may or aught to be called punishments or judgements; but it is a strife which they would raise about words: if they by punishments or judgements, intent such legal demands as God should make for satisfaction to his Justice, none who understandeth what he saith, will call the afflictions of good men punishments in this sense; if they mean any thing else, they much betray their ignorance, for the Scripture expressly calls them by both. God telleth his People that they should not be altogether unpunished; and the Apostle telleth us, That when we are chastened, we are judged of the Lord, 1 Cor. 11.32. Most certain it is, that it is a very ordinary thing for God in the motions of his Providence to distribute all kinds of temporary afflictions, to such as most fear his glorious Name, and sometimes as to such, to spare even the worst of men. Job expostulates it with God, Job 21.7. Wherefore do the wicked live, become old, yea are mighty in power? their seed is established in their sight with them, and their offspring before their eyes; their houses are safe from fear, neither is the rod of God upon them. David confessed, that his feet were almost gone, his steps had well-nigh slipped, when he saw the prosperity of the wicked: though v. 9 they set their mouths against heaven; yet v. 4. their strength was firm, and there were no bands in their death; they are not in trouble as other men, neither are they plagued like other men, v. 7. Their eyes stand out with fatness, they have more than heart could wish. In the mean time, v. 14. David was plagued all the day-long, and chastened every morning. This motion of Providence hath been evident in the experience of all ages, and there is none who liveth, but may observe it every day: but this is accounted one of the Chapters of Divine Providence, which are hard to be understood. I shall therefore reserve my further discourse upon it, till I come to the last part of my intended discourse, where I shall make it my business to give you an account of it, and at present pass on to some further Observations.  
Observe 16. The next thing I shall commend to your remark, is this: That where to humane appearance Providence moveth most flowly, either in the punishment of the sinner, or the rewarding the righteous there at last it distributeth most plentifully. I observed to you before, that both the punishment of the wicked and the reward of the righteous is certain and constant, though not always sensible nor uniform. Now I desire you to observe that by how much the slower it is in the punishment of sinners, or in bringing rewards to the righteous, by so much the greater the rewards of the godly men, and the punishment of sinners are when they come. I mean sensible rewards and punishments, for otherwise it is true, which I before told you, God is punishing sinners and rewarding righteous men every day. But as to sensible rewards and punishments, God is very often slow in the distributions of them. The Heathens were wont to say, tardè molunt Deorum molae, the God's Mills grind slowly; and that their Gods had laneos pedes, feet shod with wool. It is most certaintly true of the true and living God. His Mill with which he grindeth sinners to powder is always going, He is angry with the wicked every day, but it grindeth slowly; he is moving always in order to this end, but he hath woollen feet: we cannot hear nor discern his motions. But to speak distinctly, here are two things in this observation. 1. That the Providence of God doth ordinarily move slowly in the distribution of sensible punishments to wicked men, or sensible rewards to righteous men.  
2. That the more slow it is in the distribution of the one, or of the other, the greater the punishment or reward is ordinarily when it cometh. I will begin with showing you the reasonableness of the first.  
1. How else should God justify his attribute of long-suffering and patience? The attribute of clemency, patience, long-suffering, slowness to conceive a wrath, is an attribute which God maketh himself known by, and doth much glory in, Psal. 103.8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy. Nehemiah in his prayer Neh. 9.17. impleadeth God thus, Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness. Joel maketh use of it as an argument to persuade people to repentance, Joel. 2.13. And Jonah telleth God, that he knew him to be such a God, Jonah 4.2. Now how should God justify this name of his, but in his bearing with sinners a long time, though they be, as the Apostle saith, Vessels of wrath fitted for destruction.  
2. How else should God lead men by patience to repentance, and render sinners that continue impenitent inexcusable. This is that account which the Apostle Peter giveth us of this dispensation of providence. 2 Pet. 3.9. The Lord is not slack concerning his promise, as some men do count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance: and St. Paul Rom. 2.1. saith, Therefore thou art inexcusable, O man, v. 4. despising the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance. When God giveth men and women space to repent, and they repent not, they become inexcusable, and God is justified in the vials of his wrath which he poureth out upon them at last.  
3. How else should God exercise the faith, and patience of his people? The exercise of faith is upon an unseen reward, believing what we have no sensible evidence of; the exercise of hope lies in a looking out for it, for what we see, why do we yet hope for? (saith the Apostle) the exercise of patience is in waiting for it, and a quiet submission to the will of God, in bearing what the Lord will please to lay upon us, while we are in our way to our promised reward. If God's providence were not slow in executing his justice, he could not magnify his own patience and long-suffering, and if he were not slow in the distributions of sensible rewards, he could not exercise our faith or patience: this is the Reason why the Providence of God doth often move slowly in the distribution both of rewards and punishments.  
2. But secondly observe, by how much the slowlier God proceedeth to judgement against sinners, by so much the more smart the vengeance is when it comes; and by how much God appeareth more slow in the rewards of the righteous, by so much the greater the reward is. It is observed that those men who pass their lives with the least sickness, are usually cut off by, or escape very narrowly from the first sickness they meet with, either because the constitution of their bodies is so strong, that a light sickness will not shake them but some very acute and malignant distemper, or because in their long time of health, they have by degrees contracted a very ill habit of body, so that when they fall down it is a very hard matter to restore them again. The same may be observed as to God's providential dispensations to wicked men, there are some against whom God proceedeth a long time very slowly: though he be angry with them every day, yet he spareth them, and doth not fall upon them by any severe dispensations; but when he doth strike he strikes not twice, he maketh a full end. God bore with the Amorites a a great while; they were a wicked people in Abraham's time, but their iniquity was not full, Gen. 15.16. God bare with them four hundred years after that, but when he brought judgement upon them, it was a dreadful judgement, as you may both learn by the several commissions given out by God to the Israelites against them, and the dreadful destruction of them, of which you read in the book of Joshua. Before them God bore with the world a long time, after he had taken up a purpose to destroy them, and revealed it to Noah, Gen. 6.1, 2, 3. he gives them yet the space of an hundred and twenty years; but they abusing his patience in that time also, he brought the flood upon them, and consumed them all but Noah's family. With that generation of the Israelites which came out of the land of Egypt the Lord shown himself slow to wrath, forty years long the Lord was grieved with that generation; (forty years is a great while for one generation, the life of man being but seventy years) but at length he destroyed them all, so as only Caleb and Joshua entered into Canaan. God bare two hundred and forty years with the Kingdom of Israel, (for so many years there were from their Apostasy in the time of Jeroboam, until they were carried away captive by the King of Assyria) but than they were so destroyed as to this day none knoweth where they are, or any of their posterity. With the two tribes and an half God yet bare much longer, but at last they were carried into the captivity of Babylon for seventy years. After their restoration God bore long with them, though they were exercised under a variety of afflictive providences, till at last they were utterly destroyed by the Romans from being a Nation. The like observation might be made of particular persons. It is observed concerning the Kingdom of Israel after the defection from the house of David, that they never had one good King. Most of them had very short reigns, except Jeroboam the son of Joash who reigned forty two years, and Jehu who had done such service against the house of Ahab who reigned twenty eight years. There were two that reigned twenty two years, both wicked men, and heads of several idolatry: Jeroboam, he brought in the worshipping of the true God by Calves set up at Dan, and Bethel; and Ahab, who brought in the worshipping of Baal, both of them very wicked men, and God proceeded to execute vengeance slowly upon them; but when it came, it was a dreadful vengeance. Of Jeroboams house none but a little Son came to the grave in peace. For Ahab himself, you know, he was slain in a battle, his queen was thrown headlong out of a window, and her brains dashed out, and the dogs licked her blood; his second Son was slain by Jehu: seventy more of his Sons were slain by the command of Jehu. It were easy to give you infinite instances out of story, but I leave it to your experimental observation. Mark any person whom you see exemplarily wicked, yet God is patiented with him a long time, and observe what havoc God makes with him and his posterity when he beginneth to reckon with him. And indeed it seems very reasonable if you consider,  
1. That by reason of God's slowness to punish the sinner, his sins are multiplied and aggravated to an exceeding great number and degree. It was Solomon's observation, which we shall see verified in our daily experience, Eccl. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. The iniquity of the Amorites had not been full, if God had not been so patiented with them. This makes them, as the Apostle speaks, treasure up wrath against the day of wrath, and the revelation of the righteous judgement of God. Now the righteous God rendering to every man according to his work, must proportion his judgements to people's sinnings. The more their sins are, the greater shall his wrath be.  
2. The more patience is abused, the more means of grace are lost, the greater always is divine vengeance. Now where God proceedeth slowly to vengeance, there he exerciseth most patience. There patience is most abused, there more space and time for repentance is lost; there is most despising of the riches of divine goodness, forbearance and long-suffering. Et laesa patientia fit furor, abused patience turns into fury. It maketh a patiented and long-suffering God cry out by his Prophet, Ah! I will ease me of mine enemies, and avenge me of my adversaries; him that knoweth not how to give up Ephraim, to set him as Admah and Zeboim, two of the Cities whom he so dreadfully destroyed by fire and brimstone. It maketh God, who is a Lamb in his own nature, to transform himself into a Lion, a Leopard, a Bare robbed of her whelps. O it is a dreadful thing to abuse much divine patience! Now where the providence of God hath appeared slow in punishing sinners, there must much patience have been shown. And it must have been abused too if a sinner continues hardhearted and impenitent. I have given space (saith God) to repent of her fornication, and she repent not, Rev. 2.21, 22. Behold I will cast her into a Bed, etc. into great tribulation, and I will kill her children with death. Besides, that God seldom exerciseth patience long with sinners, but he gives them also other means of grace, and they are abused and slighted. Noah preached to the old world; saith God, My Spirit shall not always strive with man: and I need not tell you how dreadfully God threatneth Corazin, Bethsaida and Capernaum for their abusing the means of grace they had had above other places. The like might be proved concerning the providence of God in the distributions of rewards; the slower the motion of Providence is in the giving them, the greater ordinarily the rewards are. It was a great while before Abraham had a Son, but when he had him, it proved to be one that was a great blessing both to his Father's family and to the world. Rebeccah went twenty years without Children, Gen. 25.20, 26. but then twins struggle in her womb, and she brings forth two great Princes, and one of them who was to be the head of the only people God had upon the earth. Rachel was for some years barren, Gen. 29.31. c. 30. v. 1. when God gave her a Child it was Joseph, who proved such an eminent blessing to his Father's house. The Wife of Manoah was barren, Jud. 13.2. she bringeth forth Samson. Hannah 1 Sam. 1. was barren, she bringeth forth Samuel. Elizabeth was barren, she brings forth John the Baptist. Thus you see it as to the blessing of Children. It was a long time before God brought the seed of Jacob his servant out of their difficulties, but when he did he brought them into Canaan, the Land which the Lord cared for, upon which his eyes were from the beginning of the year unto the end thereof, a land which flowed with Milk and Hony. There was a great time betwixt joseph's dream and his exaltation in Egypt. There were eight years betwixt David's Unction and Coronation in Hebron. More instances might be given, but it is no more than we shall ordinarily observe in the motions of divine providence; the slower the mercy cometh, the fuller it is and greater blessing when it cometh: God's people have ordinarily their greatest peace and comforts after their longest, and greatest trials, and afflictions.  
The reasonableness of this motion of divine Providence appeareth in this, that look as in punishing of sinners where Providence moveth slowly, it usually hath a great heap of sins to reckon with men for; so here it hath great faith and patience to reward in this case. Tribulation worketh patience, and patience experience, saith the Apostle Rom. 5. where there is long tribulation there must be the exercise of much faith, much patience, much hope, and this brings forth much experience: Gods greatest rewards of joy and peace in the inward man, of eternal life, glory and happiness, come after much waiting. The Apostle telleth us Heb. 10.36. You have need of Patience, that after you have done the will of God you might receive the promise. The receiving of the promise than is after much patience in doing the will of God, and Rom. 2.6, 7. The Apostle tells us, that God will render unto every man according to his deeds, to them who by patiented continuance in well-doing, seek for glory and honour and immortality, eternal life. But I have been large enough in the confirmation of this observation, I proceed to some application of it.  
Use 1. In the first place, What can strike a greater trembling into the loins of sinners than this? I shown you before that the punishment of a resolved impenitent sinner is certain and constant. As well may he promise himself that he shall not die, as that he shall not be turned into Hell, and at last hear that dreadful sentence, depart from me ye cursed into everlasting burn: it is constant though he is not sensible of it, yet God is angry with him every day: he every day groweth worse and worse, more blinded and hardened, given up more to vile affections, a reprobate mind, a conscience as it were seared with an hot iron: all that he hath to bless himself in, and for, is that all things continue with him as formerly, he yet sees no alteration in his estate, he feeleth nothing of the wrath of God. Now this observation spoils all the sweetness of this. The Heathens observed that the Gods though they had laneos pedes, yet they had ferreas manus; though they had woollen feet and moved gently, softly, insensibly, yet their hands were of iron; when once they laid hold of wicked men they crushed them to pieces. I am sure it is true of him who is the true and living God. He is slow to conceive a wrath, and beareth with great sinners a long time, but when he enters into judgement with men that abuse his long-suffering and patience, which should lead them to repentance he falleth upon them with a dreadful destruction. O let all sinners that hear this, fear and tremble. There is no such dreadful vengeance as that which God taketh for abused patience. Bless not yourselves therefore in your present impunity. Hosea 13.12. The iniquity of Ephraim is bound up; his sin is hid, saith the Prophet, bound up as in a bundle. There are some other Scriptures much to the same sense, Deut. 32.33, 34. Their wine is the poison of Dragons, and the cruel venom of Asps. v. 34. Is not this laid up in store with me? and sealed up amongst my treasures? Job. 14.17. My transgression is sealed up in a bag, and thou sowest up my iniquity. Lam. 1.14. The yoke of my transgressions is bound by his hand: they are wreathed and come up upon my neck. It is the great folly of sinners, they will say with Agag, the bitterness of death is past; they sin and go on a long time in sin and God spareth them, and they conclude all is forgot. No saith God it is not, the iniquity of Ephraim is not like a lose paper blown away, it is bound up as papers in a bundle, it is not forgot, it is but hid with me, I have their sins still in remembrance. I held my peace (said God by the Psalmist) and thou thoughtest me such a one as thyself, but I will reprove thee, and set thy sins in order before thee. Some think that the Metaphor in Hosea is taken from labourers that labour in husbandry, who bind up in faggots wood that is to be kept some time before it be thrown on to the fire. Ephraim thinks his iniquity is forgotten because sin is not presently punished: but said God, his sin, that is, (say some but I see no need of it) the punishment of his sin (as indeed it often is taken in Scripture), is but bound up and concealed a little. Others think it a metaphor drawn from men, who bind up money in bags till the day of payment comes, and thus it agrees with that Job; 14.17. my transgression is sealed up in a bag. Besides that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a purse, or bag, they are bound up, they are not pardoned or forgotten: thus the binding of sins, Matth. 16.19. signifieth a remaining unpardoned. Some think the metaphor both in Job and in Hosea, is taken from Lawyers, who carry their informations and enditements sealed up in a bag, or bound up in a bundle, that they may not be lost and scattered, but be forthcoming when they will put them into Court. This is a dreadful meditation for an impenitent sinner, that all his sins are bound up in a bundle, sealed up in a bag, hid, not from God (nothing can be so hid) but hid with God. What loads of Faggots hath many a poor creature bound up for him against the great day of burning! what a bundle of informations and inditements have some poor creatures bound up for them, against the time that the Judge shall sit, and God shall come forth to recompense men for their evil deeds! Thou thinkest the vanity and wickedness of thy youth, thy oaths and blasphemies, thy lies and sabbath profanations, thy drunkenness and uncleanness is done with: No such matter poor creature! if thou goest on in thy impenitency, they are but sealed up in a bag, they are but bound up in a bundle, they are but treasured up (to use the Apostles expression Rom. 2.) against the day of wrath and the revelation of the righteous judgement of God, which if it be not in this life (as very often it is) yet will certainly be in the life that is to come. Remember Ahab, he was a wicked Prince, God bore with him a long time, he shed much blood, was a great persecutor, set up a most odious idolatry. God held his peace a great while, and proceeded slowly. Two and twenty years he ran his course, God sealed up all in a bag; but observe with what a dreadful vengeance God comes upon him at last. It may be thou canst say, oh! but I have gone on longer, twice two and twenty years: it may be so, but what saith the Scripture? if a sinner do evil an hundred times, and his days be prolonged, yet it shall not be well with the wicked, there are but so many faggots more bound up, so many enditements more against thee in God's bag sealed up, oh! let the sinners in the world be afraid, let trembling surprise them all. The slower vengeance cometh, the more dreadfully it cometh. That upon you may come (saith our Saviour) all the righteous blood that hath been shed from the blood of Abel to the blood of Zacharias. There were great quantities of blood shed in Jerusalem betwixt the time of Abel and the blood of Zacharias. Verily (saith our Saviour) all these things shall come upon this generation. O let every impenitent sinner tremble at the hearing of this, that there is coming upon his soul, his body, his family, all the sin that he hath committed, from the sin that clavae to him in his Mother's womb, where he was conceived in sin, and brought forth in iniquity, unto the sin of the last hour that he hath lived in the world. It was a dreadful reckoning that God made up at last with Jerusalem for all their blood, and it will be a dreadful reckoning, Sirs, God will have to make up with every sinner's soul, especially with old sinners.  
Use 2. Knowing therefore the terror of the Lord (saith the Apostle 2 Cor. 5.11.) we persuade men. And O that my counsel might be acceptable to every hardhearted resolved impenitent sinner that heareth me this day; that he would break off his sins by true repentance, and secure his soul by getting an interest in the Lord Jesus Christ. Blessed is he (saith the Psalmist Psal. 32.1.) Whose iniquities are forgiven, and whose sins are covered, and to whom the Lord imputeth no iniquity. That man is accursed whose iniquity is hid with God, laid by, bound up, sealed in a bag, reserved and in close keeping for an after-reckoning. O but that is a blessed man whose sins are covered by God O let no man despise the riches of God's goodness, forbearance and long-suffering, but let him know that the goodness of God leadeth him to repentance, Rom. 2.4, 5. If he continueth in the hardness and impenitency of his heart he doth but treasure up wrath against the day of wrath, and the revelation of the righteous judgement of God. Wrath against thee for thy sins lieth hid at present, possibly thy Conscience keepeth silence and doth not arrest and disturb thee; the providence of God as to thee keepeth silence, judgement is not executed speedily: but there will be a revelation of divine wrath, either in this life or that which is to come; oh therefore break off your sins by a true repentance. He that hideth his sins shall not prosper, Prov. 28.13. Our sins cannot be hidden from God, they are all in the light of his Countenance; a man then covereth and hideth his sins from God when he doth not confess and bewail them. So long as a man covereth his sins God will not cover them: See that experience of David which you have recorded Psal. 32.2, 3, 4. When I kept silence my bones waxed old through my roaring all the day-long, for day and night thy hand was heavy upon me, my moisture was turned into the drought of summer. Selah. vers. 3. I acknowledge my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Selah.  
Use 3. In the last place, this observation calleth upon all such as fear the Lord, and walk before him: for a progress in the ways of God and a patiented waiting for the promise. The Apostle tells us, Heb. 10.36. That we have need of patience, that after we have done the will of God we might receive the promise. It is our duty as to do well, so not to be weary of well doing: it is pressed upon us, Gal. 6.9. And let us not be weary in well-doing, for in due season we shall reap if we faint not. And again, 2 Thess. 3.13. but you brethren be not weary in well-doing. There is nothing so far conduceth to make us faint and weary in our duty, as when we see nothing comes of it: we have hopes and promises, but no issue, no performance; you know Solomon tells you, hope deferred makes the heart sick. Now this is a great cordial in such a case for us to hear, that when providence moveth slowly in bringing rewards to the righteous, it recompenseth our patience at last with the riches and liberality of the reward. Indeed here are three or four arguments, which together with this observation the Apostle hinteth me in the  Text out of the Epistle to the Galathians, we shall reap, we shall reap in due season. Our fainting will spoil our reaping. The longer it is before we reap, the greater the crop of mercy and blessing shall be which we shall reap.  
1. We shall reap. He that ploweth up the fallow-ground of his heart and soweth to the glory of God, and to the good of his own soul in righteousness, he shall reap. The Husbandman that sows his Wheat and Barley cannot promise himself that he shall reap; the soldier, the plunderer may reap what he hath sown; a tempest, an east-wind, lightning, many other things may hinder his reaping; but he who sows righteousness he shall reap, nothing shall hinder his reaping.  
2. He shall reap in due season. It may be he shall not reap in his season, the season which he expected; but he shall reap in due season, in such a time as the wise God judgeth most seasonable; and when he cometh to reap, he shall also acknowledge the seasonableness of it that it is in due season; we do not know the fittest time for our own mercies, God knows the fittest season, we shall reap in due season.  
3. Consider that our reaping dependeth upon our not fainting, we shall reap (saith the Apostle) if we faint not. If any soul draweth back, God's soul will have no pleasure in him; he who draweth back, draweth back to his own perdition.  
4. and Lastly, our reward will be so much the greater, by how much it is slower: the rewards of God's people are ordinarily proportioned to their patiented waiting. The Apostle Rom. 2.6. having spoken of Christ's coming to render to every man according to his work, addeth v. 7. To them who by patiented continuance in well-doing seek for glory, and honour, and immortality, eternal life. Yea and certainly degrees of glory will be proportioned to our patience: those that have had least sensible rewards in this life (if there be such a thing as degrees of glory) may expect some of the highest seats, and mansions of glory in that life which is to come. But I shall add no more to this Observation.   

SERMON XXX.  Psal. CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Go on yet in my observations concerning the Actual Providence of God, and that more especially in dealing out distributive justice, recompensing the righteous and the unrighteous. I observed the last time that it is a thing very ordinary with Divine Providence to proceed slowly in these distributions. But by how much slower the punishment of a sinner, or the reward of a good man cometh from the Lord, by so much the greater, both the one and the other is. I now proceed to another Observation.  
Observat. 17. That the Providence of God is very quick in the distribution both of punishments and rewards unto some.  
I shall discourse it first with relation to punishments, and then with reference to the rewards of Providence. First, As to punishments. The Apostle Paul to Timothy 1 Tim. 5.24. hath this expression, Some men's sins are open beforehand unto judgement, and some men's they follow after: likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid. I know it is a Text of which Interpreters give various senses, as they understand it of the judgement of God, some of them, others of the judgement of men; and amongst those who understand it of the later, some understand it of the judgement of the Magistrate, others of the judgement of the Church; some of both these, some of the judgement of God, and the Ecclesiastical judgement also. I shall not pretend to give the just sense of it, I shall only allude to it in my discourse. As there are some sins that are open and manifest with respect to the filth and guilt of them; they do not hid their sin, but proclaim it as Sodom, they go to the Devil with a trumpet before them, all the world takes notice of them; others sin more secretly and slily and in corners. So God as to some sinners sits in judgement presently. Some indeed he is more slow with, they are kept to the great Assize, or for many years, but he is not so slow with all, but either immediately by his own hand, (as in the case of Ananias and Saphira Acts 5.) or else by the sword of the Magistrate, he cuts them off presently, and giveth them a sudden recompense of their evil deeds. Now it may possibly be asked by some, what are those sins, or in what case is God so quick with sinners; nor may the inquiry be unprofitable for us, for because judgement is not executed speedily, the heart of man is set in him to do evil. God's deferring judgement and giving day for the execution of his wrath, doth much embolden sinners. Let us therefore see in what cases God seldom grants reprieves, but is very quick with sinners, and sendeth them down to Hell reeking with their lusts; this I shall endeavour to show you in several particulars.  
1. It is hard to name any species of sins, as to which God hath not made, or doth not make some present examples of his vengeance: So as no sinner can promise himself the reprieve of an hour or day. 1. In the case of Idolatry (which is a grievous sin against the first and second commandment) you will find that God proceeded very slowly to judgement for this sin, both in the Canaanites, and in the Israelites; with the Canaanites though they were abominable idolaters, God bore many hundreds of years. With the ten tribes who were idolaters, from the time of Jeroboam the son of Nebat, who made Israel to sin, unto the time when they were finally destroyed, and carried away captives, God bore with them a long time: but you shall find God quicker at another time, Exod. 32. The people make themselves a golden Calf. Moses comes down from the Mount, and findeth them at their idolatrous worship. Moses commandeth the sons of Levi to put every man his sword by his side, and to go in and out from gate to gate throughout the Camp, and to slay every man his Brother, and every man his companion, and every man his neighbour; and v. 28. it is said that the children of Levi did according to the word of Moses. And there fell of the people that day about three thousand men. There God was very quick with idolaters. Blaspheming, Cursing and swearing is a sin, against the third commandment. God as to the punishment of these sins sometimes proceedeth very slowly: but not always. Look into Levit. 24.10. There was the son of an Israelitish woman that blasphemed the name of the Lord, and cursed, he was put in prison. God presently giveth order concerning him, v. 14. That he should be brought forth without the Camp, and stoned to death presently. Sabbath-breaking (it is a sin against the fourth precept of the Decalogue) God is ordinarily very slow in the punishing of this sin: many a Sabbath-breaker goeth on year after year, and yet is not punished, but God doth not do thus with all. The man that did but gather sticks upon the Sabbath-day was stoned to death by God's express order and command, Numb. 30.35. Rebellion against Parents, cursing them and dishonouring them is a very great sin, yet God beareth with many wretches a long time that are guilty of it, as we see in the experience of our own lives. A wretched Child is a plague to his Parents many years: but God doth not always bear with sinners in this case. See what a Law God gave the Israelites in this case, Deut. 21.18, 19, 20, 21. God ordered That he should be presently stoned to death, that would not obey the voice of his Father and Mother. For Murder, which is a sin against the sixth Commandment, I shall not enlarge, I shall show you anon that it is a sin which God rarely suffereth to go long unpunished. The Law of God determined present death, for wilful murder, and the laws of most nations are accordingly; and we daily see the providence of God strangely working to make murderers examples of his vengeance. Adultery is a sin against the seventh Commandment; God sometimes is very patiented and proceedeth very slowly, but yet not always; sometimes he strikes a dart through his liver sooner. God established a law in the Jewish polity; That the Adulterer should be put to death, Leu. 20.10. Deut. 22.22. and you know Phinehas presently took a Javelin, and ran it through an Adulterer and an Adulteress and had an ample reward given him from God for it. In the case of theft, God may sometimes be very patiented, and doubtless there are many old Thiefs in the world, who yet will not escape the vengeance of God at last. But God is not always patiented with all these sinners. Achan was an eminent Thief, he laid his hands upon God's goods, God had first seized upon the goods of the Canaanites, and set them a part for a sacrifice by fire to himself: Achan steals a wedge of Gold, and a Babilonish garment; God presently revengeth it, first upon all the Army of Israel, of which he was a member, then upon himself, and his family, who were stoned to death with stones. For lying, and bearing a false testimony, witnessing against the life of another as a criminal, who was not a criminal, they are sins against the ninth Commandment; God is often very patiented with these sinners, he doth not presently enter into judgement with every liar, every Informer and accuser of the servants of God. Some he reserveth in the chains of an hard and impenitent heart, unto the judgement of the great day: but yet with some of these sinners God is much quicker. Ananias and Saphira, as you know, fell down dead with a lie in their mouths, and the Accusers of the three children, and Daniel, were presently destroyed; the first by the heat of that Furnace, which they had made so hot for others; the second by those Lions, which they had procured Daniel to be thrown unto. But this is enough to have said in justification of my first conclusion, That it is hard to name any species of sinners, but God hath been very quick with some individuals of their company.  
2. I find some Divines observing, That God is ordinarily most severe upon the first violators of his laws: and this is the reason that is given by some, why the Sabbath-breaker was ordered to be stoned to death. God had newly revealed his will upon Mount Sinai, Exod. 31.14. and repeated it, Exod. 35. Now God picks out one of the first open presumptuous violators of it to make him an example; you know this is after the manner of men, who are usually very severe upon the first execution of their laws. Ananias and Saphira were not the first that had told a lie, but they were the first that we read of, who had told a lie in that business. It was the Will of God that to supply the necessities of his Church at that time, the Christians should have all things for a time common amongst them; and it was not without a divine instinct at least, that so many of them sold their goods, and came and-brought the price of them to the Apostles, and laid it at their feet. Now these two seeming professors to save their goods told a lie. God takes a very quick vengeance upon them for it. This Observation is not my own; having therefore named it, I shall leave it to your further observation, how the Providence of God justifies it.  
3. There are, thirdly, some particular sins which God seldom suffereth to go long unpunished. I will instance in some,  
1. Scandalous and impudent blasphemy. Blasphemy is a speaking evil of God, either denying him what is due to him, or attributing that to him, which can by no means agree to his holy Essence; but yet there is a great deal of difference betwixt a bare denial of that to God, or to any person in the Godhead, which is due to them; or attributing that to God, which cannot agree to him from a mere error of Judgement, and mistake and misunderstanding of Scripture, and doing this with scandalous reproachful terms, and a bold and daring defiance of God, for which men can pretend nothing of conscience. God may bear long with blasphemers of the first sort; such are the Jews, the Socinians, etc. But he is ordinarily very quick in the execution of his vengeance upon the others; the instances of Pharaoh, Nabuchadnezzar, Rabshakeh, and others in Scripture are very obvious, and it were an easy thing to add to them a great deal out of Ecclesiastical story: but if you observe the Providences of God in the days wherein you live, you will see this notion justified every day: it cannot stand with the honour of God long to bear with bold defiers and reproachers of his glorious Majesty.  
2. A second sort of sinners, whom Divine vengeance useth not to spare or suffer long, are murderers. God hath secured the lives of all men by special laws, Gen. 9.6. Whoso sheddeth man's blood, by man shall his blood be shed. It is one you know of those Ten Commandments which God gave upon Mount Sinai, Exod. 20. Thou shalt do no murder. God expressly commanded, That no satisfaction should be taken for the life of the murderer, Numb. 35.31, 32, 33. and tells us, the land where murder is committed, cannot be purged but by the blood of him that shed it; and it is a very ordinary observation, that murder will out; and we see it in our ordinary experience. There is nothing more remarkable in our observation, than the variety of methods, which the Providence of God useth in the discovery of murder: but I remember in my former discourses, I have spoken something of this.  
3. A third sort of sinners, which God in his Actual Providence, is ordinarily very quick with, are Persecutors. Persecution is a violent pursuit of another for the open profession of some necessary truth; whether those that do it, have an humane law in the case or no, maketh little or no difference in the case. You know the Jews said, We have a law, and by that law he ought to die, yet I hope they persecuted Christ: the Persecutors of the three children, and of the Prophet Daniel, had a law, or what in those countries', was equivalent, a decree of the Supreme Magistrate. In short, there hath been little or no persecution ever in the world, if humane Laws will alter the case. It is a most vile and causeless transgression, and as (I have before observed to you) though History tells us of persecutions that lasted many years, yet you rarely know God bear long with furious and individual perfecutors, whether they were Informers, Delators, Accusers or Judges; you know how quick God was with the accusers of the three children, and of Daniel. The Providence of God in all times hath justified, and still doth so eminently justify this Observation, that it were to abuse your patience, to enlarge far upon it; it is very rare that a Persecutor doth not carry some mark of Divine vengeance upon him to his grave.  
4. A fourth sort of sinners, with whom the Providence of God is ordinarily very quick, is such as eminently affront, or do some eminent injury to their superiors. This is justified by all that I said before of the conspicuousness of Divine Providence, in the protection of those whom he hath set to rule over others. I gave you many instances. That of Corah, Dathan, and Abiram may be added, you know the Earth opened her mouth, and swallowed them up; to which may be added that of Miriam, who was stricken with the plague of leprosy, for her affront to Moses. The Law of God concerning a rebellious Son (which I before enlarged upon) is another instance. In short, mark it of whom you will, where some eminent affronts are by any offered to the public government of a nation, especially where the rulers rule well, and do their duty, or in a Church, or (finally) in a private family, God doth very rarely let it go long unrevenged. If any one shall ask me the reason of this quickness of Divine Providence with some sorts of sinners, these particularly which I have mentioned, though I think it a great presumption for any to undertake to give the reason of any Divine Motions; yet I do not think it difficult to show you that they are exceeding reasonable, and what those imperfect remains of right reason, which since the fall are left in us, must readily so acknowledge.  
1. For the vindication of the Divine Majesty and authority, as it is natural to every creature, to use all its power to preserve its own being; so it is natural to rational beings to preserve their own honour, and to maintain their reputation. The Glory, Honour, Majesty, and Authority of God are things which he will not give unto others, which he will not prostitute to the sordid lusts of worms. Now though every sin doth impeach his Glory, yet not every sin alike: as amongst men, those who are first in the violation of a Law, seem most to confront, and dare, and debase the authority that made it; so those who are the first examples of sinning against a Divine Law, or who teach the world new kinds of sins and disorders, being the boldest affronters of the Divine Authority, usually are made more quick examples of Divine Vengeance: so for the blasphemer, he is the most eminent contemner of the Divine Majesty and Glory, he speaketh evil of the supreme good, and spits as it were in the face of the most excellent being, and curseth him that is the fountain of blessing: God over all blessed for ever.  
2. For the Demonstration of God's love to mankind, the specialties of his Providence towards man, and the order and government of humane societies, and those whom he hath set up to rule over others; I have observed to you before, that man is under a specialty of Providence above all other creatures; that amongst men those whom God hath set to rule well, whether in Church or State, are under a further special care; that he hath hedged them about by more particular and special Laws. Now if God by his Providence did not make some eminent examples of his severity and justice, and proceed quickly against them, how should his special Providence be manifested?  
3. It is but reasonable, that God should make Persecutors quick examples of his vengeance, if we consider what a complication of sin there is in the violent prosecution of others, for the profession of the truth.  
1. There is eminent injury done to God: he is hindered as to the calves of those lips which the persecutor shuts up. All the immediate honour which God hath in the world, is from the Preaching of the Gospel, from the prayers and praises of his People. Now if God hath any glory from the publication of his Gospel, from the joint-prayers and praises of his Saints, the persecutor that hindereth these, robbeth God of it, and setteth himself against the God of Heaven and Earth in those things, whereby he hath chosen to be honoured; his business is to interrupt, disturb, and hinder the making known of Christ to poor souls, to hinder Gods People's joynt-praises of him, and prayers to him; he saith to those whom he persecuteth, You shall not serve God, and thus bids an impudent and bold defiance to the Lord of Heaven and Earth.  
2. There is in persecution an eminent injury done to our neighbour. God is not only the avenger of his own glory, but concerning injuries done to men, he hath said, Vengeance is mine, and I will repay it. Now in all persecutions there must be some great wrong done to our neighbour, either as to his name, or liberty, or estate, or life. And, secondly, it is an injury done to him causelessly, not by way of retaliation. In truth it is the Image of God which the persecutor flies upon, and it is the holiness and righteousness of his brother, which he is not able to endure, seeing his own lewd and abominable life condemned, by his neighbours more righteous conversation. It is therefore but reasonable, that that God who is jealous of his own glory, and the judge of the innocent person, and who hath said, Vengeance is mine, and I will repay it, should be severe in his deal with such sinners, and for his elect sake shorten the days of such bloodthirsty men. But this is enough to have spoken to the first part of the Observation.  
I told you, secondly, that the Providence of God, is also sometimes very quick in the distribution of rewards; and this you shall especially observe in these cases 1. In rewards of such as have been eminent sufferers for God. God doth variously reward such persons, sometimes by temporal rewards that are sensible and external: sometimes such as are more inward and spiritual▪ Now God's Providence is often very quick in such distributions, how quickly did God reward Daniel, after he came out of the Lion's den? and the three Children, after they came out of the fiery Furnace; and Mordecai after h● had ventured himself so signally in the cause of God, and saw the very gallows set up on which his great adversary thought to have had him hanged? For those rewards that are more inward, and discerned only by those that receive them; how many instances might be given, of strange incomes of joy, and peace, and strength, with which the suffering servants of God have been rewarded so as their inward joy hath drowned their pain, quenched as it were the flame, etc.  
2. In the rewards of such as have done some great and eminent service for God; bearing some signal testimony against sin, as in the case of Phinehas who slew Zimri and Cosbi, Num. 25.11. or been faithful in some great service, in which others have made some great defection, as in the case of Caleb and Joshua, Num. 14.6. who brought up a true report of the land of Canaan, and gave in a true testimony for God against all the rest of the Spies, and when the whole people were in a mutiny.  
3. You shall observe, that the Providence of God is ordinarily very quick in rewarding wicked men for any service they do him. I might give you many instances of this, that of Jehu is an eminent one; God gave him and his posterity a present reward for the good service he had done against the house of Ahab; and he gave the King of Assyria a present reward for the service, wherewith he had made his Army to serve against Tyrus. The like observation might be made in many other cases, and it is no more than we may make a daily observation of: when God rewards those whom he intendeth not to reward eternally, he doth it in this life quickly. And the motions of Divine Providence, in these cases cannot but appear to be highly reasonable, if we do but consider,  
1. That this is but after the manner of men, to such as do signal and eminent services, to give both present and great rewards, for the encouragement of others: though ordinarily common soldiers sometimes stay for their pay; yet some persons that have signalised their valour, are often Knighted in the field, and some mark of great favour fastened upon them.  
2. That Divine righteousness is thus fulfilled, and not only fulfilled, but so conspicuously, that all the world may take notice: that God is a righteous God, fulfilling his word, and that no man serveth him for nothing. Godliness, (as the Apostle tells us) hath promise not only of that life which is to come, but of this life also. Mar. 10.29, 30. There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, for my sake, or the Gospel; but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the life to come, eternal life. These and suchlike promises, respecting this life, or that which is to come; must be justified, and so justified, that the world may take notice, that God is true to them; which cannot be, unless God to some such servants of his, should dispense out quick and present rewards.  
3. On the other side, it is but reasonable, that God should presently reward the services that wicked men do him: Because there is no portion provided for them in that life which is to come; neither can they trust God for the life to come: all they look at is present pay, and reward. Thus I have opened to you this Observation in the Doctrinal part of it, and shown you the reasonableness of these motions of Divine Providence. I come now to the application; which I shall shortly dispatch.  
Use. This Observation affords us a new, and potent argument. 1. To persuade sinners from presumptuous sinnings. 2. To engage men to more eminent services and sufferings for God.  
1. I say, first, To dissuade sinners from presumptuous sinnings against God. The flow motions of Divine Providence, as to the punishment of sinners, as I told you, do much encourage sinners to go on in their courses of sin; the hearts of sinners are set in them to do evil, because judgement is not executed speedily. I endeavoured to discourage and check this presumption in my former observation; where I confirmed to you, that by how much the more slowly vindicative justice proceedeth to the punishment of sin, by so much severer the punishment is when it cometh. This Observation addeth further to that check; for, as that which men call slackness, is but the long suffering and patience of God, not willing that any should perish, but that all should be saved by a seasonable repentance. So (as you have now heard at large discoursed to you) neither is God thus long-suffering, and patiented with all: and although God generally be more quick with those sorts of sinners, which I have specified to you; yet I desire you to observe what I first enlarged upon, that there is hardly any kind or sort of sinners, but God at some time or other hath picked out some or other of them, to make them examples of his severity, Thou mayst be struck dead, while the lie is in thy mouth. It was the case you know of Ananias and Saphira. Thou mayst be cut off in the very Act of Adultery, (It was the case, you know, of Zimri and Cosbi). Tremble therefore, and do not sin, God may grant thee many years of patience, he may give thee leave to treasure up wrath to thyself against the day of wrath; but thou canst not promise thyself an hours patience. But above all, fear those sins which God usually is so quick in punishing. Fear blaspheming God, or the King; we live in a blaspheming age, wherein have been more bold dare of God, than in former times. God hath revenged his glory upon some of them, they have been cut off in their youth, before they have lived out half their days. If another generation riseth up, and approveth their say, wait but a while, and you will see vengeance overtaking them also. Fear doing any thing against the life of others, who by the law of God ought not to die. Bloodthirsty men shall not live out half their days, you fee God's vengeance against this sin is very quick.  
2. This Observation affords a great encouragement to the service of God, especially to eminent actings, and sufferings for God. There is a reward for righteous men, if they go without it to their dying day; yet they shall be recompensed in the generation of the just. Heaven will pay for all; but God doth not always take so long a day to recompense them. Many have a reward in this life, and that which is to come. The Scripture is full of promises, even of the good things of this life, to godliness in the general; and to the several parts, and acts of godliness. These promises indeed are not made good to every child of God, in specie, but only in equivalent, yea transcendent mercies. But even these promises are made good to many; and they may be thy portion, however thou shalt not miss of the greater things. Particularly, this layeth an engagement upon all that fear God, as God calleth them to it, and giveth them advantage for it to signalise themselves, by eminent actings, or by some eminent sufferings: such you have heard God ordinarily payeth presently; and besides that eternal recompense which they have in glory, they are in more outward, and sensible things, or in more inward influences of grace recompensed in this life. Those that eminently honour God, he will honour; and many of them have a double mess sent them from the Lord.   

SERMON XXXI.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am proceeding yet in my Observations, upon the motions of Divine Providence (that which we call Actual Providence) in its administration of distributive Justice, both in the punishment of sinners, and the rewarding of the righteous. Divers Observations I have already made, I am come to the,  
Observat. 18. (Which you may please to take thus) That the Providence of God, doth very ordinarily, with the punishments of this life, chastise the past, and pardoned sins of people.  
In the handling of which, I shall, 1. Justify the Observation.  
2. I shall show you the reasonableness of this motion of Providence, and reconcile it, both to the justice and goodness of God.  
3. Lastly, I shall make some practical application of it. That it is so, I shall prove by two famous instances: the first of David, the second Job. David, you know, had fallen into two grievous sins, Adultery with Bathsheba, and the murder of her Husband Vriah. God sendeth the Prophet Nathan, 2 Sam. 12. to David to convince him of his sin, who doth it by a Parable. David's heart melteth, v. 13. and he saith unto Nathan, I have sinned against the Lord. Nathan tells him, the Lord hath also put away thy sin. The sin you see was both past, and pardoned, but mark what follows; v. 14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the Child also that is born unto thee shall surely die. He had told him before, v. 10. That the sword should not departed from his house: and v. 11. That he would take his wives before his face, and give them to his neighbour, and he should lie with them in the sight of the Sun. All this was afterward justified by the Actual Providence of God. The Child died, 2 Sam. 12.18. Amnon defloureth his Sister Thamar, and is slain by her Brother Absalon: 2 Sam. 13.14, 29. Absalon, David's own Son, lieth with his Father's Concubines, in the sight of all Israel. 2 Sam. 16.22. Absolom is slain in a rebellion against his Father, etc. Nay, not only thus, but God punisheth David with horrors and terrors in his mind, with diseases in his body, as you may gather from Psal. 6. Psal. 51. and the rest of those Psalms, in which he expresseth his repentance. David prayeth Psal. 25.7. Remember not the sins of my youth, nor my transgressions. Job complaineth unto God, Job. 7.2, 3. As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work; so am I made to possess months of vanity. I know the words are capable of another sense; as vanity may be understood for affliction and misery, or the frustration of his expectations; but I should rather interpret it by the words of the same Job 13.26, 27, 28. For thou writest bitter things against me, and makest me to possess the sins of my youth, etc. Moses, and Aaron sinned against the Lord at the waters of Meribah: I do not think that any of you doubt, but that God pardoned their sin; yet it is certain that God punished them, and that for that sin; God himself tells them so, Deut. 32.50, 51. That the Providence of God doth this is evident.  
The second thing may seem to have more difficulty in it, viz. How this is reconcileable, either to the justice, or goodness of God. To his justice who hath accepted a price, and satisfaction for them at the hand of his Son; concerning whom he hath said, that in him (as our Mediator) he was well pleased. How then can God punish m●n and women for those sins, for which he hath accepted a price, and satisfaction. Or how is this reconcileable to the fullness of Gods pardoning grace? How are those sins pardoned, which God afterward punisheth.  
But this Cavil proceedeth upon a double mistake or error.  
1. The first concerning the punishments of sin upon the Children of God.  
2. The second concerning the satisfaction of Christ's death.  
As to the first it supposeth, that the afflictions and punishments of God's people, are all for satisfaction; which if it were so, they were of all men mo●● misera●●●, a, their afflictions do ordinarily more abound, than the afflictions of others. It is true, that the impenitent and irreconciled sinner, hath no reason to look upon any affliction otherwise, than as an arrest of divine vengeance; upon every ague, every fever, as Gods taking him by the throat, and saying to him, Pay me now what thou owest; because they cannot apprehend any such thing, as that Christ hath for them satisfied Divine Justice: but the case is otherwise with a believer. Supposing our afflictions and punishments of this nature, these two things would follow from them.  
1. A Christian should never be able to see to the bottom of his bitter cup, were satisfaction to be given by us, when could we so much as hope to say? All is finished. We might burn, but when could we hope to come out of the flames? we might be paying, and paying; but when could we think to have paid the uttermost farthing? Satisfaction in our persons must be an endless work, the offended Justice being no less than infinite.  
2. We could never hope by our afflictions to be made gainers in grace. If it were possible for us to apprehend, that by our suffering we could make full payment to the Justice of God, yet we could have no hope by affliction, to grow more holy: no man groweth richer, by parting with money to pay his debts; none could hope by afflictions, to grow more holy, that his affliction should purge away his dross, or take away his tin, or he by them be made more conformable to the Image of his blessed Saviour, if our afflictions were for satisfaction. But the holy Scripture giveth us quite another notion of afflictions, so far as they concern the People of God; it bottometh them in Divine Love, it calleth them chastenings, and calleth them fatherly corrections, Heb. 12.6, 7, 8. We are bid not to despise the chastening of the Almighty; we are told, That they are blessed, whom he chasteneth, and teacheth out of his law; we are told, that he chasteneth whom he loveth, and scourgeth every child whom he receiveth. Now it is true, satisfaction is not consistent with the satisfaction of Christ; but corrections and fatherly chastisements, are consistent enough with the price which Christ hath paid, and the satisfaction which he hath given for us; hanging the malefactor, or otherwise putting him to death, is not consistent with pardon; but I hope, whipping him, branding, sending him a while to Bridewell, banishment of him when he deserved death, is consistent enough with it. The Papists indeed fancy that Christ hath only satisfied for the eternal punishment, but still we are bound to satisfy by temporal punishments. Hence are their penances and purgatory founded, but that is a very uncomfortable notion; and the more we look into it, the more dreadful it will appear. On the other side the Antinomians are as much almost on the other hand, denying the afflictions of God's People, to be punishment of sins or judgements, when the Scripture so calls them. The truth lies in the middle betwixt these two extremes, they are judgements, they are punishments of sin, but they are no legal demands of satisfaction, nor giving satisfaction. Christ hath satisfied for the whole guilt of their sins, for whom he died. All of that nature as to them was finished upon the cross: so that the afflictions of the People of God, their punishments for sin, have now both another name and notion, than satisfactions.  
2. A second mistake upon which this objection is founded, is, That Christ by his death paid a price into the hands of his father's justice for all temporal punishments due to man for sin, so as to excuse those for whom he died, from them. Now as to this, whatsoever we may fancy,  
1. It is manifest, that our Lord Jesus never did purchase for his people any such thing as a freedom from temporal death, and the smart of bodily afflictions. He hath taken away the sting of death, but not death; he hath delivered us from the curse, but not from the cross. This is all which the Scripture saith, Gal. 3.13. He hath redeemed us from the curse, by being made a curse for us: himself hath told us, That if any one will be his disciple, he must deny himself, and take up the cross and follow him: And we are told by the Apostle, That all who will live godlily in Christ Jesus shall suffer persecution. And accordingly the servants of God have experienced it, even Paul himself was in deaths often, and had his thorn in the flesh.  
2. Nor was it any branch of that Covenant of Redemption and Grace, in which Christ was a party with, or a surety to the eternal father. I put in those two terms Redemption and Grace. I know some make two Covenants; the one they call the Covenant of Redemption, the other the Covenant of Grace, and that there are very different notions of the Covenant of Grace. For my own part, I see no need of asserting more than one Covenant, and that eternal, Isa. 42.6. This I take to be a paction from eternity, made betwixt the Father, the eternal Father, on the one part; and the Lord Jesus Christ on the other, wherein Christ Covenanted with his Father, that he would do his whole will for the redemption of his chosen ones, Psal. 40.7. Heb. 10.7. and that we by grace derived from him, should do what the father requires of us in order to our salvation, in respect of which he is said to be made the surety of a better Covenant, Heb. 7.22. The Father mutually Covenanted with his Son, that he would be well-pleased in him, that he would give him the souls for whom he should die, that he might give them eternal life, and all that grace and good which should be advantageous for them; but neither did Christ ask of his Father, neither did his Father promise him on their behalf an immunity from temporal punishments, afflictions, or chastisements for sin. We cannot understand the terms of the Covenant of Grace, but from the Exhibition of it in Scripture, which was very various, sometimes more clearly, sometimes more darkly, to Adam, Noah, Abraham, David, etc. One of the fairest copies of it, I think is that to David, which we have, Psal. 89. from the 20, to the 35. v. Vers. 28. he tells him, That he will keep his mercy with him for evermore, and his covenant should stand fast with him: but yet he reserveth himself a liberty to punish him and his seed for sins: vers. 30. If his children for sake my law, and walk not in my judgements; if they break my statutes, and keep not my commandments, then will I visit their transgressions with the rod, and their iniquity with stripes: nevertheless my lovingkindness I will not utterly take from him, nor suffer my faithfulness to fail: my Covenant will I not break, nor alter the thing that is gone out of my lips. So that notwithstanding the Covenant of Grace for eternal life, and pardon of sin, and all grace in order to the obtaining of this life, and notwithstanding the blood of Christ, which was the blood of this Covenant; God hath yet a liberty to visit the transgressions of his people, even their past, as well as renewing transgressions with rods, and their iniquity with stripes: yet he doth not break his Covenant, nor alter any thing that is gone out of his lips.  
3. Nor is it reasonable that any should fancy, that God by the establishment of the Covenant of Grace, or by acceptance of the satisfaction of his Son, as the blood of this Covenant to make an atonement and reconciliation for iniquity, should have barred himself of his liberty to punish the sins of his people: or that any who hath accepted this Covenant upon the exhibition of it in the Gospel, should be excused from such chastisements; if we consider,  
1. That some of these chastenings are made the matters of a promise, Mark 10.30. Persecutions are reckoned amongst Christ's rewards in this life, Heb. 12.6, 7, 8. Whom the Lord loveth he chasteneth, and scourgeth every child whom he receiveth, etc. Thence the ancients were wont to call Martyrdom a Crown; and Luther was wont to complain, That God would not honour him to wear that Crown. Saint Paul prayeth to be made conformable to the death of Christ; if the Saints did not fight, how could they triumph? how should they conquer? yea be more than conquerors?  
2. That afflictions are the pathway to death, and death the door into eternal life. Every affliction is a blow at the root of our tree, preparing it for its fall; and if we did not die, how should we live in Heaven? We must all die, or be changed; or our corruptible could never put on incorruption, nor our mortal put on immortality. It is reported of Zaleucus, a lawgiver amongst the Indians, that he should say, If God had not appointed that all should die, it had been reasonable for men to have made a law in the case: and we read of some Indians, who being asked why they worshipped the Sun, gave this reason, Because it was the Author of death. Give me leave to say, That death is so necessary, and afflictions are so wholesome for Christians, that they deserve rather to be reckoned amongst those things which Christ hath purchased for them, than such things as he hath purchased them a liberty from.  
1. All sorts of afflictions of this life, are means of grace; not so much means of begetting, as reviving, and increasing grace: for as the fire softeneth the wax, and hardeneth the clay; so I have usually observed, That afflictions make the wicked man worse, but godly men better; they revive repentance, they are times when usually men call sin to remembrance, they draw out the exercises of faith, and both work and exercise patience. Tribulation (saith the Apostle) worketh patience, and patience experience, and experience hope. David, before that he was afflicted, went astray, after he learned to keep God's Statutes. God while he punisheth his people for their sins, doth not barely chasten them, but he also teacheth them out of his Law.  
2. They (secondly) prepare the Saints for glory; and this not only as they restrain sin, and tend to perfect grace; but as it pleaseth God of his grace to reward the sufferings of his people, and the faith and patience of his people showed in and under their sufferings with the greater glory. Thus the Apostle saith, 2 Cor. 4.17. That our light and momentany afflictions work for us a far more exceeding and eternal weight of glory. And thus much may serve to have cleared this Objection, that I may hasten to the practical Application of this Observation. This motion of Divine Providence in punishing with temporal punishments, past, and pardoned sins, even in the best of God's People, appears exceeding reasonable.  
1. In regard of the Justice of God. The Justice of God having taken a satisfaction in the blood of his Son, and been paid a price for the sins of his people, will not allow him to punish them with an eternal punishment; yet it is reasonable they should not go altogether unpunished, that the world may see that he is a God of purer eyes than to behold iniquity in any. I remember what God said by the Prophet Jeremiah to the Jews, Jer. 30.11. I will not make a full end of thee, but I will correct thee in measure, and will not leave thee altogether unpunished. You have the same again, Jer. 46.28.  
2. It is reasonable (secondly) in order to the eternal salvation of their souls, 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the world. It is P. Martyrs note upon that Text, that the Apostle in that passage particularly respecteth such as fear God; for the case is otherwise with wicked men, whose punishment but begun in this life, shall be perfected in the world that is to come. But I have spoken enough to the Doctrinal part of this Observation. Let me now come to some practical Observation, showing you what use we may and aught to make of it.  
Use 1. This in the first place serves to justify God in those sore afflictions which we often see him bringing upon his own people. When we look upon the holiness of a Job, and see him a man fearing God, and eschewing evil, and see such a person under sharp trials of affliction, we are ready to startle at it, and cannot understand Divine Justice in it. But God is many ways to be justified. 1. Who liveth and sinneth not enough against God, to justify the severest dispensations under which God exerciseth him?  
2. If he did not, yet it is an ordinary thing, and very righteous for God, to write bitter things against his people for the sins of their youth, though past and pardoned. Now who hath so passed his youth, that he hath not been guilty of sin enough to justify God in his punishments, yea and to make him acknowledge that he hath been punished seven times less than he hath deserved. And if neither of these could be seen as a meritorious cause, yet God hath a liberty by afflictions, to try the faith and patience of his people, (but that is not the subject of my present discourse). I remember when they asked our Saviour concerning him that was born blind, whether it were for his own sin, or for his parents: Our Saviour replies, for neither, but that the glory of God might appear. So I doubt not but God's end in afflicting his people, is neither at all times the punishment of the persons late sins, nor former sins, but that both the grace and glory of God might appear in strengthening, supporting, and upholding of his poor creatures, and that he might be glorified by them in the fires, by the exercise of their faith and patience, etc.  
Use 2. This speaketh loud to all, especially to young men, to take heed of presumptuous sinnings against God. Presumption of mercy is that which much enticeth out the lusts of our hearts: there are some that will fancy God an Idol of mercy, and will say, Let them do what they list, yet it shall be well with them; they will not believe any such thing as Hell, or a Revelation of the wrath of God against sinners. God did not make them to damn them, etc. God of old foresaw there would be a generation, that when they heard the words of his curse, would bless themselves in their hearts, saying, They should have peace, although they walked after the imaginations of their own hearts, adding drunkenness to thirst, Deut. 29.19. Observe, v. 20. what God saith as to such, The Lord will not spare him, but the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven, etc. But blessed be God there are not many of these in the age wherein we live, not many but will acknowledge an Heaven and an Hell, and profess to believe, that there is a reward for the righteous, and for the unrighteous, for the Saint, and for the sinner. So that what encourageth the most of men in sinful courses, is not any hope of a total and final impunity, but a presumption of pardon, and obtaining mercy with God before they die. They are taught by some wild teachers, that it is in the power of man to repent, to believe, to turn to God when he pleaseth; and this imboldneth them to outstare all the terrors of the Lord, and to put off all the tenders of the Gospel, to indulge their lusts, and to say, It is not yet time to turn unto God: if they obtain pardon at last, they shall be well enough; if they turn to God (and they are told they can do it when they please), it is but taking up a resolution in their old age, when they have had the fill of their lusts in their youth. Now if this Doctrine had any truth in it, it would quite destroy an old argument we had to press men to a speedy repentance; because that God, who always giveth pardon to them who truly repent, will not always give unto sinners an heart to repent. No need of that, say our new Teachers, man hath a freedom in his own will, he may repent whensoever he can but get himself of the mind; he labours under no more than a moral impotency, his lusts are so strong, that he cannot obtain leave of himself; that is all. But friend, admit this were true, that thou hadst repentance in thy own hand, and that thou shouldest upon thy repentance obtain pardon of thy sins from God; yet God may as to the punishments of this life make thee go mourning to thy grave for the sins of thy youth: he may plague thee in thy own person, and plague thee in thy posterity; God had pardoned David's sin, Nathan told him, The Lord had put away his iniquity, yet the child died, the sword never departed from his house. Absolom requited him by going into his Concubines in the sight of the Sun; he was weary with his groaning, all the night long, he made his bed to swim, and watered his couch with his tears, his eyes were consumed with grief, Psal. 6. His bones waxed old through his roaring all the day-long: God's hand was heavy upon him night and day, so as his moisture was turned into the drought of summer, Psal. 32. Who would not fear such kind of dispensations? Alas! there is no such thing as man's having a power in himself to repent and turn to God. Can the Blackamoor change his skin, or the Leopard his spots? Everywhit as soon as he who is accustomed to do evil, can do well; but admit you could, I say it is a thousand to one but God in the punishments of this life will visit your youth-sins upon you: young men that are wise, will take heed of wounds and strains in their youth, or surfeits, which though they feel little of in the heat of their youth, they will be sure enough to feel in their bones when old age overtaketh them; and certainly, if sensual sinners would give but their reason leave to guide them, it would guide them also to take heed of those sins in their youth; for which they may so severely smart, by wounds, and terrors of Conscience; by doubts, and horrors, and fears; by diseases, and other kind of punishments: there is a great deal of difference, betwixt being saved smoothly, and a being saved but through fire. O let me plead with you, who have little else to say, for the cares and pains of your youth, but that by it you are but providing quiet and rest for yourselves when you come to be old; that you would admit the force of that Argument also to persuade you to remember your Creator in the days of your youth; and to take heed of the sins of youth, which God often so severely punisheth upon gray-hairs, yea and that to his own people, whose iniquities yet he hath pardoned, so as they shall not eternally condemn him.  
Use. 3. But (that I may shut up this discourse) what you have heard upon this Observation, may offer the best of us, some matter, which possibly, we have not thought of; both of daily humiliation, and particular humiliation, when the rod of God is upon us. I say,  
1. Of daily repentance, and humiliation. We are ready to speak after the language of Agag (whom Saul had spared upon the slaughter of the Amalekites) surely the bitterness of death is past. If we find that God hath changed our hearts, that we are not what we were; we are very prone to think, that all the follies, and vanities of our youth are forgotten. But let us not mistake, God sealeth up the sins of impenitent sinners in a bag, for to be brought forth to their eternal ruin, in the day of the revelation of God's wrath: he sealeth up the sins of his redeemed one's in a bag, to chasten them ofttimes in this life, with the rods and stripes of men. God wrought bitter things against Job, for the sins of his youth: and David saw reason to pray, that the Lord would not remember the sins of his youth against him. We stand therefore deeply concerned, with bitterness, to remember what God hath not so forgotten, but he may deeply chastise us for. O, than my Brethren, let us all look back upon our youth, and mourn over that first, and wanton time! And,  
2. When the hand of God is upon us; and it may be we cannot find wherefore he contendeth us; then let us remember former sins, and humble our souls before the Lord for them; and glorify God in the fires, by acknowledging the righteousness of God in the punishment of the sins of our former years. But possibly some will say to me, What is to be done in this case? is there no way to prevent this after-reckoning with us?  
Truly I cannot promise you there is, for as a people may be grown in sin to such an height, that there is no speaking to God for them; so it is possible, that our former sins may have so provoked God, as notwithstanding our repentance and conversion, God may be resolved, that we shall smart in the flesh, though our souls be saved in the day of Christ; but if there be any hope for such a mercy, it is certainly to be obtained.  
1. By frequent humiliations for past sins, much fasting and prayer: thus Josiah obtained mercy, as to his person, when the sins of his predecessors, were coming like a storm upon him. David knew that if any thing would do, this was the way; and therefore while the child was sick, he humbled himself, and would eat no bread.  
2. By showing yourselves eminent in the exercise of those virtues and graces, which are most opposed to your former sins. This was daniel's counsel to the King; he had sinned by unrighteousness, cruelty and injustice; oppressing his subjects, gripping the poor, etc. Daniel adviseth him, to break off his sins by righteousness, and his iniquities, by showing mercy to the poor, if it might be a lengthening out of his tranquillity, Dan. 4.27. He could not assure him this would be a lengthening out of his tranquillity; but if it were a thing to be done, this was the way to obtain it. Paul had eminently sinned, by blaspheming, persecuting the Lord Christ in his members: he preacheth up Christ, and laboureth in the work of the Gospel more than all the rest of the Apostles.  
3. Walk humbly (in the third place) with thy God; do not be too censorious, too rash in thy judgement; God resisteth the proud: thou wert once as others are; it is by Grace thou art otherwise. Now it cannot be pleasing, but highly provocative to God; to see a great sinner, whom he hath pardoned, and received to mercy, triumphing over, judging, censuring them; and doubtless doth often provoke God to call their former sins to remembrance, that they may learn to pity others. It is seldom that God by smart judgements makes them sensible of their errors, who have a daily sense of them; and in the sense of them, walk softly all the days of their lives. If we would judge ourselves (saith the Apostle, 1 Cor. 11.31.) we should not be judged.  
4. Be much in secret prayer to God, begging of him, That if it be possible, those bitter cups might pass from thee; but remember to add what our Saviour addeth; yet not my will, but thy will be done. For these punishments are not in themselves evil, and therefore not absolutely to be deprecated; but with submission to the will, and wisdom of God.   

SERMON XXXII.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Am still detained in a Discourse, concerning the observable things of Divine Providence, Actual Providence; and more particularly, I am recommending to your observation, some things relating to its motions in the distributions of Rewards, and Punishments. I shall offer one thing more of this nature.  
Observat. 19 That it is a very ordinary motion of Divine Providence, both to reward and punish Relations in their Correlations.  
To visit the iniquities of the Fathers upon the Children; of the Magistrates upon the people, etc. And so on the contrary, to reward the good and righteous actions of Parents unto their posterity, etc. In the prosecution of this, keeping my method,  
1. I shall justify the observation, by several instances.  
2. I shall show you the Reasonableness of this motion of Providence, and clear it from all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or appearances of injustice, or contrariety to what God hath spoken in his word: with reference to the distribution of punishments.  
3. Lastly, I shall make some practical Application.  
That the thing is true, appeareth from so plentiful a testimony of Scripture-instances; as hardly any thing is more clear, and that both as to Rewards and Punishments. I will begin with the first, but shall be shorter in that Discourse; because the difficulty lieth more as to the second thing, viz. the distribution of punishments.  
Now for Rewards, besides many particular instances, we have two that are more general; those of Abraham, the Father of the faithful, and David, the man according to Gods own heart. They were both great, and common Fathers. Abraham was the Father of the Jewish Nation: The father of many Nations, and the father of the faithful. I shall only consider him in the first capacity. David was the father of the Kings of Judah (saul's family, you know, was extinguished presently): Now how frequently in Scripture, do you find God declaring his goodness, and mercy to the Jewish Nation, for his servant Abraham's sake; or for the sake of Abraham, Isaac and Jacob; or for his servant David's sake! And God heard their groaning, and God remembered his Covenant, with Abraham, and with Isaac, and with Jacob, Exod. 2.24. Leu. 26.42. Then will I remember my Covenant with Jacob, and also my Covenant with Isaac; and also my Covenant with Abraham will I remember, and I will remember the Land. Hence it was that the Jews gloried so much, that They had Abraham to their Father: and the faithful amongst them ordinarily used it, as an argument to plead in prayer with God for them. It is plain concerning David, from a multitude of Scriptures, 1 Kings 11.11. God threatening to rend away the Kingdom of Solomon, tells him, that for David his servant's sake, he will not do it in his days; and v. 12. For David his servant's sake, he would give one tribe to his Son. So again, v. 32, 34. and 2 Kings 8.19. Yet the Lord would not destroy Judah for David's sake. 2 Kings 19.34. I will defend this City, save it for my own sake, and for my servant David's sake; hence the Psalmist prayeth, Psal. 132.10. For thy servant David's sake, turn not away the face of thine Anointed, and so in many other texts of Scripture. The case as to punishments, hath yet a far more plentiful evidence from holy Writ, Exod. 17.8, 9 Amalek smote Israel when they came out of Egypt. God revengeth this sin upon their children, and posterity. More than 350 years after, God saith to Saul, 1 Sam. 15.2, 3. Thus saith the Lord of Hosts, I remember that which Amalek did, how he laid wait for them in the way, when he came out of Egypt. Now go smite Amalek, and utterly destroy all that they have; and spare them not, but slay both man, and woman, and infant, and suckling; both Ox and Sheep, and Camel, and Ass. God in the second Commandment saith, that he is a jealous God, visiting the iniquities of the Fathers upon the Children, unto the third, and fourth generation; and conformable unto this, is the whole revelation of the will of God in Scripture, and the dispensation of Actual Providence. 1 King. 11.11. God threatneth to rend the Kingdom away from Solomon. Forasmuch as this is done of thee, and thou hast not kept my statutes, which I have commanded thee. v. 12. Notwithstanding, in thy days I will not do it, for David thy Father's sake; but I will rend it out of the hand of thy Son; he accordingly did, 1 King. 12.16. Jeroboam, you know, had the part God rend from the house of David. He setteth up idolatry. God threatneth, 1 King. 14.9. that because of this, he would destroy Jeroboams house; and cut off from him, him that pissed against the wall, and would take away the remnant of the house of Jeroboam, as a man taketh away dung till it be gone. Now observe, how the Actual Providence of God fulfils this, 1 King. 15.25. Nadab, Jeroboams son succeedeth; he reigneth but two years; v. 27. Baash conspireth against him, smiteth him, and slayeth him; v. 29. He smote all the house of Jeroboam; he left not to Jeroboam any that breathed until he had destroyed him. v. 30. Because of the sins of Jeroboam which he sinned, and which he made Israel to sin, by his Provocation, wherewith he provoked the Lord God of Israel to anger. The phrase is not exclusive of Nadabs' sins; but it plainly proveth, that in Nadab, and the rest of his family's punishment, there was a special consideration of Jeroboams sins: Baasha doth as wickedly as Jeroboam. God sends Jehu the Prophet, who threatneth him, that the Lord would take away his posterity, and the posterity of his house; and make his house, like the house of Jeroboam, the son of Nebat, 1 Kings 16.1, 2, 3. He reigned 24 years. Elah his son succeeds him, and reigneth two years, as bad a man as his Father, 1 Kings 16.8, 9, 10. Zimri, one of his Captains slayeth him, being drunk. v. 11. the same Zimri, slayeth all the house of Baasha; he left him not one who pissed against the wall, neither of his kinsfolks, nor friends. And this v. 13. was for all the sins of Baasha. Omri sets up against Zimri, and prevaileth; he reigneth 12 years: Ahab was his son, who reigned 22 years. He was a most vile man, 1 Kings 21.25. There was none like unto Ahab; which did sell himself to work wickedness in the sight of the Lord. God in the same Chapter, v. 21. threatened him, because he had sold himself to work evil in the sight of the Lord, that he would bring evil upon him, and take away his posterity; and would cut off from Ahab, him that pissed against the wall, and him that was shut up, and left in Israel; and would make his house like the house of Jeroboam, the son of Nebat, and like the house of Baasha. In the next Chapter you shall read that Ahab was killed in the battle at Ramoth Gilead. Ahaziah succeedeth him, 1 Kings 22.40. Ahaziah dieth an untimely death, occasioned by a fall from a window; 2 Kings 1. and Jehoram his son succeedeth: v. 17. he was slain by Jehu, 2 Kings 9 ch. 10. Seventy sons more of his were slain by the men of Samaria, at the command of Jehu. and v. 17. When he came to Samaria, he slew all that remained to Ahab in Samaria, till he had destroyed him, according to the saying of the Lord, which he spoke to Elijah. Jehu succeedeth in the Kingdom, he slew the Priests, and worshippers of Baal; and turned the house of Baal into a draught-house, 2 Kings 10.25, 26, 27, 28. For this God rewardeth both him and his posterity, with a Crown and a Throne, 2 Kings 10.30. But he yet kept up the idolatry of Jeroboam, 2 Kings 10.29. for this, God not only punished him, in his life time, 2 Kings 10.32, 33. But threatens to avenge the blood of Jesreel upon the house of Jehu. Hosea 1.4. which came to pass an hundred years after, in the fourth Generation. Jehoahaz Jehu's son reigned 17 years. Joash his son reigned 16 years. Jeroboam his son reigned 41 years, which added to 28 years Jehu reigned, makes a 102 years. Now you know, the service Jehu did, was in the beginning of his reign. Thus you see this was Gods constant course of Providence, with the several families of the Kings of Israel. For the sin of Eli, 1 Sam. 2.27. God threatneth him, that because he had honoured his sons above God. v. 29. He would cut off his arm, and the arm of his father's house; that there should not be an old man in his house. v. 33. And all the increase of his house should die in the flower of their age. Christ bids those that mourned for him, to weep for themselves, and their children. In short, the proof of this is very full from Scripture. And we shall find this done, not only in natural Relates and Correlates; Such are Fathers and Children, of which I have given you plentiful instances; but in such as are moral Relations. Sometimes we shall find the people punished for the Ruler's sin. Thus it was in the case of David, he numbered the people, the people were plagued for it. So in the case of Jeroboam, and Baasha, and Ahab; they set up their idolatry; the people were destroyed, Hosea 5.11. Ephraim is oppressed, and broken in judgement, because he willingly walked after the Commandment, (a Text worth the studying by many Divines in our age). The famine in David's time, 2 Sam. 21.1. came for Saul, and his bloody house; and ten of his sons must be haned to atone God. Again, you shall find it done, when the original guilt was in the people: this was the case of the Israelites, when they made the Golden-calf, Exod. 32.22. And when they murmured, at the report brought up by the Spies, Num. 14.33. The judgement extended to near 40 years. This is a tremendous motion of Providence, it may not therefore be out of my way to inquire,  
1. What sins those are, which God doth ordinarily thus revenge on Correlates?  
2. How far this Vengeance doth extend?  
3. How this is reconcileable to the justice and goodness of God, and the revelation of his will?  
1. As to the first, it is hard to say, what sins God may not thus revenge. Eli was thus (as you have heard) punished in his posterity, for not duly punishing his Sons; David for numbering the people: but the more eminent sins, which you read of in Scripture thus punished, are;  
1. Corruption in the worship of God, and especially Idolatry, (which is the highest sin in that kind) This is verified in the instance of the punishment, for the Calf made by Aaron at the importunity of the people, Exod. 32. and in all the cases of the Kings of Israel, before mentioned. Princes were punished for it, not only personally, but in their families; and the people too, for willingly walking after the commandment. The worship of God is a very tender thing; and God more severely punisheth no sin, than he doth corruptions in that.  
2. Blood, Cruelty and Oppression, and especially the blood of righteous men. God Numb. 35. commands that no satisfaction should be taken for the life of the murderer; he tells us there, blood polluteth a land, and so, as that it cannot be cleansed, but by the blood of him that shed it. This was the case of Saul, he had shed the blood of the Gibeonites; for this, vengeance came in a famine upon all Israel, and particularly upon his family. This was the case of Ahab also; he had shed the blood of Naboth, and of the Lords Prophets. This was the case of the Jews; That (saith our Saviour) upon you may come all the righteous blood shed, from the blood of Abel, to the blood of Zechariah; and the blood of Christ by them shed, lieth upon that whole people unto this day.  
But secondly, How far may this Vengeance extend?  
1. I answer, Not to the inward man. The spiritual, or eternal punishment of any man consisteth of two Essential parts, the soul and the body; both these are capable of punishment, both in this life, and that which is to come: hence ariseth the distinction of punishment, into that which is Corporal, and that which is Spiritual; that which is Temporal, and that which is Eternal. Now I do not think, that God punisheth the souls of succeeding generations, not going on in the same, or equal sins, for the sins of a preceding generation; or the souls of correlates, for the sins of their Relations. In this sense I take that Text, Ezech. 18.4. The soul that sinneth shall die: the son shall not bear the iniquity of the father: nor the father the iniquity of the child. As also that Jer. 31.29. They shall not use this Proverb, The Fathers have eaten sour grapes, and the children's teeth are set on edge: but every one shall die for his own sin: but whether that be the strict sense of those Texts or no, I will not dispute: this seemeth to me a sufficient reason for this determination. Because the soul of the child is no part of the parent. All souls are Gods, and derive immediately from him. One thing which is said by Divines, in maintenance of the justice of God, in this dispensation, is this, That children are the goods of their parents, and parts of them, flesh of their flesh; but it cannot be said so of their souls. Hence it followeth, that none, for the sins of their Parents, or Correlates, is given up to hardness of heart, reprobacy of mind, or vile-affections; nor to any other spiritual wickedness, nor shall any perish eternally for the sins of others.  
2. For punishments of this life, they may extend to the third and fourth generation, even upon those, who do not tread in the steps of their fore fathers, nor approve their say. You know the words of the second Commandment— visiting the iniquity of the Fathers upon the children, unto the third and fourth generation, of those that hate me. There are that think, that those later words are a limitation upon the former; and that God only threatens vengeance to the third and fourth generations, in case those two generations go on to hate God; and thus the Caldee Paraphrast glosseth, but this will not agree with the Hebrew. I desire you to observe,  
1. Those that hate him (in that Commandment) are opposed to them that love him in the same Commandment; so that if the threatening be to be limited, only to those children who persist in the hatred of God, the promise also must be expounded only of those thousands that love God: and it would rather have been, that he would show mercy to the third and fourth generation, of those that love God.  
2. Again, What had there been extraordinary in the commination? God will most certainly punish them that hate him, for their personal hatred of him; certainly God brings it as a further argument to deter men from sin, that he would not only revenge their sins upon them, but upon their posterity.  
3. This vengeance is not so necessary or certain, but that by the repentance, and humiliation of a present generation, though it will at last most certainly come, it may be deferred. The threatening against Ahab and his posterity was, 1 Kings 21.22, 23. Ahab was a little smitten upon it; God promiseth to defer it, but tells him it should come in his sons days. v. 29. Ahaziah succeedeth him, and died by a fall; Jehoram, or Joram succeedeth him: than it began to work, Jehu slayeth him, and also all the family of Ahab. God threatened Jeroboam; but because there was good found in his young son Abijam, it fell not on him: 1 Kings 14.7, 8, 9, 16. but in his Grand-childs' time it came. Hezekiah was thus threatened for showing the hid treasures to the King of Babylon's servants. 2 Kings 20.17. Josiah was his Grandchild, the third generation from Hezekiah; he humbled himself, and God yet deferred it. Thus we find vengeance of this nature coming on Jeroboam, in the second generation; upon Ahab, in the third; upon Hezekiah, in the fifth or sixth generation. We find this vengeance taken off from Abijam, by some good thing found in him, put off in Ahabs' time by his (though hypocritical) humiliation, by Josiahs' real humiliation.  
4. Lastly, When a generation goes on, and continues in their Father's sins, we find vengeance following them to many generations. In that case (saith God) I will not keep silence, but will recompense your iniquities, and the iniquities of your Fathers together, who have burnt incense upon the mountains, and blasphemed me upon the hills; therefore will I measure their former work into their bosom, Isaiah 65.6, 7. This was the case of the Jews, Matth. 23.35. They continued shedding the blood of Prophets, and righteous men, and added to it the blood of Christ; and they continued still in their blasphemies against Christ. They are not in a state indeed, to execute their malice against Christ, and his Gospel; but their hatred and blasphemy continueth; and the vengeance of God to this day continueth upon them, and God is this day visiting upon them their iniquities, and the iniquities of their Fathers together. And thus much may serve to have spoken concerning the extent of this vengeance. I have but one thing more to do, before I come to the practical application of this observation, that is, to reconcile this motion of Divine Providence, to the justice and goodness of God, and the revelation of his will in Ezech. 18.4. and other Texts. This dispensation, at first view, seemeth not to comport with the justice of God, which must give every man his due, and recompense to every one, according to his work. Now the work of the Father, is not the work of the Child; how then cometh it to be recompensed to the Child? much less doth it seem to comport with the goodness of God, to visit the iniquity of the Father upon the child; and than it seemeth to cross what God hath said, Ezech. 18.4. The soul that sinneth shall die; and again, Jer. 31.29, 30. Every one shall die for his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge. But I beseech you observe,  
1. How ready we are to quarrel with God, for what is done every day with men, and no man accuseth it of injustice; to take away the estates of Children, for the treasons of Parents, for the debts of Parents, etc. How ordinarily in war do innocent Children suffer for their Parents? yet as to man the law of God is plain, Deut. 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the parents; every man shall be put to death for his own sin: and reason holds much stronger for Gods punishing, even with death, the sin of the parent upon the child. For,  
1. God can compensate the loss of a temporal life to the child, with an eternal life: this man cannot do. This was Augustine's reason.  
2. God seethe guilt enough in children, to justify his vengeance. To man they are innocent: yet according to that barbarous custom in war, nothing is more ordinary, than to take away the lives of children, for the father's faults; yet the world doth not much clamour at this.  
2. The justice of God is sufficiently cleared in this, That God never punisheth any for the sin of their correlate, in whom there is not personal guilt enough, to justify God in that proceeding. Every one in his punishment, beareth his own burden, though possibly his sin, and the sin of his father be punished together.  
3. Correlates are the goods of their Relations. Children are the great portion of Parents, so are people the riches and goods of Princes: thus Aquinas solveth this difficulty, Filii sunt res parentum. Thus the learned Rivet saith, children have in them aliquid parentis; indeed that is something more, children are not only the portion, and goods of their parents, but they are pieces of their parents, and their parents are punished in them. As David was punished in the death of his first child by Bathsheba. Some may say, this is something, if children were only punished during the life of their parents; but how are their parents punished in them when they are dead, before vengeance cometh upon the child? Answ. The fear of it all their life-time is a punishment. 2. Is it no punishment to them (though dead) to have their names blotted out?  
4. The goodness of God is seen in this; That it is a rational means to do good to the parents, and parents are often advantaged by the punishment of the children. David was so, you know. If God will say to the child, I will punish you, and use your punishment to do good to your parents; what have we to say to it? If we ought to lay down our lives for our brethren (as St. John determines), certainly if God calls children to it, they ought to be willing to lay down their lives for their parents, if God impose it upon them. Debent parentibus hoc officium (saith Augustine). Plutarch disputing the justice of the gods (he was a Heathen, and that his dialect) in this particular, saith, that Physicians use to bleed the arm for a pain in the head, and by a parity of reason, so excuseth the Divine Justice. The Parents have been instruments of giving life to the Children; and God giveth Children many advantages for the Parent's sake.  
5. In the mean time, if the children be good and holy, their afflictions are but fatherly chastisements: Their deaths do but remove them to a better life, so that they have no wrong, not suffering in their souls, nor by eternal punishments for the sins of their parents.  
6. Lastly, (saith Augustine) God by this means doth maintain discipline, and keep up his authority and government in states, in the world, in his Church, in particular families. Now who shall deny God the liberty of exercising an act of mere Power and Sovereignty (if it were no more), when by it a discipline and government is kept up in the Universe, and by it many greater disorders and wickednesses are prevented? Sinners are terrified, and the thoughts of the miseries their children may feel for their sins, may affright those who would adventure their own skins, and necks, and souls too. I have now done with the Doctrinal part of this Observation, I come to the Practical Application of this discourse.  
Use 1. In the first place this may serve to satisfy us as to the Justice of God in the distribution of some rewards of this life to the worst of men; by the rewards of this life, I understand riches, honours, outward prosperity and blessing. It is a saying usually imputed to Hierom, Omnis Dives est vel injustus, vel injusti haeres, every rich man is either an unrighteous man, or the son of an unrighteous man. I do not know but we may say the contrary, That every prosperous man is either justus aut haeres justi, either himself a good and righteous man, or the child of such a one; I mean, not the immediate child, but descended from such a one. I will not assert it too universally, but shall refer it to your Observation. If you see a lewd and wicked man growing great, rich, prospering much in the world; observe whether he be not one, who like Jehu, hath not personally done some eminent service for God: so Jehu did, so Assyria did, so Nabuchadnezzar did, he made his Army to do a great service against Tyre. 2. If you cannot find that, inquire if he were not a descendent from some that had done some such service. Jeroboam the Son of Joash Jehu's Grandchild, was a naughty man, yet the Kingdom of Israel had no such time of prosperity, as in his Reign: God did not reward any personal virtue in him, but he rewarded the service which his Grandfather Jehu had done against the house of Ahab. The prosperity therefore of wicked men should not trouble us, nor be a temptation to us: we should only conclude thus: How much more will the Lord reward his faithful servants, who worship and serve him in truth, and with a perfect heart!  
Use 2. In the second place, This may serve to rectify the mistakes of those who may be under a temptation to say with David, That they have washed their hands in vain, and cleansed their hearts for nothing, or (to allude to the Apostles phrase), We have been fishing all day, and caught nothing. The error lieth in your misapprehensions, thinking you have no reward, unless it be made to you personally, yea and sensibly too.  
1. Is it nothing, that he who feareth God and worketh righteousness is accepted of him? And that you have as to this the continual feast of a good conscience; no recoilings of your own breast, no sour reflections from thence? surely this is something, you have Christ's peace, when-as to the wicked there is no peace. This is a reward unspeakable, passing all understanding.  
2. If your sufferings be any testimony for Christ, are they not rewards in themselves? doth not the Lord honour that person whom he calleth out to be a witness for his name? few are called to suffer for Christ. Luther was troubled that God did not think him worthy of such a Crown. The Apostles rejoiced, that the Lord thought them worthy to suffer for the Name of Jesus Christ.  
3. But satisfy thyself; It may be God hath laid up the reward for thy posterity, and thy children, and children's children, shall possibly reap what thou hast sown: be assured, good actions shall not be without their reward, but rewards are not all of a kind; no man shall ever say, he hath waited upon the Lord in vain, or sought his face for nothing.  
Use. 3. This calleth upon us all to take heed of sinning against the living God, especially such sins as I have before instanced in; there are many arguments to be used to defame sin, and to dissuade from it. To them all let this be added, the curse which sin entails upon our posterity: our sins are sometimes hid with God, and sealed up in a bag, and the vengeance of God for them falls not upon ourselves, but upon those that come after us. Now the force of this argument lies in that natural affection which every man hath for his posterity: he must be a very debauched person that hath no regard to his posterity, every one almost is careful to lay up something for his children, take heed of laying up a treasure of Divine wrath for them. If you will not regard your own bodies, the peace of your own breasts, nor your eternal welfare: yet fear sinning against God, because of the vengeance which may for your sin come upon your posterity. It is a terrible Meditation, to consider how many the threaten of God against children are for the parents' sins, Job 5.3, 4. Eliphaz saith, I have seen the foolish taking root, but suddenly I cursed his habitation: His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. And again, Job 17.5. He that speaketh flattery to his friends, even the eyes of his children shall fail; the triumphing of the wicked is but short, and the joy of the hypocrite is but for a moment, Job 5.20. vers. 10. His children shall seek to please the poor, and his hands shall restore their goods. And Job 21.19. speaking of the wicked, he saith, God layeth up iniquity for his children. And Job 27.13, 14. This is the portion of a wicked man with God, and the heritage of oppressors which they shall receive from the Almighty. If his children be multiplied, it is for the sword, and his offspring shall not be satisfied with bread. David, who was a Prophet, and by the spirit of Prophecy, did but see and foretell what should come to pass, having to do with wicked and deceitful men, who, Psal. 109.2, 3, 4, 5. opened their mouths against him, and spoke against him with a lying tongue, compassed him about with words of hatred, and fought against him without a cause; for his love were his adversaries, rewarding him evil for good, and hatred for his love; prayeth: vers. 9, 10. Let his children be fatherless, and his wife a widow, let his children be continually vagabonds, and beg: let them seek their bread also out of desolate places. Isa. 14.21. In the threatening against Babel you find these words, Prepare slaughter for his children, for the iniquities of their fathers, that they do not rise, nor possess the land, nor fill the face of the world with cities: and Psal. 137.8, 9 O daughter of Babylon, who art to be destroyed, happy shall he be that rewardeth thee, as thou hast served us: Happy shall he be that taketh and dasheth thy little ones against the stones. The Scripture is full of such prophecies and threaten, especially in the case of some eminent oppressions or cruelties used by any parents, or some eminent corruptions in worship, etc. Now should not this lay a law upon parents, who are so solicitous for the good and prosperity of their children when they shall not be? God layeth up the iniquities of parents many times for their children. In short, as there is no man that can provide better for his children, than he that worketh righteousness, and eminently serveth God in his generation. I never saw the righteous forsaken, saith David, nor their seed begging their bread: so none can provide worse for their children, than by laying up a stock of sin to be revenged upon them. Children are bound by law to pay their Father's debts to man (that often proves heavy); but this is more dreadful, they often (as to temporal punishments) pay their Father's debts also to the Justice of God: and this by the way showeth us the high advantage of godly parents, as the disadvantage of those who have had wicked and profane parents; the former inherit blessing, the latter cursing and judgement, very ordinarily upon the account of their parents.  
Use 4. This observation calleth aloud to those that are children descended from wicked and ungodly parents, (it may be the case of some that are before me) to be humbled for the sins of their parents and predecessors. And, 2. To take heed of continuing in the sins of their predecessors. Josia was thus humbled, and the Lord turned away his wrath that it came not upon him, though it came upon his posterity, when he was gone to his grave in peace. Daniel in his humiliation, chap 9 vers. 16. forgets not this, Because for our sins, and the iniquity of our fathers, Jerusalem hath been made a reproach. The Church complaineth, Lam. 5.7. Our fathers have sinned, and are not, and we have born their iniquity. Is there any here whose heart it may be is otherwise, but they have had a Father or Predecessor, who hath been a cruel bloody man, a persecutor of the People of God, an hater and enemy of Religion and Godliness? I would have such a one think, that although his heart be otherwise, yet it is possible, his father's iniquity may be laid up for him. The only way to prevent it, and to turn it off, is to get a tender broken heart for thy forefather's sins; to confess them, and to be humbled before the Lord for them.  
2. But let all men take heed, that they continue not in them. You shall observe it often repeated in Scripture; Such a one did evil, and walked in the steps of his Father, in all the sins of his Fathers, etc. you shall constantly observe that it is set as a mark of dishonour upon those that did so, and they perished in their transgressions. God (according to what he threatened the Jews, Isa. 65.7.) punished upon them their iniquities, and the iniquities of their fathers together. We are very prone to walk in the steps of our Fathers (especially if they have trodden awry, and turned aside from the Commandments of God): and usually in matters of Religion, though we have nothing to say for the superstition and vanity of former generations; yet we think it a sufficient plea, that our fathers did thus or thus: and indeed this was the old plea of the woman of Samaria, Joh. 4. Our fathers worshipped in this mountain. Thus the Heretic said in one of the Councils, but was well answered— Immo errantes ab errantibus; yes, erring children, from erring parents. The wickedness of a preceding generation (especially in the matters of Divine Worship) is so far from being a plea for us, or excusing us, that it doth but increase and aggravate guilt upon us. The most righteous persons may without due and seasonable humiliation smart for the sins of their Fathers; but if they go on in the same sins, they have nothing to expect, but that God should punish their sins, and the sins of their Fathers together.  
Use 5. In the last place, This observation layeth upon us all a new engagement to holiness and serviceableness to God in the stations in which the Lord hath set us. As sin entaileth a curse, so holiness and eminent service for God entaileth a blessing to our posterity: Godliness hath not only the promise of this life, and of that which is to come to our own persons; but it hath promises of blessing to those that shall come after us: God showeth mercy to thousands of those who love him and keep his Commandments. Jehu was no godly man, yet his service he did for God, procured him a reward to the fourth generation. Abraham was a godly man, David a perfect man, a man according to Gods own heart. Blessings for their sakes came upon their posterity to many generations. But I shall add no more to this Observation.   

SERMON XXXIII.  Psal. CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Proceed yet to offer you some further Observations concerning the motions of Actual Providence. I have already made many. Last of all, some with reference to its distributions of rewards and punishments. Let me now go on to a  
Observe. 20. When God calleth any to any new work or relation, he ordinarily giveth them a spirit suited to it.  
Every work and relation requires some particular dispositions fitting the persons for it. Now I say, you shall observe in the motions of Actual Providence, that it fitteth those persons for work whom God calleth to it: you shall see it in several instances. God called Moses to go in to Pharaoh, to require him to let the children of Israel go, and so to conduct the children of Israel out of Egypt. Moses saith to God, Exod. 3.11. Who am I that I should go unto Pharaoh, and that I should bring the children of Israel out of Egypt. God saith, vers. 12. I will be with thee. Again, chap. 4.10. Moses excuseth himself, that he was not eloquent, but slow of speech, and of a slow tongue: see what God saith to him, ver. 11. Who hath made man's mouth, or who maketh the dumb, or deaf, or seeing, or blind? Now therefore, ver. 12. go, and I will be with thy mouth, and teach thee what thou shalt say. When God called Saul to be King over Israel, the text, 1 Sam. 10.9. saith, That God gave him another heart. When God called David to the Kingdom, what a spirit of government did God give him? What courage and valour, that coming from keeping of sheep, he durst adventure to encounter Goliath? Concerning Solomon the case is plain, 1 King. 3.8, 9 he begged of God a wise and understanding heart to judge his people. The text telleth you, that God gave it him; Lo (saith God, ver. 12.) I have given thee a wise and understanding heart. As to the Ministry, the case is plain, as to Jeremiah, God ordained him to be a prophet to the nations. Jer. 1.5. Jeremiah excused himself, he was a child, and could not speak, vers. 6. But the Lord said to him, Say not I am a child, for thou shalt go to all that I shall send thee; and whatsoever I command thee, thou shalt speak: Be not afraid of their faces, for I am with thee, to deliver thee (saith the Lord); then the Lord put forth his hand, and touched my mouth, and the Lord said to me, Behold I have put my words into thy mouth, vers. 7, 8. The like you have concerning Ezekiel, Ezek. 2. The like you find upon Christ's sending out the seventy and the twelve. It is true, God doth this several ways, and by several rites and ceremonies; but God never yet called any to any new relation, or new work, but he gave them a spirit fit for it. But let us a little understand what the meaning of that is.  
Quest. Wherein lieth the sutableness of a persons spirit to his work or relation?  
I answer, It lies in two things: 1. An inclination, or willingness to it. 2. A fittedness or preparedness for it. 1. An inclination or willingness to it. Indeed God's first call of a person to a work, doth not always meet with a willing mind, it did not in Moses, in Jeremy, in Saul; but God always makes those willing whom he calls to any service; Whom shall I send? here am I, send me, saith the Prophet Isaiah. God made Moses and Jeremy willing before he sent them. The gravity and burden of the work to which God calleth, may discourage flesh and blood at first, but God makes them willing before they take their Commission. Hence that in Timothy, He that desireth the office of a Bishop, etc. 2. But this is not all; God never sendeth any to any work, but he fitteth and prepareth them for it, giving them a frame of spirit, and abilities of mind, capacitating them for the parts of their work, or duties of that relation: several callings require several gifts and endowments. For the magistracy, courage, and wisdom is necessary: for the ministry is necessary, not only courage and wisdom, but knowledge, utterance, etc. a sound understanding in the holy Scriptures, which he is to open to the people, and apply to their consciences; and so in inferior relations, even Bezaliel the son of Vri, whom the Lord called by name, to the building of the Tabernacle, Exod. 35.31. Was filled with the spirit of God in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, and to devise curious works, to work in gold, and in silver, and in brass, and in the cutting of stones to set them, and in cutting of wood to make any manner of cunning-work, and God put into his heart to teach others. Hence it is we see such a strange improvement (as we call it) in gifts and parts, in persons called of God to offices of the magistracy or ministry: That once fixed in those relations, there is (as is said of Saul) another spirit given them, they are quite other men, than they appeared to the world before. The Actual Providence of God attending persons in new works, and new relations, with new spirits, new gifts and abilities.  
And indeed this working of Providence seemeth so reasonable, that the contrary cannot be supposed without a blasphemous impeachment of the wisdom of God. Which of us unless surprised by our own ignorance, or overborn with some foolish lust or passion of our own, would set any person about our work, that is in nothing fit for it? Indeed our reasonable nature will not allow us wilfully to commit such a mistake; to suppose ignorance, or any bias of passion in God, were but to blaspheme. Who can without blasphemy say, God hath called a fool to be a magistrate, or a coward to be a soldier, or an ignorant person, that cannot speak, or not speak sense to be a Minister? It is true, God's gifts are inequally distributed according to the good pleasure of his own will; some have greater abilities for magistracy and ministry than others have, and so are more eminently qualified for their work: but there are none called of God to any employment, but are in such a competent measure qualified for it, and the principal acts of it, that they are able to do that work; and I say, but to suppose the contrary concerning God, were either to suppose, that God was surprised with some ignorance, or biased with some passion, or did that which no reasonable creature would do.  
But here ariseth a question. Quest. How then comes it to pass that we see in the experience of all ages, persons employed in works and relations, by no means, nor in any degree qualified for the work of their relations; cometh this without God? Is there any thing which escapeth his Providence?  
I answer, We are now speaking, not of the permissions of Providence, but the efficiencies of it. Persons at works, and in relations, which they are in no measure fit or qualified for, are great evils to the world, and these evils are not in Nations and Cities without God's permission and sufferance. The short of it is this, That sometimes it is in the heart of God to bless and prosper a people, and to vouchsafe his presence amongst them; when he doth so, he doth accordingly adequate and proportion means in order to that end. For Magistrates, if he doth not give them men according to Gods own heart, such as David and Solomon; yet he gives them such men whom he hath fitted with a suitable spirit to their work, that whatever they be as men, are good governor's, men of valour and courage, men of prudence and conduct, that know how to manage affairs of state. When God hath a contrary design to chastise and afflict a people, and to punish men for their sins, he suffers such to come in either by election or succession, as are no ways fitted for the duties of those great relations. So for Ministers, when God designeth to grant, and to continue to a people, his presence and blessing, he gives them faithful Ministers, and such as are able to teach others, to reveal the whole Counsel of God to them, to speak a word in season to the souls that are weary, to bind up the broken in heart, etc. But when he hath designs to chasten and scourge any people, he suffereth such to get into the Ministry, as are described, Isa. 56.10. Blind and ignorant watchmen, dumb dogs, that cannot bark, sleeping, lying down to slumber, greedy dogs which can never have enough, shepherds that cannot understand, etc. you have this, Isa. 1.25, 26. And I will turn my hand upon thee, and purely purge away thy dross, and take away thy tin; that is, I will return in mercy to thee: and what followeth? And I will restore thy Judges as at the first, and thy Counsellors as at the beginning, afterward thou shalt be called the City of righteousness: and so for the Ministry, Jer. 3.14, 15. God ver. 14. saith, Turn, O back-sliding children (saith the Lord) for I am married unto you, and I will take you one of a City, and two of a tribe, and will bring you to Zion: and I will give you pastors according to my heart, which shall feed you with wisdom, and with understanding. So again, Jer. 23.3, 4. vers. 3. And I will gather the remnant of my flock out of all countries, whither I have driven them; and will bring them again to their folds, and they shall be fruitful, and increase: and I will set up shepherds over them which shall feed them, and they shall fear no more, nor be dismayed, neither shall they be lacking (saith the Lord). On the contrary when God is in a course of vengeance and judgement against a people; when God hath forsaken a people, he suffereth a ministry that prophecy lies, but sends them not, Jer. 27.14, 15. For they prophesy a lie unto you, for I have not sent them (saith the Lord), yet they prophesy a lie in my name: see the same, Jer. 14.14, 15. Jer. 23.21, 22. vers. 38. The sum of this discourse is this:  
That when the Providence of God is moving in a way of mercy, towards any Nation, Church or Family; he sets persons in relations to them, and calleth them to work in them, whom he hath fitted, and doth fit, for the several parts of their work, with such gifts and graces of his spirit, as qualify and capacitate them for the work and relation to which God calleth them: and this he doth by way of efficiency, pouring out his spirit upon such persons; but when he is proceeding in a way of wrath and judgement against a people, either finally to destroy them, or severely to chasten them for their iniquities, than he suffereth such Rulers, and such Ministers to be over them, or such governor's in any societies as are no way fit for their work; Rulers that have no wisdom, nor understanding proportioned to their relation, no courage nor valour, no principles of justice and righteousness, but such as will (as the Prophet Amos expresseth it) sell the needy for a pair of shoes, and the poor for a piece of silver, and suffereth Ministers to rise up and be allowed, that are blind, dumb, ignorant, greedy, indeed not fitted at all for their work, or the several parts of it; but only fitted for God's design, to be a scourge and a plague to the people, amongst whom they go to seduce them, to tear, to rend, and to devour them: and this you shall observe to be the constant motion of the Actual Providence of God. And thus I have opened the Observation to you, I come now to the Application.  
Use 1. In the first place, This observation affordeth us another sign of the times. I observed to you before, that we have generally a curiosity to know what shall come to pass in future times, how it shall go, to know both what God is doing with his Church in the age wherein we live, and what he will do with it in the ages following. He that maketh this observation, will in this point be spiritually wise, and will also understand the lovingkindness of the Lord; yea and by this we may understand what the Counsels of God are (in a great measure) as to families and persons. Observe but what those are whom God sets over them, or suffers to stand in relation to them, and you will understand much of this. If God intendeth mercy and goodness to any Nation or any Church, he giveth them Judges and Counsellors as at the beginning. Eccl. 10.16, 17. woe to thee, O Land, when thy King is a Child, and Princes eat in the morning. Blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness. Observe but in the state who are in the places of Magistrates, whether they be men of wisdom, and knowledge, of justice, and righteousness, or men of little wisdom, rash and inconsiderate men, men of little knowledge, men that will take bribes, and oppress the poor, and needy in judgement, not suffering the causes of the poor to stand in judgement; and you may easily judge what God is about with that Nation. Look into the Church of God, and observe what persons they are, that are in the Ministry: Whether they be men that are able and faithful to teach, skilled in the words of righteousness, able to open and apply the holy Scriptures to the hearts and Consciences of people, to pray and to pour out their souls unto God in supplications: Or men that were Aptiores ad stivam, (as Beza sometimes said). I may add, ad cauponam vel tabernam, fitter for a Plow-tail, for an Alehouse, a Tavern, or a Victualling-house, and it needeth no interpreter to you, what God is about to do with such a Church. In like manner, look into families, look upon particular persons; observe what manner of persons are in the relations of Husbands, Wives, Parents, Children; and you may easily know Gods present design, or what he is after like to do in such families, or as to such persons. Where God intendeth mercy, he fitteth persons for their respective relations in all humane societies.  
Use 2. Hence (again) in the second place, each one may make a judgement of himself, whether God hath called him to this or that work, this or that Relation. A man can have little comfort in any relation, to which he cannot see himself called of God; be it Magistracy or Ministry, or any other Relation, when we see God calling us to it, we may look for God's blessing upon us in it, ay and we may, in that case also expect God's protection; his standing by us, and standing up for us against Opposition: now neither of these can in other causes be expected. I say, 1. A person called of God to any work, any relation, may reasonably expect the blessing of God upon him in it: If he be a Magistrate, that God should make his government peaceable, and prosperous, subduing the people under him; and subjecting their spirits to his Government: If he be a Minister, that God should direct his meditations, assist his heart in enditing new matter, and his tongue that it should be the tongue of a ready writer, blessing his labours, and giving in to his ministry the souls of the people committed to his charge. He may expect God's protection and defence of him against the opposition that he meets with. It is a promise you ordinarily meet with annexed to precepts, by which God hath commissioned men to be Ministers. I will be with you, it is what God said to Jeremiah, to Ezechiel. What Christ said to his Apostles, I will (saith he) be with you to the end of the world; now that promise reacheth to both these, both assistance and protection; and therefore it is of mighty concern to such as engage in great work, or are put into any great relation, to see Gods call of them to that work or relation; without a view of that I again tell you, they can expect the presence of God no way, neither blessing, nor protecting them. Now from this observation upon the motions of Actual Providence you may make up a judgement of that. Actual Providence fits them for that work and Relation, whom God calleth to it; it doth not fit every one for it, whom it suffereth to creep into it, but it fits all for their work whom God directs into it, and who are like to be a blessing to their Correlates: and those who cannot find themselves fitted of God for the work and acts of that Relation wherein they are, may conclude, that though they be not in that station without God; yet God hath nothing further to do with them in their station, but to permit them to get into it for a plague and scourge to the people, to whom they are in relation, and for their own damnation, and confusion at the last. Is any one a Minister, (to instance only in that Relation) he stands most highly concerned of all men living to see his call; (the charge of souls, men will at last find a great and burdensome charge). If he be faithful, he is like to meet with the greatest opposition imaginable in that work, he stands in need of the greatest assistance of God, for the due performance of it: he can look for neither, unless he can find that God hath called him to his work. The great acts of the ministerial office, are praying and preaching; praying for the people: Preaching, that is, opening the Scriptures, the will and counsel of God unto people, and applying it to their Consciences. Wouldst thou know now whether thou be'st called of God as Aaron was. Examine then whether God hath fitted thee for the work of the ministry. Hath God given thee the Spirit of prayer, and supplication? hath God given thee a knowledge and understanding in the Scriptures, that thou art (as it was said of Apollo's) mighty in the Scriptures; such a one a Minister should be. If God's providence hath given thee a willingness, and a desire to it, and an opportunity for the exercise of it, and hath also thus qualified thee for the several parts of it, than thou mayest conclude, that God hath called thee to it. It is not a Patron's presentation that will make up the call of God, no nor yet the boldness and confidence of the person that will venture upon the greatest employment the world affords. I say none of these things will do it; a man's own needs, and not knowing how to live, may make him willing and desirous, but they are only the gifts and graces of God's spirit, that can make a man fit for the Ministry; and God never sends any to any work, but his Providence fitteth them for it; and the same may be said of any other Relations, or of persons employed in any great work. And as persons employed in any work or relation, may thus judge of themselves: So also their Correlates, to whom they are in relation, may by this means know how to judge of those who are in relation to them, whether they be called of God or no, and be such or no, with whom they can expect the presence of God, and from whom they may expect God's blessing; and this if duly thought upon should strike a terror into men, in places and employments especially relating to the worship of God, and in trust with souls, who are no more qualified for their work, than an Ass is for a Fiddle, as we say; what will these men say, when their Consciences come to arrest them with a what dost thou here without thy wedding-garment? That is, without those gifts and graces, without that heart and spirit, which should have qualified thee for such a work, and which God never faileth to furnish him with, whom he calls to any employment for him. Or when they shall come to die, and have no sweeter reflections of Conscience than this: I have these 20, 30, 40 years been God's scourge and plague to this people, soothing up this people in their sins, blinding their eyes, hardening their hearts, merely eating up that bread which should have fed other faithful Pastors, who were able to have prayed for them, able to have instructed them, which I have not been. O the searedness of these men's Consciences; O the dreadful vengeance of God, that hangs over their heads! O the strange quantity of the blood of souls which God will require at these pitiful wretch's hands! Let not my soul enter into these men's secrets, let not their portion be mine, O my God  
Use 3. But in the third place, Let me caution you, that you do not think that the Providence of God doth alike qualify every person for the duties of his relation. As in the Heavens there are different Stars, and they differ one from another in glory: Every Star is a light, but some give a far greater, and more glorious light than others; so it is in the Church of God (Ministers, you know, are compared to Stars) they must all be lights; they must all be able to show light, both in their Doctrine, and also in their Lives; but yet some are more glorious lights than others are, more burning, more shining.  
God calleth no man to the Ministry, but they are able to pray, able to preach (he sets no dumb dogs to keep his sheep): he sets none over his people to be their Bishops but they are blameless, sober, of good behaviour, given to hospitality, apt to teach, not given to wine, no strikers, etc. as in 1 Tim. 3.2, 3, 4. sober, just, holy, temperate, etc. as 1 Titus 7.8. It is little less than Blasphemy, to say God calls a man to pray or preach, that can do none of both; that God calleth Drunkards to teach men sobriety, or unclean persons to teach them chastity, or covetous wretches to teach men hospitality, or liberality. But yet some may be of more eminent gifts for prayer and preaching; some may be more eminent in grace, more exemplary in holiness than others. God hath several stations for Ministers; some he sets upon Hills, some he placeth in obscure Valleys. And indeed herein the Church, I mean the Rulers and Governors of a Church, seem to have a great judgement. They shall not judge a person fit for the Ministry, that is apparently unfit, not being able to discharge any part of the ministerial work: but they shall judge of the degrees of persons, gifts and abilities, so as to place persons in stations fit for them, and as will be best for the edification of the whole. But the caution which I offer you in this branch of Application, if you well consider it, is of great use.  
1. To restrain the unwarrantable judgement, and censures of less knowing, and prudent Christians; who are ready to censure good men of weaker parts, and abilities for the work of praying, and preaching, as no true Ministers, not called of God to their work. Is the person a man of a holy life, and conversation? Is he a person able to pray and preach substantially, though it may be not so fluently, not so floridly as some others, not with that life and affection, not with that learning and clearness of demonstration? Take heed of judging in this case, God distributeth his gifts variously, though always to edification of the whole Church. In his Church there are some Babes, some grown Persons; some that must be fed with milk, others that must have strong meat. God qualifieth some to give milk to the Babes, others to give meat to stronger ones: indeed the wonderful wisdom of God is to be seen in this disproportioning of his gifts to his several Ministers. We are poor vain creatures, and though blessed be God some learned men of great reason, and learning are to be found, that can deny themselves in their ministerial work, and preach to the capacity and understanding of poor creatures; yet Quotusquisque est, he is one of a thousand that we see doing so; we are like Pedlars, that think, we must show all that is in our Pack, though they be little better than gay baubles; and confound poor souls, either with our Metaphysical Speculations, or logical ratiocinations, or with our Rhetorical flourishes. God foresaw this vanity in our hearts, and hath therefore graciously provided, restraining the exhibition of his gifts, and not giving unto many abilities to do so; that if they would, they cannot wrap up the plain truths of God in such mysteries of phrase and reasonings (which are but vain Philosophy), but are forced to speak more plainly and intelligibly to people's souls; that their preaching neither is, nor can be in the enticing words of man's wisdom, nor in the language of men that are puffed up, but is far more in the evidence and demonstration of the spirit, and in the power of God, though less in the insignificant wisdom of men.  
2. This Caution is useful also to relieve the Consciences of good men, who are oftentimes troubled under the sense of the disparity and disproportion of their own gifts and parts, to the gifts and parts of others. I have known it the case of some. Look as it hath been with some Christians, for want of some gifts, which at best have been but common gifts, such as that of Prayer, they have been ready to question whether they have any truth of grace, yea or no. So I have known some precious godly Ministers in their melancholic, dark-hours, questioning whether they have not all their life-time invaded the Ministerial function; whether ever they were called of God to the work of the Ministry, merely because they have been conscious to themselves, that they have not had those eminent gifts and parts which they have heard others show. This trouble is as groundless as the other. God doth not give to all his Ministers, the same proportion of parts and gifts. Indeed to every one whom he calleth to the Ministry he giveth such a proportion of gifts as shall qualify them, that they shall be able both to Pray and Preach, so as not be a just loathing to any honest hearts. I will never believe that God hath called any man to the Ministry, who cannot without his Book, upon any occasion pray for the people committed to his trust, or for any of them, according to any particular occasion offered him; or that cannot Preach. But this is a most unjustifiable scruple; God doth not give gifts alike unto all, no not unto all those whom yet he calls unto his work.  
Use. 4. In the fourth place, This observation may be of great use to relieve the spirits of the people of God, under the temptations of their own fears; when God calleth them to Relations and works, to which they do not find such a fitness, as (possibly) they desire to find, and according to the exactness of the Divine rule ought to be found in persons set in their circumstances. It is a frequent case, and that, 1. With reference to new Relations. 2 To some new work, especially where suffering attends it; we often find the spirits of good people disturbed upon both accounts. Some with reference to their duty in their relations, they are afraid they should not honour God in the Relations of Husbands, Wives, Parents, etc. they do not find their spirits suited to it. Some with reference to suffering, they do not find it is given to them on the behalf of Christ to suffer. Now in this case truly, I think, two things are to be said.  
1. That in such cases, Nothing but sin on the other hand, can oblige such persons to enter any such relations, or to expose themselves to any work. The case may be so that a necessity may be laid on Christians to enter such, and such relations. Thus it may be in the case of public Relations, in the case of Magistrates and Ministers; oftentimes vox populi is vox Dei, the suffrage of the people is the voice God: and so in case of more domestic Relations, there may be a necessity laid upon single persons to marry, to become Husbands, Wives, Parents, Governors of Families; a necessity from nature, or upon some moral accounts, which may be divers, obedience to Parents, the comfortable support of ourselves in the world, etc. and so as to work, there may be a necessity, the work must be done, there is none to do it, I am the person pitched upon, either I must do it or none. So in case of suffering, either I must suffer, or I must sin against God. This is certain, there can be no necessity of sinning; in this case there is a necessity of suffering. Here the call of God is plain, necessity imposed upon us is an unquestionable call. But, I say, supposing no such necessity, but that it is res integra, as we say, we are not urged by any necessity of sinning, I would have none put themselves into any relation, nor upon any work, nor expose themselves to any suffering, but such as find in themselves an inclination to it, and some measure of habitual preparation, and qualifications for it; and it is that, which if I remember right, the generality of Divines do determine in the case of persecution, and the lawfulness of flight in the time of persecution; advising all, that do not find a spirit within them suited to suffering, to fly from one City to another, where they can do it under such circumstances, as they shall not be sinners against God for the doing of it.  
But, 2. Where the call of God to them is clear, that is, that they must enter that Relation, they must do that work, they must expose themselves to that suffering, or they must do that which their Consciences will condemn them for as sinners: here is nothing to be done, but for the souls that are concerned to enter into such Relations, to undertake such work, to expose themselves to such sufferings; committing themselves unto God, believing that he who hath called them to it, will carry them through it; for the Providence of God doth very ordinarily with a new relation, and new work, give a new spirit. And experience tells us, that none have gone through a new relation or work, better than those who at first most dreaded it, and disinherited themselves, and trembled most at the apprehensions of it. You have seen sometimes a Dog, that being about to take the water, hath stood upon the brink, shaking and trembling, who when he hath been tumbled in, or of himself leapt in, hath swame through well enough. And abundance of instances might be given of such, as when the Providence of God hath called them to suffering, have stood trembling, and been afraid to venture; who when the Providence of God hath thrown them upon the work, and necessitated them to it, or when (having got a victory over their own fears), they have adventured upon it, none have behaved themselves, nor been more valiant in the spiritual fight, than they have been: God hath made good his promise to them. When they have been in the waters, God hath been with them; and when they have been in the fires, God hath been with them, and hath not suffered the waters to drown them, nor yet the flames to kindle upon them. It is but an ordinary motion of Providence to come in to the help and assistance of, and to fit those for a new work and new relation, whom he hath called to it. Only be sure that in case you find a reluctancy in your own spirits, and you cannot see your call from Gods fitting you, and spiriting you for your relation, or for your work; that you see your call from a necessity, which the Providence of God hath imposed on you, that you cannot avoid it without sinning against God.  
Use 5. In the last place, Doth God ordinarily suit men whom he calleth to any new work, or new relation, with a spirit suited to their new capacity? This should engage all men then to cowork with God, using such means as have any natural, moral, or religious tendency, to fit them for the discharge of the trust which God hath reposed in them, or the work to which God hath called them. Our relations and works are very various and different, and accordingly there is a great difference of means to be used for the improvement of ourselves into a capacity to do the duty of our places. It cannot be expected that I should speak to all, some I will shortly speak unto. Shall God call you, or any of you to the place of a Magistrate? That now is a place and relation, the fitting of a person for which requireth Knowledge, Wisdom, Courage. You have heard that when God calleth any person to a place, he usually fitteth them with a spirit for it, as he gave unto Saul another spirit (the Scripture saith) a spirit quite different from what he had when he was a private person. But you are not now to expect this in a way of Enthusiasm, but in the use of means, reading books, gaining of knowledge, endeavouring to bridle such passions as become no man, but are least of all beseeming Magistrates. Courage indeed is a thing that is hardly got by art, though natural courage be governed and regulated by it; and often is given by God more immediately, when any whom he hath called to any new relation, hath more especial need of it. But above all, remember the course that Solomon took, when God appeared unto him in Gibeon (upon his taking upon him the government of Israel and Judah): He prayeth unto God, that he would give him a wise and an understanding heart, to judge his people. O forget not this, hath God called thee to be a Magistrate? and dost thou distrust thyself, lest thou shouldst fail in Wisdom, or in Courage, as to the work of God which in that relation will lie upon thy soul? Remember what God said in some anger to Moses, excusing himself from what God had called him to, to go into Pharaoh to speak for the dismission of his people; and Moses excused himself, saying, Exod. 4.20. O Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue; and the Lord said unto him, vers. 11. Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? Have not I (saith the Lord)? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. Remember that and go, and beg of God to supply unto thee, what thou findest wanting in thyself, beg Wisdom of that God, who is only wise, and courage of that God who giveth courage unto man. Hath God called thee to the work of the Ministry? and though thou darest not say, but God hath in some measure fitted thee for it; yet thou seest thou art far short of others, far short of what thou conceivest thou oughtest to be. I have told thee that God useth with his call to a new work, to a new relation, to give a new spirit; but it is thy work and duty here to work together with God. Thus the Apostle exhorteth Timothy, 1 Tim. 4.12, 13, 14. Be thou an example of believers, in word, in conversation, in charity, in faith, in purity; till I come give attendance to reading, to exhortation, to doctrine, neglect not the gift which was given thee by prophecy, etc. Meditate upon these things, give thyself wholly to them. Art thou called to be a Minister? Stir up, neglect not the gift of God which is in thee; study, meditate of these things. There are means to be used for thy improvement in thy ministerial abilities: Natural means, that is, exercise; by preaching, thou shalt learn to preach, and by praying thou shalt improve in the gift of prayer: Moral means, these are searching the Scriptures, study, comparing spiritual things with spiritual, Meditation: Religious, that is, Prayer. The Apostle saith of the work of the Ministry, Who is sufficient for these things? Whatsoever thy gifts and abilities be, thou hadst need profit and improve in them. If thou wilt improve them, and obtain the blessing from God of a further fitting thee for the work to which thou art called, it lieth upon thee to use such means as God hath appointed in order to that end. Luther was wont to say, that there are three things which make a Divine, Temptations, Meditation, and Prayer; the two latter I am sure must be much our own work; we must not expect that God should immediately qualify us from Heaven, as he did in the first Plantation of the Gospel, by the extraordinary gifts of the Holy Ghost. God having so supplied the first necessities of his Church, when the generality of the first Preachers of the Gospel were illiterate men, and wanted advantages of education (which then lay on the other side), hath since that time left his Ministers to the use and application of more ordinary means, in the use of which he ordinarily concurreth with his blessing, and not otherwise. The same might be said of more inferior relations, such as those of conjugal and parental relations. God ordinarily when he calleth men to them, doth suit men with spirits fit for them; but the concurrence of their own endeavours must be understood, with which God will concur with his own blessing. Art thou therefore called to the relation of an husband or wife? and dost thou fear thy own spirit (the like also may be said of a parental relation)? Having entered into it, ask counsel of God's Word, and observing the rules of it, thou hast reason to trust God for the fitting of thy spirit for it, and the duties of it; but still using all due means, which on thy part are to be used, such as the mortification of those passions which appear to thee most indisposing thee for the duties of such relations, applying thine heart, what in thee lieth, to them, and constant and fervent prayer to God to make up in thee, what thou findest wanting in thyself for the due managery of them according to the Will of God.   

SERMON XXXIV.  Psalm CVII. 43. Whoso is wise, and will observe these things: even they shall understand the lovingkindness of the Lord. 
I Have entered into a large field. How great a Volume might be wrote, de observandis Providentiae, concerning the observable things of Divine Providence. I have seen a picture (one of those you call kitchin-pieces) concerning which it hath been proposed to me, that for so many hours I should view it as curiously as I could; yet the proposer would for any wager undertake to show me something in it which I did not observe. Truly Providence is such a thing, I can never look upon it, I can never take the motions of it into my thoughts, but some new observation tendereth itself to my thoughts. I must turn my eyes from this wonderful work, for I see they will not be satisfied with seeing, my mind will never be filled with observing. Many observations I have already made, and behold yet a troop cometh. But they have all a tendency to the augmentation of spiritual Wisdom in my own, and your souls. Whoso is wise, will observe these things (saith my Text) they have a tendency to make you to understand the lovingkindness of the Lord. Where can we be better employed? what can we better do? Methinks I could say with the disciple upon the Mount of transfiguration: It is good for us to be here, let us build ourselves tabernacles: One for me the speaker, others for you that are to be my hearers. Let me therefore go on. Doth therefore any of you say unto me, Seer, What seest thou? I answer, yet once more. I observe in the motions of Actual Providence,  
Observe. 21. That God commandeth his sensible blessings most upon those individual persons, and those societies of the children of men, that live in the most exact conformity to the Divine Rule. Here are two terms in this Observation, upon the Explication of which I will a little insist.  
Quest. 1. What is meant by sensible blessings?  
Quest. 2. What I mean by the most exact conformity to the Divine Rule?  
Good things are distributed several ways, in order to our comprehension of them by our understandings: amongst others this is one distribution of them, they are either sensible, or insensible. By sensible good things, I understand such as are obvious to our senses, and perceptible by them. By insensible, such as have a reality of good in them, but yet not such as our senses discern. Thus David saith, It is good for me that I have been afflicted, but yet afflictions are not sensible good things: all such are the objects of our joy and delight. Now (saith the Apostle) no affliction at the present is joyous, but grievous, but it bringeth forth the quiet fruit of righteousness, to them that are exercised therewith. But I say God commandeth sensible blessings mostly, upon persons and societies living in the best square, and most exact conformity unto the Divine Rule.  
2. Further yet, Sensible blessings are capable of a double notion, they are either such as are obvious only to the inward senses of those that are made partakers of them: such are peace of conscience, joy in the holy God; that serenity and tranquillity of mind, which is the effect of righteousness, the newname which none knoweth, but he that hath it: but there are other good things, which are the objects of our more exterior senses; such are health, prosperity, success in trade, etc. blessings in relations, etc. Now my Obsersation is, That the Actual Providence of God doth usually distribute good things of this nature, to such persons, and such societies of persons as live to the truest square, and exactest conformity to the Divine Rule.  
That is a general, and must be opened also. The Divine Rule, as to families and persons, is of a great compass, but the whole of it is reducible to three heads: viz. Piety, Justice, and Charity; under each of these are several particulars, but none which fall not under one of these generals.  
1. Piety consists in the internal, and external acts of homage which we own unto God. Our internal acts are, Fear, Faith, Love. Our external acts are principally Prayer and Praise, reading the word, etc.  
2. Justice is an habit, disposing us to give every one their due.  
3. By Charity, I mean here mutual brotherly love. Now look where these things best prosper, there God commandeth most sensible blessings in the ordinary motions of his Provilence. Particular instances may be exceptions from a general rule: but ordinarily it is so. What the Psalmist saith of one of these, is true of all, There God commandeth the blessing, Psal. 133.3. There, where? it may be interpreted with reference to the words, which immediately precedes, the mountain of Zion; but I take it to be far more proper to refer it to the first verse, which contains the argument of the whole Psalm: O (saith the Psalmist) how good, and how pleasant a thing it is for brethren to dwell together in unity! This he illustrateth by two similitudes; the one is the oil which was poured upon the head of Aaron, and ran down to the skirts of his garment. Vers. 2. The other is the dew of Hermon, that descended on the mountain of Zion, for (saith the Psalmist) there the Lord commandeth the blessing, even life for evermore. There, where? where brethren together dwell in unity: it is as true, there, where Religion is exercised, where all relations give their due one to another: there God commandeth the blessing. Now for the proof of this, I shall but appeal to your experience, and what you see every day.  
1. Look into the world, there you shall see nations of various complexions, some in which the true God is worshipped in a true manner; others wherein Devils are worshipped, or stocks or stones: or if the true God be indeed worshipped, yet it is not as he hath directed, but by images and superstitious rites and observances; some nations that are nothing else but rapine and violence, and oppression, full of strife and hatred, and malice, and wars, and dissensions. You on the other side will see other Nations, amongst whom the true God is worshipped, and that in a true manner, where are good laws against oppression and injustice, and for distributive and commutative Justice, where men are not hunted and persecuted for their consciences towards God. Mark if God doth not command the blessing of riches, trade, etc. more upon the latter than the former. It is true, some of those Countries where these iniquities are found, are naturally richer than others, in minerals, and the Native Commodities of the Country; but for adventitious riches, which come from Trade and Commerce, and for other sensible blessings, observe if they be not poured out in a greater plenty upon Nations, that in matters of Religion, civil Justice and Unity, have been regulated by laws conformable to the Word of God, than upon other Nations, where none of these things have been regarded.  
2. If you will straiten your prospect, look upon any Cities, or Towns, or any kind of political societies, you will see some of these places, such as Egypt was, of which Abraham said, The fear of God was not in that place, where all their Religion is to persecute those that have any thing of Religion in them. No rules of justice and brotherly love are observed, but they are full of violence, and oppression, and fraud; there is nothing in them but the inhabitants biting and devouring one another, the cry of the oppressed is in their street. Other places you will find, where Religion is cherished and countenanced; where the word of God is livelily and powerfully preached, and men live in some seeming awe of it; where rules of civil Justice are observed, and men can have Justice in Courts of Judicature, and the people live in peace and amity one with another; observe again which of these God most commandeth his blessing upon. I might appeal to your like observation, concerning families and particular persons. But it is no more than every one may observe. Consider what an Hell upon Earth, some Cities, some Families are in comparison of others, and see what makes the difference both in the beauty and in the prosperity of them: And it needs must be so, if you please to consider,  
1. The natural tendency of these things to so happy products.  
2. That God in pursuance of his many promises, doth there command the blessing.  
First, In the first place it will appear to be but a reasonable motion of Providence, there to distribute sensible blessings, where men either in their single capacities, or in their political societies live in the exactest square and conformity to the Divine Rule, in matters of distributive and commutative justice, and brotherly love and amity; if you but consider the natural tendency of these things to promove the felicity of any persons or societies, together with the direct tendency of a contrary converse to the ruin and undoing of them. Justice and Unity, or amicable living each with other, are the two pillars of humane society, as the Scripture saith of Rachel and Leah, Ruth. 4.11. They two did build up the house of Israel: so it must be said of these two, Justice and brotherly love, they are the two things which build up humane society; and the Nation which keepeth not up these two pillars, and preserveth them not in those due repairs, which the lusts and corruptions of men will make them to stand in a daily need of, will quickly fall under the ruins of them; it must necessarily be a Kingdom divided against itself, which (as our Saviour hath told us) cannot stand. Where the first, viz. Justice faileth, no man knoweth what to call his own; every man's estate is exposed to the fraud, violence, and rapines of his wicked neighbour. Where Amity and Unity (which is the other) fails, men are continually biting, and devouring, rending, and tearing one another; none are willing to trade or traffic, or to have any commerce with any such people; or if they have, it is so sparingly, and with so much caution, as is no way consistent with that liberty and freedom, and that mutual confidence each in another, which such a state requireth, as is capable of those kind of blessings, or in a rational or probable way to receive them. You cannot but observe how every one is willing to be acquainted, and to deal with persons that have a reputation; for moral honesty and matters of justice in bargains, and barters, in buy and sellings, and exchange. Now the outward blessing of riches and prosperity, as to business, depending much upon society, good understandings betwixt each of other, and good opinions of persons engaged in the same societies, which may dispose men to just and mutual confidences each in other; it is not at all to be wondered at, if those places and persons thrive best, amongst whom these are found which are the rational means agreeing to such an end. The like might be said of other moral virtues, such as are temperance and sobriety, being rational means, tending to the preservation of men's lives and health, which are other sensible blessings. It is not at all to be wondered, that these blessings which are the end, do naturally follow the proper means, even as the thread followeth the needle in the hands of the sempstress. God hath so ordered it, that ends shall be ordinarily obtained in the use of means, always supposing the ordinary Providence of God, which must give the blessing upon any means used in order to any end.  
2. But secondly, There is more than this in it, God in the pursuance of his many promises, doth there command the blessing. I am speaking of ordinary cases (for God's particular design to chasten any persons, or to try them, makes an exception to these however general rules), God hath promised his sensible things, Matth. 6.32. To those who first seek the Kingdom of God, and the righteousness thereof, he hath told them, that these things shall be added to them. Godliness hath the promise as of that life which is to come; so of this life (as the Apostle tells us): the promise to brethren living together in unity, Psal. 133. you heard before, there God commandeth the blessing (saith the Psalmist); and (mark) what blessing it is, it is like the oil poured upon the head of Aaron, which ran down to the skirts of his garment, like the dew upon the hill of Hermon, which made the Earth fruitful, the blessing of plenty and prosperity. And for promises to the doing justice and judgement, they are so many in Scripture, that it were almost infinite to repeat them. I shall only commend this observation to you, That you shall quite through the Scripture find the execution of justice and judgement, made one term that God puts upon people, in order to the receiving of any mercy from him, and injustice, violence, and oppression, constantly enumerated as those sins, to which are annexed all the threaten of taking away those temporal blessings which a Nation doth enjoy. Indeed, unless profaneness and irreligion, or idolatrous and undue worship of God, almost all the sins for which you find threaten of the deprival of temporal sensible blessings are reducible to one of these heads, either being failers in matters of civil justice, or of that brotherly love and amity which God hath required. So that this is as a very ordinary, so a most reasonable motion of Divine Providence, and what we cannot but in reason expect from its hand. But I come to the Application of this discourse.  
Use 1. As my other Observations, so this also is of great use to us, to increase in us spiritual wisdom, and to make us understand the lovingkindness of the Lord.  
1. To increase in us spiritual wisdom. Wisdom is a practical habit, disposing us to order our affairs in the best manner, in order to our own good. Good is that which every man desires; who will show us any good, is the general language of the world. There be many (saith the Psalmist) that say, Who will show us any good? And though the hearts of God's People be after spiritual good, Lord (saith David) lift thou up the light of thy countenance upon me: yet this is not that good which the many look after, but the increase of their corn, and wine, and oil. We will take men at that advantage, and suppose the question to be what course a man should take to be blessed with corn, wine and oil, with the good things of this life, long life, riches, trade, success in worldly affairs: if this observation be true, the best course, is for Nations, Cities, Persons to govern themselves, by the Divine Rule, to set up and promove the profession and practice of Religion; to execute justice and judgement, to live in brotherly love, unity and amity one with another. Whoso therefore would be wise for himself, according to the world's measures of wisdom, is obliged to this: hence it is that in Scripture, and especially in the book of Proverbs, the sinner is called a fool, the godly man is counted a wise man; and the truth is, whether persons consider themselves, as beings ordained to an eternity, or merely as flesh and blood, and bodily compositions, who (as is natural to all creatures) have a natural desire to live, as long as they can, and as free from pain and misery as they can, and with as many sweetnesses, and advantage of life as they can, I say, which way soever men will consider themselves, or whatsoever they will place their ultimate felicity in; whether it be in the enjoyment and vision of God to eternity, or in living long, and happy; Still it is their highest wisdom, both in their personal capacities, and in their relative capacities, as they stand related to others in their political, or oeconomical relations, as Princes, Subjects, Husbands, Wives, Parents, Children, Masters or Servants, to govern them according to the rules, and by the square of the word of God. Now the observation, I say, of these ordinary dispositions of Divine Providence, must therefore be exceedingly conducive to the increase of spiritual wisdom in our souls.  
2. This Observation will also teach us, to understand the loving kindness of the Lord. The glory of God is by all Christians, confessedly, the end of man's creation, and aught to be made the end of his action; but herein appeareth the transcendent goodness of God, That no man can act for his glory, but he must also by the same actions consult his own good, and be wise for himself. So that in truth there is no man serveth God for nothing, but in the same action, by, and in which he obeyeth God, he also consulteth his own life, health, riches, success in business, and whatsoever can contribute, not only to his eternal felicity, but to his felicity, and happiness in this life. Now how wonderfully doth this speak the love of God to the children of men? Every man's reason will tell him, that there is a duty of homage, and honour which is due from man unto God. God is our Creator, we are his creatures. In him we live, move and have our being, and equally depend upon him for our preservation, and sustentation from his Providence, as derive from him as our Creator and the first Author of beings to us. Now as it is in the power of any man in the cause, to prescribe the honour and homage which shall be grateful and acceptable to him; so undoubtedly it was in the power of God, and free to him, to have prescribed us an homage and service that should have impeached, and prejudiced, or some way disadvantaged us, as to our external felicity, and the accommodations of this life, which should make it sweet to us. But in this see the great loving kindness of the Lord, That no man can possibly at more advantage serve himself, and the good of his Family, or City, or Country, than by serving God, and endeavouring to square his whole converse, to the rule of God's word; governing himself by the Scriptures, and the rules of life which it gives: nor doth God require any thing of us that is ungrateful to that true Reason which is in every man. All the commands of God, do but pinch us in the exercise of our Lusts and Passions: the exercise of which (if they have their liberty, and were not by a Divine Law restrained,) would have no better an effect, from their natural tendency than the embittering of our lives, by aches and pains, and grievous diseases; by the rebellion, crossness, and undutifulness of our relations; by a liberty to injustice, fraud, deceit, and oppression. This is a great demonstration of God's loving kindness, that in his rules for the government of us, he hath twisted our interest with his own, and made it necessary, for those who most consult his honour and glory, most to consult their own good and happiness, and that not only as to a life to come, but as to this life also.  
Use 2. We may learn from hence the true reason, why the most of men are cursed with the want of temporal blessings; I say the most of men, for what I told you before must be remembered; that from these general rules, we must always except those particular causes, where God either for the punishment of some sins in his people, or for the trial of their faith and patience, (having reserved a better portion for them in the world to come) doth think fit to exercise them, with the denial of the sensible blessings of this life. But setting aside those cases, the general cause is, their not living up to that conformity, or square, to the Divine rule to which they ought to live; but either failing in the duties of piety, and exercise of Religion, to which the Divine law bindeth them, or in the duties of probity and moral honesty, justice, temperance, sobriety, unity and amity, which the same Law doth require of them. What wonder is it to see the lazy sluggard poor? Hath not God said to him, Prov. 6.9. How long wilt thou sleep, O sluggard, when wilt thou arise out of sleep? v. 11. So shall thy poverty come, as one that traveleth, and thy want as an armed man. Or to see Oppressors, and Gripers of their neighbour-poor: God hath told them, Prov. 10.15. The destruction of the poor is their poverty. Or to see the penurious man grow poor; hath not God told us, That to withhold more than is meet tendeth to poverty, Prov. 11.24? What wonder is it to see Drunkards, and Gluttons poor? Hath not God said, The Drunkard and Glutton shall come to poverty, and drousiness shall clothe a man with rags, Prov. 23.21? what wonder is it to see those that are companions of lewd persons, drunkards, adulterers, Gamesters, etc. grow poor? Hath not God again said, Prov. 28.19. That he who followeth after vain persons shall have poverty enough? O Israel (saith God by the Prophet Hoseah) Thou hast destroyed thyself, but in me is thy help. Hos. 13.9. it is true as to men's eternal ruin, but the Prophet there primarily speaks of men's destroying themselves, by being the causes of punishments in this life to themselves: men destroy their own lives, healths, bodies, by drunkenness, gluttony, uncleanness; their estates by sloth and luxury, the comforts of their own lives, by giving an unbridled liberty to their lusts, and passions, indulging the lustings of their flesh. The righteous God is not to be accused for any of these things. He hath given men a righteous law, which to their reason approveth itself to be holy, spiritual, just, and good, but they are carnal, sold unto sin, slaves to their appetites, to their sensual faculties; and either ruin themselves by their irreligious, or immoral behaviours, and doing those things over, which if God had not by his severe threaten in his word, hung a sword of Divine Vengeance; yet in themselves, and of their own nature they have a tendency to destroy life, health, to waste and consume estates, and to deprive them of all those good things which may accommodate their lives, and make them sweet, and pleasant to them: and in the day of their affliction they must lay the fault upon themselves, and excuse God in the motions of his Providence, acknowledging that it hath but fulfilled his word, and brought to pass the just threaten of his word; nay not so only, but that it hath only brought natural things to pass in a natural order, and by natural ways and means; suffering poor sinful wretches, to walk in their own ways, and then penally producing the effects, the natural and proper effects of such courses, and giving them the fruit of their own do, filling them with their own ways, and with that calamity and misery, which they like foolish people have pulled down upon their own heads, and could reasonably expect no other issue than what they meet with.  
Use 3. In the last place, how doth this call upon all men after the example of holy David to make the word of God a lamp unto their feet, and a light unto their paths? Not to be conformed to the world, but transformed through the renewing of their minds, that they may prove what is the good, and acceptable, and perfect will of God, Rom. 12.2. You remember I reduced the whole will of God concerning us to three heads: indeed two comprehend all, 1. Piety towards God. 2. Probity or honesty of conversation before men; now that last comprehendeth all acts of justice, and charity, or kindness and Brotherly love.  
1. Let Magistrates command their Subjects, Masters of Families command their Eamilies the fear of the Lord; and set examples of Religion before them; let them give people liberty to serve and worship God, and exhort and encourage them to do so. Let them restrain irreligion, and profaneness; observe if those Nations, those Towns and Cities, those Families do not most thrive, amongst whom God is most strictly served and worshipped; if in those places where there is least of Religion, there be not also most beggary and poverty, like an armed man rushing in upon them. Hark what Solomon saith, Prov. 3.13. Happy is the man that findeth wisdom, and the man that getteth understanding. v. 16. Length of days is in her right hand, and in her left riches and honour.  
2. Let every one maintain justice and judgement, giving to every one their due, according to the capacities in which they are: Magistrates truly dispense distributive justice, giving out rewards to good men, and inflicting punishments upon evil men, according to their merits; discountenancing all violence and oppression, all luxury, and intemperance; in short, all manner of sin, and debauchery. Let private persons give their due to their Superiors, their Inferiors and Equals: for what is that which God requires, but to deal justly? Let them be just in their dealigns one with another, not cozening, and cheating, and defrauding one another.  
3. Finally, Let all men according to the Apostles exhortation, study to be quiet, to forbear biting, and devouring one another; and endeavour to live peaceably and at unity, following peace with all men, and doing what good offices lie in their power each to another, according to the command of God. All these things now have promises of spiritual blessings, and eternal happiness of a life to come; but if that be too far off, for men who have not faith, to be affected with, and moved by; there are, you see, other promises to encourage these things, even promises of sensible goods, length of days, riches and honour, and whatsoever our sensitive appetite desireth, and calleth good, as grateful, and acceptable to it. Mal. 3.10. Bring you (saith God) all the tithes into the Storehouse, that there may be meat in my House; and prove me now herewith (saith the Lord of hosts): If I will not open unto you the windows of Heaven, and pour you out a blessing, that there shall not be room to receive it; and I will rebuke the devourer for your sakes, and he shall not destroy the fruits of the ground, neither shall the vine cast her fruit, before the time, in the field (saith the Lord of hosts). The Prophet there mentioneth but one thing, not robbing God of his tithes, but certainly it is to be understood synecdochically.  
We may certainly (by warrant of that Text) speak to all people, all families, all persons. Worship God, set up the practice of Religion in all your Societies; do justly, study peace and amity one with another, and try God herewith, if he will not open to you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it. We complain that poverty is breaking in upon us, like an armed man; Trade faileth, Estates waste, men  come to beggary. We must lay all the fault upon ourselves; God is not altered in the course of his Providence; the change is in us. The world as to matters of justice, is grown but one great cheat: every one studies by violence to oppress his neighbour, the greater devours the less, like the fish in the Sea: men in their Trades and deal, do but study to circumvent one another, and to go beyond them in buy and sellings, and bargains and exchanges. Men are grown generally like Ishmaelites, every man's tongue and hand is against his Brother, and his Brother's is against him again. God never commanded a blessing upon any part of the world that was of such a complexion. Let me conclude all with the Apostles words, 1 Pet. 3.10, 11, 12. He hath been persuading in that Chapter, the relative duties of Wives, and Husbands, in the seven first verses; vers. 8. he speaks more generally, Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing, etc. Now mark the Argument he useth, vers. 10. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips, that they speak no guile: let him eschew evil and do good; let him seek peace, and ensue it; for the eyes of the Lord are over the righteous and his ears are open unto their cry; but the face of the Lord is against them that do evil. And this is demonstrated by the frowns of his Providence upon them. The Apostle takes this out of Psal. 34. So that you see it is the Doctrine of both Testaments, and what you shall observe, God confirming every day in the issues of his Providence daily fulfilling his word. But I shall add no more upon this Observation, and also here shut up my discourses upon the Observanda Providentiae. And hereafter pass on to the last part of my intended Discourse, concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the difficult things of Divine Providence; in the motions of which, it is true which the Apostle saith of Paul's Epistles, there are many hard things, difficult to be understood, which ignorant and unstable persons are very prone to wrest to their own destruction: to prevent which, God willing, I shall attempt something in my succeeding Discourses upon this Argument.    

A DISCOURSE Concerning DIVINE PROVIDENCE.  
PART. III. Goncerning the difficult things of Divine Providence.  
Galat. III. 22. But the Scripture hath concluded all under sin: that the promise by faith in Jesus Christ, might be given to them that believe. 
I Am now come to the last part of my designed Discourse. In my first, I asserted the Doctrine of Divine Providence, against ancient and modern Atheists. I opened it in the nature and principal Acts of it. In the Second, I 1. shown you the specialties of it. 2. Wherein you must stand still, and admire it in the depths, and unsearchable things of it. 3. I directed you how to make some observations upon the more ordinary and intelligible motions of it. I am now come to open some hard Chapters, in this great and excellent book; and to reconcile this great work of God, to his most holy nuture, and that infinite justice goodness, wisdom and truth, which are inseparable from it. I take it to be a work worthy of a Divine, to make a rationale divinorum operum; to give a reasonable account of the Divine works, humbly adoring God in them, yet enquiring into them, and that, non tam ad mentis otium, quam ad cordis usum (as Nierembergius saith) not so much for the exercise of our wits, as for the use of our souls. It advantageth the works of God to our souls, when they appear no other than reasonable to us; and I think the same Author speaketh well, when he saith, Nullum puto consilium Divinum, cujus non aliqua ratio reddi potest, nullum cujus omnis reddatur, ita & inscrutabilia sunt divina opera, & digna ut scrutemur, & facilia; that is, I do not think any Divine Counsel can be named, of which we may not give some reasonable account, though there be likewise none, of which we can give a perfect account; so as the Divine works, are at the same time both unsearchable, and also worthy and easy, to be searched out. I shall not so much as propound to myself or you, to resolve all the seeming riddles and difficulties of Actual Providence. I shall only discourse some of them, which seem most obvious, and readiest to stumble our thoughts; and those which I shall speak to, shall chief refer to these heads.  
1. The exhibition of the Covenant of works, after the establishment of the Eternal Covenant of Redemption and Grace; and the exhibition or tender of grace indefinitely to all, after the decree of election, and the fall of man.  
2. The permission of sin, and so much sin in the world.  
3. The punitive Providence of God.  
4. The dispensation of the external, or internal & more effectual means of grace.  
I shall speak to divers seeming difficulties, that will fall under these four heads; and at this time begin with the first of these.  
It was one of the first acts of Divine Providence that we read of, immediately succeeding the creation. Gen. 2.15. And the Lord God took the man, and put him into the garden of Eden to dress it, and to keep it; and the Lord God commanded the man, saying, of every tree of the garden thou mayst freely eat, but of the tree of the knowledge of good and evil; for in the day thou eatest thereof thou shalt surely die. Under that threatening is a promise of life, upon condition of obedience, as to the Law of God written in Adam's heart. So to that positive Law given him for the trial of his obedience. I shall not engage myself deeply in the question, what death it is which God there threatneth to Adam. I am ware of the varieties of opinions: I take it for granted, that whatsoever falleth under the notion of death in Scripture is all comprehended under that threatening, In dying thou shalt die (saith the Hebrew phrase), which we translate, Thou shalt surely die. The threatening mentioneth neither one death nor another, but is indefinite, and of the same force, as if universal, and it is accordingly used in Scripture, to signify all kind of death, as Ezek. 18. and in many other places, and out of doubt there falleth under that threatening whatsoever was contrary to the felicity of Adam in that estate. I do therefore agree with the ancient and modern Divines, who understand death, Corporal, Spiritual, and Eternal, there threatened in case of disobedience, and life, Corporal, Spiritual, and Eternal, there promised in case of obedience. Now hence ariseth a great difficulty, there were two great Acts of God, with relation to man, passed before this Act of Providence. 1. The decree of Election, by which God had not only stated the number of those that should be saved, but chosen us in him before the foundation of the world, Ephes. 1.6. 2. The eternal Covenant of Redemption and Grace. By which the salvation of man was settled, to be obtained not by working, but by believing in him that justifieth the ungodly; that is, not to be obtained by the merits of our own works, but by the merits of Christ, imputed to us for righteousness, and to be by faith apprehended and applied. Now here ariseth the difficulty.  
Quest. How it could consist with the wisdom and truth of God, having thus in his eternal counsels resolved, that there should be no other name under heaven, no other way or means of salvation, but by believing in the Lord Jesus Christ, to propound a way of salvation to be obtained by men's working and obedience to the Law of God, especially when he did aforeknow that man would break this first Covenant, and no man should be saved upon the terms of it. That I might speak something to show you the reasonableness of this motion I have made choice of this Text, in which you have,  
1. An assertion. The Scripture hath concluded all under wrath.  
2. The end or reason of the thing asserted, That the promise by faith in Jesus Christ might be given to them that believe. A text much parallel to that, Rom. 11.32. He hath concluded all in unbelief, that he might have mercy upon all. This Text saith, the Scripture hath done it; that text saith, God hath done it, there's no contradiction in it, the Scriptures are the word of God; if the Scripture hath concluded all under wrath, God hath done it. Now how hath the Scripture done this? or how hath God done it, but by first making man in his own image, writing his law in his heart; then adding that positive law, forbidding him to eat of the tree of forbidden fruit; after this suffering him to eat, by which not Adam only, but all mankind (than in him) lost the Image of God, and all were concluded under sin: and to what purpose was all this? The text telleth us, That the promise by faith in Jesus Christ might be given to all that believe. If you please, I shall make my whole discourse, but a demonstration of this Proposition.  
Prop. That God in infinite wisdom, by his Providence gave out the Law or Covenant of works, suffering the first man to fall; and all (in him) by the fall, to be concluded under wrath. My business must be to show you the exceeding reasonableness and wisdom of God in this dispensation. I shall open this to you in five or six particulars.  
1. It neither was, nor could be God's design in it, that any one soul should be saved by the fulfilling of it, but that he might by it make way for the exhibition of the Covenant of Grace, which is indeed what the text saith, That the promise by faith in Jesus Christ might be given to them that believe. It is manifest that it was never any part of God's design and counsel in his first exhibiting the Covenant of Works (or making it rather, for that was made immediately betwixt God and Adam in paradise), that any soul should be saved by it, for as to this the Apostles words are true, Gal. 3.21. If there had been a law, which could have given life, verily righteousness should have been by the law. The Apostle in that text may be speaking of the law given to man in his lapsed estate; but I say it is as true concerning the law given in the estate of innocency. But why could not the law give righteousness? As to our lapsed estate the Apostle tells you, Rom. 8.3. Because it was made weak through our flesh. But this cannot be said of man in his estate of innocency and original integrity, he then certainly had a posse non peccare; but then the eternal Counsel of God hindered, who had fixed the salvation of man upon another foot, having from eternity set apart the son of his love, for the head of his elect, and chosen us in him, and ordained man's salvation by faith in him. The law given in innocency, in respect of itself might have given life, what should have hindered? Eternal life was then the gift of God, and God had annexed the promise of it to man's obedience; but it is as true, that if we respect the eternal Counsels of God, having fore ordained men to salvation upon a Covenant of grace made with the Son of his love; even that law could not give life, it was not consistent with our being chosen in Christ. In short, the power in the law to give life, may be considered in a threefold habitude or respect.  
1. With respect to the law itself. Thus the law could have given life, if man had kept it; the law given to Adam could in this sense have given life, the law afterward upon Mount Sinai could have in this respect have given life. If thou wilt enter into life (saith our Saviour) keep the Commandments. As to our lapsed estate, the Apostle saith no more than, that it is weak through our flesh; that is, because we are not able to keep it; or else, secondly,  
2. The law may be considered with respect unto man; and he is considerable, either in his primitive state of innocency, or in his lapsed estate: if we consider man in the first estate, the law again might have given life; for it was the perfect rule of God at that time concerning man, and man had a power to keep it so, as nothing hindered, but that the law might have given life: but indeed if we consider man in his lapsed estate, the case is quite otherwise; for man was now made weak through his flesh, and unable to keep that law, which yet approved itself to his reason in that state, as holy, spiritual, just, and good.  
3. But (thirdly) the law may be considered in its power to give life, with respect to God's counsels and purposes, fixed concerning the end and means of man's salvation from all eternity; and so the law never had a power to give life, that is, it never was any ordination of God in order to such an end, nor ever was designed by God as an effectual means in order to that end: nor indeed is it possible that it should, for than it had been possible that the counsel of God could have been frustrated of its intendment, for never yet was any saved by any works of their own: But the giving of the law to man in innocency, was not, nor could be intended by God further than as a proper mean for the exhibition of the Covenant of Grace: and for this it was so proper, that upon this Hypothesis, that the elect were (as the Apostle saith) chosen in Christ before the foundation of the world, and that a Covenant of Grace, was made for men's salvation through faith, and believing in Christ; yet it is very difficult to imagine how the Providence of God could have brought this about otherwise, than by first making a Covenant of Works with man, then suffering him to fall and violate it, and so be concluded under sin and wrath; I say it is hard to imagine, how otherwise God could have given out the promise to them that should believe in Jesus Christ. This I shall yet further open to you in five or six particulars. To this end I shall entreat you to consider,  
1. That man was created in a state of innocency. The Scripture saith so, that in the image of God he created man, and that is expounded to us by the Apostle, to have been in knowledge, righteousness, and holiness; and indeed it was impossible, that he should come out of the hands of God, other than holy and righteous. Divines say, the Image of God lay in Righteousness and Holiness, and that dominion over the Creatures, with which God invested him: the last indeed was not necessary, but coming immediately out of the hands of an holy God, it was necessary that he should be created in righteousness and holiness. God saw all that he had made that it was good, good according to the nature. Every inanimate and sensitive creature had a goodness suitable to its nature, a natural goodness; man must also have a goodness suitable to his being, and considering him a rational creature, he must have a moral goodness, a purity, and integrity, a freedom from any spots or stains of sin, and so consequentially from any guilt of sin. God made man upright: this is a confessed principle, and needeth no further enlargement of discourse.  
2. Man in this state was not capable of salvation in that way wherein God had foreordained the salvation of men, viz. by a Redeemer: the whole need not a physician, but the sick; men must be lost, before they are found; they must be captives, before they are capable of Redemption; they must be unrighteous, before they can be capable of a bring made righteous. Christ came not (as himself telleth us) to call the righteous, but sinners to repentance.  
3. Man could not other way become lost, than by some actual transgression: The first man could have no original guiltiness. We are guilty by imputation, as we were all in the first man, and sinned in him, and sell with him; but Adam being the first man, could derive no guilt from any proparent. We become guilty by traduction, deriving guilt from our immediate parents: we were conceived in sin, and in iniquity did our mother bring us forth, and so we were by nature the children of wrath. But Adam came immediately out of the hands of God, and therefore must necessarily be without spot or wrinkle.  
4. From hence followeth in the fourth place, the necessity of a law to be given unto man in his state of innocency: For (saith the Apostle) where there is no law, there is no transgression, sin being the transgression of the law. Now this Law, with the promise annexed to it, was the Covenant of Works on God's part; and the restipulation on man's part must be presumed, or man had been a transgressor before the fall, by a rebellion to the Divine Will: and this formally maketh up the Covenant of Works, God promising him life upon condition of his Obedience, and man accepting the promise, and agreeing to the terms, or condition of life imposed on him. Now God having given this Law, and made this Covenant, man by the violation of it became guilty, a debtor to the Justice of God, and so capable of a Redemption, a Remission, and Justification.  
5. I desire you to consider, That the Covenant of Grace, and promise by faith on God's part, could not possibly have been made good, without the destruction of the first Covenant of Works, and the promise of life made upon that: this is that which the Apostle saith in my text, That the promise by faith of Jesus might be given to them that believe. I pray observe, here are three things to be considered, 1. The matter of the promise. 2. The means by which the promise is to be obtained. 3. The objects of it. The promise intended, is doubtless the promise of eternal life; so often called in Scripture, (as being indeed the great and most valuable promise), what is the means of obtaining it? On God's part it must be given out, on man's part it must be received by faith, for it is given to them that believe, and it is therefore called the promise by faith in Jesus Christ. Now the promise of life by works, under the first Covenant, was wholly inconsistent with this promise of being saved by faith in Christ. Though the first Covenant comprehended a faith in God, as being a piece of that internal homage, which every soul oweth to God; yet it could not comprehend a faith in Christ as our Mediator, there being no need of a Saviour, till we were in danger, nor of a Mediator, till we were become transgressors: How therefore was it possible that the promise of faith in Christ to those who believe in him should be given out, till first the Covenant of Works was both given out, and also violated? Though the law by the promise of saith in Christ, was not destroyed so far forth, as it was a directive and obligatory rule of life and conversation unto all; yet so far as it was a Covenant of life, it must be both given out, and also destroyed, that the promise of faith might be given out.  
6. In the last place, I desire you to consider, That as on God's part, the promise of life by faith in Christ, was inconsistent with the promise of life, upon the doing of the works of the law: so on our part, we should never have come to Christ that we might have life, if we had not first been concluded under wrath: And this will appear to every intelligent soul, that will but consider, That the going out of the soul unto Christ for life, is a disclaimer of its own righteousness; and a very great piece of self-denial, to which the soul will never move naturally, but must see itself constrained to it by necessity, Isa. 57.10. Thou hast found the life of thy hand, therefore thou wert not grieved: so long as a man seethe help in himself, and thinks that he hath found life in his own hands, so long he is not grieved, not at all concerned as to his eternal state: And this is the true reason why you see the greatest brokenness of heart, and sense of sin, yea and the greatest holiness of life too in those men that yet look to be saved by faith in Jesus Christ; for our freewill men that maintain a power in man to believe, and repent, or to keep the Law of God perfectly; they have said, they have found life in their own hands, and then I hope they have none but themselves to blame, if they miss, and come short of it; if they do not repent, and turn unto God to day, they can do it to morrow. It was necessary as on God's part, in order to his giving out of the promise of faith in Christ, and exhibition of the Covenant of Grace to the world: so also on our part, in order to our acceptation, and taking hold of any such Covenant, and the application of our souls unto God, upon the terms of that Covenant, for the sure mercies of it; that there should first be a Covenant of Works made with man, and a law of works given unto him; for had there been no such Covenant made, no such Law given, man could not have broken, and violated it; and if he had not violated, and broken it, he could not have been a transgressor, he could not have been a lost sinner, and consequentially had needed no Saviour; nor would man have ever been persuaded to have gone out of himself, and to have accepted of the righteousness of Christ for his righteousness, had he not first been rendered in a forlorn, desperate, and hopeless condition, without Application unto Christ.  
Use 1. For the practical Application of what you have heard now in this discourse. This, in the first place, should mind us, not to be hasty to deny, nor too forward to stumble at some things in the dispensations of God, which at first seem to us hard to be understood. Who can find out God, or search out the Almighty unto perfection? I do not know any thing that looketh more inconsistently in appearance to us, at our first view of it, than this; That God should from eternity six the salvation of man upon a Covenant of Grace, and write it in his book, That there should be salvation in no other, than in Jesus Christ, nor any other name given under heaven amongst men, whereby they might be saved: that he who believeth should be saved, and he who believed not should be damned, for all these things were decrees in the rolls of eternity, or they could never have been Revelations of Gods Will in Scripture, Heb. 10.5, 6, 7. and Psal. 40.7. In the volume of God's book it was written of Christ, that he should come into the world, and do the Will of God, relating to the salvation of man: I say, that God should thus settle man's salvation in the order of its causes, and upon the terms of freegrace, the merit and satisfaction of Christ and Faith in him; and yet when mankind was created, God should treat him upon a Law of Works, and make a Covenant with him for life and salvation, upon condition of his perfect obedience both to the Law written at that time upon his heart, and this positive precept of not eating of the tree of forbidden fruit; yet there is nothing clearer in Scripture, than that God did do this: for to say that these were second thoughts about man's salvation, when he was lapsed and fallen, were to blaspheme by attributing change of mind and purpose to God, and a successive knowledge of things, such as we have upon the events, so ascribing humane imperfections to a most holy God. If God from all eternity did settle the business of man's salvation (as the Apostle saith he did), Ephes. 1.4, 5, 6, 7. Cousin us in him before the foundation of the world (that is, in Christ, as ver. 3.) that we should be holy, and without blame before him in love, having predestinated us unto the adoption of children, by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace: and this, as vers. 8. was the mystery of his will according to his good pleasure which he had purposed in himself; sure we are, he created man in a state, that was not capable of these spiritual blessings, until he was fallen from it, and that God according to that holy and guiltless state, wherein he made man, did first stipulate with him in a Covenant of Works, and offered him life upon his doing the Law of God. I would gladly know of those, who so flutter with their little ratiocinations, about the seriousness of God's actings in his offers of grace, and would make us believe that God doth not serio agere, act seriously in calling men to believe and repent, unless there were a possibility of salvation for them all; or unless Christ intentionally died for all, or men had a power in their lapsed estate to do things spiritually good; I say, I would fain know of them, whether God was in earnest or no with Adam, when he promised him life upon the Covenant of Works. It is most certain, that he either never intended that Adam, or any of his posterity should go to Heaven that way, or that he was frustrated of his intention (which God cannot be). If he never intended that any should be that way saved, I would know of them whether God was serious or no with Adam in such a proposal of life unto him; if they can find out an answer in this case, it will also serve in the other. God was serious with Adam in the making of the Covenant of Works with him, serious with respect unto his own end, which was not that any should be saved by the fulfilling of that Covenant, which he knew none would, but that it should be as a Schoolmaster to lead us to Christ (as the Apostle speaketh of the Law contained in Ordinances) and introductive to the exhibition of that better Covenant which God had established with the Son of his Love, and upon which he had fixed the salvation of the Elect.  
Use 2. We may learn from hence, That it is consistent enough with the holiness of God, to require things of persons, which it is not his Will of purpose that they should do; and to make conditional promises to them, who he knoweth will never fulfil the condition. These are two things which some make a great pother with, that they might establish their universalities, and obtain against the Election of Grace. They think that if God had determined the certain number of those who should be saved, or for whom Christ died; others should not be called to, or required to believe, or repent, nor a promise of life and salvation, and life made to them in case of their repenting and believing; for they apprehend it inconsistent with the truth and holiness of God, to require that of men, which it is not his will or purpose they should do, or to offer them life and salvation upon a condition, from the performance of which they are precluded by the purpose of God. We must adhere to this, that there is nothing contingent to God, no event which he did not from eternity foreknow, and therefore foreknow, because he willed either to effect, or to permit it. We can neither allow of any ignorance to be imputed unto God, nor any succession in his knowledge, nor apprehend it possible that God should from all eternity know who would believe and repent (which none could without his special grace) without willing that grace to them, by virtue of which they should put forth these saving acts; and therefore such to whom he did not by his eternal purpose will those habits of grace, must be passed over. But then say they, who have other apprehensions; How is it consistent with the truth and holiness of God to call all men to believe, and to repent, and to promise them eternal life and salvation, upon the terms of faith and repentance? We ask them how it was consistent with the truth and holiness of God, to require of Adam under the Covenant of Works, not to eat of the tree of forbidden fruit, and to promise him life upon his not eating thereof; when-as it is plain, that God had purposed to permit him to eat thereof, and foreknew that he would eat thereof, and never intended that Adam, or any of his posterity should come to Heaven, by the fulfilling of that Covenant. But then say they, to what purpose are these Precepts, or Promises? Divers answers are given by Divines, as to that question concerning those who are called to repent, and to believe, which possibly will hereafter fall in my way to touch upon. At present, as to this purpose it is enough to say, God's end in making the Covenant of Works with Adam, was to make way for the publication of the Covenant of Grace. For the exhibition and publication of which to the world, there was no room, until the Law and Covenant of Works was violated, and man that was created in the Image of God, and state of Holiness, had fallen from that state, and become concluded under wrath. In the mean time observe, here is a precept given, which God had never intended, should be obeyed; a conditional promise made, from which God never intended that any man should have any advantage: and in that appeareth the advantage of this instance, for in the calls of the Gospel to faith and repentance, though the Lord hath told us, Many are called, and few are chosen; Although all to whom the Gospel is Preached, be not the chosen of God, and within his purpose of eternal life and salvation: yet some are, and some say, Non proprie & per se reprobos hortatos esse ad fidem & poenitentiam, sed per concomitantiam, quatenus electis externa societato permiscentur; That is, that reprobates are only called to faith and repentance, as they are mixed together with the elect. But here Adam, and in him all mankind were called to a fulfilling of the Covenant of Works, and life was upon that condition promised to them all, when-as yet it was never God's purpose and intendment, that any of them should fulfil it, or that way obtain everlasting life.  
Use 3. In the last place my discourse upon this argument may let you see, how uniformly the Providence of God in the conversion, and bringing home to God, of a particular sinner, moveth to its motions and workings, in order to the general publication of the Covenant of Grace, and the way of salvation through him unto the world. The way of God in making known of Jesus Christ to a particular soul, is ordinarily first by the law to humble the soul, and to conclude it under wrath, and then to open to it a door of hope: and indeed this is but a reasonable working of Providence, and exceedingly suitable to the principles of reason, and humane nature. What signifies the news of a Redeemer unto him, who either is no captive, or is not sensible that he is; the news of a Saviour to him, that apprehendeth not himself lost, or to stand in need of any salvation? God therefore ordinarily in the conversion of a sinner, layeth the Law to him, sheweth him what God hath required of him, how much he is a debtor to God, how much he lies open to wrath, and is subject to the curse: this letteth him see what need he hath of salvation by a Redeemer, and induceth him to be willing to go unto Christ for life. Now this motion and working of Providence, as to particular souls bears a just proportion to Gods first Revelation of Christ unto the world. God first gave unto Adam a Law of Works, and made a Covenant with him, and then permitted him to violate this Law, to break this Covenant, and then discovers the Covenant of Grace and Redemption, which to this time lay hidden with God, although as to the paction of it, it was eternal. And hence also appears an easy answer to that question, whether men and women unregenerated, be under the Covenant of Works, or under the Covenant of Grace; that all men since the fall of Adam, are not under the dispensation of the Covenant of Works, but under the dispensation of the Covenant of Grace is out of doubt, for the Covenant of Works expired with Adam's fall. But thus far they are under the Covenant of Works, viz. That there is no salvation for them, but by keeping the whole Law in thought, word, and deed, which is a state sad and miserable enough, it being that which no man in his lapsed estate is able to do. Adam indeed might have done it, none since the fall can do it; and from hence followeth the impossibility of salvation for any soul, that is out of the Lord Jesus Christ. The law they cannot keep, so as from the fulfilling of that to expect salvation; and whereas (as the Apostle telleth us) what the law could not do, because it was made weak through our flesh, that God himself hath done, sending his son in the likeness of sinful flesh, and condemning sin in the flesh, that the righteousness of the law might be fulfilled in us; they have no part nor portion in this matter, no state nor interest in Christ, but are without Christ, and consequently during their present state incapable of any lively hope. But this is enough to have spoken to this first difficulty, and the inferences by way of Application to be made from it.   

SERMON XXXVI.  Acts XVII. 30. But now God commandeth all men  to Repent. 
I Am endeavouring to expound to you some of the hard Chapters of Divine Providence; These times justifying that to be true of the book of Providence, which the Apostle Peter saith of St. Paul's Epistles, 2 Pet. 3.16. There are in it some things hard to be understood, which they that are unlearned and unstable, wrist unto their own destruction. It is truly said of Tertullian, Deus omnium conditor, nihil non ratione providet, disposuit & ordinavit, nihil non tractari intelligique voluit; that God the maker of all things, hath rationally disposed and ordered all things, and would have us to understand all his works. It is most certain, that all the Lords ways are equal; and it is a noble employ to study the equality and reasonableness of them: it may be sometimes we shall wade beyond our stature, and be forced to cry out O the depth; but I think that grave Ancient said true, that told us, That the Counsels of God do so exceed our capacity, that in some particulars they yet wonderfully accommodate themselves to our intellectuals: and men might understand more of the reasonableness of the motions of Divine Providence, if they would bring to their observation not so much discutiendi acumen, as discendi pietatem, acuteness of wit to quarrel, as an humble desire to learn of God, and to understand his will. We are prone for the directing of our conceptions of God, to make to ourselves images graven with the tools of philosophy and humane reason, and then to bow to them. Whereas could we be content to regulate our Philosophy, so far as it relateth to God by the rules of his word, and not to think to crook the word of God to our Philosophy, many rough ways would be made plain, and matters of question quickly rendered out of question. I am speaking to such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of difficulty as arise to considerate souls, from the consideration of the motions of Providence, relating both to the Covenant of works, and that of Grace. I spoke to one in my last exercise. I now proceed to a second, which I shall state thus.  
Quest. Supposing the Covenant of Redemption and Grace made betwixt the eternal Father, and the Lord Jesus Christ, not to have been general for all men: nor incertain for persons that should be so, and so qualified: and that the blood of this Covenant was intentionally shed, in proportion to the nature of the Covenant: How it could consist with the truth of God to offer salvation to all in the ministry of his word upon the Gospel-terms of faith and repentance; or to what end it should be done.  
Here are two or three things here supposed, which by a great many will not be granted.  
1. We suppose here (first) A Covenant made from eternity betwixt God the Father, and the Lord Jesus Christ relating to the salvation of the children of men. This, I know, some will not understand, but the Scripture speaketh plainly. Now to Abraham and his seed were the promises made, he saith not to seeds as many, but as of one, and to thy seed which was Christ, Gal. 3.16. Isa. 42.6.— and I will give thee for a Covenant to the people; hence Christ was called a surety of a better Covenant; he was both the party Covenanting, and the surety of the Covenant. God the Father taking the word of his Son, for the fulfilling of the matter of the Covenant, both what was to be done by himself, upon which account it was called a Covenant of Redemption; and by us, with respect to which it is called the Covenant of Grace: God in and by it relaxing the rigour of the Law, which required personal satisfaction to Divine Justice, from the persons offending, and a perfect performance of the whole Law; and accepted the satisfaction given to Divine Justice, by the nature offending, hypostatically united to the person that was the Son of God, and accepting from us sincerity, instead of perfect obedience; the sincerely willing mind, instead of the perfect deed: Such a Covenant we suppose and believe to have been made.  
2. We believe it not made for all, but conformably to the purpose of Election; if it had been made for all, we could not understand but that all men must be saved.  
3. Nor can we think it was made for an uncertain number; but as there are individual names written in the Book of Life, so we believe the same concerning the rolls of this Covenant. The Lord (as the Apostle tells us) knoweth who are his. Christ was not Sponsor incerti foederis, a surety of an incertain, but of a certain Covenant. Some would make Christ's Covenant with his Father, not to have been for these, or those persons, but indefinitely for those that should believe, and so to have been conditional. But certainly no considerate Christian can allow this, who observeth that amongst men, nothing but ignorance of future contingencies, is the cause of incertain, and conditional bargains: the Parent that dieth and gives his Child a Portion conditionally, that he or she marrieth so and so, or be subject to such or such Governors, would have left out that condition, if he or she had certainly known what the Child would have done; and it seems to us strangely to derogate from the eternal perfection of the Divine Being, in point of Knowledge, so much as to fancy, that God the Father and the Lord Jesus Christ, (who both from eternity knew who would, or would not repent and believe, and needs must know it, because they could do neither but by virtue of special grace infused by, and derived from God,) should make a Covenant each with other; that such or such persons (who they knew would not repent nor believe,) if they believed and repent, should have a share in the satisfaction and death of Christ.  
4. We do suppose and believe the blood of the Covenant (that is, the blood of Jesus Christ) was intentionally poured forth, according to the Covenant, and for the persons concerned in it. The blood of Christ is called the blood of the Covenant, Zech. 9.11. Heb. 10.29. Heb. 13.20. and the Antitype to those ancient types of the blood of Beasts, which was so called, Exod. 24.8. So that we think it a very unreasonable assertion, to extend the blood of the Covenant, beyond the persons concerned in the Covenant.  
But yet notwithstanding all this, there is nothing more evident in the issues of Divine Providence, than that this Covenant is held out to all indefinitely. Mar. 16.15. Christ's commission to his Apostles runs thus, Go ye into all the world, and preach the Gospel to every Creature: He that believeth, and is baptised, shall be saved; but he that believeth not shall be damned. Here both the benefit of the New Covenant, eternal life, and salvation is offered to all; and the terms, believing, and being baptised are also propounded unto all; and according to that direction, and commission is all our Preaching. Now hence ariseth the difficulty: If there be not a possibility of salvation for all men, if they all be not within the verge of the Covenant: If Christ hath not died for all, why is the Gospel preached to every creature? how can it consist with the truth and honour of that God who cannot lie, by his Ministers to tell men, that if they will but repent, and believe, they shall be saved? To what end is the Gospel preached unto them? To which I answer,  
1. That the Gospel only asserteth the infallible connexion of faith and salvation. What saith the Gospel? He that believeth, shall be saved; and will any say that a believer shall be damned, or did ever any penitent and believing soul perish? if there had, than indeed we might have quarrelled at the truth of God: but God will be true, though all men be found liars. What though ten thousand be told, and have it rung in their Ears, That he who believeth shall be saved, and but ten of those ten thousand should believe, provided that they be saved, God I hope is true, and what he hath said, is to a tittle made good. But you will say, why then are all told, if they believe they shall be saved. The Minister of the Gospel may go to every particular soul, and say to him or her, if thou repentest and believest thou shalt be saved. I answer,  
2. God is pleased to hid from his Ministers, his secret counsels concerning the salvation of individual souls. They therefore may, and must say, whosoever believeth shall be saved; and God will confirm in Heaven whatsoever they deliver on Earth: and by virtue of this Commission they may say to every individual soul, Believe and thou shalt be saved; they know not who are ordained to life, and shall have effectual grace bestowed upon them enabling them to believe, but they know the general proposition of the Gospel is true. But still you will say, why hath God by his Providence so ordered it, to what end should the Providence of God order the publication and tender of the Covenant of Grace to a greater number than are concerned in it.  
3. What if we should say, It is (O Father) so because it pleaseth thee, and be forced here to cry out with the great Apostle, Rom. 9.33. O the depth of the ri hes, both of the wisdom and know ledge of God; how unsearchable are his judgements, and his ways past finding out! vers. 34. For who hath known the mind of the Lord, or who hath been his Counsellor? Who is able to give a just account of God's designs and intentions, to what purpose he doth things? It is enough for us to know that God doth them, and that God may do them, and there is no unrighteousness with him if he doth do it. We ought to believe that God hath wise ends in what he doth, though we are not able to find out what they be. Yet it may not be amiss to tell you what Divines do say in the case, though they cannot by searching find out God, nor find out the Almighty unto perfection.  
1. There are those that say, that Reprobates are only called to faith and repentance, as they are mixed with the elect, and the exhortations reach them only by way of concomitancy; and possibly it may be doubted, if there were any society, or company of people in the world, amongst whom there were not any ordained to everlasting life; whether God would at all send his Gospel to them, or direct any of the Messengers of his word to go and call them to repentance. God encouraging Paul, Act. 18.10. to preach the Gospel undauntedly at Corinth, addeth this, for I have much people in this City. Now supposing a City in which God had no people, it might be much questioned whether God would. Certain it is that the Apostle telleth us, that God hath given Pastors and Teachers for the perfecting of the saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4.11, 12. I remember that when the Prophet Elisha was sent for to Jehosaphat, Jehoram and the King of Edom, when they were in their distress for want of water, (you have the story 2 Kings 3.13.) Elisha saith to the King of Israel (who was a wicked King) what have I to do with thee? vers. 14. Were it not that I regard the presence of Jehosophat, the King of Judah, I would not look toward thee, nor see thee. I am very apt to think God speaketh so to every one whom he hath passed over in his eternal purpose, and knoweth that they will not repent and believe; Were it not for the sake of his elect, with whom these men are mixed, God would never regard them, nor look to them in his Gospel dispensations: but as the Gardener watereth the weeds amongst the herbs, because he cannot at present well pluck them up; so God having resolved that the Tares should be suffered amongst the Wheat, till the great harvest watereth them with the dew of the Gospel; pariter adeunt, pariter audiunt (as Augustine saith in another case) they living amongst the elect of God, hear the words that are spoken from God to them; the Ministers of the Gospel they know them not, and therefore cannot distinguish; and it hath pleased the wise God so to order it. And this answer indeed almost taketh away the subject of the question, for than it is as it were by accident only, that they are called to. The Elect are those spoken to, others only as they are in their company; as a Father intending only to give good counsel to his own children, may yet give it to others, who accidentally are in their company.  
2. But there are others who think, That God doth this, that he might declare to all what is their duty; Alii vocantur, ad officium solum, alii etiam ad beneficium, Spanhemius. A Creditor may, I hope, mind his Debtor of his debt, though he knoweth that he is not able to pay a tenth part of it, and be resolved never to lend him money to do it; and so in calling upon him cannot be supposed so much as to intent his own payment, and satisfaction; for none intendeth what he knoweth is impossible. This is an answer which our learned Pemble gives: but this answer doth not satisfy some other very learned men; for what is it to exhort another, but to declare his duty to him; and to say that the end why God declareth unto Reprobates their duty, is that he might declare their duty to them, is something uncouth, for idem non est finis suiipsius: The question is, what end the wise God can have in declaring their duty to them in, and by such exhortations.  
3. It is therefore possibly better answered, That God doth this for maintaining discipline, and government in the world. It is but a common observation, that the Preaching of the Gospel generally restraineth, and civilizeth those, or very many of those whose hearts are not yet changed by it, and converted to the obedience of the Gospel. Take in your eye but two places, one where there is no Preaching of the Gospel, or none which truly deserveth that name; another place where the Gospel is Preached duly, daily and lively; and observe if the generality of the people in the later place, be not strangely more civilised than those of the other Town or City. So that God by the Preaching of the Gospel to all, and the work of his Providence in so ordering and disposing it, though he doth not intent the salvation of Reprobates; yet may have a wise and excellent end for the good of the world, in bridling and restraining the outrageous, and unbridled lusts of such men; so that the world is not such a heap of confusion, such a place of universal disorder, as it would be, were it not for the influence of the indefinite, and universal Preaching of the Gospel amongst them; nor is this an end at all unworthy of a wise and holy God, as well with relation to his own glory, which is impeached by the exorbitancies of men's lusts, as with reference to the good of humane society, for which (as I have all along shown you in these Discourses) our good God in the motions of his Providence showeth a great kindness, and this may be said to be another end of Gods, which also he doth generally obtain.  
It is said by some, That God causeth the Gospel to be Preached unto some, that they might be without excuse. The Apostle telleth us, That the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power, and Godhead, so that they are without excuse, because that when they knew God, they glorified him not as God, Rom. 1.20. he speaketh of the Heathens; and why may not we say of others, that the glorious Gospel of our Lord Jesus Christ is Preached unto many, and the riches of Divine Grace displayed before them, so that they are without excuse, while they continue in impenitency and unbelief: we may say of them as the Apostle saith of the Jews, Have they not heard, Rom. 10.18. did they not know? God hath stretched forth his hand to a disobedient and gainsaying people. vers. 21. I know Arminius doth object against this answer, telling us, this cannot be God's end in sending his Gospel, for exhortations, to faith and repentance, do not of themselves render persons without excuse; but this is added to the nature of them. But this reason also would prove that the faith and obedience of the elect is not intended by God, for their obedience also is added to the exhortations. But enough is spoken upon this Argument, as to such who have an ear open to receive an answer. Supposing that God hath chosen but some to eternal life, that Christ hath made a Covenant but for some, nor intentionally died for more than his Father had chosen in him, and given to him: yet God might cause the Gospel to be preached unto all the world, and have very wise ends in the doing of it. So as that the universality of the call to faith and repentance, is no argument either against the election of grace, or for an incertain Covenant, no nor yet for an universal redemption.  
And from hence also an easy solution may be made of another appearing difficulty. It is certain, according to the letter of my Text, That now God commandeth every man to repent. How can this be?  
Quest. 2. Supposing that a man or woman hath of himself no power to believe, or to repent; how standeth it with the sincerity and truth of God to command them to repent or believe; or how will it stand with Divine Justice, to condemn them for not repenting, or believing? For this general command of men to repent, and to believe, is not only made use of to destroy the Doctrine of Election and the certainty of the Covenant of Grace, but also to destroy special and effectual Grace.  
My business is not at present to establish those great truths which are abundantly spoken to by others; and I have elsewhere, and at other times spoken abundantly to them: but only to vindicate the Providence of God, upon the supposal of the truth of them, and to show you that the Universality of the Ministerial Gospel-call maketh no argument against them. I say then, supposing man in his lapsed state to have no power to repent, yet it is consistent enough with the truth and seriousness of God, with his purity and holiness, or any other attribute of his perfection, to call all men to repent; neither doth such his call of them imply any such natural, innate power in them.  
1. What if man in his lapsed estate by nature hath no power to any action that is spiritually good, not to believe, nor repent; yet is it not his duty to do both, and had not our proparent a power given him of God to do whatsoever was necessary in order to his eternal salvation? His duty is, because God commandeth it; my Text saith, he commandeth now all men to repent: and certainly in Adam both he, and all of us had a power to do whatsoever was the will of God as to his own, and our salvation, in that estate wherein God created him, and us in him. Hath God lost his right to demand his due, because man hath lost his power to pay it? I know the Remonstrants and Socinians generally deny this, and say (and they say true) that Adam had not a power to repent and believe in Jesus Christ (that is, a specific power): but neither were these necessary in that state, nor indeed practicable. Adam was created a just man, that needed no repentance, needed no faith in a Mediator; but Adam had a power, and we in him, to all in that estate necessary; if Adam and we (in him) have by voluntary transgression, made any thing more necessary, and God upon a Covenant of Grace, hath restored us upon the performance of such other things; I hope God's justice shall not be impeached, for his not giving us a power to do those things also, whereas we originally had a sufficiency of power to do all God required of us in that state. Aquinas sufficiently determines this point; 
Aq. sum. §. 1. quest. 95. art. 3.  Adam's reason (saith he) in the state of innocency being subjected to God, and his inferior faculties being subjected to his reason; he had in some sense all graces [omnes virtutes] and that both in habit, and act, which do not imply an imperfection repugnant to that state; others, only in the habit, etc. He instanceth in repentance only, and saith, Adam had faith both in the habit and act; but he speaks of faith only as respecting God, and the proposition of the word, not as respecting a Mediator, for the object; for we all know that in that state there was no need of a Mediator, and consequently, faith in the Mediator implieth the imperfection of a lapsed state, repugnant to the perfection of the primaevous state of innocency. It is enough we had in Adam a sufficiency of power to do all necessary to our salvation in that estate. It was our transgression made any thing else necessary.  
2. You heard under the former head, That God may have many wise ends why he now calleth all men to repent, though he did not intent that upon that call they should repent or believe.  
3. Although lapsed man hath no power of himself, to repent, or believe, without the special effectual grace of God; yet he hath a power by virtue of that Commongrace which God denieth to no man, to do much in order to his repentance and believing.  
4. What if we should leave it for a question to be decided at the great day: whether Reprobates shall be condemned, strictly for not believing, in sensu diviso, that is, not receiving of Jesus Christ, and resting upon him as their Saviour; or for not believing, in sensu composito, not doing what in them lay, that they might believe. God calleth all men to repent and to believe; it is true, it is not in their power to exert an act of faith, or a salvific act of repentance; but it is in their power to read the word, to hear it, to meditate upon it, to consider their sins, to leave many of them, as to the external act. I always thought it a very idle question, An homine faciente quod in se est Deus teneatur gratiam dare, Whether if a man did what lay in his power to do, God be bound to give his effectual saving grace. For I dare say, an instance cannot be given of any that hath done what lies in his power, to whom God hath denied his effectual grace; but Deus tenetur, is a very hard saying. Who can make God a debtor to his creature? who hath given unto him, and it shall be repaid him? If we could not say any thing to justify God in condemning sinners (who have no power to any spiritual act) for not believing, not repenting; yet I think the matter would not be much, for in the great day we shall find God will have enough to say for condemning sinners, for omitting what was in their power to do, or acting contrary to it; though he should say nothing to them, for not doing that which without his special grace is confessedly not in the power of lapsed man. But enough is spoken to vindicate this motion of Divine Providence. My Text is true, God now by his Ministers calleth all men to repent, and he may do it with consistency to his truth and sincerity, to his holiness and goodness, notwithstanding the certainty of his election, and his certain knowledge of who are his, having wrote their names in the book of life; and notwithstanding the certainty of the Covenant of Grace, as to persons, and the certainty of the persons for whom Christ hath died, and the impotency in fallen man, to exert any truly spiritual act, such as those of faith, and repentance must be. Let us now consider how this Discourse may be useful to us by way of practical Application.  
Use 1. And in the first place, this may be of use to you to restrain you from approving of the bold say of those who reflect upon the truths of God, and would turn them into falsehoods, because forsooth, their narrow apprehensions cannot reconcile them to the truth, sincerity, holiness and goodness of God. Let God be true and men liars; let him be good, infinitely good, though all men be bad, This quarrelling at God is an old humour of corrupt hearts. O house of Israel (saith God Ezech. 18.25.) Is not my way equal, are not your ways unequal? When a righteous man turneth from his righteousness, and committeth iniquities, and dieth in them; for his iniquity that he hath done shall he die: again, when the wicked man turneth away from his wickedness, that he hath committed, and doth that which is right, he shall save his soul alive. When a sinner repenteth, and believeth, he shall live, he shall be saved: when he apostatizeth from his profession, and returneth with the Dog to his vomit, or goeth on impenitently in his course of sin, and dieth in it, his soul shall perish. What then, are not the Lords ways equal, is not God in all this holy, and righteous, and just, and good?  
O but it is not equal, say some, that God should offer life, and the benefits of the Covenant of Grace, to those to whom he intendeth not to give them. How doth it appear, that God offers any such thing to them; why may not Gods offer be only to the elect, and others no further concerned, than as they are in the company of those to whom such grace is offered? But the Ministers of the Gospel who are Gods Messengers, do offer life to all that will believe: they do so, and God will make it good; where now is the inequality of God's ways? But why is the Gospel at all preached to those who shall have no benefit by it? I answer, What if God please to make use of this as a means the better to restrain the lusts of men, and to keep the world in order, and a temper fit for mutual society. But why are they commanded to repent and believe, that have no power to do either? Had they never a power in Adam? If they had, surely God may require his debt although they be not able to pay. Have they a power to do nothing toward these things? If they would do what in them lay, would God deny his grace? Did ever any soul perish, think you, that did what was within its power in order to its salvation? If there did not, why do men quarrel with God? their destruction is of themselves.  
Use 2. What remaineth then, but that leaving our disputing with God, or quarrelling either with the truths of his word, or motions of his Providence; all men apply themselves to be obedient to the Heavenly Command? The days of ignorance God winked at; but now, saith my Text, God commandeth all men to repent. Supposing an election of grace, and that not of qualities, but of persons. Supposing an eternal Covenant, and that certain, made betwixt the eternal Father, and the Son of his Love for those that shall be saved. Supposing that Christ did not die intentionally for all, but for such only as were fore-ordained of God to eternal life and salvation. Supposing last, that man in his lapsed estate, hath no power to repent or savingly to believe. Yet I shall show you there is encouragement enough for any that will mind their eternal interest to do what in them lies, that they may repent and believe: to that end I beg of you to consider these things.  
1. That God commandeth all men to repent. It was John Baptists work to call to all to Repent, because the Kingdom of God was at hand. It was the Apostles Doctrine, it is our doctrine and the substance of our Preaching: certainly the commands of God are the measures of our duty; and every creature by the law of his creation standeth obliged to obey his Creator. If God commandeth him to do something which he cannot do by his natural power; yet surely he is bound to do what he can do, and then to cry to God to help him where he is at a loss. God commands you all to repent, and to believe; certainly none can pretend but he is under the highest obligation imaginable, to go as far as he can; or else his blood will lie upon his own head, and his own Conscience will fly in his face, and in the great day he will have nothing to say why the sentence of eternal death should not pass upon him.  
2. God hath prepared an object for the faith of every soul that will believe. This is that now, that some keep a mighty stir with, that if Christ hath not died for all, than they have not objectum paratum, not an object prepared for their faith. As if the counsels of God, or Christ's intention in dying were the object of our faith, not the proposition and promise of the Gospel, that is held forth indefinitely: whosoever believeth shall be saved. Now what is that which God requireth of man? But that he should search and try his ways, and acknowledge his offences, and disclaim his own merits and righteousness, and hearing the proclamation of the Gospel; that whosoever believeth shall be saved, that he should lay hold upon the promise. Is not here an object prepared? is not the indefinite propounding of the grace of the Gospel, ground enough to encourage a soul to trust God upon his word?  
3 As thou dost not certainly know that thy name is written in the Book of Life, that Christ hath covenanted and died for thee; so neither dost thou know, nor any one tell thee that thou art not chosen unto life, or that Christ hath not covenanted or died for thee. The Lepers in the famine, which you read the story of 2 Kings 7. they did not know that the Syrians were fled, nor that they should find any victuals amongst them; but this they knew, that if they sat still at the entering in of the gate they should die, and if they entered into the City they should die, vers. 3.4. Now therefore come (say they) let us fall into the host of the Syrians, if they save us alive, we shall live; if they kill us, we shall but die. It was encouragement enough to these poor Lepers, that it was possible they might save their lives by that motion. Esther did not know that the King would hold out the Golden-Scepter to her, if she went in to the King; but she knew that if she did not go in, she and her people would all be cut off, and that in a short time: she ventureth in. Thou knowest that if thou fittest still in thy sinful state, thou shalt perish; if thou goest on from sin to sin, thou shalt certainly perish without hope of mercy. But thou hast heard, that the number of them that God hath chosen unto life, for whom God hath made a Covenant with his Son, and his Son hath died, and satisfied Divine-justice, is a certain definite number, and thou dost not know, that thou art one of that number; but thou dost not know on the other side that thou art none of that number, thou mayst be one for aught thou knowest; there is no law against thee: certainly this is ground and encouragement enough for thee to make the adventure: if God will save thee alive thou shalt live, and that eternally; if thou fittest still, if thou goest on in thy sinful courses, thou shalt certainly die.  
4. Hast thou not as much encouragement, to repent and to believe, as ever any had? Have not thousands and ten thousands of the Saints of God, upon no other encouragement than thou hast, broken off sinful courses and sought the Lord while he might be found; and have they not succeeded and found rest for their souls. Did God yet ever from the beginning of the world, encourage any soul in its first motions by faith, and repentance toward him, by assuring them that their names were written in the Book of Life? Or that Christ did die for them in particular? Is it not encouragement enough to thee, to tell the thou hast as good a ground of hope and encouragement as the three thousand that were converted at St. Peter's Sermon; as any of those servants of God had, of whose conversion thou readest in the Acts of the Apostles: what art thou that thou shouldst look for more?  
5. Consider, That there is no other way for thee to know that thou art elected, and that Christ hath paid a price for thee but by thy turning unto God, and believing in the Lord Jesus Christ. The election of God is in itself sure and certain, but it must be made sure and certain unto us, by our repentance and faith. Did ever any one hear of any soul reaking in its lusts, and going on in its course of sin, ascertained; that God had chosen it unto life, that Christ was the head and surety of a better Covenant for it, or died for it? first our calling; then our election must be made sure, and we must not think to pervert God's order.  
6. What hast thou to do with God's effectual Grace, until thou hast improved his common Grace. There is a common Grace which God denieth to no man, by virtue of which men may read, hear, pray, live a civil life and conversation, leave gross and flagitious courses of sin; why complainest thou of God for not giving thee his special distinguishing grace, enabling thee to exert true spiritual acts, while thou dost not use his common Grace, and do what in thee lies to reform and amend thy ways, and to turn unto God?  
7. Lastly, Though no exercise of common grace, can be meritorious of the special Grace of God; yet I dare assure thee, that God neither ever yet was, nor ever will be wanting in his further grace, unto those souls that have made a due improvement of his common grace, and done what in them lay towards their own salvation. Let us therefore leave our enquiring into the Counsels of God, and disputing questions, which are insignificant to our greatest concerns. Let us leave quarrelling with his truths, and our little foolish and vain endeavours to argue an inconsistency of his Counsels with his Actual Providence; when we have done and said all we can, it will be found that God is consistent to himself, and that his ways are equal, and the iniquity and crookedness is only in our own hearts and ways. We cannot with our spoon comprehend (it may be) the Ocean, the great Ocean of his Wisdom and Counsel. Let us apply ourselves to our own duty, and do what he commandeth us, for which, as you have heard, we have encouragement enough.   

SERMON XXXVII.  Rom. V 20. Where Sin abounded, there Grace did much more abound. 
I Am endeavouring to open to you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hard Chapters in the book of Divine Providence, solving those Phaenomena's, or appearing difficulties, which Atheistical Wits have raised, to make the holy God appear otherwise than he is, his Counsels, Truths, and Works, other than indeed they are. I have already spoken to one, relating to the making and establishing a Covenant of Works with Adam, after the settlement of man's salvation upon the Covenant of Grace. The other relating to the dispensation of Providence, in the exhibition and publication of the Covenant of Grace. I come now to some relating to the Actual Providence of God in the permission of sin and sinners, so much sin, and so many sinners in the world. And for this discourse (as an head to it) I have chosen this text, which in it containeth two great points: The abounding of sin, and the aboundings of grace. The Apostle brings in these words in a magnifying of Christ, whom he had compared with the first Adam: The first Adam brought mankind under sin and guilt. The second brought him under a state of Redemption and Salvation, bringing life and immortality to light. First, the Apostle showeth whence sin came, then whence grace came. Paraeus telleth us, that the Apostle in this part of the Chapter, openeth to us the use of the Law, lest any one upon what he had before said should ask; Wherefore the law was given: he telleth us, That the law entered, that sin might abound; for though the law of itself doth not cause sin, yet by accident it doth; for where there is no law, there is no transgression, and the corruption of man's nature inclineth him the more to what is forbidden him— Nitimur in vetitum: sed hic de actione peccati sermo est quae fit per manifestationem (saith a learned Author upon my Text). The law maketh sin to abound by way of manifestation, as the glass maketh the spots in a man or woman's face to abound, that is, discovereth them that are. P. Martyr reckons five ways, by which the Law contributeth to the aboundings of sin. 1. By forbidding it. 2. By increasing the guilt of it. 3. By assigning the punishment of it. 4. Multiplying it by the variety of the precepts in it. 5. By accusing him, and condemning him for it. Well, But why should the law enter, that sin might abound? hath God then any pleasure or delight in the aboundings of sin? The text telleth you, that God's design was to advance grace; that where sin abounded, grace might much more abound. But my design is not largely, and strictly to handle my text, but only to make use of it, in pursuit of my further design to open to you the difficult things of Actual Providence, which is by all confessed to have an influence upon men's sins; that is, to permit them, and to govern them, the first of these is what I have here to do with. What the Providence of God doth, or doth not in the permission of sin, I have before shown you, and may by and by again speak shortly unto it. The Question is,  
Quest. How it can consist with the holiness of a pure and mighty God, having it in his power to restrain, and hinder sin, yet to permit it, and so much of it in the world? The difficulty of our apprehensions in this matter, ariseth from these things:  
1. That God in his own nature is a most pure and holy being. Who as he hath nothing in him that defileth, so neither can he abide any iniquity. This seemeth to have stumbled the holy Prophet, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously?  
2. There is nothing in the world so contrary unto God as sin is, nothing so repugnant to his nature, nothing so prejudicial to his glory, nothing that he hateth with so perfect an hatred.  
3. That it always was, and is in the power of God to hinder sin; God could have hindered Adam's fall, and all the sin which hath since that been committed in the world. Now these things considered, that yet God should not hinder sin, but suffer men to walk in their own ways, and to fulfil their unbridled lusts, seems at first view of difficult apprehension.  
It hath been so hard a Chapter to some, that they have fancied two Gods, the one to be the Principle of all the good, the other of all the evil that is in the world; they were not able to conceive how a pure and holy God could permit sin. The Operations of Providence about sin, I have heretofore more largely discoursed. Amongst others I have instanced in these two.  
1. He doth permit, and suffer it when he might hinder it.  
2. Providence doth cooperate as to the natural action, though not as to the malice and sinfulness of the action. It is most certain that in him every man lives and moves. The blasphemer, the liar, the profane curser, and swearer could not speak, if the Providence of God did not in the mean time uphold the natural faculties, whose operations are necessary to such actions. Now this is that which sometimes startles our deliberate thoughts; if God indeed be so holy and pure a God, as we have heard he is? if he so hateth and abhorreth sinful actions; and if he be so mighty and powerful a God, why doth not God withdraw that Providence of his, which upholdeth the sinner to the natural action, while he seethe and knoweth which way the lust in the sinner's heart will incline his action? I conceive now my text gives some relief to our disquieted thoughts about this particular. Why did God first suffer the law to enter? That sin might abound, that the offence might abound (saith the Apostle) v. 20. But why should sin abound? why did the Providence of God suffer sin to abound? That grace might much more abound: For, saith the text, where sin abounded, grace did much more abound. That as sin hath reigned unto death, even so grace might reign through righteousness unto eternal life through Jesus Christ. The Apostle is here doubtless speaking with a great respect to the first man's sin, of which he had been speaking in the former verses. Death passed over all men, for that all have sinned: and v. 15. Through the offence of one, many be dead: and so in the following verses you read of one man's sin, one man's offence, one man's disobedience, etc. But yet he is not speaking only of Adam's sin, for he tells you, Many were made sinners, and all have sinned; and he is also speaking of sin as consequent to the law given, which I do not think is to be understood of the law given to Adam, and the Covenant made with him; but of the law given by Moses, and in that latitude I shall discourse this subject, showing you that God in a great deal of wisdom, did first suffer sin to enter into the world, and still suffereth sin to abound in the world. You may take that for the Proposition.  
Prop. The holy and omnipotent God in an infinite wisdom of Providence suffereth sin and sinners to abound in the world, though himself be of purer eyes than to behold iniquity: he hates, and abhorreth every sin, nothing so grieveth and dishonoureth him; yet I say, in infinite wisdom his Providence doth permit it, suffering men to fulfil the lusts of their own hearts, and to walk in their own ways. My business must be to give you some account of the Divine Wisdom in it, and to make God's ways of Providence in this thing to appear unto you equal. It is a true saying of one of the Schoolmen, Plus est bonum, vel numero vel quantitate quod Deus elicit per mala, quam quod destruitur per mala, Al. Al. There is one way or other, either in number or in quantity, more good which God fetcheth out of sin, than is destroyed by sin. We may be confident of this, or God would never suffer it. And indeed the Doctrinal part of my discourse, will be nothing else than a justification of that maxim. I shall therefore this day entertain you with a resolution of this riddle, much like that of Samson, when he had killed the Lion, and eaten of the honey the Bees had made in the carcase, Jud. 14.4. showing you, how out of the eater cometh meat, and out of the strong cometh sweetness: How out of sin, which is the vilest thing in the world, the most opposite and repugnant thing to the glory of God, the glory of God is yet fetched, and that in a proportion to compensate the loss and prejudice to his glory from the sin of the sinner. It is certain which Augustine long since said, and gave as a reason of God's permission of sin; Deus judicavit melius de malis benefacere quam mala esse non permittere: God judged it better to bring good out of sin, than not permit sin to be committed.  
1. In the first place, let me show you how many Attributes of God are glorified by his permission of sin and sinners in the world.  
1. In the first place it is I think well observed by an acute Author, That God in this motion of Providence magnifieth his equity to our humane nature. Equity indeed is but a piece of justice. (But when I come to speak to that Attribute, I shall restrain my discourse to God's Punitive and Vindicative Justice). Our great master, who hath commanded us to give unto our servants that which is just and equal, will much more do it himself; and it is said of God, He shall judge the people with equity, Psal. 98.9. and he took it very ill, when his people said, That his ways were not equal. The equity of God required that he should leave humane nature to its liberty; man was created with a reasonable soul, and the very nature of it had been destroyed, if it had been left under a coaction: and in this the condition of humane nature had been worse than that of sensitive creatures, which freely use their natural faculties, and exercise their natural motions. It is a saying of Aquinas, That it is not the work of Providence in its government of man to destroy its nature, but to heal and save it. God in suffering men to walk in their own ways, doth but leave men to their natural liberty, and thus magnify the Equity of God to humane nature. But this is one of the least.  
2. God by the permission of sin and sinners, and the aboundings of sin in the world, hath infinitely magnified his own goodness. It is the saying of a very ingenious Author, Satis usui sunt scelera, si artem & peritiam divinae beneficentiae provocant; Sin is of use enough to God in the business of his glory, if by it the act and skill of the Divine Goodness and Bounty be made appear to the world; the goodness and mercy of God is that Attribute of his, which above all others he hath made choice of to glorify himself in and by: it is that in which he delighteth, which is above all his works. Now without the permission of sin, yea of the aboundings of sin, it had been impossible that Divine Goodness and Bounty should have been so commended to the world. Let me open this a little.  
1. Christ's coming, and dying for sinners, was the greatest act of love that was ever showed to the children of men. What greater love could the eternal Father show, than to give his Son out of his own bosom, to be a sacrifice for sins: God so loved the world, saith John, 3 Chap. 16. that he gave his only begotten son. Moralists make a question about taking the true measures of the magis and minus of love, whether the greatness of love be to be measured from the affliction, intention, and self-denial, of the party loving, or the benefit redounding to the person beloved; but measure which way you will, it was the greatest love on the Father's side, and the greatest that Christ could show, for greater love than this hath no man showed, John 15. and herein God commends his love towards us, Rom. 5.8. Besides, the inhabitation of the spirit was a benefit of Christ's death, an effect of his purchase. And what greater love could be showed on the part of the Holy Spirit (which is the Spirit of Christ), than for it to come down, and to dwell in the heart of a poor creature; for the person of a believer, to be made the temple of the Holy Ghost, the receptacle of the Spirit of Grace. Now if there had been no sin, no sinners in the world; what room had there been for a Saviour? what needed one to have turned away iniquity from Jacob, to have been wounded for our iniquities, bruised for our transgressions? He died for our sins, saith the Apostle. How could the love of the eternal Father in sending his Son, or the love of the Son, in taking upon him our nature, and dying for us; or the love of the Holy Spirit, in sanctifying us, and renewing us, and dwelling in us, been manifested to the world? If a strong man had not kept the house, what need had there been of a stronger than he to have come and dispossessed him? All the love of the Father, Son, and Holy Ghost magnified in the business of man's Redemption, and the whole Oeconomy of a Gospel-salvation, had been concealed, and not known to the world.  
2. Again, How could the love of God, in the conversion of sinners, in the pardon of their sins, in their justification, the sense they oft have of his love have been manifested to the world? What need were there of any pardon, if no sins were permitted? where were the aboundings of grace in pardoning, if there were no aboundings of sin? What love of God could be seen in the conversion of sinners, if no sinners were permitted in the world? How should God magnify his grace, by saying to any soul, Be of good cheer, thy sins are forgiven thee, if he did not suffer sins to be committed? Thus you see the greatness of Divine Goodness and Mercy, could never have been declared to the world, but for the motions of Providence, in the permission of sins and sinners, yea and of the aboundings of them.  
3. Did not the Actual Providence of God thus permit sin, and much sin in the world; How should the long-suffering and patience of God be magnified in the world? This also is a piece of God's Name, and such a one by which he designeth to make himself glorious: he styleth himself, Exod. 34.6. Gracious, merciful, long-suffering, slow to anger: and Numb. 14.18. The Lord is long-suffering, and full of tender compassion. Now sin and sinners are the objects about which the longsufferance of God is exercised: He endured with much long-suffering (saith the Apostle, Rom. 9.22.) vessels of wrath fitted for destruction. How often do we find this in our own experience? when we hear wretches blaspheming God, and daring Divine Justice, how often are we ready to say (and it is a good reflection), O what a patiented God do we serve! which of us would endure such affronts and defiances, as God endureth every day? The aboundings of sin in the world make the considerate part of the inhabitants of it admire, and adore the long-suffering and patience of God.  
3. The wisdom of God is also wonderfully magnified by God's permission of sin. The Apostle calleth God, the only wise God. None so wise as God is, and the wisdom of God is eminently magnified by his permission of sin. One great business of wisdom, is to make an Election of the best end; but this is not that which I am here speaking to, God hath fixed his end, it is his own glory; and as I have often told you, he can aim at no other end than himself and his own glory. But next to a good Election of an end, wisdom is eminently seen in the choice and conduct of means, in order to a proposed end; but herein is the height of wisdom, to be able to make use of the most unlikely means, and make them to serve our purpose. It is a point I have touched something largely upon in my former discourses upon this Argument, and therefore I shall not here enlarge upon it. To bring a not-being into a being, to make a thing out of nothing, argueth an infinite power; though there be aliquid materiae, something of a matter; yet if there be nihilum subjecti, no aptitude in the matter to produce an effect of that nature: as when God took the rib of a man, and made of it a woman; this argued also an omnipotent infinite power. But yet, methinks, for God to produce his glory out of the aboundings of sin, argueth yet something more, if not of power, yet of wisdom; to make the wrath of men to praise him, and the lies of men to glorify him. O how doth this commend the infinite wisdom of an only wise God Sin, all sin is quite opposite and repugnant to the glory of God: it speaks the great Wisdom of God to bring out his glory from it. Thus God hath glory by accident from the permission and sufferance of sin in the world.  
4. But let me further show how God is further glorified by reason of the aboundings of sin, in the manifestation of his Justice, his Punitive and Vindicative Justice, Rom. 9.22. What if God willing to show his wrath, and to make his power known, endured with much long-suffering, vessels of wrath fitted for destruction: there is a great deal in that verse. 1. The Apostle hinteth us in that text, that we are Clay, and God is our Potter; it was what God had said of old by his Prophet Jeremiah, chap. 18. vers. 6. and Isaiah, chap. 45. vers. 9 and what the Apostle himself had said in the two verses immediately preceding: upon this account it is, that he here calls such as perish, vessels of wrath; Earthen-vessels, with relation to the Potter . 2. Being such Potter's vessels, God had undoubtedly a jus absolutum, an absolute right and dominion over the Sons of men, vers. 21. Hath not the Potter power over the Clay, of the same lump to make one a vessel of honour, another a vessel of dishonour? 3. He showeth, that God doth destinate some to dishonour, not using his absolute right, and prerogative merely, but for just and righteous causes: and he instanceth in three things:  
1. God's will to show his wrath. The wrath of God is nothing else but his just will to punish Violators of his Law. God is willing to show his hatred of sin in the just punishment of it.  
2. God's will to make his power known; that is, in breaking the stubbornness of sinners: thus ver. 17. it is said of Pharaoh, 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: and this God calleth a getting himself glory upon Pharaoh, Exod. 14.17, 18.  
3. The third reason he gives, is, That they are fitted for destruction. Divines start a question from these words, How, or from whom, they are fitted for destruction? Some say of God, as their Potter, others will have it to be from Satan, others from themselves; the different notions may be reconciled. Paraeus telleth us, there are three things to be considered in these vessels of wrath, their nature, their sin, the end: as to their nature, they are not from themselves, nor from Satan, but from God, he is the Maker of all. As to their pravity and natural corruption, that is not from God, but from themselves, and from the Devil; the end is either preximate, that is, their own dishonour, and destruction, or remote, and ultimate, that is, the showing forth the Justice and Power of God. Neither of these (saith that learned Author) is from themselves, for they do not ordain themselves to destruction, nor design the manifestation of the Lords Power and Justice. Thus therefore (saith he) are the vessels of wrath fitted for destruction, according to nature, they are created, and made by no other than by God: as to their sin and corruption, by which they are made children of wrath, guilty of sin, and subject unto wrath; they are made so by Satan, by their own spontaneous fall, and that sin which followed it: as to the ends, they are from God, and according to his eternal Counsel of predestination. And this is the reason, as is not only observed by Paraeus, but by P. Martyr probably, why the Apostle only saith fitted, and not by whom fitted for destruction: that fittedness referring partly to God, partly to themselves (as they are by sin fitted, it is their own act). Now when he speaks of the vessels of mercy, he speaks in the active voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 23. Which he had before prepared unto glory. So that it being the work of the sinner to fit himself for destruction by the multiplying and aboundings of sin, and God glorifying his Justice and Power in breaking and destroying sinners, it is easy to understand how Gods suffering the aboundings of sin, tendeth to the glorifying of his Power, and Vindicative Justice. And thus I have showed how the various Attributes of God are glorified by his permission of sin. But this is but one way by which God hath glory from the permission of sin.  
2. He hath glory from it, from those exercises of grace which are occasioned by it, from his own people; and these are more internal, or more external; for such as are more internal, repentance, faith, humility, several other graces have either their Original motions from this Providence, or are greatly advantaged in their exercise by it.  
1. For repentance, that is considerable either in the inward affection, or more external act. As to the former, if no sin were permitted, how could there be any humiliation for sin, any godly shame, or sorrow, any bleeding or brokenness of heart in the sense of sin? Were not sin permitted, there could be no repentance, no godly sorrow for sin, etc.  
2. God hath a great deal of glory, by men's believing on the Lord Jesus Christ. It is a great piece of the Will of God, that men should believe on him whom God hath sent, and God is glorified by our doing his Will. It were a large Theme to discourse to you how variously God is glorified by men's receiving of the Lord Jesus Christ, and believing in him. But God had had none of this glory if there had been no permission of sin in the world: what is it to believe in the Lord Jesus Christ, but to accept of him as our Saviour, to expect Salvation from free grace, through the merits of Christ, and to depend upon him for it? Now should God permit no sin there would be no need of a Saviour, no occasion for a redeemer, no need of going out of ourselves, relinquishing all confidences in the flesh, and in ourselves. Believing in Christ as our redeemer and Saviour supposeth sin making us lost undone Creatures to stand in need of such a Salvation.  
3. Again, Humility is another habit of grace, in the exercise of which God is glorified: it is one of those things which God by his Prophet telleth us that he requires of man, to walk humbly with his God; nothing more contributes to this, than a Child of God's continual walking in a view of his own past, and renewing Sins. Thus far even the best of God's people are beholden to their sins, they make them walk more softly, and to have more humble and mean opinions of themselves, and to be more low in their own eyes, neither exalting themselves against God, nor censoriously, and rashly judging their brethren, and the more or less that any Christian looks at home, and considereth himself, and his own ways, the more or less he walks humbly towards God, and charitably towards his brethren.  
4. Finally in the 2 Cor. 7.11. You shall find a whole choir of graces, all singing forth the praises of God, and all occasioned by sin. The Corinthians had offended in the business of the incestuous person, the Apostle in his former Epistle had brought them to a sense of their sin, and to a godly sorrow for it. Now (saith he) this selfsame thing, that you sorrowed after a godly sort, what carefulness it wrought in you? Yea what clearing of yourselves? Yea what indignation, what fear, what vehement desire, yea what zeal, what revenge: these now are all exercises of grace, which bring glory to God; if God should not sometimes suffer his own people to fall, all the revenue of his glory from these exercises would be lost.  
5. Again, hath God any glory from any more external Acts of Worship and Homage, which we perform unto him; from our Prayers, Praises, from our hearing his word, receiving the Sacrament? Prayer is made up of Confession of Sin, and Supplications for pardon of Sin, and strength against Sin. Confession of Sin gives glory to God, my Son (saith Joshuah to Achan) confess and give glory to God. Supplication for good things gives God glory as it owns him to be the Fountain of all good, and our whole dependence to be upon him. It is true, had Sin never entered into the World, our daily dependence upon God, would have evinced Prayer to have been our daily, and a natural homage, which derived, inferior beings do owe unto the first being. But there would have been no need of Prayer, either for the pardon of Sin, or for strength against Sin. For Praise, that also is a piece of Homage, which Adam would have owed unto God if he had stood in his first integrity, and state of Innocency; and the Angels of God who never fell are continually occupied in singing the praises of God. But the praises of God both by his Saints upon the Earth, and by his glorified Saints, are highly advantaged, by the forgiveness of their Sins, and their having their garments washed in the blood of the Lamb. Now if no sin were committed in the World, none would be remitted and forgiven, and all the glory which the God of Heaven hath from his Saints on Earth, or in Heaven for the free forgiveness of their Sins, would have been lost. Certainly the fall of the evil Angels advantages the praises of the elect Angel, it being doubtless a piece of their song to bless God, who suffered not them to fall as the infernal Spirits did: and indeed this needeth no further evidence than what it hath from every gracious Soul, that hath tasted any thing of the love of God in pardoning mercies. I appeal to any such Soul, to what a pitch it raiseth his Soul in the thoughts of God, and the admirings of his Divine love and grace. Psal. 103.1, 2, 3. Bless the Lord, O my Soul (saith David) and all that is within me bless his holy name: Bless the Lord, O my Soul, and forget not all his benefits, who forgiveth all thine iniquities, and healeth all thy diseases. Thus I have showed you a second way by which God gets himself glory from Sin, the permission of Sin in the World.  
3. Holiness and Piety are advantaged by Sin, Sin is a foil to holiness. Pulchriora apparent bona ex malorum deformitate. As the dark shadows are advantages to the Picture, and the wanton thinks at least that her black Patches are advantages to her beauty; so are the Sins and Debaucheries which God permitteth in the world advantages to holiness. The beautiful and well-proportioned works of Nature are the more beautiful for the Monsters, that it erreth in. Sin is but (monstrum morum) a monster in men's manners. I am persuaded that in the very times wherein we live God hath made use of the prodigious intemperance, lust and luxury, Atheism and foolish superstitious vanities of some, to make true Religion, Godliness, and Virtue, appear more lovely unto thousands than before they did.  
Lastly, From what is said abundantly appears, that it is not without infinite wisdom that the Lord though he be pleased to manifest the riches of grace upon some, to change their hearts, and to turn them from the wickedness of their ways, plucking them as brands out of the fire; yet suffers multitudes to walk in their own ways, till they drop into that Pit from which there is no Redemption for ever. We may all of us be assured, that the wise God consulteth his own glory in this. In the same Text, Pro. 16.4. Where he tells us that he hath made the wicked for the day of evil, he saith in the former part, that he hath made all things for himself. Though we be not able to see the particular reason of many dispensations of God, yet we ought to presume they are not done without excellent Counsel, admirable reason, incomprehensible wisdom; yea and infinite love toward those that shall be saved. I shall close this discourse with an excellent saying of one of the Ancients. If (saith he) an ignorant person goeth into a Smith's shop, what matters it if he doth not knowof what particular use the slayeth, the Anvil and other utensils are, yet it is enough if the workman knoweth and can make use of every utensil in its season: what if we do not know, if we cannot comprehend, of what use some particular sinful actions of men should be for the glory of God; it is enough for us that God knoweth, the vilest action that was ever done in the World, the crucifying of the Lord Jesus Christ, was of the greatest use for the manifestation of the glory of God.  
Now after this discourse of the reasonableness of Divine Providence, in permitting Sin, for the further manifestation of the glory of God, and the acquisition of glory to his sacred name, etc. It may seem an idle question, why the Lord suffereth so many sinners, so as his own number is but a little flock in comparison of those Herds; for sin being a quality must inhere in some Subject, and if there were no sinners tolerated there could be no sin: but yet let me a little further enlarge upon this Argument.  
1. God suffereth so many sinners, that some of them might be made Saints: by Nature there is none righteous, no not one, all are Children of wrath, one as well as another, all that are implanted into Christ, were natural branches of the wild Olive; they are made otherwise by an engraffing, and implantation into the Lord Jesus Christ. (It is the Metaphor which the Apostle useth, Rom. 11. v. 17, 19) Those, all those whom the Lord quickeneth, were at first dead in trespasses and sins. It is the saying of a very ingenious Author, Non est sterilis Deo patientia sua, ut saltem fatigatione taedeat peccatores voluptatum. God's patience, saith he, with sinners is not barren, if it were only for this, that God by suffering sinners, many sinners, doth at last tire, and weary some out of their delight and pleasure in their lusts: thou that sayest, why doth a pure, and holy God endure so many vessels of wrath fitted for destruction, do but remember that thou thyself wert once a Child of wrath, thou wert once a person fitted, both by Original sin, and by many actual sins for destruction; God suffered thee to go on a long time in thy own ways, that he might weary thee of thine own ways, and bring thee home unto himself; why may not God do so by many others? They are yet as wild Asses, but why may not they also have a month in which God may take them? The Children by adoption are picked out of the Children of wrath. Reservat Deus injustos misericordiae, per inducias justitiae. God by the truce of his justice, (as Nierembergius phraseth it) that is, by forbearing the execution of his punitive, and vindicative Justice, reserveth unrighteous persons for mercy. This is one end doubtless of Gods enduring so many sinners in the World, that he might bring some of them, even so many as he hath chosen unto life, to obtain eternal Salvation. But yet some will say why doth God permit such as he knows his long suffering, and patience will never lead to repentance, let me a little answer thy curiosity in this, and show thee, that even in this the Lords ways are equal and his wisdom infinite.  
2. Whether they well repent, and turn or no, it is but reasonable that that God, who hath sworn by his life that be desires not the death of a sinner, but had rather that he should turn from his wickedness and live, should give them a time to repent; and how should this be, if God should not bear with them, and give them a space of life? If they never were suffered to think a thought, how should their own thoughts another day accuse them? It is an aggravation of judgement against sinners, That God gives them a space of repentance, and they do not repent. How should God condemn them for their filthy speeches, their hard speeches, their Oaths and Blasphemies, if God should not suffer them to vent these things? How should they repent if they had no time to repent? If they will abuse the patience of God, and after the hardness and impenitency of their heart's treasure up wrath against the day of wrath, their blood is upon their own heads, God is vindicated in his Justice.  
3. The permission of sinners in the world seemeth reasonable, that if they will not be made better, others may be made good by God's patience toward them, and forbearance of them. If there were none of these Briars and Thorns in the world, how could God teach his people by them? Indeed this is one of God's great ends in the permission of sinners. But let me open this a little in two or three particulars.  
1. God by the exemplary punishment of them for their sins ofttimes turns others from their sins. It is true, God doth not make all prodigious sinners examples of his judgement in this life; but some he doth, and by it makes others to fear and tremble, and to avoid those Rocks upon which their Souls split. If I remember right it is reported of Waldus, the Father of the Waldenses, that he was converted by the sudden death of one of his companions: I know that examples of judgements are not Gods ordinary means of conversion, nay they are rare instances of converts that are made that way, especially where the word is ordinarily preached. When Dives in the gospel fancied, that if one were sent to his brethren from the dead they would believe, and avoid those flames, he was told by Abraham, they had Moses and the Prophets, and if upon the reading and hearing of them they would not believe, if one should go from the dead they would not believe. Those that harden their hearts under the word, are ordinarily judicially hardened against judgements, or other means that to the eye of reason seem probable means to change their hearts, but are not under a Divine institution for that end, as the word of God is. But yet to some they are so far sanctified; God sometimes goeth out of his ordinary road. Besides, though such examples of judgement seldom prove sole, and principal causes or means; yet they often prove partial causes, and social means, and together with the word conduce much to such a blessed end. I have known one myself that hath owned the ringing of Bells, giving notice of persons that he knew, who probably died in their sins, as a great means to awaken him to a consideration of his ways and a change of heart and life, whiles his Soul reflected upon the sound, and he said to himself what should become of me, if this Bell now rang for me; if my Soul (as this poor wretched creatures Soul) were now before the Judgement seat of Jesus Christ. Princes the time they go to School use to have their Vmbraes, some other person (I forget it may be the name they use to give them,) that they may be corrected for them, and their Prince by their correction might learn to take heed of errors. The elect of God, those whom he hath foreordained to eternal life, they cannot die in their sins, but God suffers some vile and wicked neighbours they have to perish in their reaking lusts, and maketh this a means to awaken them, to consider what sin will at last bring them to.  
2. God defameth sin, by a plenty of sinners. It is one of the idle pretences men in this age have for their filthy stageplays, that sin is there discredited by the representation of it; and showing the Spectators how ill it becomes men to be debauched: the truth is, virtue, and sobriety is discredited there (for in the debauchery of them our age hath exceeded all Heathens.) But for those that will see the vileness and ugliness of sin, they need not see it in a play in effigy: they may see it more livelily in the converse of their neighbours, and I doubt not but much sin is restrained in the world, by the much sin that is committed in the world: the reeling of the drunkard from one side of the street to another, defameth drunkenness, and the indecent immoralities of others both in their words, and actions, make sin more abominable to many considerate Souls; as they say the fire is hotter in winter by the Antiperistasis of the cold, so the heat of love to God and zeal for him is advantaged by the excess of hatred to God, and his ways which they see in others.  
3. There is yet a third way by which the sinners of the world do good to the Saints, and that is, augendo fidem, & ampliando patientiam, increasing their faith and patience: every sinner is a grieving thorn, and a pricking briar to the house of Israel, and by these briers and thorns God teacheth them (as it is said that Gideon taught the men of succoth.) It was the saying of an ancient writer, Nullus bonorum habet inimicum nisi malum, qui ideo esse permittitur ut vel ipse corrigatur, vel per ipsum malus exerceatur; that is, no good man hath any enemy, but a wicked man, whom God doth therefore permit that either himself may be amended, or the good man may by him be exercised. Thou that wonder'st why God permits so many sinners in the world, wonder why there are so many rods, and ferulars for Children, why there are so many whipping-posts and racks, so many bride wells, etc. Assyria is the rod of God's anger, Isa. 10. God hath many Children, and his Children will have their wanton vagaries, and extravagances, and must be brought through the world to Heaven, under the discipline of persecutions, and many afflictions; wicked and profane men in the world are God's gaolers, and bridewell men, that keep his houses of correction; when his servants are wanton and offend him, he sends them to these gaolers, he turns them over unto wicked men. It was David's curse of his enemies, Psal. 109.6. Set thou a wicked man over him, and let Satan stand at his right hand. God when his people offend him, sometimes sends them to the Extortioner, to catch all that they have: Sometimes to a barbarous Soldier, to spoil all their labour; sometimes to a persecutor, to rifle their houses, and plunder their pleasant things, to lay them up in gaoles, etc. And thus a multitude of sinners is necessary to God's government of the world.  
But yet (for we are very apt to dispute with God) how is it that the providence of God suffers such an excess of riot, such a world of iniquity in the world; if some sin be suffered, if some sinners must be endured in the world, yet why so much sin? Though an easy, and manifold answer might be easily drawn up to this from my former discourse, yet let me add 3 or 4 things.  
1. Dost thou that speakest thus, consider what a dependency there is of one sin upon another, and what an use God maketh of one sin to punish another? Let me a little discourse each of these. The moralist saith, Virtutes sunt concatenatae; Divines say as much of the graces of the Spirit of God, they have a causative virtue, and influence upon one another, patience worketh experience, experience hope. The Apostle tells us, faith worketh by love, it is indeed productive both of love and hope, etc. It is also true that Vitia sunt concatenata, vices and sinful habits are also linked together, and are productive one of another. Lust conceiveth and brings forth, and sin finisheth and then bringeth forth death. And, as it is observed in nature, the most noxious Creatures are most fruitful, and teeming; so vice and sin is a most fruitful teeming mother, one sin bringeth forth a multitude of sin. Drunkenness is the ordinary mother, of whoredom, filthy, and profane discourse, quarrelings and contentions. Who hath contentions? who hath babbling? (saith Solomon, in Pro. 23.29.) They that tarry long at the wine, they that go to seek for mixed wine. 2. Again, God in his providence maketh use of sin to punish sin. But the equity of God in that motion of his providence, God willing I shall hereafter more fully discourse.  
2. To quiet your thoughts upon this permission of Divine Providence, I shall offer to your consideration what Nierembergius, an acute Author, (though a Papist) saith upon this argument, That the quantity of sin which God permitteth in the world, is nothing to what he bindreth in it. What a Brothel house of uncleanness, what a Field of blood and oppression? What an universal Ale house would the world be, were it not for the restrainings of Divine Grace? what but this hindereth, that every man is not a Cain unto his Brother, a Judas to his Master, that every one is not an Heliogabalus for lust and luxury, as much a monster of cruelty as Nero? The child of God jealous for the glory of God, is often stumbled to see so much sin in the world; whereas he should rather be taken up with the admiration of Divine Goodness, that there is no more prodigious wickedness committed in it. Gratulor (saith the  ingenious Author) compendium peccandi, supremae illi bonitati fontanae & miserationi quâ tantus malorum ardor extinguitur. Would you blame a man, who seeing your House all on fire, should quench that fire, and only leave some straw burning in the Yard. The whole world lieth in wickedness, there is a great depth of lust and sin in all our hearts by nature. God so ordereth it in his Providence, that though he thinks fit to leave some lust burning, yet he smothereth and restraineth the far greater part. He suffereth not the thousandth part of that blasphemy, that uncleanness, that drunkenness, that oppression, fraud, cruelty and injustice which would be in the world, if he took off his hand of restraint from men's spirits. What he doth suffer, his infinite wisdom knows how to make an advantageous use of, for the glory of his great name.  
3. Consider that the time of sinning beareth no proportion to that time, that the Creation shall be without sin. The world hath lasted five or six thousand years; (Chronologers differ in their calculations) how long it shall last none can tell: many have guessed and already find they have been mistaken. But suppose (which is not very probable) that it should last five, six, ten thousand more: this indeed is a long time for the Devil (who is the god of this world) to reign, and have a kingdom in, and a world of sin hath been committed, and is committed daily in the world, and doubtless will yet be committed, before God puts a period to the world, and to sinning-time: but if it were twice ten thousand years, what is that to eternity, that eternity that shall be consequent to the day of Judgement, when there shall not be a sin committed, nor a sinner seen? The wicked, and all they, who forget God, shall be turned into Hell. There shall not be the black patch of a sin in the beautiful face of the new heavens and new earth, wherein dwelleth righteousness; when that blessed time comes, it shall be all spent in praises and Hallelujahs. Stumble not then at God's Providence in permitting some sin in the world, who hath made so good a provision for his own glory unto a long eternity; which also shall then be advantaged by the much sin suffered in the world. For those who have much forgiven them, will love much here, and praise God much, both here and hereafter: the high praises of God in the mouths of glorified saints, are doubtless elevated by the high and much sin which they were guilty of in the world. You read Rev. 7. of many thousands of Gods sealed one's which John saw, and vers. 9, 10. A great number which no man could count of all Nations, and kindred, and people, and tongues, that stood before the Throne, and before the Lamb; clothed with white robes, and palms in their hands; who cried with a loud voice, salvation to our God, who sitteth upon the Throne, and to the lamb: and again, vers. 12. Amen, blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be given unto our God, for ever and ever. Now St. John desiring to know who these were, had this answer. These are they who are come out of great tribulation, and have washed their robes, and made them white in the blood of the lamb: therefore are they before the Throne of God, and serve him day and night in his Temple. Had they not been defiled with sin, they needed not have washed their robes in the blood of the Lamb; and having their robes so washed, they are elevated in the praises of God.  
4. Finally, We may, as I said before, be assured that God would not suffer so much sin in the world, If much sin did not tend much to the glory of God at last. Here may be applied all that I said before in the former part of my discourse on this Argument: showing you how the aboundings of sin, conduce to the aboundings of grace.  
1. That grace wherein man is merely passive and recipient, aboundeth by the aboundings of sin. The Apostle telleth us, that love covereth a multitude of faults: the more faults be covered, the greater love is discovered; God magnifieth grace in abundantly pardoning; and there could not be abundant pardoning, if there were not abounding sin; a multitude of mercies could not be magnified, but upon a multitude of Sin. The breadth of the robes of Christ's righteousness could never have been seen but for the extension of our nakedness; it is the height, and depth, and length, and breadth of Sin, which maketh all Saints to comprehend what is the length, and breadth, and depth, and height, and to know the love of Christ, which passeth knowledge, that we might be filled with all the fullness of God, Eph. 3.17, 18.  
2. That grace in the exercise of which we are active, is also advantaged by the much Sin which God permitteth. Our Saviour telleth us, Luke 7. those who have much forgiven will love much, and those to whom little is forgiven will love but little. It wonderfully aggravates pardoning mercy in the sense of a gracious heart, to think how many are grinding at the same Mill of sin, that he was formerly employed in, and that he should be taken, and they left: again, we should never fight the good fight so well to the glory of God, if we had not many enemies to fight with. But I have enlarged far enough in the Doctrinal part of this discourse, showing you the reasonableness of this motion of Divine providence in the sufferance of sin and sinners, so much sin and so many sinners; notwithstanding the opposition that sin hath to the honour and glory of God, and to the purity and holiness of the Divine being: nothing remains as to this discourse, but to consider how this may be useful to us.  
Use 1. In the first place, Let me appeal now to the reason of every one that hears me, whether God in the sufferance of Sin and sinners, doth not act consonantly to the wisdom of the Divine being. It is nothing but our ignorance, and inconsiderateness, that can be any temptation to us to have any derogatory thoughts of God, for these motions of his providence; God doth all his own works in infinite wisdom; and it is in infinite wisdom, that he suffereth sinful men to walk in their own ways. What though he be an holy God? This will indeed conclude, that himself cannot be tempted, and that he tempteth no man, but it will not argue that he may not suffer any one to be tempted, that is, as the Apostle James expoundeth it, drawn away by his own lusts, and enticed. What though he hath a power to put a period to sin every moment, yet certainly God is not obliged to do all that he can do, but his power (as ours also is) is governed as to the exercise of it by his will. What though sin dishonoureth God, and impeacheth his glory, he knoweth how to vindicate himself, and to recompense himself as to his glory, and that many ways, from the sins of men. True it is, that it is from the lusts and wickedness of sinners hearts that so much sin is committed in the world, yet it is also from the sufferance and permission of Divine Providence. God being directed by his own infinite wisdom to govern the world in this method, and thus to make a difference betwixt Earth and Heaven; so to order it, that hereby the vessels of wrath may be fitted for destruction, and his chosen one's by many tribulations occasioned generally from the sins, and sinners suffered in the world, may be prepared for the Kingdom of God. O the height and depth of Divine wisdom? How unsearchable are Divine judgements, how are the ways of God past our finding out?  
Use 2. But (in the second place) let every one take heed of taking any occasion from this discourse, to give himself a liberty to sin. This is the Apostles reflection upon this, he foresaw the ill conclusion which corrupt hearts, would draw from these premises; therefore adds, Rom. 6.1. What shall we say then? Shall we continue in sin that grace may abound? God forbidden: he makes it his business in that Chapter to show that no gracious justified Soul can do so. How (saith he) can they that are dead to sin live any longer therein? So again, Rom. 3. v. 7▪ He foresaw that some would say, if the truth of God hath more abounded through my lie, why then am I judged as a sinner? Such thoughts are ready to rise up in our hearts, why am I blamed for sinning if God hath glory from my Sns? Or why should I be judged as a sinner, if the aboundings of sin, advantage, and make way for the aboundings of grace? Surely God ●hen cannot so severely revenge himself upon me for sin. To restrain such wild thoughts, as these from entering, or prevailing in any of your Souls, let me offer some few things to your consideration.  
1. Consider first, if any good come by sin, to the particular soul that sinneth, it must be from the abounding of gra●e. Sin doth not of itself, or from any particular affection or disposition in it, do any soul good; God indeed sometimes turns it for good, so that a soul may say, it is good for me, that God suffered me to fall into such a sin. Sin in its own nature tendeth to nothing, but the ruin and eternal destruction of a Soul: it must be from the aboundings of grace, if any good come to the soul from sin; the aboundings of Divine grace in the free pardon, and forgiveness of sin; or the aboundings of grace in the infusion of gracious habits, by which the soul is made more , more humble in the sense of sin, more watchful against it for the time to come, and careful to avoid all temptations to it. The wages of sin is death, and the work of sin tendeth to death, to debauch, and to debase a soul. If a sinner getteth to eternal Life, it is through the gift of God; if by reason of his former sinfulness, he now loves God more, and be more zealous for God, and more afraid to offend God, all this is of grace, and grace is free. Now reason teacheth every man, not wilfully to run upon his own ruin, in hope that he shall experience the kindness of a friend in such a ruined estate. Who will hang himself, that his friend may show him kindness to cut the halter? or commit Treason against his Prince, to give him occasion to pardon him? We use to account it no prudence to lie at the mercy of another, either as to our lives, estates, or reputations. Who will give away his estate, that the charity of his friends may appear in relieving him? The mercies of God are indeed beyond the mercies of men; but as infinite as they are, presumptuous sinners have no reason to lean upon them. Oh, consider sinner, that it must be through grace, if thou ere be saved. And though where sin hath abounded, God sometimes doth make grace to abound; yet it is not thy wisdom to sin that grace may abound.  
1. Because Grace, pardoning grace, doth not abound towards all in whom the aboundings of sin are found: grace aboundeth but to some that have sinned. How knowest thou (seeing grace is nothing else but love acting freely) that it shall abound towards thee? If it doth not, thou perishest for ever: that it shall, thou dost not know. Thousands sin, towards whom grace never aboundeth in the pardon of their sins.  
2. Because presumptuous sinning, is as great a block as it is possible for thee to lay in the way of Divine grace. The soul that doth aught presumptuously, the same reproacheth the Lord, and hath broken his commandment, that soul shall be cut off from his people: because he hath despised the word of the Lord, and hath broken his commandment; that soul shall be utterly cut off, his iniquity shall be upon him, Numb. 15.30. Now what soul can possibly sin presumptuously, if he doth not, who saith in his heart, I will sin that grace may abound?  
Cons. 2. Secondly, Consider, duty is never to be measured by the event of our actions, but by the rule of our actions. If thou sinnest thou breakest the Law of the Lord, thou violatest his commandment, and despisest his word. Sin in itself is an inordinate action, and therefore to be avoided; though the Providence of God ordereth these actions very often, both to his own glory, and for the particular good of sinners: we are to measure our actions by the Divine rule, and by that to square them, not from the event of them which Divine Grace and Power maketh. Certainly, thou wilt say that Judas, and Pontius Pilate, and Herod, and the rest of those who were in a confederacy against the life of Christ, were all exceeding guilty before God, and will, some of them, in the great day, most righteously be turned into Hell, for crucifying him who was the Lord of life; though God used their action, as a means to procure the expiation, and atonement of the World: thousands shall be saved by the effusion of that blood, for the spilling of which yet they will be damned. What though God will suffer sin to abound, that his Grace may much more abound; yet this is no licence for thee to suffer sin to abound, thou art to guide thy action by the Divine rule. God governeth his by his own infinite Wisdom, God makes the best of thy bad market; but yet it is thy concern to make the best market thou canst, both for thy own soul, and for the glory of God.  
Cons. 3. Thirdly. What if God may get himself glory, and may get himself glory from people's sins; yet this glory, 1. May be from others, not from thee. 2. It may be only a glory gotten upon thee. 1. I say, first, possibly the glory which God will get from thy sins, shall be from others, not from thyself. Many times, the sin which maketh the sinner worse, subjecting him to the wrath and vengeance of God, debauching and defiling his soul, makes others better; so God hath a glory from his sin. The persecutor tries the faith and patience of the Saints, and is a means to help them to the Kingdom of Heaven, and so God hath glory from his sin; but it is from others, not from the sinner; he in the mean time damneth, and destroyeth his own soul. 2. Possibly God will get himself glory upon thee, upon occasion of thy sin, as he said, I will get me honour upon Pharaoh: That was by breaking him in pieces, by destroying both him and his Army in the Red Sea. This is small encouragement to thee to go on in sinning, because God will get glory from thy sins; thou canst not assure thyself, that he will get himself the glory of his pardoning, or sanctifying grace from them.  
4. Wilt thou say, But if I may bring glory to God, I ought to do it, though it be by my damnation? Consider, That no man can in any sincerity, pretend to the willing of the glory of God by sinning. The Reason is, because sin is directly opposite to God's Glory. What sense is it to will the glory of God by dishonouring him? Sin is a thing, which of its own nature dishonoureth and reproacheth God. Canst thou pretend to design the honour and glory of God, by doing that which is directly contrary to it? It is a question, whether our reasonable natures will suffer us to will the glory of God in our own damnation? but it is impossible, that any should sincerely wish the glory of God, and pursue this wish by wilful and presumptuous sinning.  
Object. But still will the poor creature say, Why am I judged as a sinner? What reason hath God to condemn me for my sins, if he getteth glory by them?  
Sol. 1. I answer, Because the judgement of God is a righteous judgement, he proceedeth against men according to their actions, and the merit of them, not according to the event of their actions, wisely ordered, besides, and beyond their natural tendency to the glory of his own holy name: That the sinners works issue in the glory of God, is God's work, not theirs; and they can therefore expect no reward upon that account. Besides, the eventual necessity which the Providence of God puts upon things, doth by no means justify the obliquity of the actions. Our Saviour tells us, it must needs be, that offences come; but woe be to those by whom they come. It must needs be that sin should be committed in the World: God hath determined to permit them, men's lusts hurry them into the commission of them; God's Providence must fetch him a great deal of glory from them; but yet, woe be to the sinner, without a timely repentance.  
Use. 3. In the last place, Doth God in infinite Wisdom (as you have heard) permit sin in the World, and that for the end that I have showed you, that he might be glorified? Let us then make it our business, to make such uses of the sin that we see in the world, and the sins ourselves have committed in the world, as by occasion of them God may be more glorified by us. If you ask me how this may be, it may easily be gathered from my preceding discourse; but yet for the sake of those who are of meaner capacity, let me in this branch of Application recapitulate a little, 1. For the sins of others which we see permitted in the World.  
1. Let us be quickened upon the view of them to adore the patience, and long-suffering of God. Dost thou hear a wretch curse and blaspheme, and profane the great and dreadful name of God, and defy the God of Heaven, challenging his own damnation? and dost thou see God suffering him to live from year to year, and to go on in this course? Dost thou see another in the height of rage against the people of God, endeavouring if it were possible to root out all Religion, and daily devouring those that are more righteous than himself? Let it help thee to recognize the patience of God, do thou upon occasion of others profaneness and blasphemy, give God the glory of his patience. Let it make thee many a time reflect and say, O what a patiented God is the God in whom I trust! he seethe these vile wretches, he could as easily crush them, as I with my foot can crush a worm; yet he spareth them, and with much long suffering, endures the vessels of wrath fitted for Hell.  
2. Let the view of the sins of others which thou seest God permitting for his own wise ends, make thee adore the wisdom of God. Thou art posed to think what glory God can procure to himself, from the profaneness and blasphemy of wicked men; but God will certainly do it, and would never suffer their profaneness, if he did not know how to do it. O! the infinite wisdom of God, that can make the wrath of man to praise him! Let thy heart be affected with that meditation.  
3. Again, Dost thou see the world of sin that abounds, dost thou hear of prodigious lusts, blasphemies, cruelties, etc. which make thy soul tremble? Let God upon this occasion, have the glory of his free-mercy and grace towards thy soul. Bless God that he hath given thee another spirit. Say, Lord, why was not I as one of these? I had the same seed of sin in me, my heart was as full of original lust and corruption as theirs? Oh! what reason have I to adore the free grace of God, that I am not as this beastly drunkard, as this unclean wretch, as this monstrous blasphemer! If it had not been for free and rich grace, I had been as bad as they: It is that which made me to differ.  
2. But let God have glory from us upon the occasion of his so long suffering us to walk in our own ways. Now that may be many ways, let me a little particularly direct here also.  
1. Let it make thee live in a daily admiration of freegrace, both in pardoning thy former guilt, and in renewing, and changing thy heart. This, this is a work not for a rapture, not for an hour, or a day; but for eternity. It will doubtless be a great piece of our work when we come to Heaven, to cry salvation to our God and to the Lamb. Blessing, and glory, and honour, and wisdom, and thanksgiving be to the Lord for ever and ever. It should be much of our work upon the earth, if we have either obtained the sense of the pardon of our sins, or a good hope through grace: you shall find St. Paul beginning most of his Epistles with such a blessing of God. O you redeemed of the Lord, you that are come out of a state of deep guilt, you can never think, nor speak enough, what God hath done for your souls. It is a great work of God, and he doth his great works, that they may be had in remembrance. Let God have some glory from thee, for pardoning those sins by which he hath been much dishonoured by thee; and as for his pardoning, so for his sanctifying grace. Admire God, bless God upon the view of thy former hard heart, profane and unclean spirit; say, Ah Lord! that ever such an Ethiopian as I was, should through grace change my skin, that ever such a rebellious spirit should be made obedient, such a profane wretch should ever have an heart toward Heaven; that ever one that loved his lusts so well as I have done, should be taught of God to love him, and fear him, and delight in him! that a Saul should be amongst the Prophets! a Paul a persecutor, a blasphemer should be amongst the Apostles! a Mary Magdalen should wash her Lords feet, and be so humbled, as to wipe them with the hairs of her head! the offering up of these praises glorifieth God.  
2. Let thy former sins make thee more abundant in penitential tears, and in confessions of thy sin unto God. God delighteth to hear a soul acknowledge its iniquities, and take shame to itself. Let thy reflection upon thy former ways, make thee with Peter to weep bitterly, make thee go alone, and confess thy sins unto him that hath forgiven them; the more vile thou makest and ownest thyself, the more thou glorifiest God, as a God of free grace, and infinite mercy.  
3. Let thy former sins engage thee to love God more. Hath much been forgiven thee, O love much: Say with thyself, O, I can never love God enough, I can never do enough for him. I that have done so much against him, I that have been so profane, so vile, that have spent my youth and strength in the service of my base lusts and pleasures, and am yet received to mercy at last; What shall I render unto the Lord? Let my burning love to God, and whatsoever beareth his image and superscription, make some amends for my burning lusts, which had consumed my poor soul, if God had not mercifully quenched them.  
4. Let thy former sins, and thy reflections upon them, make thee to walk softly, and humbly, with God all the days of thy life. Dost thou find thy heart at any time begin to swell in an high opinion of thyself? Say, my soul, What hath a sinner to be proud on? what hast thou that hast been so filthy, so polluted to glory in? High thoughts become not one that hath been so dirty, so polluted, and unclean as thou hast been.  
5. Let your reflections upon your sins, bring forth that brood of graces which the Apostle mentioneth, 2 Cor. 7.11, Indignation, carefulness, fear, vehement desires, revenge; Indignation at yourselves for your former errors. Anger never hath a truer object, than when it is exercised upon ourselves for our miscarriages. Revenge, a revenge upon ourselves, this doubtless lieth much in acts of mortification, and self denial; men's denying themselves in the lawful use of the liberty of those things which they had before smfully abused. Fear, a fear of again falling into such remptations, as they had before been overcome with. A Care in looking to your ways, and vehement desires in all things to please God, and to walk more perfectly before him.  
6. Finally, You shall make an improvement of your sins, if your reflections upon your former sins, both of omission and commission, shall engage you to more frequent acts of homage to him, to be more in prayer, in praise, in hearing, etc. Thus it was with St. Paul, he reflected upon himself, as not meet to be called an Apostle, because he had persecuted the Church of Christ. But (saith he) by the grace of God I am that I am, and his grace bestowed on me was not in vain, but I laboured more abundantly, 1 Cor. 15.9, 10.   

SERMON XXXVIII.  Job V. 6, 7. Although affliction cometh not out of the dust, neither doth trouble spring out of the ground: yet man is born unto trouble, as the sparks fly upward. 
THe words which I have read to you, are the words of Eliphaz, the Temanite, unto his friend Job, who Chap. 3. had made so bitter a complaint of his afflictions: whether he had this title from his Ancestors, as some think, Gen. 36.11. where we read of one Eliphaz (a descendent from Esau, who begat Teman), or from his Country (which I take to be most probable); for we read Jer. 49.7. concerning Edom, thus saith the Lord of Hosts, Is wisdom no more in Teman? Teman was certainly a City in the dominion of Edom, famous both for wise and valiant men, as you may learn from vers. 8. of the Prophecy of Obadiah; Shall I not in that day (saith the Lord) even destroy the wisemen out of Edom, and understanding out of the Mount of Esau, and thy mighty men, O Teman, shall be dismayed: It is not much material. This Eliphaz in probability was an Edomite, an inhabitant of Teman, a friend of Job, who by appointment was come with the two others to visit Job, upon the report of his great affliction: he began his discourse in the former Chapter, and continueth it in this. I shall not concern myself in the other part of Eliphaz his discourse, in the Verses which I have read to you, he seemeth to comfort Job from a twofold Consideration.  
1. That the hand of God was in his affliction; for that is implied, when he saith, Affliction cometh not out of the dust, neither doth trouble spring out of the ground.  
2. From the consideration of the fate of man. Man (saith he) is born unto trouble, as the sparks fly upward. The Proposition of these two Verses, is plainly this:  
Prop. That God hath a great hand in all the evils that come upon us. Man is born unto trouble, and it is as natural to him, as for the sparks to move upward, and his afflictions come not out of the dust. It is the observation of an Eminent Divine of our own (in his excellent commentary upon this Verse), that this is a Proverbial speech, and the sense of it, That affliction cometh not by chance or fortune; and so the dust, and the ground in my Text stands opposed, 1. To God, and 2. To ourselves. What if I should offer my thoughts, that it is an Eliptical speech, and much parallel to that, Psal. 75.6, 7. For promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge, he putteth down one, and setteth up another: So here affliction springeth not out of the dust, nor trouble out of the ground, but God hath an hand in all; only this latter part is left to us to be understood. My present design will not lead me to consider how far man is felo de se and the author of his own evils, having the meritorious cause in his own soul; but I shall only discourse of God as the efficient cause, the other will fall in, as that which moveth God to such an execution of Providence.  
Here are two branches in the Proposition.  
1. That man is born unto affliction and trouble, as the sparks fly upward; it may be understood that he hath a right to it, as the sparks have by the Law of Creation, disposing and ordaining them to such a motion; so man hath a legal right to trouble, by virtue of the first Covenant, In the day thou eatest thereof, thou shalt die. Now this man hath as a sinner depraved, and fallen from that Original rectitude in which God created him. 2. He hath a natural fitness and disposition to it, and is by his nature subjected to a variety of afflictions and troubles. As the sparks, by reason of their levity, have an aptness to move upward; so hath man through his natural constitution, ever since the crasis of his humours was impaired and spoiled upon the fall, a native fitness and disposition to receive impressions of affliction and trouble.  
2. That this trouble, these afflictions come not upon us by chance, but by the hand of God. It was the saying of a good Prophet, 2 Kings 6.33. This evil is of the Lord. The Prophet speaks of evils more generally, Amos 3.6. Shall there be any evil in the City, and the Lord hath not done it? and vers. 5. Can a bird fall in a snare on the earth, where no gin is for him? And this is true of all species of penal evils, which we call troubles and afflictions, whether they fall upon our bodies or spirits, or in our estates, or from our relations, etc. The Question is,  
Quest. How this is consistent with the goodness and mercy of God? Can God be the Author of evil? Lam. 3.33, 34. He doth not afflict willingly, nor grieve the children of men to crush under his feet all the prisoners of the Earth.  
Sol. The answer is very easy, there is an evil of sin; of this God cannot be the Author, he can neither be tempted with evil, nor tempt any man: but there is an evil of punishment, indeed in itself not evil, as I shall show more by and by. Of this none doubteth but God may be the Author, yea there is no evil of this nature in the City, which he hath not done.  
2. Nor is this at all inconsistent, either with the purity and holiness, or the mercy and goodness of God; for, as I said before, these kind of evils are only nuncupatively so, and have no more evil in them, than as they are ingrateful to our palates, and but nicknamed evils by us, following the fallible judgement of our senses. Quae vulgus infamat malorum titulo arcanis suae benignitatis decrevit; God in his eternal thoughts of love, hath decreed the effecting those things which we scandalise with the name of Evils: Evils of punishment are good under a disguise, and we should not call them Evils, if sense did not cast a mist before our eyes. 'Tis sense, deceivable sense, that both makes us call the real evils of sin good, and the real good things of afflictions, and troubles, evil. When God once dispelleth this mist, and opens the eyes of the spiritual understanding, it sees after another manner, and it then cries out with David, Psal. 119.67. Before I was afflicted, I went astray, but now I have kept thy word. Vers. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Thus the child, when it comes to understanding, blesseth the rods and ferulas with which he was corrected; and which, when he was a child he deprecated, and would gladly have cut in pieces. Let me show you a little, that these things which we disgrace with the name of Evils, and of which the holy and gracious God is not ashamed to be the Author; are not Evils, but such as deserve a better name, and such good things as are some of the greatest goods the child of God meets with on this side of Heaven. To this purpose we will consider them,  
1. As they contribute to the Predication of the Holiness and Justice of God, and the making him to be feared and adored in the world.  
2. As they many ways contribute to the happiness of those that shall be saved.  
1. I say, first, as they predicate the glory of God's Justice and Holiness. Justice and Holiness are two eminent Attributes of the Divine Being, so essential unto it, as if he should not be just and holy, he could not be God. Now the Holiness and Justice of God could never be so known in the world, but for the afflictions, troubles, and punishments which are abroad in it; God is infinitely removed from our senses, we can only read him in his word, and in his works. The word of God evidenceth these two Attributes to us by faith, for the word is the object of faith, and faith is the evidence of things not seen. The word of God speaketh God a just and holy God, and therefore we believe it: but as in a State, the Justice of the Magistrates would never be seen in making good Laws, and discoursing just things, if he never put them in execution; so neither should we ever have any demonstration of the Justice and Holiness of God, if it were not for those afflictions and punishments of sinners, by which he declareth to the world his abhorrence of sin, and the exactness of his Justice. I remember the Apostle, Rom. 3.25. telleth us, That Christ was set forth to be a propitiation through faith in his blood, to declare God's righteousness: and God being about to destroy Pharaoh, saith, I will get me honour upon Pharaoh. What honour? the honour of his Justice and Righteousness. It is the great interest of God, to declare unto the world his Justice and Holiness; How else should he have the revenue of his glory from these Attributes? Now I say, Evils of punishment are upon this account great goods, and were necessary, if they were causative of no other than this good. If God obtained no more from them, than the Proclamation of his Holiness, and Predication of his Justice and Righteousness, yet this were enough: and thus much he gains from his punishment of the worst of men; if they be not made better by them, yet God is by them made more glorious, and declareth his righteousness. The argument is this: Those things cannot be evil, however we may miscall them, which immediately tend to make God more glorious in the eyes of the world: but this all Evils of punishment do, they speak God a pure and holy God, and a just and righteous God. But there is much more to be said than this is.  
2. They very much contribute to the good of such as shall be saved. 1. They contribute to make us better while we live here; and, 2. To make us eternally happy hereafter. It is only the foolish child that (as I said before) quarrelleth at the rods and ferulas that correct the wildness and wantonness of its youth. The grown man blesseth God, and thanks his master for them: He that spareth the rod, saith Solomon, hateth the child: but he that loveth him, chasteneth him betimes, Prov. 13.24. and advising Parents, again saith, Prov. 23.13, 14. Withhold not correction from the child; for if thou beatest him with the rod, he shall not die: thou shalt beat him with the rod, and shalt deliver his soul from hell. In short, 1. By afflictions, Souls ordained to life, are kept from hell. 2. By afflictions, such souls are fitted for the Kingdom of Heaven.  
1. I say, first, By afflictions, as by a divine sacred means, the souls of such as are ordained unto life, are saved from hell. If man's rod may be a means to such a blessed end, God's rod will certainly do much more: the rod and reproof give wisdom, Prov. 29.15. Solomon tells us, That foolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him, Prov. 22.15. It is as true as to the Children of God, as it is with reference to the Children of men. Have not you observed a tender Mother, sometimes seeing a foolish child too busy with the fire, or candle, taking the child's hand, or finger, and holding it so near, that it scalds, or burns itself, so learning the  child to dread the fire? God hath never a child, but is too too ready to be playing with hellfire, playing over the hole of the Asp, and den of the Cockatrice. God takes his children's fingers, and scalds them a little with the fire of Hell in their Consciences, making them to be a continual terror, instead of a continual feast, or with the Candles of Afflictions and outward trials, and thus they are delivered from Hell. Adam had never seen death, he had only heard of it in the threatening, in case he did eat of the Tree that stood in the midst of the Garden: he put out his hand and took of the fruit, and did eat, his posterity shall now see and feel death; they shall be in deaths often, and have leisure to think, if the torments of the stone, or the gout be so great, what will the torments of Hell be? If I am not able to stand under the terrors of an affrighted Conscience for a few months, how shall I abide everlasting wrath? That so he may be more wary and afraid. Demonstrations of the truth of the word, have a great force with our unbelieving hearts. God hath therefore in infinite wisdom and goodness, so ordered it, that one while his people shall be in the fire of a Fever, another while in the darkness of a divine desertion. By the first they shall learn to conclude how hot the fire of Hell must be; by the later, how dreadful that utter darkness shall be, which shall be the impenitent sinner's portion: what it is to be forsaken of God for ever, upon the hearing that dreadful sentence, Depart from me you cursed, into everlasting burn, prepared for the Devil and his Angels. They shall sometimes find Satan at their right hand, to learn them what it is to be with the Devils to all eternity; they shall sometimes want bread to eat, and water to quench their thirst, and left from thence to conclude, what the condition of a Dives is, that would in those flames be glad of a cup of cold water to cool his tongue: they shall have extremities of pains for a little time in some particular joints and limbs, and thence gather what the torments of the whole body and soul must be for ever and ever; when all the Vials of Divine wrath shall be poured out upon them. I do not doubt, but many a soul in glory, is this day blessing God for its life of trials, pains and afflictions; and could we hear them speak, they would tell us, they were beholden in a great measure, to the thousands of little hells, they suffered here, for the Heaven to which they have crowded, through much tribulation, and waded through many waters of Marah, which they found it difficult (while they were in their delicate flesh) to drink of, because their taste was bitter.  
2. By afflictions and troubles the saints are fitted for the Kingdom of God. They are such good things as accompany salvation, and make the heirs of salvation fit for the Kingdom of God. We must be made meet for the inheritance of the saints in light before we come to it, Col. 1.12. and we are made so by afflictions in a great measure. Do you sometimes see some beautiful stones in a famous structure, shining with variety of Colours, and adorning the places where they are? How came they (think you) by this beauty? were they only beholden to the Painter for an ingenious mixture, and laying on of colours? This would never have made them so without hewing, and smoothing, and polishing; but both these together complete their beauty. The Stone-cutter first hews off their roughness and polisheth them; then the Painter layeth his colours upon them. Amongst other expressions, by which the Scripture expresseth the blessed state of the saints, this is one promise, Rev. 3.12. I will make him that overcometh a pillar in the house of my God. To make a Soul a Pillar, a beautiful glorious Pillar in the House of God; it is not enough that the holy spirit comes, and like a Painter adorneth the soul with its varieties of gracious habits; but the Providence of God (especially as to some of them, who are of courser rougher constitutions,) must also come and hue, and cut, and polish them, with varieties of trials and afflictions; and thus they become at last beautiful Pillars, beautiful for faith and patience, for self denial and meekness; strong to bear the cross, and submissive to the burden of it. Thus by many tribulations they enter into the Kingdom of God; by many tribulations, not only as the road to Heaven, the dark entry into that place of light, but as means fitting them for Heaven; Files, filing off that rust with which they could never enter in there. Even the man according to Gods own heart confessed, that before he was afflicted, he went astray; and that his afflictions had contributed to his learning of the Lords Statutes. We sillily call afflictions evil; but consider thyself (saith an acute Author) how often hast thou been made better by those things, those afflictions which thou defamest with the name of evils? Augustine lamented, that a Fever had corrected that lust in him, which the love of God, and the meditation of that could not extinguish. Certainly the same reason which forbids us to call that good which maketh us worse, will likewise restrain us from calling that evil which maketh us better. God doth ex dispendio naturae, parare compendium gratiae; (in the phrase of an ingenious Writer) he maketh the outward man decrease, that the inward man may by it increase: so that troubles and afflictions seem but Divine inventions to make the saints both more holy, and more happy. How should we have lain grovelling on the earth, if God had not prepared us there a bed of thorns; and lain always sucking at the world's breasts, if God had not rubbed them with this wormwood? How often would the pitifully wanton heart of a good Christian have been priding itself at a Looking-glass, if God had not spoiled her smooth face with the Small Pox, or some other deforming disease? How often is the love and delight of a soul cantoned out to a Wife or an Husband, to a Child or a Friend; and how little a share hath God of it, until he cuts off these suckers from the roots of our souls? How little time can a man or woman oft times find for Meditation or Prayer, for examining his heart, and reflecting upon his ways, till God shutteth him up in a Prison, in a sick Chamber, etc. that he hath nothing else to do? then he cries with the Church, Let us search and try our ways, and turn again to the Lord. How little, how seldom should we with any seriousness, or in any solemn manner remember God, if God sometimes did not forget us? When should we be willing to entertain thoughts of a better life, of a more enduring substance, if we always had full measures of the contentments of this life? The uncertainty we have of earthly riches, makes us look for the more enduring substance. A banishment from our Country, or daily persecution and vexation in it, makes us think of, and prepare for a better Country. By dying daily, we become willing to die, and to be with Christ. If we did not see the gourds that refresh us, and keep the heats of the world from our heads, come up in a night, and go down by an East wind the next night, we should cry, it is good for us to be here, let us build us Tabernacles. We should be married to the world, and unwilling ever to think of a divorce, or a being married to Christ, if God did not sometimes let us experience that we had a lie in our right hand, were fond of a picture, and embraced a shadow. The Gaols, and prisons of the earth make the earth more bitter, and the liberty of the sons of God more sweet. The pains of the earth, and the labours of the world, make the rest of Heaven and the joys thereof more desirable. Besides, that faith and patience are no Summer-graces: if we should never have any Winters, when should they have any exercise? Tribulation worketh patience, and the hour of trial is the time for its perfect work. But this were almost an infinite Theme to discourse in its latitude, the variety of good which floweth to the souls of God's people from afflictions and troubles; they are by them tried, purged, made white; they are by them made more holy and humble, all which good justly entitleth God to a being the Author of them; they do not only flow from his justice, as the just punishments of sin, but they are the noble effluxes of his goodness, and are so far from derogating from the glory of that, that they exceedingly tend to the commendation of it; and we are mistaken in the notion of them when we call them evils, and make up the judgement merely from sense, which indeed so nicknameth them. I know indeed there is another Phaenomenon of difficulty here, and that is, how it can stand with the justice of God to punish his people for those sins for which he hath accepted a satisfaction from the Lord Jesus Christ, and given an acquittance in the actual justification of a sinner, and the forgiveness of his sins? but I have spoken to that before, when I spoke to that Observation, That God with the afflictions of this life, doth often punish past, and pardoned sins. I shall therefore pass on to the application of this discourse, which I shall dispatch in two words of exhortation. 1. To own God in all your troubles and afflictions. The second shall be to study such an improvement of your afflictions, as instead of quarrelling at Divine Providence in these dispensations, you may see reason to bless God for them.  
Use 1. In the first place, Doth not affliction spring out of the ground, nor trouble out of the dust? O then, in the day of your troubles look not only upon the ground, let not your eyes be merely upon the dust. It is the silly Dog that runs after the stone that is thrown at him, and biteth that: wiser creatures (such as man is) overlook that, and consider the hand that hurled it. Afflictions of all sorts, are but stones out of the sling of Divine Providence, they are Gods messengers; he saith to the Disease, go, and it goeth; come, and it cometh. Art thou sick? see the Lord calling for the disease that disordereth thee. Art thou reproached? see also this affliction not rising out of the dust. Shimei cursed David; Perhaps (saith David) God hath bidden him curse. It is strange how much light to this purpose shone upon the Heathen. I remember Virgil an heathen Poet, in the story of the taking of Troy, bringeth in Aeneas telling great stories of his valour, in that night Troy was taken: he tells us that he at last saw Helena the strumpet, for whom (as that fable goes) all that misery came upon that place, and was about in his heart to kill her: two things the Poet representeth as hindering him. 1. That he should get no reputation by killing a woman: But a second was, his Mother Venus appeared to him, and tells him. 
Non tibi Tyndaridis facies invisa Lacenae  
Culpatusve Pani, verum inclementia Divum  
Has evertit opes, sternitque a culmine Trojam.  That he was not so much to blame Helena (the Grecian strumpet) nor Paris the Trojan adulterer, that by his fetching her from her Husband, a Nobleman of Greece, had given occasion to that war, but the anger of the gods: (they were Heathens, that was their dialect) and then the Poet goes on, describing how Venus shown her son Aeneas, Neptune o'returning the foundations of the walls with his Trident. Juno keeping the gates open, and calling in the enemies her favourites from the Ships to invade the City, and Minerva in another place battering down the Towers, and Jupiter himself putting valour into the Grecians. Even the Heathens by the light of nature understood their afflictions coming from a Divine hand. Certainly Christians that have the Scriptures should understand more. Art thou, or are thy relations sick? See God standing at thy bed's head, and giving strength to thy disease: art thou in Prison, see the hand of God locking the prison door upon thee, and keeping thee in bonds: could we do this, let me but instance in two or three excellent effects which would follow our recognising God, as the Author of our afflictions.  
1. It would restrain both our hands and tongues from all thoughts of private revenge upon instruments of evil to us. O how ready, if any hath done us evil, are we to say, I will do unto him, as he hath done unto me. How natural is a Lextalionis, An eye for an eye, and a tooth for a tooth, and an ill word for an ill word, and an ill turn for an ill turn. Indeed the Magistrate ought sometimes to give it; he is the Minister of God to revenge evil: but could we but say with David, perhaps God hath bid him curse, God hath bidden him to smite me with his tongue, or with his fist of wickedness. We should leave vengeance to him, who hath said, Vengeance is mine, and I will repay it; I speak not this exclusively to any thing but thoughts of private revenge. It is lawful enough to seek for satisfaction for injuries done us in our names or estates, by the Magistrate, and according to the laws of the Nation in which we live. But I say, the consideration of the hand of God in all the evils that come upon us, should bridle our thoughts as to private revenge.  
2. A due consideration of this, would also stop our mouths as to all effluxes of impatience; could we but say concerning every evil that befalls us, this evil is of the Lord: we should presently think, Who shall say unto him what dost thou? It is the Lord (said that good man) let him do what seemeth him good: I held my peace (saith David) when I understood it was thy doing. Indeed our rational nature is so far convinced of God's sovereignty and justice, and right to do with his creatures (especially sinful creatures) what seemeth him good, that it is in some measure disposed to be silent before the Lord: but especially every renewed and sanctified nature, readily puts its mouth in the dust, and cries out, Why doth the living man complain, a man for the punishment of his sin? The justice of God, the wisdom, goodness and mercy of God stopeth his mouth. 'Tis true, we are but flesh, and the best of God's people have their fits of impatience; Job (you know) had so; but Godly men will quickly come out of them, as Job did, Job 40.4. Behold (saith he) I am vile, what shall I answer? I will lay my hand upon my mouth: once have I spoken, but I will not answer: twice, but I will proceed no further.  
3. This would turn our eye (in the days of our afflictions) upon our hearts, and make men think of searching and trying their hearts, and turning again unto the Lord. While men think of their afflictions as springing out of the ground, and arising merely from the dust, the natural accident of their frail bodies, which being dust, must be crumbled again to dust by such means, they only look to the Physician for a repair of their lapsed health; while they only eye their troubles as arising from men, they look for nothing but a Buckler to defend themselves, or some cudgel to thresh their adversaries with, requiting them for the evil they have done them. But when they come once to see God in their afflictions, and to look upon them as coming from a Divine hand, from the great God of Heaven and Earth, than they begin to smite upon their thighs, and to say, What have we done? Let this be therefore our business, of what kind soever our Affliction be.  
Use 2. In the second place, let not this only engage us to own God as the author of our evils of punishment, but also to apply ourselves unto God as to him who alone can help us in our times of trouble. Nature directs it; how ready are we in our bodily pains and afflictions to cry out— O God help me, etc. I remember the saying of our Divine English Poet. 
My heart did heave, and there came forth, My God;  
By which I knew that thou wert in the rod.  The word of God directeth it. Is any man afflicted, let him pray, saith the Apostle. Call upon me (saith God) in the day of trouble, and I will deliver thee and thou shalt praise me. This was the practice of the Saints in all times. It was Asa's fault in his Affliction, that he sought unto Physicians more than unto God; it is the condition upon which help, and deliverance is promised, be the species of the trial, and affliction what it will.  
Use 3. In the last place, let us learn from hence, instead of quarrelling at Divine Providence and Justice in afflicting, so to behave ourselves under our troubles, as we may see cause to bless God for them, and to admire Divine goodness in them. Nazianzene telleth us a story of one Philagrius, who in his affliction broke out into this expression, Gratias ago tibi Pater! tuorumque hominum conditor, qui nos invitos, & reluctantes beneficiis afficis, & per externum hominem purgas internum; that is, I thank thee, O Father, and maker of man thy servant, for that thou dost us good against our wills, and while we reluct to it and by the outward, purgest the inward man. And I have read a remarkable passage of Plinius Secundus (an Heathen too, in an Epistle of his to Maximus) The sickness of a friend (saith he) hath lately informed me, that we are best when we are weak for who is there, who while he is sick is covetous, or proud, or wanton, who then serveth his amours? who is ambitious? Then saith he a man remembreth that there is a God, and that he is but a man, than he admireth none, envieth none, despiseth none; then he neither heareth nor carrieth false tales. O (saith he) that we could be as well, when we are well as when we are sick. This is that I could wish too. But the worst is, we are very religious, and innocent when we are in affliction, but when we are got out of the net we are as foolish, and wanton as before. God by trouble and affliction for the time doth us good, Subtilissima ejus beneficia (saith an ingenious Author) Sponte dantur sed non sponte recipiuntur. But for the most part, that goodness proveth like a morning-dew. But in order to the improving trouble, and affliction, let me only commend to you four things with which I shall shut up my discourse on this argument.  
1. The first is Meditation. Affliction is a seasonable time for much Meditation. It is a fit time for thee to meditate wherefore it is that God contendeth with thee, Job 10.2. I will say unto God do not condemn me, show me wherefore thou contendest with me. The time of affliction is a fit time, when man sits alone, and keepeth silence; and the noises and hurries of the World do not disturb him, to be thinking what he hath done, communing with his own heart upon his bed; and certainly this will have a good influence upon thee, if thy sickness will make thee avoid eating a dish of meat for the time to come; which appeareth to thee, the proximate cause of thy disease, surely it will lay some Law upon thee as to the favouring of such lusts, which appear to have been the more remote cause provoking God in that dispensation against thee. It is also a fit time for thee to meditate of the vanity of all the contentments of the world.  
Non domus & fundus non aeris acervus & auri,  
Aegroto domini deduxit corpore febrim.  
Experience then teacheth a man. That Riches profit not in the day of wrath; all a man's house, and Land, and Gold, and Silver, will not relieve him in a Fever; what a pitiful thing is beauty, or strength, which one fit of sickness depriveth us of, what a lamentable excrement is well set hair; which a cough turns into baldness? what vain things are fine clothes, which in sickness are exchanged for rags? It is a seasonable time also for thee to meditate of Divine goodness, what a mercy it is that the Rattle snake hath a rattle; The Tiger, another beast to give warning of 'tis being near? that thou hast diseases to put thee in remembrance of thy latter end? It is a fit time also for thee to meditate of the power of Divine wrath?  
2. Vow unto God in the day of thy trouble; Jacob did so, Gen. 28.20. So did David, Psal. 132.2. Lord (saith the Psamist) remember David and all his afflictions, how he swore unto the Lord, and vowed unto the mighty God of Jacob. Jonah did so, Jonah. 2.9.  
3. But then remember to pay thy vows. Vow, and pay unto the Lord your God, Psal. 76.11. Better you should not vow, than that you should forget to pay what you have vowed. This were to snare thyself in the words of thy own lips.  
4. To this end (lastly) Pray that you may keep your sick bed impressions upon your hearts. In your troubles, you had thoughts of your eternal state upon your hearts, than you were thinking what you should do if you should be called to God's judgment-seat. Then you were saying, If I live, I will be another man, I will keep Sabbaths better, be more in Prayer, more in reading, and hearing the word, more watchful over my heart, more careful of my ways, more conscientious in my deal, more strict in my Family. If ever I recover, I will by the grace of God never be so worldly, so carnal as I have been: well thou art recovered, now pray that thou mayest fulfil thy vows, and that these impressions may not be off thy heart for ever.   

SERMON XXXIX.  Job 5.6, 7. Although Affliction cometh not forth of the dust, neither doth trouble spring out of the ground. 
IS there any evil in the City, and I have not done it? (saith God by his prophet Amos.) The interrogation is an undoubted Negation; Vain man would be wise, though (saith Job ch. 11.12.) he be born like a wild Ass' colt. Hence it employeth itself in traducing the equal ways of God, as if they were unequal. Hence he saith how can that God who is infinite in goodness, be the Author of evil? Is it good for him to oppress, to despise the work of his hands? Job 10.2. In my last discourse I shown you that it was consistent enough with the goodness of God to be the Author of the evil of punishment. We look upon a staff in the water, and it appeareth to us crooked, when the fault is not in our staff, but only in the weakness and imperfection of our sight, and the unquietness of the water; pull the staff out of the water, and look upon it by a due medium, and that is strait. We look upon things with blood shotten Eyes, and they appear of strange colours but when our Eyes are rectified, than we see them in their true and native colours. We look upon a star at a distance, and it appears to us as a spark, or a very small body of light, when indeed it is a great Globe; we see a little man standing by a Dwarf, or Pigmy, he appears of a great stature to us, remove the little body from him, and then you see his true dimensions.  
1. God's ways of Providence, as apprehended by our imperfect and weak reason, are seen like a staff in the water. The ways of God are right ways, but we have a very imperfect faculty of arguing, judging, and concluding; and can see them not otherwise than our lapsed reason represents; this makes us call them crooked.  
2. Our hearts are also vitiated, and blood-shotten, with lust, prejudice and passion, and this makes the ways of God appear to us in strange colours; when once a Christian hath cleared his Eyesight with God's Eyesalve, than he seethe them as they are; and having quitted himself of lust and prejudice, he findeth no difficulty to conclude them holy, just, and good.  
3. The wisdom of God in the ways of his Providence, is like the Sun or Moon in the firmament, which are vastly great bodies, but appear to us but small Globes, and full of spots, by reason of our distance from them. Who can by searching find out God? who can find out the Almighty to perfection? it is as high as Heaven, what canst thou do? deeper than Hell, what canst thou know? the measure thereof is broader than the Earth, and longer than the Sea, Job 11.7, 8.  
4. We look upon the great God in his ways, and motions of his Providence, as standing by our reason, and fancy, and compare his wisdom with ours, measuring the Divine reason and actions, by our yard-wand, and the wisdom of God seems to us a deformed crooked thing, but let our natural reason be rectified, and sublimated, and once Sanctified by Divine grace; let our minds be enlightened by the Spirit of God, and we shall then see things clearly as they are. These are the general causes of men's misjudging and misapprehensions concerning the Equity of God's ways. But let God be true, and every man a liar: let him be holy, and let what will become of man's reason and judgement. It is bad Logic, but it may be good Divinity sometimes, to hold the conclusion, when we cannot deny the premises which seem to argue against it. There goeth a story of Melancthon, that being once pressed by Eccius the Papist with an argument, to which he had not an answer ready, he took time, and said, Cras Respondebo; that he would the next day give answer to it. It may be a Christian may sometimes be put hard to it in his thoughts to solve all the Phaenomena's. Which a subtle Sophister will make appear upon the ways and motions of Divine Providence, but in this case let him hold to the conclusion, and say I am sure the Judge of the whole Earth cannot do unjustly; however it be, God is holy, and just, and good, I will study an answer to this Objection. Socinus some where saith, that if he should meet with any thing in Scripture which were contrary to his reason, he would not believe it to be the sense of Scripture. Proud man! Must he think to measure infinite wisdom with his bucket, and to scoop out the Ocean of wisdom that is in God, with his spoon? How much better had it been said I believe what God hath said, and I will study to reconcile it to my reason if I cannot do it, I will rather deny my own reason than the Revelation of the Divine will and wisdom. Luther I think was in the right when he would have the Christian say, Tu Ratio stulta●es, audi verbum Dei & tace: Thou, reason, art a fool, hear the word of God, and hold thy peace. But to proceed yet further in my discourse. You have heard it is not inconsistent with the purity, and holiness of the Divine being to be the Author of evil of punishment. Because evils of punishment, are indeed no evils, only so miscalled by us. They are great goods to the people of God. But once more vain man that would be wise, the man of reason that thinks he can show us a mote in the Sun, or a crooked angle in the strait lines of Divine wisdom, comes forth and saith.  
Quest. Supposing it consistent with the purity, holiness, and goodness of God, to bring evils of punishment upon men, who he knows will be made better by them, and be helped by those little Hells to escape greater, and by much tribulation be fitted for the Kingdom of God; yet what is this to those whom God knows will never be made better, never be made conformable to the image of his Son. If these evils of punishment, are true and perfect evils how can an holy God be the Author of them?  
1. I answer. We must grant, that there are some stones in the Earth, that no hewing will fit to make pillars for the house of God. God by his Providence may knock them in pieces, and by afflictions break them, but afflictions and troubles shall never mend them: and indeed this is an ordinary observation, as Fire softeneth wax, but hardeneth clay, so affliction which often makes the people of God better, ordinarily make wicked men worse, they come out of the fire worfe than they went in, Pharaoh was such a one, ten plagues one after another, wrought no change in his heart but for the worse, he was more hardened than he was before, Ahaz was such another, who when he was afflicted, yet did more wickedly; the Scripture sets a brand upon him for it. This is that King Ahaz, and we have too too many instances of such in the age, and generation in which we live.  
2. Again, what if some be afflicted, who grow worse, and get no good by their Afflictions, yet may not God use means that have a rational tendency to their good? Trouble and Affliction is the voice of God unto the worst of men, crying to them for repentance and reformation; they will not hear the rod, must not therefore God use it? Or doth it not speak when he useth it? What if God knoweth that affliction will do them no good, but give them occasion further to harden their hearts; is God bound by his Providence to act according to his own Omnisciency or counsel? God deals with men who are reasonable creatures in a reasonable way, one while persuading and exhorting, another while chastising and corecting; shall not God by his Ministers persuade all men to repent, and to believe, because he knoweth from Eternity who will or will not obey those precepts? Shall not God by his rod teach men to repent and believe, because he hath determined not to give special grace to all? certainly it is but reasonable, that God should allow them reasonable means in order to what he requireth of them, though he knoweth they will make no use of them; in their not doing so, they at least render themselves inexcusable.  
3. This Question proceedeth upon a grand mistake, viz. That all punishment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the amendment of the person punished; and that if such an end cannot be propounded, or shall not be obtained, Punishments are things not reconcilable to the holiness and goodness of God. This now is a very great mistake, and not only contrary to Divinity, but to the reason of human Policy. It will the more Illustrate this matter, and make the way of God in this appear more easy and plain, if I show you,  
1. That all men agree, that the amendment of the offender, is not the only end of punishment, but there are other ends for which the wisdom of man judgeth punishments necessary.  
2. That as to God Reason holds much more, and the Scripture hath revealed other ends which he aimeth at in punishment, than the amendment of the person offending, which are highly consistent with his holiness and justice. Seneca, a great (Pagan) Philosopher, mentions three ends in punishments. 1. The amendment of the person offending. 2. The security of others who may be in danger by his lawless sinful courses. 3. The amendment of others. It is true there is a punishment, the end of which is only the amendment of the person offending. Thus Parents punish their Children, Masters their Scholars and Servants: to this purpose Magistrates use whip, branding, houses of corrections, goals, etc. But these kinds of punishments cannot reach unto death; because there can be no amendment of a person after the determination of his Being. It is true, sinners by being cut off sometimes, are stopped from further sinning; but properly, none can be said to be made better by being put to death; and if there were no other end of punishments dictated by humane reason, than the amendment of the person offending, humane Laws could ordain no capital punishments: But the wisdom of the Politicians of the world, we see hath ordained capital punishments for some offences, and some offenders; yea, and degrees of torment in death, according to the degree of the offence. Amongst us, in case of Treason, Malefactors are hanged, drawn and quartered; in case of murder, and other Felonies, they are beheaded, hanged, , etc. and we shall find this wisdom of men justified by the supreme Wisdom of God, who ordained capital punishments for divers offences, as you read in the Law of Moses. Although therefore the amendment of the offender be one great end of punishments, for as much as deliberate, and ordinary acts of naughtiness, beget in us a further proneness and inclination to them, and beget ill habits in us; punishments are ordained, the smart of which, may wean us from the pleasure which ariseth to us from sinful acts: but though this be one, and that a great end of punishment; yet it is not the only end for which the wisdom of man teacheth him to make use of them. There are others, such as are, The vindication of the authority of the superior from contempt, the amendment of others, the security of others, etc. It is indeed true, That man not being his own end, can do nothing rightly, but what he doth for some good out of himself; there must be something out of himself, for which he acteth, and that something must be good, or his action will be evil and bad: But it is not necessary, that this good which he makes his end in punishment, should be the amendment and reformation of the party punished: If it were, he could never punish with capital punishment. Besides, there is a twofold greater good than this, which he may aim at. 1. The glory of God, and the vindication of the Divine Majesty. 2. The good either of the whole body of the political society, with which he is betrusted, or some considerable a part of them. Hence it is, that Magistrates rightly cut off Blasphemers for the vindication of the glory of God, as well as for the example of others: and cut off Murderers for the security of other men's lives, as well as in execution of the Divine Law concerning such offenders. But  
2. Let me show you, that as to punishments inflicted by God, Reason holdeth much more; and as the Scripture revealeth, so Reason justifieth other ends which he both proposeth, and obtaineth in the punishment of sinners, to whom affliction doth no good in order to their amendment and reformation. Let me a little open this.  
1. 
Grotius de jure belli. l. 2.  It is truly said by a learned Author, That God's actions may be right, though they have no other end beyond themselves. Man's cannot be so, he must act for some end, some good end, and that must be out of himself; but the case is otherwise as to God; he is his own end, and may punish a sinner for no other end than that he may be revenged upon him. He hath made the wicked for the day of wrath, Prov. 16.4. and saith that Author, The Scripture declaring, that God takes a pleasure in his vengeance upon sinners, that he will mock at their calamity, and laugh when their fear cometh: as also the last judgement, are all evident demonstrations of this. Now, supposing this to be true, it is apparent enough, that Gods bringing evil and trouble upon such sinners, concerning whom, he knoweth that they will never be amended by their troubles, but made worse; is reconcilable enough to the purity, holiness, and justice of God. I will (saith God) get me glory upon Pharaoh. I told you in my last Exercise, that if there were no other good that came from evils of punishment, than the predication and magnification of the justice and holiness of God; yet that were enough to warrant the entituling of God to be the efficient cause and Author of them: The making of God's Power and Justice known, the vindication of his Sovereignty and Holiness, is a noble effect of Divine Providence. Now, where God doth not obtain the reformation and amendment of the sinner, yet he obtaineth this, he gets himself glory upon the poor wretch which actively refused to give him glory. Divines and Philosophers too truly say, That in punishments, Respicitur, aut utilitas ejus qui peccavit, cujus intererat peccatum non esse, aut indistincte quorum libet; that is, there is always a regard had, either to the good of the offenders, or to the good of some others, whose interest it had been not to have had the offence committed. Supposing God not always in punishments, to have a respect to the good, and amendment of the sinner that is punished, which is most certainly true, as to the punishment; yet he hath respect unto another, and that a far greater good, the glory of his own great name. Now certainly, it is consistent enough with the holiness, justice, and goodness of God, to act for the glory of his name, though it be to the prejudice and ruin of his creature; considering that it is such a creature, as by his rebellions hath reproached the Sovereignty of his maker: but this is but one good which God obtaineth by those punishments.  
2. Again, God by the punishment of sinners, though he obtaineth not their amendment and reformation, obtaineth yet another more Universal good; and that two ways. 1. In the reformation and preventing at least the wickedness of others. 2. In the upholding of the government and discipline of the world. This is one end of punishment by men's Laws; therefore are some malefactors hanged up in chains by the wayside, that all who pass by, may take notice, and be afraid of committing such wickedness. God by punishing and troubling sinners, strikes a terror into the hearts of others, that if he pleaseth not to sanctify their affliction to their salvation; yet by it much sin is hindered in the world, from whence his name had been dishonoured. Yea, and Lastly, Government and discipline is in some measure kept in the world, and God's authority is upheld: These ends now God obtaineth in the punishment of the vilest and worst of men; though it may be they, instead of being reform and amended, do but blaspheme, because of their plagues; yet others seeing them, are afraid, and take heed of such courses. O! what a place of murders, and frauds, and beastly lusts, and all sorts of disorders would the sordid passions of men make the world, were it not for the troubles and afflictions with which God followeth some sinners! for though some are to be corrected and restrained by nothing; yet doubtless multitudes of people are at least restrained by the exemplary vengeance which they see God taking upon some sinners, either immediately by his own hand, or by the hands of magistrates, who do not bear the Sword in vain, but are a terror unto evil doers. Now let us but consider the great God, as willing his own glory, and that in every attribute, that of justice, as well as that of mercy; or consider God as the great and mighty sovereign of the world, whose interest it is to keep up his authority amongst men, and an awe and reverence of those rules which he hath pleased, to prescribe for the regulation of men's lives: Or as he is a most pure and holy God, offended and injured by the sins of men, whose concern it is to restrain the exorbitancies of creatures; or finally as an only wise and prudent governor, to whom it belongeth so to carry himself (observing rules of justice still) towards individuals, as may best conduce to the peace, good, and tranquillity of the whole. I say, which way soever an intelligent person doth consider God, it appears but an exceeding reasonable motion of Providence, that he should plague and chastise some sinners, though he knows they will get no good; but instead of being amended, will be made worse like Ahaz.  
Use 1. Let us observe from hence (in the first place) how just and reasonable the ways of Divine Providence are. O house of Israel (saith God) are not my ways equal? are not your ways unequal? The reason of our quarrelings at the motions of Divine Providence, is our weighing them with false weights, and a deceitful balance, or our superficial and perfunctory consideration of them. The truth is, we do ordinarily accuse God as inequal in those things, wherein he acteth after the manner of men, whose equity yet we never question; we will allow the Potter to have power over the clay, and to make this piece of clay a vessel of dishonour, and that a vessel of honour; yet we will not allow the Lord of the whole earth, the Potter to the whole world of men, who are but so many pieces of clay in his hand to do the like: we will allow a sovereign Prince a power to kill, and to save alive whom he pleaseth; but we will not allow that Prince's maker to have the same jus absolutum, the same sovereign power, though it be granted, that he never executeth it, but upon the demerits of his creature: we can allow an earthly Prince a power to punish Wives for the errors of their Husbands, and to disinherit Children for the treasons of their Parents; but we think it much to allow a power to God justly to punish relations for the sins of their correlates. We can understand the justice and reasonableness of men in punishing some malefactors, with such punishments, as leave no room for repentance and amendment; but must call God's justice, holiness and goodness in question, if he doth but the same thing we do every day. But O you sons of men! are not the Lords ways equal? Let us learn under tremendous dispensations of vindicative justice, to lay our hands upon our mouths, to acknowledge and confess the Lords righteousness, and instead of disputing the issues of Divine Justice, to adore them, and fulfil the Lords ends in them.  
Use 2. This in the second place, may show us one cause of rejoicing in the executions of Divine Justice, upon mischievous, and incorrigible sinners. The truth is, it speaketh both an ill temper, and worse Christianity, to rejoice merely in the evils that befall the worst of men. Charity wisheth well unto all, and obligeth men to mourn with those that mourn. But upon other accounts, the cutting off of sinners is matter of joy. Psal. 58.10, The righteous shall rejoice when he seethe the vengeance, and he shall wash his feet in the blood of the wicked. God's coming with vengeance is made the matter of a promise, Psal. 35.4. It hath been made the matter of God's people's prayer, Jer. 11.20. But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them; for unto thee have I revealed my cause, so Jer. 20.12. And certainly it is also matter of praise, and thanksgiving, and that upon more accounts than one.  
1. As God, by it, gaineth the glory of his justice, and gets himself honour. God's glorifying of himself, and making his name great, is what the people of God ought continually to rejoice in. We see sometimes persons, and parties in the world, opening their mouths against Heaven, and bidding a bold defiance to the God that reigneth there, and daring Divine Justice a long time; we cannot but stand and tremble at it. The patiented God at last taketh these wretches so doing, and cuts them off in the midst of their bold defiances. They have it may be some years, as compliments of their discourse, challenged God to damn them, and the Devil to take them; God at length falleth upon them, teareth them in pieces, makes them to know there is a God in Heaven that judgeth the earth. Now when the righteous man seethe this vengeance, he hath reason to rejoice, that God hath made known himself, vindicated his glory, etc. It is matter of trouble to them, to see any go down into the pit; but it is matter of rejoicing, that by this they are made to know that there is a God.  
2. As God by it fulfilleth his word. All a good Christians comfort and hope is laid up in the Scriptures, and he is highly concerned in the truth of them; if they be true, he is well enough; if they be not, he hath trusted in a lie. The Scriptures are very full of threaten of Divine Vengeance against impenitent sinners. Now it is a great temptation to the People of God, to question all the Scripture saith, when they read it full of threaten and revelations of Divine Wrath against blasphemers, perfecutors, oppressors, and bloody men; and yet see the world full of such vile miscreants, and them prospering, daring God to vengeance, and yet having their houses safe from fear. But when they see God after some months and years of patience, hanging up these wretches in chains, cutting them off it may be in the strength of their years; however in their full career of persecution and mischief, with their oaths, curses, and blasphemies in their mouths; there they see God fulfilling his word: and this is matter of joy and rejoicing, though that such souls are gone down into the pit, is a lamentation to them, and shall be for a lamentation.  
3. It is matter of joy and thanksgiving, as they are secured by it from those evils which they felt from those men: Every good man hath reason to be thankful to the judge, for doing justice upon such as are notorious murderers, highway men, firers of houses, etc. because his life, his goods are by it in a measure secured. Every good man hath reason to rejoice, and to bless God when he cuts off Sons of violence, men of blood, persecutors, etc. as their peace and quiet is by Divine Justice secured. Who will not say, that Joseph had reason to bless God, when he told him, He might now again return into his own Country, for those were dead which sought the young child's life, Mat. 2. It is said of the man according to Gods own heart, 1 Sam. 25.39. And when David heard that Nabal was dead, he said, Blessed be the Lord that hath pleaded the cause of my reproach from the hand of Nabal. An Heathen Philosopher puts mischievous men in the same rank with Foxes and Serpents, and defends men's natural right to destroy them. I am sure it is matter of rejoicing, when God keeps us from private revenge, and lets us see his vengeance upon them.  
4. Again, It is matter of praise and rejoicing, as God by this means upholds the discipline and government of the world. We ought to rejoice, and to give thanks unto God for all those acts of his Providence, by which the world is kept in order, and preserved from running into that confusion, into which the exorbitancies of men's lusts and passions, and the remission of the reins of government by Magistrates, sometimes would presently hurry it, if it were not for some extraordinary acts of Divine Justice, by which God layeth a law upon men, and strikes a terror into them. It is therefore a great mistake for any to think they may not rejoice upon occasion of the ruin and downfall of the Church's Enemies. It is true, in the ruin of others none ought to rejoice. But in the Vindication of God's glory upon them, in the deliverance of his people from them, in Gods fulfilling of his word in their destruction, in the preserving and upholding the peace, government, order, and discipline of the world, put out of order by them, they ought to rejoice, and hearty to praise God for them.  
Use 3. In the third place, Hath God other ends to be obtained in the punishment of wicked men, besides their amendment and reformation? Let us endeavour then, that he may obtain them. That a sinner by his trouble and afflictions should be amended, reform, and made better, must be the product of his personal endeavour, with God's blessing upon it. But for those other ends I mentioned, we may contribute to Gods obtaining of them, when at any time we see any such tremendous dispensations, as Gods subverting wretches in their heaps of sin, making some dreadful examples of his vengeance.  
1. Let us first give God the glory of his Justice, and Truth, and Goodness, reflecting upon these Attributes of God in our Meditations, speaking of them unto others. Do you see God executing vengeance upon some sinners (for he doth not make all examples of his wrath)? but do you see him at any time remarkably punishing some notorious transgressors? Be thinking with yourselves, Oh how righteous a God is our God? who shall not fear before him? how true is his word? I have had sometimes Atheistical thoughts, and been ready to think God is not so severe against sin, as I have heard; or his word is not so certain and faithful: but, as I have heard, so I now see in the deal of God, he hath said, Bloodthirsty and deceitful men shall not live out half their days. Lo here men of violence, bloodthirsty, cruel men, persecutors of the People of God, cut off in their youth, in the height of their rage, and be speaking to your children, to your servants, to your friends, of the Justice and Truth of God upon such occasions: you have heard that God doth many times execute vengeance upon finners, that he might get glory upon them; that being they would not actively glorify him, he might fetch his glory out of them; and he may be taken notice of in the world as a just and righteous God, and as a pure and holy God, of purer eyes than to behold any iniquity; and as a mighty and powerful God, that is able to break in pieces the proudest and stoutest rebels, that set themselves in opposition to him.  
2. Let us take example and warning from the harms of others. This is one end that man aims at in his punishments, to make others afraid of committing the same things: and this is one thing which (as you have heard) God aims at. It was God's command, Deut. 13.11. that those that tempted others to Idolatry, should be stoned to death, vers. 9, 10. God in this could not propound the good or reformation of the person so stoned. Well, what doth he then aim at? Vers. 11. And all Israel shall hear, and fear, and do no more any such wickedness: you have the same thing in the case of the Rebel, that should do any thing presumptuously, Deut. 17.13. And all the people shall hear and fear, and do no more presumptuously: you see this is one thing God aims at in punishing notorious sinners; and indeed, what he doth most generally aim at, where the punishment reacheth to death, especially if sudden; for although it be truth, that that God who had mercy upon the thief upon the Cross, may have mercy upon a profligate notorious wretch in the last hour, yet there is little hopes of it: but I say, in such punishments, undoubtedly next to the vindication of his own glory, the great end which God aimeth at, is the terror and affrightment of others, that they may hear, and fear, and do no more wickedly. Let us therefore make it our business so to improve such Providences, that God may have his end upon us, by our hearing, seeing, fearing, and avoiding those sins against which we see the wrath of God so remarkably revealed: Thou seest in the world debauched drunkards, filthy adulterers, profane Sabbath-breakers, prodigious blasphemers, mischievous Nimrods', great hunters, and persecutors of such as fear God; some of them (it may be) young men, some with numerous families, others of fair estates, etc. healthy bodies like enough to have lived in the world many days. On a sudden with David, Psal. 73.18. Thou seest them cast into destruction, brought into a destruction, as in a moment, utterly consumed with the Lords terrors; thou seest them written childless, or with Ananias and Saphira struck dead; thou seest them as David, Psal. 37. saw the wicked in great power, and spreading himself like a green bay-tree; by and by he passed away, and lo he was not; thou soughtest him, and he was not found; thou seest them, their families, their estates, consuming like the fat of lambs, into smoke consumed away. This age (if you observed it) hath afforded you many such sights: how many young wretches have you seen cut off in the beginning and strength of their years! Knots of Hector's (as this age calls them) in whose constitution nothing could be seen, but that they might have outlived hundreds of us, and in a few years they are tumbled into their graves: you seek for them, and not one of the old brood found. O let all of us hear, and fear, and take heed of those lewd courses, which God hath in our sight so revenged upon them. It is one end of these severe punishments of God, that others should learn righteousness. Let us by these warnings be startled, and take heed of those sins in which they lived, and which we may reasonably judge brought this quick vengeance upon them.  
Use 4. Lastly, Doth God sometimes punish sinners, who he knoweth will but be worse, not at all amended by his rod: And is this consistent with his Holiness and Justice? O let every one of us then that hath been afflicted, or that shall fall under the afflicting hand of God in any kind, make it our business to search what Gods end was in his afflicting us, whether he aimed at our good, or merely his own glory, and the good of others. Let me tell you, it will be a very sad reflection for us, to reflect upon Gods visiting us with some grievous sickness, or punishing us in our estates and relations, etc. and not to be able to satisfy ourselves, that God aimed at more in his bitter Providences, than the getting himself glory upon us, or the bettering of others; for there is none comes out of an affliction, but he comes out better or worse, more hardened, or with a more softened and tender heart, more holy, or more profane and stupid. But you will say to me, How shall we be able to make up this Judgement? who knows the aims and intendments of a man in action, but the spirit of a man that is within him? and who knows the aims and intendments of God, save only God himself? I answer, God is never frustrated of his end; man may, as not being able to accomplish it, God cannot. 'Tis easy therefore to know the Counsels of God concerning thee in this case by the effects: Examine therefore what effects hath thy affliction had upon thee. Wherein art thou more amended? The amendment of a person upon the sad Providences of God lies much in these two things, Repentance and Mortification. 2. Having a better heart for duty, and being more diligent in the practice of it. Search and examine thy soul then upon these two points. Say to thyself, 1. My soul, thou hast drank of the waters of Marah; God hath dealt bitterly with thee; I have been at the very brink of the grave: I have lost a fair estate, God hath crossed me in my dearest relations. What sins have I the more reflected upon for these things? wherein have I been more humbled for the mighty hand of God upon me, or mine? what sin more have I left? am I grown less worldly and carnal? what lust have I got a further victory over? have I a better command of my passions? am I grown meeker? am I more humble? is my spirit more broken? do I see more of my own vileness than I did? have I learned with Job, to abhor myself, and to repent in dust and ashes, to lay mine hand upon my mouth? Or, 2. Inquire of thy soul, wherein by this affliction, either thy habits of the grace, or practice of piety and godliness hath been advantaged; whether thy faith or patience be improved, thy meekness and humility improved, or any of those habits of grace which use to grow under the rod. Inquire of thyself, wherein thou art improved as to the practice of Piety; whether thou hast since thy affliction learned to keep the Lords statutes, to walk in thy house in a more perfect way. Give me leave to mind you what you see every day. It is the sign of a decaying plant, not to shoot forth, and look more green, after a shower, much more to whither, and dwindle after it: Afflictions are Gods showers, almost all sorts of people in this Nation, have had great plenty of them within the age we have lived in; the face of Religion amongst us at this day, gives little evidence, that Gods aim in it, was the amendment and reformation of the persons under those troubles and afflictions which they have met with; it concerneth us to look to ourselves. If God's end was only to try what we would be, to vindicate his own glory, his power, justice, and holiness upon us, to deter others from the like practices; whatever good may by our afflictions be occasioned to God in the vindication of his glory, or to others in their learning righteousness, it is but a sad symptom of ruin to ourselves.   

SERMON XL.  1 Kings XIV. 1. At that time Abijah the Son of Jerobam fell sick. Vers. 17. The child died. 
I Am opening to you the hard Chapters of Divine Providence, Actual Providence justifying the Lords ways to be equal, even where they appear less equal to our sense and reason. I am at present discoursing the Equity of Punitive Providences. I have here shown you how consistent it is with the Justice, Holiness, and Goodness of God, to be the Author of evil to, though not in the Sons of men; the Author of the Evil of punishment, though not of the evil of sin. I have showed you how consistent it is with the Attributes and Perfections of the Divine Nature, to punish and trouble his own people, even such as he hath accepted of a satisfaction for their sins at the hand of his Son, whose iniquities he hath pardoned, etc. How consistent it is with the Wisdom, Justice, Holiness, and Goodness of God to punish wicked men, though he knoweth afflictions will do them no good, but make them worse, hardening their hearts, and giving them occasion to blaspheme, because of their plagues. But we do not only see adult, and grown persons smitten of God and afflicted, and those as well such as fear God, as those who have no fear of God before their eyes; but we also see children smitten of God, such of whom we say, They have neither done good nor evil. The Question is,  
Quest. How this dispensation of Actual Providence is reconcileable to the justice and goodness of God.  
That which blindeth our eyes, and maketh this motion of Providence appear more hard and difficult to be understood by us, is the supposed innocency of children, they perish ofttimes before they come to exercise any acts of reason. Concerning the eternal state of children, dying in their infancy, I shall determine nothing, because indeed the Scripture (that I know of) nowhere determines all so dying within the election of grace, nor that Christ as to all such hath expiated the guilt of Adam's sin, or original corruption; nor that effectual saving grace doth always attend the Ordinance of Baptism, though they be brought under it, which yet many are not. This is a great secret what God doth with the souls of children dying in infancy. But this is not what I have to do with, what God doth with the souls of such we see not; we have no sufficient means to understand, and therefore freely leave them to the good pleasure of God. But we see they are afflicted as well as others, they die as much as others, if not in greater numbers. Shall we say the hand of God is not in this thing? Or that their sicknesses and deaths are no effects of punitive Providence, or vindicative justice, but the mere product of a disordered nature and temper? this were certainly to contradict the holy Scriptures, where we find the afflictions of children made the matter of threaten, the executions of punishments upon them ascribed to God. God by his Prophet threatened the death of David's child by Bathsheba; and of Jeroboams child in this Text, see vers. 12. The afflictions and troubles of children rise no more out of the dust, nor more spring out of the ground than others; their afflictions come at his command, work at his command, bring forth the issues which he willeth them, and are punishments as well as the afflictions of more adult and grown persons. My business must be to reconcile this motion of Divine Providence, to Divine justice and goodness. In order to which, I shall offer you several considerations.  
1. Can I assure you, that all children dying in their infancy, are undoubtedly saved, either as being within the decree of election, and all of them chosen in Christ to eternal life before the foundation of the world, or as having their share in the guilt of Adam's sin expiated by Christ, and their original pollution washed away in his blood, this question were determined, and the objection of no value. It is a privileged soul that first gets out of the prison of the flesh into the liberty, the glorious liberty of the sons of God. Supposing this, it would be no act of justice and severity, but mercy and goodness of God, to cut off our children from the womb, and from the breasts; to deliver them from the bodily pains and aches, from all other vexations, crosses and disturbances which they shall be sure to meet with in the world; happy, thrice happy is that soul certainly that makes but one leap from the womb into Abraham's bosom, that takes but one step into the world, and the next into Paradise: and certainly this is the case of very many; Christ hath told us, that of such is the kingdom of God: if all such be not there (as to which the Scripture is silent) yet many such are there, all chosen in Christ are there. There is good hopes of the seed of those that fear God; the Covenant of God is with his people, and with their seed: and how happy are they that can get to Heaven with a groan or two, with such a degree of pain and aches, as those little bodies can only bear, and that before their reason is improved by its reflections, to make their pains and miseries more bitter. So that as to all such as are ordained unto life, the case is plain; Divine goodness is eminently seen in giving them so short a passage through the vale of misery, and showing them a far shorter and nearer way to Heaven, than what more grown persons must go, through much tribulation. Now though I cannot assure you this concerning all, yet I can concerning many, which makes the day of their afflictions and death to be much better than the day wherein it was said of them, There is a child born into the world: and surely if the Thracians (who were heathens) upon the prospect of no more than the miseries to which humane life is subjected, could alter the common custom of rejoicing at Nativities, and mourning at Burials, into a mourning at the birth of their children, and a rejoicing and triumphing at the death of their friends; we to whom a life and immortality is brought to light by the Gospel, and to whom the immediate transition of elect souls out of a state of mortality and misery, into a state of happiness and eternal blessedness, is matter of faith, have much more reason to adore the goodness of God in the present determination of our children's lives, than to quarrel at Divine Providence for bringing such things to pass, while it doth us, nor ours, any further harm than depriving us of the little pleasure we take in beholding those pictures of ourselves, dandling them in our laps, hugging them in our bosoms, while also this pleasure is embittered to us by a thousand fears, and cares, and sollicitudes, and troubles, for, with, and concerning them. But because I cannot assure you this concerning all, something further must yet be said to vindicate the justice of God in this dispensation.  
2. Therefore, I say, the original sin of children is enough to justify God in all his afflictions of Children: nor is this, that I know, denied by any valuable or considerable party. It was indeed the opinion of Arminius, That no person was damned, merely for original sin; but upon what grounds none of his disciples have been able ever to tell the world, to any satisfaction: and it were strange if they should, when the Scripture saith expressly, Ephes. 2.3. That we are by nature the children of wrath, that is, (certainly) heirs of wrath, and exposed to the wrath of God: and the Apostle tells us Rom. 5.18. That by the offence of one man, judgement came upon all to condemnation. Now when-as all men were by Adam's sin subjected to wrath and condemnation, and by their original sin, children of wrath: what ground hath any to assert that none shall be eternally condemned merely for original sin, would pose the thoughts of any intelligent person, I think. I do indeed know that some tell us, that Christ as to all men expiated the guilt of Adam's sin, some add also original sin; others tell us that is all washed off in Baptism. I want one clear Scripture for any thing of this, but yet Arminius never denied (so far as I have read him) that infants have not upon them the guilt of original sin, which God may punish certainly, if not with eternal, yet with temporal punishments; for even past and pardoned sins may be thus punished, as I have before shown you in my Observations upon the motions of Actual Providence. Every infant cometh into the world under the guilt of the first man's transgression reckoned to him, as he was in the loins of Adam, and under the want of original righteousness, with an innate pravity and corruption of nature, averse naturally to all that is good; prone and inclined unto that which is evil. Supposing now what Arminius would have, and can never be proved, that God will eternally condemn none merely for this sin; yet surely he may justly scourge and correct with the utmost punishments short of eternal punishment, even this guilt in children, which have not actually finned. It was Gods threatening annexed to his Covenant with Adam; In the day thou eatest thereof, thou shalt die. Some question how God justified it when Adam lived to nine hundred and thirty years before he died. Divines therefore expound it, by eris mortalis, thou shalt be subject and liable unto death: in the day in which he did eat, he became mortal; from that day he began to die, and was made liable to that change. Every child assoon it cometh into the world eateth of this forbidden fruit, I mean, becomes liable to the guilt of its proparents eating, and so is liable unto death. It is true, the Lord doth not cut off all children, how then should the world be replenished and stand, but yet he cutteth off some for the declaration of his justice: as a Prince, when a whole City or Province is in a rebellion, he will not cut them off all, because he will not waste and depopulate a Country; but he will cut off some for the declaration of his justice. Thus you see this motion of Providence is easily reconcileable to the justice of God upon this hypothesis, that children are sinners, and under an original guilt: and if we could be so confident, as some are, that none shall be damned for that sin only, or that it is expiated on the behalf of all, or washed away in Baptism, as to all born within the pale of the Church: Yet nothing hinders but by the same justice by which God punisheth past and pardoned sins, (which I have formerly at large opened to you) God might yet justly trouble and afflict little ones: they might be sick, and they might die, as Jeroboams child mentioned in the Text did; though vers. 13. saith of him expressly, That there was some good thing found in him, towards the Lord God of Israel. Let this be a second consideration to satisfy you as to the righteousness of God in these dispensations. But I proceed yet further.  
3. This motion of Providence seemeth very reasonable, and competent to the wisdom of God. That he might declare to the world, that he is that God in whom all breath, he in whom they live, they move and have their being. If we should see none die but in an old age, we should be ready to think, that our candle never went out but for want of oil; and should not understand how much we were beholden to God for every hour of life: how much we depended upon him for our daily breath, as well as for daily bread. Now it is but reasonable, that the world should understand God to be the fountain of life; that sickness and death do not merely depend upon second causes; but there is a first cause, that is the efficient, the principal efficient cause of these changes, though he useth a variety of second causes: he will therefore suffer irregular motions of humours in children, which shall in them cause sicknesses and death, though they never were surfeited with meats, nor Inflamed with drinks. He bloweth out Candles newly lighted, to let us know, that the issues of life and death are in his hand, and that the breath of man is not merely in his own nostrils; and it is but reasonable that God should make himself thus known to us as the God of our lives.  
4. Again, this dispensation of Providence is reconcileable to the goodness of God. God by this means doth deliver little ones from the evil to come. This is the very case in the Text, God was bringing evil upon the house of Jeroboam, as he threatneth, vers. 10, 11, 12. he intended to take away the remnant of the house of Jeroboam, as a man taketh away dung from the earth. Abijah falls sick and dies, and this out of mercy to him that his eyes might not see, nor he have any share in the evil which God was about to bring upon his Father's house. God gathereth up the Lambs before the storm cometh. It is said of Babylon, Psal. 137. That he should be happy, that should take their little ones and dash them against the stones: and we read in Scripture of such famines as enforced women to eat their own children. Now God often cuts off little ones in his mercy to them. I might here further add, that God by this dispensation preventeth much sin in those that are thus taken away: But I pass on yet to some further considerations, clearing God's justice.  
5. It is but reasonable that God should do this to punish the sins of the Parents, and to do them good. It was one of my observations concerning the motions of Actual Providence. That God doth very ordinarily punish Relations in their Correlates, Parents in their Children; and I shown you the reasonableness of Divine Providence in this motion. It was for the punishment of David's sin, that his child by Bathsheba died; and the death of it was threatened by Nathan as a part of David's punishment, 2 Sam. 12.14. Possibly God may sometimes do it to abate our affections to our children, and that he might have more of our heart and affections; as the Gardener cutteth off the suckers which draw too much from the root; and the country Housewife takes away the Calf when it sucketh so much as it leaveth no milk for the pail.  
6. Finally, Why may not this motion of Providence seem reasonable, That room might be left in the world. The world is a great Theatre, in which he hath many to act their parts: God at first lengthened out the lives of the Patriarches to seven, eight, nine hundred years, that the world might be replenished with Inhabitants. He now shorteneth the lives of those that are born into the world, that the world might not be overburdened with Inhabitants. More might be added. By the death and sicknesses of little ones, all are warned to be continually upon their watch, not knowing when the Lord will call for them; every little Bell that telleth us a child is gone soundeth to us, would we but understand it, Remember thy Creator in the days of thy youth, before the evil days come. Further yet, God by this dispensation (in which as you have heard he is just) doth mind all of the duty they own unto their children, to bring them up in the knowledge of the Scriptures, in the nurture and admonition of the Lord; and particularly not to defer the ordinance of Baptism beyond a reasonable time. It is doubtless God's ordinance as to children, not only a sign of God's Covenant, but a medium in order to salvation, though efficacious only when God is pleased to make it so, not ex opere operato, upon the work done. I have now shown you the equity of God in this particular way of his Providence.  
Use. It is a dispensation under which there are few Parents that are not brought. Let me therefore enlarge a little upon some practical Application of this Discourse, showing you what may be our duty, reasonably concluded from this dispensation. I shall open to you something of it in three or four particulars.  
1. It is doubtless our duty, yea the duty of all flesh, To be silent before the Lord under such Providences. The loss of a child, especially if it be a firstborn, or an only child, sometimes goeth very near us. But oh, let us not be tempted from it to open our mouths against the God of Heaven, nor to entertain a thought in our souls derogatory to the justice and goodness of God. Our children are sinners, and obnoxious to the justice of God; God may in justice punish them for their own sins, or for our sins: I hinted to you before, that it was a beam of Arminius his new light, that none should be condemned for original sin only; and he is followed in it by all the Remonstrants in their Confessions, Apologies, as also by others of that tribe: Socinus also and his followers shake hands with them in that notion. Yet Arminins answering Mr. Perkins (who to disprove Arminius his doctrine of God's rejection of any, because he foresaw they would reject the grace of the Gospel) had pinched him, telling him this could be no cause of the rejection of infants out of the pale of the Church. God could not foresee they would reject the Gospel, who he foresaw should never have the Gospel preached or tendered to them, answereth him thus, At inquam ego in parentibus, abavis, avis, atavis, tritavis evangelii gratiam repudiarunt, quo actu meruerunt ut a Deo deserantur. That is, But I say (saith he) they rejected the Gospel in their Parents, their Grandfathers, their great Grandfathers, or former Progenitors. Now how this is consistent with his other doctrine, I cannot understand: for certainly if God may be justified in rejecting the souls of some infants from eternity, because he foresaw that their Great-Grandfathers would reject and refuse the Gospel, when-as they by no personal act should do any such thing; he may be justified even in the eternal condemnation of children for the sin of Adam, or the personal obliquity and corruption of their natures; and so it is not unrighteous with God eternally to condemn a child for its original corruption only. But we are not now speaking of eternal condemnation, but of bodily and temporal; yea and temporary punishments, which may very well consist with the eternal salvation of the soul: and it is very absurd for us to think, that for such punishments the infant may not be punished (without the impeaching of the justice of God) though it hath been guilty of no actual sin, deserving so early a chastisement of it. Oh, therefore suffer not in such cases your hearts or lips to transgress, God may do it in righteousness. He may thus justly punish original sin in the child; he may justly punish our sins upon the backs of our children. Speak not a word against God in this Providence.  
2. Do what in thee lieth secondly to find out the cause. When the Jews queried our Saviour concerning the man that was born blind, for whose sin it was, whether his, or his parents? Our Saviour answereth them, that it was neither for his sin, nor yet for his Parents, but that the glory of God might appear in that famous miracle, which our Saviour wrought in restoring him to his sight. It is an hard thing to find out God's ends in his dispensations of punitive Providence; God may sometimes afflict, and take away little ones for their own sins, for the sin of Adam; for the iniquity in which they were conceived, and the sin in which they were brought forth. God may sometimes do it for the Parent's sins. Sometimes he may do it principally neither for the one, nor for the other of these ends, but for the good of the Parents, or for the good of the Children: you have heard that this motion of Divine Providence, is highly reasonable upon more than one account. But yet when we feel the smart of such a dispensation, we know not how to look upon it otherwise than as a punishment; but now our business under such providences is to inquire, what sin in us God doth in that manner revenge. The Scripture will guide us a little in the finding out of this, and we may possibly find out some other helps, to make us understand these dispensations. It was threatened to David, 2 Sam. 12. For his sins in the matter of Vriah and his wife, and for that by them he had given occasion to the enemies of God to blaspheme. It is one of those common scourges with which God chastiseth some Parents for their sinful lives; and whoso is conscious to himself of a sinful course of life, need not inquire much for what cause God brings him under such dispensations. It is matter of more narrow enquiry why God thus chasteneth his own people. Possibly if they will search narrowly under such a Providence, they may find, if not the very sin for which God contendeth with them, yet some laps of their lives of that nature, as may give them a just ground of jealousy and suspicion, that that is the sin for which God so troubleth them. I shall not be positive in this determination lest, I seem too boldly to inquire into the secret counsels of God: men should do well under these Providences to listen to their own consciences, which oft times tell them the truth in such cases. But let me ask of thee, or rather desire thee to ask thyself, these two or three following Questions.  
1. Didst thou never sinfully distrust the Providence of God concerning thy Children; And secretly repine, at God's bounty to thee in them? this is now a temptation incident to such as are of meaner condition in the world, and not so able as others to maintain their Families. God promiseth the fruit of the womb as a blessing; and blesseth him, that hath his quiver full of these shafts, but now the poor man, knoweth not how to understand this; and it is hard for him not to repine at the multiplying of it: a great error doubtless, but such as for aught I know good people may fall into; we cannot trust God to provide for those which he giveth us, if this hath been thy error, God but pays thee in thy own kind, by shortening thy number, and maketh thy own secret, sinful wish now to be thy Plague and Torment; but this ordinarily is the sin of the poorer and meaner sort of Christians.  
2. Didst thou not let thy heart run out too much upon thy Children? God is jealous, and it is the nature of jealousy not to suffer a rival in the object beloved, be it a person, or a thing. God is the object, and he will be the prime object of his people's love, desire, and delight, It is his Law. Thou shall love the Lord thy God with all thy heart, and with all thy Soul, and with all thy strength; it may be thy Child had more of thy heart, more of thy love and and delight than God had, no wonder if he hath taken it from thee: this is now usually the sin of those whose circumstances in the world are better, they have a fair estate in the world, and Children few enough to leave it to, and in such cases it is a very hard thing to keep our hearts within due bounds; but our affections are ready to overflow, especially if there be nothing in the temper, or behaviour of the Child, that takes off the edge of our affections to it.  
3. Doth not thy heart smite thee for the neglect of thy duty to thy Child, especially if it were of any years? Thy duty in instructing it, or thy duty in reproving and admonishing it. Elie's Sons were indeed men grown, but God cut off his Children; though their personal guilt justified God in his severity against them, yet Eli smarted in their punishments for honouring his Sons more than God, for dealing too gently with them for their most enormous wickednesses. Thou mayest also neglect thy duty towards them in instructing them, in making them acquainted with the holy Scriptures; in admonishing them to keep the Lords Sabbaths, and seeing to their external Sanctification of them. This is undoubtedly a second piece of thy duty upon such a dispensation, and to be humbled before God for those sins which thy conscience smiteth thee for, and suggesteth to thee as probable causes of this rod of God upon thee.  
3. It is doubtless thy duty, whatsoever thou findest, to be satisfied with God's good pleasure. Rachel mourned sinfully while she so mourned as that she refused to be comforted. If thou findest that probably God hath punished thy sin, in the sickness, pain, and death of thy Child, it is indeed matter of humiliation to thee; it offers thee a just opportunity to resolve for the time to come, to amend thy errors as to any survivors which God shall lend thee: but yesterday cannot be called back again, God hath done what pleased him. It may be in mercy to thy Child, though it be in judgement unto thee, thou hast no reason to quarrel or murmur at God for any of his dispensations. If it be for thy Childs Original sin, still thou hast no reason to blame God, he is just and righteous in what he hath done. But if God hath done it to give thy Child a quicker passage to Heaven, to bring it sooner to a state of perfection, to deliver it from an evil to come, here thou hast reason to admire, and adore the Divine goodness rather than to quarrel at Divine Justice. There are a great many things that may conduce to the relief of a godly man or woman disturbed at this dispensation of Divine Providence. It is a very ordinary dispensation of God; though therefore it may look like a digression from the principal argument of my discourse, yet it may possibly be not so judged by some of you, whose case it either at present is, or may be to instance in some heads of arguments, which occasionally you may make use of, for the quieting of your Spirits.  
1. Consider,  was the moving cause on God's part, yet the will of God is revealed. The will of God is such a thing to satisfy a Christian with, as nothing can be more, nothing greater. We have our Heaven by the will of God fear not little flock, it is your Father's will to give you a Kingdom. We have all our grace, all our glory from the will of God, and shall we not thankfully accept a cross, when it is the will of our Father to lay it upon our necks? We pray thy will be done, and shall we murmur against it when we see it done. This silenced Aaron, David, Heli, Hezekiah, it leaves no room for a good Christians reply to it, it is our Father's will, that is enough. It is our Fathers will revealed by an Act of his Providence. The Lord hath given (saith Job) and the Lord hath taken, blessed be the name of the Lord.  
2. Consider how many sadder cases than thine there have been. Thou hast lost a Child, an infant; Job lost all his Children when they were grown up, feasting at their elder Brother's house. Aaron's was a sad cause, he lost his two Sons grown up, in an act of sinning, yet he held his peace. Helies' case was sad, to lose two such wicked Sons in a Battle. David's case was sad, God had expressly told him the Child should die, because of his sin; and that by it, he had made the enemies of God to blaspheme. What doth David do? He fasteth, he prayeth, he humbleth himself before God so long as the Child lived, and while he had any hope; but when the will of God was revealed, when the Child was dead, he ariseth, and eateth bread as he was wont to do, he saith, that he should go to it, it should not return to him.  
3. Consider, Let the case be as sad as it will, yet if thou lookest round about it, there is mercy in it; either mercy to thy Child, or mercy to thee, or mercy to both: if thy Child be gone to Heaven, there is mercy in that; if it be delivered from evil to come upon the World, or that part of the world where it should have had its portion, there is mercy in that. David's case was as sad as one can well think of any of this nature; yet there was this mercy in it, the living monument and remembrance of David's sin and shame was taken away.  
4. Suppose that God hath for thy sin taken it away, and thou canst not satisfy thyself but it is so; yet consider, God eternally punisheth none for the sins of their correlates. God may punish persons with bodily and temporal punishments for the sins of their Parents, but not eternally; as to those punishments, every soul shall bear no more than its own iniquity. Arminius I remember telleth us, that he can see no reason, but that Children may be equally punished eternally for the sins of their Parents, as well as the whole posterity of Adam for his sin: but certainly there is a vast difference; the first Adam was a public person, with whom God made a Covenant for life or death for himself, and for his posterity; and he had a power as well to have conveyed life as death to all his posterity: but surely none will assert this, as to any Parent since his time.  
5. Consider how much comfort there is laid for parent's mourning, in that speech of our Saviour, for of such is the kingdom of God. Men that have large Gardens and Orchards, have places for slips and Inlays, as well as for old Stocks; Nurseries for Plants, as well as places for fullgrown fruit-trees. God hath his garden of Grace (that is, his Church) and he hath his garden of Glory, to both belong Nurseries. The Children of believers are (though imperfect members) yet members of his Church; and they may be heirs of Glory, though they go out of this world under age, as to any earthly inheritance: Yet they may be of full age for the inheritance that is immortal, incorruptible, and which fadeth not away; they will be of age in that Country where is no infant of days, nor old man of years. The possibility of little children's entering into the Kingdom of God, yea the probability that the seed of such as fear God, dying in infancy are so entered, aught to be a wonderful relief to Godly parents mourning upon this account. Some Mother's only people the earth with sinners; God puts an honour upon thee if thou stockest Heaven with Saints, and bringest forth to the kingdom of Glory.  
6. Consider, Thou canst never lose a Child with more hope than in its infancy. Some have thought that the death of Christ hath as to all expiated the guilt of Adam's sin; both the Socinians and Arminians seem so to judge. Others think, that by virtue of the New Covenant, the water of Baptism washeth away original sin. Augustine was called Durus pater infantum, an hard Father to Infants, because he thought all unbaptized Infants were damned; by which it seems, he deferred much to Baptism: but I do not remember that I ever read in him, or heard from him, that he held, that all baptised Infants should be saved, if dying in infancy. I durst not fix the comfort of mourning Parents upon these foundations: But yet this is certain, the Infant within the pale of the Church, the Child of the believing, the true believing Parent especially, is in Covenant with God: It hath not yet been defiled with wilful presumptuous sinning; we cannot say so of our Children when they are grown up to years. A godly Parent can never lose a Child with more hopes of its eternal Salvation, than in its infancy.  
7. Again, Possibly what God hath done, he hath done in mercy to thee, to thy soul, that thy affections may be more entirely upon him. God knew thy heart better than thyself; it may be, by such a stroke he hath secured thy heart more unto himself, it may be in mercy as to the comforts of thy life. Zedekiah could better have followed his Children in their infancy to their grave, than have seen them slain by a barbarous enemy before his face. Thou knowest not what evil is coming upon the world.  
8. Lastly consider, That for those that keep the Lords Sabbaths, and choose the things that please him, and take hold of the Lords Covenant, God hath, Isa. 56.45, promised a better name than that of sons, and daughters, even an everlasting name which shall never be cut off. But I shall digress no further on this Argument.  
4. Lastly, Having stilled thy impatience, what hast thou to do, but to fulfil the Lords will and ends under such a dispensation? Let those do it that are patients under such providences. Let us all do it, who are spectators of them.  
Are any of us patients under such Providences, let us fulfil the Lords ends in them. You will say, what are they? I Answer.  
1. Submission to his good will, is doubtless one thing. God by all afflictions of his people, designeth to humble, and to prove his people, that he may do them good in the latter end. Such dispensations are the rod of God upon us, and his rod hath a voice, and we are bound to hear his rod. God is now trying thy obedience; Abraham's trial, was a greater trial: he had but one Child, him a Son, the Child of the promise, God required him to kill him with his own hand, he submitted, and the Lord accepted his will for the deed. Thy hearing the voice of one rod, may prevent the Lords taking of another to scourge thee with.  
2. Humiliation for those sins which thou suspectest to have been the provoking cause of such a dispensation; that's another end which thou mayst probably think that God aimeth at. Afflictions are to humble us, and to prove us.  
3. God calleth aloud to thee to take thy heart off thy creature-comforts. Thou seest what gourds, what blossoms they are, what shadows they are which thou huggest, what lies thou hast in thy right hand; he calls now to thee to fix thy heart and thine eyes upon him alone, and to make him alone thy portion, to fix all thy delight upon him.  
For us that are spectators of such Providences, let us also by them learn wisdom.  
1. By taking heed of such sins, as may provoke God to such dispensations: we stand concerned if we love our children, to love God, and to fear him, to walk closely with him; the wicked life of a Parent may shorten the life of a Child, for that God in judgement may write him childless, a man who shall not prosper, nor his name outlive a present generation. Take heed of those particular sins, which may provoke God to such a stroke. Take heed of murmuring at the blessing of a numerous off spring, and distrusting the Providence of God, as to a providing for them. Take heed if Children be given you, that you do not set your heart upon them. Look upon them as fading flowers, and such flowers as never fade sooner, than while they are worn too near your heart. Take heed of sins by which the enemies of God shall be made to blaspheme. David for such sins lost his new born Child from his beloved Bathsheba.  
2. More especially, take heed of neglecting your children. Neglect not the ordinance of Baptism as to them. I do not think that is damnable; but I do think it is provocative of God. I remember God met Moses in the Inn, and was about to kill him for his omission of Circumcision. Circumcision was in itself a pitiful thing, but it was God's ordinance, it was his Covenant in the flesh with the seed of Abraham. We are not upon a Divine institution, to say, To what purpose is it? or what good can it do? If the Jewish Child had died before the 8th day, its want of circumcision doubtless did not endanger its salvation; but the deferring it beyond that time, might for aught I know, endanger the wrath of God upon the Parent, and that wrath might be executed in cutting off the Child. I take the case to be much the same under the Gospel, I am sure the Covenant is the same; take heed of neglecting to instruct your Children betimes, or to reprove and admonish them; God may cut them off betimes, and then your neglects will be a grief of heart to you.  
Finally, This calleth to all young ones, not to neglect the remembrance of their creator in the days of their youth. O let your tender years be no temptation to you, to put off your duty towards God, and your own souls; in the morning of your life, be ploughing up the fallow ground of your hearts, and sowing the seed of righteousness; indeed, in the evening our hands should not be slack; but who knoweth whether he shall see an evening, yea or no?   

SERMON XLI.  Rom. I. 26. For this Cause, God gave them up to vile Affections. 
MY business is to clear up the equity of the Lord in the ways of his Actual Providence, and to vindicate the justice and holiness of God from those, who by the Sophistry of their humane wisdom, seek to darken Divine knowledge. I am resolving the difficulties relating to the motions of Divine Providence in punitive dispensations. I have showed you, how just and reasonable it is, that God should be the Author of the evil of punishment: And that 1. to his own people, notwithstanding the satisfaction of Christ accepted for them, and the remission of their sins as to eternal punishment. 2. As to those whom yet he knows to be such, as will be worse for their afflictions, and not better. 3. As to children who have not been guilty of actual sins: I proceed now a step further. God doth not only punish sin with smart, with pain, diseases, crosses, etc. but he sometimes punisheth sin with sin; for sin, giving men up to be led captive by their lusts. The Text speaketh of such a Providence. It relateth to the Heathens, of whom the Apostle had been before speaking, vers. 19, 20, he had been declaring what means they had to know God; they had not indeed the light of the Gospel, but they had the light of nature. That which might be known of God was manifest in them, for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. Then he showeth how they abused and misimproved these means, for v. 21, when they knew God (in some measure, as the light of nature, and works of creation, would discover him to them) they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image, made like to corruptible man, to birds, to four-footed-beasts and creeping things. The business was this: The Heathens had indeed but an imperfect knowledge of God, no more than the light of nature, and the works of God in nature shown them; but yet this was enough to have let them know that God could not be like a man, or a beast, or a creeping thing; yet such images and representations of God they made, and worshipped: wherefore (saith the Apostle, vers. 24.) God also gave them up to lusts of uncleanness, etc. and so again in my Text, vers. 26. For this cause, God gave them up to vile affections; and so again, vers. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are inconvenient. Being filled with all unrighteousness, etc. Now the Question is,  
Quest. How it can consist with the holiness and purity of God thus to punish sin with sin; for their committing of some sins to give them up to commit others?  
The difficulty is, because it is hard to conceive how God should do this, without a willing of sin. Although therefore it is plain enough in the Text, and twice more repeated in the Chapter, it be said, God gave them up to uncleanness, and God gave them up to a reprobate mind: yet it will not be amiss for us from other Scriptures to take some auxiliary help for the proving of this, That there hath been, and doubtless are still such dispensations of God. Then I shall attempt to reconcile these Providences to the justice, holiness and goodness of God; after that I shall make some application of my Discourse upon this Argument. It is a known Text which you have, Isaiah 6.9, 10. Go and tell this people, hear you indeed, but understand not; and see you indeed, but perceive not; make the heart of this people fat, and make their ears heavy; and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. It is a Text which you find quoted six times in the New-Testament, Mat. 13.14. Mar. 4.12. Luk. 8.10. Joh. 12.40. Act. 28.26. Rom. 11.8. In the first place Mat. 13. it is said that in them is fulfilled the Prophecy of Isaias, By hearing you shall hear, and not understand; and seeing you shall see, and not perceive. For this people's heart is waxed gross, and their ears are dull of hearing, etc. That Text plainly makes it out, that God's judicial giving them over to their blindness, was consequent to their sinful stopping of their ears, and shutting of their eyes. But Christ there saith, that for this he spoke to them in parables, Mat. 13.13. but Rom. 11.8. it is said, God hath given them the spirit of slumber; eyes that they should not see, and ears that they should not hear; and certain it is, Isaiah had God's commission, chap. 6. and Acts 28.26. Well spoke the Holy Ghost, by Isaias the Prophet to our Fathers, saying, Go unto this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing; and their eyes have they closed. By all which it clearly appears, that God punished the former sins of the Jews in their wilful shutting their eyes, and stopping their ears against the revelation of the Divine will, by a judicial giving them up to a blindness of mind, and hardness of heart. To this purpose is that, 2 Thess. 2.11. And for this cause God shall send them strong delusions, that they should believe a lie: for what cause? vers. 10. Because they received not the love of the truth, that they might be saved. Many other texts there are, speaking of Gods hardening the heart of Pharaoh, and the hearts of others; but these are sufficient to evince, that there is such a dreadful dispensation of God. St. John reciting the  text of Isaiah, Joh. 12.39. saith, Therefore they could not believe, because that Isaias said again, that he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, and understand with their hearts, and be converted, and I should heal them. So, as I say, it is clear there is such a penal act of Divine Providence; and now that we are upon this argument, it will not be amiss for us to inquire what sins those are which provoke God to such a degree.  
In the general they were sins against light; sins against the light of nature. The Apostle speaketh of such sinning, Rom. 1. When they knew God, they glorified him not as God; they knew God by the light of nature, and sinned against that light. All the other texts speak of sinning against the light of Revelation. God for men's bold and impudent sinning against natural light, or against the light of his word, doth many times deliver up men in this manner. But the great question is,  
Quest. How is this reconcilable to the goodness, purity, and holiness of God?  
God in Scripture doth frequently declare that he delights not in the blood of sinners, his willingness that all should be saved, etc. He doth as plentifully declare, that he is of purer eyes than to behold iniquity; that he tempteth no man, and cannot be the author of sin. Now how can God give up men to blindness of mind, to hardness of heart, without willing it? and if he willeth it, how shall he be excused from being the author of it? To which I answer:  
1. If we mean by the goodness of God, his kindness unto sinners in order to their conversion and healing, and being saved; there is nothing of that nature to be expected from God under this dispensation. It is the seal of reprobation and damnation; those poor souls are left to the judgement and condemnation of the last day, without any great hopes of mercy; they have had their time, their means, their mercies; the patience of God hath a long time waited upon them; their glass is now run out; God's day of grace is come to an end, as to them: Lest (saith God by the Prophet) they should convert and be healed. God's frequent declarations, that he desireth not the death of sinners, do not oblige God for ever to strive with sinners, shutting their eyes, and stopping their ears, and hardening their hearts. It is enough that God hath a long time waited upon these sinners, and hath had no fruit of his patience with them. But now if by the goodness of God we understand his justice, purity and holiness, so I doubt not but to evidence to you, that under such tremendous dispensations, yet God is a just, pure and holy God. To this purpose  
2. In the second place let us consider, 1. What God doth under these dispensations. 2. Under what circumstances those sinners are, whom God brings under them.  
Let us understand, What God doth in these dispensations.  
1. Negatively, We say God doth not infuse any malice into a sinner's heart; this indeed were to make God the author of sin. God putteth no malice into the heart of sinners; he excites no malice in their hearts; and this both the Jesuits and Arminians (who conspire together to reproach Calvin, and other eminent servants of God, with the odious reproach of making God the author of sin) have been told by as many as have treated upon this argument; but they have a mind to revile, The Lord rebuke them. This is the meaning of the Schoolmen, when they say, that God doth not harden any, quantum ad rationem defectus, but only quantum ad rationem ordinis. Now how they should make God the author of sin, who freely grant this, they should do well to make us understand: and I would fain have them show me, where either Calvin, or Beza, or Zuinglius, or Pareus, or P. Martyr, or any other whom Bellarmine, and Tilenus, or any other so boldly traduce, as making God the author of sin, have said any thing of this nature; they all agree with Augustine in saying, that God hardeneth none impertiendo malitiam: but this only telleth you what God doth not.  
2. In the second place, God doth undoubtedly withdraw those means, which should effectually keep them from such sins; and certainly this is not unrighteous with God, for he may do with his own what pleaseth him. Had not the Lord withheld this grace from the Angels, and from our first Parents, neither had the first fallen from their glorious state, nor the second from the state of innocency; by which it appeareth, that this is no more than the Lord might have done if the sinner had not sinned: to say the contrary, were to make God a debtor to his creature; but this is no more than Bellarmine himself, and all the Arminians will grant.  
3. God doth undoubtedly leave this poor wretch whom he thus punisheth, to act according to the impetus of his original lust and corruption, according to that lust which is in his heart. No man can deny but this is consistent with the justice, purity and holiness of God. If for God to leave or suffer men to walk in their own ways, not to quench the original lust which is in their heart, but to suffer them to put it forth in actual sin and wickedness, would make God the author of sin; God must be concluded the author of all that sin which is committed in the world. But it is written, He will have mercy on whom he will have mercy, and his grace could not be grace if it were not free. But thus far all are agreed, that God doth harden negatively and permissively. I hope there is none will doubt, but that if a traitor deserved to die, and to starve to death, though a Prince had it in his power to pardon him, or supply him with bread to keep him from dying in that manner; yet the Prince were just if he did neither of these, but suffered him to perish according to his deserts; but (as I said before) this is denied by none. All the dispute is, whether God doth any positive act in the hardening and blinding of sinners: this is denied by Bellarmine and the Jesuits, and by the Arminians also. In opposition to which I say,  
4. Though God doth not positively harden nor blind any sinners, yet he doth do some positive acts, that relate to the hardening and blinding of them. I say he positively hardeneth none, he doth not make their soft hearts hard, nor positively blind any; he doth not shut their eyes, and of seeing make them blind. Here now the difference lies betwixt Bellarmine with Arminius, and those eminent Divines whom they would asperse with this imputation, of making God the author of sin, because these Divines cannot allow God to be a mere spectator, an idle looker upon his works of Providence: they insist upon this Argument, which certainly is not to be answered.  
In all acts of punishment God doth something positively. But the Scirpture mentions the giving up of soms sinners to vile affections, to a reprobate mind, etc. as acts of punishment. Therefore God as to them doth something positively. The minor is evident from the stile of the Scripture. Now for the major, Certainly in all all punishments God acteth as a Judge, and therefore must do something positively. The infliction of a punishment, argueth a positive judgement of God. Besides (which is noted by Pareus) God is said seven or eight times over to harden Pharaohs heart, and many others who never had any grace to be withdrawn. Besides, it is very observable, that the words which the Scripture maketh use of to signify Gods penal action in hardening sinners, Exod. 4.21. & 7.3. & 10.1. are such as cannot be expounded by a bare permission or desertion, and signify a vehement intention of the action, being verbs of the second and third Conjugation in the Hebrew. This is a great point in Divinity, let me therefore tell you what our Divines say in their own words, and then examine if it be not reconcileable by our reason to the justice and holiness of God. Parens saith, That it is sufficient that God in these tremendous dispensations, acting as a Judge, by way of punishment (which as the Scripture plentifully affirms, so Bellarmine himself granteth) God must act in it not merely privatively but positively; we need not be curious to examine the manner how he acteth. Fit illa traditio explicabili, sive inexplicabili, occulto quidem, sed semper justo modo, whether we be able to open, or not open the manner; God doth it always by a just, although a secret judgement; but, saith he, in three things it seems to be explicable: 1. By leaving men to the impetus and force of their own lusts. This, saith he, is a general way; for all that perish, are thus left to themselves; yet it cannot be said properly of all such, that God hath delivered them up to hardness of heart, etc. 2. By giving them means of softening; such are precepts, miracles, his works, etc. which they through the wickedness of their hearts only use to their further hardening. Thus it was in the case of Pharaoh, Sihon, etc. This on their part was a sin, on God's part a just judgement; but it may be this is not the case of all, and seemeth hardly applicable to the Gentiles whom God so gave up, Rom. 1: 26. 3. A third way (saith he) (which is more universal) is by delivering them up to their lusts, and to Satan, to be further blinded, seduced, and hardened, as in the case of Ahab, and the Gentiles mentioned in this first Chapter of the Romans, and 2 Cor. 4.4. The God of this world hath blinded the eyes of those that believe not. Now that Satan seduceth souls by command from God, appeareth by the story of Ahab, 1 King. 22.22, 23. The Lord hath put a lying spirit in the mouth of all these thy prophets. Another great Divine opens it in these particulars: God (saith he) hardeneth sinners,  
1. 
Alesbury de eterno Dei decreto, p. 226.  By immediately depriving them of reason and counsel, or punishing them, so as their rage is increasod against God; for this he giveth us the instance of Pharaoh, whose heart was the more hardened by the plagues which he felt; and for this he quoteth Gregory the Great, one of the Popes.  
2. God immediately hardeneth the hearts of sinners (saith he) by giving them up to Satan, that they may be by him hardened, as in the case of Saul and Ahab, and those mentioned in the second Epistle to the Thessalonians.  
3. (Saith he) he hardeneth them per se ipsos, by themselves, giving them up, as my Text faith, to vile affections. Thus Pharaoh is said thrice to have hardened his own heart; Pharaoh by his own freewill hardened his heart, and God hardened it by his just judgement. God permitted the Heathens to sin yet more and more, and by an actual motion moved them to an act of sin (so far forth as it was an act).  
4. Lastly, (saith he), God positively hardeneth sinners, By giving occasions, which through the lust that is in them, incline them to evil. God proposeth to them what things in their own nature should induce, and persuade them to that which is good, but they through their lust and malice make them an occasion to evil. Thus, saith he, God provoked the Jews to emulation by a foolish nation; by showing grace and mercy to the Gentiles, the rage of the Jews against Christ grew greater. Thus Christ's Preaching and Miracles, were occasion to the Pharisees of further blaspheming. But (saith that excellent Author) if we rightly understand it, it is not of so much moment, whether we say that God hardeneth men positively, or negatively; for though as to the execution in the event, the act be negative, yet this event floweth from the positive purpose of God. It is therefore all one, whether we speak in the words of Moses, Deut. 29.4. and say, God hath not given them an heart to perceive, or eyes to see, and ears to hear; or in the phrase of the Apostle, Rom. 11.8. God hath given them the spirit of slumber, eyes they should not see, and ears they should not hear until this day; for the will of God is as effectual in his negative as positive actions. And now I think I have told you the utmost our Divines have said in this cause, unless some of them have said, that God is the Author of his own judgements and punishments, which I think none can with modesty deny, 
Twiss. Vind. gratiae, 3.163.  it being no more than the Scripture saith of all those things which are of a positive nature, but not of those things which are of a privative nature, which yet he may will should be done by his permission, though not by his efficiency; and this is no more than Arminius himself confesseth, that God is effector actus, though no more than permissor peccati. The sum is, if we understand by the punishment of sin with sin, God's judicial act, by which he withdraweth his grace, or his leaving of sinners to the satisfaction of their own lusts; there is no question, but God for men's former sins may do this, yea more than this: he may judicially deliver men up to their lusts, and to Satan to be seduced at his pleasure, and offer them occasions (in their own nature leading to good) which they through their corruption may turn to further sinning. But God cannot punish the former sins of any, by putting any lust or malice into their hearts, by which they become more evil, or otherwise than accidentally, stirring up that lust and malice which is in their heart. This is the sum, so far as I know, of what Divines say, as to God's acts in the punishment of sin, by delivering them up to farther sinnings, though I think Paraeus saith true, that besides these ways in which God acteth positively, and more than barely negatively and permissively, God hath many other ways which we cannot explicate, by which he punisheth sin with sin; for who knoweth, or is able to unfold all the ways of God?  
Thus far we have seen (so far as we are able to comprehend) what God doth in this his judicial act of punishing sin with sin.  
Let us now consider under what circumstances those are whom God bringeth under so severe a dispensation. I answer, They are not only sinners (for God doth not deal thus with every sinner), but such as have provoked him to a very great height and degree, shutting their eyes against that light which hath shone upon them, and contemning the precepts of God, and the means he hath used to reclaim them: Such was Pharaoh, first he hardened his own heart, which I think is said three times over; then God saith he would harden his heart: such were the Heathen, mentioned in this Chapter, they had prodigiously sinned against the light and law of Nature: Such were the Jews, to whom this judgement is denounced, Isa. 6. compared with Matth. 13.  
Now this being rightly understood, I appeal to the reason of any one that heareth me, although this be a most tremendous dispensation of God; yet whether it be not such as is very consistent, both with the Justice, and Purity, and Holiness of God. Is it not just with God to punish sinners, especially prodigious sinners, and such of them as have shut their eyes, lest the light should shine upon them? If it be just with God to throw such into Hell, why should it not be just with him to seal them up to that damnation? might he cut them off by death, and immediately turn them into Hell? why may he not leave them destitute of his grace, and give them up to a reprobate mind, and to vile affections, and an hard heart, which are but the praeludia to this damnation? Doth any doubt whether this be consistent with the purity and holiness of God? I ask, why may not God deny his means of grace to whom he pleaseth, and yet be an holy God? and may he not then deny it to, or withdraw it from those that have abused his patience, and turned his grace into wantonness and lasciviousness? doth he deliver them up to Satan to be tempted, seduced, hardened? Is not Satan God's instrument in punishing sinners? may not the just and holy God use what instruments he pleaseth for the execution of his wrath?  
Object. 1. But doth not God by this become the Author of sin?  
I answer, If sin be considered in its true nature, as it is a defect, a filthy action contrary to the Law of God, surely none can be the Author of it, but either he who doth it, or who persuades, or commandeth, or inciteth to the doing of it. God neither infuseth that lust which is exercised, nor commandeth, nor persuadeth the exerting of it. If we consider sin as the punishment of sin, so the permission of it is but a just dispensation of God, and a judicial act; and why God should not be the Author of punishments, I cannot understand.  
Object. 2. But doth not God in this dispensation will the sins of these poor wretches?  
I answer, He doth not will the doing of them, but he willeth that they should be done; and in this sense he willeth all the sin that is committed in the world; for as nothing could be done contrary to his will, so he doth not govern the world as an idle spectator, only looking on to see what his creatures will do. But he is far from willing the actions, either soliciting, or commanding, or persuading, or assisting them.  
Object. 3. But God giveth occasions to them?  
I answer, It is true, but it is through the lusts of men's hearts that they become such occasions. They are in themselves either of such a nature, as they might improve for their good, and aught to have done so: such were the Miracles which God shown Pharaoh, or which Christ did before the Pharisees, and the Sermons which he and his Apostles preached to them, or at least such as had in themselves no tendency to produce such an effect. The Governess of the house doth not think that she is either principal or accessary to a servants theft, because she suffereth pieces of Plate to go freely up and down for the use of her family, which possibly becometh a temptation to the lust of her servant, to make him or her to steal.  
Object. 4. But God knew that these sinners would take these occasions to grow worse.  
I answer, That must be granted: but what then? suppose one of us did know that our good counsels, or reproofs, or corrections of our Children would but make them worse, must not we therefore use these which in themselves are means to make them better? Suppose a Mistress in a Family did know that her servant would steal some of those things which she suffers to go up and down and be commonly used in her house, is she therefore bound to look them up, and let her whole Family want necessary utensils? Will she not rather say, I will have those things in my house which are fit; if any of my Servants will steal them, let it be at their peril, they shall be hanged for it. Yet surely the Law of Charity, which God hath laid us all under toward our Brethren, obliging us to beware laying of stumbling-blocks, and giving unnecessary occasions of sin unto them, doth not tie up God. But there is no end of disputing with such as are resolved to hold their conclusion, and seek nothing but occasions of reviling. I have enlarged myself far enough upon this argument to show, I think, every unprejudiced hearer, that it is neither contrary to the justice, nor purity and holiness of God, to punish sin with sin; giving up stubborn sinners to vile Affections, and a reprobate mind.  
Use. Let me now shut up this Discourse with a few words of Application.  
Exho. And what application can be proper to this discourse but an Exhortation to all to take heed of presumptuous sinnings against Light. That sort of people amongst us whom we call Quakers, call to all men to take heed to the Light within them. I will not profess perfectly to understand their principles. But they seem in some of their discourses, to me to think, that men have Light enough within them to show them the way to Heaven; and if so, that will prove a great mistake: but thus much is certain, That every man hath a light within him. That which may be known of God is manifest in them, Rom. 1.19. Every man that is born into the world, hath a natural light, discovering something of God, and of his duty to him, and is under a natural Law, which obligeth him to some duty in proportion to his light. The Apostle in this, Rom. 1. saith of the Heathens that they knew God, and hinteth, that they ought to have glorified him as God, that is, to have paid an homage to God proportionable to the knowledge which they had of his glorious being. But we who are within the pale of the Church: have (as the Apostle saith) a more sure word of Prophecy. Whereunto we shall do well to take heed, as unto a light shining in a dark place, 2 Pet. 1.19. Besides this, many have a common illumination of the Spirit, so far ordinarily attending the Ministry of the word: of such the Apostle speaks, Heb. 6.4. And the Law of conscience, ordinarily worketh according to this Light. It is indeed true there are and will be differences, as to all these Lights. The light of nature varies according to men's parts and education. The Light of Revelation according to the Ministry of the word men sit under, and the other according to God's pleasure who by his Spirit irradiateth some more than others; but according to our light so doth conscience lay a Law upon us. Now men and women are highly concerned, to behave themselves both toward God, and towards men according to the light they have, that is, according to the discoveries they have either from natural principles, or from the word of God, or the illuminations of the Spirit of God, what God is, and what God requireth of them either as acts of homage immediately towards him, or as acts of Justice and brotherly love towards their neighbour; especially to take heed of bold and impudent actings to the contrary: for this cause it is that God judicially gives many up to blindness of mind, hardness of heart, vile affections, a reprobate mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts, who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness, Eph. 4.18, 19 You see both from this Chapter in which my Text is, and from that Text, Eph. 4. That it is what may befall poor Heathens, which have no more than a natural light, yet even they for not living up to that, may so far provoke God: what do you think Christians may do then, that besides the natural light, have the light of the Law and Gospel, the sure word of Prophecy? that have consciences further enlightened, and under a further Law than the Heathens could possibly have? such as have, as the Apostle speaketh, Heb. 6.4. Tasted of the heavenly gift, and been made partakers of the holy ghost, as have tasted of the good word of God and the powers of the world to come? If the Heathens came under such a judgement, because when they knew or might have known by the very light of nature, that the Lord that made Heaven and Earth; could not possibly be like a man, nor a beast, nor creeping things, yet would not attend to the workings of their own reason, nor give their consciences leave to speak, nor hearken to them, but in their practice changed the image of the incorruptible God into an image made like to a corruptible man, etc. were for this deserted of God, and given up to that dreadful degree of judgement this Chapter mentioneth; what shall become of those amongst Christians, think you, who besides the advantage which they have common with Heathens, from that of God which is manifest in them, and from the things that are made, to know what manner of being God is, have also the holy Scriptures telling them, That God is a Spirit and will be worshipped in Spirit and truth; That images are teachers of lies, and mediums by which God will not be worshippped, and revealing his wrath so plentifully against those that in so idle and wretched a manner did worship the true and living God, yet will worship him by images? Doth not the light of nature, and the light of Scripture shine in men's faces, and clearly discover to them, that God is not to be pleased with rude and confused noises, with mere formalities, and lip-labours, but with a simple, pure, and Spiritual worship, where the understanding, the heart and the affections go along with the tongue, and outward man; and where these are wanting all the cringings, and bowings, and roar in the world, are abominable to him, and no better than the howling of a Dog, and grunting of a Swine. O Sirs, take heed of sinning against this light, for fear of being given up of God to superstitious vanities: for so it ofttimes falleth out, that as a liar, though at first he knew he told a lie, yet by repeating and telling it often, he hath forgot it was a lie, and possibly himself thinks he is relating a true story. So I am persuaded it falls out with many whose consciences at first grumbled a little at what they did, and told them this was no service of God; but through a just Judgement of God they shutting their Eyes against the light, at last think there is no other true worship of God besides what they have taken up, as to which it will at last appear, that it was none at all; for who required any such things at their hands? We can hardly think otherwise of the Jews, who at the first setting up of idolatry by Jeroboam, and that worse idolatry by Ahab, could not but think (many of them) that that was not the true worship of God; but by practice in it afterward grew so warm for it, that none else must be true, but they must slay the Lords Prophets, and persecute all those who either taught or practised any other way of worship more according to the mind and will of God.  
2. And do not only take heed of shutting your ears, as to your duty towards God, lest God judicially give you up to vile affections as to superstitious vanities; but take heed also that you do not shut your eyes against convictions of your duty towards yourselves and others, in matters of morality. Have you not startled sometimes to see to what brutish degrees of sensuality and immoralities many have fallen from high degrees of profession? To me it hath been one of the prodigies of our age. If one should have told some that were professors twenty or thirty years ago, that within such a time they should be transgressors through wine, so famous for impudent uncleanness, such Apostates from all Religion, such bruits almost in every part of their conversations, such persecutors of those that fear God, and with whom they sometimes professed to be of the same mind, they would certainly have said with Hazael, are we dogs that we should ever do any such things? Yet we have lived to see it. I am loath, I tremble to speak what I think; certainly God hath forsaken these poor creatures; they professed the truth, to have embraced it in the love of it, but they were hypocrites, they received it not in the love of it, but merely in a faction, and for some base sinister ends, and for this cause. God hath given them up to strong delusions, God hath thrown them off his hand of restraint, withdrawn his common grace from them, given them up to the Devil even in this life; God is now punishing upon them their former falsehood. Give me leave to speak my fears, I profess they are my thoughts, my sad thoughts, that we live in an age as full of persons that have sinned the sin that shall never be forgiven, as any age ever was since our Lord was upon the Earth. The sin unto death, for which St. John saith we should not pray, must certainly be prodigious sinning against light, let but malicious be added to it in any Soul; and I then shall believe he hath not sinned the sin against the holy ghost, when I shall see God renewing such a one by repentance, and not before. To such persons I have little or nothing to say. But O let them that stand, take heed lest they fall. Foelix quem faciunt, etc. That is an happy Soul that can learn to take heed by the dreadful falls of others; it hath been the saying of others, that Religion stands on tiptoes in our Land. I can say nothing to that, I hope better things; but give me leave to say to those particular Souls in this City, that hear me this day, Your Souls stand on tiptoes. I have now been a witness of the Gospel's being preached to you thirty years, if it be hid I fear it is hid to them that perish. It is much to be feared that you who being of years of understanding have been hearers of the means of grace you have had for these years (yet the faithful preaching of the Gospel, did not commence with my first knowledge of this City) are sealed one way or other, either to Salvation or to damnation. when I speak of being sealed to Salvation I do not understand blessed with a full assurance of it; but the Spirit of God hath made ere this time such impressions upon their hearts, as will make Salvation sure to them though it may be they have not within themselves (sensibly) the witness and assurance of it. I say for those of you who are not thus far sealed, it is much to be feared that you have another Seal upon you, even a Seal of eternal condemnation. It may be you are not in despair, possibly if you had less hope it might be better for you, hope slayeth the hypocrite; but hath not God given you over? Do not you find your hearts are grown more hard, and insensible, more filthy, and vain, and frothy? there is a Seal and a dreadful one too. For old professors to lose their profession, to have cast off their awe, and dread of God, their practice of Religion in their Families and conversation, to grow lose and vain, to turn scoffers, and enemies to Religion and Godliness. You that yet stand, O look to your standing, I would have you look upon men, that have had formerly much light, made great profession and are fallen off to open courses of Sin, as sad examples of Divine vengeance, as if they were turned into Hell. They are no better than brands of Hell-fire, yet stinking, and smoking in the Land of the living, that others may hear and fear; and take heed of sinning against the degrees of light which they have sinned against. O be afraid, you that have yet light before you, how you behave yourselves towards it; instead of disputing the justice, holiness, and goodness of God in punishing sin with sin, be afraid lest this should be your portion, shut not your eyes against the glorious light of the Gospel, take heed of quenching the Spirit, smothering the reflections of your conscience, resisting your convictions, struggling with and against the Spirit of God, quarrelling with God for any lusts contrary to the Revelation of his will; lest, as God said of Ephraim, Ephraim is joined to Idols, let him alone, so God should say concerning any of you, such a one knows better, but he is joined to his formalities, to his vain superstitions, Let him alone; or such a one must have his Cups, his Lusts, his unjust gain, Let him alone: be assured, if God once resolveth to Let thee alone, thou wilt find thy Soul rolling to Hell fast enough. Satan besides will not let that Soul alone of whom God hath pronounced, Let him alone. But this is enough to have spoken to this Subject.   

SERMON XLII.  2 Thes. I. 9 Who shall be punished with Everlasting destruction, from the presence of the Lord, and from the glory of his Power. 
I Am yet endeavouring to make those ways of Divine Providence plain, which to our apprehensions appear difficult and hard to be understood by our weak capacities. In my last discourse I trod upon the brink of the infernal Pit, clearing up to you the justice of God in punishing sin with sin, giving men up for former sinnings to blindness of mind, hardness of heart, a reprobate mind, vile affections: that is, in effect a placing them in the very Suburbs of Hell. My discourse this day will be about the pit itself. Atheists doubt whether there be such a pit or no, it is their interest to deny it; others cannot tell how to reconcile an everlasting punishment to the Divine Justice, there being no proportion between the pleasures of sin for a season, and the torments of Hell for ever. My Text you see plainly mentions a punishment with everlasting destruction.  
If you consider the words of my Text with their reference to what went before, you will find the Apostle, v. 3. Blessing God for the Thessalonians increase, in their Faith, Charity; and v. 4. Their patience in all the tribulations which they had indeed.  
You must know that these Christian inhabitants of Thessalonica, lived in the first and most furious times for Gospel persecutions, when the Heathen amongst whom they lived, had gotten a law, and by that law (as the Jews said of Christ) those that owned the name of Christ ought to die, or to be plundered of their Estates, and imprisoned; and amongst so many Heathens it was not possible, they should want Informers. Nor did they want some Judges that would to the utmost execute those severe Laws upon them. Now in the enduring of all those hard things for Christ and his Gospel's sake, these Christians had showed admirable patience; and for this the Apostle thinks himself bound to bless God, For it is given to us on the behalf of Christ to suffer, as well as to believe, Phil. 21.9.  
Having mentioned these persecutions he enlargeth a little further, v. 5, 6, 7. Comforting them under them,  
1. From the Consideration of the testimony in them, of the righteous judgement of God. Which he proveth, v. 6. It is, saith he, a righteous thing with God to render tribulation to them that trouble you. 2. To give you who are troubled rest and peace. Lest these Christians should say, but when shall these things be? He tells them, When the Lord Jesus shall be revealed from Heaven, with his mighty Angels in flaming fire, taking Vengeance on them who know not God and obey not the Gospel of Christ; who (saith he in my Text) shall be punished with everlasting destruction. The Text will afford us two Propositions.  
1. Prop. That those persons who in this life have not known God, or have not obeyed the Gospel of Christ, when Christ shall come to judgement shall be punished with everlasting Destruction, from the presence of the Lord, and from the glory of his power.  
2. Prop. That amongst sinners, the persecutors of others unjustly for their conscience toward God, and for the Gospel of Christ shall least escape this righteous Judgement. These above others shall be punished with everlasting destruction.  
The Emphasis of the proposition, so far as I desire to handle it, lies in the word everlasting; they shall (saith the Text) be punished with everlasting destruction, which is no more than our Saviour had said, Math. 25.46. And those shall go into everlasting punishment, but the righteous into life eternal, and Math. 9.44, 46, 48. Where you read of a worm that never dieth, and a fire that is not quenched. The Revelation of Scripture in the case is plain enough: only here is the Question.  
Quest. How it can stand with the Justice, or goodness of God, to punish momentary Sins, with everlasting destruction?  
The grounds of this Question or doubt are.  
1. The proportion which Justice seemeth to require betwixt the offence, and the punishment. Justice amongst men requireth a proportion, as well as punishment itself; and it is with us accounted injustice not to keep a measure in punishment. Every one condemneth the Roman taking away the life of his Servant, in compensation of a cupboard of glasses he had broken, and we count it hardly just, to do the like for little things stolen from us: now there seemeth to be no proportion betwixt momentany sing and eternal punishments. Tertullian rightly calls sins vaporata libidinum momenta, And the holy ghost calls them the pleasures of sin for a season. It is the same case as to the profits of sin, man that is born of a woman hath but a short time to live; and no longer time to sin in, than he hath to live.  
2. Eternal torments seem to bear no proportion to that infinite goodness and mercy of God, which we have read of to be in God. They say indeed of Nero, that having condemned a malefactor to long torments, and pleasing himself to see him so tormented, when the poor wretch called to him for mercy, he gave him no other answer, then Nondum tecum in gratiam redii; stay Sir, you and I are not friends yet, but is it possible without blasphemy to imagine any such thing of God, of whose nature it is to forgive, and to show mercy? Can he please himself with the eternal torments of a creature which he hath made? No, no, (saith the Atheist) Hell is but a bugbear, there can be no such thing consistent with the Justice and goodness of God as Eternal Destruction.  
But the Scripture affirms it, suffer me therefore in general to cry out, O you Sons of men, are not the Lords ways equal? Are not your ways inequal? who art thou, O man, who reasonest with God? Shall the clay say to the Potter why hast thou made me thus? Is not our Reason debauched think we when it can agree no better with the Reason and wisdom of God, whence it deriveth, and that in a lefs proportion, than a drop of water beareth to the Ocean, or the Fountain from which it deriveth?  
Know therefore that all these vain and Atheistical reasonings of our hearts proceed upon one, or more of these mistaken principles.  
1. That God's compassion, goodness or mercy, must be Eternally extended to, and exercised upon, the most notorious desperate despisers and contemners of it. Now this is indeed to fancy an idol to ourselves instead of God: we have no reason so to conceive of God, partly because we find no humane nature so tame, though we be under a Law of showing pity and compassion; partly, because the Scripture nowhere teacheth us such a notion of God. Besides, that such a notion of God as this is would disarm the most excellent and perfect being of all power to protect itself, from the greatest injuries which the most debauched persons should offer to it. I would gladly know what reason, or what part of Scripture, can induce any to dream of a goodness, and mercy of God towards finners beyond this life?  
2. That the goodness and mercy of God must be estimated, and measured by his dispensations to individuals. Amongst men, mercy to some particular persons that are eminent disturbers of humane Society, is cruelty to thousands possibly. God's mercy may be exercised, and he may be a God in whom all that the Scripture saith of that goodness, that is in the Divine being, may be verified, and yet hundreds yea thousands of impenitent sinners may eternally perish.  
3. That the proportion which the Divine Justice observeth in punishing sinners, must be measured by the proportion of time which the sinner hath to sin in. Than which there nothing more false, nor (as I shall anon show you) is there any such rule kept to in the justice of men.  
4. That the Justice of God is to be measured by the same measures as the Justice of men, and nothing which amongst men is injust can be just with God; whereas among men, we see the same rewards and punishments are not judged just as to all men: all Nations (though the fact be the same) otherwise punish injuries done to superiors than to inferiors, and it is thought but just to proportion the punishment to the quality and greatness of the person to whom the injury is done.  
5. That the condemned sinner satisfies by his suffering, than which there is nothing more false. No creditor takes his debtors lying in prison, whatever misery he feeleth there, to be any part of payment of his debt. These are some of the mistaken Principles, from which vain man quarrelleth at the Divine Justice, in the eternal destruction of sinners. Now these things premised, I shall easily show you, that eternal punishment is not inconsistent with the Justice of God, nor doth any way derogate from that infinite goodness and mercy which is inseparable from the Divine Being.  
1. Why should we not (in the first place) allow that to be just with God, which we allow to be just and righteous in man? What doth man less than this according to the extent of his power? Doth not the Magistrate for his offence deprive the Traitor, the Murderer, or other Malefactor, of his life, and all the comforts of it for ever? Divines say, that in Hell there is a pain of loss, and a pain of sense; and the Schoolmen argue the former to be greater than the latter: you see man inflicteth an eternal pain of loss, and counts it just; he taketh away the malefactor's life, and all the sweet concomitants of it from him for ever; he imprisoneth him during life, banisheth him from his Country, never to return, confiscates his estate for ever: Yet who quarrels with him as if he did unjustly?  
Object. But will some say, God doth not only adjudge a sinner to an eternal loss of his life, estate, liberty, this indeed man doth; but God adjudgeth him also to eternal torments, to a neverdying worm, a fire that never shall be quenched.  
Sol. I answer, Had man the same power, he would also do the same thing, and yet hope to be accounted guiltless: where eminent injuries are done to persons of great place and power, How many are angry, and will not be reconciled, though they be under a Divine Law obliging them to the contrary? How doth man sometimes divide a Malefactors last punishment, and suffers him not to die at once, but by piece-meal, to make his punishment as long-lived as he can? What will you say of those condemned to be starved to death? Yet in some great crimes, who calleth this cruelty or injustice? The greatness of the offence is in this case judged to justify the extraordinariness of the punishment.  
2. What injustice can it be in God, to be ever exacting satisfaction to a debt which is never paid, especially when the debtor hath also refused his pardon for it? Suppose one of us hath a debtor who oweth us a great sum of Money, we offer him, that if he will come to us, and upon his knees but ask pardon, we will forgive him the debt; he refuseth, we lay him up in Prison, still he payeth us nothing; Which of us counteth it unjust to keep this wretch in Prison as long as we can? The reason why we do not for ever keep him in Prison, is because that neither we, nor he, are of eternal duration. If indeed the suffering of the sinner a Thousand, Ten thousand years, did give any satisfaction to God; this were unjust: But who counteth a debtors lying in a Gaol, any payment of, or satisfaction for his debt? There are two things may be said of every sin, which should make the thoughts of sin very dreadful to every understanding Christian. 1. That all the holy actions of all the men in the world, cannot make God amends for one sin. It is a true saying of Drexellius, Omnium bonorum sanctae actiones unius lethalis noxae pondere superantur. 2. That the severest punishment which any poor wretch can suffer for sin, cannot give God satisfaction for the least sin.  
3. What pretence can there be of charging God with unjustice, for continuing a punishment upon that sinner, that continueth his impenitency. If a sinner in everlasting torments indeed either ever could, or did repent, there might possibly be some pretence for this imputation of injustice to God, or at least, something might be colourably said to derogate from the goodness and mercy of God, in not delivering him from those torments: Though that Text, Rev. 16.9, 11, possibly be not to be understood of Hell, yet you have in it, a true picture of such as are under the condemnation of it. When the fourth and fifth Angels poured out their vials, and had power to scorch men with fire, it is said, vers. 9, That they were scorched with great heat, and blasphemed the name of God, which had power over those plagues, and repent not to give him glory. And again, vers. 11, They blasphemed the God of Heaven, because of their pains, and their sores, and repent not of their deeds. I say these two verses give you as to this thing, a true picture of Hell. Sinners are there plagued, and scorched with heat, but they repent not, to give glory to God. Had they in this life repent, they had never come into those flames. In that state indeed, there is no place, no means for repentance, nor hath any sufferer there any heart for it. Non decebat justitiam dei poenitere non poenitentium injustitiae humanae; It did not become the justice of God to repent, as to their punishment, who never repent of their own injustice, and unrighteousness. What man pitieth a person laid in Gaol for contriving Treason against his Prince, or Country? Because he continueth there, whiles even in Prison he goes on to revile, and threaten, and act what mischief is in his power under his circumstances? And will not so much as say that he hath done amiss, nor beg his Prince's pardon? This is the case of the damned soul: in this life he sinned, but refused to repent, though he was often called to, and admonished to repent; God throws him for his sin, continued in impenitently, into Hell; there he repenteth not, he saith not so much as, I have sinned, Lord have mercy upon me: Is God think you unjust in keeping this hardened, stubborn, and impenitent sinner in an eternal Prison? In this the sinner is like to the Devil, and to his evil Angels; as the Saints in the resurrection are made like to the good Angels: so sinners are like to the evil Angels. The Devils never repent, they never say, what have we done, they never ask God pardon; no more do sinners that are once condemned to a fellowship and society with them for ever.  
4. What injustice can there be in God, never to cease from punishing that sinner, who never ceaseth from his acts of sin? I shall not here concern myself in that question, whether the blasphemies of the damned be sins, yea, or no: For my own part, I see no reason why they should not be called sins, they are the acts of rational creatures contrary to the Law of God. If the sinner had in this life ceased to do evil, he had never come in those torments; if he ceased not to sin in this life, I ask when he ceased, or by what other name we can call the blasphemies of damned souls because of their torments, than that of sins against God? If they be sins, I say, damned souls never cease to sin. Are not the blasphemies of the Devils sins? And are not the blasphemies of damned souls of the same nature? But I will not enlarge upon this, for it hath a great cognation to the former.  
5. If it were not unjust with God to annex the penalty of eternal destruction to his threatening against sin, it cannot be unjust with him, having enacted a Law under such a penalty to execute it. The truth of this dependeth upon this principle, That it can be no injustice, to put a just Law in execution, which is so plain, as that it demonstrateth itself to every man's reason. For what is Justice in the execution or practice of it, but the putting of just laws in execution? Besides, what is necessary cannot be unjust. Hath the Lord spoken it, and shall he not do it (saith the Prophet)? God having enacted such a Law, and affixed such a threatening to it is concerned in truth, to give being to the execution of it. So that all I have to do, is to evince the wisdom and justice of God in making such a Law, which will appear to you, if you please to consider,  
1. The influence which it hath upon those who shall be saved, as a means to bring them to Heaven; this appeareth, from that of the Apostle, 1 Cor. 5.11, We knowing the terrors of the Lord, persuade men: as also from the frequent use which both our Saviour and his Apostles make of this argument, to deter men from sin, and to engage them to that duty which they own unto God; in the performance of which they shall obtain everlasting life and salvation. John Baptist useth it, Matt. 3.7. Our Saviour useth it, Matt. 25. The Apostle useth it, 1 Thes. 1.10, and in many other places of Scripture.  
2. Such a Law hath undoubtedly a great influence upon the worst of men, and keepeth them in awe, so as they dare not be so vile, as they otherwise would be. I have told you of that Heathen who is reported to have said, That if God had not established death by his Law, it was yet so necessary for mankind, that it had been reason that Governors should have established some Law, to have determined men's lives at such or such times. The Heathens knew nothing of the Revelation of God's Will, as to the eternal destruction of any; but saw such a sanction so necessary for the rule and government of the World, that they figured such a thing, a place where thirsty Tantalus should have rivers just washing up to his lips, and yet he should not be able to drink of them; where weary Sisyphus should be always labouring to roll a stone up the hill, for which he should never be able to find a restingplace. The Heathens saw the necessity of frighting the world with a Sanction, for eternal punishments, for the punishment of wickedness. It is a saying of Cicero, Itaque ut aliqua in vita formido improbis esset posita, apud infero ejusmodi quaedam supplicia impiis antique constituta esse voluerunt, quod videbant his remotis, non esse mortem ipsam pertimescendam. Orat. 4. in Catilinam: That is, That wicked men might in this life have upon them some fear of punishment, the Ancients would have some punishments appointed in Hell; for they saw, that without this, even death itself would not be feared. Hence it was that Origen (one of the Ancients) though (as he had many other errors) he thought the punishment of the damned should one day have an end; yet (as they say) he would never openly publish his opinion, being ware what a deluge of wickedness it would let in upon the world. I would offer it to any reasonable man's thoughts, to consider, what less than a threatening of eternal destruction could be in prudence judged, to bear any proportion to the impetuous lust of rage and passion, that disturbeth humane nature. Governors affix to their Laws, the penalties of perpetual imprisonment, banishment, whip, branding, burning, hanging, hanging drawing and quartering: we see this is not sufficient, hundreds of persons throughout England in a year, are cut off, notwithstanding these Laws, and these punishments: It is true, some hope of escaping, and not being detected, may a little encourage; but this is not the main, they know if the worst comes that can come, it is but exercising patience for an hour or two, and they are out of their misery. I appeal to every considerate persons judgement, whether he doth not think, that if the awe of an eternal destruction were of the world, the world would not be a Thousand times more full of Traitors, Murderers, Blasphemers, Adulterers, Thiefs, Defiers of all Divine and humane Laws than it is at this day, though it be now full enough; if they do not think so, their thoughts are very shallow, and they will be at a loss, to tell us how the Christianized parts of the world are more civil, and have fewer of these exorbitancies, than are to be found amongst Indians and Barbarians: if they do think the world would be much worse, I would fain know of them, whether the establishing a law for the eternal destruction of sinners, were not both just, and a piece of infinite Wisdom in God. Now, if it were just for God to establish such a Law, I am sure it must be a piece of distributive Justice in God to put it in execution; yea, and his truth must be also concerned in it: he hath spoken it, and he must do it; for he cannot alter the thing that hath gone out of his lips. It is I think reasonably said by an ingenious Author, That it more concerneth the glory of God, to keep many from sin, than to keep a few from Hell. The Glory of God is far more highly his concern, than the salvation of particular persons. God's Glory is more advanced by the restraint of sin in the universality of mankind, than it is hindered by the damnation of any part of them: And methinks we might without any great difficulty agree this, when-as it appeareth, both by our Laws, and the daily proceed of our Courts of Judicatory; we agree it to be more for the public good of a Nation, that the Government and Laws of a Nation should be maintained, than that the lives of hundreds of Traitors, Murderers, Thiefs, and other miscreants, that are disturbers of humane polities, and societies should be preserved.  
3. But this is further advantaged from the consideration, That this righteous Sanction of eternal destruction, is executed under the Gospel upon none to whom it hath not been a mean before to keep them from it. I have told you, that as to those ordained to life, it is a means to preserve them from wrath to come, to hear of it, the Ministers of the Lord knowing the terrors of the Lord persuade men; and by the consideration and the hearing of these terrors, as by a partial mean, they are brought into a state opposite to it, a state of eternal joy and felicity. To the whole of mankind, it is a mean to restrain them from sin: I now add, that these poor wretches, who at last drop into the Pit as the demerit of their sins, continued in without repentance, have, or might have formerly heard of it denounced against them, as a means to keep them from it, and to bring them to an eternal felicity. Now doth man judge it a righteous thing, having made, and promulged Laws to his Subjects, telling them what shall be judged Treason, and what shall be the punishment of a Traitor, and therefore promulged his Laws, that they might take heed of Treasons, Murders, or other enormous crimes; If afterwards they will commit them, that his Law should be rigorously executed upon them, to the confiscation of their goods, the depriving them of their liberties, yea, and lives too: I say, doth man thus judge? and shall we think it an unrighteous thing with God, when he doth not surprise sinners in their heaps of sin, but publisheth his Law in his word, promulgeth it by Ministers, and therefore publisheth it, that men and women might be by the terrors of the Lord persuaded, and warned to flee from the wrath that is to come, and take heed of having their portion in that place, where the worm never dieth, and the fire never goeth out; yet notwithstanding, in defiance of the authority of God, and in the contempt of his Law, they will go on, and take no warning to execute this Law upon them? To conclude this Meditation, to execute a just Law, can be no injustice, no cruelty, and in God it is necessary to vindicate both his authory, and truth. This Law of eternal destruction, as the punishment of sin, considered in its first establishment, was a just Law: Just, because a means to bring many to Heaven, because an universal mean and most prudential, and almost alone effectual to restrain sin in the world; and because it was first a mean to preserve them from the pit, who at last through their own choice, stubbornness, and wilfulness, do fall into it. It is therefore impossible that it should be any injustice in God to put this Law in execution, to punish impenitent and incorrigible sinners with eternal destruction.  
6. The proportion which Justice is to observe, and adjust betwixt a punishment and an enormous sinful act, is by no means to be measured, by comparing the time, or degree of pleasure, which the sinner hath had for his sinning, or in his sinful act, but by comparing the punishment, either with the dignity of the person injured and contemned, or with the damage done by the offence, or with the malice, treachery, and perfidiousness of the person offending. It must be acknowledged that distributive justice is to observe a proportion betwixt the punishment, and the nature of the offence: And upon this true principle it is, that this objection, these reasonings of ours, against the justice of God in the eternal destruction of sinners do proceed. But I say,  
1. This Proportion is not to be measured, either by the time the sinner hath had to commit his sins in, or by the degree of pleasure, which the sinner hath had in his inordinate sinful actions. That's all which the caviller in this point against Divine Justice hath here to say: What proportion is there between the sins of a few years, and eternal destruction? being tormented in Hell Ten thousand times ten thousand years? But who amongst men measureth thus the proportion of any punishment to any kind of offences amongst men? The Murderer hath killed his neighbour, the Traitor his Prince, his work was done in a small part of an hour; it may be very few days were taken up, either in the contrivance or execution of his design. Doth justice require, that the time of these Malefactor's Imprisonment, or torture in Death, should not exceed the time of the contrivance, or execution of their sin? who ever so judged? There is nothing more ordinary in Philosophy, than to say, that distributive Justice ought to proceed according to Geometrical proportion between persons and things, not according to an Arithmetical proportion, observed in deal between man and man. The measure then of a sinful action is not to be taken from the duration or continuance of a sinful Act. But,  
1. From the dignity of the person offended, injured, and contemned. He that murthereth his Prince is punished otherwise, and more severely than he who murthereth his equal. By God's Law, if the Daughter of the High Priest committed uncleanness she was to be burned, Levit. 21.9. So was not every one who was an adulteress; but she had defiled her father, and therefore was not to die an ordinary death. It is only said, he that curseth his father or mother shall die, Levit. 20.9. In our Law, If a person murthereth his equal, or inferior, he or she shall be hanged, they shall die the ordinary death of malefactors; but if the Woman murthereth her Husband, the Child his Parent, the Servant his Master, they shall be burned; if the Traitor murthereth his Sovereign, he shall be hanged, drawn and quartered: The injury is done to their superiors. Now there is not so great a disproportion betwixt the greatest Emperor, and the meanest Villain in the world, as there is betwixt the great God of Heaven and Earth, and his creature: Nor is there so great a disproportion betwixt hanging, burning, and torturing to death, and eternal punishment, as there is betwixt an infinite and a finite being. Sin taketh an infiniteness, from the infiniteness of that God against whom it is committed. And so is objective infinitum, objectively infinite; so as there is no disproportion, though the punishment be as they say durative infinita, infinite in duration. The durative infiniteness of the punishment, is adequated to the objective infiniteness of sin.  
2. Sin is to be measured by the damage it doth to the person injured, or to the public. Upon this principle of Reason proceedeth another reason of different punishments: He that merely curseth or speaketh evil of his Prince, shall not be punished as he that murthereth him. Now sin wrongeth God infinite ways. In his Sovereignty. The sinner saith, God hath no Authority over me, no power, no right to command me; my thoughts are free, I will think what I list; my tongue is my own, I will speak, God hath nothing to do with me; it wrongeth God in his holiness, it says the Laws of God are not holy, it wrongeth him in his Omniscience, Omnipotence, All sufficiency, in his Justice, in his Wisdom, in all his Attributes: It were a great work to show you how many ways sin wrongeth God; it is intensive infinitum, intensively infinite, and therefore a punishment of an infinite extension, is but proportioned unto it. I pass over the injury done by it to man, as not to be compared with this.  
3. Sin is to be measured by the falsehood, treachery, malice and perfidiousness of the person offending. Hence the traitor, the rebellious child, the bloody wife and servant are more severely punished than others that do the same things to other persons, because they violate a trust, and show the greatest treachery and perfidiousness. Iniquity takes the greater heinousness from the greatest obligations to the contrary duty. Now in all sinning against God there are the greatest failers of faith and duty, the greatest abuses of love and goodness imaginable. So as if we thus take our measures, justice keeps but a due geometrical proportion in the eternal punishment of the momentary sins of sinners; for as is the punishment to the offence, so is the party offended to the party offending. As the punishment is without end, infinite, whereas the sins were momentary and temporary: so the party offended was infinite, and the sinner who dared to defy infinite Majesty, and disobey an infinitely great and glorious God was but a finite worm. As is the injury in sinning to a man, so is the vengeance in punishment to the sin. Man is a poor pitiful worm, but by sin he doth an infinite wrong to God; it cannot be expressed how he dishonoureth God: there is no measuring the depth of the guilt in sin. Sin is indeed a finite thing, but it is punished with an infinite punishment; proportioned well enough to the infinite wrong done to the Divine being by it. Let this be a sixth Demonstration of the justice of God.  
7. The justice of God in the eternal punishment of finite temporary sins, is cleared in this, That the sinner hath sinned, in suo aeterno, in his eternity. There is in every sinner infinita voluntas peccandi, a will to sin infinitely and without end. This I remember a learned Author calleth pessimam adhaesionem peccati, one of the worst circumstances of sin. That the sinner doth not sin eternally, is from God's quicker cutting asunder the thread of his life: had the thread of a sinner's life run out to eternity, he would have sinned to eternity. Suppose one amongst the damned who had not spent above twenty or thirty years in the world in sinning, I would appeal to the judgement of any deliberate man, whether this man would not willingly have lived fifty, sixty, or an hundred years, and if he therefore did not desire to live so long, that he might take his fill of sin, satiate himself with his lusts; he who saith otherwise must charge God with damning a soul, who, he knew would have repent, if God would have suffered him to have lived long enough; and can any entertain such a thought of God? If the sinner had lived for ever he would have gone on in his sins for ever; then there was in him a kind of infiniteness in willing sin. This account of the justice of God in the eternal destruction of sinners, is given us by Greg. Mag. I will give you his words in English.  
They who cavil (saith he) at the justice of God in this speak right, if the just Judge of the whole earth did not proceed against men, as well for their thoughts as their actions: wicked men's sins are therefore finite, because their lives are so. They would have lived eternally, that they might have sinned eternally; for they more desire to sin than to live, and therefore they desire to live always, that they might never cease to sin. Gr. Mag. mor. l. 4. c. 18.  
It is therefore righteous with God that their punishment should never end, whose sinful hearts knew no end in their willingness and lustings to sin. The sinner hath no end as to Divine Vengeance, because as long as he could he would know no term in sinning. It is not just with man to punish the intentions and motions of the heart, because he can but guests at them; he cannot certainly know them till they appear by some overt actions. Our Law makes it treason to imagine the death of the King; indeed the Traitor is not punished till his imagination be discovered by some overt words or actions, by which alone man can judge of intentions and imaginations: but to show us how just even man sometimes judgeth it, especially in some great crimes, to punish intentions; very small overt actions will sometimes serve to judge of the counsels, designs and intentions of a malefactor's heart.  
8. The justice of God in punishing sinners with everlasting destruction, is apparent by his proposal of an eternal reward to the greatest sinners, if they will repent and turn unto him. God setteth before every sinner an eternal life, as well as an eternal death; the sinner maketh his choice, he chooseth death rather than life; so as the proportion of Justice in the punishment, is justified by the proportion of the reward offered, in case the sinner would leave his sins and turn unto God. This account Aquinas gives of the justice of God in this particular. The sinner (saith he) refuseth and putteth from him an infinite good, and despiseth an unchangeable good for things that are mutable. God's punishments are no greater nor of longer duration, than his rewards are which are proposed to the same persons, if they would have turned from their sins, that they might have lived.  
9 Who can so much as in a secret thought charge God with injustice, in the eternal punishment of a sinner, who remembreth that God for the sin of man laid a punishment upon an infinite person, who was the Son of his eternal love: and this the Apostle saith, Rom. 3.26. Was to declare his righteousness: To declare, I say, at this time his righteousness, that he might be just, and the Justifier of him who believeth in Jesus. Now in this we are so far from quarrelling at the justice of God, that there is no Christian that doth not adore and admire it: what is the difference? There God punished an infinite person for a time; here he punisheth finite persons in an infinity of time, that what they cannot suffer in the intention of their suffering, they might be ever doing in the extension of time: yea and this difference more is observable, God in punishing his Son, laid our iniquities upon another; here the sinner beareth none but his own burden, and doth but suffer the punishment due to his own iniquity. Now if we will quarrel at God's righteousness in this loading of his own Son with the burden of his wrath, we quarrel at the highest contrivement of Divine and Infinite Wisdom for the salvation of men: yet it is much more reasonable to dispute that than the justice of God, in the eternal personal punishment of a sinner. It is the saying of Nierembergius.  
Illud mihi videtur ridiculum, mirari Divinam severitatem in aeterna scelestorum punitione, nec intendere infinitam illam justitiam in innocentia unigeniti dilecti sui: Quid mirum torqueri in aeternum scelestos pro peccatis suis si passus est pro alienis justissimus Dei filius? Qui potuit sustinere sine contumelia suae bonitatis charissimum natum una hora pati , multo melius tolerabit aeternis injustos suppliciis affligi justissime. Nieremb.  
It to me (saith he) seemeth ridiculous to admire at Divine severity in the eternal punishment of wicked men, and not to attend to that infinite justice in the innocency of his only beloved Son. What wonder is it that wicked men should be for ever tormented for their own sins, if the most righteous son of God suffered for the sins of others. He that without a reproach to his goodness could endure his most dear Son to suffer so long as one hour, will much better endure unjust sinners to be tormented with eternal punishment.  
10. Lastly, It is the greatest error and madness imaginable for any soul to dream of mercy in God, after the contempt and despising of his goodness and mercy, to a final impenitency. What is Divine goodness and mercy, but the will of God inclining him to do good to miserable creatures. This, we say, is to be found in God, and that to an infinite degree; and is abundantly seen in his long-suffering and forbearance of them, and patience to them; in his waiting upon them all the days of their life, giving them his Gospel, sending them his Ministers, beseeching them to be reconciled unto God, knocking by his Spirit at the doors of their hearts. Thus the merciful God extendeth his goodness unto all sinners, a long time he declareth that he desireth not the death of any sinner, but is willing that all should be saved, by coming to the acknowledgement of the truth. The vile sinner through the pride of his heart, will not seek after God, but vexeth, grieveth, resisteth his holy Spirit from time to time, refuseth to repent and to turn unto God, defieth him, mocketh at the tenders of Divine grace: thus he liveth, thus he dieth, yet hath heard of, and knoweth the threaten of eternal destruction: he looketh upon them as bugbear things, not to fright such men as he is, but children only: he drinks, he swears, he curseth and blasphemeth God; lies, breaketh Sabbaths, he will venture it. Who is that God that shall restrain the lusts of his heart? He will try whether there be such an Hell, such an eternal destruction yea or no. What do we talk of mercy after this, to such a bold defier of the Divine Majesty? What kind of being must we fancy the eternal God, if we should imagine him to have one drop of mercy for such a contemner and defier of Divine goodness? Surely he that made this man will have no mercy on him, he that form him can show him no favour, without a dethroning himself, and making himself the contempt of his creature. This every sinner doth, one more openly and boldly, another more secretly and tacitly. Every fool, if he doth not speak it with his tongue, yet saith in his heart, there is no God. Whiles vain man talks of mercy in God in this case, I am afraid he fancieth mercy in God to be a passion as it is in us, which necessarily stirs to compassionate every object of misery. Alas! it is no such thing, it is nothing else but the good will of God to do good to sinners if they will be made partakers of his goodness: The same will moveth, and that justly too, otherwise after this life the red flag is then held out. The last grains of sand in the glass of mercy are dropped out, when this life is determined. There is no more sacrifice for sin remaining, but a dreadful looking for of Judgement and fiery indignation which shall devour the adversaries. He that despised Moses law, died without mercy; of how much sorer punishment shall they be thought worthy, who have trodden under foot the blood of the Son of God, and have counted the blood of the Covenant wherewith he was sanctified, as an unholy thing, Heb. 10.26, 27. These men have done despite to the Spirit of Grace, and we know who hath said vengeance is mine, and I will repay it, I will recompense (saith the Lord) and again, the Lord shall judge his people. I conclude then with the Apostle in that place, It is a fearful thing to fall into the hands of the living God. There is a time for all things, and as it is so with men, so it is with God: There is a time for mercy, that is the time of this life; and there must be a time for the execution of Justice, when God shall declare his righteousness upon sinners who have despised his goodness and patience, that is the time after this life. The inch of Candle is out when the sinner's life is expired: no more coming to the waters, and buying then what before was offered without money, and without price. Mercy hath done its utmost as to such sinners: no more mercy is to be found in God for them, no more compassion in that God who is full of mercy and tender compassion. Nor shall we need at all to stumble at this, for to oblige Magistrates to be always pitiful to them that are in misery, though they have been the causes of it to themselves, and have brought themselves into misery by the highest contempts of Authority and Government; yea and of the clemency and patience of the Magistrate, were quickly to prostitute all Government, and to expose those that manage it to the basest contempt and scorn imaginable: and if the Princes and Judges of the earth, and Generals of Armies upon the prospect of this, see a necessity of setting limits to their bowels of compassion, and no one judgeth them either unjust or cruel in so doing; why may not the same be allowed to the holy and righteous God? But I have spoken enough to convince those who observe the principles of justice allowed in the practice of all States and Governments, with the general observation of the wiser sort in the world, That God is neither cruel nor unrighteous in punishing with an eternal destruction those that know not God, and obey not his Gospel, although their time and pleasure of sinning hath born no proportion, either to the time or degree of their torments. I shall apply it but in a word or two.  
1. The first, To sinners who are yet impenitent, who have not yet by repentance and faith saved themselves from this wrath to come.  
2. The second to those who through grace have saved themselves from this wrath.  
Use 1. To the first I shall only speak after the great Apostle of the Gentiles. We knowing the terrors of the Lord, persuade you. 1. Not to stand disputing with God about the justice and equity of his ways. 2. While your time lasteth to save yourselves from these eternal burn, from this worm which never dieth, this fire which never goeth out.  
1. Dispute not then Divine Justice, as to the eternal Destruction of sinners. You see if you do, you will fall in judgement, though you should be tried by the common laws of men, by the customs and practices of all Nations. Flatter not yourselves, that whatever your Ministers tell you, the goodness and mercy of God will not allow him to see his creatures eternally tormented; or that the justice of God cannot allow him to punish the sinnings of a few hours, or years with an eternity of torments. What have they to do with mercy who have out-sinned their days and years of mercy, and despised the long-suffering, patience and forbearance of God, that for twenty, thirty, forty years together was leading them to repentance, and waiting for their conversion, and turning to him; who had a day and time of repentance, but repent not; an eternal life and happiness offered them, but refused it, and have judged themselves unworthy of eternal life? O let all sinners cease disputing Divine Justice, and presuming upon I know not what mercy in God, and let them to day, while it is called to day, not harden their hearts, but study to save themselves from this wrath that is to come! Let me but offer you one or two Meditations.  
1. Consider with yourselves, how often you have deserved this eternal destruction from the presence of the Lord, and from the glory of his power; and how many are dropped into it, who never lived so long, nor sinned so much as you have done? Do not you think that an High-way-man, or some other notorious villain, as he passeth by a pair of Gallows upon the road, hath many such a cold thought as this: How many have perished upon this tree for stealing but a few shillings, or some things of little value? how often have I deserved the same punishment, though I as yet escape? Oh that you who are yet in a state of guilt and impenitency, would reflect upon yourselves, and say, Lord! how many are dropped into the pit of eternal destruction, who never lived so long as I have lived, nor sinned to that degree that I have sinned! yet they are perished, and for ever perished, yet I live, and am out of that pit.  
2. Consider what an hairs-breadth there is betwixt you and this eternal destruction. You see some in a moment going down into the pit, some in an hours time, some in a week's time; you sleep over it every night, you tread over it every day; you need not be told how little there is betwixt us and death every day: How suddenly do you see some snatched away on your right hand? others snatched away on your left hand, Ananias and Saphira drop into the pit with a lie in their mouths? What know you what this day, what the next night may bring forth upon our souls? Let me conclude this with an Exhortation much of that nature, which Daniel used to that great King.  
Wherefore, O Sinners! let my counsel be acceptable unto you, break off your sins by a true repentance, and your iniquities, by a coming unto Christ; if so be you may save yourselves from this wrath to come.  
Use 2. In the second place, Let the People of God, who are delivered from this wrath, and by grace translated into the Kingdom of the Lord Jesus Christ, look back with thankful hearts upon this danger which they have escaped. They tell a story of a person, who being disordered with drink, and riding over a bridge, where he very narrowly, but insensibly escaped the danger of his life; coming back the next day, and viewing his danger, he was so astonished, as that he dropped down dead: your reflection upon this eternal destruction, which (through grace) you have escaped, aught to have no such influence upon you. But from the sight of this dreadful wrath to come, which you have escaped, reflect these two more profitable Meditations upon your souls.  
1. What hath God done for me, delivering me from such a death? Oh how patiented was God with me? how many nights did I sleep over hell? how many days? how many years did I tread over these endless torments? Oh! what hath God done for me, in plucking my foot out of this snare, as a brand out of this fire?  
2. What shall I do? what, can I do enough for that God, who hath saved me from such a death? how often might he have thrown me into Hell? O Lord, I am thy servant, I am thy servant, thou hast saved me from that wrath which is to come. What an engagement should this lay upon us? in nostro aeterno, to serve the Lord while we have any being. Let us therefore go away singing with David, We will extol thee, our God, our King we will praise thee for ever, and ever; every day we will bless thee, and we will praise thee for evermore, Psal. 145.1. Bless the Lord, O my soul, and all that is within me, bless his holy name; bless the Lord, O my soul, and forget not all his benefits. Who forgiveth all thine iniquity? who healeth all thy diseases? who redeemeth thy life from destruction [yea from eternal destruction] who crowneth thee with lovingkindness and tender mercies, Psal. 103.1, 2, 3, 4.   

SERMON XLIII.  Psal. LXXIII. 12, 13, 14. Behold these are the ungodly who prosper in the world, they increase in riches. Verily I have cleansed my heart in vain, and washed my hands in innocency: For all the day long have I been plagued, and chastened every morning. 
I Am endeavouring (as I have before told you) to make the seemingly rough ways of Actual Providence plain, expounding to you the hard Chapters of Divine Providence; I am still speaking to such questions as relate to distributive justice, considered as in the hand of Actual Providence; and here also I have already spoken to several things: I am now come to the last which I intent to speak to. It is the great question which hath posed the great Philosophers of the world, and hath made some of them deny the being of God; others deny the care and Providence of God, or at least restrain it to some particular objects; How it standeth with the justice of God to punish and chasten his own people, whiles in the mean time he suffereth the way of the wicked to prosper. To handle this, I have made choice of this Text: it is no wonder that the greatest Philosophers have been posed here, when we find the most eminent servants of God whose names stand upon Sacred Record, at a loss to find out this riddle, and finding it a sad temptation to them. You shall find that Job stumbled at it, Job 21.7. and Jeremy, though he humbly prefaceth his complaint, Jer. 12.1. with, Righteous art thou, O Lord, in thy judgements; yet he must, he must talk with God about his judgements in this thing. Habbakuk was also something disturbed at it, Hab. 1.13. Thou art of purer eyes than to endure any iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is better than himself? In my Text you find the man according to Gods own heart stumbling also at this stone, you have an account of his fall by this temptation, from the first ver. to the 16. 2. His recovery of himself, vers. 17, 18, 19, 20. The Propositions which may be observed from this verse, are two.  
Prop. 1. That in this life ungodly men often prosper, and increase in riches, when in the mean time holy men are plagued and chastened.  
2. Prop. That this is often a temptation to the best of men, to think that they have cleansed their hearts in vain.  
I say first, God in this life doth often measure out prosperity to the worst, and afflictions to the best of men. The truth of the Proposition as to matter of fact is evident, both from the Records of Scripture, and the whole course of Divine Providence in the dispensations of it, as through all ages, so in our present age, so as I shall not need spend any time in the proof of it. The Question is,  
Quest. How this is consistent with the Justice, Wisdom, or Goodness of God, that the ungodly should prosper in the world, and increase in riches, when his people are visited with afflictions every night, and chastened every morning? I shall add further, to make use of the most vile and wicked men in the world, to chasten those that are more righteous than they are. This was David's case, Saul and Absolom, who (you know) were his great Enemies, were both most vile and wicked persons, and that which Habbakuk expressly complained of, Hab. 1.13. And sufferest the wicked to devour the man that is more righteous than he; The Chaldeans, a vile and wicked people, to devour the Jews, who were the only people God had upon the Earth at that time. Here are three Questions to be spoken to:  
1. How it standeth with the Justice of God to measure out good things to the vilest and worst of men?  
2. How it standeth with the Justice and Goodness of God, by his Actual Providence to dispense out evil things to the best of men?  
3. How it is consistent with the Justice of God, to suffer the wicked to devour the man that is more righteous than himself?  
I will begin with the first, where we must inquire, 1. What good things wicked men have. 2. We must vindicate the Justice of God in the distribution of them to them. The good things which a wicked man hath, can be only the good things of this life; for the good things of another life, they have no part nor portion in that matter. 2. They can be none of the good things of grace, special grace; they are without God, without Christ, without hope. Hence must follow, that the good things of which alone they are capable, are either bona corporis, the good things of the body; such are life, health, strength, etc. or the good things of fortune, as the Heathens call them, such are riches, honours, pleasures, or the good things of the mind, such as are learning, wit, etc. These good things wicked men are capable of, the wicked may live, become old, be mighty in power, Job 21.7. There may be no bands in their death, their strength may be firm, they may not be in trouble as other men, as the Psalmist speaketh here in this Psalm. Now this being first premised, I come strictly to speak to the Question.  
1. In the first place I desire that may be remembered, which in some of my former discourses I commended to your observation, That as adversity is not the portion of every child of God, so prosperity is not the portion of every sinner: nay if you fix your eyes upon any certain number of good men that live up to the rule of God's word, and a like number of lewd and wicked men, who live without a God in the world; you will find that as to outward prosperity is on the side of them that fear God: Wisdom hath riches and honour in her hand, as well as grace and glory; that which cheats us, is the odds that is in numbers betwixt men who fear God, and such as fear him not, but fix your eye upon any number of certain persons on either side, and you will see that Gods fulfilling of his promises to good men for the things of this life, such as health, long-life, riches, honour, etc. to such as fear him are not made in vain, and the justification of God's truth in them, doth not stand in need of those distinctions which we ordinarily make use of, they are only some that God prospereth.  
2. As there is no godly man but hath sin enough to justify in his afflictions; so there are many wicked men, who may have done some service for God, which will justify God in such rewardings of them. It is but just with God (as I have showed you) for God to reward men for the service which they have done for God; he rewarded Jehu, Assyria, and Nabuchadnezzar King of Babylon.  
3. I have showed you, that God with the rewards of this life, doth often reward, and with the punishments of this life doth often punish relations in their correlates; so God may reward, if not the person, for some service he hath done for God; yet he may reward a Father, a Grandfather in the riches, and honour, and outward good things which the present sinner doth enjoy: it was thus you know in the case of Jehu, the prosperity of Joash and Jeroboam, and another or two descended from Jehu, was but the reward which Jehu had for his service against the house of Ahab. But I have enlarged my discourse upon all these things before, and do only hint them here.  
4. The good things of this life, are not truly good; they are only called by us good, because of their gratefulness to our sense; they are in themselves but things of a middle nature, good or bad, as we use them well or ill. It is the saying of Nierembergius (an acute Author, though a Jesuit), Fortunantur improbi larvatis hujus vitae bonis ad correctionem nostrae opinionis, ne putemus illa bona posthumae nostrae foelicitati comparanda. Wicked men, saith he, are enriched with the specious good things of this life, to correct our judgements, that we may not judge that those things are worthy to be compared with that felicity, which we after this life shall enjoy. The wiser Philosophers, in their disputes about the happiness of man in this life, which they rightly enough determined must lie in the enjoyments of the greatest good, and their further quest, what that summum bonum was, determined it could not be the good things of the body, nor the good things of fortune (as they call them, we speaking more like Christians, call them the good things of Common Providence), but at last determined (the wiser of them I mean) that it was the goods of the mind in conjunction with a competency, or a moderate portion of the good things of the other natures. But Religion teacheth us to consider man in another notion than they by the conduct of mere natural reason could consider him, as a creature under an ordination to an eternal existence, and capable of an union with, and an enjoyment of God. Now upon these two Hypotheses, it is impossible that the good things of this life should be vere bona, truly good things, and that upon these two grounds: 1. They reach not to another life. What is our inch of time to Eternity? Now all these things leave us in the very hour that our soul goes out into an eternal state; Riches, honours, pleasures, strength of body, etc. all leave us when the body dyeth.  
2. Again, While we are in the possession of our breath, all these things do signify just nothing to the felicity of the soul, which is far the better and nobler part of man: the interest of the soul lieth in its union and communion with God, to which none of these contribute any thing, so that the objection proceedeth upon an hypothesis that is merely false; it supposeth that God distributeth things truly and properly good to wicked men, he only distributeth such things to them as have a show and appearance of good, such things as to their palates and sense are good, but have nothing of goodness in them, further than that they are a viaticum, things of necessary use to support us in our way to eternity, and to uphold our beings in the world, while we are here doing the work which God hath given us to do, and finishing our course; and for that, what our Saviour said is true, Our life doth not lie in the abundance of that which we possess.  
5. Though they be not things in themselves good, nor absolutely and completely good; yet having something of goodness in them, and a great goodness relative to the fancy, apprehension, and desires of sinners (for there be many that will say, Who will show us any good)? understanding nothing else but corn, and wine, and oil, a long-life, an healthful body, a great estate, honour and power, etc. It is but equal that God should gratify their senses, and please them with some such things as they account the goods, the greatest goods, That they might not be without some experience of the riches of divine liberality and bounty. God must be allowed to have a relation, unto the vilest men and women; he is not indeed their Father by Adoption, but he is their Father by Creation. It is not reasonable that any of God's Creatures, Absque ulla liberalitatis experientia elabantur, should go out of the world without some experience of the divine liberality and goodness. I remember it is said of Abraham, that for the Children he had by Concubines, he gave them portions, and sent them away, Gen. 25.5. Abraham gave all that he had unto Isaac: but unto the sons of the concubines which Abraham had, Abraham gave gifts, and sent them away, etc. We may say the same of God, he gives grace and glory to his isaac's, to the children of the promise; but as for others, he gives them gifts of the good things of this life; festinat largiri, saith an acute Author, God makes haste to give out his largesses of mercy to them, because they are not capable of the mercies of another life. God hath time in eternity to reward his Saints, but after this life he hath no time to give sinners any thing. And this appeareth the more reasonable, because the worst of men are not only God's Creatures, but may be in some things Gods Servants, as the Assyrian and Nabuchadnezzar, and Cyrus were God's Servants: there are very few wicked men but God maketh some use of, if it be but to scourge his own people, for that was the service which the Assyrian did God, Isa. 10. But this I have before spoken to more largely.  
6. It is very reasonable, if we consider what there is in these good things of this life, which God giveth out to sinners, of the nature of means on God's part, to allure and persuade them to turn unto him. The Apostle telleth us, That the goodness of God leadeth men to repentance, Rom. 2.4. It doth so ex natura sua, of its own nature, though through the wickedness of their heart, it but makes them worse; so Acts 14.17. He left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness: and this he did, vers. 16. to nations whom he suffered to walk in their own ways. The business is not what these things prove eventually to sinners, so indeed they prove but snares to their souls, that is, accidentally through the misimprovement they make of them, by reason of the lust and corruption that is in their hearts: nor is God's intention and design in giving them the thing to be considered, but what they are in themselves, and of their own nature; so they are things which they desire more than better things, which are grateful and pleasant to them, and should therefore oblige them to serve, and please that God, who so gratifyeth and pleaseth them in things which they make their delight, and the matter of their choice.  
7. What in the last place, if we should say, that it is reasonable God should give them these things, as one expresseth it, In infortuniis apparatum; that if they will not use them to their own good and advantage, yet they might give God's glory an advantage by justifying him in their condemnation upon their abusing the goodness of God. They tell us a story of Philip King of Macedon, and of some noble Romans, that they were wont to pray to their Idols, that they would mix their prosperity with some grains of adversity. It is a dreadful speech, Luk. 6. woe to you that are rich, for you have received your consolation. It is a saying of an ingenious Author, a Jesuit,  
Insignitur solum titulus opulentiae ad justitiam damnationis, quia licet ipsa crimen non sit multis fundatur criminibus, aut fundat multa; vel sceleribus paritur, vel scelera parturit— solitarius titulus fortunae infamis est, nisi aliquid pietatis agnomen purget; Merem. That is,  
Riches is only a famous title to justify God in the damnation of a sinner, for though they in themselves be no crime, yet they are a building founded on many sins, or they lay a foundation for many; they either are bred of many sins, or else they bring forth many— The title of outward prosperity alone, is an infamous title, if it hath not some addition of Piety. The wrath of God smoked against the Israelites, whiles the flesh was betwixt their teeth. God tells them by the Prophet Hosea, chap. 13. v. 11. He gave them a King in his wrath. There is a wonderful wisdom of Divine Providence seen in the prosperity of sinners, their long-life, health, successes, riches, honours: for one of these two things follow; some of them are by them made better, and brought home to God, as children by some slighty rewards are won unto their duty; or if the Providence of God obtaineth not this effect, it faileth not in another, viz. The justification of God before Angels and men, in his righteous condemnation of them: He hath given them time to repent, and they repent not; he hath given them mercies alluring them to their duty, but they have not been won by them; he hath piped unto them, but they have not danced: and thus much may serve to have justified the Providence of God, and shown you the reasonableness of its motion, in the distribution of the good things of this life to sinners.  
Quest. 2. It remains in the second place to show you, how it consisteth with the righteousness and goodness of God to dispense out evil things to his own people. Job complaineth of his sad trials, and David, that he was visited every morning, and chastened every moment; and we see in our daily experience, that many are the trials of the most righteous servants of God, and those of all sorts.  
1. I say in the first place, This is not the lot of all the servants of God, it is only the portion of some of them; some of those who fear God are rich, honourable, mighty in power, men of good estates, prospering in the world: there was a rich Abraham, a rich Joseph, a great man in Egypt, and a rich Joseph of Arimathea; David, the man according to Gods own heart was a great Prince, so was Solomon; nay, as I said before, were we not deceived by the odds in the number of Sinners and Saints, I doubt whether we should not find that God with the good things of this life, doth not more universally bless his own servants than he doth others.  
2. Suppose that some, yea that many of the People of God in this world are tossed with tempests, and afflicted; yet surely there is none of them but hath sin enough to justify God in their punishments of this nature. I have in my former discourses proved to you, that notwithstanding the satisfaction which Christ hath paid to the Justice of his Father, and the Covenant of Grace made betwixt Christ and his Father, on the behalf of his Elect, and the pardoning of their sins; yet it is consistent enough with Divine Justice, to punish the sins of Gods own People, with the afflictions and punishments of this life: they may be chastened of the Lord, that they may not be condemned with the world, 1 Cor. 11.32. Now the most righteous man sinneth seven times a day; nor doth any know how often he offendeth: and why should a living man complain, a man for the punishment of his iniquity? Lam. 3.  
3. If you could imagine any person to have lived so innocently, as that he had not by his personal sins deserved those temporal afflictions with which God visiteth him; yet (as you have heard) God may visit the sins of Parents, of proparents, upon Children, and afflictions of this nature, may come upon good people, although not for their personal sins, yet for the sins of their Parents; and this is but righteousness with God, as I have heretofore shown you in a set discourse upon that Subject.  
4. But there is yet a fourth thing, which I would speak to a little more fully in answer to this Question, and that indeed takes away the Subject of the question upon the point. As I said of the good things of this life, they are not truly good, so I may say of the evil things of this life, they are not truly evil: as the other are but larvata bona, such things as have but a Vizard of goodness; so these are but larvata mala, such things as have but a show and appearance of evil in them; they are only sensible evils, and our senses do but cheat our Souls in judging them evil. This I will spend a little time to evince to you.  
1. In the first place, These are not those things which defile the Soul. It was a saying of Augustine's, There is a great deal of difference betwixt a man's being evil, and suffering evil. Many a Soul is made better by affliction, none is made worse by it, unless it be by accident. Nothing but sin defileth a Soul: a man may be poor in this world yet rich in grace, he may have a sickly body, yet an healthy Soul he may be ignoble in the world, yet have the honour to be called the Child of God; those things alone are evil, which make the Soul filthy, and unclean in the sight of God. Afflictions tend to make the Soul white, to purge it and to cleanse it, they are therefore compared to fire, and help to make our faith to appear more precious than Gold that perisheth; they do not prejudice a Soul as to its grace, nor yet as to its glory; none was ever condemned by God because he was sickly or low in the world: Afflictions are only ingrateful to our sense grievous to our flesh; but as to our Soul and inward man, they touch it not, they do only sully the surface of a man, they do no injury to all to his better part.  
This Argument is plain, what doth the Soul of a Christian no hurt is no evil. Why should I call that evil which neither ever did me any hurt nor ever will?  
2. The Afflictions of this life are such things as the best of God's people have chosen and preferred before the contrary supposed good. This is a piece of that answer which Salvian long since, gave to this difficulty of Providence.  
Humiles sunt Religiosi? hoc volunt: pauperes sunt? paupery delectantur? sine ambitione, ambitum respuunt; in honore sunt? honorem respuunt: lugent? lugere gestiunt: infirmi sunt? infirmitate delectantur, Salvian. de Prov.  
Are good people (saith he) in a low condition? they desire to be so. Are they poor? they are pleased with poverty; they without ambition refuse the objects of ambition, hunt not after great things. Are they without honour? they refuse the honours of this world. Do they mourn? they rejoice to mourn. Are they weak? they triumph in their weakness, Heb. 11.24. By faith Moses refused to be called the Son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ, greater riches than the treasures of Egypt. The Apostle refused Simon Magus his money, and that with a more than ordinary detestation. Agur indeed prayeth against extreme poverty, as a condition exposing him to temptation; but he also upon the same account prayeth against Riches. Lord, saith he, give me neither poverty nor riches. Most glady (saith the blessed Apostle, 2 Cor. 12.10.) will I rather glory in my infirmities, that the power of Christ may rest upon me; therefore I take pleasure in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, for when I am weak, then am I strong. The Apostles sing in Prison, and rejoice that they are counted worthy to suffer for the name of Christ. The primitive Christians suffered joyfully the spoiling of their goods. No man chooseth what he apprehendeth evil, but those things the world call evils have very ordinarily been the choice of the best, and most judicious servants of God.  
3. How can those things be called evils, which have a tendency to make the man better. Afflictions both from God's intention, and their own nature, have a tendency to the making of the Souls of Saints better. God intends them for that purpose, for they are his fatherly Providence for them; all those twigs which make up the rods with which God lasheth his people, grow out of the root and stock of Divine love. The rods with which God scourgeth Sinners, are gathered of a Tree that standeth upon the brink of the bottomless pit; but those with which God chastiseth his people, are gathered of a Tree that stands in the midst of the Paradise of God. Nay afflictions have in themselves a tendency to better the Souls of Saints. They are but like a warm wall to the fruit-Tree, which makes the fruit fairer; you observe that young Children shoot out in sickness, you may observe the Saints too shooting out upon their afflictions; O how many of them have we seen shot out, in humility, in faith, in patience, in heavenly-mindedness, and contempt of the world, etc. It is a saying of Salvian upon this Argument, Ideo Sancti viri sunt infirmiores, quia si fortes fuerint vix Sancti esse poterint. Saints, saith he, are therefore weak, because it is an hard thing to be strong and Saints too: we may say it is hard to be rich in Gold and Silver, and rich in grace too; to be great in the world, and great with God too; to have an healthy body, and an healthy Soul too. It is true there is not an absolute inconsistency, betwixt worldly presperity and grace. Job and Abraham were rich, Joseph and Daniel were both honourable, and had great places; Our Saviour doth not say that it is simply impossible, for a rich man to enter into the Kingdom of God; but he saith, It is easier for a Camel to go through the Eye of a needle, than for a rich man to enter into the Kingdom of God. Let the word be understood of the beast called a Camel, or for a Cable-rope, and by the Eye of a Needle, whether you understand what we call so, or a gate, a little gate in Jerusalem which some say had that name; It is not simply impossible for a Camel, or a Cable rope to pass through the Eye of a Needle: it is a thing may be done, if you cut the one into pieces small enough, or sufficiently untwist the other; but it asks a great deal of labour, it must be done with a great deal of difficulty.  
There are three things in which the felicity of the Soul lieth, 1. In its favour with God. 2. In its conformation to God. 3. In its beatifical vision of God. I shall show you that some of those things, which we call evils, have an influence upon all these.  
1. They do indeed none of them merit the love and favour of God, but they are testimonies and indications of this love, and this is eminently true of such as are sufferings for the name of Christ: the Apostle speaketh of Afflictions in general, whom he loveth he chasteneth, and scourgeth every Child whom he receiveth. Christ saith particularly of the sufferings of his people for him, They shall turn unto you for a testimony, Luk. 21.13. And the blessed Apostle, 2 Thes. 1.5. saith of them, that they are manifest tokens of the righteous judgement of God, that, saith he, you may be counted worthy of the Kingdom of God, for which you suffer. It is a saying of Salvian; Quis tam profundi Cordis, etc. He means, who is so shallow as to think that the rewards of the Saints are carnes & fortitudines, abundance of the good things of this life; the love of God, saith he, is seen in higher things than these, and in things of a quite different nature from these. It is a passage of Augustine, Surgunt procellae hujus stagni, vides malos florere, bonos laborare, tentatio est, fluctus est, & dicit anima tua, O Deus! Deus! Haeccine est justitiae tua, ut mali floreant, & boni laborent: Deus tibi respondet, Haeccine est fides tua? Haeccine tibi promisi, aut ad hoc factus es Christanus, ut in saculo floreres? Aug. in Psal. 25. The storms (saith he) of this Pit arise, you see sinners flourish and Saints in adversity, this is a temptation; it is a wave, and your Soul says, O God O God Is this thy Justice, That Sinners should prosper, and thy Saints should be oppressed? God answereth thee, is this thy faith? wert thou made a Christian for this that thou shouldest flourish in this life?  
It was the rich glutton in the Gospel, who had his good things in this life. God's Lazarus had evil things; far be it from us, saith Salvian, to think that an Argument of God's neglect of us, which is an Argument of God's further love to us.  
2. Doth the happiness of a Soul lie in its conformation to God? to the image of his Son? (as the Apostle speaketh) Afflictions highly conduce to this end.  
1. This is peculiarly true of such Afflictions as a Christian suffers for the gospel and for the name of the Lord Jesus; and therefore the Apostle triumpheth in this, 1 Phil. 20. That Christ should be magnified in his body, whether by life or death; and therefore speaks of his sufferings of this nature, as the matter of his expectation, his hope, his boldness, and what he was confident he should not be ashamed of: and he prayeth for a fellowship with Christ in his sufferings, Phil. 3.12. Ignatius is reported after all his sufferings to have said, Now I begin to be a disciple. Now (saith Anthony Person a Martyr of our own Nation) I am dressed like a Soldier of Christ, when he had put some of the straw that was prepared to kindle the wood which was to burn him, on the top of his Head.  
2. But, All sorts of afflictions have an influence upon the Soul to make it more like to the Lord Jesus Christ. Sufferings in the flesh for Christ's sake make us conformable to Christ's flesh, to Christ in his state of humiliation, to Christ upon the Cross, but all the Afflictions of the Saints conduce to make them like unto the Lord Jesus Christ in his holiness, and purity, that now belongeth unto Christ, and is inseparable from him in his estate of glory, and exaltation: in that he died, he died once and but once, and shall hang on the Cross no more, wear a Crown of thorns no more, but his purity and holiness, that is essential to him: now the Afflictions of God's people make them like unto Christ in this. This is an argument which I have had occasion before to touch upon, and therefore I shall be the shorter in it now.  
1. They wonderfully conduce to take the hearts of the people of God off from the Earth, and to six them upon Heaven. Poverty takes off the heart from the love of riches, and delivereth it from an evil covetousness; sickness weaneth the Soul from the love of this life. Now holiness lieth so much in the Sequestration of the heart from the world, that in Greek, an holy man signifies a man that is not earthly. it is an hard thing for a man to be possessed of much of the Earth, and not to have his heart buried in it: it is true we should rejoice as if we rejoiced not, and possess as if we possessed not; but this is an hard saying to flesh and blood, Who is there almost who can hear, who can learn it? how rare is that Soul which liveth in the full fruition of the things of this life, that can yet keep his heart lose from them, and sequestered for God? Prosperity, plenty, a great affluence of the good things of this life are as birdlime to a Souls wings, and keep it from mounting up to God. I remember it is a saying of Salvian, Repugnanti corporis valetudine quae optamus facere non facimus; many a time, the want of strength, and health in our bodies, hindereth us from doing that sin which we have a mind to commit. The great enjoyments of the world are not only the things which make men unwilling to die, but both they, and the great businesses and employments of the world, are those things which keep Christians fettered; they cannot pray, they cannot wait upon God in ordinances, they cannot fast, they cannot solemnly worship God as others less entangled can: amongst other advantages therefore of a poor and afflicted state an ingenious Author reckons this for one, he saith it is puritatis condimentum, the pickle of purity and holiness. They are the very salt of the Earth, without which the best of men would putrify in their full enjoyment. They are (you know) sharp, and acrimonious things, that are the Enemies to putrefaction: salt seasoneth things, vinegar makes a good pickle preservative of things Sugar quickly corrupteth. It is true there are too too many that have little enough of these things, and as little of any gracious habits, poverty, and afflictions will not give grace; but that is a rare Christian that abounds with the affluences of this life, and yet keepeth his integrity, is as pure, as holy, as full of duty, as others who have less of this world's goods; they are no fountains of grace, but they are great preservatives of it.  
2. Nay this is not all; in the second place, they conduce much to the improvements of grace, especially of faith and patience. They are two habits of grace, that like Solomon's brother and friend are made for adversity. Tribulatio patientiae Robur operatur, patientia fidei probationem parit. Tribulation addeth to the strength of patience; and patience bringeth forth the trial of Faith. If the people of God never met with affliction, how should the trial of their faith appear more precious than that of Gold which perisheth? How should their patience have its perfect work? Faith is never seen till we be out of sight of the thing which we pretend to trust God for. Hope which is seen is no hope, but if we hope for that which we see not, then do we with patience wait for it. Job's faith in God, and love to God, was seen in his trusting in him, and adhering to him while God seemed to be killing of him. Practical habits are improved by exercise. The Souls of the Saints ordinarily come out of their trials, more strong in faith, more confirmed in hope, more exercised in patience, more flaming in love to God; how then shall we call those things evils which instead of depraving the Soul and making it worse, do tend to the improvement of the Soul and making of it better?  
3. Lastly, the highest good which the Soul is capable of is, the beatifical vision, and enjoyment of God to all Eternity. To this the low estate of the people of God doth exceedingly conduce, 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Those who shall sit with God upon thrones, are those which continue with him in tribulations. The great multitude which St. John saw, Rev. 7.9, 10, 11, 12, 13. which no man could number, of all Nations, kindreds, people, and tongues, which stood before the throne and before the Lamb, clothed with white robes and palms in their hands, upon inquiry were found to be those who came out of great tribulation, and had washed their robes, and made them white in the blood of the Lamb, v. 14. Our sufferings in this life do not merit glory, alas there is no perfection in our suffering, and sufferings are but our duty; nor is there any proportion, betwixt light and momentany afflictions, and a far more exceeding and eternal weight of glory; but they work for us a far more exceeding weight of glory. Thou art mistaken then, O Christian in thy Judgement. God doth not (as thou dreamest) distribute good things to his Enemies, nor yet evil things to his friends: the business is no more than this, Deus per ficta mala punit suos, & per larvata bona impios remunerat. Nierem. God indeed by things in appearance good rewardeth wicked men, and by things in appearance evil he punisheth those that are his own people.  
Nor let any one think to quibble here, as if God mocked either the one or the other, for although these things which the wicked enjoy, are not real and substantial good things; yet as they are the things which they desire, delight in, which they choose above other things more solidly, and substantially good, they are to them really good, and they have a tendency to make them better; and the afflictions of the people of God, as they have in them an enmity to their flesh, and are ingrateful to their senses, so they have something of real evil in them; but comparatively with other evils, or the greater good things which God hath prepared for his people, they have nothing of evil in them. In short, every observing man discerneth the difference betwixt the love of an indulgent cockering mother, and a wise, and prudent father. The father showeth his love to the Child, by fitting it to live in the world another day, learning it to be a man, to know the world, and to converse with it: to this purpose, he inureth it to hardship, he sends it to school, and keepeth it under a severe discipline: thus he showeth his love to his Child, and when the Child cometh to years of discretion the Child thanks him for it, though under the discipline of its youth possibly the Child thinks the father its worst enemy. The mother possibly showeth her love by cockering the Child, dandling it upon her knee, providing fine clothes for it, giving it sweetmeats, etc. Which things indeed have nothing of true love in them, and do only tend to emasculate the Child, and make it of an effeminate temper, and more unfit to converse with, or live in the world another day. Patrium Deus habet in bonos animum, (saith an ingenious Author) God loves good people, not like a mother but like a father: whom he loveth he chasteneth, and scourgeth every Child whom he receiveth; he keeps them at the school of affliction, and educateth them under the discipline of the rods, and ferulaes of many trials, and afflictions: he suffereth not the world which is their natural mother according to the flesh, to hug them in her bosom, nor to dandle them upon her knees; he chasteneth them that they might not be condemned with the wicked; he hath said, blessed is he whom thou chasteneth, and teachest him out of thy Law. This is but a fatherly dealing of God with his people. God thus fitteth them for Heaven, polisheth them for shafts in his own quiver, by this darkness makes them fit for the Saints in light. Why sayest thou, O Christian, that the Lords ways are not equal, or that the Lord dealeth hardly with thee? God dealeth with thee, but as every wise and prudent father dealeth with the Child of his dearest love: and thus I have spoken to two of the Questions which fall under this head. But there is yet a third would be spoken to, and the rather, because it may be a temptation that seized the hearts of many of God's people in former times, that is, How it consisteth with the justice, wisdom, and goodness of God in the motions of his Providence to make the vilest, and worst of men his Instruments to chasten the best, and dearest of his own people: it was Habbakuks' complaint, Hab. 1.13. why holdest thou thy peace, when the wicked devoureth the man that is more righteous than he, and maketh men as fishes of the Sea, as the creeping things which have no ruler over them? But that will be my next Text, where I shall speak something relating to that dispensation of God, and afterwards shall more largely apply both what I have spoken, and what I shall further speak on this Argument.   

SERMON XLIV.  Habbakuk I. 13. Thou art of purer Eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou on them that deal treacherously and holdest thy Tongue, when the wicked man devoureth the man that is more righteous than he; And makest men as the Fish of the Sea, as the creeping things, that have no ruler over them? 
I Begin (as you see) where I left in my last exercise. I left with a quotation out of the prophecy of Habbakuk which is now my Text, nor could any thing be more proper; for you see it containeth in terms the Question I am this day speaking to. In the beginning of this Chapter and Prophecy, the Prophet had been complaining unto God of the exceeding wickedness, and incorrigibleness of the Jews. God replying to him had told him, what possibly he did not expect (desiring not the ruin but reformation of his people) that he was about to put an end to their wickedness, v. 6. Raising up the Chaldeans a bitter and hasty nation, which should march through the breadth of the land, to possess the dwellings which were not theirs; terrible, and dreadful, etc. An enemy every way qualified to execute Gods utmost vengeance upon this people. This quite surpriseth and astonisheth the good prophet, and sends him in haste unto God again, v. 13. saith he, Art not thou from everlasting, O Lord my God, mine holy one? we shall not die, O Lord, thou hast ordained them for Judgement, and O mighty God thou hast established them for correction; then follow the words of my Text, Thou art of purer Eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou on them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man, that is more righteous than he? Habbakuk looked upon this as a very sad dispensation, and what stumbled him as to the righteousness of God, therefore he puts it in that phrase, the man that is more righteous than he, and addeth, and makest men as the fishes of the Sea, as creeping things of the Earth which have no ruler over them. Those brute sensitive creatures are not ruled by any rules of justice or righteousness; those of them that have most natural strength and power, devour those who have less: but now men are reasonable creatures, and should be acted by principles of reason and justice amongst them, might should not overcome right. But, O Lord, in this dispensation of thy Providence thou seemest to govern the reasonable part of the world like the brutish, and sensitive part of it. The Jews though they be a sinful people, yet they are more righteous than the Chaldeans, they are a brutish people and have no right against the Jews; shall thy Providence so order the affairs of the world, that those who have most power in their hand, though they have no right, shall trample down thy people, and eat them up like bread? Lord! this were to make men like the fish of the Sea, like the creeping things of the Earth, which have none over them, to govern them by any rules of justice or righteousness. Lord, why doth thy Providence thus govern humane affairs? This I conceive the sense of the words. The question which remains to be spoken to is this.  
Quest. How it can consist with the Justice of God in the motions of his Actual Providence to suffer wicked men to devour those who are more righteous than themselves.  
I am the more willing to speak to this because it is a dispensation under which many, of those that fear the Lord in this nation have suffered: we have seen good men rifled, their goods taken from them, we cannot say but they have deserved this, and far more than this from the hand of Divine Justice; but though they have deserved this, yet we are ready to think it is hard that they should suffer this from such miscreants as take the Spoil, and God will certainly one day fetch the blood of his people and their abominations out of their mouths. We are prone to think that God should not suffer his people to be devoured, by those who are more unrighteous than they are. The Text gives you an account.  
1. Of a great disorder in the world, at least a dispensation of Providence which Habakkuk thought so. Men dealt treacherously; the wicked devoured the men who were more righteous than themselves.  
2. It gives you an account of God's carriage under this disorder. God looked upon men, that is, he seemed to look upon the men that dealt treacherously, and to hold his peace while Sinners devoured the more righteous persons. God by the motions of his Providence seemed rather to favour, than frown upon these disorders. Hence might be observed these two propositions.  
1. Prop. That it is no unusual dispensation of Providence for God to suffer the wicked to devour those that are more righteous than themselves.  
2. Prop. That this dispensation hath been matter of stumbling, and a very sore temptation even to the servants of God.  
For the first as to matter of fact there is nothing more demonstrable, look over the whole History of Scripture, the History of all times, you will find it true; the world began with cain's killing Abel, it went on with the Egyptians, the Amalekites, the Philistines, the Babylonians devouring of the only people which God had in the world. Now I say this hath been heretofore, and doubtless is at this time a great temptation to God's people. Habakkuk complains of it in the Text. Job complained, Job 30.1. That those who were younger than he had him in derision, even those whose Fathers he would have disdained to have set with the dogs of his table. Shemei a dead dog, as he called him, cursed David and Doeg the Informer prevails against all the Lords Priests, Judas another Informer devoureth him who is the Lord of life. It is a dispensation that hath often put the servants of God into unseemly passions, James and John would have had fire come down from Heaven as in Elijahs time, to have destroyed the Samaritans. Peter was out of patience to see the Informer come with a company, with Swords and Staves to take his Master, and in his passion draweth a Sword, and with it cuts off the ear of the servant of the high priest. David himself when God offered him the choice of three Judgements, desired rather to fall into the hands of God than into the hands of men. I say it is and hath often been a very sore temptation, advantaged partly from Nature, partly from some Religious reflections.  
That which in humane nature advantageth this temptation, is, 1. The disdain every man naturally hath to suffer an injury from one beneath himself: when Gideon would have had his Son Jether, have fallen upon those two Eastern Princes Zeba and Zalmuna, they said rise thou up, and fall upon us; men have a natural disdain and scorn to suffer from their inferiors, we see it in every days experience. Now although every child of God is low in his own eyes, and in honour preferreth every Saint before himself; yet, as St. Paul sometimes magnified his office against the false Apostles, and counterfeits of his age, though he judged himself the least of the Apostles, and unworthy of that great Name: so they cannot but magnify themselves, in comparison of open profane miscreants, that are the scum, and off scouring of the place in which they live; such as are common drunkards, liars, swearers, Sabbath-breakers, and guilty of other debaucheries, the very scabs of the body politic, and spots of the Assemblies to which they are united.  
2. Every man naturally hath a regret at the receiving of injuries from those from whom he hath deserved no such thing. Now the People of God are persons of innocence, who have done no wrong to their worst Enemies; they have loved their Enemies, prayed for them, been ready to do any offices of love to them, and know not how to bear an injury from those to whom they have done no wrong. This was that which troubled David's Spirit, Psal. 35.12, 13. They rewarded me evil for good to the spoiling of my Soul, but as for me when they were sick, my clothing was sackcloth, I humbled my Soul with fasting, and my prayer returned into my own bosom; I behaved myself as though he had been my friend, or brother, I bowed down heavily, as one that mourned for my mother. But in mine adversity they rejoiced, and gathered themselves together, yea the abjects gathered themselves together against me, and I knew it not; yea they did tear me, and ceased not, with hypocritical mockers at feasts they gnashed upon me with their teeth. Lord how long wilt thou look on? Rescue my Soul from their destructions.  
2. This temptation is likewise advantaged from some Religious reflections.  
1. From a reflection upon the purity, and holiness of God. O Lord (saith our Prophet in my Text,) thou art of purer Eyes then to behold iniquity. How a just and pure and holy God should look on, and hold his peace to see a company of vile wretches tearing and devouring his own people, this is a knowledge (at first view) too wonderful for them.  
2. From a reflection upon the promises and threaten of God; they look into the holy word of God, and find that full of promises of good to God's People, of threaten of wrath and vengeance to wicked men; instead of this, they see vile men building up Palaces to themselves upon their ruins, and adorning themselves with their Ornaments; the houses of the profane furnished, and adorned with that which is not theirs; instead of the wicked man's preparing garments, and the just man's putting them on (as Job speaketh) they see good and righteous men preparing garments, and lewd and ungodly men put them on; they see the spoil of such as fear the Lord in the tents of lewd and ungodly men.  
3. From a reflection upon the Decrees of God: O Lord, (saith our Prophet) thou hast ordained them for destruction; O mighty God, thou hast established them for correction: they consider lewd and wicked men, as men whom God by a fixed act of his Will hath ordained to judgement, as persons who by the established counsel of God are to be destroyed, and they cannot expound the Providence of God into a consistency with his eternal purpose, when they see them not only live, prosper, and grow old, but also live by the death of such as fear God, and build their nests on high with feathers which they have plucked from their wings. From these, and other causes, ariseth this trouble and coil in the spirits of God's people. Fluctus est, Tentatio est (as Augustine saith) it is a great wave, a great temptation and trouble; and even Gods own people here, are ready to think they see a knot in the thread of providence, a stone of stumbling, and a rock of offence in the even ways of the Lords dealing. Let me endeavour in a few words to untie this knot, to remove this stone. Four or five things I shall speak, one or other of which, or all together, will make this way of the Lord plain to every sober and understanding Christian.  
1. How is God to his people more hard, or unrighteous in such a dispensation, than he was to the son of his dearest love? Our blessed Lord hath taught us, That the Disciple is not above his Master, nor the servant above his Lord; it is enough for the Disciple that he be as his Master, and the Servant as his Lord, Matt. 10.24, 25. 'Tis true, the chief Informer against our Lord, was one of his household, Judas; but he was a son of perdition, the only ill member of all the 12. Who were his witnesses, but a company of perjured wretches, who could not agree in their testimony? Who mocked him and scourged him? Herod, a monster for all manner of wickedness. Who were they that spit upon him; that cried out crucify him, crucify him; that gave him Gall and Vinegar to drink? were they not the abjects of the people? Thou art not able to conceive of God's righteousness, in giving thee over, and thy estate over to a Renegado, an apostate from his former profession, to wretches who make no conscience what they say, what they swear, what they do: How was he righteous in giving over the Son of his love to such wretches? We are never so like to our Lord and Master, as when we are betrayed by a Judas, informed against, and testified against by false and perjured wretches, mocked and abused by the abjects and off scouring of the people: If God might be a just and righteous God in suffering these things to be done to the green tree, surely he may suffer them to be done unto us who are dry trees. Thou art troubled that God should suffer profane scoffers to call thee hypocrite, and hast a temptation to think God is not just to thee in suffering it; knowest, or remember'st thou not what contradiction of sinners Christ endured, how they said of him, that he did cast out Devils, by Beelzebub the Prince of Devils? When thy spirit riseth against thy adversaries, oh think of Christ who was the Captain of all our Salvation. But further yet,  
2. Before thou in thy thoughts passest sentence against God and his righteousness, consider with thyself by whom wouldst thou have God to chastise his people? It is written That all who will live godly in Christ Jesus, must suffer persecution. Now supposing persecution one of those species or kinds of affliction which, God hath a liberty to Scourge, and chasten his people by; Who should be the persecutors? couldst thou expect that the seed of the woman should break the woman's head? That such who have tasted of the love of God, should by't and devour one another? Indeed sometimes (through the prevalence of lusts and passions) it proves so through mistakes, and such misapprehensions as the best are subject to and this but in particular rare cases.  
1. But it suiteth not the ingenuous nature of God's people to do injury to others: Indeed it suiteth not any persons (though of little acquaintance with God) if they be persons of any goodness, and ingenuity of nature; you see amongst us, none but one saved from the Gallows for that purpose, will be a common hangman: we see how ordinary persons they must be that will be persuaded to be Bailiffs; but now to fall upon the Lords Priests is a work only fit for an accursed Edomite. The Child of God is yet under a further Law than that of a good nature, he is here taught of God to do good to all, to love his enemies, to do good to them that hate him; to love and pray for those who hate him and despitefully use him; he is so far from requiting evil for evil, that he taketh himself obliged to return good for evil: Now it is not reasonable to think that God should make use of his own people, who are by himself taught the clean contrary; and are obliged by a contrary law, which they have so far imbibed, that it is written on their hearts, and engraven in their souls, to punish and chasten his own children. Who ever set a Sheep to worry a Sheep? The work of informing against, accusing, chastening, scourging the people of God, is a work fit for none but profane wretches, drunkards, swearers, the debauchees of the world, who have in them such a radicated hatred of God, and such an antipathy to that holiness which is fountained in him; that like as the Basilisk, they say, will fly upon the picture of a man, out of its antipathy to humane nature, they will fly upon every person that hath the image and superscription of God upon his soul, and is called by the holy name of God: it is a work that only fitteth those whose hearts are possessed with the poison of unrighteousness, and all superfluity of wickedness. To do injury to others, suiteth not an ingenious nature in any person; but it much less suiteth the Sanctified nature of a Child of God: few creatures will pray upon their own kind. If a Child of God be to be rend and torn in pieces, to be chastened and scourged by men, that he may not be condemned in the world; there are none so fit to do it, as the Dogs and Swine in the world. I would ask of thee (saith an excellent Author) who art under such a temptation as this, Wouldst thou have the Saints of God persecute, imprison, plunder, destroy one another? Surely they would then lose their Majesty of virtue, their title of Saints. Supposing then the work must be done; it is as reasonable to conclude, that it must be done by those who are less righteous than they are; and not that God should first possess his people with principles and habits of grace diametrically opposite to such courses, and then set them on work to practise such things.  
2. Give the Lord, I beseech you, leave to make some use of the very worst of men. It is the saying of an acute Author, Curio non ex perditis hominibus hoc lucraretur Deus, etc. Why should not God make this profit of the vilest men? It is true, it is not all the service which God makes wicked men do; but give me leave to tell you, it is one of the greatest pieces of service God hath from them; they are left in the Land, as the Canaanites were left in Canaan, Judg. 2.3, to be Thorns in the sides of Gods Israelites, to keep the Lords Gaols and Bridewell, his houses of correction for his people. Take a profane vile wretch, he hath his being from God, and his well-being he hath from God, he eateth God's bread, and is clothed with God's wool and flax; What hath God for all this? He swears profanely, he blasphemeth God prodigiously, he breaks the Lords Sabbaths, God is dishonoured by him every day. This service he hath from them, when he hath a Child to be whipped, he turns him over to him; God makes the same use of wicked men he doth of the Devils, they are his people's tempters and tormentors. Wicked men are to God, as the Dog to the Shepherd, as the Hawk or Bird of prey to the Falconer; God useth them, to let them fly at his own people sometimes, and to pick out the eyes of them who are as dear to him as the Apples of his eye. The Assyrian in the world signifieth little to the service of God, but as as he serveth well enough to make a Rod for his anger, and a staff for his indignation, to be sent against an hypocritical Nation, which God can no longer bear with, but is at last resolved to make the people of his wrath.  
3. The worst of men must be suffered to fill up the measures of their iniquities; you know God told Abraham, that the iniquity of the Amorites was not yet full; God will have sinners fill up their measures. Now, there is no such way for wicked men to fill up the measures of their sins, and make themselves ripe, full ripe for Divine vengeance, as for them to fall upon this work of devouring the Servants of God, who are more righteous than themselves are. I have a good authority for it, Matt. 23.34, Wherefore, behold, I send unto you Prophets, and wise men, and scribes, and some of them you shall kill and crucify, and some you shall scourge in your synagogues, and persecute them from city to city, that upon you may come all the righteous blood that hath been shed upon the Earth, from the blood of Abel, to the blood of Zechariah, etc. Mark what went before, vers. 32. Fill you up then the measure of your Fathers; you Serpents, you generation of Vipers, how can you escape the damnation of Hell. As the Child of God must finish his work which God hath given him to do; so the reprobate must fill up his measures too. It may be a poor wretch hath been a swearer, a Sabbath-breaker, a drunkard, an unclean person, many years; God hath born with him, let him alone, there want yet some drops to fill up the measures of his sin, he falls upon the people of God, turns a persecutor, smiteth his fellow-servants with the fist of violence and wickedness; then cometh the master of that servant in an hour when he looketh not for him, and presently giveth him his portion with Hypocrites, where there is weeping, and wailing, and gnashing of teeth: offences must come, they will come, but woe be to those by whom they come. Methinks there is a great Emphasis in those words, That upon you may come all the righteous blood that hath been shed upon the earth, from the blood of Abel, etc. There was a great deal of righteous blood shed from the time of Abel to the time of Zechariah: what had God let it all sleep? had God in those hundreds of years reckoned with sinners for none of it? Yes, certainly God had revenged himself of many a bloodthirsty man. But yet Abel's blood was not expiated in Christ's time; there was yet an arrear of reckoning for Abel's blood. Well, who shall pay for it? even every one that was cain's successor in that kind of sin. You read no such expression in Holy-writ with reference to any other sin. This sin, this devouring of persons more righteous than ourselves, hath many grains of guilt in it more than any other sins have; men by it fill up the measure of the sins of a Nation, and they fill up the measure of their own personal sins. It is a saying (as I remember) of Augustine's, Nemo habet injustum lucrum sine justo damno, lucrum habet in arca damnum in conscientia. No man getteth any unjust gain without a just loss; his gain is laid up in his chest, but his loss is in his Conscience; he gets a penny or two into his purse, but a seal of damnation in his soul. I am sure all the gains any get by devouring the persons who are more righteous than themselves, is an unjust gain. Yea, though God gives it them, it is unjust gain; God is but permissive in the case, and God's permission doth not salve them, but that they are possessores malae fidei. God gave the Assyrians, the Chaldeans, and other enemies of the Israelites, the prey they took from the Jews; yet he often calls it by his Prophets, that which is not theirs: the loss is in their Consciences, they are hardened to destruction, sealed up to the condemnation of Hell: they fill up the measures of their iniquities by their violence.  
4. But lastly, Why should not God be righteous, in suffering wicked men to do his people good? This is a point I have something largely before spoken to, and therefore may be shorter in this Discourse: prosunt & gelu, & nix quia incommodant (saith one); they do them good, by doing them hurt, as snow and frost do good to the Corn. The Apostle tells the people of God, that all things are theirs, 1 Cor. 3.21. that is, for their good, profit, and advantage; and again, All things work together for the good of them that love God. The dignity of the people of God is such, that not only bruit beasts, but brutish men (St. Paul's Ephesian beasts) shall be harnessed for their service in order to their eternal salvation; and if the Angels be ministering spirits for the good of Gods elect, it is no wonder if the children of the Devil be beasts ministering for their service too. They say Vespasian had a wretched saying, that the smell of money was sweet from whencesoever it came. I am sure the odor of grace is sweet, whatsoever be instrumental for the sending it forth. The truth is, what the wiser Philosophers said of a morally good and wise man, is much more true of one spiritually wise and good; He is out of the jurisdiction of evil. Seneca saith, that a wise man cannot be contemned of any, quia magnitudinem suam novit, because he knoweth his own riches. A gracious man can be imprisoned by none, because he knows his own liberty, and will enjoy it when the world hath done what it can: he can be plundered by none, because he knoweth his own riches. It were a vast work to open to you how many ways the persecutions of the saints advantage and profit the people of God; but I have in some measure done it before, and shall not again further enlarge upon it. The Apostle telleth you much in short, when he telleth you, that Tribulation worketh patience, and patience experience, and experience hope. I shall add no more to the Doctrinal part of this Discourse.  
Use 1. Now hear, O Israel, hear all you sons and daughters of men, are not the Lords ways equal? Is not your judgement of them unequal? This is the great argument against Divine Providence, because in the world there appeareth such a confusion of things, The wicked walk on every side, while vilest men are exalted: profane lewd persons, live, grow old, are rich, and great in power. The Sun (which seemeth to go down upon the Tabernacles of some that fear the Lord) shineth bright upon the Tabernacles of the ungodly; the people of God are afflicted, plundered, nay and (which seemeth hardest of all) the holiest and best of men are devoured by the vilest and most profane wretches; this is that which is a sore temptation to men, and makes them think that certainly there is no God who judgeth the world, or that God regardeth not the affairs of the world; there is no strength in this argument, no reason for such a conclusion: the love or hatred of God is not to be concluded from any thing which is before us in this life, as with reference to actions, we call good evil, and evil good; so through the deceitfulness of our senses, we miscall things; we call those things evil which separate them from the affection of our sense, have no evil in them; and things good which have no real goodness. Now the judgement of sense is a very fallible judgement: do you see the wicked prosper, the godly man visited every morning, and chastened every moment? come but up into the sanctuary, and you will be able to unriddle this Providence: Job saw the wicked flourishing and taking root, but suddenly he cursed his habitation. You see the innocent children of God imprisoned, plundered, etc. Dives clad in purple and faring delicously every day, while poor Lazarus lies at his door full of sores, begging what falleth from his Table, and cannot get any relief. Come up into the Sanctuary, and you shall there see Lazarus, this poor begging Lazarus, in Abraham's bosom, and Dives that fared so deliciously, and was so richly clad, begging a cup of cold water to cool his tongue. Had you been with St. John in his vision, Rev. 7. you would have seen a great number of all nations, kindred and people, standing before the Lamb, and clothed with white robes, and with Palms in their hands; and these were such as come out of great tribulation, and had washed their robes in the blood of the Lamb, and were in triumph serving God day and night.  
Use 2. What you have heard upon this argument, looketh very wistly upon every prosperous sinner which this day heareth me, and boasteth in his large possessions of the good things of this life. The sum of what you have heard is, that the things which you glory in are not truly good; that they are but temporary rewards or gifts of God; that they are means to bring you to the acknowledgement of God; that ofttimes through men's corruptions they prove the means of their greater ruin.  
1. In the first place, How should this take down a sinner's plumes. Let not the great man glory in his greatness, nor the rich man in his riches. Let not any say in his heart, if God had not a favour to me, he would never give me such an estate, such a success in my trade, such an healthy body, etc. The method of Providence is quite contrary. I have somewhere met with a story, that anciently according to the laws of Persia, a malefactor had liberty for an hour before he died to ask what he would, and it was not denied to him. One they say condemned to die, and being according to their custom asked what he would desire, answers, Neither this nor that, but only That I may see the King's face; which being granted, he so plied the King in that hour, as that he obtained his pardon; whereupon they say that the Persians altered their custom, and covered the Malefactor's face as soon as he was condemned, that he might see the King no more. God to thousands of sinners gives what their hearts could wish, riches, honours, pleasures, they are poor condemned wretches by the law of God for all this, vessels of wrath fitted for destruction; when the hourglass of their life in this world is run out, they are to be turned into Hell, to departed from God as accursed creatures into those everlasting burn that are prepared for the Devil and his Angels. Only God, that all his creatures might taste something of his bounty, for that hour giveth them all good things of this life; had it not now been a silly and unreasonable thing, suppose the Malefactor had asked for, and had a House full of Gold or Silver, or all the great titles the world could have dignified him with, to have gloried and boasted of them as tokens of the King's love, when in the mean time he knew he was a poor condemned wretch, and by and by to be cut off from the enjoyment of them all. Is not this the very case? thou knowest thyself to be a drunkard, a swearer, a liar, an unclean person; thou knowest that for these courses the righteous law of a righteous God hath condemned thee; it saith such persons shall never see God, shall never enter into the Kingdom of God, but be thrown into the lake which burneth with fire and brimstone: God out of his bounty gives thee for the few hours thou hast to live out of Hell, health, riches, honours, pleasures, all thy heart can wish in the world: hast thou any reason to boast thyself in these things, or to be proud of them? thy condition is infinitely worse than the Philosopher's, that could eat no dainties at the King's Table, because he saw a naked sword hang over his head by a twine-thread. Certainly (poor wretch!) it were thy wisdom for this little time of thy life, to do as it is said that Malefactor in Persia did, despise all things, and only desire thou mightest apply thyself for the little time of thy life with tears, fasting and prayer to God, that thou mightest see his face, and obtain the pardon of thy sins through the blood of Christ. Poor wretches! what (in the mean time) have you to glory in? what have you to be proud of? What should make you walk with a stretchedout neck, or a lofty eye? thou art not master of one good thing; thou callest them good, because they are grateful to thy sense, and please thy sensitive appetite; and they are so far good as they serve thy outward necessities, but of no significancy at all, either to thy spiritual or eternal happiness. Yet these are the things which make the wicked man proud, swelling in an high opinion of himself, despising others. Oh! that God would make you understand, that you have not only perishing fleshly bodies, to be covered with soft and gay clothing, but immortal souls; that you are creatures under an ordination to an eternal existence, and that nothing can be worth naming as good, but what will profit you as to your immortal capacity, What shall it profit a man if he should gain the whole world, and lose his own soul? Or what can a man give in exchange or ransom for it. You have heard of a Prince that in his extremity of thirst, cried out, a Kingdom for a draught of water. The time will come when every impenitent sinner shall wish that he had not had a foot of land in the world, nor a rag to cover his nakedness, so be it that he had had the pardon of his sins, and the robes of Christ's righteousness to cover the nakedness of his soul. Let him therefore that glorieth, glory in this, that God is his Lord, and Jesus Christ is his Saviour.  
2. This speaketh to the prosperous sinner, as not to be highminded, because he hath nothing to be proud of; so to fear, and to keep, and enjoy what he hath with fear and trembling. James would have the Rich man rejoice when he is brought low; Jam. 1.10. Because as the flower of the grass he passeth away: and when he hath lost his riches, his honour, his outward felicity, he hath lost all: but here are greater reasons yet, because by a prosperous condition, oftentimes, poenalis nutritur impunitas, a penal impunity is nourished. Prosperity slayeth the fools, and sinners are ordinarily by it fatted and prepared for the day of slaughter. David saw that God set the prosperous sinner in slippery places: upon Pinnacles and Towers; but slippery places: you observe that the bloughtiness (as you call it of the body) is but an ill sign of unhealthiness; the sinners growing fat in outward enjoyments, I am sure, is no good sign, Psal. 73.17, 18, 19 Surely thou didst set them in slippery places, thou castest them down to destruction; how are they brought to destruction in a moment? they are utterly consumed. If a child of God hath reason to rejoice when he is brought low, surely a sinner hath reason to tremble when he is up on high. Godly men have used to be afraid of prosperity; it is an hard thing for the most watchful Christian to keep his feet, when he is set upon the slippery mountain of riches, honour, successes, etc. David himself never had a slip like that he had when he came into the highest state. Even the best of God's people have great reason to rejoice with trembling in the midst of full cups; but sinners have far more reason; when they are not plagued as other men, when there are no bands in their death, when their eyes stand out with fatness, and they have more than heart could wish; that is the time when their mouths are set against Heaven, than their day of destruction is not far of; and indeed those are the two dreadful considerations, and therefore they have reason to fear and tremble. 1. Lest their prosperity should slay their souls. There is a latent poison in sinners hearts at all times, but poverty and adversity keeps it in. The poor man useth entreaties (saith Solomon), but the rich man speaketh proudly; honour and power are great temptations to oppression: Riches and abundance to all sorts of Luxury. So as if a man be a fool, and hath no spiritual wisdom to rule and to govern himself in a prosperous state; his prosperity slayeth him, giving advantages to those lusts that are in his heart to discover themselves. It is the prosperous sinner that oppresseth his neighbour, that does acts of injustice, and thinks by his power to defend himself. 2. Again, Prosperity bodes ill; The sinner is never so near a fall as when he is upon a pinnacle of honour and power. When the worldling saith, Soul take thine ease, thou hast goods laid up for many years; then comes the voice, Thou fool! this night shall thy soul be taken from thee; and one reason of this is because that is the time when his sin ripeneth, when he lifteth up his heart highest, and openeth his mouth widest, and lifteth up his hands most fiercely against the God of Heaven. O then let the prosperous sinner fear and tremble.  
3. Lastly, You have heard that it is but a righteous thing with God, to give unto the worst of men, the good things of this life, because they have something in them of the nature of means to convince sinners, both of their sins against God, and also of their duty to God: Indeed, they ordinarily prove the quite contrary, but this is not of themselves, or from their own nature; but from the lust and corruption of sinners hearts. O then let the goodness of God lead you to repentance, Rom. 2.4. The Apostle lets us know, that the patience, longsufferance, and goodness of God leads us to repentance. The long-suffering and patience of God, if there were no more, aught to do it: And certainly were there any ingenuity in the heart of a sinner, it would do it. For him to sit down and think, I have been a drunkard, a liar, a swearer, a Sabbath-breaker these Twenty, Thirty, Forty years; God hath seen, and known me all this time, there hath not been a thought of my heart but hath been naked before him; I have not told a lie, nor sworn an oath, but as soon as the word hath been out of my mouth, the news of it hath been in Heaven, and it hath been written in God's Book of remembrance: God hath all this while been an Almighty God, and hath had it in his power every moment of this time to throw me to Hell. He could have struck me dead with my lie in my mouth, as he did Ananias and Saphira, Acts 5, or with my oath, my curse, my blasphemy in my mouth; but God hath been long-suffering and patiented with me, willing that I should at last be saved: Shall I yet go on in my sinful courses? Shall all this patience of God be lost upon my desperate soul? Surely I am bound humbly to acknowledge thus many years of patience, and to sin no more, lest I turn Divine patience into fury. But then the riches of God's goodness, though it be but in the things of this life, adds great weight to the argument; for a poor creature to sit down, and think that he hath not been plagued as other men, he hath not had such a sickly body, nor such a scant estate; but God hath made his cup to overflow, he hath had success in his trading, whiles others have been blasted. O shall not this goodness of God lead thee to an acknowledgement of God? Shall it not lead thee to a repentance for thy sin? wilt thou treasure up wrath against the day of wrath, and the Revelation of the most righteous Judgement of God? Consider that the good things thou hast enjoyed, have a natural tendency to change thee, if thou hadst not banished that common ingenuity which teacheth all to love those that love them; and most certainly it will make thee worse, if not better: if it doth not soften thy heart, it will harden thy heart; if these things tend not to make thee more holy, they will certainly make thee more lewd and profane. And think with thyself what an aggravation of thy eternal misery it will be, to fall into it, out of as high a state of content and external felicity as thou wert capable of. I would have every prosperous sinner say with himself, What hath God done to me that I should be thus vile, and so presumptuously sin against him? There are very many, that if they would listen a little to their own consciences, might hear God by them, speaking to them, and saying, What could God have done more for you than he hath done? Would you have strong and healthy bodies? God hath given you them. Would you have large possessions? great and plentiful estates? God hath given you such. Would you have desired a loving Wife, hopeful Children? You have had them. God aggravateth the sin of David from the outward blessings he had blessed him with; he had raised him to be King over Israel from following the sheep; he had given him his Master's Houses, and his Master's Wives into his bosom, 1 Sam. 11. Will not God, think you, from hence aggravate your sins another day? Will not this make Hell twice more Hell to you? will it not add more heat to the fire that never shall go out? and pain to the gnawings of that worm that shall never die? Oh harden not your hearts; to day, while it is called to day hearken to God speaking to you, not only by the voice of his Word, but by the voice of his Mercies. O let not that riches of Divine goodness make you worse, which in reason ought to make you better. Let not your honours, your riches damn you. Take heed that there be not cause to say of you, that if God had not been so good to you, you had not been so lewd and profane, so wicked and abominable in his sight. Thus far I have applied this discourse, as to wicked men; it remaineth yet, that I should apply it as to the people of God, showing them their duty under such dispensations of providence; but it is a point fit in our times to be further enlarged upon, than my time will now allow me to do.   

SERMON XLV.  Psal. 37. v. 1, 3, 4, 5, 7. Fret not thyself because of evil-doers; neither be thou envious at the workers of iniquity. Vers. 3. Trust in the Lord, and do good. Vers. 4. Delight thyself also in the lord Vers. 5. Commit thy way unto the Lord, trust also in him. Vers. 7. Rest in the Lord, wait patiently for him. Vers. 8. Cease from anger, and forsake wrath; fret not thyself in any wise to do evil. 
THe point I am upon, is to clear up the justice, equity, and reasonableness of the motions of God's Actual Providence, in the prosperity of wicked men, his afflictings and chastiseings of his own people, and delivering them up into the hands of those, who although the best of God's People are sinners, and deserve the severities of God, yet are more wicked, more unrighteous than they. This I have cleared, and made Application of my discourse, so far as may concern wicked men; That which only yet remains, is to inform the People of God of their duty under such a dispensation: This has been the case of God's people in former times; the estates at least of many who truly fear God, and desire to worship him according to his Will, have been exposed to the vilest men; and this may be a sore temptation to Gods own people. I will therefore enlarge this discourse a little, showing you the duty of God's People at such a time, and for this I have chosen this Text. No other portion of Scripture so fully setting it out together, as the 7 or 8 first verses of this Psalm, which partly show them.  
1. What they are to avoid. 2. And than what they are to do.  
The prohibitive directions are three. 1. They must not fret, this is repeated three times, v. 1. Fret not thyself because of evil doers. v. 7. Fret not thyself because of him that prospereth in his way, because of the man that bringeth wicked devices, to pass, v. 8. Fret not thyself in any wise to do evil.  
2. They must not be envious. v. 1. Neither be thou envious at the workers of iniquity. 3. They must not be angry. v. 8. Cease from anger, forsake wrath. The instructive directions are four.  
The first is the exercise of faith. v. 3. Trust in the Lord. v. 5. Commit thy way unto the Lord, trust in him. v. 7. Rest on the Lord.  
2. The second is the practice of holiness. 1. They must not do evil. v. 8. so v. 27. They must departed from evil. 2. They must do good. v. 3. v. 27. The same is repeated.  
3. The third is, They must delight themselves in the Lord. v. 4. Delight thyself also in the Lord.  
4. They must wait patiently for God, v. 7. You have it again repeated. v. 34. Wait patiently for him. Wait on the Lord and keep his way.  
In these 6 or 7 particulars I shall open to you, and press upon you your duty under such dispensations as these. I will put the three first together, because they have a great affinity, and cognation one with another.  
1. It is your duty under such a dispensation, Not to fret, to be envious or angry. The words in the Hebrew Text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify to inflame, to kindle, to burn, and in a secondary sense to be angry, because anger puts a man into an heat; the heating of the blood about the heart by the disorder and disturbance of the gall, is assigned as the natural cause of it. The moral Philosopher, calleth Anger the irrational perturbation of the mind: others tell us it is a desire of Revenge, and use to distinguish betwixt ira and iracundia, making the first to be where we have a just cause, the other where there is no cause; but in short, as to our purpose, anger is to be considered,  
1. As a passion, a natural passion; and so is not in itself sinful, it is a power created in us by God, which we may use well or ill.  
2. As a Virtue when it is used in a good and justifiable cause when a man is troubled and desireth the punishment of another secundum ordinem rationis, where according to Gods will he ought to be punished.  
3. As a Vice, such the exercise of this passion proveth, when a man is angry either for no just cause, or in an irrational and undue manner. When wicked men prosper we are commanded not to be angry, not to fret wickedly and sinfully, so as either to be displeased at God's Providence, as Jonah was for the gourd, when God ask him if he did well to be angry, plainly implieth that he did ill and not well; or to desire an unjust, and undue revenge upon him, either when the person hath not deserved it, or in an undue order or measure. This Anger first boileth in the heart, and there discovereth itself in evil wishes, and thoughts of sinful revenge; then breaketh out at the lips, and showeth itself in uncomely speeches, reproaches, and revile; and lastly showeth itself in rendering evil for evil. The anger which is here forbidden us under this dispensation of God is such as tendeth to the dishonour of God, to the disturbance of our own Spirits, wiling them, and putting them into disorder; and to the unjust disturbance of others. From this anger it is the will of God that his people under such dispensations should cease. This is the wrath they should forsake.  
The word translated [envy] signifieth to envy or emulate. Envy is properly an hatred of or a trouble for the felicity of another, whether the cause of it be a fear of some hurt to ourselves, or a discontent that it is well with them, or that they are in a better estate than ourselves. Hence is hatred, detraction, rejoicing in the evil of our neighbour, Affliction at their prosperity, etc. There is a just anger at the prosperity of wicked men as, God is dishonoured by reason of it, and the interest of God in the world suffereth by it; for the heart of a man to be hot and zealous for God, yea and to desire Gods just revenge of his own name and glory upon sinners, is but what he may and aught to crave and do. Thus we find Moses, the meekest men on the Earth often angry, and executing the vengeance upon God but for a man to be displeased and discontented at God's Providence for it, or to be angry at their Brethren's good, this is sinful, the first is against the love which we own to God, the second against the love which we own unto our Neighbour. To desire an undue or unjust punishment of them, is a sin against Justice, that Justice which we own unto all men; this envying at the prosperity of sinners, is forbidden also in other Texts. Prov. 3.31. Envy not thou the oppressor, choose none of his ways, Prov. 24.1. Be not envious as the evil doers, neither desire thou to be with them. In sum, God in this precept, forbiddeth his people under such dispensations: all discontentment at their own low estate, all displeasure at God's deal with others, all accusations of God of injustice or hard deal with his people whatsoever, as a fruit, or indication of any of those passions, is certainly here forbidden us, under the notions of fretting, being angry, or envious. Let me now press this negative or prohibitive part of your duty upon you by some few arguments.  
1. I beseech you to consider the exceeding sinfulness of it: when God said to the Prophet Jonah. Dost thou well to be angry, it is certainly employed that he did not well. It is in this Psalm twice forbidden us, twice in the Book of Proverbs, at least. Envy is by the Apostle reckoned up as one of the fruits of the flesh; now certainly if no more could be said than this; It is the will of God, that if thou seest the wicked prosper, grow rich, and great, thou shouldst not be displeased at God, nor envy them, etc. This should be enough to engage the people of God to take heed to their Spirits in this thing; and indeed we had need watch, for we shall find our Souls under very great temptations in the case, and that it is a very hard thing for a good man to look with a good Eye upon the prosperity of wicked men.  
2. But I shall show you, that it is a sin which receiveth more than ordinary aggravations. 1. As first, it is against the express letter of the Divine Law, 1 Kings 11.9, 10. It is said, that the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, who had appeared to him twice, and had commanded him concerning this thing that he should not go after other Gods. God hath commanded us concerning this thing, this particular thing, and hath been pleased to make it the matter of a precept many times repeated. If God had commanded us some great thing, should we not have obeyed him in it? How much more in the forbearing of a little Just, or passion! It is not concluded a sin, merely from consequence of Scripture, or to be concluded from some precepts that are laid down there, it is the express letter of Scripture, he that runs may read the will of God concerning this.  
2. Again, by how much the more precepts are violated by any sinful action, by so much the sin is greater: you have heard this is a Sin against both Tables; a sin against the duty which we own unto God, and the duty which we own to our Neighbour; that which we are forbidden in many Scriptures, those so plain that he who runs may read them.  
3. Again, Some sins are in their own nature more heinous than others, amongst others the sin of Murder is a very great transgression. Solomon saith, Prov. 6.32. Men do not despise a thief if he stealeth to satisfy his Soul when he is hungry, but, v. 32. whoso committeth adultery with a woman lacketh understanding, he doth injury to his neighbour of an higher nature. But now Murder that is an higher transgression; St. John tells us no Murderer hath eternal life. Our Saviour reduceth Anger and Envy under the commandment, Thou shalt not kill; and makes him that is angry with his Brother without a cause no less than a Murderer.  
4. Further yet, a sin that breaketh out at the lips in sinful words, or in the conversation by irregular actions, is greater, than that which is only in the heart defiling that; Now it is a very hard thing for men to keep the fire of anger and envy within the chimney of their corrupt hearts: Even the best men have not been able to keep it in.  
5. Finally by how much any sin is more the mother of Sin, and brings forth more sins, by so much the greater it is. This fretting, and envying at the prosperity of sinners, besides the discontent, and impatience of the Spirit which constantly attendeth it, bringeth forth a world of sin at our lips, and in our conversation, reviling speeches, detracting words, spiteful thoughts, words and actions, etc.  
2. Again, this sin receiveth an aggravation from the persons offending. In that Text, 1 Kings 11.4, 9 I observe two aggravations of Solomon's sin of Apostasy. The first, that he did it when he was old, so had he great experiences of God. v. 9 there's another expression, it was after God had appeared to him twice: for men that know not God, nor have had any experience of his ways, to fret and vex that others have more of the world than they have, is not such a guilt as for the people of God to do it. They are called the Children of Light, and that not only in respect of grace, and mercy, which may be compared to light of which they are Children, but with respect to knowledge; they are a people who know better things than others and should know the riches, the honours all the good things of the world are not worth valuing, now for you after that you have been thus far enlightened, still to be so enamoured upon them as to fret, vex, and be envious, because others have more of them than you have; must be a great transgression; Especially to consider that you are the Children of God, hears of grace, yea and of glory too. Thus I remember the Father of the Prodigal, rebuked his Son fretting for the fatted Calf slain for his Brother; Son (saith he,) remember thou art always with me, and all that I have is thine, for those whom God hath made the heirs of grace and glory, the heirs of the Kingdom, to whom God hath said All that I have is thine. I say for these to fret, vex and repine that wicked men prosper in this world, and have a little of this world's goods, must be a great provocation. And to this, there are not many of God's people but in one degree or other, have had an experience of the incertainty, and vanity of all these things, enough to depretiate them, and render them invaluable to any good and gracious heart.  
Further yet, what doth any man get by fretting, vexing, or being envious at the prosperity of sinners? as our Saviour said of thought-fulness, none can by thinking add one cubit to his stature. So I may say, none by fretting, vexing, or envy, can either detract a cubit from the stature of a sinner in prosperity, nor add a cubit to his own, it is a sin, that can end in nothing but murmur and repine against God, in tormenting and macerating of ourselves, and in the discomposure of our Spirits. To shut up this discourse by how much any sin is more causeless, by so much the greater it is, there is neither so much good in the highest prosperity a sinner is capable of, nor so much evil in the lowest and most afflicted estate of the people of God, as to give a reasonable ground or occasion for a Child of God, to give himself the disturbance so much as of one hour, or to wile his Spirit, for— tolluntur in altum, ut lapsu graviore ruant, they are set in slippery places, they are mounted up to Heaven, but they shall be thrown down to Hell. It will be a great piece of a sinner's infelicity in Hell, that he hath had an external felicity upon earth. But I have showed you this largely in the opening of the Doctrine. This is enough to have spoken to the first thing in a Christians duty under such a dispensation.  
2. I proceed to a second thing, wherein the duty of a child of God lieth under such a dispensation of Providence, as I have been discoursing of; That is, living a life of faith. This is called Trusting in the Lord, vers. 3. Committing our way unto the Lord, vers. 5. Resting on the Lord, vers. 7. Trust in the Lord, vers. 3. and verily thou shalt be fed: it may be read, and is read by some, Feed upon truth: the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalmist useth three or four words here expressive of this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some translate hope; so the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all translate feed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devolve: it is also translated dirige, detege, confide; the last word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some translate expect; some, beg or desire. The first word is used vers. 3. which, as I told you, some translate hope, some translate trust; there is no great difference, for all hope doth imply trusting; and no man trusteth but he will hope. I will turn you to some other texts where the same word is used, Psal. 25.2 O my God, I will trust in thee, let me not be ashamed. Prov. 28.26. He that trusteth in his own heart is a fool. Jer. 7.8. Behold you trust in lying words, that will not profit. Psal. 118. It is better to trust in the Lord, than to put confidence in man. In short, it signifieth to repose a confidence in another for the effecting of something for our advantage; from which act of the mind proceedeth another, which is hoping, which is the souls motion in expectation of a thing. The second expression, as we translate it, is verily thou shalt be fed, as others feed on truth. It is the word that is ordinarily used in Scripture, and translated truth: the word translated feed, is also what is ordinarily so translated; those that translate it verily, take it adverbially: but how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated thou shalt be fed, I do not understand, and therefore prefer the other reading of some learned men; and feed upon truth: so truth is the object, and feeding signifies the act. And thus it beareth a proportion to that Text, Hab. 2.4. The just shall live by faith; wicked men feed upon the wind, Hos. 12.1. upon Ashes, Isaiah 44.20. But (saith the Psalmist) feed thou upon truth, the truth of God's word. It may be thou canst not feed upon bread, thou haste not that to eat; but if thou canst not feed upon bread, feed upon the promises, feed upon truth, O doctrinam auream (saith a grave Author) debere 〈…〉 ●●stram alimoniam, omnem vitam in hac terra conjunctam habere fidem, O golden sentence, that all our livelihood in this world is faith. A third expression is, Commit thy way unto the Lord; Ar. Montanus translateth it roll, the Arabic version, discover thy way unto the Lord: the word is used Gen. 29.38. and they shall roll the stone. Prov. 26.27. He that rouleth a stone it shall return upon him. The fourth time is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we translate it rest in the Lord, others, be silent to the Lord; So Lam. 3.26. It is good that a man should both hope and quietly wait. I shall not much insist on that word: there is a double rest, 1. A rest of confidence. 2. A rest of silence; of which more when I come to speak of the duty of patience under this dispensation. You have heard the words expressive of the Act; there are two words in these verses, that express the object of this Act; Truth, The Lord Jehovah. God is the objectum quod: Jer. 17.3, 4. Cursed be he that trusteth in man, and maketh flesh his arm. God is the object which the soul is to trust in. The word of truth is the next object, the object by and through which, and upon the account and encouragement of which, we trust in God at such a time. The object of faith is the truth, power and goodness of God revealed to the child of God in the word. There are usually mentioned two acts of faith. The first is called Assent, by which the soul agreeth to the Proposition of the word, as a true saying. The second is an Act of recumbency, a resting upon the promise, a resting upon God's truth, power and goodness, as declared and held forth in his word. This is that which profane persons in our age (to show their Atheism as well as wit) call a lolling upon Christ and his promise. Rolling ourselves and resting upon Jehovah, and upon the word of truth, are (as you see) Scripture-terms of which we need not be ashamed. Hence if you ask me, what it is for the soul of a Christian to live by faith in an evil time. I answer it lieth in two things.  
1. In the souls fixed and steady assent unto those Promises which God hath made to his People, suited to such a dispensation. These are many and more than one sort: they are written in the Scripture, and brought to our minds by reading and by hearing the word of God: the business of faith is to unite the soul to these words, and to command the soul into a fixed and steady assent to them, that the soul shall no more doubt of the fulfilling them, than of any thing of more sensible demonstration. These Promises might be brought under several heads: I intent not to enlarge this discourse so far as to treat of all. I shall only instance in two sorts, and speak something to them.  
1. The first is those promises which God hath made for the destruction of wicked men, though set upon the highest pinnacle of honour, power and prosperity: of which you have divers in this very Psalm, vers. 2. For they shall soon be cut down like the grass, and whither like the green herb: vers. 9 For evil doers shall be cut off: vers. 10. Yet a little while and the wicked shall not be: yea thou shalt diligently consider his place, and it shall not be. So vers. 13, 15, 17, 20, 22, 28, 38. Psal. 1.4. They shall be as the chaff, which the wind bloweth to and fro. The Scripture is full of such words as these.  
2. The second sort are those Promises which God hath made for the protection and preservation of his people, under the pressures of ungodly men. Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righteous. Psal. 46.5. God is in the midst of his Church, therefore it shall not fall. Mat. 16.18. The gates of Hell shall not prevail against it. Psal. 94.14. For the Lord will not cast off his people, neither will he forsake his inheritance. Mica. 4.4, 11, 12. So quite through this Psalm there are many promises of the same import. Now the work of faith is to persuade the soul, of the certainty, and undoubted verity of these words of God, to settle the soul in this persuasion. That sooner shall Heaven and earth pass away, than any of these things shall fail which God hath spoken. Then the work of faith is further to carry out the soul without any carping, trouble or disputing, to rest wholly upon these words. A Christian seethe the word of God what he hath said for its relief: now faith teacheth the soul to agree this as the word of him who cannot lie or repent: and calleth upon the soul to trust in God for the fulfilling of it, to roll itself upon the promise, and to commit itself, its cause, its way unto the Lord: the soul of a Christian is very solicitous and careful for the concern and interest of God in the world: faith teacheth the soul to cast its care, the burden of its spirit upon the Lord, assuring it that God careth for it. Faith speaketh to the soul in the language of Solomon, Eccles. 5.8. If thou seest the oppression of the poor, and violent perverting of Justice, and Judgement in a Province; marvel not at the matter, for he that is higher than the highest regardeth, and there be higher than they. I say, this is a great piece of the Child of God's duty in such a time when the vilest men are exalted, and the wicked walk on every side, and the people of God are trodden under foot, as the mire in the streets. It is the Will of God concerning them, The just shall live by faith. This is the proper time for the exercise of Faith, when the eye of sense faileth; Faith is the evidence of things not seen, the substance of things hoped for: The proper operation of Faith is, where sense faileth, where God is trusted, and not seen: Blessed are they, (saith our Saviour) who have not seen, and yet believe. This is Opus diei in die suo. Though the people of God ought to be careful of all duty at all times, yet they ought to have a special regard to the duty of their day; the seasonableness of a duty, addeth much to the weight and importance of it. The foundations are shaken (saith the Psalmist) Psal. 11.3, 4, What shall, what can the righteous do? Mark what follows: The Lord's Throne is in Heaven, his eyes see, his eyelids try the children of men. This is that life which the Saints have lived, yea, and they have lived well upon it. When David had lost all, the Amalekites had taken Ziglag, and in it all that he had, 1 Sam. 30.6, the Text saith, David encouraged himself in God, the Truth, Power, and Goodness of God; nor did he hope in God in vain, as you shall read in that story. What had Hezekiah to live upon but Faith, when Sennacherib had besieged him with his mighty Army, and ranted against him, and the God of Heaven too after that rate you read. What had all the Patriarches, all the Saints and Servants of God to live upon but Faith? of whom you read, Heb. 11. Nor is there any life which so glorifieth God as this; it eminently glorifieth three Attributes of his, his Power, Goodness and Truth. No man will trust in a bruised Reed, or lean upon a broken Staff; therefore the Apostle speaking of Abraham's faith, Heb. 11. saith, He believed that God was able to raise him from the dead: and again, Rom. 3, He believed that he who promised was able to perform. It giveth God the glory of his goodness, for the expectation of his soul, is the Mercy and Goodness of God; and it also giveth God the glory of his truth, for the proximate object of Faith, is the Word, and Promise of God. O therefore let this be your care, when you cannot live by sense, live by Faith. It is the happiness of a Child of God, he hath something to live on in the worst of times, Psal. 34.10, The young Lions shall be hunger-bit; but there is no want to them that fear the Lord. One would think that of all creatures the Lion should be most out of danger of being hunger bit. The Lion the King of the Forest, all other Beasts are subject to this Beast: yet if an old Lion, that cannot run for its prey, that hath lost much of its strength may be hungerbitten; one would think a young-Lion that is in its full strength should not. Yes, saith the Psalmist, a young Lion may be hungerbitten: those that have most of the world, wicked men that have greatest honours, greatest power, great advantages to provide for themselves, they may be hunger bitten, they may come to want; but there shall be no want to them who fear the Lord, there shall be no time so ill, but they shall live; if they cannot live upon bread, they shall feed upon truth. How much better is the estate of a godly man, than that of his neighbour? It is a great point this, a great piece of duty: Let me therefore a little further enlarge upon it three ways; 1. Showing you how a Christian may know if he liveth this life. 2. Directing you in order to it. 3. Persuading it by Arguments.  
1. Will some Christian say, how shall I know if I live this life? Suffer me to give you five or Six Characters of it. 1. It is a Spiritual life. Our life (saith the Apostle) is hid with Christ in God. What Christ sometimes said to his Disciples when they would have had him to have eaten something, that a Child of God may say to all the world; I have meat to eat you know not of. His life is a spiritual life; such is the life of Faith, both with respect to the subject, and to the object of it. As to the subject of it, it is the soul that lives; the body lives by bread, the soul lives by truth, by the promise. There are many that in evil days, their bodies have enough to feed upon, but their souls have nothing; hence their hearts become like Nabals, dead as a stone: yea, and as to the object it is spiritual too, he that feedeth upon truth, feedeth upon Jehovah: It is the truth of God in the word, which the soul liveth upon; the soul of a Believer can no more live upon Words and Syllables, than another soul. No but it is the truth of God in these words, his power and ability to perform what he hath said, his inclination and goodwill to the performance, and his truth and faithfulness. Every life in an evil day, is not a life of faith; some may live upon fancy and foolish hope, some may live upon means, with which their eye feedeth them; another may live upon a Roman spirit of his own. Tu ne cede malis, sed contra audentior ito. These men may live at Sea, in the midst of troubles, and never think of God and Christ, nor upon the power, goodness, and truth of God, but upon an, 
O socii neque enim ign●ri sumus ante malorum,  
O passi graviora, etc.  or some such thing; but this is not to live upon faith, if thy soul liveth the life of faith, thy heart is alive in an evil time; and the life and courage of it is maintained from God, thy heart is maintained from the Truth, Power, and Goodness of God.  
2. This life of Faith is a quiet life: It is a quiet life as to passions. Faith hath a wonderful power, to keep the mind in a calm serene temper: It is the unbelieving soul that fretteth, and sumeth, and vexeth; all turbulent passions upon God's providence are the products of unbelief. The Prophet telleth us, He that believeth maketh not haste: Faith drieth up immoderate tears, scatters the storms of fears, maketh the soul to cease from anger, and forsake wrath: It quieteth the tongue, so as it doth not charge God foolishly; it keeps a man from all murmuring and flyings out against God, from all indecent and extravagant flying out against men, who are Gods instruments; I held my peace, because I knew it was thy doing. David believed that God had done what was done, he dust not mutter or repine, because the Lord had done it. And so as to action, I mean irregular actions, Take an unbeliever, and let him be in any straight or distress, he is unquiet, and turbulent, and makes no conscience what means he useth to set himself at liberty, but he that believeth maketh not haste, he who by faith eveth the promise, gives credit to it, and hath committed himself to the Power, Goodness, and Truth of God for the accomplishment of it: as he is not hasty with his spirit, to murmur, fret, and vex, because it is not presently made good to him; so he is not hasty with his tongue to charge God foolishly, nor in his action: He dareth not use any sinister or unlawful means, to quit himself of any difficulty in which he is entangled; he believeth that God will preserve, uphold, deliver him, and in his own time find out some lawful way and means, and the belief of this restraineth him from impatience, or any thing which should be a fruit, and indication of it.  
3. Again, The life of Faith, is an expectant life. The Apostle telleth us, that Faith is the evidence of things not seen: Hence Faith hath always two daughters which are its genuine off spring. 1. Hope, which is the souls looking up, or looking out for those things of which Faith giveth an evidence or assurance. Faith assureth, hope expecteth, and this is so inseparable from Faith, that it is often in Scripture put for Faith, and only differeth in this, that Hope is an expectance upon faith's evidence; and the certainty which it giveth the soul of the thing promised in the word. Every hope indeed doth not speak faith, but every grounded hope doth; there is an hope of an hypocrite which groweth up like the rush without mire, and the flag without water. Patience is another daughter of Faith (I shall have occasion to speak to that more fully hereafter). Faith assureth the thing to the soul, Hope looketh out for it, and expects it; Patience keeps the soul still, and waiting for it: If you ask me what the soul expecteth, what it waiteth for; it must needs be that, of which Faith hath given the soul an evidence, that is the Promise. The Promises are of various natures, for outward mercies, such as Protection, Deliverance, etc. Spiritual mercies, such as inward Support, Strength, Consolations, Eternal happiness.  
4 Again, The life of Faith is an active life: The operation of Faith doth not terminate in a mere speculation. The activity of Faith lieth,  
1. In the diligent use of all natural and rational means which God hath appointed, in order to the obtaining of the mercy, of which faith hath given the soul an evidence and assurance. As Faith doth quiet the soul, and restrain it from the use of all unlawful means; so it doth quicken and engage the soul in the use of all lawful and proper means. The reason of which is, because Faith can assure the soul of no mercy, but in that manner and order, and under those circumstances, in, and under which, God hath promised to bestow it. Now God hath promised mercies in the use of means; so it quickeneth and engageth the soul to the use of means, as a piece of the Will of God, in order to the obtaining of our desired mercy.  
2. It lieth in the use of all spiritual means; and here Prayer in a special manner, Prayer being the general spiritual means to be used for the obtaining of any mercy. Daniel, chap. 9, understood by Books, that the time was come, for the fulfilling of the 70 years' captivity; and this faith of his, as to what he read in the Books, quickened him up, to pour out that fervent prayer unto God, Dan. 9  
5. The life of Faith is a cheerful and joyous life: you read in Scripture of a joy and peace which attendeth believing, Rom. 15. Believing the glory of God, is a great means to make the soul to rejoice in the hopes of it: Now the reason of this joy, is the strength of that evidence which faith doth give the soul; for joy is nothing else but the complacency of the soul, or rather the expression of this complacency, upon the souls union to its desired object. Now according to the nearness and fullness of this union, so is the joy. Faith giving the soul a great and unquestionable evidence of the thing, doth also give unto the soul a proportionable joy.  
6. The life of Faith is a crucifying, dying life to the world. This is the victory (saith the Apostle) by which we overcome the world, even our faith. Faith looketh up to the Cross of Christ, and by it, the heart of a Christian is crucified to the world, and the world is crucified to his heart. The proper operation of Faith is to work against hope; for indeed, if once the mercy cometh in sight, so as sense cometh in play, faith ceaseth as well as hope: Hence the operation, and exercise of Faith, must needs crucify the heart of a Christian, to the world, to sense, and to all sensible objects. Faith made Abraham overlook his own body, which was now dead, and Sarahs' dead womb; it made him to overlook the Knife and the Altar, and the loss of Isaac's natural life, and only to consider, that God was able to raise him up from the dead; it maketh a Christian overlook all seeming difficulties, in regard of sense, and all contrarieties whatsoever indeed seemeth to be in his way: Now by these things, you may try yourselves whether you live the life of Faith, under sad and dark Providences, yea, or no. By this time methinks I hear some of you saying to me, But how should we come to live this life? what should we do, that in dark and troublesome times we might live this life of Faith? Let me give you something of advice in the case, and then conclude with two or three Arguments.  
1. Study the Scriptures, and observe the promises reposited in that storehouse for the people of God at all times, and for all sorts of mercies. The promises are those words by which men live, The Scripture is a rich Storehouse of mercy, it is full of promises, promises for this life, and that which is to come; there is in them a salve for every sore, and this is well worth a Christians observation, to see how God in his word hath fitted him with a plaster for every wound; when thou findest the promises respecting thy state in particular, endeavour to whet them upon thy heart. It is a metaphor which God useth as to his precepts, Deut. 6. and as it is the duty of a Child of God to whet the Precepts upon his heart, to engage, and quicken him to obedience: so it is his duty to whet the promises upon his soul for his consolation. The Scripture is full of comfortable words; O be not ignorant of them! it is a large and full store-house, O be acquainted with it!  
2. Learn to live upon God in prosperity and fullness. The Soul that maketh the Lord its portion in a time of prosperity and fullness, will scarce be to seek in a day of emptiness and adversity. Our too much living upon the creature, while we have it: will hinder our wholly living upon God when we want it. Take heed of living too much upon your creature-enjoyments when you have them, learn in the greatest affluence of the creatures, in the greatest overflowings of your cup, to live upon God, and to say of them, This is not my portion. Saint Paul had his heart crucified to the world, and died daily. O how hard doth the Soul find it to live upon God in an evil time; that hath not learned to live upon God in a good day? and while it goeth well with him as to outward enjoyments. You that are at ease in the world, and do not know the evil that others meet with; learn this lesson before the evil day cometh upon you, and surpriseth you. Learn to live upon God, before you have nothing else but a God to encourage yourself in.  
3. Observe the practice and experience of the Saints of God. David lived by faith, when he had nothing in the world left him, he encouraged himself in his God; Job lived by faith when he said. Though he kills me, yet I will put my trust in him. Say to your Soul, my Soul, why should not I go, and do likewise. Why should I not do as David and Job did, I have the same promise, the same power, truth, and goodness of God to trust to, and to live upon which any of the Servants of God have formerly had.  
4. Call thy heart off its disquietments, endeavour to convince thyself of the sinfulness of them: there is much in this as to one that is a true Christian; if one that is a Child of God can effectually persuade himself that it is his sin to have his heart dead in an evil day, to have his heart dejected because the Providence of God bloweth a cross upon him, it will go a great way with him to command his heart off its disturbance. Thus doth David, Psal. 42.11. why art thou cast down, O my Soul, why art thou disquieted within me trust still in God, for I shall yet praise him who is the health of my countenance and my God.  
5. Lastly, strengthen your hearts with a resolution to trust in God; though he killeth me, saith Job, I will put my trust in him. See what David doth Psal. 55. He had been bitterly complaining of the prosperity of the wicked, and his own afflicted state; in the close of the Psalm he cometh to give both himself and others good counsel. v 22.23. Cast thy burden upon the Lord, he shall sustain thee, he shall never suffer the righteous to be moved. But thou, O God shalt bring them down into the Pit of destruction; bloody, and deceitful men, shall not live out half their days, but I will trust in thee. I have done with this discourse when I have commended this life of faith to you by two or three arguments.  
1. It is a life in death, light in darkness, strength in weakness, comfort in misery: the Soul that can live this life is a great conqueror over tribulation, anguish, persecution, famine, nakedness, peril Sword; yea it is more than a Conqueror, Rom. 8.35. You shall see how it is with a Christian which hath learned to live the life of faith, 2 Cor. 8.9. he may be troubled on every side, but he will not be distressed, he may be perplexed, but he will not be in despair, he may be persecuted but he will not be forsaken, cast down, but he will not be destroyed; is not this a rare life? A persecutor may take away the life of nature from a Christian, but he cannot deprive him of his life of faith; faith will keep the head of a Christian above water in the greatest deeps of trouble, and affliction. Read Heb. 11. and observe in how many difficulties, in how many deaths that noble army of Martyrs lived, by virtue of faith. Yea and they lived well and cheerfully (as you will find there) Our Saviour adviseth his disciples, to lay up for themselves treasure in Heaven, where no moth came to corrupt, no thiefs to break through, or steal. Is it not an excellent thing for a Christian to have a life beyond the gun shot of a persecution, beyond the mercies, or cruelties of bloody wretches? The life of faith is such as makes a man post funera vivere, nay in funere vivere, to live when he is dying. Paul was in deaths often, yet lived by fatih; he saith of himself and others of the servants of God, that they were killed all the day long, yet they lived still, they lived by faith. The life of faith cannot be taken away by any evil hand: No nor can the comfort and sweetness of it be touched or impaired by the Sons of Belial.  
2. It is a distinguishing life. The unbeliever may live the life of a beast, which is the life of a beast, he may live the life of a man, which is the life of reason; but notwithstanding this, he may perish for ever: but he that liveth the life of faith shall not perish, he who liveth this life shall live for ever.  
3. Lastly, It is a free, and independent life. We account in the world, that that man liveth the best life, that liveth the freest life, in least dependency upon others. Hence we do not account the life of a Beggar, or a Servant, or a Child, so good a life as the life of him, that lives upon none, but upon what he hath of his own. There's none in the world lives so free a life as he who lives by faith upon the promise, his life is independent upon the whole Creation, it is hidden with Christ in God. But this is enough to have spoken to this piece of a Christians duty in an evil time.   

SERMON XLVIII.  Psal. XXXVII. 1, 3, 4, 5, 7, 8. 
Verse 1. Fret not thyself because of evil-doers, neither be thou envious at the workers of iniquity.  
Ver. 3. Trust in the Lord, and do good.  
Ver. 4. Delight thyself also in the Lord.  
Ver. 5. Commit thy way unto the Lord, Trust also in him.  
Ver. 7. Rest in the Lord, and wait patiently for him, fret not thyself because of him that prospereth in his way.  
Ver. 8. Cease from anger, and forsake wrath, fret not thyself in any wise to do evil.  
HAving showed the equity and wisdom of Divine Providence in governing the affairs of the world, so as that oftentimes, the vilest men are exalted, and the wicked walk on every side, The rod of the wicked lieth upon the lot of the righteous, and they are chastened every morning, and plagued every moment, whiles the eyes of the wicked stand out with fatness, and they have what their hearts can wish, and are often suffered to devour those who are more righteous than themselves: I am enquiring what the duty of a Child of God is under such a dispensation of Divine Providence; and for this purpose I have chosen this text, perhaps more fully expressive of it, than any other single portion of Scripture. Part of it I have opened. I have showed you Negatively, they ought not to fret, to be angry, or to be envious. Positively, I have showed you it in their duty to live the life of faith. I now proceed.  
3. Thirdly, It is their duty to delight themselves in the Lord. You have it here v. 4. Delight thyself also in the Lord. Such a time as this is usually a time when the Child of God, cannot delight himself in the Creature: it may be he hath a dear, a loving Wife, dutiful, and pleasant Children, and would delight in them; but a Prison must separate him from them, or an Exile, or Banishment must make their Company very unpleasant to him. It may be he hath a full, and plentiful estate, and could take a pleasure in that; but he seethe that is by Piecemeal pulled from him every day, and because he will enjoy his conscience, and keep peace there, he shall not enjoy that property which the Laws of the Nation, and his honest Labour, or the gifts of his Friends have invested him with: now at such a time, and under such a dispensation of Providence as this is, what shall a righteous man do, what is his duty in such a day; my Text telleth you, he shall delight himself in the Lord, Delight thyself in the Lord. Delight is nothing else, but the Souls Complacency, Rest, and Triumph in an object. So that to make a thing or person the object of Delight there must be an apprehended goodness in the object, and the Soul delighting itself in it, pleaseth itself with it, and resteth, and Triumpheth, and even leapeth for joy in the Enjoyment of it. There is in delight more than a content, pleasure and rest of the Soul in its object; the Soul Triumpheth, Leapeth, and even Shouteth for joy. God is to be considered in himself, so his name is Jehovah, Elshaddai, a Fountain of Sufficiency, Power, and Goodness. There are three things which must concur to make a reasonable Soul to delight in any object, how good and excellent soever it be in itself. 1 Propriety, 2 Possession and Application. 1 Propriety. Let a thing or Person be in itself never so good, never so excellent, and let it be so apprehended by me, this may render it the object indeed of my love, but not of my delight. For saith the Soul what is all this to me? here it is impossible that a wicked man should have any Delight in God, because he hath no propriety or interest in him. He may possibly from Reason conclude that in God there is an infinite Power, Sufficiency, Goodness, he can have no true notion of God but he must conclude this. The first being must necessarily have an infiniteness of Power, and consequently of Sufficiency, and the Fountain of Good from whom all good floweth, must necessarily have all good in him; but let him be never so apprehensive of this, yet so long as his Soul saith, what portion have I in God? God is a stranger, an enemy to me, he can never delight himself in God: will the Hypocrete delight himself in the Almighty? Job 27.10. If thou wilt return to the Almighty, then shalt thou delight thyself in the Almighty. None but the Child of God can delight himself in God, because he alone hath an interest and propriety in him, he alone can say, my Lord, or my God.  
2. Possession also is necessary to delight. Suppose a man to have a right and title to an Estate; and consequently a propriety in it yet if he be kept out of the Possession of it he can take no delight in it. Hence it is that a Soul that hath a true right and title to Christ and a real interest in him, yet if it lieth under dark apprehensions of this title, and interest, he cannot delight himself in the Lord, for delight requires not only propriety, but some degrees of the apprehension of that propriety: Now while he apprehendeth, that his Sins have separated betwixt God and him, he wanteth such a possession as is necessary to delight.  
3. A third thing is Application. Let a Soul have never so true a propriety in God, never so true a possession of the promises of God; yet if he doth not make application to his Soul of that knowledge of God which he hath and of the promises in which he hath an interest, his Soul will have no delight in God or in the promises: now this application is made two ways.  
1. By Meditation, often thinking of God, 
Psal. 104.34.  and upon the promises. My meditation of him (saith David) shall be sweet: David speaks of a great delight he had in God's Commandments, they were his Meditation night and day.  
2. Secondly, by Faith, assuring the Soul, and giving it certain Evidence of the truth of the Promises. Now, from this discourse both appeareth, 1. What there is in God for a Soul to delight in, in such an evil day as I have been discoursing of, when his People are very low, and his Enemies are very high. It is that power, and sufficiency which is in him, by which he is able to Relieve them; and that goodness which is in him, and rendereth him always ready to help, and willing to save so as nothing can stand betwixt us and our desired Salvation, help and deliverance, but only his wisdom, by which he better knoweth times, and seasons, and what is good, or bad for us than we do. The Soul knowing and apprehending these things, and likewise it's own propriety, and interest in God, and being put into some possession of this Propriety, in a day of evil makes its application to such promises, and portions of his word, as he hath revealed his will in, proper to such a State as the Soul is in: hence it comes to be well-pleased with God in his dispensations, it is brought to a sweet, and pleasing rest, and triumpheth in its portion, in the day of greatest Evils, and singeth with David. Psal. 73.25. Whom have I in Heaven hut thee? and there is none upon the Earth that I desire besides thee? My flesh, and my heart faileth, but God is the strength of my heart and my Portion for ever, v. 26. Now this is both the duty, and privilege of every Child of God, and indeed these are both great arguments to persuade it. It is their privilege, for though there be a Power, a Sufficiency, an infinite goodness in God, which is inseparable from his Divine being; yet this not being enough to bring the Soul to a pleasure, delight and complacency in an object, without a Propriety, Possession and Application of it, it is manifest, that only those Souls, who have such a propriety, interest and possession, and are in capacity to make such an Application, can delight themselves in the Lord; and as this is their Privilege, so it is also their duty: which will appear to you if you please to consider,  
1. That there is enough in God, for the Soul of a Child of God to please itself with, under all dispensations. Shall I show you what that is.  
1. Whatsoever is done in the World is done by him. It is the Lord who lifteth up one and throweth down another, there is no Evil in the City which he hath not done.  
2. In all God doth pursue the noble, good, and wise ends of his own glory. Whatsoever the intentions of men are, whether Assyria mean so, or so, God pursueth still the same design of his own glory, being his own end, in all his Efficiencies, and in all his permissions, and to this end he ordereth all things.  
3. That he is a God infinitely wise, and it must be said of all his works of Providence as well as creation, In wisdom he hath made them all. His Judgements are indeed a great deep, but they are a deep of Divine wisdom; and all that God doth or suffereth to be done in the World, he doth, he suffereth all to be done according to his infinite wisdom, and counsel.  
4. That he is the same in power that ever he was. Once have I spoken, yea twice have I heard it (saith the Psalmist) that power belongeth unto God; so as if he pleased he could when he pleased alter the state, and complexion of things, and turn the wheel, that now runs upon the lot of his people, upon the neck of his Enemies, and put wicked men in the stead of his afflicted people.  
5. That his love is the same that ever it was toward his people, and is working towards, and for them under the darkest, and most gloomy dispensations of Divine Providence. God loveth his children in Prisons, as well as in Palaces, in a poor and low, as well as in a more high, and prosperous condition, upon dunghills as well as upon Thrones: now lay all this together and Judge if a child of God hath not ground enough to delight himself in the Lord under all dispensations of Divine Providence. It is not enough to please his Soul, and to bring it to a rest for him to think, what is now done in the World, or in that part of the World where my Lot is cast, my heavenly Father doth it all, and he ordereth all things for his own Glory, he is infinitely wise and knoweth how to fetch out his honour from all, he hath all power in his hand, and can turn his hand upon the little ones, upon the poor and afflicted of his flock whensoever he pleaseth; and he loveth me as well in this low afflicted, poor, despised estate as he did when the world went better with me, and I had more credit and repute in it, more of the riches, honours, power, and enjoyments of it than I now have. Is not here ground enough for a Soul under such dispensations to delight himself in the Lord, especially considering the promise in the Text; Delight thyself in the Lord, and he shall give thee the desires of thy heart? But besides this, how often doth God call to us for this duty? Psal. 33. v. 1. Rejoice in the Lord, O you righteous. Joel. 2.23. Fear not, O land, be glad, and rejoice, for the Lord will do great things, v. 21. Be glad than you children of Zion, and rejoice in the Lord your God. Phil. 3.1. ch. 4.4. Rejoice in the Lord. Rejoice in the Lord, and again I say rejoice. We shall find this hath been the constant refuge and practice of the people of God. David his third Psalm was composed when he fled from Absolom, his 7th Psalm when he was afflicted with the words of Cush the Benjamite: his 34. Psalms, when he changed his behaviour before Abimelech the Philistim King: his 52. Psalms upon occasion of the villainy of Doeg the Edomite: his 54. when the Ziphites made a discovery of them to Saul: his 56. Psalm when the Philistines took him in Gath. The former part of his life, until the Lord settled him upon the Throne of Israel and Judah, was indeed nothing else but a time of trouble and great afflictions, when his enemies were very high, and he was very low, he had little, or nothing in the creature to delight in now at this time, the Psalms tell you his relief, and practice, which was to delight himself in God. Thus Habbackkuk, ch. 3. v. 17. Although the figtree shall not blossom, neither shall be fruit in the Vine, the labour of the Olive shall fail, and the fields shall yield no meat, the flocks shall be cut off from the fold, and there shall be no herd in the stall, that is, though all sensible relief, and comfort, shall fail: yet I will rejoice in the Lord, I will joy in the God of my Salvation. To press you to this duty, I shall only mind you of what I have already told you.  
1. That there can be no such providences befall any Child of God, but he may find enough under them still to delight in God: when he can see nothing for a Sensual eye to delight in, he may yet find enough for his Spiritual eye to delight in. Is it not matter of pleasure to thee to think, Well let times go how they will, I have a God to go to, though (saith Job) Worms shall eat this body, yet in my flesh I shall see God? To think that now God is but doing his own work, and though men oppress, yet he that is higher than the highest considereth the matter? To think that God is able to turn the ball when he pleaseth, that in the mean time he is in the love and favour of God, he may have communion with God, and God will provide for him? These and an hundred such things as these afford matter enough for the child of God to delight himself in the Lord at all times.  
2. Consider again, how equitable it is, that Children should at all times delight themselves in him, because he at all times delighteth himself in them: whom the Lord loveth he chasteneth, as a Father his Son in whom he delighteth; his chastening is not a dispensation of wrath, but of wisdom. Observe how he speaketh to his afflicted Church. Isa. 54.11. O thou afflicted, tossed with tempests and not comforted, behold I will lay thy stones with fair colours, and lay thy foundations with saphires. Christ was anointed to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, and the garment of gladness, for the spirit of heaviness, Isa. 64.1, 3. Though his people have lain amongst the Pots (as the Psalmist expresseth it) yet he hath a pleasure in them.  
3. Let me Thirdly, offer to your consideration, the advantage of this delighting yourselves in the Lord in a day of Evil. It would arm the Soul against all the temptations of an evil time. 1. It would abstract the mind from the world: we see if the Husband delights in his Wife, or a Father on his Child, how it draweth off their hearts from all other objects, that all are nothing to them in comparison of that object in which the great delight of their heart is. 2. It would fill the mind of a man, so as it should say to all the world, as Esay, I have enough, I have enough, keep what thou hast unto thyself; or as Jacob (whose delight was in Joseph) It is enough: is Joseph yet alive? It is enough. 3. It would give the Soul a rest. The mind of a man resteth in the object of its delight. 4. Finally, it would wonderfully quiet the mind as to the Will of God; we are usually satisfied with what is done by those persons whom we principally love, and delight in. Let this therefore be our study, our great labour and business, to bring up our hearts to a delight in the Lord. Study his attributes that you may know what he is in his Power, Goodness, Truth, Wisdom etc. Study his promises, which concern this life, or that which is to come; particularly those which more specially suit thy circumstances: Consider the examples of the Saints, and Servants of God, in thy circumstances; meditate upon these things, whet them upon thy heart; say often to thyself, This God is in himself, Thus and thus he hath revealed himself, and he who hath said it, is Power, Goodness, Truth, etc. But this is enough to have spoken, to this other piece of a Christians duty, under such dispensations of Divine Providence. I proceed to another piece of Duty.  
4. Depart from evil, and do good. You have it. vers. 8. Fret not thyself in any wise to do Evil. And vers. 3. Trust in the Lord and do good; you have them both together, Psal. 34.12. and 1 Pet. 3.12. Now this doing of good, is a very large term according to the intent of all that duty, which is required of us by the precepts of the first and second table. There is a duty which we own unto God, all which is comprehended under the first and great commandment, Thou shalt love the Lord thy God, with all thy heart and all thy Soul, and all thy Strength. Thus that man doth good, that loveth, and feareth God, that prayeth unto him, and performeth all those acts of homage, and worship which God hath in his word required, as much and as zealously and warmly in the worst, as in the best of times: this is properly a doing of good, it is honest and just, and what God requireth of us; it bringeth profit and advantage to ourselves; it will bring comfort, sweetness, and peace to the Soul. So that take good in what notion you will, this is a true doing good. Again, there is a good which may be done to ourselves, or to others: the Apostle commandeth us to do good to all, Gal. 6.10. thus our Saviour commandeth us to do good to them that hate us, and the Apostle Heb. 13.16. commands us not to forget to do good and to distribute; and it is one piece of our doing good, Isa. 1.17. to judge the fatherless, and relieve the oppressed. Further yet, there is a good of our general calling: This is comprehensive of the whole duty of a man considered in no further capacity, than that of a creature towards God, or that of a Christian relating to the Lord Jesus Christ, and owning him. There is a good of our particular calling, respecting us with reference to our Relations, as Magistrates or Subjects, Husbands, or Wives, Ministers, or flock, Parents, or children, Masters, or Servants. Finally, there is a good of a particular season, the works, and business of our day relating to the particular circumstances, and dispensations of Providence, under which it pleaseth God to bring us. Having thus far discoursed of good, and distinguished of that, it is easy to understand what Evil is. It is either the omission of some of these duties, or the commission or doing some things which are opposite to them. I take the precepts of the text in the large sense. A Christian ought to do all manner of good, and to abstain from all omissions of any duty, or commissions of any thing which is contrary to that duty, which God expecteth from him, either in his general calling, or in his particular Relation; he is at all times to eschew evil, and to do good. The precepts of God, Psal. 37.26. Isa. 1.16, 17. 1 Pet. 3.12. concern him, and oblige him at all times; but it is their more especial duty, with reference to evil times; and indeed this is the readiest way to make times better. Evil times are so called upon a double account, either with respect to sin, or to punishment, These times are evil times wherein sin aboundeth, and the love of many groweth cold; now our sins contribute to the aboundings of sin, in the time wherein we live: we use to say that if every man would sweep his own door, the streets would be clean. Times are also called evil with respect to punishment, to some judgements of God that are abroad in the world: now for us to do good, to departed from evil and do good is the way to have the judgements of God averted from us. Wash you (saith God (Isa. 1.16, 17. make you clean, put away the evil of your do from you: come let us reason together, though your sins be as scarlet, you shall be as snow; though they were as crimson, you shall be as white as wool. You have it vers. 6. Do good, and thou shall dwell in the land, and (as we Translate it) verily thou shalt be fed. Zeph. 2.3. Seek you the Lord all you meek of the earth, it may be you shall be hid in the day of the Lords anger. Ten righteous persons would have saved Sodom. Besides, evil times being usually times of suffering as to the people of God; it is unquestionably their great concern to take heed, that they suffer not as evil doers. 1 Pet. 3.14. If you be reproached for the name of Christ, saith the Apostle, happy are you; for the Spirit of God and of glory resteth upon you. On their parts he is evil spoken of, but on your parts he is glorified; but let none of you suffer as a murderer, or as an evil doer, etc. We ordinarily call suffering-times evil times; now it is the great wisdom of a Christian to make the best of the worst of times, that they may suffer with comfort, and not lose their Crown in suffering; there is no such way to secure this, as to suffer in, and for doing of our duty. Again, there is no such way as this to convince, or condemn Adversaries; who are the Instruments of evil towards you: It is our duty as much as may be, so to live, as to reconcile the world to the ways of God; at least so to live, as if we cannot win and gain them, yet we may shame and condemn them. This you shall find the Apostle did, who lived in the first and most furious times, 1 Pet. 2.13. Having your conversation honest amongst the Gentiles, that whereas they speak evil of you as evil doers, they may behold your good works, and glorify God in the day of their visitation. As there is an error of Opinion, and an error of Practice; so there is a double way of conviction. The first is by Argument, as Paul convinced the Jews, Acts 18.28. The second is by a contrary Practice. The first reacheth the Judgement, the second the Conscience, Joh. 8.9. They who heard Christ were convicted by their Consciences. If by doing good thou dost not convince sinners, and reform them, thou wilt most certainly condemn them, Heb. 11.7. Noah condemned the old world. Further yet, by this means thou shalt have peace within: In the world (saith Christ to his Disciples, Joh. 16.) you shall have trouble, but in me you shall have peace: we are sure enough in, and from the world to meet with trouble; it is our great concern to secure our peace within: now there is no other way to secure this, but to keep a Conscience void of offence, both towards God and towards men. If a man hath a troublesome Neighbour, if yet he hath a quiet Wife, he will do well enough, he hath peace at home: If he lives in wicked and disturbed times, yet if he hath a quiet indisturbed Conscience, this is something, and he will the better grapple with his other troubles: I say this is the way for a man to keep a quiet Conscience, to departed from evil, and to do that which is good. Finally, thus a Christian shall evidence his Faith in God's rewarding him; for that man who in an evil day doth evil, or neglecteth to do good, cannot be said regularly to trust in God; because he useth not the means, in the use of which he may expect Gods fulfilling his Promise: Take heed (saith the Apostle,) that there be not in any of you an evil heart of unbelief, to departed from the living God. All departing from the living God in an evil day, is a certain sign of unbelief, or distrust in God as to the issues of his Providence. Let me therefore beseech you that fear God, and are brought under such a dispensation of this, to take care as to this. Let not the evil of others be a temptation to you to omit doing good: I will yet further open it in a few particulars.  
1. Be sure you keep close with God in the duties of his Worship. It is a sad thing for a state of affliction to drive a man from God; God chasteneth his people to make them better: In their affliction they will seek me early, Hos. 5.13. 'Tis very sad, when affliction hath a quite contrary effect upon us; when as the Scripture speaks of Ahaz, when he was afflicted, he did more wickedly. So God hath reason to say of any person: This is that person who when he was in affliction, left prayer, reading, hearing, left his closet-walking with God, etc. It is a mark of an ill Servant, not dutiful Son; when he is beaten for his faults, not to ask his Father's blessing, but to run out of his doors.  
2. Be not ashamed nor afraid to appear for the interest of God in evil times. St. Paul in the worst of times was not ashamed of the Gospel. Our Lord speaketh dreadfully in this case, when he telleth us, that he who is ashamed of him before men, of him he will be ashamed when he cometh with his Angels. This is a particular Service every good Christian oweth unto God, not to be ashamed of the cause and interest of God in an evil time; own thyself a Servant of God, when his Name is most blasphemed, his truths and ways most disparaged, his people most exposed.  
3. Perform all that duty, which thou owest to the worst of men. It is a woeful error for any Christian to think that he can do no wrong to wicked and ungodly men, as if they had no civil rights; doubtless the Apostle spoke chief with relation to Heathens, when he commanded the Romans that were Christians to give unto all their deuce, honour to whom honour, etc.  
4. Do good to them that hate, and persecute thee, bless them that curse thee: It is our Saviour's lesson, Mat. 5.44. I remember God gave his people a charge, Jer. 29.7. To seek the peace of that City, whither they were carried captive, and to pray unto the Lord for it. It was an evil time, when they were in Captivity, and the Babylonians were very evil persons; yet God commandeth his people to pray for them, and to seek their peace: Let them curse, but bless you; let them persecute, but do you pray. Thus David did for his Enemies, when they were sick he humbled himself with fasting, and with mourning; as for his Brother, he tells you, he lost nothing by it, his prayer returned into his own bosom.  
5. Take heed finally of using any unlawful means to be rid of the evil that is upon you: This is a temptation will much molest us in an evil time, and to which all our hearts are too too prone; this is a pecular evil which a child of God in such a time, should study, and make it his business to departed from; but I shall have occasion to speak more to this under the next head of Duty, upon which I shall enlarge, as it is contrary to the duty of Patience, and the fruit of a Soul making too much haste. But I know this is an hard saying, we have many temptations to the contrary, for a man to do good to others when they are doing evil to, and against him; this is very hard and much a cross to the grain of flesh and blood. Let me therefore conclude with a few Motives or Arguments to enforce what I have been speaking unto you. For  
1. Consider First, That not to do this, is to be overcome with evil: It is the Apostolical Precept, Rom. 12.21, Be not overcome with evil, but overcome evil with good. Consider first, how dishonourable it is for one that is a Christian to be overcome with evil, whether the evil of Punishment, or the evil of Sin; that the lust, wickedness, and sin of another, should make him also sin against God. I would fain know what it is that should in an evil time make the Christian to be worse than at another time: It must either be, the prosperous state of the wicked, or the sadness of his own condition; for when the wicked are exalted, God's people usually mourn; to be overcome either of these ways, is to be overcome of evil. For the lusts of another to overcome me, to make me sin as much one way, by fretting, fuming, vexing, omitting duty, doing what is contrary to it as they do another, through the pride, lust, and cruelty of their hearts; here now the sinful evil of another's heart plainly overcometh me. Is this, this temptation, because it fareth so ill with thee; this is yet worse, for than thou proclaimest that thou didst only serve God for the loaves he gave thee.  
2. But Secondly, Consider, how honourable it is for thee to overcome thy neighbours evil with thy good? For me to have so confirmed, and healthy a Soul, that let a boisterous sinner do what he can, he shall not make me worse; he shall not make me fret, fume, vex, or be impatient, or to do any thing short of, or contrary to my duty; do what he can, he shall not turn me from my course of duty either towards God or Man: how honourable a thing this is for one who nameth the name of a Christian, to be certain, and constant, and unmoveable in the work of the Lord; so as a wicked man's wretched usage of him shall make him but more holy, to walk more close with God, and to pray more for him, and be ready to show him more kindness, and to do more offices of love for him. I have heard it given as the Character of an excellent Person, That the way to have a kindness from him, was to do him some injury.  
3. Consider again, There is nothing which more than this will distinguish one that is a child of God, from one that is not. It is a great piece of self-denial, for a man or woman to deny himself in his passions, especially those of lust and revenge. Observe the difference betwixt Job and his Wife: Job suffered much from the hand of God, yet he would not charge God foolishly, he did not speak unadvisedly with his lips; his Wife presently would have him to curse God and die.  
4. Again, Think with yourself what a base thing it is for a Christian to walk beneath his Principles, or to change his Principles with his condition. There is nothing more unworthy of a Christian, than to walk beneath his professed Principles, or to change his Principles, and course of life with his condition.  
5. Lastly consider, How great an Argument it will be for thee to use with God to bring thee out of that state of affliction and misery, into which his Providence hath cast thee, when thou canst plead: That God's severe Providences to thee, have been to thee no temptation to departed from him, or from any part of thy duty; you shall find the Church pleading this as an Argument with God, Psal. 44.9. Thou hast cast off, and put us to shame, and goest not forth with our armies. Vers. 10. Thou makest us to turn back from the Enemies, and those that hate us, spoil for themselves. Vers. 11. Thou hast given us like sheep appointed for meat, and hast scattered us amongst the heathen. Vers. 12. Thou sellest thy people for nought, and dost not increase thy wrath by their price, etc. Vers. 17. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back: neither have our steps declined from thy way. Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. If we have forgotten the name of our God, or stretched out our hands to a strange god: Shall not God search this out? for he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long: we are counted as sheep for the slaughter. Awake, why sleepest thou, O Lord? arise, cast us not off for ever. Thus I have opened to you a fourth branch of a Christians duty, under such a dispensation of Providence, as I have been discoursing of; I shall add but one thing more.  
5. Lastly then, It is the duty of a Christian to rest in the Lord, and to wait patiently for him; or in short, under such dispensations, quietly, and silently to wait upon, and for God. The performance of this duty, will, I conceive lie much in Four things.  
1. A quiet submission to God's present dispensation; a submission, and a quiet submission; this is implied in the command of keeping silence to God. There is a manifold silence. There is a natural silence which is opposed to speaking; thus he is silent, that hath nothing to say, or saith nothing: Thus, Lam. 1.10. The Elders of Zion, sat upon the ground, and kept silence. There is a prudent, and politic silence, which is good or evil, as it is circumstanced, Amos 5.13. The prudent man shall keep silence in that time, for it is an evil time. There is a sinful silence, which is a withholding prayer from God, or forbearing to stand up and speak for God, Isa. 62.6. You that make mention of the name of the Lord, keep not silence. Lastly, There is an holy and Religious silence, Isa. 41.1. Keep silence before me, O you Islands. Hab. 2.20. The Lord is in his holy Temple, let all the earth keep silence before him. Zech. 2.13. Be silent, O all flesh, before the Lord, for he is raised up out of his holy habitation. Now this is that silence which the people of God ought to keep before the Lord in an evil time: But to open it yet a little more fully. The Philosopher distinguisheth, betwixt an internal and external speech; there is the Language of the heart, as well as of the lips; for the words that we utter with our lips, are first form and conceived in our hearts; our hearts speak first. It is not a natural silence upon either account that is our duty, but an holy and Religious silence; not a silence from thoughts, but from passion: not a silence from speaking, but a silence from speaking unadvisedly. Such a silence as Job kept, of whom it is said, That he did not charge God foolishly, nor speak unadvisedly with his lips. 1. A silence from passion, mourning within ourselves, fretting, vexing, etc. a man breaketh this silence, when he is overborne with fear, or grief, or anger. These three ways the Soul is disturbed, and maketh a noise under the dispensations of God, which breaketh this Religious silence. 1. By Anger, fretting, fuming, and vexing himself at God's dispensations: This was Moses and Aaron's failing at the waters of Meribah; and Ionas his error when the Gourd failed him as to its shelter. But of this I have spoken fully already when I handled the Negative part of a Christians duty under God's dispensations of nature. 2. Fear, Immoderate fear, is another passion that spoileth this silence of the Soul; fear maketh an Earthquake within us, and causeth great unquietness in our Spirits: The Soul that is overborne with fears never keepeth silence. 3. A third passion is immoderate grief; this also breaketh the Soul's silence and quiet, Psal. 42. Why art thou cast down, O my soul? why art thou disquieted within me? So as that Soul, that under God's dispensations of this nature, either fumeth, vexeth, or fretteth at God because of them, or is overwhelmed with immoderate, or unreasonable fears, or is overwhelmed, or drowned in immoderate grief; that Soul doth not keep silence: but that Soul only keepeth a due silence to God, which under such Providences abideth in a calm and quiet temper; neither shaken with fear, nor overcome with immoderate grief, or sorrow. This is now silentium animae, the silence of the Soul before, and unto God.  
2. But there is also a silence of the Tongue: this is a piece of this Religious silence; this is opposed to murmuring, cursing, and blaspheming of God; to speaking hardly of God, as if he were an hard Master, and did not deal justly, or equally with us; to any speaking, which is derogatory to the honour and glory of God: all this now falleth under the first general duty, by which I open a silent waiting for God, which I call a free and voluntary submission to the good will and pleasure of God, without any disturbance of passion, or any sinful expressions of our Tongues.  
2. A Second thing, wherein this duty lieth, is, A steady dependence upon God for the fulfilling of his Promises made to his people in such a condition; he that hath nothing to depend upon, or trust to, will not wait; so as there can be no patiented waiting, where there is no secret trust and dependence: This is indeed the proper exercise of Faith, I have spoken fully to it when I opened the life of Faith in such a time.  
3. A Third thing, in which this duty lies, is in the Souls expectation and looking out for God: Early in the morning (saith David, Psal. 5.3.) I will direct my prayer unto thee, and will look up. Thus when Habakkuk, in the first Chapter of his Prophecy, had put up his Prayer to God, he saith, Chap. 2. that he would go up to his watch-Tower: A man goeth up to a Tower, or to some high place to see whether a friend or an enemy be coming, yea or no: It is a piece of our duty in our waiting upon God under his dark dispensations of Providence, while we are waiting, to be also looking up, and living in the expectation of the fulfilling of those promises, which we have discerned, and fixed our souls by Faith upon; and which we have been praying for. Our hearts should not be dead, we must take heed of saying, I look for no good, the heart is dead when it comes to that: The Soul that waits upon God under dark Providences must be looking for good, and confident in its expectations of it from God.  
4. Lastly, This waiting must be in the use of such means as God hath appointed us for the obtaining of the mercy designed, and promised; and therefore Psal. 37. v. 34. they are put together, wait upon the Lord, and keep his way. Now you have this duty of silent waiting upon God opened to you, The Sum of it is this: It is the duty of a child of God under these Providences, to keep his Soul from being overmuch shaken, and overcome with fears or drowned in grief; from fretting, fuming, and vexing at God's deal; to keep his tongue from all murmuring, all foolish and unadvised speaking with his lips; to keep his Soul in a quiet dependence upon God for the fulfilling of his word, daily looking up for him after the use of such means, as he by the Law of Nature or in his revealed will hath appointed for the obtaining of the mercy or good thing, which is the matter of our desires, and he hath made the Subject of his Promise, and consequently the Object of our Faith. You have heard your duty, Now give me leave to plead with all you that hear me this day for the Practice of it. I have in this Discourse been exhorting to several duties of a child of God under dark dispensations of Providence, when wicked men have been set up high, increased in riches, honour, every way prospered, and the people of God are kept in low, despised, afflicted states and conditions. I remember the Apostle calls to us, to add to our faith, knowledge, to both virtue, to virtue temperance, etc. Do you also add to your not fretting, not being angry, and envious, a steady exercise of Faith, and dependence on God; to your dependence on God, and trusting in him, an universal departing from evil, and doing that which is good; and to that a patiented quiet waiting for God. I shall in order to your better performance of this, offer some counsel, and then press it with some arguments, and so shut up this Discourse.  
1. In the first place, There are three things which in order to your fulfilling this point of duty, I shall commend to you to get a through acquaintance with. 1. Be acquainted with God's name. It is David's expression, Psal. 52.9. I will wait upon thy name, for it is good before thy Saints. It is the Name of God which we wait upon: now it is reasonable in order to our waiting upon his name, that we should know his name; for as the Psalmist saith, They that know thy name will put their trust in thee, and truly they that do not know the Lords name, will never wait upon him: Well, you will say, What is his name? I answer, whatsoever he hath revealed and made himself known by, or to be, that is his name. I might instance in many particulars. His name is God all-sufficient, Gen. 17.1. I am the Almighty God. His name is I am, the unchangeable God. His name is Jehovah, the sovereign Lord God, and therefore we ought to wait upon him. His name is The Lord, the Lord Gracious, Merciful, etc. they that know the Lords name, that are throughly acquainted with the nature of God, as he hath in his word made himself known to us; they will wait upon God, they will see it a reasonable thing that they should wait upon God.  
2. In the second place, get an acquaintance with the promises of God. Two Sorts of promises you must be acquainted with, if you would bring your hearts into this frame of silent waiting for God. 1. All those promises that are made to the Church, and people of God; for support and comfort in, and under troubles, and deliverance out of them: of which the Scripture is full, such as these, Psal. 94.14. The Lord will not cast off his people, nor forsake his inheritance. Read at your leisure, Psal. 128.6. Jer. 29.10. Mic. 4.4, 11, 12. Isa. 27.5, 7, 8. Isa. 33.20. Jer. 33.6. A second sort of promises are those that are specially made to this waiting upon God, Psal. 37.9. Psal. 27.14. Isa. 40.13. Wait upon the Lord, and he shall strengthen your heart. They that wait upon the Lord shall renew their strength like the Eagle; they shall run, and not be weary, they shall walk, and not faint. The promises in Scripture of this nature are very many. These are but a specimen of them.  
3. Lastly, Labour to be acquainted with the ways, and methods of Divine Providence, which is to deal out dispensations of mercy to his people; not presently, but after their waiting upon him some time. Habakkuk 2.3. The vision is yet for an appointed time, but at the end it shall speak; it shall not lie, though it tarry, wait for it; because it will surely come, it will not tarry. The Church in her Song saith, Lo this is our God, we have waited for him; to this is our God, we have waited for him; we will rejoice and be glad in his Salvation.  
2. Secondly, Beg of God a waiting frame of Spirit. As there is nothing more sinful in itself, nor more tormenting to ourselves in an evil day, than an impatient, hasty Spirit; so there is nothing more conducive to our glorifying of God, nor to the quiet of our own Spirits, than a silent waiting Spirit: This the God of Heaven must give, and he giveth it to them that ask him; beg of God those graces which may dispose thee to this patiented waiting: I might instance in many habits of grace necessary to bring the soul into this waiting temper: I will touch only upon 4 or 5. 1. Beg Faith of God, Faith in his Word and Promise. He that believeth maketh not haste. The hastiness and impatience of the Soul floweth from its distrust in God for the fulfilling of his Word. 2. Hope is another gracious habit which disposeth the Soul to waiting, we hope for what we see not; for what we see, why do we any longer wait for? 3. Humility is a third: the proud soul thinks much to wait, he looketh upon mercy as his due; and thinketh that God wrongeth him whiles he withholds it from him; the humble soul believeth that it deserveth nothing, and is therefore willing upon the least crevice of hope to wait upon God. 4. Pray for patience, a passive patience, this is necessary in order to the bearing of evils. Lastly, Pray for meekness, a froward Spirit is always an hasty Spirit, and knows not how to wait. Now to press this duty upon you, I shall but name to you several Considerations, leaving them to be digested, and enlarged upon in your private thoughts.  
1. Consider first, It is the work of thy day. The question is, what God would have a child of his do? when the enemies of Religion and godliness are very high and rampant, and the people of God are low, poor, and afflicted; and God suffereth wicked men to devour those who are more righteous than themselves, as if men were under the same providence as the Fish of the Sea, and the Beasts of the Earth, where, without any regard to right or wrong; the greater devoureth the less: at such a time as this, what should a good and righteous man do? Let Solomon answer, Prov. 20.22. Say not, I will recompense evil, but wait on the Lord and he shall save you. Hence you shall  in Scripture find the Church, and people of God resolving upon it; and the Lord when he instructs his people what to do in an evil day: this is that which he directeth, Isa. 60.9. Zech. 3.8. Hab. 4.5. Isa. 8.17.  
2. It is that which God hath alone left for you to do in such a day. Our Eyes of sense in such a time are quite put out; we have nothing to do at such a time, but to stand still and see the Salvation of God. Jer. 14.22. Are there any amongst the Gentiles that can give rain? therefore we will wait upon thee: we have nothing else to do, we have none else we can wait upon; therefore we will wait upon thee.  
3. It is that which hath been the practice of all the people of God, and what they have called their souls to in evil times, Psal. 52.9. Psal. 62.5. Indeed it is the whole business and life of a child of God: It was the practice of the Church, Mic. 7.7. And of Job. The Saint hath the promise of heaven, but he must wait for it.  
4. Thou hast ground enough to do it, the Power of God, the Goodness and Truth of God are certainly a sufficient ground of encouragement to any soul to wait upon God, who hath promised help; and is so true, that he cannot lie; who is able to help and to do more abundantly than we stand in need of, and who is Infinite in Goodness, and wanteth no love to prompt him to come in to the relief and succour of his people.  
5. Waiting upon God gives God the honour of many Attributes: It giveth Him the glory of his Sovereignty, His Wisdom, His Power, His Truth, and His Goodness.  
6. It is a great evidence of your Faith: He that believeth maketh not haste.  
7. It is that which in a day of evil, will distinguish you from wicked and ungodly men: they cannot wait upon God, but break out into fits of impatience, etc.  
8. There is nothing so effectual in an evil day, to help thee to keep down thy corruptions, to silence thy temptations: You have heard it in that to which many promises are made, That your waiting upon God is pleadable as an argument for the mercy which you desire: In short, there are very many Arguments might be used to persuade this silent waiting upon God, but I have before spoke to many of them, and shall therefore add no more to this Discourse.   

SERMON XLIX.  Rom. IX. 15. For he saith unto Moses, I will have mercy upon whom I will have mercy, and I will have compassion upon whom I will have compassion. 
I Am (as you know) attempting to expound the hard Chapters of Divine providence, giving you some account of those Motions of it, which to us appear most difficult; I have brought these under some heads propounding to speak,  
1. First, To such as concerned the exhibition of the Covenant of works, after the establishment of the Eternal Covenant of Redemption and Grace. And 2. The Exhibition, or tender of grace to all indefinitely, after the Decree of Election, and the fall of Man.  
2. The permission of sin, and so much sin; sinners, and so many sinners in the world.  
3. To such as related to the Remunerative, and punitive Providence of God.  
4. Lastly, To such as concern the dispensation, both of the more external, and the more internal and effectual means of grace. I have spoken to divers Questions, that have fallen under the Three first of these heads; such as fall under the last, remain yet to be spoken to: but before I come to speak directly to such Questions, I shall lay down Two preliminary Propositions, to which I shall speak something.  
1. Prop. That God in his Providential dispensations of grace, and the means of application of it; whether more external, or more internal; acteth freely and unaccountably, yet is in it both holy and just and good.  
2. Prop. That God in the dispensations of his penal Providence, in the withholding, or withdrawing of the means of grace; whether more external, or more internal; never acteth upon mere Prerogative, but upon the demerit of the sins of people; and in this he acteth justly, and holily. I will begin with the first of these, and for that purpose I have made choice of this Text; which is a Quotation which our Apostle bringeth out of the Books of Moses: you shall find it, Exod. 33.19. Moses said unto God, vers. 18. I beseech thee show me thy glory: And he said, I will make all my goodness to pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. This is the Text which the Apostle quoteth here: The Argument which the Apostle is upon in this Chapter, is the rejection of the Jews; as to which he vindicateth God in Two things. 1. As to the promise made to Abraham, a thing which the Jews bore up themselves much upon; that they were the seed of Abraham, and so in Covenant with God; and if God should cast them off, what could be said to justify the truth and faithfulness of God? What should become of the promise, the Covenant made with Abraham and his seed for ever? The word of God would have no effect. This the Apostle answereth, vers. 6. and so to vers. 13. He telleth them in the first place: They were not all Israel which were of Israel. And vers. 7. That all who were the seed of Abraham, were not all children: and this he proveth, vers. 7. Because God said, In Isaac shall thy seed be called; and that the promise was given to Sarah, that is, (saith the Apostle) they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed. And he tells them, that it was the same case as to Rebecca. Esau and Jacob were both the children of Rebecca, but yet God loved Jacob, and hated Esau, vers. 13. But some may possibly think, this did not answer the Objection of the Jews: for admitting that the promise was made to the children of Isaac, the Jews were such. Abraham indeed had a child by Hagar, that was Esau, and he had Sons by Keturah; but all the Nation of the Jews were descended from Isaac, who was the Son of Sarah, to whom the promise confessedly was made. To which I answer, The Apostle had yet gained One main point, viz. That the Jews could lay claim to nothing upon this account, that they were the seed of Abraham; for the promise was not made to the whole seed of Abraham, but to a peculiar seed: Now this peculiar seed was not all the children of Isaac; this he proveth by the instance of Jacob and Esau, who were both the children of Isaac; for saith he, vers. 11. 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 that calleth; It was said unto her, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated. This now proveth, that God was not by his promise tied to all the children of Abraham by Isaac, but was yet at liberty, to what part of his seed he would fulfil his promise. Well, but might some say, being they were both the children of Abraham; how could God in righteousness show mercy and compassion to one of them, and not to another? vers. 14. What shall we say then? Is there unrighteousness with God? This the Apostle denieth, and that with his ordinary aversation, and detestation, God forbidden. Now he proveth that there is no unrighteousness in this dispensation of God: Because God had said to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then, (saith the Apostle,) It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. If there could be unrighteousness with God, it must be because God hath somewhere by promise obliged himself to show mercy to all the Jewish Nation: but, saith he, the promise made to Abraham and to his seed, will not reach so far: that was not made to the whole seed of Abraham, no, not to all that descended from Abraham, through the loins of his Son Isaac, as appears by Gods hating Esau, who was the Son of Isaac, and his eldest Son too: But more than this, saith the Apostle, God when he declared his glory to Moses, Exod. 33. sufficiently expounded himself: That his promise to Abraham's seed, did not determine his grace to any parts, or Nation; but that he had a liberty left to him to show, or not to show mercy to whom he pleased; for he saith to Moses, I will have mercy on whom I will have mercy. So that the Proposition from this Text is of easy deduction.  
Proposi. That God in his Providential dispensations of grace, and the means of its application, acteth freely, and unaccountably; and in doing so, there is no unrighteousness with God. In this Proposition there are Two branches, 1. That God in the dispensations of his grace acteth freely and unaccountably. 2. That in his doing so, there is no unrighteousness with him. I say first, God in these dispensations acteth freely and unaccountably: the one of these necessarily followeth upon the other; if he acteth freely, he must needs act unaccountably: for who can give an account of what man doth, ex mero motu, out of his own free inclination, without any motive out of himself; (for that is meant by freely) nothing compelling, nothing moving, or alluring him, merely from the good pleasure of his own will. The reason of his having and showing mercy, is, because he will thew mercy. The Scripture giveth so plentiful a testimony to this, as one would wonder that any owning the Scripture, should deny it: for whereas all grace, or mercy is to be considered; either in the first willing and purpose, or in the actual exercise of it; whether we consider, the one way, or the other; we shall find, that both flow from the freewill, and goodness of God, and have no other cause; but because God will show mercy to whom he will show it.  
1. Let us consider it first in the purpose. God's purpose of grace was nothing else but his Eternal willing of some persons, to obtain everlasting life and salvation, in, and through Christ; and in the use of that means which he appointed thereunto; for the counsels of God, ordered the means, as well as the end: we do therefore suppose that God from all eternity knew who should be saved; and that he therefore must needs know it, because he willed it: for whereas all mankind from eternity are to be considered alike, nothing but the Will of God could bring any part of them more than another, into a salvable estate; especially into a certain state of Salvation. God therefore decreed, or willed some persons to so glorious an end. Now the question is, what made God to will these, not others? what can be imagined but his will, of which we are able to give no account. Eph. 1.5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will: hence, it is called the election of grace, Rom. 11.5. and 2 Tim. 1.8. Who hath saved us, and called us with an holy calling, not according to our works, but according to his purpose and grace, which was given us in Christ, before the world began. Arminians and Papists tell us of God's electing men out of a foresight that they would believe and obey. If indeed men were to have risen out of the Earth like Mushrooms, and to have given a being to themselves, and to have created their own Souls, they might have quarrelled the Scripture a little upon this point; but when the bodies of all men were to be of the same clay, and all souls were Gods, which were to inform those bodies, how they should any of them have a disposition to believe, or obey more than others; unless God had created it in them, or willed that in time they should have it, I cannot understand: and if they say, that they had it from the will of God, the matter (as to our point) cometh much to the same issue. God purposed them grace from his own mere goodwill and pleasure; he willed them, in time to have a disposition to believe and obey; and upon their Faith and Obedience, to have everlasting life.  
2. If we consider Gods acts of grace in time, they are distinguished, either into the more external means: Or secondly, those gracious habits which accompany salvation, and make a soul meet for the inheritance of the Saints in Light. The means of Salvation are either the means of Purchase, and Redemption; such was the giving of Christ, of which Saint John, (Joh. 3.16.) could give us no other account, but God so loved the world, that he gave his only begotten Son. For the means of application, they are either more external, or internal. The more external, is the promulgation, or publication of the Gospel: See what our Saviour saith as to this, Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, who hast hidden these things from the wise and prudent, and hast revealed them to babes: Even so, O Father, because it pleased thee. 2. For these acts of grace by which the Soul is prepared, and made fit for the inheritance of the Saints in Light: they are Effectual Calling, Justification, and Sanctification, or Regeneration.  
1. For Effectual Calling, we are said to be called with an holy calling, not according to our works, but according to his own purpose, and grace. Not according to our works: so that any thing in ourselves is denied, but according to his purpose: Now what is the purpose of God? but the will of God determining this, or that; and it is further added, And grace; which speaketh the free love and goodwill of God in the case; for grace is nothing else but free love. So 1 Pet. 5.10. The God of all grace, who hath called you: so that God in the calling of Souls acteth as a God of grace, yea, of all Grace. Who can give a reason why God by the Preaching of the Gospel effectually calleth one, and not another, out of darkness into marvellous light? but merely because he willeth. The Evangelist, 1 John 13. telleth us, that we are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
2. Justification is another act of grace, whereby God pardoneth our sin, looketh upon us, and accepteth us as righteous, only for the righteousness of Christ reckoned unto us for righteousness. Herein also God acteth freely: being justified freely by his grace; he giveth of the fountain of life freely. To this purpose is that, I will heal your backsliding, and love you freely.  
3. For Regeneration, or Sanctification, which is that act of grace by which we are renewed in the inward-man, and made conformable to the image of God: This is our being born of the Spirit; and our Saviour compareth the motion of the Spirit to the wind, which bloweth where it listeth.  
2. But further yet, the dispensations of grace by the hand of Providence, must necessarily bear proportion to the purpose of grace. We are blessed in Christ with all spiritual blessings, according as he hath chosen us in him, saith the Apostle, Eph. 1.4, 5. Nothing cometh to pass in the world, either as an act of grace, or a penal dispensation; but it is in pursuance of some purpose of God. Now it was impossible that the purpose of God should have any other foundation than his Will; for the eternal purpose must be antecedent to any good, or evil done by us; we are but of yesterday. That man, or woman knoweth nothing of God, and hath very false conceptions, and apprehensions of the Divine Being, that doth not conceive of him as a God from all eternity; knowing whatsoever should come to pass in the world; nor is it possible for us to apprehend how God should know any future thing, but because he willed it; for what but the will of God should bring it out of a not being, into a being; out of the order of a contingency, into a certainty; which it must have, or God could have no certain knowledge of it. Now it was not possible that any thing in the creature should move God from eternity to will any one grace, because there was no creature pre-existent to this eternal act of God; nor yet co-existent with it. It is true, say some, but yet God did foresee, that such, or such, would believe, repent, obey, etc. using the liberty of their wills better than others; and to such God willed eternal life. But I cannot understand any thing in this more than trifling. For I demand, from whence is that better inclination and disposition of one man's will, than another? Where was the principle of this good, was it to proceed from God? then it little differeth from what we say, at least in this case it doth not; for still in the dispensations of his grace he moveth freely, and from his own mere will; only he willeth, first to give grace, than glory. Will they say, this foreseen good disposition (as is pretended) is from a man's self, then there must be another fountain of good besides God, all good acts proceed from some habits, and powers as their principles. I demand whence is that principle, that power, and habit in us, which God should foresee, and therefore will a Soul to life? Will they say it is from man? then say I, every good gift cometh not from God; man is thus made a fountain of good, indeed of all good; for he is thus made the fountain of that good, upon the foresight of which, it is according to this Doctrine; that God willeth all his providential dispensations of grace and mercy; and if this be not to set up man in the Throne of God, and to take away from God the glory of that Attribute, in which, above all he delighteth, I understand nothing.  
3. Again, If acts of grace and mercy were not free and unaccountable, only fountained in the goodwill and pleasure of God; grace could not be grace: for what is grace, but free love? To him that worketh the reward, (saith the Apostle) is reckoned not of grace, but of debt, Rom. 4.4. If by grace, than it is no more of works, otherwise works would be no more works, Rom. 11.6. The very notion of grace importeth freeness: grace not free, is no grace; if you take away liberty, you take away grace; I mean Original liberty. I know when God hath promised, he is just and righteous to forgive, as the Apostle saith, But God had an Original liberty to promise, or not to promise: In short, they are no better than enemies to the grace of God, who go about to found the reason of its acts anywhere else than in the Divine Will: God will have mercy, because he will have mercy; that's all the account which we can give, either of God's purpose of grace, or of any acts of grace pursuant to that purpose: And so I pass to the Second part of the Proposition.  
2. Memb. That supposing this, There is no unrighteousness with God. This is consistent with the holiness, justice, and goodness of God; and consonant to the Divine being and Nature. It is exceedingly agreeing to the Nature of the Divine being, to be the first cause of all that is upon any account good; and in this sense it is true, eminently true, which our Lord telleth the Pharisee, There is none good but one, and that is God; other things are derivatively good, he is Originally good: now I say it is but reasonable, that he who is the first being, should be owned the first cause of any good that is in the World; all dispensations of Grace, being effluxes of goodness: he also must be the first cause of them; and they could be originated in nothing but the Divine Will. 2. Besides, there is nothing more consonant to the Divine being, than to be the Sovereign Lord, and the sole cause of his own actions. God every where in holy writ, makes himself known to us under the notion of the Lord; it is an impeachment of the Divine Sovereignty, to assert God originally not at perfect liberty, as to his own Acts, to have mercy upon whom he will have mercy; and extend compassion, to whom he will extend compassion. God in Scripture is set out under the notion of a Potter, the Creature, under the notion of Clay: God shown Jeremiah this, when he carried him down to the Potter's house, Jer. 18. and shown him the Potter at work; making a Vessel of Clay, and when it was marred in his hand, making another Vessel as it seemed good unto him; then telling him, Ver. 6. O house of Israel! Cannot I do with you, as this Potter? Behold, as the Clay is in the Potter's hand, so are you in my hand, O you house of Israel; which also (alluding to that Text) confirmeth, Rom. 9.21. Hath not the Potter power over the Clay of the same lump, to make one Vessel of honour, another of dishonour.  
2. Nor can this possibly be judged unrighteousness with God, for for than would God be in a lower capacity than his Creature; what man of us is there, who doth not think he hath a free, and absolute power, over his own acts of goodness, and mercy? To show them to whom he pleaseth, and to withhold them from whom he pleaseth; yet is there a vast difference betwixt the Creature, and the Creator in this point; for all Creatures are under the Law of their Creator; they are things and persons under authority, and are not sovereign Lords of their own actions; yet which of us doth judge ourselves accountable to our Neighbour, for an act of mercy; now if there be no unrighteousness with man, in this case, if a man doth not think himself bound to give any account to his Neighbour, why he is more kind to one than to another? Why gives he a gift to one, which he giveth not to another? How is God unrighteous in such a discrimination? What if God willeth to show mercy, and the riches of Divine Grace to one, & not to another? Though God in these motions, be free and unaccountable, yet he is also just and righteous; and the reason is, because he is neither bound, nor a debtor unto any. But this is enough, to have spoken to the Explication, and Confirmation of this Proposition. For Application,  
Use 1. In the first place: We may learn from hence, what vain dreamers those are, that go about to find out another Fountain, for acts of Divine Grace; and seek a cause in man, for the Grace bestowed upon him. They say, the head of the great River Nilus, could never yet be found; It hath been sought for, and many have traveled possibly some thousands of miles, but yet it cannot be found. But the head of Nilus will be found, before men will find any cause of Divine Love out of the Divine Will. It speaketh a wonderful arrogance in men, to make God accountable for his acts of Divine Grace; what greater arrogance, and vanity can be imagined than this? When a poor Creature, will not himself be brought to an account, why he gives one Beggar money, and not another; or why he giveth to one Child a greater Portion, than another (though they both be the acknowledged fruit of his Body) that yet this Worm should dream, that God must be accountable to his reason, why he showeth mercy to this man, and not to another; when they are both the work of his hands. It is certainly enough to say, He will have mercy, on whom he will have mercy; and extend compassion, to whom he will extend compassion. What Pride, what Arrogance is this, not to allow to God whom we confess to be the supreme, and most free agent; the liberty which we will yet claim, and challenge for ourselves? Nor is this more unreasonable pride, and arrogance, than it is folly and Vanity: It is searching for a bottom in an Abyss; searching for a cause Antecedent to the first cause. God, they say, from all Eternity, foresaw that such, and such would believe, would obey, would incline their hearts to his Testimonies; it must be then certain, that that they would do so; God could have no certain knowledge of that of which there was no certainty. Now I would fain understand, whence this certainty should be, otherwise than from the will of God, determining their wills to these certain good inclinations, more than the wills of others; all others have Souls, reasonable Souls as well as they; whence is it, that their Souls incline to that which is good, and the wills of others to that which is evil? Surely, to will, and to do, are both from God. Thus vain Man would be wise: when as he indeed is but like a wild Ass' Colt: Proud men torture themselves in vain, to find out a principle of good, and of life in themselves; And how unreasonable a thing is it, to charge God with unrighteousness, upon this hypothesis? Shall a man be master of his own favours, who is yet a debtor to the Law of God, and under an obligation to do good to all, because God hath so commanded him; and shall not God, who cannot in any wise become a debtor to his Creature, farther than he is so made by his own Covenant and promise? Shall it be a reasonable thing for a Man to say, I will be kind to such a one, because I will; and doth he think he is not further to be accountable to his fellow Creature? And shall not the Sovereign Lord of Heaven and Earth say, I will have mercy upon whom I will have mercy, and because I will have mercy; but Man shall for it call him before the Tribunal of his own Reason.  
Use 2. In the second place, what reason have we who are made partakers of this mercy of God which bringeth salvation, to adore, admire, and be thankful to him for it? Now this concerneth either all of us in general, or else some particular Souls. 1. Let us first consider this so far as it respecteth all of us: whosoever liveth within the pale of the Church, under the preaching of the Gospel, may see reason, 1. To adore and admire the goodness of God towards them. 2. To tremble and fear, lest we be found unprofitable under the means of grace. The Apostle propoundeth the question concerning the Jews, Rom. 3.1, 2. What advantage then hath the Jew above the Gentiles? Or what profit is there of Circumcision? He answereth, Much every way, because unto them are committed the Oracles of God. Whether the Gospel in the preaching of it be a sufficient means of Salvation, having such a constant operation of the Spirit attending it; that if men will they may believe and be saved: and the ministration of the Spirit be little differing from the ministration of the Gospel, and inseparable, or at least never separated from it, though affirmed by some, may be justly doubted. But that it is a great and high means of Salvation, and there is no man living under the faithful and powerful preaching of it, but if he misseth of Life and eternal happiness it will be his own fault; and the proximate cause of damnation will be in himself I do not doubt. Now God hath not dealt thus with every Nation, O consider how many Nations, and People there are in the World, who never heard of Christ; amongst whom, the joyful sound of the Gospel did never come; People that sit in darkness, and in the shadow of death, whom the daystar from on high did never yet rise upon? Doth any say? But what good doth the Gospel, or how is the preaching of the Gospel such a mercy, if God doth not give unto them that are under the sound of it, effectual Grace; so as their hearts are changed upon the preaching of it, and they converted and eternally saved? I answer, The Apostle thought it a mercy, and no small mercy, that the Jews had, the Oraeles of God committed to them, to them and not to other People; yet for all this it is most certain, That there were many amongst the Jews, who kept not the Laws, Statutes, and Ordinances of God; the Jews might have said the same thing, yet Moses crieth out, Deut. 4.8. What Nation is there so great, who hath God so nigh unto them as the Lord your God is to you in all things? That hath Statutes and Judgements so righteous? Again (as I have oft told you) though I dare not say with some, That all men sitting under the sound of the Gospel, have a sufficiency of grace given them, that if they will, they may turn unto God and live; yet I do think that there is such a sufficiency of Light, and means, that if men will do what in them lies, God will not be wanting to them in his effectual Grace; Men shall never have this to say: Lord, I did what was in my power to do, I would have repent, believed, but thou deniedst me that Grace which was necessary to it. Now herein appeareth the greatness of the Grace of the Gospel. The Heathen walk in darkness, and in the shadow of Death; they have not a sufficient Light to guide their feet into the way of Peace. But where the Gospel is Preached, there a great Light shineth, a Light sufficient to direct men into the way of Life. But,  
2. This looketh dreadfully upon all those who wilfully shut their eyes against Gospel-light, and stop their Ears against this joyful sound. This (saith our Saviour) is the condemnation, that when Light is come into the World, men love Darkness more than Light, because their deeds are evil. Matth. 11. Our Saviour upbraideth the Cities where his mighty works had been done, and his Gospel preached. Capernaum and Bethsaida, he saith, they had been lifted up to Heaven, but they should be thrown down into Hell: that it should be more tolerable for Sodom and Gomorrah, yea for Tyre and Sydon in the day of judgement, than for them; when the Gospel hath been long in a place, faithfully preached, it is much to be feared, that God hath had mercy in that place, upon as many Souls of that Age, as he will have mercy. But this is but a Digression, we have reason to adore God for his free mercy to us in giving us the Gospel, the faithful and powerful preaching under the Gospel, many may and do perish, but where the Gospel comes not, there is no hope. Now whence is it, that the rain of the Gospel falleth upon one City, not upon another? Upon one Country, not upon another? That some Nations have not so much as the sound of it, the feet of them which bring the glad tidings of Peace, come not amongst them: and in the same Nation where the Gospel is preached, some have a sound, and little more: Preachers in some places, in stead of preaching the Gospel, Preach human Philosophy; or the lusts of their own hearts. In other places the Word of God is preached faithfully, and powerfully; so that the Kingdom of Heaven suffereth violence, and the violent take it by force; Men are compelled to come in. This difference, in the external ministration (which let me tell you, hath no small influence upon the eternal concern, and interest of men; for God doth not ordinarily work by way of miracle, and heal the eyes of the blind, with Clay, and Spittle) is fountained only in the freewill, and Grace of God.  
Use 2. But I trust I speak to some, who have tasted further of the mercy and Grace of God, than receiving the general Dispensation of the Gospel with their outward ears. God hath by his holy Spirit, upon the preaching of the Gospel, effectually moved their hearts, and conquered their Souls into a subjection to Christ. They have embraced the Lord Jesus Christ, by a Gospel-faith; they are brought by a mighty hand out of darkness, into marvellous Light; and translated out of this Kingdom of Sin, and Satan, into the Kingdom of the Lord Jesus. I have this day been discovering to you, the Fountain of this Grace; of which God hath made you partakers: you have heard that it is the will of God only, which hath distinguished betwixt you and others; It is not because you were more nobly born than others: nor because you were more rich, more honourable, or by nature better complexioned than others; God saw no more goodness in your natures, than in the natures of others, you were all the same flesh; he infused into all Souls of the same nature, and species; only he hath willed rather to show mercy unto your Souls, than to the Souls of others, because he hath set his love upon you. There are three duties that hence lie very obvious.  
1. The First is, Praise, Thankfulness and Admiration. Certainly, every such Soul, stands highly obliged with the Psalmist to cry out: Bless the Lord, O my Soul, and all that is within me, bless his Holy Name. Bless the Lord, O my Soul, and forget not all his benefits. If free Grace will not affect our hearts, and fill our mouths with a new Song, nothing will. It must certainly be an amazing consideration, for a Soul to sit down and think; I was in the same mass, and lump of lost mankind, that others are; I was by Nature a Child of wrath, as much as any; my Childhood and Youth were Vanity, as much as any others; I was grinding at the same Mill, it may be in actual sins, I outstripped many others: Now that the Lord should look upon me, and pluck me as a brand out of the Fire; that God should open my eyes, and change my heart: What did God see in me? Possibly, my more external circumstances, were far less, and more unvaluable, than those of thousands of others; my House was of small account, and little esteem; there are many more great, and noble, more wise, and prudent than I am; many, who in all appearance, so far as man can judge, might have been more serviceable to God than I am, or am ever like to be: now that the Lord should pass them over, and show mercy to me; certainly, no Soul can seriously think of these things, but must be ravished with the apprehensions of the inaccountable love of God in these things; and say, What shall I render unto thee, O Lard, what shall I render unto thee?  
2. This notion of God's Sovereignty, freedom, and inaccountbleness in the dispensations of his Grace, should teach every Soul that hath been, or shall be made a partaker of it, the great lesson of humility. The Apostle, Rom. 3.27. giveth this as the reason, why God hath settled the justification of a Sinner, upon a bottom of free Grace; and hath excluded works, that he might also exclude boasting; and teach those who glory, to glory in the Lord; upon this Argument, the Apostle exhorteth the Gentiles, not to boast against the Jews, Rom. 11.22. Behold the goodness, and the severity of God (saith he) to those who abide in their unbelief, severity; to thee, goodness. Pride is a sinful habit, disposing the Soul to swell in the opinion of some excellency in itself; and a little thing will swell our corrupt hearts. The Apostle propoundeth this very consideration, as a cure for that tumour in the Souls of Christians, 1 Cor. 4.7. For who maketh thee to differ from another? And what hast thou which thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? It is nothing but the will of God, that hath made a difference betwixt thee, and the vilest Sinner breathing; betwixt thee and the most filthy Drunkard, the most furious Persecutor, etc. It was not for any worth, any goodness, or holiness which the Lord saw in thee; but of his mere free will, and Grace; God hath showed mercy to thy Soul, what hast thou now of thy own to boast, or glory in? Thou hast indeed reason to glory, and to make thy boast in the Lord; and to bless God for what he hath done for thy Soul, more than for a thousand others; but there is no thanks to thee, his will, his own will, was the fountain of his Grace extended to thee. God hath had mercy upon thy Soul, only because he would have mercy. O therefore be not highminded, but fear, and walk humbly before God.  
3. Lastly, this calleth upon all of you who have tasted of this free and unaccountable Grace, to live a distinguishing life and conversation. There is a Generation that fancyeth that the Doctrine of Freegrace, opens a door to Liberty. It is but the old Cavil, in Saint Paul's time, there were those that thus accused the Doctrine of Freegrace, as if it gave men a liberty to go on in sin; as appeareth by the Apostles anticipation of that Cavil, Rom. 6.1. What, saith he, shall we then continue in sin, that Grace may abound? God forbidden: and so he goeth on, showing that any such conclusion from his principles was unreasonable. How shall we (saith the Apostle) who are dead unto sin, live any longer therein? Special distinguishing, Freegrace both deadneth the Soul to Sin, and inflameth the Soul with a love to God, who hath made the Soul to differ; so as that Soul cannot live as other men, the love of God constraineth him, he must apprehend himself obliged to do more for God than others, because God hath shown more mercy to him than unto others; and that merely because he would show mercy. What can possibly be imagined to have a greater, and lay an higher obligation upon the Soul, to all manner of holiness in conversation, to perfect holiness in the fear of the Lord, as the Apostle speaketh.   

SERMON L.  Hosea XIII. 9 O Israel, thou hast destroyed thyself, but in me is thy help. 
I Am now come to the second general Proposition, which I promised you to discourse upon a little. In my last exercise, I discoursed to you of the Fountain of Life and Grace, which we found to be the freewill of God: There is no other account to be given of Gods showing mercy, but because he will show mercy, which is most certainly true, as of God's eternal acts of Grace, so of his Acts of Providence, as to the dispensation of his first Grace. The next Proposition I mentioned was this,  
2. Prop. That God in his providential Dispensations of punishment never acteth by mere Prerogative, but according to the demerit of his Creatures. In his Dispensations of Grace, and the means of it, he acteth merely from his own Will: he will have mercy upon whom he will have mercy; and there is no other account to be given of those Dispensations, he sendeth the Gospel to this place, rather than another, because he will send it; he changeth this Man or Woman's heart, and turneth it to himself, because he will show mercy: But the case is otherwise in his penal Dispensations; there God acteth not upon Prerogative. God there hath a Prerogative; for may not the Potter do what he will with his Clay? But it is one thing to have Jus absolutum, an absolute right, and power which we must claim for God, so long as we know him to have an absolute right, and Sovereignty over the works of his hands; 'tis another thing for God agere secundum jus absolutum, to act according to his Sovereignty, and absolute power: this we say God doth not. I pray observe: I restrain my Discourse, to God's Dispensations of actual Providence: I shall not meddle with the eternal Councils of God in this case, that is quite beyond my Subject propounded. It is unquestionable, that the punishments of Sinners, both in this Life, and that which is to come, as well as the other great issues of his Providence, concerning the rewards of righteous men, were set in order by an Eternal deliberation; but whether by a mere negative, or positive Decree; whether upon consideration of sin, or no, are points I am not at all concerned to interest myself in; having all along restrained my discourse to the motions of Actual Providence: and certain it is, that God in those Dispensations, doth punish none either here, or hereafter, merely because he will, but upon consideration of Sinners demerits. Showing mercy, is an Act of Grace; punishments, are Acts of Justice. The gift of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Eternal Life, that is a gift; and what is freer than gift? But the Wages of Sin, is Death; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Man must earn Death, before he hath it from the hand of a merciful God: but Eternal Life must be given him, if ever it be his Portion; so saith my Text. O Israel thou hast destroyed thyself: I will open this in two or three conclusions.  
1. I understand it of all kind of destructions: possibly, the Text may chief relate to temporal destructions, 'tis Ephraim to whom the Prophet is speaking; and it is about a bodily destruction: but the Conclusion is general, and the Text is well enough applied by Divines, to Eternal destruction; all destructions, whether of Body, or Soul, are of ourselves; yea, I take the Aphonimy of the Text, to be more eminently true, of the destruction of the Soul, than of the destruction of the Body. A Child may die for the sins of the Parents, Subjects may die for the sin of their Prince; as in the case of Saul's Children, that were hanged in David's time, and in the case of those many thousands, which in David's time were cut off for his sin in numbering of the People. The Children of God may be involved in a common destruction, and suffer as they are a part of a sinful Nation; God may take them off, to deliver them from an evil to come, as in the case of Abijam the Son of Jeroboam. God may punish his people with afflictions of this Life, for the trial, and exercise of their graces; but in Eternal destructions, God can have no other end, than the punishment of the person, and all such destruction, is for a man's sin; his personal sin.  
3. When we say, that men's destruction is of themselves, you must understand, of themselves as the meritorious cause; not of themselves, as the principal efficient cause. God is rightly enough entitled, to all the Evil of punishment in the City. It is no dishonour to his Majesty, to be the Author of his own Judgements; which is all, that Mr. Calvin, or any of the same mind with him, have said; which hath made some so clamour against them, as having asserted God to be the Author of Sin. For God to be the Author of punishments, is no stain to his Glory; but a Declaration of his Justice, and of his Righteousness. Christ himself shall come (as the Apostle telleth us) in flaming fire, to take Vengeance upon them who know not God; and obey not his glorious Gospel. God shall say to those on his left hand, depart from me you cursed, into everlasting fire, prepared for the Devil and his Angels. But our destruction is from ourselves, as the proximate, and meritorious cause; though from God as the efficient cause. It is not from the Sovereign will of God merely, but from the stubborn and rebellious will of Man, that any Soul perisheth. Divines do say, that though God cannot will the doing of any Sin, yet he may will that it should be done. The Holy Ghost telleth us, that Herod, and Pilate, and the Jews, employed in accusing, condemning, crucifying of Christ; did no more, than what the Council of God had determined should be done. But I say, notwithstanding this, the proximate cause of man's Damnation is not, because God hath willed their Damnation; it is the guilt of their own Sins, the demerit of their own Transgressions, which bringeth them to the Pit of Destruction. The Gracious God showeth mercy, and saveth all who are saved by Prerogative; by Grace you are saved, saith the Apostle: he hath the same Prerogative in matters of Death, that he hath in matters of Life; but he useth it not, but there acteth according to his Statute-Law, The Soul that sinneth shall die. He who saveth men without themselves, damneth none without themselves. Men are saved by Grace, but they are damned by Sin. The wages of Sin is Death. Omne peccatum est voluntarium, all Sin is of ourselves, it must have something of our own will, and consent to, and in it.  
3. Thirdly. Although this be certain, that all destruction, all punishment is for Sin, yet the particular proximate cause of some punishments is unknown to us. I will instance in one particular, a punishment, undoubtedly, a most severe punishment; The withholding the Gospel, and so the ordinary means of Grace and Salvation, from the far greatest part of the world. They hear nothing of the Lord Jesus; they have not the Oracles of God, the ordinary means of Grace are hidden from them; There is no doubt, but their own wilful sinning is the cause of it. But whether the Sin of their Progenitors who had the Gospel, and sinned it away, which to me seemeth a little hard; (for I can hardly be brought to agree, that God for the sins of Relations punisheth their Correlates in Spiritual things.) Or that prodigious sinning, which they are guilty of; not living up to what may by them, by their natural Light be seen of God; (for the Apostle, Rom. 1. gives you a true Copy of the lives of all Heathens) is not so easy to determine. I should incline much to fix the cause here, they have (though not the Book of Scripture) yet the Book of God's Works, and Nature; (though not Men Ministers of the Gospel to them) yet the Heavens declaring the Glory of God, and the Earth showing his handiwork; those standing Preachers, of the Power, Glory, and Greatness of God; whose sound is gone out, and going daily out, over all the world: they have the Sun, and Moon; they see much of God, in and by them, and may learn much of God from them: but knowing God, and not glorifying him as God, but becoming vain in their imaginations; they worship Devils, and Stocks, and Stones, the work of their own hands; and shutting their eyes against the Light of those common notions, which are engraven in all reasonable Natures; they give up themselves to commit all filthiness, and unrighteousness. So not using the Light of Nature and Reason, which God hath given them, God justly withholdeth from them the Talon of the Gospel. If God doth grant it to others, which yet it may be are guilty of the same sottish abuse of their natural Light, and Reason, therein he is good and gracious; but if he denieth it unto them, therein he is not unjust or unrighteous. But I say, there may be some particular instances, as to which it may be hard for us to assign what particular sins God so securely proceedeth against the Nations, Families, or Persons for: but this is certain, Sin is certainly the next cause of all severe dispensations of punishment. Now this will appear to us. 1. From the evidence of Scripture. 2. From the evidence of Reason, concluding from Scripture-Principles.  
1. First, from the plain evidence of Scripture. In the case of the Heathen, amongst whom the Devil hath the greatest harvest of perishing Souls: of these the Apostle speaketh, Rom. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men: Observe the words, God doth not reveal his wrath against the Heathen, merely upon the account of his Sovereign Power, because he will do it; but against the ungodliness and unrighterusness of men: he goeth on declaring their ungodliness, and their unrighteousness. Vers. 21. Because when they knew God, they glorified him not as God. They had light enough from the Works of God in Nature, to show them other kind of Ideas of the Divine Being, than it was possible for them to find amongst created beings; but they turned the Incorruptible God into the image of a corruptible man, yea, of creeping things, and fourfooted beasts. The Apostle telleth them also of their unrighteousness, Vers. 29. Fornication, wickedness, covetousness, malitiousness; they were full of envy, murders, debates, deceits, etc. Now for these things the wrath of God was revealed against them. The Apostle telleth us, Rom. 2.14, That when the Gentiles, which have not the Law, do by nature the things which are contained in the Law, they are a Law to themselves. And Vers. 26. If the uncircumcision keep the Law, their uncircumcision shall be accounted to them for circumcision. I am not of their mind, who think that the Heathen have light enough to show them the way to Heaven. I know not, 
Isa. 9.2. Mat. 4.16. Luk. 1.7, 9  if that were true, why the Scripture should set them out under the notion of persons, or people that sit in darkness, and in the shadow of death; until Christ, as the dayspring from on high, hath visited them: But I am sure they have sin enough to justify God in damning them; and permitting them to walk in their own ways, until they have filled up the measure of their iniquities, and brought judgement upon themselves. I also believe, that if there be found a Job in the Land of Us; If there be one found amongst the Heathen, who feareth God, and escheweth evil; who walketh up to his natural light; God hath his secret way to reveal, and apply Christ to them, so as he shall not perish. But yet I cannot believe that his natural light shall save him, because the Scripture telleth us, That there is no other name under heaven, than the name of Jesus Christ, by which any can be saved; neither is there Salvation in any other. There are several things in nature that we know are so, but we do not know the way of them. In the matters of grace there are several things also which we understand not the way of God in: Three come into my mind at present. The way of God with an infant, we are not sure that all infants, no, not that all Baptised infants shall be saved; but we doubt not, but of many such is the Kingdom of God: but for the way of God with the Soul of one that liveth not up to the exercises of reason, and the intelligentness of the ordinary means of Faith, and Regeneration; this we do not understand. 2. The way of God with a thief upon the Cross, I mean with a sinner forgetting, or neglecting to turn unto God until his last hour; we do believe that God hath mercy upon some such Souls, but how God worketh in them these habits of grace, which are necessary according to the ordinary rule; how they are born again of the Spirit, and Baptised, not with water only, but with the Holy Ghost, and with fire: this we do not understand. And so Thirdly, The way of God with an Heathen, that never cometh to the light of the Gospel, nor hath any external Revelation of Christ: I say, how the Spirit of God moveth, and which way it cometh into such a Soul; this we do not understand, but leave it amongst the unsearchable things of Divine Providence, which we believe and revere: If there be (as I said before) a Job in the Land of Us, he shall know that his Redeemer lives, and that he shall stand at the last day upon the earth, and he shall see him with his eyes: But which way God revealeth this to him, we understand not. In the mean time these hidden things being left to God, revealed things belong to us and to our children; and this is revealed: That the wrath of God, as to the Heathen, is revealed against the ungodliness and unrighteousness of men.  
2. But this is much more evident concerning such as live under the means of grace, and offers of salvation: Oh Jerusalem, Jerusalem! (saith our Saviour) how often would I have gathered thee as an Hen gathereth her chickens under her wings, but thou wouldst not? I would, what hindered then? thou wouldst not. Thus God of old spoke to the Jews, Jer. 23.24. This thing I commanded you, saying, obey my voice, and I will be your God, and you shall be my people, and walk you in all the ways that I have commanded you, that it may be well with you: But they harkened not, nor inclined their ear, but walked in the counsels and imaginations of their evil heart, and went backward, and not forward. So Jer. 16.13. and in a multitude of places in Scripture: Indeed this is the Language of God quite throughout Scripture. So in the New Testament, You would not come to me that you might have life, Joh. 5.40. I hear some bold Disputer against God, saying, How is this possible, if it lieth not in the power of a man to believe, and to turn unto God? I have fully answered this before. All mankind in Adam certainly had a power to do so much as God required of man in order to his Salvation; but certain it is, that every man hath a power to do something; to do much more than he doth in order to his repenting, and believing: God will find at the day of Judgement, matter enough to condemn sinners for what was their duty to have done, and in their power to have done; and an instance will be wanting at that great day of one Soul, who did what was in his power; both as to the doing of Good, and the avoiding of sin; to whom God denied his special, and effectual grace: Christ Mat. 21.32. Layeth this to the Jews charge, That when they had heard John, they repent not afterward, that they might believe: But this is a theme I have before enlarged upon, and shall now add nothing to that Discourse. Having thus far opened the Proposition, I shall only give you Two Reasons of it.  
1. First, That no imputation might be laid upon an holy, a most holy God: Though the Scripture doth justly assert a Sovereignty to God concerning the work of his hands, and the same power over his creature, which the Potter hath over the clay; yet it  avoideth all imputations of rigour, injustice, cruelty; God will not be accounted an hard Master: what if this man hath but one Talon, another hath five, and a third hath ten; yet I hope he that hath but one, may trade proportionably to that one, as far as that will go; and if he doth not, and he be punished, his Master is not to be condemned for an hard Master, in taking that one Talon from him; or otherwise punishing him for the non-improvement of the stock betrusted to him: Suppose men to have but the one Talon, of the light of Nature, which is the case of the poor Heathens; another to have five Talents, the advantage of Gospel-light, and the ordinary means of grace; a third to have ten Talents, effectual grace superadded to both these: If he who hath but one Talon, or that hath had the five Talents, have not done with them what he might have done; and God condemn him for such omissions, or actions contrary to his duty; here can be no imputation upon God, he cannot be said to have done cruelly, severely, or injustly. God was under no obligation to trust him with five Talents, that abused, or would make no good use of one; nor to trust him with ten Talents, who would not use, or did abuse his sieve; but now should God have punished, or condemned any without their sins as the meritorious cause, there might have been some imputation upon God.  
2. Secondly, God hath so ordered it, That the sinner shall be inexcusable: It is but reasonable, that the holy God should so dispense out his punishments by the hand of Providence, that a sinner should be without excuse; this the Scripture lets us know once and again. In the Parable it is said, That he who was turned out from the Wedding-feast for want of the Wedding-garment, was speechless; he was without an Apology, he had nothing to say for himself. So Rom. 1.20. Then they are without excuse. So Rom. 2.1. Therefore thou art inexcusable, O man: This is one design that God drives, so to manage and govern by the motions of his Providence. Now supposing this, that all destruction is of a man's self: That God doth not condemn any out of mere Prerogative, or because he will, (whatever he might do, vi absoluti juris) every sinner must stop his mouth, and be speechless in that day, when God shall say, Take them, bind them hand and foot, and cast them into utter darkness, where is weeping and wailing, and guashing of teeth. What hath any sinner to say for himself, if his destruction be of himself? I have done with the doctrinal part of this Discourse, I come to apply it.  
1. Use. In the first place, observe the great difference between God's proceed in the methods of his grace, and of his penal dispensations; dispensations of mercy and judgement, are both God's work: But the one is his Natural work, the other is his strange work, Isa. 28.21. God's workings in the methods of his grace, are, ex mero suo motu & beneplacito, they merely flow from the nature of God, without any meritorious cause in the creature; he showeth mercy because he will show mercy, and extendeth compassion to whom he will, and because he will extend compassion; he giveth grace because he will give grace: here God acteth from mere Sovereignty and Prerogative; but he never dealeth out punishments, but there is some cause in the creature, something which moveth him to proceed and deal in such a manner, and meriteth such a punishment: He saveth Souls because he is gracious, he condemneth sinners because he is righteous, cum largitur gratiam per misericordiam hoc fit, cum negat, per judicium, saith Nieremberg, wrath is not declared, saith he, unless when it is due, lest there should be unrighteousness with God; mercy is showed, when and where it is not due; this maketh no unrighteousness with him: So that I say, there is a vast difference to be observed betwixt God's dispensations of mercy and goodness, and his dispensations of wrath and severity.  
2. Use. In the second place, you may from hence conclude; How little reason there is for that clamour, which some make against such as are called Calvinists; under which nickname, they indeed wound, not only Augustine and Prosper, and others of the ancients; but many Divines in England, especially that lived three, or fourscore years a go. Two great Accusations they bring:  
1. That they affirm God to be the Author of sin; yet neither Mr. Calvin, nor any of his Followers ever said so, nor dare any now say so: What's the matter then? because they say, That God hath willed, that sin should be committed, though he hath neither commanded, nor approved the action, nor any way influenced it by the way of efficiency: Therefore God must be the Author, or these Divines make him the Author: Or because God is the Author of his own judgements, and penal dispensations; and God sometimes punisheth sin with sin; therefore God must be the Author of sin: taken properly as it is an obliqne action, contrary to his Law. This is (forsooth) their proof of that crimination; when-as there are no Divines in the world, but think it, not only blasphemy, but nonsense, to talk of God as the Author of sin; which must be an action contrary to the will, liking, and approbation of God, as the very nature of sin doth import.  
2. Their second Crimination, is, That God hath damned his creatures, out of his mere Prerogative and Sovereignty. We do indeed think, and must so think, till our Adversaries can possess us with other Ideas and notions of God, than either Scripture, or reason will help us with; That there is nothing which either hath, or shall come to pass in the world, but God did know from all eternity; neither can we conceive how God should know any thing, but because he willed it; either in a way of efficiency, or to permit it. We do say, that God had a jus absolutum, from eternity; an absolute right over his creatures, to determine how he pleased concerning them: But we also say, That in his penal dispensations he acteth not according to his Sovereignty and absolute right; and that every man's destruction is of himself; and the proximate, and meritorious cause of the punishment, and eternal ruin of any Soul, is his own sin: God doth not condemn any Soul, but for sin, recompensing their own iniquities upon their heads; and whatsoever is absolute and Sovereign right, his Law, from which he never varieth, in the motions of his Providence, is, The soul that sinneth shall die. Where is the difference then? What maketh this great clamour, and odious representation of eminent Divines, as to the method of God's proceed in his actual Providence? Papists, Arminians, Calvinists, all are agreed, That the wages of sin is death, The soul that sinneth shall die: God will condemn none but for sin. Only it seems they are not agreed, as to the Nature, and Attributes, and Prerogatives of God. Those Divines whom they call Calvinists, must assert God to have the same Power over his creatures, which a Potter hath over the clay: This the other will not understand, though God expressly told it the Prophet Jeremy; and the Apostle from him hath expressly told it us: and this is all the difference that I can understand.  
3. Use. Thirdly, you may from hence learn, How the Righteousness of God shall be cleared in the last day, in the condemnation of sinners, although it hath not pleased him to give to all a power to that which is truly, and Spiritually good. This is a point which very many in this Generation also will not understand, but the fault is in themselves. If God (say they) hath not given to all men a power to repent, and to believe, how shall he be righteous in the condemning of Sinners? There is no consequence at all in this, but upon this Hypothesis: That except men have a power to do that which is Spiritually good, they are in no capacity to do that which is morally evil. Whether they have a power to repent, or to believe, without the effectual Grace of God, yea, or no; Certainly, they have a power in a thousand things, to break the Law of God; yea, and to do also many things which are contained in the Law of God: and although the doing of these things would not save them, yet certainly, the omitting of them, or doing contrary to them, may give God a righteous cause to condemn them. Suppose one of you who are Fathers, to have two Sons, both of them wild, and fond of their play, and eager at it; you call them both to come to you, and tell them, that if they will come, you will give them both money to go and buy such things; but if by such a time, they have not those things, and appear to you in, and with them, you will certainly whip them. One of these Children hearkens to you, leaves his play, comes running to you, and begs the money you promised him; then procures the things, and appeareth to you in the habit you desired, and you are well pleased with him. The other Child, is mad of his play (which if he would he might leave) he could not have the things without money out of his Father's Purse; but he will not leave his play, nor stir a foot towards his Father, nor so much as ask his Father for money; his Father indeed, sends him no money, but shuts him out of his sight; and ordereth him to be severely whipped, because that he would not leave his idle game, and come to him, and ask the money of him which he promised; and because he had not bought the things, and appeared before him, in that habit, and dress, which he had commanded: will not one say, this foolish Child, is right served? shall his Father be judged unrighteous or severe, because he gave the Child no money (as he did the other) and the Child could come by the things without money, and if it had them not, could not appear in, or with them, before his Father? The case is much the same, betwixt God and us. God seethe two Men, or Women, both his Creatures, alike in Adam, both born in Trespasses and Sins; wildly playing over the hole of the Asp, and the den of the Cockatrice; sporting themselves in Sin, and in an hourly danger of Hell-fire: God calleth them by his Ministers, to leave their Sins, and to turn unto him; he saith, let him that hath been drunk, be drunk no more; let him that hath been unclean, be unclean no more; let him that hath told a lie, that hath broke my Sabbaths, lie, and break my Sabbaths no more; let him read my Word, and hear my Word; and let him come, and pray unto me, and beg of me, an heart to believe and to repent, and I will give it him; and he that believeth shall be saved; but in the great day, it shall be found, That he who hath not repent, and hath not believed, shall be damned. One of these sinners, leaveth off his lewd courses, falls to an external Discipline, readeth the Word, heareth the Word of God, applieth himself to God by Prayer, beggeth of God an heart to repent, and to believe his Gospel: God hears him, gives him a power, giveth him repentance unto Life, and a saving Faith in Christ; and he obtaineth everlasting Salvation. The other is mad of his Lusts, and after them he will go, let what will be the issue of it; he will not read the Word, not hear that his Soul may live; nor so much as ask special Grace of God, not to plead with God for Faith, or Repentance; God giveth them not to him, he dieth in his impenitency and unbelief: God throweth him into Hell, for his not repenting, not believing, according to his Word. Is there any unrighteousness with God in this case, more than in the Father's dealing with the Child, upon the former Supposition? What pretence is there for it? The Sinner, you will say, could not repent, could not believe, without the special Grace of God, which was never given him. No more could the Child buy those things the Father willed it to have, and come before him with, unless the Father first gave it money; the Child had no money of its own: But the Child might have left its play, it might have read, and heard the Word, he might have come to God by Prayer; and begged of him a soft, and contrite heart, and a believing heart, he had power to do all this; and had he done this, God had not been wanting to him in his further Grace. To him that hath shall be given ((saith our Saviour) that is, to him that hath, and useth, and proveth what Gifts and Graces he hath as he ought to do, shall be given more Grace. But this the poor wretch hath not done, but dieth an hardhearted, an impenitent and unbelieving wretch; what unrighteousness is there with God in his condemnation? he perisheth in his own iniquity; his blood is upon his own head, his damnation lieth at his own door, his destruction is of himself, his help might have been from God, if he had not been wanting to himself. O sinful men, are not the Lords ways equal? Yes, yes, they are our own ways that are unequal; the strait ways of the Lord, are only made crooked, by our idle fancies, our proud hearts, and corrupt reasons, and foolish misprisions.  
Use 4. In the last place, let me apply this discourse, by way of Exhortation, it will afford matter of Exhortation. 1. To the people of God. 2. To the men of the World, those I mean that are not yet converted unto God. 1. To God's People.  
1. To you it speaketh, to make you more afraid of sin for the time to come. Sin in Scripture is ordinarily resembled by sickness, and a disease. Now what is true of sickness is true of Sin, every sickness is not unto death; but every sickness hath something of death in it; it leadeth to the Grave: it is not the last stroke, at the giving of which, the Tree falleth; but it is a blow, in order to the fall of it. Every sin doth not bring forth death; yea as to you, No sin shall bring forth death; because Rom. 8.1. There is no condemnation to them that are in Jesus Christ; but every sin hath something of the nature of a self-ruining, and destruction in it. The wages of every sin is death; the natural tendency of every sin is unto death. It is the Gift and Freegrace of God that as to you prevents it; and although your sins do not bring forth an Eternal ruin and destruction to you, because the Blood of Christ, and the Intercession of Christ hath prevented, and will prevent that; yet your sins may bring forth many lesser deaths to you: for them, you may be in deaths often; for them there may be a death of your peace, and comforts: as there are no temporal Evils, which sin may not bring upon the people of God; so there are few spiritual Evils on this side of Hell, to which it doth not subject them: So that although you be not under the danger of an Eternal ruin, yet you are under the danger of so many deaths, so many destructions, as may justly lay a Law upon you, and make you afraid of sinning against God.  
2. But Secondly, This calleth to all of you, to admire the Divine Grace by which you are saved. I hope it is the portion of many of you to whom I am speaking, you are not yet got up to the new Jerusalem, but you are in the right way that leadeth thereunto. O cry, Grace, Grace, unto the hand which set you upon that Shore. It is true of you, you also by sin had destroyed yourselves, by Grace you are saved; you were once Firebrands, as well as any others; are you now brands plucked out of the Fire? It was the hand of Grace, that plucked you out. You hath he quickened (saith the Apostle, Ephes. 2.1.) who were dead in Trespasses and sins. Amongst whom also we had our conversation of old according to the Lusts of the Flesh; you also were once acted by the Prince of the Air, who yet worketh in the Children of Disobedience; and were by Nature, the Children of Wrath, as much as others. It is a sweet, though in some sense, a bitter meditation to cast a thought back, and think, Lord! How had I also destroyed myself? How near was I going to the Pit of Eternal ruin and destruction? Nay, how often yet is our Salvation from God? We are every day destroying ourselves, we lie down with sin enough to justify God in destroying us before the Morning; and rise up every day with sin enough to justify God in destroying us before the Evening. By Grace we are saved.  
2. But Secondly, let me speak to those which can have no such good hope through Grace. They yet are in their natural State and condition, in the Gall of bitterness, and in the very bands of iniquity. Sirs, it is that which I have often told you, and I wish the sound of it may never be out of your Ears; you are Creatures ordained to Eternity, when you die, you die not like brute-Beasts; Death will not determine your beings, you shall be either Eternally happy, or Eternally miserable: All that I have to say to you, is to plead with you, that you would not ruin yourselves; and let me tell you, that if ever you perish, it must be because you have destroyed yourselves. Do not fright yourselves with thoughts of God's eternal decrees: secret things belong to God, revealed things to us. Whatever Gods secret counsels and purposes be, this is his revealed will; The Soul that sinneth, and that alone shall die. Trouble not yourselves with any such thoughts as these, If I be not elected, do what I will, I shall be damned; If God hath cast me off, I shall labour in vain; It is the Sluggard (saith Solomon) which saith, There is a Lion in the way. We cannot ascend up into Heaven, to search God's Books, there is no need of it. The Word is near us, even in our mouths; that telleth us, that God never destroyeth any Soul, but the meritorious cause of it is in himself: and this we know, that all sin is voluntary; O then, take heed of destroying yourselves, by wilful, and presumptuous sinning against God. Nature teacheth every Man, to look to himself, as to his Life, Health, Estate; and shall not our reasonable Nature, instructed by the Word of God, prompt us to take care of ourselves, as to our Eternal Interest? You will say unto me, what shall we do, that we may not the destroyed; for who liveth, and sinneth not against God? I have before told you, that in Scripture I find three Answers to this Question. The one is that of St. Peter's, Acts 2.31. Repent and be Baptised; another is that of St. Paul, Acts 16.31. Believe in the Lord Jesus Christ, and thou shalt be saved. The other, is that of our Saviour, to the young Man, ask him, What good thing he should do, that he might inherit Everlasting Life. Saith our Saviour, Keep the Commandments. Those three Texts will give you complete directions.  
1. Keep the Commandments. You will reply, but you tell us, that no Man is able to keep the Commandments; but because you cannot do all which God doth require, can you do nothing? Well, but you will say, Shall we be saved if we do all that we can to keep the Moral Law? I Answer, No, What then?  
2. St. Peter tells you, Acts 2.38. Repent, and be Baptised: you will reply, but it is God who must give repentance unto life. True, we say, God must change the heart; the Blackamoor cannot change his skin, nor the Leopard his spots: But cannot you consider your sins? Cannot you turn from open sins? Do what in you lieth in order to your Repentance: Well, but you will say, If we do this, Is this enough? I Answer, No, What then?  
3. St. Paul telleth you, Act. 16. Believe in the Lord Jesus Christ, and you shall be saved: Still, you will say, But is not Faith the gift of God? Have we a power to believe? We Answer, No, It must be given to men on the behalf of Christ to believe; But cannot you read the Word of God? Cannot you come and hear the Word preached? When you have heard it, Cannot you meditate therein? Cannot you apply your souls to the Word, though it be Gods work to apply the Word to your souls, and make it to dwell in you? Cannot you beg of God a power to believe? God will not be wanting to that soul, that is not first wanting to itself. The difference betwixt us, and the bold Patrons of freewill, lies here: They hold, that a man hath a natural power and ability to actions formally, and spiritually good: This we deny, but yet say, That man hath a power to actions that are morally, and materially good: and if he would go about as far as his Natural power would help him, though indeed he could merit nothing at the hand of God; We do not believe, that God would be wanting to him, as to habits of spiritual and effectual grace. Now this is that which I am pleading with you for, that you might not destroy you selves.  
1. That you would not give yourself a liberty, and let yourselves lose to do things contrary to the Law of God, wherein you might restrain yourselves.  
2. That you would not neglect to do those things which God requireth of you, and which are in your power to do. I shall conclude this, but with Two very weighty considerations.  
1. No punishment is more justly and smartly inflicted, than that which a man hath chosen, and wilfully brought upon himself; when a man hath chosen death rather than life, and judged himself unworthy of everlasting life, and despised his own mercy; certainly every man must say, he is justly punished, and adjudged to that portion which he hath chosen to himself.  
2. Secondly, As no punishment is so justly and smartly inflicted, so none is more intolerable to be born. There will be in Hell another fire which shall never go out; but this will be the worm that shall never die: I have done, and shall shut up my Discourse with the words of Moses: I have this day set before you life and death, blessing and cursing. I have told you which way you must go down into the pit of destruction, if ever you come there; you must of yourselves go into it: O let not your destruction be of yourselves, especially considering what God hath done, and what he is daily doing; to evidence that in him is your help, if you will apply yourselves unto him.   

SERMON LI.  Rom. 2.12. For, as many as have sinned without the Law, shall also perish without the Law, and as many as have sinned in the Law, shall be judged by the Law. 
THE business I am upon (as you know) is the expounding some hard Chapters in the Book of Divine Providence; I am upon the last head, upon which I propounded to speak to some appearing difficulties, viz. God's unequal dispensations of Grace, whether such as are more common, or such as are more special and saving, as a basis to this Discourse: I have premised, and handled Two preliminary Propositions.  
1. Prop. That God in the dispensations of his grace, acteth by Prerogative in a way of Sovereignty, freely, and unaccountably.  
2. Prop. That in his penal dispensations of this nature, he never proceedeth but justly upon the previous demerits of sinners.  
I now come to speak to some Questions relating to these dispensations of Divine Providence. The Two first of this nature, which I shall speak to, relate to God's unequal distributions of common grace, but such as are spiritual means, in order to the obtaining of special and effectual grace; and his unequal distributions of special and effectual grace, without which none can be saved: I shall put both these together, and for a short Discourse upon these, I have made choice of this Text.  
The business of the Apostle in this excellent Epistle, is to establish the great Doctrine of the Gospel, concerning the Justification of the soul before God by the righteousness of Christ, on Gods part imputed, and reckoned to sinners; and on man's part, apprehended, and applied by Faith; in opposition to the Doctrine of the Doctors of the Jews, who held the Justification of the Soul by the works of the Law: In opposition to whom he had laid down his grand Proposition, Rom. 1.17. That the righteousness of God is revealed from faith to faith: That is, That righteousness wherein a Soul another day, must stand just and righteous before God, is not a righteousness of our own, arising from our performance of the Law; but the righteousness of Christ revealed in the Gospel, which is apprehended, and made ours by Faith. His first Argument by which he proveth this, is, obvious to any considerate Reader: If any be justified by works, they must either be the Gentiles, or the Jews; but neither are the works of the Gentiles, such, as will justify them: Nor are the works of the Jews, such, as will justify them. As to the Gentiles, he proveth at large, Chap. 1. That their works were such, as were so far from Justifying them, That the wrath of God was revealed against them; for the wrath of God is revealed against all the ungodliness, and unrighteousness of men; and, as he at large showeth, the works of the Heathen were works of most notorious ungodliness, and unrighteousness; and therefore could not possibly justify them. So in this Chapter he proveth that the works of the Jews were not such, as could justify them before God; for though they condemned others for sins, yet they did as bad themselves. From Vers. 11. He taketh away all pretence of Justification by works, both from the Jews and from the Gentiles: For the Gentiles, he saith, they had not the Law; For the Jews they indeed had the Law, but they broke it: Now, saith he, There is no respect of persons with God, those that sin shall perish; let them sin with the Law, or without the Law: For (saith he in my Text) as many as have sinned without Law, shall also perish without Law, and as many as have sinned in the Law, shall be judged by the Law. By the Law is here plainly understood the Word of God, which God hath given us to be a light unto our feet, and a lantern to our paths; a light to show us the way to Heaven: Here is plainly employed, That as some sinners perish having the Word of God, and the external means of Salvation; so others perish having not the Law and Word of God, nor the outward and ordinary means which God hath appointed in order to the obtaining of eternal life and salvation. 2. In both these dispensations God is just, for there is no respect of persons with God. Now hence arise Two Questions,  
1. Quest. Whether God granteth to all men sufficient aids and assistances, or means of Grace in order to their Salvation.  
2. Quest. If God doth not grant unto all men sufficient means, aids, and assistances of Grace, in order to their Salvation: how he can be just in the condemnation of any, to whom he hath not given, such a sufficiency of means.  
1. Quest. Whether God granteth unto all men sufficient means of Grace, in order to their Salvation?  
We affirm that he hath not. But here we have many Adversaries, to encounter. There are some that affirm that there is a sufficiency of the means, aids, and assistances of Grace afforded to all men in order to their Salvation. Some of the Arminians will not go thus far, but they affirm, That to all those to whom the Gospel is preached, and who are by the preaching of it called to Faith and Repentance, there is a sufficient grace given. Thus far we do agree as to this point of sufficient grace.  
1. That in our first Parent Adam, all mankind had sufficient grace, whether we respect external, or internal means; he had a sufficient Revelation of the Will of God, and a sufficient power in himself, in his own will; in the rectitude of his own nature, to have made use of, and applied the Revelation he had of the Divine Will, in order to his Salvation; and so all mankind had in him: For as in Adam all died, so in Adam all men were at first a live, or they could not in the fall have died in him: The Question is not therefore of man, as he at first came out of the hand of God, but of mankind in their lapsed estate, whether they have all such a sufficiency.  
2. Secondly, Neither is the Question about the sufficiency of external means as to all those to whom the Gospel is preached, and who have the Scriptures; we grant a perfection in them, and that they are able to make men wise unto Salvation: the word of Faith, is a sufficient external means; this is again on all hands agreed betwixt us.  
3. Thirdly, It is out of doubt, that there is such a Revelation of the means of grace, as is sufficient for the manifestation of the Glory and Justice of God, which is the great end which God aimeth at in all his dispensations of Providence.  
4. Yea, and Fourthly, There is such a sufficiency of outward means, as is enough to keep up external order, and discipline in the world, in humane Societies; and as will render men inexcusable before God, Rom. 2.1.  
5. Lastly, We do grant that there is a sufficiency of grace given to many that live in the world, even to as many as God hath fore-ordained to eternal life: But still there are Two Questions behind.  
1. Whether those who never heard of Christ, to whom the Gospel was never preached, have a sufficient external means in order to their Salvation?  
2. Whether either those, or any of those to whom the Gospel is preached, have a sufficiency of means in order to their Salvation, unless God be pleased to influence their souls by the powerful operation of his Spirit upon their hearts, overpowering their wills, and in the day of his power making them willing to receive the Lord Jesus Christ freely tendered in the Gospel. We do judge, that as the Heathens, who have not heard of Christ, nor had the Gospel preached unto them, have not a sufficiency in respect of outward, ordinary means; so neither those who have the Scriptures, and Ordinances of God, have a sufficiency of grace while they want the internal effectual operation of the Spirit of God. So that indeed no Reprobates, only the Elect of God, have a sufficient aid and assistance of grace given them for their Salvation, though in the way of outward means; those indeed who have the Gospel published to them, may be said to have a sufficiency in respect of external means. This we affirm, upon these grounds.  
1. This pretended sufficiency must be either of External means, or of Internal means, or of both: indeed it must be of both, or it is not a sufficiency. The External means is the holy Scriptures, and the preaching of them; they are those which are able to to make the man of God, (as Apostle tells us) wise unto Salvation: And how shall they believe, (saith the Apostle, Rom. 10.) on him of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach except they be sent? The Apostle is there, discoursing of the ordinary means of Salvation: you see, that is fixed in the word, for that is, that which is to be heard, and the Preaching of the word. So that what secret way soever, God may have to reveal himself, and the knowledge of Christ, unto some particular persons, in places where the Scriptures are not found, nor the name of Christ heard of, nor his Gospel Preached; yet, certain it is, the outward and ordinary means of Salvation is the Preaching, hearing, and reading of the word, and the Ministry of the Gospel. Now we know, that in the far greatest part of the World, the Scriptures are not found, read, preached, they have no Ministry; and therefore it is very absurd to say, That as to the External ordinary means of Salvation, there is a sufficiency afforded all; for if the word, and the Ministry of it be the outward and ordinary, means; it is matter of demonstration, that a very great part of the World hath nothing of it: those therefore that will maintain a sufficiency of means, must make the works of God, and the view of them, and conclusions, which men may make by their Natural light and reason from them, a sufficient means, to give a man the knowledge of God, and such a knowledge as is sufficient. And this indeed some do seem to say, When they find out for us another object for saving Faith than Christ and his Gospel; and tell us, that Abel and Enoch exercised their Faith, and such a Faith as pleased God; whose object was not Christ, but only such Propositions as these, That God is, and that he is a rewarder of them that seek him. This is indeed a new Doctrine in our Nation, but it is but a Transcript, of what the Socinians, and Arminians, 
V Bertium contra. Sibran. P. 69. 70. 71.  have long since said, That the Gentiles were saved by a Faith in God, believing, That God is, and that he is a rewarder of those that seek him: By a Faith only apprehending things remote from humane sense (as some amongst us Phrase it now, 
Bertii discep. Epist. 73.76.  but translating Bertius) and after the same rate speak the Socinians, generally denying Faith in Christ necessary to Salvation, and making only a Faith in God necessary; but the Scripture telleth us, That there is no other name under Heaven, by which a man can be saved, besides that of Jesus Christ; neither is there Salvation in any other. But upon that Hypothesis, That the Preaching of the Gospel is the ordinary External means, it cannot be said, That God hath given to all means sufficient. 2. But Secondly, For the more Spiritual Internal means, which is the effectual grace of God, it is certain; that is not given to all, for then all would be saved, (but of that more, by and by.) There are those that think every man hath a sufficiency of inward Spiritual means, who liveth under the preaching of the Gospel. The Socinians, in their known Catechism, 
Confess. Rem. cap. 17. Episcopius. disp. 46. Colloq. Hag. P. 258.  propound this Question. Whether there be not a need of an inward gift of the Spirit, to enable us to believe the Gospel? They Answer; No. The same Song is sung by Smalcius, Socinus, Ostorodius, and the Arminians, generally say the same thing, the business is they make no more necessary, than a moral Suasion; which all have to whom the Gospel is preached; that supposed, they say, Man hath in his own will, a power to believe, repent, etc. But the Scripture tells us, It is given to us on the behalf of Christ to believe; That Faith is not of ourselves, it is the gift of God; with a multitude of Texts more of the like import: now most certain it is, that if there be any such operation of the Spirit necessary, all men have not a sufficiency of means: If we be not sufficient of ourselves, to think one good thought, as the Apostle tells us: If without Christ, we can do nothing: If God must give to will and to do, what power hath man to any thing which is truly, and Spiritually good? For those that sit under the preaching of the Gospel, they have all the same moral Suasion; they have all the same rational powers, and faculties; how cometh it, I would fain know, to pass, that one of them reputes, and believeth, when others are hardened and continue locked up in unbeleif? Is it from themselves, that one man's will inclineth well, and not another's? then surely there is another Principle of Spiritual life; another Fountain of good besides God, which is plainly to contradict the Scripture, which every where maketh God the Fountain of life, and of all good. But this is the first thing only which I offer to you, in this cause.  
2. Secondly, How is it possible, that all should have sufficient grace, but that all must be saved? God telleth St. Paul, 2 Cor. 12.9. My grace shall be sufficient for thee; was it possible, after that promise, he should have been overborne, or overcome with his temptation? I would ask for what this pretended grace, given to all should be sufficient? Will they say for Salvation? How can any be said, to have a sufficiency of grace to save them, who yet are not saved, nor ever shall be saved? All that can be pretended, is, That every man, and woman, hath a reasonable Soul; (that is not denied) and that is naturally endued, with power enough, to do whatsoever Spiritual action God hath required of man, in order to his obtaining Salvation; having either the works of God, to represent God unto him; (which is all that the Heathen have) or the word of God, the holy Scriptures, which they may read, and hear preached. So that this same sufficient grace, which they contend for, is nothing else but a reasonable Soul: The works of God in Nature, and the word of God in the Scriptures; or, at most preached to them. Those who restrain sufficiency of grace, to those who have the Gospel preached to them, 
Grevinchovius, Con. Ames. 212. Remonstra. Colloq. Hag. P. 258.  tell us plainly, That the word preached, is the instrument, the consummatory instrument of God for our Faith, conversion, etc. And deny that in the business of conversion, the holy Spirit putteth forth any other power; and they say, There is more force in the word of Reconciliation, than in a Lazare prodi, Lazarus come forth: Well, but what shall become of the Heathen, who have not this word of Reconciliation? how have they a grace sufficient? It cannot be denied, but they have the works of God, sufficient to convince them, That God is, and that he is a rewarder of them that seek him; and they have reasonable Souls, to make such conclusions upon the prospect of the works of God; and a Faith in Christ as Mediator, is not, they say, necessary to Salvation; for thus none could believe in Christ, before he came (if you will believe them.) A Faith in God as a supreme being, and as a rewarder of them that seek him, being sufficient; especially, considering that Faith is nothing else, but an obedience to the commands of Christ; 
Socinus. in praectel. Theol. 1.17. fol. 93.  and this is the very form and essence of Faith, Socin. fragm. de Just. P. 51. Now this must be understood, so far as we know them, and they are revealed to us. This was the old Doctrine of Socinus, and his followers; and in this sense they say, Sufficient grace is given to all, in order to their Salvation, because they believe nothing of what we call grace, viz. A particular internal influence and operation of the holy Spirit, begetting in us a lively Faith in Jesus Christ necessary to any; but that every man hath a natural power to do all that God required of him, and may be saved if he will but use that power, to the use of which there needeth not any special influence of God: But man may be a God to himself, a principle of the greatest good inclining his own heart, to that which is Spiritually good. For that God should give unto any grace, sufficient for his Salvation, and yet it should not be effectual, is indeed a contradiction; for it must be sufficient, and insufficient.  
3. Again, If there be such a sufficient grace granted to all; It must be sufficient, either as a Physical, or Natural cause, or as a Moral cause. Physical causes, we know act necessarily. All that can be pretended, is, a sufficiency as a Moral cause. Now certainly in the Gospel, and the preaching of it, there is only a proposition of things to be believed, and done, and arguments used to persuade the belief or doing of them; the Question still is, by what: power it is, that a man doth believe, and do? What is in the word written, propounded, in the word preached, so persuaded, and argued? We say it is not of ourselves, it is the gift of God; and it is given to them, who believe, on the behalf of Christ to believe, Phil. 1.29. Now this means is not given unto all, the Habits are not infused from whence, as from their Roots, and Principles, these actions must proceed. To this they have nothing to say, but that these actings flow from a Principle in man's will; yet all men have the same reasonable Souls: thus God giveth Faith and Holiness, no more to Paul, than to Judas. The upshot is therefore: That there is in man a self sufficiency to his own Salvation, and need not to be beholden to Father, Son, or Holy Ghost for it; being once brought forth into the World, and possessed of a reasonable Soul, he hath a sufficiency to his own Slavation, and may be a God unto himself: but it is not proper to call this means; we are otherwise taught from the Holy Scriptures, and therefore cannot agree it, That all men have an auxilium sufficiens; a sufficiency of grace, and gracious assistances in order to their obtaining Eternal life, and Salvation.  
2. Quest. But the Second Question still remains, viz. How can God be just in the condemnation of any Sinner, to whom he hath not given a sufficient aid, and assistance of grace, in order to his Salvation. To this in my former discourses, I have spoken sufficiently. But yet I will speak something to it, here falling so fully in my way.  
Answ. 1. I answer first. God did give unto Adam, sufficient aids and assistances of Divine grace to have carried him, and all his posterity to Heaven. What was given unto him, was given to him, and his; to him as a public Person, in whom we all were, 
Arnoldus contra Mol. c. 6. Sect. 2. Episcopius disp. 5. thes. 6.  and fell. Arminians stiffly deny, That Adam, in his state of innocency had a power to believe in Christ, because (say they) there was need of any Faith in Christ, in that estate, no: Episcopius saith it is a silly Question, considering we make Faith a Supernatural habit; and such a one as in that state there was no need of. This is no better than trifling, and equivocating; surely all habits of grace since the fall, are Supernatural habits, we must be taught of God, to love God, and to love one another; to fear God, to delight, or to hope in him; had Adam therefore no such powers in his state of innocency think we? Further I would gladly know, whether Adam had not a power in innocency to do whatsoever was necessary, in order to the obtaining of everlasting Salvation? If God doth not give now to every man such a sufficiency of power, and Spiritual assistance; yet, he is just in the condemnation of Sinners: Man had such a sufficiency of power, and lost it; but God hath not lost his right to require the exercise of it, and to condemn Sinners for sin, though they now want it.  
2. Especially considering, that God hath given unto all such a sufficiency of external means, as is sufficient to render them without excuse. This the Apostle expressly saith, Rom. 2.1. But you will say, If God hath not given to all a sufficiency of means, how shall man be without excuse: shall not one say, Lord! I never heard of Christ, I never saw thy Law, how should I believe on him of whom I never heard, how should I obey that Law which I never saw, nor heard of? Again, shall not another say? Lord, I did indeed hear of a Saviour, the Scripture I read, I beard, but I had no power to believe, I could not chonge my own heart, thou wouldst not change it; thou indeed, Lord, didst stand at the door of my heart, and knock, but thou didst never put in thy hand at the hole of the door. I answer, these Sinners yet shall be inexcusable, because they walked not up to that light, and mercy, which God gave them. This is what the Apostle giveth in plea for God, concerning the Heathen, Rom. 1.18, 21. The wrath of God, saith he, is revealed against the ungodliness, and unrighteousness of men; for saith he, That which may be known of God, is manifested in them, for God hath showed it to them, v. 21. Because 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. It is true we say, the Heathens have not a light, shining amongst them, they have nothing, but the light of Nature to guide them, and this light maketh no discovery of Christ: but yet, the light shineth with them; a light which will show them there is a God, and discover to them, that this God is Eternal and powerful. So that (saith the Apostle) they are without excuse, because, that when they knew God, they glorified, him not as God, neither were thankful, but became vain in their imaginations; they improved not what light they had, nor became thankful for it, nor obedient to it. Christians are much more inexcusable, for besides that they have an equal share in Natural light, and have the same dictates of Natural conscience with others, there is much more of Christ, and his Gospel manifested to them. Christ telleth the Jews, Mat. 21.32. That John came unto them in a way of righteousness, and they believed not, but Publicans and Harlots believed in him, and you (saith he) when you had seen it repent not afterwards, that you might believe. Christians have the preaching of the Gospel, the preaching of Faith, and of repentance, and they repent not that they might believe; you will say, but it is God that must give a power to repent, he gave unto Gentiles, repentance unto life. I answer, repentance is taken either more largely, or more strictly. More stricty it signifieth, the turning of the heart from all Sin unto God; this indeed is the work of God, he alone hath an hand upon the heart of man: but more largely it is taken for the turning from some sin, and the performance of external discipline: now as to this, the Lord denieth unto none a sufficiency of grace, and if men do not what in them lieth, they are without excuse.  
3. Finally, It is most certain, that God (whether he giveth sufficient grace to all, or no, condemneth none but for sin. I have showed you at large, that a sinner's destruction is of, and from himself as the meritorious cause. If indeed, God did either condemn any righteous person, or were any way obliged to give out effectual grace to all, and did not, this indeed would argue unrighteousness with God; but he doth neither of these, his wrath will indeed one day be revealed against them, to whom Christ and his Gospel were never revealed, to whom grace sufficient to bring them to Heaven, and Eternal life was never given; but it shall never be revealed, but (as the Apostle saith) against the ungodliness, and unrighteousness of men: now certainly, God cannot be unrighteous in punishing unrighteousness or ungodliness. If God indeed were a debtor for his grace to his creature, he might be charged with unrighteousness, if he did not give it out; but he doth not deal out death and destruction, but as a wages, nor Salvation, and Eternal life, but as free gift? Who asketh a reason, why August Caesar, did not bestow gifts upon all his Courtiers in proportion with those bestowed on Maecenas? We may say of God as to all his dispensations of grace, Placuit, hoc satis est; ubi non aliud jus aut ratio, ipsa voluntas jus & ratio est; that is, It so pleased God, that is enough; where there is no other right or reason, the very will of God is Law, and reason enough: Besides, if the distributions of Divine grace were equal, how should God to any show forth the riches of his Grace? Let me but acquaint you with a passage of Augustine, upon this Argument.  
Dost thou ask, (saith he) why grace is not given to all according to desert? I answer, because God is merciful: you will say, Why is not God merciful to all? I answer, (saith he) because he is just. In this (saith he) that grace is given freely, he showeth what grace doth, and worketh in those to whom it is given: Let us not therefore be unthankful to God, that according to the good pleasure of his will, and for the praise of the glory of his grace; he hath delivered us from so great a death, whereas if he should deliver none, yet, he would not be unjust.— Let him therefore who is delivered, love grace; let him who is not delivered, acknowledge justice; if Divine goodness be understood in remitting the debt, Justice also may be understood in exacting of it, no way is there any iniquity found with God. But you will say then, Why is there in the case of Infants, yea, of Twins such a difference? Is it not (saith he) the like Question; why in a divers cause, there is the same judgement; and the Workmen in the Vineyard, who wrought the whole day, had but a Penny, as they had who had wrought but one hour? The Case was different, the judgement the same; they murmured, what saith the Master of the Vineyard to them, Volo. I will make the last like unto the first. Thus because bounty was showed to some, there was no iniquity toward others, so far as respecteth Justice, and Grace. As to the guilty person that is saved, God saith, I will: As to others he saith, Take what is thy own, and go thy way. I will give unto this man, that which I do owe unto him: Is thine eye evil, because mine is good? If he shall say, and why not unto me? Here he shall hear, Who art thou, who disputest with God? Whom thou findest as to one man a bountiful giver, as to another, a just exactor, as to none at all, unjust; for whereas he should be just, if he should punish both; he that is saved, hath indeed reason to give thanks; he that is damned, hath no cause to find fault.  
I wish all those, who so talk of Fathers, would show us, that they were the Children of this ancient Father, to whom that name is usefully given. But I come to the Application of this discourse.  
1. Use. In the first place, let this Caution you, against an hasty listing yourselves in the Number of those, who so cry up Universal grace, and a sufficiency of the means of grace for all, both the means of purchase, and of Application; I must confess it is a plausible point, and appears to us very pleasing, as well as reasonable, that God should not punish any, nor condemn any to whom he hath not given a sufficiency of grace, and assistances in order to their Salvation: but as smooth and plausible as it appeareth, take heed of too hasty embracing it: it leadeth to strange notions in Divinity, as you may partly learn from this discourse; the maintaining, ordinatam sufficientiam, an ordained sufficiency (for we are not now speaking of the value of the merits of the blood of Christ in itself) in the Death of Christ, for all those who shall perish, as well as for those who shall be saved: it will lead you either to deny that Christ's death was any purchase at all, or to affirm, that Christ purchased a possibility for some to be saved, but under an impossible condition, (let it be Natural, or Moral, the absurdity is the same;) for so it must be, if there were an Eternal Election, or except man hath a power of himself to repent, and believe, etc. And the maintaining of a sufficiency of grace, given to all for the Application of Salvation, will lead you to maintain; That there is a Salvation, may be had without a Christ; That the Heathens may be saved, by the light of Nature; And that any Christians may be saved without any special operation of the Spirit of grace, indeed without any grace at all, taken in a strict, and proper sense: Doctrines of that consequence, that although it may be possible that those who hold such things may be saved, as having some further work of God upon their hearts, than they understand, and will own; yet, I fear it will be found impossible, that any who have tasted the grace of God no further, should ever come in the Kingdom of God. Let not therefore the smoothness and plausibility of such notions in the sound of them, deceive any of you; for it is but a sound, and no more: And if the consequences of those notions be throughly considered, and examined, they will be found at last to bottom in such strange notions, and apprehensions of the Nature of God, as do no way suit the perfect nature of the Divine, and Supreme being, and what the Scripture revealeth concerning God; yea, and the very light of Nature, and natural reason will evince it to us, upon the Hypothesis of Gods being the first and Supreme being, and the Fountain of all good; and the Lord Jesus Christ's being Eternal God, and equal with the Father.  
2. Use. This discourse calleth once more aloud unto all, To walk up to the light which they have. Though we deny, that God giveth unto all, yea, that he giveth to any (unless such as are ordained unto life) a sufficiency of grace, and gracious assistances in order to their eternal Salvation; yet we say, God granteth to all, though in very different degrees, some means. The very Heathens have something of God manifested to them, and manifested in them: For the invisible things of God, (saith the Apostle) are manifested by the things that are made, even his eternal power, and Godhead: they have natural light, and a natural reason, and something of a natural conscience too. The works of Creation they have, and the works of Providence, showing them a great deal of the eternal power and Godhead of God; sufficient to convince them that there is a God, a Great, Infinite, Powerful God; for he leaveth not men without witness, giving the very Heathens fruitful times and seasons. But I am not speaking unto Heathens, you that are Christians have yet further means, though in different degrees too. All have the Scriptures, Protestants have them in their own Language, so as they may read, and in a great measure understand what they read; all have the Ministry of the Word, they have the Gospel preached to them; though it is true, that also is in very different degrees; yet all have something of what they call a moral Season, and are persuaded, and entreated to turn unto God. This we say, is not a sufficient means to bring a Soul unto Heaven: if God doth not more for Souls, than let them have the benefit of the works of Creation, showing them his glory, and the benefit of the light of Nature and Reason, and the works of his common Providence; yea, and of the Scriptures, and the preaching of them; and that not only in a cold, flat, and dead, and dull manner, but in the most lively, powerful manner; they will never repent, never believe, and turn unto God: Paul may plant, and Apollo may water long enough, if God doth not give the increase. It is not in him that Preacheth, and persuadeth, nor in him that Prayeth, and heareth, but in God that showeth mercy; he must give both to will, and to do; he must give repentance unto life, and be both the Author, and the finisher of our Faith. But yet I say, all these are means, some of them very great and excellent means; and the highest in the order of external means: And though they be not sufficient, though used with the best natural improvements of our own will, and power, to bring us to Heaven; yet sufficient to render us without excuse unto God, if we do not make a due, and just improvement of them. Let me therefore plead with you, that you would live up to the means of grace which God giveth you. That sort of people amongst us, whom we call Quakers, call to men to Harken to the light within them: I do not well understand what they mean by the light within us; but thus much is certain, that all men have a light within them, and they have a light without them. The light without them is the light of the works of God in Nature, and of his works of Providence; The Scriptures, and the Ministry of the Word: all men have some, or other, or all of these. All men have also a light within them, the light of Nature, and of Reason: This light (as I have showed you) is not sufficient to show a man the way to Heaven, but it is enough to show a man much of God, and much of his duty; and the way to obtain a full and sufficient light, to bring him to glory, is for him to walk up to the light which he hath: This will be the condemnation, that when light is come into the world, men love darkness more than light, because their hearts, because their deeds are evil. But to shut up this Discourse.  
3. Use. In the last place, What an obligation doth this lay upon the children of God, to cry out with holy David, Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and sing of all his benefits, who forgiveth all thine iniquity, and healeth all thy diseases. Who redeemeth thy life from destruction, and crowneth thee with lovingkindness, and tender mercy. To heighten your souls apprehensions of the Divine goodness extended to you, and raise up your hearts in the high praises of God, I shall but offer Two things to your Meditation, with which I shall shut up this Discourse.  
1. Consider, What is done unto you. God hath undoubtedly given unto you a sufficient grace: The sufficiency lost in Adam, is restored to you by the Lords giving Christ to you; I can do all things, (saith the Apostle) through Christ that strengtheneth me. So that God may say to you, (as to his Vineyard, Isa. 5. What could I have done more for my Vineyard, than I have done?) What could I have done more for such a soul, than I have done? God hath displayed the riches of his grace upon your souls. God could do no more for you than he hath done. God hath nothing more to give, than grace and glory; he hath given you grace, special, distinguishing grace: Glory is hereafter to be revealed, in the mean time special effectual grace is glory begun.  
2. Consider, Secondly, Why to you? to you rather than unto others; others may easily understand, Why not to them? because they despised the riches of his Grace, they sinned against their natural light, they lived not up to their light of Revelation. But Why to you? Did not you also sin against your light? Did you make that improvement of the works of God, the light of your natural Reason, or Conscience that you ought to have done? If not, Why hath God done more for you, than for them; discovered more of Christ unto you, than unto them? Here you will be lost, and at last be forced to resolve it into this; God hath showed me mercy, because he would show me mercy, and hath extended compassion to me, only because he would extend compassion. Oh sit down alone sometimes, and say, My soul, Why should the God of grace show mercy unto thee? Hast thou not sinned often against the very light of Nature, and Reason? Hast thou not despised the Gospel of the Lord Jesus Christ, and trampled under foot the blood of the Son of God? What high praises of God, are high enough for every true believers heart? How precious should Christ be unto his soul? How can he ever have thoughts of God high enough, or with his tongue sing the praises of God loud enough? How doth he stand concerned to cry out with David, Awake my glory? Oh! What manner of person should a believer be in all boliness of conversation? He can certainly never do enough for that God, who hath done so much for him, and hath made such a difference betwixt him, and others: This is praising of God, not in word and in tongue only, but indeed, and in truth: Oh this is to perfect holiness! It is for that God who hath from eternity chosen you to obtain everlasting life, and hath left others to perish in their iniquity; for that God who in the dispensations of his gracious Providence, in the execution of that purpose, hath given his Son for you, to purchase a certainty of Salvation for your Souls: who hath sent the Ministers of his Gospel to you, publishing this Salvation by Christ, when others never heard of the Gospel; nay, who hath done much more than this, when others sat under the Gospel, and their hearts were never wrought upon by the preaching of it; God hath especially changed, and wrought upon your hearts, and conquered your souls into the obedience of his Gospel. I shall conclude with that of the Psalmist, Psal. 107.1, 2. O give thanks unto the Lord, for he is good, for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.   

SERMON LII.  Rom. 11.33. — His ways past finding out. 
I Have (as you know) in this Discourse, formerly made use of this Text to found a Proposition upon, concerning the unsearchableness of the ways of Divine Providence, (for of those ways it is, that this Text speaketh) I beheld, (saith Solomon Eccl. 8.17.) all the words of God, that a man cannot find out the ways of God which are done under the Sun, yea, though a man labour to find it out, yet be shall not find it, yea, though a wise man think to know it, yet he shall not find it. I have showed you that the ways of Divine Providence cannot be found out, 1. As to the Compass and Latitude of them. 2. As to the Tendencies of them. 3. As to the Method and Tract of them. 4. As to the Indication of them. 5. Lastly, As to the Reason of them. This is as true, with reference to the motions of special and effectual grace, as to the workings of Providence, in its more ordinary and common motions, relating to the affairs of the World. Now one of the Reasons why the ways of the Lord cannot be found out, is because he doth not always tread the same steps. God doth not always do the same work in the same method: and this is true as to the motions of Providence, in the distribution of special grace, as well as with reference to its motions, respecting the affairs of this life. I shall not pretend to find out these depths, I shall only Discourse some of these distributions, so far as to show you, that they are reasonable motions. I shall first Discourse shortly concerning the works of Divine Providence, in the bringing home of Souls unto himself, in the work of Conversion and Regeneration.  
2. Secondly, In Gods carrying on of his work in the souls of his Saints, thereby preparing, and making them meet for the Inheritance of light.  
That which I intent at this time to speak to, is the variety of God's ways in bringing home souls to himself: Even there the way of God is like the way of an Eagle in the Air, a Serpent on a Rock, and a Ship on the Sea, which can none of them be tracked, nor found out in the methods of their motions. God in the Converting of souls unto himself, doth not keep an uniform motion, nor tread certain steps; but sometimes he worketh one way, sometimes another; sometimes by one means, sometimes by another. For some order in this Discourse, I shall Discourse,  
1. Concerning the varieties of Divine Providence in the Conversion of souls.  
2. What reasonable account may be given of that variety of God's motions in this thing.  
3. What practical conclusions may be drawn from hence, or inferred upon this Discourse. I begin with the first of these.  
Quest. 1. What varieties of Divine Providence are observable in this great work of changing hearts, and the Conversion of souls unto God?  
The truth is, there are some that will understand none at all; poor souls, they will understand no other Conversion, nor Regeneration, but in Baptism; every one that is Baptised, is Regenerated. There was indeed such a thing as Conversion, when the world was all Jews and Heathens; and to be brought to embrace the Doctrine of the Gospel: But for any such thing, as the turning the heart from sin unto God, this they understood not; and indeed by their lives, one would judge they did not. But I am speaking to those, whom I believe taught better things, and who believe other things; surely conversion, or turning from Idols, and erroneous Opinions, is not all that we read in Scripture of the change of the heart, and turning unto God: But in the Converting of sinners, you shall observe a great variety, chief remarkable in Three things.  
1. As to the time, the particular time of man's life, when God is pleased to call home souls unto himself; some in their youth, some in their age, etc.  
2. As to the External means, which God maketh use of in this work.  
3. As to the manner of Gods dealing with souls, in the Converting, Regenerating, and bringing home souls unto himself.  
1. First, As to the time. This our blessed Lord excellently setteth out to us in that Parable, Mat. 20. Where he telleth us: That the Kingdom of heaven is like unto an householder, who went out early to find out labourers, whom he might send into his Vineyard; some he called early in the morning, some about the sixth hour, some about the ninth hour, some at the eleventh hour; he called them in at several hours. The Kingdom of God is the Church of God, which properly consisteth only of such as are Saints by effectual-calling; though others that are visibly and professionally such, have that denomination, being mixed with others, who are the true members of the Lord Jesus Christ. God's calling men into his Vineyard, is his adding to the number of such as shall be saved. Now God calleth some early in their youth, some in their middle-age, some (but very few) in their old age; some even at their dying hour, though of them there be, of all, the rarest examples. As God had Nazarites from the womb, so he sanctifieth some from the womb; Samuel was from the very womb Dedicated to God, and accepted of God. God telleth Jeremiah, Jer. 1.5. That before he came out of the womb, he sanctified him. I am ware, that Sanctifying in that Text may be taken in another sense, as it signifieth a Separation to the Office of a Prophet; and so it may be understood, to be interpreted by the following words; and ordained thee to be a Prophet: but why it should be limited to that sense, I do not understand. St. Paul saith, He was separated from his Mother's womb, and called by his grace: but there separating must be understood of God's design and purpose, for we know Paul was a blasphemer, a persecutor. But certain it is, that God calleth some very young; Timothy, from a child, was acquainted with the Scriptures. Josiah, 2 Chron. 34.1, 2. at eight years old began to reign, and ver. 2. did that which was right in the sight of the Lord; and ver. 3. at sixteen years of age he set upon his famous reformation. It is said of Abijam, the young Son of Jeroboam, that he only of the house of Jeroboam, went to his grave in peace, because there was some good thing found in him. Sometimes, and most ordinarily, God worketh upon people's hearts in their riper state, of which are the most plentiful instances in Scripture. You read of the thief upon the Cross, converted in the last day of his life: and what we find in Scripture, we find God still doing in the dispensations of his Providence. The age in which we have lived, hath afforded many instances of children, whose hearts we may charitably judge, from the accounts we have had of them, God had in their very childhood Regenerated, and Sanctified them. Blessed be God, we are not without some instances of persons, and those not a few, whom God hath wrought upon in their more adult estate, and some also in their old age; though Examples of that still are, and ever were very rare. This is the first variety, obvious to every Eye.  
2. A second variety observable, is in the means which God is pleased to make use of: For these God never tied himself to the same means. The preaching of the Gospel, was always made use of by God, as the most ordinary means: It was, at the preaching of Peter, that Three Thousand Souls were in one day converted; and the Apostle telleth us, that it pleased God by the foolishness of Preaching to save them that believed, 1 Cor. 1.21. And the Apostle tells us, that faith cometh by hearing, and hearing by the word of God. But yet, God hath made use (though more rarely) of other means: the means which God first used to the Eunuch, seems to be his reading in the Prophet Isaiah. Sometimes God made use of Providences: you read of many converted, and induced to believe in Christ, upon the account of his Miracles; and still God is pleased to use the same variety of means. Generally indeed, God maketh use of the preaching of the Gospel; sometimes he sanctifieth the reading of the word; sometimes he maketh use of Providences. I think, I have sometimes read concerning Waldus, the Father of those ancient Protestants, called the Waldenses, that the seeing of one of his companions suddenly drop down dead, was the first means of his conversion; we read of a great dread that fell upon People, upon the sudden death of Ananias, and Saphirah. Myself have known one that would acknowledge, that his hearing of Bell's Ring for persons dead, was a great means to beget serious thoughts in him, First, of turning unto God. It pleased God to make use of Manasses his Chains, to turn his heart; and the imprisonment of Paul, Acts 16. to convert the Gaoler, and his whole Family. Sometimes God useth the instructions of Parents; sometimes one means, sometimes another, as it pleaseth him.  
3. A third observable variety, respecteth, The manner of Gods working upon Souls. It is true, in some (especially two) respects God dealeth alike withal.  
1. He forceth no Soul, he indeed maketh it willing, and giveth to will; but the Soul in its conversion to God, moveth willingly, and freely.  
2. Secondly, He putteth forth an Almighty power, as to every Soul that is converted. The Soul is made willing, but it is in the day of the Lords power, Psal. 110.3. But yet the effects of this power are not always the same; all are not drawn in the like manner, some are drawn by a Silken Thread; others by Iron-Fetters: some God works upon in a more rough way, some in a more soft, and gentle way. Some are a little, or not at all under the Spirit of bondage: others are Months, and Years under it; they are filled with the Lords terrors, and cry unto him out of the belly of Hell, before he heareth them: some are drawn with the Cords of love only, others with the Chains of fears. Some are as it were insensibly drawn, and the Spirit of God as it were, slippeth into their Souls without any noise; they become Temples of the Holy Ghost, and there is neither the noise of Axe, nor Hammer heard about the Spiritual building; others are terrified like the Jailor, Acts 16. cast down to the Earth like Paul, both in order to conversion, and their reception of converting Grace.  
2. Secondly, You shall observe, That God sometimes makes his way to the heart by the head, sometimes, he gins at the heart, and by that maketh his way to the head: my meaning is, sometimes God gins his work upon knowing persons, who have been Catechised out of the Law, and from Children have had a knowledge of the Holy Scriptures, sanctifying their first Principles to them, and reflecting upon their Hearts and Consciences, the notions of truth, which they have been bred up in, the Holy Spirit bringing to their remembrance, what of God they have formerly heard from Ministers, Parents, or Goverours. As to others, God maketh his way from the heart, to the head. They have great degrees of ignorance, as to the truths of God; but God blesseth his word so far, as that they can apprehend, they are in a lost condition, and must look for another righteousness besides their own, and take up a new course of life; they hear of a Saviour come into the World, of a fullness in him, and a readiness to save unto the utmost, those who by faith come unto him: this makes them to inquire, return and come, to seek for Spiritual knowledge as for Silver, and to dig for it, as for hidden treasure, and by following on to know the Lord, they came to know him. But this is enough to have hinted you, as to the varieties to be observed in God's methods, of working in the conversion of Souls. Let me in the next place show the reasonableness of the Divine workings in this great work.  
1. And first as to the variety observed in point of time.  
1. Some are converted young. Possibly God may do it, that he may Crown the endeavours of Parents, & Governors, and thereby engage others to take care of the Souls of their Correlations committed to their charge. Some Parents are very solicitous for the Spiritual good of their children, whetting upon them their lost condition by Nature, often minding them of Eternity, and calling upon them, to remember their Creator in the days of their youth; now where any will do this, God takes notice of it, and will often Crown those Domestic labours with a desired success; for the encouragement of others, God gives in to their prayers, the Souls of their Children ofttimes, while yet they are Children. It is said of Monica, the Mother of Augustine, that she was a woman of many tears, and prayers for her Son; and Ambrose was wont to comfort her, telling her that it was impossible, that a Child of so many tears should perish. It is not impossible indeed that some should perish, who have been Children of many tears, and prayers, for whom godly Mothers have travailed in pain again, till Christ should be form in them: there is no merit in our prayers, and tears, neither hath God made us any promise, that he will convert, and Eternally save all our Children, on whose behalf we labour and wrestle with God; but as Hannah obtained her Child by Prayer, upon which account it was, that she named him Samuel, Begged of God; so I doubt not but that there are many good Parents, that by Prayer have from God obtained the Conversion, and Regeneration of their Children; and that early, that the Lord might as it were show them, that he gave in the Souls of their Children to their prayers, and their godly instructions, exhortations, reproofs, catechising, etc. If we should never see grace appearing in tender years, we should conclude it in vain, during those years, to use any means with them, tending to such an end. The Apostle telleth Timothy, 2 Tim. 3.15. That from a Child he had known the Scriptures; and 2 Tim. 1.5. He mentioneth an unfeigned faith that was both in his Grandmother Lois, and in his Mother Eunice, and he was persuaded in him also, in him (doubtless in great measure by their means.) God honouring their labours with the conversion of Timothy.  
2. Secondly, Possibly God doth intent some elect vessels of his no long time in the World. God intended Abijam the Son Jeroboam, but a short time in the World, and therefore there was early found in him some good thing. I observed that amongst all the Patriarches, which are reckoned up, Gen. 5. He of them who (before Enos) lived the shortest time, lived 895 years, the rest lived longer, only Enoch lived but 365, about a third part of the time of the other. It is said, He walked with God, and was not, for God tookhim; and we see this of times in our experience, God taketh away those in their youth, whom he calleth in their Childhood and youth. You have an observation, that beautiful Children, or Children of composed serious countenances, (when very young) or such as being very young are very toward, and fond of their Books, seldom live long; how true that is I cannot say, but you shall (I believe) more certainly observe it of such who earlily have their hearts changed, and are converted unto God. God setteth those to work young, to whom he hath not appointed long time to work; of all whom God hath given unto Christ, he must lose none; and though Infants elect, are saved upon the Covenant of grace, before it appeareth to the World, that they have laid hold upon it, or are in a capacity in order to it, to exercise their reason; yet, that is not God's usual way: where he alloweth to any a longer life, till they come to exercise their reason, he expecteth they should keep the ordinary road to Heaven, by repentance and faith, and in order to this he worketh upon their hearts betimes, giving them repentance unto life, and faith to lay hold upon the Lord Jesus Christ.  
3. Thirdly, Possibly God doth intent some a longer time in the World, but hath designed them for some great and eminent service in it; such the Lord useth to call betimes. I will show it you in two or three eminent instances. The first is that of Samuel. Samuel was to be a great Prophet, yea, and a Judge in Israel; God accordingly betimes took him unto his more special tutorage: he was designed by his Mother, and from the very time of his weaning, by her dedicated unto the Lord; and the Lord while he was yet a Child, eminently communicated his mind to him; as you read in the story, 1 Sam. 2.3. chap. Josiah was a Second. God had designed him for a great and eminent service, he was Prophesied of many years before he was born, and that by name, as who should work a great and eminent Reformation, and he did do that. God earlily prepares him for it, he was but 8 years old when he began to reign, and he began to seek the Lord God of his Fathers; and when was but 16 years of age, he began a work of Reformation, of a long and most grossly corrupted state. Timothy is a third. God had designed him for an Evangelist, to have a great hand in settling the Gospel-Church. God called him very young, from a Child he knew the Holy Scriptures, which are able to make the man of God wise unto Salvation. To these I may add an instance of an eminent Prince in our own Nation. King Edward the Sixth, who laid the first Principles of our reformation; (King Henry the 8th. did little, and what he did seemed rather to be out of interest so biassing him, than otherwise) God was pleased in his very young and tender years, to seize upon his heart. He had intended him (as the event proved) but a short life, and he had laid out for him a very great work, to purge such an Augean Stable, as the Popish rabble had left. Two observations I have made upon reading the Scripture. 1. That when God had long kept some women his servants barren, they ordinarily proved the Mothers of very eminent Children. Rachel, Manoahs' wife, Hanna, and Elizabeth, are instances of that. 2. That God very often when he designed Persons for some eminent work, prepared them for it, by an early seizing upon their hearts, and sanctifying them from the Womb unto himself. And this will appear to you very reasonable upon a double account.  
1. Those which do a great deal of work for God, must have a great deal of time to do it in. All humane actions you know require time, and a proportion of time according to the work.  
2. Those who are to excel in work must not be much blotted in their previous conversation. Jacob in his blessing of Reuben, Gen. 49. v. 4. hath this expression, Reuben shall not excel, because he went up unto his Father's bed, he went up unto my Couch. God seldom alloweth any one eminently to excel, whose youth hath been stained with many eminent and notorious blots; they may come to Heaven upon their conversion, but they shall not excel in the world. I can think but of one instance in Scripture to the contrary, which is that of Saul, he was a persecutor (himself telleth us) and a blasphemer, yet received to mercy; but he saith, it was because he did it ignorantly. St. Paul's persecution was not rooted in a malice against godliness, and holiness, but in an error of judgement: he saith of himself, that he verily thought, that he ought to do many things against Jesus of Nazareth. There is a great deal of difference betwixt scandalous sinners: one man is profane, and a persecutor only by a mistake, another man is so by principle. St. Paul was of the former sort: 'tis true, he was a profane, and mischievous persecutor, a profane blasphemer; but it was by a mistake, not that he had any prejudice, or ill Opinion of the ways of holiness, which Christ's Doctrine led to; for he was never, that we read of, scandalous in those things which the light of Nature, Reason, or the Law of Moses required, or forbade; but only as to the matters of the Gospel, which his Countrymen did not own, especially those who had Educated him; for after the strictest Sect of Religion amongst the Jews, he lived a Pharisee; so that his scandalous actions were bottomed only upon a mistake. But others now are profane by a principle: What principle? not a principle of error in the understanding, not rightly conceiving of the truths of God: But a principle of malice and hatred in the will and affections, to any thing which crosseth their lusts; they hate the image of God wherever they see it; they would have the strait-gate wide enough for Drunkards, Adulterers, Sabbath-breakers, Liars, all sorts of sinners against the very light of Nature and Reason, and the most indisputed Texts of Scriptures, to enter in, and persecute all those who oppose them in this thing; (a sin under the Gospel very near to, if not the sin against the Holy Ghost) you never read of one of these converted. Now these and suchlike other profane persons, are not only scandalous in the Eyes of God's people, but in the Eyes of the men of the world: and although God sometimes changeth the hearts of debauched, and profane persons, (though seldom the hearts of persecutors from this principle) yet he rarely suffers them to excel, or to be in any eminent station, or of any remarkable note in his Church: when-as therefore he designeth any soul to any eminent station, or place in his Church, or to do him any eminent service in any civil state, the Providence of God ordinarily seizeth upon their hearts in their youth, and keepeth them from those debaucheries in their life, as may expose them to the obloquy of the world; and make them say, Is Saul also amongst the Prophets? For a former profane, and notoriously scandalous life, would much hinder that reputation of theirs in the eye of the world; which is necessary in a rational way, to make what they shall afterwards say, and do for God, acceptable unto the world. Hence it is that you shall observe, that Ministers, if they be lewd in their lives, seldom or never do any good in their places, Ducimur praeceptis, trahimur exemplis; they are reasonably judged but to act a part, who call men to holiness, and live unholily themselves: every one is ready to say to them, Physician, heal thyself, and to say within themselves, If these men did in very deed believe what they talk to us, they would not themselves live contrary to what they teach: And although a converted soul (who hath formerly been profane) doth not so, yet his former life is a wound upon his honour and reputation, which is of great concern to those, to whom he preacheth. God therefore ordinarily where he designeth a person for an eminent station, or work, doth prepare him for it, seizing him when young for himself.  
4. Fourthly, God calleth some in their old age, at their very last hour; That there may be no room left for any soul to despair of Divine grace. It was Augustine's Observation of old, He called one, that none might despair, and but one, that none might presume. God calleth men into his Vineyard, some of them at the eleventh hour, that the oldest sinners might have hope; that the most decrepit sinner might not say, I am a dry tree, it is too late for me to think of repenting, and turning unto God: yea, indeed God may be conceived for this reason, to call some at all hours; some at the sixth, some at the nineth, some at the eleventh hour; that sinners in all the periods of their lives might have hope, and some grounds of encouragement to turn unto God, when they see, that at all hours, some have been converted, and turned unto God, and have found favour with him. But this is enough to have spoken, to have shown you the reason of the variety which the Providence of God shows us, as to this his first work, of conversion and bringing home souls with respect to time. Let us now a little consider the reasonableness of the Providence of God, making use of a variety of External means; most ordinarily (I told you) he maketh use of the public preaching of the Gospel. Thus you read of most in Scripture converted, sometimes of the private instruction of friends: Thus when John the Baptist's preaching, had been blessed to send Two of his Disciples unto Christ; Andrew being one, he brings Peter his Brother; and when Christ had found Philip, Philip was an instrument to bring Nathaniel; and the woman of Samaria, Joh. 5. was an instrument to commend Christ to those of her City, though indeed, when they came to hear and see Christ, they told her, That now they believed, not so much for what she had told them, as for what themselves had heard, and seen; and sometimes God maketh use of other Providences, as I have more largely shown you in my former Discourse. Now this is very reasonable,  
1. That God may honour his own Ordinances. He hath appointed the foolishness of preaching for the salvation of the Elect. He hath said, Hear, and your souls shall live. He hath told us, that Faith cometh by hearing, and hearing by the word of God: and hath told us, How shall they believe, on him of whom they have not heard, and how shall they hear, without a preacher, or preach except they be sent? It is but reasonable therefore, that God having set up such an Ordinance as Preaching, and established such an order of Officers in his Church, as that of Pastors and Teachers, should in the ordinary, and most usual course of his Providence, concur with it, and bless it, and the labours of those, who are employed in it, to the conversion and bringing home of souls: He hath said of old, Wheresoever I record my name to dwell, there I will meet my people and bless them. God's name is stamped upon the Ordinance of Preaching; he hath Commissionated his Ministers, to go, Preach, and Baptise; he hath told them, that he will be with them to the end of the world. God must honour his own Institution, and give a being to his own word.  
2. Yet secondly, It is also reasonable that we should understand, That God is not tied up to any means, and know, that Conversion is God's work, not a Ministers; Paul may plant, and Apollo's may water, but God must give the increase: now this would not be understood, if God never used any other means than the preaching of Ministers to convert souls. God will therefore sometimes work immediately, sometimes by different means; Reading the word; (as in the case of the Eunuch) the counsels, reproofs, and exhortations of others, as in the case of Peter, and Nathaniel: Afflictions, as in the case of Manasses: Miracles, as in the case of many, of whom you read in the Gospel, that they were converted; to let us see, that God, although he useth means, yet is not limited to them.  
3. Thirdly, God may be conceived to use the means of private instructions, and counsels for the encouragement of all persons, set in relation to others, to a faithful performance of their duties, and a watching over, and for souls committed to their trusts. It discourageth all sorts of labours, when we see nothing of that fruit from it, which we expected, or intended. But of this, I have spoke before.  
Further yet, to show you the reasonableness of the variety of Providence in the manner of converting, and bringing home of souls unto himself, I noted it to you in Two things.  
1. God sometimes makes his way by the head, to the heart; sometimes by the heart, to the head. This appears exceeding reasonable.  
1. That God may commend knowledge of spiritual things to us, and (as I said before) encourage duty. We are persons whose understandings are pitifully imperfect in the things of God, and are very prone to take up false notions and measures; and because the influx and operation of the Spirit of God, is by all men (of sound judgement in the things of God) determined necessary to conversion, we are apt to think that we have nothing to do with our children, and servants, but only to wait until God shall move the waters, (I mean change their hearts) and all Instruction and Catechising is needless; and that bringing up youth to a knowledge of the form of sound words, is only to learn them to be Hypocrites, etc. God therefore to show us the advantage of spiritual knowledge, and to mind us of, and encourage us to our spiritual duty, is pleased sometimes to make his way to the head, by the heart; reflecting the notions of truth, which have been instilled into us while we are young upon our consciences, making that knowledge instrumental to our conversion, and eternal Salvation; and so letting the governor's of others know, that they have not laboured in vain with the souls committed to their charge.  
2. On the other side, God sometimes making his way by the heart to the head, making impressions upon the hearts of some poor blind ignorant Souls, and setting them on work to inquire after Salvation; lets us know that the conversion of a Sinner is a work of grace, and divine power, not a mere rational effect of notions imprinted upon the understanding, nor of moral Suasion, (alas these poor creatures possibly are not fit objects for such a thing;) but the finger of God is in it, who hath the hearts of all men in his hand, and turneth them as it pleaseth him: thus by this variety of his Providence, he doth both honour his own ordinance, and show the profit, and usefulness of means, and also the mighty power that is put forth, in the changing of the heart by effectual grace, both which it is necessary the World should be convinced of. And this is enough for a reasonable account of the second variety.  
The last variety which I observed, was Gods keeping some Souls a longer time under the Spirit of bondage than others. Some he is pleased to draw to himself more sweetly, rather by arguments of love, than terrors and arguments of wrath; others he is pleased more to fill with terrors, yea, and to keep their Souls a long time under them: and this we find by experience, is oftimes matter of some trouble to others, whom God hath dealt more gently with; they begin to doubt and suspect whether God hath wrought any real change in them, because they have not been in the belly of Hell, as others have been: now there may be a reasonable account also given of this difference, though we must not pretend to find out the bottom of the Divine counsels in this dispensation of his Providence.  
I shall say little of the difference of Natural complexions and constitutions, which is not inconsiderable in this case. He is little read in men and women in the World, who doth not observe, that as in the earth, (of which man is made) there is a great difference of Soil, that one Soil doth more easily suck up a shower of Rain, and digest it, than others. So in man there are some complexions that are far more tenacious of grief, and impressive by fear, than others are; (such are chief Melancholic, and some Phlegmatic complextons.) Now it is true, God in his work of conversion, could cure this, but he ordinarily doth not work miraculously; and where God gins a work upon the Souls of any who have bodies, which they inform of these sad, and dark constitutions, it is not at all to be wondered, (they being Naturally more prone to fears, and jealousies, to doubts and suspicions, and more tenacious of grief, and sorrow,) if by the working, the Natural working of these passions, to which their Natural complexion, and constitution, more fully subjecteth them, if they be longer under the Spirit of bondage, than others. You will see at the same case with them in other things exciting those passions, and unless you would suppose, that God in the conversion of such, should work miraculously, and alter their natural complexion, and constitution, it is not reasonable to suppose that it should be otherwise, it is but according to the natural workings of their Spirits, who can get off no occasions of sorrow and trouble, so soon as others can, who are of more airy, & cheerly constitutions.  
2. But a Second reason of this variety, may reasonably be conceived to arise from a difference of guilt. It is true, every sin deserved the Eternal, and utmost wrath of God. Every sin is against an infinite God, and hath a kind of infinity, and unmeasurableness of guilt in it; but it is as true that every sin doth not lay a like load, and burden upon the conscience, nor is every sin equally heinous in the sight of God; but is very much varied by the circumstances of it, both by the circumstances of the fact, and of the persons that commit it. Some sins do more Vastare & onerare conscientiam, and consequently a Christian finds it an harder matter to persuade himself that God will forgive him, than others: and hence it is not at all to be wondered, that when God cometh to call home such a Soul, a Manasses, a Saul, a Mary Magdalen, etc. He makes them to feel more of his power, and terrors, and keeps them at a longer distance, from any apprehensions of his love; they have more highly provoked him, and possibly been a more eminent scandal; and it is but a righteous thing with God to make them feel the smart of it.  
3. A third thing, which may make this variety of God Providential deal appear unto us, not unreasonable, may be, The design which God hath upon such a converted Soul; and that either with respect unto others, or, with respect to the carrying on of his work in his own Soul. 1. With respect unto others; when God hath a design to make some Soul eminently useful to the Souls of others. The Apostle tells us, Heb. 2.18. That Christ was himself tempted, that he might be able to secure those that are tempted; and blesseth God, 2 Cor. 11.4. Who (saith he) comforteth us in all tribulation, that we may be able to comfort those which are in any trouble, by the comfort wherewith we ourselves are comforted of God. It is said of Luther, that he was wont to say, that Three things make a Divine, Temptations, Meditation and Prayers. Luther was himself a man of great temptations, and by them became able to secure those that were tempted. No knowledge is like experimental knowledge, none knoweth either how to sympathise with, or how to succour those that are under temptations, desertions, or any Soul-troubles, so well as those who themselves have been under them; experience is a great Mistress: when therefore God hath a design upon some Souls, to make use of them for succour, and relief of others under Soul-troubles and afflictions, he often first brings themselves under them, and supports and comforts them, than they know how to speak a word in season, how to comfort and relieve. 2. Again, God may be conceived reasonably to do it, upon a gracious design, in order to carrying on of his work in their own Souls: we know not what manner of Spirit we are of, God knoweth all our tempers, seethe all our inclinations and dispositions. 1. I have told you that some persons are more complexioned to some sins than others. Every man hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his proper lust and corruption, by which he more ordinarily offendeth, than other ways; God to prevent the breaking out of this corruption afterwards, layeth the Soul under the load, and burden of it, and maketh his former miscarriages of that Nature, more exceedingly bitter unto him, that so he may see, how little fruit he may afterwards expect of those things of which he hath been to that degree ashamed, and which he hath tasted to that degree bitter unto his Soul. 2. He may possibly see some of more brisk, and airy tempers, more inclined to pride, and being lifted up above measure, and therefore thinks fit to keep them longer under the Spirit of bondage; as he did with Paul, after he had been rapt up into the third Heaven, and heard unutterterable words, lest (as he saith) he should be exalted above measure, God gave him a thorn in the flesh. Thus now I have given you some little account of the variety of God's Providential dispensations toward Souls, in the collation of the first grace; but now I have done, I can only say with Job, Chap. 26.14. Lo these are parts of his ways, but how little a portion is heard of him! The end of all this discourse is not to pretend to give you all the reason of God in these his dispensations, for who can by searching find out God, who can find out the Almighty unto perfection? we must say such knowledge is too wonderful for us, but only to show you, that this various way of Gods dealing with Souls, whom he intendeth to bring to Heaven, is not such, but it will approve itself to the reason of every reasonable Creature, and such as is very equitable, and proper for the wise God, in order to the compassing of his most wise and glorious ends. Let me now show you what use is proper for us to make of these meditations and observations.  
Use 1. In the first place this may mind us to take heed of a rash judgement, either in our own case or in the cases of others; we are very prone to give ourselves needless trouble, and to pass unrighteous Judgements concerning the work of God upon our own, and others Souls. One concludeth he hath as yet no work of God upon his heart, he was never humbled, never so broken upon the Wheel, never under such legal terrors, nor so long under the Spirit of bondage as some others; he cannot give an account to himself of any certain time, nor of any certain Sermon, when, or whereby God wrought upon, and changed his heart; and we are too too ready, to sit in Judgement upon the work of God, also on the Souls of others. You have heard that the ways of God are past finding out. God doth not always tread the same path, and the variety which God useth towards Souls under different circumstances, and for different ends, is very reasonable: we have all of us reason enough to be troubled if we do not find this great work wrought in our Souls; but if we do find, that our hearts are changed, that the work is done for the way or means, or time, which God hath taken or used to do it in, or by, we have no such reason to be solicitous; those who are come to work in the Vineyard at the Ninth, or Eleventh, hour shall have their Penny, as well as those who were called, and came in at the Sixth hour: God doth not always work in the same order, and method, he is not to be tracked in his ways. The conversion of the Soul lieth in the change of the heart; (I would not with any trust to Baptismal conversion, or regeneration) If the heart be changed, if the Soul be renewed, according to the Image of God; if old things be passed away in it, and all things become new, whether it was done, this, or that way, by this, or that means, in this, or that manner, is no just cause at all of trouble to us: God hath several ways to do his work by; we must pass a judgement upon ourselves, from what we find within ourselves, the frames, and tempers of our Spirits; for what man knoweth the things of a man, but the Spirit of a man, which is within him. But we must judge of others from the change we see in their lives and conversations. Man looketh upon the outward appearance, but God looketh upon the heart, 1 Sam. 16.7. If we look upon our Neighbour, and there appear no spots upon him, but what may be the spot of God's people; no marks of profaneness, or impiety towards God, nor of unrighteousness toward man, but he appeareth to us one, who herein exercised himself, to keep a good conscience both toward God, and towards men, we ought to judge this person, one whose heart God hath changed. If we look into our own hearts, and can find that we truly love God, and hate evil, that we are afraid to sin against God, and are desirous in all things to please him, though we cannot find, that the ways of God with our Souls in our conversion, have been like the ways of God with the Souls of other men; yet we ought not in this case to judge, or to condemn ourselves, God's ways are not alike with every Soul. Its work in the effect (as to the main) is alike, for it is true, as to every man, that except he be born of water, and of the Spirit, he cannot enter into the Kingdom of God; but his way of working is not the same.  
Use 2. In the Second place, what you have heard affordeth great encouragement to every Soul under any circumstance to turn unto God, that it may live, and not die. God calleth into his Vineyard, at several hours; some he calleth at the Sixth, some at the Nineth, some at the Eleventh hour. Happy, thrice happy are they, whom God findeth at the Sixth hour, in their youth, and persuadeth to go into his Vineyard; they ordinarily find not so hard a labour of the new-birth, they have the privilege of a longer familiarity, and acquaintance with God, they have more opportunities of doing God service; God often honoureth them to do him some more eminent service: but if you have slipped that hour, if it be the Ninth hour; nay, if it be in the wane of your life; if it be towards Evening with you, that you have nothing to do, but to repent and die, singing the Song of old Simeon. Now Lord, let thy servant departed in peace, for mine eyes have seen thy Salvation; yet, thou hast no cause to discourage thyself. God doth not work upon all Souls at one and the same period of time. Great sinners have no reason to discourage themselves; the gate to Heaven may appear something straiter to you, than unto others; you may have an harder work of it: it is an hard thing for those that are accustomed to do evil, to do well: but yet, if God will give you an heart to repent, if the Lord shall change your hearts, and incline you to turn unto him, there is mercy with God even for you, God can men make to bring forth fruit in their old age.  
Use 3. Lastly (and with that I shall shut up this discourse.) This speaketh aloud unto all such as have the charge of others, as Parents, Masters, Tutors, and Governors, to be daily labouring with them, for the good of their Souls, using all possible means to bring them unto God. It is Solomon's advice, Ecc. 11.6. In the morning sow thy seed, and in the evening let not thy hand be slack; for thou knowest not, which shall prosper, this, or that, or whether both shall be alike good: you that are Parents of Children, Masters of Servants, in any relation Governors of youth; see what an engagement lieth upon you to bring up your Children, to Reading the word, Catechising, to bring them to hear faithful Preachers, sow the seeds of Spiritual learning, and instruction in them, in the Morning of their lives: harken not to those, who would persuade you that Catechising in your families is useless, and that a Notional knowledge signifieth nothing until God come to work in their hearts: that is true, but ill applied, when used as a discouragement to the use of the means of knowledge; God doth his work by the use of means on our parts, and Preaching is not the only means. God sometimes in the conversion of sinners maketh his way to their hearts by their heads, sanctifying notions of truth dropped into Souls of persons in their tender years, and reflecting them many years after upon the conscience; you know not which shall prosper, this or that: use them to read the Scriptures, to be examined, questioned, and catechised out of the Scriptures, to hear lively and powerful preaching; you know not which shall prosper in order to the conversion of their Souls, and turning them to God, this, or that, whether reading, or preaching, or Family-instruction: God that can work without means, useth as you have heard a variety of means, and doth not limit himself to this, or that. Or whether both may not prove alike good, God may use one means to begin, another to perfect; one to plant, another to water; one for laying the foundation, another for building thereon, and laying the cornerstone; and yet when the building is finished, you shall see reason enough to cry, Not unto us, O Lord, not unto us, but to thy name be given the glory, to cry Grace, Grace unto it. The Knowing person, when converted hath usually (if not guilty of notorious sins against his light) the easiest new-birth, and the most quiet and peaceable life. Many more doubts and fears, trouble those that are more imperfect in their knowledge of the things of God, than trouble others. O let it not be said of you as it was said of Herod, (upon occasion of the kill of his own Child amongst the rest of the Infants) That it was better to be Herod's Hog, than his Child. Let it not be said of any of you, that it is better to be your Horse, or Swine, or other Beast, than your Child, or Servant, or Scholar. For your Beasts, you provide all things suitable to their Natures, and capacities. O remember your Children have Spiritual beings, and are born into the World with a capacity of Eternity, nay under a certain ordination to a miserable or blessed Eternity.   

SERMON LIII.  Isaiah. 28.29. This also cometh from the Lord, who is wonderful in Counsel, and excellent in working. 
THE Particle This, in the front of my Text, is relative to what went before, where the Prophet had been speaking of some works of Divine Providence, and those but of an inferior Nature, if compared with others; the discretion by which men having divers sorts of Grain, and Seeds, are taught to get them out of their husks, and ears, by instruments not always the same, but suited to the respective Grain, or Seed, they intent to get out. Of this it is, that the Text speaks, This discretion, and saith, it cometh from the Lord, who is wonderful in Counsel: So that I desire you to observe, that my following discourses which I shall bottom on this Text, are not founded on the first words, and the relative Particle This; but upon the latter, where God's wonderfulness in Counsel, and excellency in working are joined together. God's excellency in the workings of Providence floweth from his wonderful Counsel; and if such little instincts as the foregoing verses speak of, be from the Lord, the Lords workings, and from a wonderful Counsel, an easy argumentation will conclude, that God's dispensations of special grace by the hand of his Providence, must needs be the effects of infinite wisdom, and proceed from the Lord, who is wonderful in Council; which is the point I have in hand, and to vindicate Divine wisdom from our exceptions against it, because of the variety which God useth in his dispensations of it, and the inequal distributions of it to the Children of men. I have spoken already to the varieties of Providence, in the dispensations of the first grace, by which a Soul is converted, and turned from sin unto God, in which work the Soul is merely passive. I come now to speak to those dispensations of Spiritual grace, wherein the Soul is not merely passive, but active; as to these, also we shall observe a great variety in the motions of Divine Providence, and a great inequality in the distributions of it, of which I shall give you some account, and then shut up the discourse. To this inequality of distribution, good Christians often find it an hard thing to reconcile their thoughts: and although God must be allowed to have a power, to do with his own what he pleaseth, and if Grace were not for Gods own, it would be no Grace; yet, we are too too much like Children, who considering not their Father's power, and Prerogative, nor it may be their own demerits, and their own unworthiness to receive such a favour, nor possibly their incapacity, to receive, enjoy, or use it: Yet because they are Children, as well as their Brethren and Sisters, know not how to brook it, that their Father should appear more kind to any of them, than he is to them. Let me therefore attempt the vindication of God in the inequality of these dispensations; and that you may know in what order to follow me, I shall lay down this method.  
1. First, I will show you wherein this inequality lieth.  
2. Secondly, I will endeavour to show you the reasonableness of the motions of Divine Providence, in making this unequal distribution.  
3. Lastly, I shall make some Application of it practically.  
1. Let us first inquire wherein this inequality lieth. In the general, It lieth not in any influxes, and dispensations of grace necessary in order to the Salvation of their souls. There is an union betwixt Christ and every believer; in this union lieth the spiritual life of a Christian: as the natural life lieth in the union which is betwixt the soul and the body, so the spiritual life lieth in the union betwixt the soul and Christ; and as the union betwixt the soul and body is preserved, and maintained by bodily nourishment; blessed be God, in order to that end: so the spiritual union betwixt the soul and Christ must also be maintained by a spiritual aliment: this aliment, or nourishment is the influx of the spirit of grace; for though Ordinances be external means, yet Ordinances signify nothing without the influx of the spirit upon them, and in them. Now for such an influence of grace, as is necessary to uphold the spiritual life of the believers, to keep the soul, and its beloved together, God giveth it to every believer; Whom he loveth, he loveth to the end: for if this were not so, there were a possibility of a total Apostasy, and of the intercision of a state of Justification. This would infer a mutability in the counsels and purposes of God, and subject the gifts and calling of God to repentance: For let Jesuits and Arminians say what they will, their fictitious purpose and council of God, to love those that are believers, will not salve this sore; for according to this Doctrine, a man may be a believer, and in favour with God this month, and an unbeliever and out of favour with God the next month; and so God may love and hate the same person a thousand times in his life-time: and whether this be consistent with the unchangeableness of God, let any one judge, who understandeth any thing of common sense. We therefore stand fixed in this, that God neither is, nor ever will be wanting to any soul, as to those influxes of Divine grace, which are necessary to maintain the union, and spiritual life of the soul: and (by the way) this well considered, might much tend to satisfy a soul dissatisfied at God's unequal distributions of special grace; which although they are exceedingly sweet, and of high advantage to gracious souls; yet are such, as are not of the necessaries of Salvation, but only gradual manifestations, and such as are spiritual accommodations, and advantages to it in its way to Heaven: but this is enough to have spoken to this question Negatively. I come now to speak nor Positively: In the general, they are such only as respect the porro esse, or the advantages of spiritual life. Now what they are, comes next into our enquiry: They are I think reducible to Three heads; the influences of 1. Strengthening. 2. Quickening. 3. Consolatory grace. That there are such influences, and that all have not a like measures of them, no, nor the same soul at all times; is so obvious to the experience of all Christians, that little need be said of it.  
1. For strengthening grace, I can do all things, (saith the Apostle) through Christ that strengtheneth me. It is that which the Apostle prayeth for, in the behalf of the Ephesians, Eph. 3.16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inward-man. And thus Christ telleth us, John 15. Without me you can do nothing. Now the Object of this influx of grace, is duty, or sin and temptation to it.  
1. Duty; I can do all things (saith Paul) through Christ that strengtheneth me: Christian's duty is various, and lieth in such motions of the inward, and of the outward man; both in doing, and suffering, as God hath anywhere in his Word required of us. Strengthening grace, with respect unto duty, is nothing else but the graeious influence of Christ, 
Phil. 1.3.14. 2 Tim. 4.7.  and the Spirit of Christ upon the soul, by which the Soul is made more able both to do, and suffer the will of God. Now, that there is a great variety, and unequal dispensation of this influence of Divine grace, both to different souls, and to the same soul at different times, is so obvious, as would be perfectly needless to spend any time in the proof of it; neither do all souls find the same degrees of spiritual strength, nor do the same souls find it at all times.  
2. Another Object, about which strengthening grace is exercised, is sin, and motions and temptations to sin. That which we call strengthening grace, with reference to sin, is a secret influx of the spirit of holiness, by which the soul of a Christian findeth itself enabled to resist its inward motions to sin, and to repel temptations from the World, and the Devil. St. James telleth us, That every one is tempted, when he is drawn away by his own lust, and enticed. This is that which Divines call, tentationem à carne, a temptation from the flesh: besides, we know that the evil spirit hath a power to make impressions, and to offer suggessions to us; and that either immediately, or by wicked men, and sinful instruments: this is that which they call, tentationem ab host, a temptation from our grand Adversary: and there is a temptation wherein both these concur; this is that which they call, a mixed temptation: Now as to all, It is our duty to resist, and this is the fight the good fight, the maintaining that spiritual combat, which the Scripture speaks of. Now there is nothing more evident in matter of Fact amongst Christians, than that some Christians are more strong, and able to resist motions to sin, of any nature, than others; they are more able to mortify their members, and the deeds of the body (as the Apostle calls them, Rom. 8.) through the spirit. Yea, one and the same Christian doth not find the like degrees of this spiritual strength and ability at all times. There was a time when David complained, that iniquities prevailed against him, Psal. 65.3. When St. Paul cried out, Who shall deliver me from this body of death: And another time when he could say, I can do all things through Christ that strengtheneth me.  
2. A second dispensation of Grace, is that which I called quickening grace: An influx of the spirit of grace upon the soul, by which the soul in all its spiritual conversation, is made more free and lively; that it maketh haste, and delayeth not, to keep the Lord's Commandments. It findeth an enlarged heart, and runneth the way of the Lords Commandments: that this proceedeth from an influx of grace, is plain: David prayeth unto the Lord, that he would quicken him in the way of his Commandments. Quicken me in thy way, Psal. 119.37. It is as manifest upon the experience of all Christians, that God distributeth this influence of this grace unequally, neither the like measures unto all Christians, nor to the same Christians at all times: Hence are the complaints of Christians, of the dulness, and deadness, and straitness of their hearts: they indeed, through grace, keep on in the Lords ways, and are kept from Apostasy, they return not with the Dog to the vomit; but they move heavily, the wheels of their Charots are taken off, they almost force themselves to duties of Communion with God, and do not find a freedom to them, and a delight and sweetness in them; but are secretly saying within themselves, When will the Sabbath be done? When will the duty be over? it is no pleasure to them to serve the Lord; when-as at other times, their souls are full of spiritual life, they are longing for Sabbaths, and for times of prayer.  
3. Lastly, There are also dispensations of consolatory grace: these are the influences of the Spirit of God upon the soul, by which the soul is refreshed and comforted in the apprehensions of the love of God. These admit of a variety of degrees, as they arise in the soul, either, 1. From the view of the souls own sincerity, and its ability to apprehend its interest in the promises, and to apply the Scripture unto itself. Or 2. From some more extraordinary witnessings, and sealings of the holy Spirit, who, you know, is called the Comforter, and who, as the Apostle speaketh, witnesseth together with our spirits, that we are the children of God. Now the sadness, and dejections of some Christians spirits over others, and of the same Christians Spirits, at some times more than others, is a sufficient evidence of the inequality of these distributions. There was a time, when David himself cried out, When wilt thou comfort me? Psal. 119.82. as much as at other times, he triumphed, and made his boast in God: and from hence now you may understand the nature of what we call Desertions. God never leaves nor forsakes his people, so as he doth not supply them with influences of Grace sufficient to uphold the Union betwixt Christ and their souls, nor doth he deny such influences to any soul that believeth in Christ: But God may and doth often withdraw himself, as to the gradual manifestations of himself to them, in such dispensations of grace whereby he strengtheneth them against sin, or unto duty; or whereby he quickeneth them, and maketh them free and lively in his Service; or finally such, whereby he comforteth them with the apprehensions, or assurances of his love in Christ. Now these varieties being observable in matter of fact, in the dispensations of Divine grace, even to Gods own children; My next work must be to show you the reasonableness of the motions of Divine Providence, in this unequal distribution, and to proportion some answer to these following Questions.  
1. Quest. Why God suffereth some more than others to be tempted, and to fall by temptation, yea, some of his own people?  
2. Quest. Whence it is, that some of the children of God find much more strength unto spiritual duty than others find, and the same children of God, at some time find more strength than they do at others times?  
3. Quest. Whence it is, that some godly persons find more freedom and liveliness in the service of God, than others do; and the same persons find more liveliness and freedom at one time than they do at another?  
4. Quest. Whence it is, that some Christians are more full of spiritual joy and consolations than others are? To these which properly relate to the varieties before observed, Two more may also be added.  
5. Quest. Whence it is, that godly persons who are all informed by the same spirit of truth, have such different apprehensions of the things of God, one from another, and that some times in very momentous points?  
6. Quest. Lastly, Whence it is, that some Christians grow faster in grace than others do?  
1. Quest. Why God suffereth some, yea, some of his own dear servants to be more tempted than others, yea, and when he knoweth that they will fall?  
That it is so, is past all dispute. Satan obtained leave of God to tempt Job, and Christ told Peter, that he had desired to winnow him like wheat; he tempted David to number the people: The Text saith, that Satan stood up against Israel; and we know that Satan prevailed against all these: And it is expressly said concerning Hezekiah, that God left him to his temptations, 2 Chron. 32.31. And we see it in daily experience, that some of the people of God are both much more buffeted by Satan's temptations, and overcome by them than others are; wanting strength to say, get thee behind me Satan.  
1. In the first place, I do think much of this is founded, or at least highly advantaged from nature. Concerning temptations which are, à carne, from the flesh, when a man is only drawn away by his own lust: There is nothing more certain, than that divers persons have more strong inclinations and dispositions to some sins than unto others; and there needeth a more eminent assistance of Divine grace, to restrain such lusts in such souls: and although it be true concerning such temptations as are impressions, or suggestions from Satan, that they are not natural, but preternatural; yet one soul may have a more natural aptitude to receive them, either from its complexion and constitution, or from its disease and distemperature, under which it may at some time labour more than another; and this may by one, and that a great cause. For God is not always, nor ordinarily pleased to work miraculously. It is usually said of Melancholy, that it is balneum diaboli, a melancholic temper, state, or constitution of body, is a temper very receptive of impressions and suggestions from the Devil. Now I say, where a man is naturally more complexionated to some sins, or where any persons are from their complexion, or from some bodily distemper more apt to receive such kind of impressions, it cannot be expected, but that they should fall oftener into such temptations, and be troubled more with them, and by them, than other Christians, who have not those natural disadvantages; and it can hardly be expected that they should ordinarily be freed from that natural encumbrance, by special, and eminent assistances of Divine grace.  
2. In the second place, Mens different sinning may make this also appear but a reasonable motion of Providence: It is true, it is a dreadful punishment of sin, for God to punish the sins of people, by suffering them to be led into temptation. It is a dreadful curse, or imprecation of David upon the enemies of the Church, Psal. 109.6. Set thou a wicked man over him, and let Satan stand at his right hand. God doth thus often punish people's sins, by letting Satan lose upon them: the effects of this are sad enough, none need a greater evil than to have Satan always at his right hand, assiduously and violently moving him unto evil; and though it be not so ordinary, yet God may thus punish his own people. Satan was at David's right hand, when he would number the people. St. Paul had a messenger of Satan sent to buffet him: what that messenger of Satan was, is not so easy to determine; it was certainly some great affliction in which Satan had a particular ministry, 2 Cor. 12.7. Some Divines do think it was some great temptation; indeed the Scripture doth not mention it as the punishment of Paul's sin, but as preventive of sin, lest (saith he) I should be exalted above measure. Undoubtedly temptations may be punishments of sin, and in those desperate temptations to self-murder, etc. which have prevailed against men, the sin hath been often made evident: and possibly as to St. Paul, God might discern Paul's heart begin to swell, upon occasion of his Revelations, and might send him a messenger of Satan to buffet him, as well for the beginnings of the workings of Pride, which he had discerned in him, as to prevent the further increases of it. It is not so easy to determine what David's sin was, but in probability it was pride: David's heart was lifted up, upon the view of the great number of people which God had put under his Government; God letteth lose Satan upon him, he moveth David to number the people, by which he knew God would be sufficiently provoked, to abate that wherein he gloried. The case was much the same with Hezekiah, though we do not read of so eminent and immediate a ministry of Satan. The Text saith, God left him: it was in the pride of Hezekiahs' heart, that he would show his Treasure to the King of Babylon; God leaves him, the temptation prevails upon him. This by the way, doth not only let us see, that God sometimes by temptations punisheth his own people for their sin; but that pride and swelling of our hearts, upon the account of our enjoyments, is one of those sins for which God suffereth Satan to stand at our right hand. Guriosity is another sin, an itch after knowledge, which God hath hidden from us: It is a sad story how many have been thus catched in the snare of the Devil; indeed our first Mother Eve was thus catched, but this were too large a Theme to instance in all those particular sins which God hath thus punished, or may thus punish. Now in regard that the sins of all God's people are not equal, but they may fall (some of them) into more great, and heinous sins than others: It is but a reasonable motion of Divine Providence, that such as do so, should be more troubled with Satan at their right hand, with messengers of Satan sent to buffet them, than others.  
3. A third reasonable account of this may be God's Prerogative. God may do it for the trial of their graces. I know not what other account we can give, than this, of God's dispensations to Job. God himself gives thus, this account of him, than he was a just and upright man. Yet he giveth Satan leave to stand at his right hand, he tells him, all that he had was in his power, but only his life. It is said, that God left Hezekiah to try what was in his heart; to try, that he might know all that was in his heart. Divines dispute about that Pronoun He, whether it referreth unto God, or to Hezekiah, 2 Chron. 32.31. The matter I do not conceive much, whether it referreth to one, or to the other. That God might know what was in his heart. Did not then (you will say,) God know what was in the heart of Hezekiah? Doubtless, he to whom all contingencies were naked, who knew all things past, present, and to come, could not be ignorant what was in Hezekiah's heart, and what he would do when he left him. But the Scripture often speaketh of God, after the manner of men; they know not secret, hidden things, till they be brought to demonstration: God left him, that he might know, that is, that he might in matter of fact see what was in his heart. This could be no matter of pleasure, and delight to the Holy God, but only a just medium, in order to the punishment, which he intended Israel in the posterity of that good man. But God leaveth many of the Souls of his People, that they may be tempted, and in the hour of their temptation, put forth, exert, and exercise their grace, in the exercise of which the Lord hath a great deal of pleasure and delight. This seemeth to be the case of Job, the second time that you read Job 1. of Satan's appearance before God: God glorieth in Job, Job 2.3. Hast thou (saith he,) considered my servant Job, that there is none like him in the Earth, a perfect, and upright man, one that feareth God, and escheweth evil, and still he holdeth fast his integrity, although thou movedst me against him to destroy him without cause, Job 2.3. God delights in the combats of his People, where they come off conquerors; yea, more than Conquerors. I remember those two great Commanders, Joab and Abner, once said, Let the young men arise and play before us: that was a bloody game, for they mutually killed each other: so were the Romans Gladiators games, and the combats with wild Beasts, to which they exposed some miserable Creatures; yet, those men of blood took a pleasure in them: God knoweth the good fight shall have no such issue. Christ was not tempted for nothing, the Apostle telleth us, he was therefore tempted, that he might be able to secure them that were tempted: himself told Peter, that although Satan had desired to winnow him like Wheat, yet, he had prayed, that his faith might not fail. This being secured, God delighted to see Satan, and a believing Soul play before him; to see his People exercising their knowledge, faith, love, patience, courage, and fortitude, in resisting Satan's temptations and making him to flee from them. Now who can deny unto God the satisfaction and pleasure which he taketh in the exercise of those habits of grace which he hath given them? The use of that Spiritual armour which he hath armed them with?  
4. Fourthly, It is but a reasonable motion of Divine Providence, with reference to the different service which he hath for some to do. It is said of Christ that he was therefore tempted, that he might be able to secure them that are tempted. We are not ignorant of his wiles, (saith the Apostle) the Apostle not being himself ignorant of Satan's wiles made him more fit to caution, and instruct others with reference to them. You know it is a great advantage to a Family, with reference to the small Pox, or other contagious Diseases, to have some members of it, to have laboured under, and escaped those Diseases. The Church of God, which is his Family, could not well be without some Souls, that have been under temptations; none knows so well, how to speak to, and apply themselves unto those that are tempted, as those who themselves have gone through that fire; they are best able to teach others in their own former circumstances, what to do, and what to avoid. They know how to strengthen them, with those words which themselves in their circumstances heard from God, and to comfort them, with those consolations with which they themselves were comforted by God. It is therefore reasonable that some should be tempted, because all are in subjection to temptations, and may be tempted, and therefore had need of some Nurses to be provided for them. On the other side it is unreasonable that all should be tempted, for who then should there be Ministerial to secure the tempted? Nor let any say, This were indeed something, if none were tempted, but such as conquered the tempters; but how doth God suffer those to be tempted, who he knoweth will fall?  
5. Fifthly therefore, Neither is this unreasonable: For there is a difference of fall: God suffereth none of his own People to be tempted, who shall finally fall. They may fall, but let not their enemy rejoice over them; though they fall, they shall rise again. Job fell, but he risen again; Peter fell in the hour of temptation, he denied his Master, and that with cursing and swearing; but his Master looked upon him, he went out, and wept bitterly. God indeed may suffer a reprobate to be tempted, who he knoweth, will fall, and so fall as to rise no more, but he never suffereth his Saints to fall finally. Satan may stand at Joshua's right hand to resist him, but God will say unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem rebuke thee, is not this a brand plucked out of the fire? Believers may be tempted, but God will bruise Satan under their feet shortly. Now, if the question be intended of mediate fall, not a final falling; why suffereth God his People to be tempted, who he knows will get a fall under the temptation, though they shall rise again? I have answered it before, when I shown you, why God permitteth his People to sin; he would certainly not do it, if he did not know how from their falls, to extract his own glory. An ancient Writer gives us a large account of this. That (saith he) the wisdom of God might be manifested, who can bring good out of evil, for God is so good, and infinitely wise, that he would never suffer evil to be, if he did not know how from it to elicit, and draw out that which is good: That the goodness of God might be made glorious, in pardoning and raising up the elect, and the Justice of God might be glorified, in the righteous condemnation of others. That men might be deprived of their natural freedom in acting: nor, saith he, is it reasonable, that the sinfulness of the Creature should hinder the exhibition of the Divine goodness: That by his Saint's repentance and victory at last, they might have a more glorious Crown; and that they might know, and see what is in their own hearts, and how much they live upon Divine grace, and like burnt children, they might more dread the fire, and take heed afterward of having any confidence in themselves. Finally, which is all in short, (for enumeration of particulars in this case, would be endless and incertain) thus much we may be assured of God, he would never suffer any elect Vessel, to be bored through with a temptation, if he did not know how to make it issue in his more abundant glory, and their more abundant good.  
Applic. Suffer me now before I proceed to the other Questions, to make some short Application of this discourse, the sum of which is no more but this, That as to converted Souls, God doth not equally distribute the influence of special grace. Although he distributeth to all, so much as is necessary to the upholding of the Union of their Souls with Christ, and to maintain the Spiritual life, so as the Oil doth not fail from the Cruise, nor the Meal shall not fail from the Barrel, until they come into their glory; yet, for the manifestations of his love, in such influences of grace, as are only of further advantage unto Souls in their way to Heaven, such as strengthening, quickening, and consolating influences, God variously distributeth them according to his infinite wisdom: he gives to some an Omer, to others an Ephah, particularly I have showed it you in those influences of grace, by which God strengtheneth the Soul, in the resisting of temptations; and I have showed you the reasonableness, and something of the wisdom God, in these dispensations. Now from this Discourse let us learn divers things.  
1. Inst. First, the differences betwixt the necessary influences of grace, and such as are not absolutely necessary, but of high advantage to a Soul in its way to Heaven. Grace is necessary, (by grace ye are saved, saith the Apostle) but all grace is not necessary. The grace of justification is necessary. Except a man be born again, saith our Saviour, he can never enter into the Kingdom of God. Every Believer hath this, he is born again, he is sanctified in body, and mind and spirit. But now there are further manifestations; which make gradual differences in Christians, and the receipt of which also doth much depend upon our action. For although in the first grace, the Soul be purely passive; yet, as to the receiving of further grace it is active, therefore the promise of Christ's manifesting himself, Joh. 14.21. is made to them who love Christ, and keep his Commandments. I pray observe this, for it is a thing of no small concernment. From hence,  
2. Inst. Secondly, you may easily conclude, how unreasonable it is for any Soul to quarrel at God, or murmur against his dispensations, though it findeth not those gradual manifestations of Divine love unto it, which others do experience from God. If thou be'st equally dealt with, as to the necessaries of Salvation, thou mightest sit down, so far satisfied as not to murmur at God, if as to the gradual manifestations of his love in some things, he will give unto another, more than unto thee. Every thing of Divine grace is sweet, you must not therefore mistake the tendency of my discourse, as if I were persuading you to such a satisfaction, as not to thirst and breath after, and labour for perfection in Spiritual strength, life, and comfort, they are all things to be valued above Worlds: but only not to murmur, and repine against God as an inequal Father, or an hard Master, because he doth not every way make your Spiritual life is sweet, and perfect as others. And any complaint of this Nature is the more unreasonable; because for the most part it is to be laid upon ourselves, and is like the Wife's quarrel with her Husband, for want of Children, when-as the Scripture generally lays the defect upon the Woman. So it is here generally; the reason why some Christians have more sadness, less strength, and Spiritual life, or liveliness, and vigour than others, is because they have more sin and corruption, and are more wanting in the use of that means, whichly upon them to use in order to their obtaining of such degrees.  
Use 3. In the third place from this discourse, it will not be hard for you to conclude, the duty of tempted Souls, in order to the abating of the force of a temptation, or wholly driving the tempter from them. Indeed, the whole of a Christians duty, in order to this end, cannot be concluded from this discourse, but much of it may.  
1. First, The use of Natural means, which may be proper for the correcting that bodily humour, or removing that natural distemper of which Satan takes advantage; that is in short, whatsoever hindereth the free exercise of our reason, and consequently keepeth us from passing a just judgement upon ourselves, which you know we must do by the use of reason. I have often thought upon my experience of Souls under these circumstances, that the Physician is many times Gods Ordinance, as well as the Minister, for the succour of tempted Souls; for Souls under these circumstances, are not delivered miraculously, but in an ordinary way of Providence generally, which cannot be without some freedom of the exercise of their own reason, and judgement, to apply what they read in, or hear from the word of God. Hence it is, that I have often seen poor Souls under these dark circumstances, to whom all reading of Scripture, all discourses of Ministers have signified little, or nothing, or at most nothing beyond a little present refreshment: the reason is, because their minds are darkened, and they have not the free use of their reason to make a conclusion to themselves from premises, and principles, and propositions of the word brought unto them, and opened unto them by the most able Ministers of the Gospel, who in these stresses of Providence have Ministered to them: not that I think there is nothing in what we call temptation, but melancholy: there is hardly any thing more demonstrable to me, than that there is an hand, a great hand of Joab, of Satan I mean, in the impressions we often find made upon, and suggestions that are made to persons labouring under these bodily distempers. The suggestions to such Souls to blaspheme God, to destroy themselves, etc. (which are very ordinary,) are certainly when they fall upon persons, who are of knowledge, and have lived in awe, dread, and high reverence of God, more than the natural Products, and results of a disordered Nature; which we may the rather conclude from the strange violence, and impetuousness of them so frequently returning, (as they oft do) and so strangely resisting all arguments, and means used against them: besides, melancholy, mere melancholy of its own Nature, renders the Soul fearful, jealous, and suspicious of any thing, which may be hurtful to it; and though indeed the Philosopher disputes, self-Murder to be the effect not of a valorous and courageous, but of a cowardly Spirit; yet it argueth a more Natural valour, than melancholy disposeth and inclineth one unto. But this I think, the Devil taketh advantage of this bodily distemper, under the prevailing of which the Soul is weaker, being hindered in the exercise of its reason, that it is not able, either itself to conclude as at other times, from what it hath read in the word of God, nor yet to apply what is offered unto it, from Ministers of the Gospel. So as in reason, unless we should expect that God should work out of the road of common Providence; the first thing to be done, is the use of Natural means, (with earnest prayer to God for his blessing upon it,) for the correcting of that bodily humour, which prevailing clouds the mind, and hindereth it from concluding reasonably, in making a judgement upon itself; and I have often known, that in these cases upon the use of due natural means, the temptation hath also vanished, and gone away with the disease. I could give you one instance of a Person, a young Woman known to many of you, who of a sudden had fallen under a great temptation, and was narrowly prevented in the destroying herself, in the nighttime; in the Morning, myself was sent for: she having formerly often used to discourse freely with me about her Eternal condition; when I came to her, I found her in great sadness, and heaviness of Spirit, but could draw out little discourse from her: only she was not Elected, she was damned, etc. with some few other desperate conclusions. I left her advising her friends to send for a learned experienced Physician to her. Upon the use of a little means, she recovered her distempers, and I never heard of her temptation more. It is true, it is not thus always, the natural distemper is sometimes more stubborn, and resisteth natural means, and Satan working at the advantage of that, doth many times much longer molest some; but I have seldom or never known any, but in these cases with the recovery of their health, have likewise recovered themselves (through God's blessing) out of that snare of the Devil, which he hath laid for them in their disease, and distempered condition of their body.  
2. A second thing which this Discourse prompteth tempted souls to, as proper for them, is a searching and examining their ways, a repentance and turning again unto the Lord. I have showed you in this Discourse, that temptations ofttimes are punishments of sin; and that the reasonableness and wisdom of God in these motions of Divine Providence, not equally strengthening all souls in the resistance of temptation, appeareth, as in other things, so in this; that God by keeping them longer under the buffet of Satan, than he keepeth others, may make them more sensible wherein they have sinned more than others: I know some Divines have thought, and do think, that God useth not to keep his people long in an hour of great temptation, but in deep punishment for hidden sins. I do doubt that, especially where the temptation is advantaged, from a continuing bodily melancholy: but withal, oftimes it is so; that some past sins, concealed and hidden, give an advantage to the Adversary; and that not only when we hid them from God, by not freely confessing them, and humbly bewailing them before him, who alone hath power to forgive them, (which alone is necessary in order to forgiveness.) This was David's case, Psal. 32.3. When I kept silence, my bones waxed old, through my roaring all the day long: For day and night thine hand was heavy upon me: my moisture was turned into the drought of Summer: I acknowledged my sin unto thee, and mine iniquity I have not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sins. There you have both the case and the cure. But sometimes the concealing of some sins from men, is a great cause of the long abiding of a temptation; and this mostly happeneth in souls that are weak in knowledge, and not able of themselves to find out, and apply to themselves, that relief which is in Scripture for them under such guilt; and therefore had need of the help of some spiritual Interpreter. But I say, in every hour of temptation, it is very proper to a tempted soul, to search and see, if he can find no Achan that troubles him, or that provoketh God to punish him, by setting Satan, or by suffering Satan to stand at his right hand: oftentimes (by the way) I have found sins which have been acts of unrighteousness towards men, where restitution hath not been made, or where restitution hath been impossible, have a long time given advantage to the tempters suggestions; but where particular sins cannot be fixed upon, (as it happeneth in many cases, souls fall under great and exceeding troublesome temptations, whom God hath yet all their life kept and restrained from such erroneous transgressions) I say where this happeneth. As Herod in great cruelty sent and killed all the children to two years old, that he might be sure not to miss him, who was born King of the Jews; so it will be great policy and piety in a Christian to confess all his sins which he can remember, and charge himself with 〈◊〉; to study the mortifying of every member, that he may be sure to fall upon that which doth offend him, and give the Adversary advantage against him: hence it followeth, that frequent humiliation and prayer, frequent confessions of sin, and prayer for the forgiveness of them through the blood of Christ, are exceeding proper works for souls under temptation. We may indeed concerning violent temptation, say as Christ said of possession with the Devil, it seldom cometh off without much fasting and prayer; yea, and holiness of life, and watchfulness against sin, is the singular duty of poor tempted souls; the soul is at such a time in the spiritual fight. It was Gods special command to the Israelites, that when the host went forth to battle, than they should take heed of every wicked thing: By a parity of reason, when the soul goeth out to the spiritual fight, and especially when it is in the fight, it standeth concerned to take heed of sinning against God; sin weakens the hand, and there is nothing more ordinary than for Christians in those circumstances to be, de novo, troubled for their slips while they have been in that condition.  
3. Hence (Thirdly) may easily be concluded the duty of Christians, to take unto them the whole armour of God, that they may be able to stand against the wiles of the Devil, in the evil day, and having done all to stand, Eph. 6.13. not to yield, but to resist. Many arguments might be brought to persuade this spiritual resistance; you have to do with a foiled Adversary, you want not a spiritual assistance; Christ was therefore tempted, that he might be able to secure you when tempted: he cannot conquer you, but by your voluntary surrender; (The will of man is a Fort, that is not to be stormed) many are the precedents of those that have resisted, and come out of the field conquerors, look unto Jesus, the Captain of your salvation; he resisted, Mat. 4.11. The Devil leaveth him, and behold Angels came and ministered to him. After great temptations usually come great consolations, great manifestations of God to the souls of his people: But that which follows from this Discourse, is, because thus you shall fulfil the Lords end; this is good, acceptable, and wellpleasing unto God. God himself (as I before shown) glorieth in Jobs conquest, and checks the Devil upon it: God therefore bringeth you into the Field, that you might fight valiantly, resist manfully, and at last come out with a Garland of honour: O therefore take heed of casting down your Arms, of entertaining any thoughts of running away! They observe in Battles, that more are slain in a running away, than where they manfully maintain the fight; but in this fight none falleth, but he who yieldeth, and throweth down his Arms. They observe also in War, that the presence of the Prince in the Field, viewing his Soldiers, who behave themselves more or less valiantly, doth much animate Soldiers. You may be assured of this, That when you are in this Spiritual combat, your great General is in the Field: God is observing you, particularly observing, how you gird up your loins, stand to your Arms; how you behave yourselves in the managery of the fight, and that he therefore suffereth you to be tempted, that he may see, what faith, what patience, what love to God, is in your hearts. But thus much shall serve to have spoken to this particular, to show you the wisdom of God, and the reasonableness of his motions of Providence in suffering Souls to be more under temptation than others.   

SERMON LIV.  Isaiah. 28.29. This also cometh from the Lord, who is wonderful in Counsel, and excellent in working. 
I Proceed now to the Second Question, Quest. 2 of those which I propounded; whence it is that God doth not equally strengthen all the Souls of his People, unto the performance of their duty toward him; yea, and that the same Persons do not at all times find the same mesures of Spiritual strength, unto their Spiritual duty?  
Answ. There is nothing more demonstrable in matter of fact, than that it is so; nothing more certain, than that God could make it otherwise: the Question is, whence it is, and how the wisdom, and the reasonableness of Divine Providence appeareth in this dispensation? let me, before I come to speak directly to the Question, premise something, 1. Concerning Spiritual duty. 2. Concerning Strengthening grace. Duty is a word of very large extent, comprehensive of all the Acts, both of Piety and Probity, wherein the Law of Nature, or the Law of God in Scripture maketh us debtors to our great Creator. It is usually divided into our duty towards God, which is that which we call Piety, or, our duty toward man, which we call Probity; both of them lie in the motions of our hearts, tongues, or more external actions. Our duty towards man is much comprehended under the two generals of Justice, and Charity. Now for much of this duty, God denieth unto no man a sufficient strength and power, so as if he will, he may do it. No man will deny but a man hath a power, to deal justly, to give Alms to the Poor, and many other things, so as he is but an Hypocrite, that pretends want of strength to many external actions which God hath commanded him; which are but acts of moral discipline: hence it is no great wonder to hear the Patrons of freewill urge this as the whole duty of man. But alas, though this be his duty, yet it is but the least part of his duty. Our great duty to God lies as in external acts of Piety, so in the internal government of the motions of our hearts affections, according to the rule of the Divine law; it lieth in external actions, such as praying, hearing the word, etc. But chief in the government of our inward man, that we may perform all our actions, whether respecting God or man, in such a manner as he hath required. Now that which we call strengthening grace, is, That influence of the holy Spirit upon the Soul, by which the Soul is enabled to perform whatsoever God requireth of it, both in doing and suffering in such an acceptable manner, as God requireth at our hands. Duty may be divided, 1. Into such acts which are in our own power, as to the external acts, to perform without any Spiritual gifts; or more special influences of grace: thus a man may read the word, he may hear Sermons, he may do acts of justice, and charity, and many other things, by virtue of the common Providence of God, keeping up in man his natural faculties; for this now there needeth none of that special strengthening grace, about which I am discoursing. Secondly,  
2. Such as a man may perform by virtue of common gifts, and influences, such as knowledge, utterance, etc. Which although God doth not give unto all, yet he doth give unto many, who never taste any thing of his distinguishing grace. Thus men may pray, preach, etc. It is true, some have more ability unto these acts than others, and some Christians at some times may find more strength and ability, than at other times: but this dependeth not upon any influence of special strengthening grace; but upon the different tempers, and complexions of persons, upon their different measures of knowledge and gifts, and parts; and their strength as to these acts, riseth and falleth, as their gifts and parts increase, hold, or decay.  
3. But thirdly, there are duties, that are more internal; such as meditating of God, delighting, believing in him, breathing after him, fervency of Spirit, in his service, the right manner of performing all external acts. Now to the performance of this, there needeth a special influence in the Spirit of God; besides all the advantage, which any man can have from natural parts, or gifts. And the experience of every Christian justifieth, that God useth a great variety in his dispensings of it: some Christians find much more than others do; others find much more at one time, than at an other, both for the performing the acts of Mortification, and of Vivification; the practice of dying to sin, and living to righteousness; and also for the bearing any burdens, which God in his Providence layeth upon him, and going through any sufferings, which God hath laid out for him: and these gradual withdrawings of these Divine assistances, are what we call Divine desertions, as to these manifestations of grace. Now my next business must be, to show you the wisdom and reasonableness of the motions of Divine Providence, in the inequality of these dispensations, which sometimes proves matter of great trouble to God's People.  
1. For the differences of strength, and ability, to the more external acts of our homage to God; it is not so properly within my subject to be discoursed: I shall therefore speak but shortly to it: something I am willing to speak, because I fear too many Christians mistake this for strengthening grace. This difference ariseth, 1. from a difference, or decay in knowledge, and other parts, and common gifts. Knowledge of the things of God, is the foundation of this practice, and it cannot be expected that Christians weak in knowledge, should be able to express themselves so freely in prayer, or in Spiritual conference, or any other exercise, which dependeth upon knowledge, as the more knowing Christian can. 2. Secondly, As difference as to degrees of knowledge is one cause, so different frequency in Practice, is an other: a man in practical things is perfected by practice. As he that never almost writeth, will forget his hand; and he that useth not himself to read, or speak Latin, or any other Language, will in a short time lose the very ability, he once had to do it: so it is but a reasonable thing for us to imagine, that he who seldom or never prayeth, should lose his gift, and ability to pray; and he who seldom, or never Preacheth, should lose his gift, and ability to Preach. We find by experience, and may find it, whenever we try it, that a man, that hath an excellent ability to pray, neglecting that gift, in a short time will lose his gift, and not be able to continue Ten lines of sense without a Book. To this may be added, that these performances do also depend upon other natural, and common gifts, which if they fail through age, or other infirmities; it cannot without a Miracle be expected, but that this strength and ability, should abate also: I know also that God may blast these gifts, and oft doth for men's sins, their neglect of the use of them, their not glorifying of God with them; but God's usual way of doing this, is, either by permitting the decay of these gifts upon which these exercises depend, or leaving the Hypocrite to fall into such a senslesness, and sottishness in life, as quite takes him off from any regard of these pieces of homage unto God: but thus much shall serve to have spoken to these varieties and decays of strength in the inward man.  
2. For the other which are the influxes of Divine, and special grace, it is certainly reasonable that God should not dispense equal measures to all, if we consider; 1. That all are not of a alike groweth, and standing in the Church. There is nothing more ordinary in Scripture than to compare the Church, to a Fold of Sheep, to a Family, etc. Now there is no Fold, where all are are grown Sheep alike; scarce any Family, where are not some Infants, or young Children. Christ must carry the Lambs in his Arm, while he feedeth his Flock like a Shepherd. The Scripture speaking of Christians distinguisheth betwixt Babes, and grown Persons; betwixt those that are perfect, and such as are not perfect; such as are Spiritual, and such as are Carnal; such as are fit for strong Meat, and such as have need of Milk: now although it be true, that this influx of Grace is from the Spirit of God; yet, the Spirit of God ordinarily worketh, Secundum quod nactus est Organon, according to the subject it worketh in; and by our own Spiritual actions we are prepared for the receptions of these Spiritual habits, which are not the influxes of the first grace, but of further grace, and distributed to Souls which have their senses exercised to discern good and evil: should God grant out equal measures of this grace unto all, there could be no such thing as groweth in grace; no such persons as Babes in grace, the Kingdom of grace, would be like that of glory, in which there is no Infant of days, nor old men of years: and indeed this were enough to have spoken to this case, if God did equally dispense out Spiritual strength to those who are of equal standing in the ways of God; for though God will give Heaven at last (which answereth the Penny in the Parable) to him, who comes into the Lord's Vineyard at the Eleventh hour; yet, he doth not give equal degrees of peace and strength, to those that come in to his Vineyard, and work there but one hour, with those who have wrought all the heat of the day. Grace strengthens by exercise, as habits are strengthened, and confirmed by frequent acts: But yet, this is not enough to say in this case; for all those that be of equal years, and standing in the ways of God, are not of an equal faith, nor have an equal zeal, fervency, and intention of affections: Nay often Christians of a much younger standing, find more Spiritual strength to mortify their corruptions, and perform Spiritual duties, than those who have been of many years standing in the ways of God.  
3. Thirdly, Therefore God doubtless doth it many times to punish sin, and guilt in his own People; either in the neglect of ordinances and duty, or some other moral miscarriages. Sin doubly infeebleth a Christians Soul.  
1. As it Naturally deadneth the heart, towards God, and discourageth its exercises upon him.  
2. As it provoketh God to withdraw himself. Sin is the aversion of the Soul from God, and its Conversion and turning to the embraces of the Creature; hence it is impossible that the Soul that delighteth in sin, should equally breathe after, and delight in God, as that Soul that hateth sin, and is more perfectly turned from it. Sin quencheth the Holy fire in the Soul, it also discourageth the Soul from its confidence in God, and in its addresses to God; it makes the conscience fly in a man's face, and repeat to him the words of the Psalmist, Psal. 50. What hast thou to do, to declare my Statutes, or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction, and castest my law behind thee? Or in the Words of the Apostle, What fellowship, hath light with darkness? God with Belial? Righteousness with unrighteousness? Sin enfeebleth the Soul in all its addresses to God, and discourageth it in all it exercises. And 2. It provoketh God: your iniquities have separated betwixt God and you, (saith the Prophet) and your sins have made him to hid his face from you. It was said by a great Commander of Soldiers, That he was never afraid to die, but when his conscience smote him for some guilt of sin; when the conscience of a Christian reflecteth guilt upon him, he is discouraged from exercising any faith, and confidence in God, and ashamed in the duty of prayer to go unto God. There is no Christian, but findeth this in his own experience, that the conscience of sin doth wonderfully prejudice his Holy boldness, in his approaches to the Throne of Grace; How weak is thine heart, saith the Lord God, seeing thou dost all these things, the work of an imperious whorish Woman, Ezek. 16.30. It is indeed a weakness to sin, and weakness to any Spiritual acting, is the first fruit of sin in the Soul; for what are the Souls exercises upon God, but Holy Meditation, Faith, Hope, Spiritual desires, delight, a fervency, zeal, or heat of the whole Soul in God's service? Now sin rendering the Soul guilty, and defiled; how is it possible, it should delight in, or desire communion with an Holy God, exercise any strong Faith, and Hope in that God, who hath declared his wrath against sinners; or care to draw near to God, when it apprehendeth God looking upon it afar off, with an angry countenance? This is another thing, which maketh this motion of Divine Providence reasonable, that God by it may punish the failings, errors, and miscarriages of People.  
4. Fourthly. It appeareth reasonable upon the Consideration of the great differences of Christians in their practice of Godliness. The promises of strength are made to those that wait upon the Lord for it. Psal. 27.14. wait on the Lord, be of good courage, and he shall strengthen thine heart; wait I say on the Lord. Isa. 40.31. They that wait upon the Lord, shall renew their strength; they shall mount up with wings like the Eagles; they shall run, and not be weary; and they shall walk and not faint. Now it is true every Child of God waiteth upon the Lord; but every one waiteth not alike, nor walketh with God to the same degree. Experience will tell every Christian, that the more strictly, and closely, and constantly he walketh with God, the stronger he groweth in all Duty. Infused habits are advantaged by exercise, as the fire that kindled the wood for sacrifices upon the Altar, first came down from Heaven; but then was to be kept alive by the care and labour of the Priests; so habits of Spiritual Grace, are indeed infused from God, yea and must also be mantained by daily influences from God, yet with a concurrence also of our own labour, in waiting upon God and exercising ourselves unto Godliness; and the more a Christian doth so exercise himself, the more strong he shall grow, Job. 17.9. The righteous shall hold on in his way, and he that hath clean hands, shall add strength, or, (as our translation reads it) grow stronger, and stronger. The more a man excelleth in acts of Righteousness, the more he groweth in Spiritual strength; ordinarily therefore, men, and women, which have most communion with God and walk more closely with him, have most strength to Spiritual Duties.  
5. Christian's differences in Knowledge; and Experiences of God, is one great reason of their differences, as to Spiritual strength. 1. Their difference in Knowledge: our external acts of Piety (such as Prayer) as to the true, and excellent performance of them, do depend upon our internal motions towards God: as is our Faith, our Love, our Hope, so will our fervency in Spirit, in Prayer, and the exercises of our Faith or hope, or any other grace be; for those inward habits are the principles from which our actions flow, the powers which in action we exert, and put forth. Now these inward workings of our Souls do very much depend upon our knowledge; It is true they are not the Natural and necessary fruits, or consequents of knowledge. Knowledge must be sanctified before it will produce any such effects; many a one hath a large knowledge of God, of the holy Scriptures, and whatsoever they reveal of God, to render him to the Soul a fit object to be believed, and trusted in, loved, desired, delighted in. But this is certain that without knowledge there can be no such Exercises. No man who is wholly ignorant of God, and the Scriptures, can breathe after him, delight in him, hope in his mercy, trust in his promises. etc. Some knowledge is necessary to the working of any of these habits, and the motions of these habits, will be proportionable to the degrees of Christian knowledge; Hence you shall observe that Christians who are weak in knowledge, are always weak in faith, weak in an hour of Temptation, indeed weak as to the Exercises of all Spiritual gracious habits. Now that there is a vast difference in Christians knowledge, and understanding of the holy Scriptures, is a thing of evident demonstration. 2. Secondly as there is a great Difference in Christians, as to their intellectuals, upon intelligence from which our wills, and Affections move; so there is yet a greater difference in their Experiences of God. The Apostle telleth us, Rom. 5. That tribulation worketh patience, and patience, experience; and experience hope. Experience is a mighty advantage to divers exercises of grace, especially those of faith, and hope. 1 Sam. 17. David telleth Saul, wondering that he being so young a stripling, should dare to encounter Goliath: That he had kept his Father's sheep, and there came out a Lion and a Bear, and took a Lamb out of the flock. v. 36. Thy Servant slew both the Lion and the Bear, this uncircumcised Philistine shall be like one of them: his experience of Gods protecting him from the Lion and the Bear, begot in him a confidence in God, that he would also deliver him from the Philistine: thus Paul with the same breath, with which he said, God had delivered, saith also and shall deliver; now that Christians of more experiences, should have more strength and confidence, is but the natural working of man's Soul.  
6. Sixthly, God doth often by the withdrawings of the assistance of his Grace, punish too great adventurousness, and presumption of our own strength (this falleth properly under the third head, but being forgot there, I shall add it here.) This I take to have been the Case of Peter, when Christ told his Disciples they should all forsake him; Peter tells him, that if he died with him he would not deny him. He adventureth into the High-Priests Hall after his Master, and proves not strong enough, to resist the temptation of a Silly Damosel, Charging him to have been one of Christ's Disciples. God often punisheth thus men's leading themselves into Temptation, adventuring upon precipices, when he hath commanded them to abstain from all appearances of Evil, and to give no advantage to the Adversary. It is said that God will teach the humble, and that he will give grace to the humble, whiles he resisteth and sets himself in Opposition to the proud. Much more might be said, to justify the wisdom and reasonableness of the motions of Divine Providence in not giving equal degrees of strengthening grace, to those who are his own people. Before I come to the Application of this discourse, I shall speak to the two other Questions relating to Quickening, and Consolatory grace; because almost the same things will justify the wisdom of God, in them, and the same Application will fit them all.  
Quest. 3. Whence is it that all have not the like measures of Quickening Grace.  
There is a 3 fold Quickening of which you read in holy Scripture. 1. The Quickening of a dead body. That which thou sowest (saith Christ) is not Quickened except it die. 2. There is the Quickening of Souls dead in trespasses and sins, Eph. 2.1. Neither of these is that which I here intent. 3. There is a Quickening, which is but the adding of further life and vigour, to a living Soul. Thus David prays the Lord, Quicken me in thy way; that man or woman that is not dead in trespasses and sins, may yet labour under a great dulness and deadness, to the Operations of a Spiritual life; nor is there any thing more evident than that as to this, there is a great variety amongst Christians, yea in the Spirit of the same Christian at different times: the Souls of good people often find another kind of freedom, and livelyness in Spiritual duties, than they do at other times: now whence this is, is a question not unworthy to be answered, the sweetness of a Christians life very much depending upon it.  
1. To which I must answer, (as to the other) that this also is often caused from the temperature, or from the distemper of the body, and that more generally than either of the other before mentioned; for though there be nothing more true, than that a Christian of an healthy temper and constitution, may yet complain of this spiritual distemper, and find his heart dead and dull enough to spiritual things; yet it is rare for a Christian under bodily distemperatures, especially such as affect the head, or any of the vital parts, to find himself as at other times, as to his duties, especially some duties of communion with God. There is such a close relation of our souls to our bodies, that their distemperatures do mutually affect each other: the distemperatures of the mind, either through immoderate fear, or sorrow, do often very much affect the body; and again, the distemperatures of the body, do often very much affect the mind; and this dulness, ineptitude to, and heaviness in its Religious performances, is one of the first evils with which the soul is so affected: and indeed this makes one of the greatest difficulties which the spiritual Physician meeteth with, to make up a true judgement, whether the disorder and distemperature which he meeteth with ofttimes in disturbed souls, be originally in the mind, or only there reflexively by a sympathy with a distempered body, for accordingly applications must differ: and where this dulness, and heaviness is an effect of a bodily disease, it very often removeth with the cure of that.  
2. But it is not so always. The guilt of sin, hath also a great causation here: For it is neither reasonable to imagine, nor indeed possible to be, that a soul burdened in its Conscience with the load and guilt of sin, should run the ways of God's Commandments, as cheerfully, and as fast as that soul, who through grace hath been enabled to cast this burden upon the Lord Jesus Christ, and comfortably, at least, to hope, that its iniquities are forgiven, and its sins covered; much less, as that soul who walketh in the more clear Vision of God, and under the full assurance of the pardon of its sins, and its acceptation with God. A soul continually pulled back by Conscience, and told, that it is a guilty person whom God accepteth not, cannot possibly make such haste without delay, as another soul to keep God's Commandments. The guilty soul therefore, is but an heavy moving Soul in Spiritual performances. Nay, thirdly, The tempted, the deserted Soul, though its temptations, or desertions, be not the punishment of Sin, but only probatory of grace, cannot be so free, and lively, as another Soul: and if it be but a just and reasonable motion of Providence, to let Satan sometimes stand at a Christians right hand, and be continually buffeting it for a season, and to withdraw from some Soul, the influences of strengthening, and consolatory grace; It cannot be unreasonable to leave it under some Spiritual deadness and dulness, which are but the proper consequents, and effects of the other: how can any one imagine that a Soul continually moved to some sinful actions, and possibly so violently moved, as the Soul knoweth not how to deny the motion, should find as much freedom, and cheerfulness in the service of God, as a Soul under no such encumbrance; or that a Soul, under doubts, and fears, and jealousies of God's favour to it, and its acceptance with God, should at the same time enjoy the like freedom in the service of God, and unto Spiritual duty, as that Soul which walketh (as at Noonday) in the full, and brightest light of God's countenance, and under the fullest confirmations of the love of God unto it.  
4. Fourthly, The freedom, and liveliness of a Soul, to, and in Spiritual duty, doth also much depend upon its freedom, from entanglements, and businesses of an Heterogeneous Nature. 1. The Soul of a man hath not an infiniteness in its powers; if they be eagerly working, and busily exercised this way, they cannot be as eagerly, and busily exercised another way, which is quite of another nature. Christ hath told us, that no man can serve two Masters. No man can serve God and Mammon, That is, eagerly, and intensely serve both; he will serve the one, and neglect, or despise the other: you never knew one deeply engaged, and entangled in worldly concerns, freely, lively, and active in the service of God; businesses, and cares of the World are like thick clay, which clog the Chariot-Wheels of the Soul and keep it from moving nimbly. The Soul than acteth most lively and freely, when it is most sequestered from the World, and the concerns of it. Souls in separation serve God with the greatest freedom, alacrity, and cheerfulness, as well because in that state they are freed from the cares, and businesses of the World, as from the impediment of the Body, by whose Organs they act, while they continue in a state of conjunction with it. These now are some of the chief causes of this difference in Souls as to this freedom, and liveliness, in the service of God; now God giving these influences of grace also in the way, and use of means, and dispensing his grace according to the circumstances of the Soul receiving it (I mean his dispensations of further grace, and manifestations of himself unto the Souls of those who are his own People) while there are in the World, Souls under such different circumstances, as according to an order of Nature and reason, they cannot be so free, and lively as others in their Spiritual operations; Gods inequal distribution of these dispensations, must needs appear exceeding just and reasonable: and thus much may serve to have spoken as to these. I proceed to a Fourth Question.  
4. Quest. Whence is the variety of God's dispensations of consolatory grace? Consolatory grace is that dispensation of Grace, by which the Souls of such as fear God, are filled with joy, and peace: The Psalmist telleth us, That light is sown for the righteous, and joy for the upright in heart: Every child of God hath a right to a joy and peace, for joy and peace in the heart, and conscience, is but the Copy of a peace with God. Now every Child of God, hath peace with God. For that is the immediate product of justification, Rom. 5.1. Being justified by Faith, we have peace with God. But a jus ad rem, a right to peace, is one thing, that every Believer hath; a jus in re, or an actual possession of this joy, and peace is another thing. The light that is sown for them, doth not always shine; the peace that is for them in the Fountain, is not always in their Souls as a River, making glad their hearts. Christ hath left them Peace as a Legacy, John 14.27. Peace I leave with you, my peace I give unto you; but as Legacies, are ordinarily left to be paid at different times, and ofttimes upon certain conditions, which not being performed, the payment of the Legacy is withheld, or deferred: So it is as to this Legacy.  
There is nothing more certain, than that consolations of the Soul, are the influences of the Spirit of God, for he is upon this account called the Comforter; and they are the effluxes of special grace, for there is no peace to the wicked (saith my God;) it is but an ignis fatuus, or a false fire, which sometimes flasheth in the face of an Hypocrite. For all peace of Conscience, being (as I said before) but a Transcript in our Consciences of the peace our Souls have ratified with God, and confirmed in the Heavens; a Soul whose iniquities are not forgiven, is not subjectum capax, a subject capable of this inward joy and peace, which is consequent to believing, and although not inseparable from it, yet never but subsequent to it. It is our unhappiness to live in times, when all the influxes of special grace are denied by some; so that it is no wonder, if some make a mock of these Divine consolations, and will allow no other Operations, to relieve sad, and comfortless Souls, than conclusions from Reason, either working upon Natural, or revealed Principles; taking no notice of the Spirit of God's influence, 1. Either to enable the Soul, to make such Applications, and conclusions from true Premises; Or 2. Further to elevate, and raise up the Soul, beyond the force of these Principles. But be their Sentiments what they will, and their Discourses suitable to their Principles as they will; we know that the Holy Spirit, is not for nothing: called a Comforter. That we Read of the Consolations of God, Job 15.11. And that God is called, The God of Consolation, and he that hath given us everlasting Consolation: That, in the midst of David's perplexing thoughts, they were God's comforts, which refreshed his Soul, Psalm 94. v. 19 That it is God, who comforteth those that are cast down, 2 Cor. 7.6. And who comforteth us in all tribulation, 2 Cor. 1.4.  
But it is as certain, that the consolations of all Souls, even those who are true Believers, are not equal; nay, the same believing Souls are not always under the same consolatory influences of Divine grace. David himself crieth out, why art thou cast down, O my Soul? Why art thou so disquieted within me? the instances of Job, Heman, Asaph, David, stands upon a Scriptural Record; but if we had not them, the experiences which we have every day of believing Souls (if we can make any Judgement of Believers) do sufficiently evince this to our Souls: my business is to inquire the Justice, and the reasonableness of the motions of Divine Providence in the inequality of this distribution. This will easily appear to you upon three hypotheses, which I take to be all very true.  
1. That God doth ordinarily dispense out these influences of grace, to souls which by his Providence he hath prepared for them. This which I call God's Providential preparation of souls, for the reception of these influences, I conceive lies chief in Two things; 1. The freedom of it from those bodily encumbrances, which in a natural working make the soul sad, heavy and dejected: such distempers we know there are, as in a natural working sadden the spirit, and fill it full of fear, sorrow, dejection, and despondency, which are all contrary to the comforts and serenity of a soul; and, as I have once and again told you, it must be a miraculous operation, contrary to the bias, tendency and natural operations of a man, for a soul to be filled with consolations, while it is influenced with a body lying under these disadvantages: God therefore, when he intendeth any of these consolatory influences, doth ordinarily prepare the soul for it, by delivering it from those influences of an ill affected body, which dispose it quite another way.  
2. A second way, by which God prepareth the soul for it, is by filling it with knowledge proportionable to it; for the comforts of a gracious soul are not irrational and unaccountable things, but the results of Scriptural conclusions, which the soul is by the Comforter enabled to make. God hath in his Word sown the seed of light and joy for them; the Ministers of the Gospel (who are the Interpreters of Scripture) have an Office and Ministry in the Interpretation of this Word, and working the souls of God's people to understand the sense of them. The soul itself hath an action in it using its reason and natural powers to conclude from the Scripture. The Holy Spirit giveth unto the soul to see the things which are freely given it of God, 1 Cor. 2. and further possibly, setteth to its Seal, and giveth it a further and more undoubted confirmation; so as in an ordinary working, the comforted soul must be a knowing and understanding soul: It is true, we sometimes find some honest souls full of joy and peace, whose knowledge doth not appear proportionable; God so relieving some particular souls, after their lying under the discouragements of the spirit of bondage: But commonly such comforts are not of long continuance, rather present reliefs to the soul from an extraordinary working of the blessed Comforter, than any settled consolation, and the abidings of the Comforter with them. Seldom any but knowing and judicious Christians, have a settled and continued joy and peace upon their believing.  
2. Secondly, That God doth ordinarily give out these dispensations more or less, or nothing of them; though, not according to the merits of those souls that have them, yet according to their behaviour, and misbehaviour towards him: That famous promise, John 14.21. We will manifest ourselves unto him, is made to those that love Christ, and who keep his Commandments: And when Judas asks him, Lord! How is it that thou wilt manifest thyself to us, and not unto the world; Christ, answereth him, saying, ver. 23. If any man love me and keepeth my say, my Father will love him, and we will come unto him, and make our abode with him: He that loveth me not, keepeth not my say, as much as to say, The reason why I manifest myself more to you, is because you love me, and demonstrate that love to me, by keeping my Commandments: For the world they love me not, and proclaim that they love me not, by their disobedience to my Commandments; and therefore it is, that I do not manifest myself to the world, as I do unto you. In the receiving of the first grace, man is merely passive, and the subject of preventing and operating grace; but as to the receptions of further grace, the child of God is active, and the subject of cooperative, adjuvant, and assisting grace, and God gives out his assistances according to their motions.  
3. Lastly, The reasonableness of this different dispensation may appear in this: That in the dispensations of this grace, God acteth often by Prerogative, showing mercy where he will show mercy. Indeed he doth so as to the first grace, as I have before at large shown you: But now he doth not so as to these influences of grace, which are necessary to the upholding of the mystical union between Christ and the Soul, and the upholding of a Christians spiritual life; if he did, it were possible that a child of God might fall away from his state of grace, and there might be an intercision of the state of Justification: But Christ hath told us, That if any man drink of the water which he shall give him, he shall never thirst, but it shall be in him a wellspring of living water, springing up in his soul to eternal life, etc. so that in the dispensation of that, God acteth upon a Covenant, and as a debtor to his promise. If any one saith, God hath also promised to manifest himself unto his people: I answer, those promises are made to those that love him and keep his Commandments; but for the upholding of the spiritual life, he hath made a Covenant with his people, as that he will never departed from them to do them good; so that he will put his fear into their hearts, that they shall never departed from him: which promise, although it be not to be extended to a being kept from all sin, yet it is to be extended to the preservation of souls from such degrees of sinning, as shall extend to the alteration of the state of the soul, and the extinguishing the spiritual life, and killing the seed of God in the soul. But for those manifestations of grace, which are not necessary to a souls Salvation, and the upholding of spiritual life; in it God acteth more freely according to the counsel of his own Will, derected by his own infinite Wisdom. Now upon these Hypotheses, supposing that all Christians are not of equal degrees of knowledge, nor are equal as to their bodily circumstances; that every soul that belongeth to God, doth not walk up to an equal degree of duty; but some may be, and are guilty, of more, and more eminent failings than others: Or that God may be by his infinite Wisdom directed, to try one soul more than another, to prove their patience, or their faith, which is most tried; when his people have least sensible consolations; the motions of Divine Providence, in distributing to several Christians, nay, to the same Christians, several degrees of consolatory influences of grace, cannot seem either unjust, or unreasonable to any sober and intelligent Christians. This is all I shall speak to this Question, I proceed to the Fifth Question.  
5. Quest. Whence it is, that there are such manifest differences in Christian growth in grace?  
There is a growth in spiritual gifts, and a growth in gracious habits, and these must be carefully distinguished; for from a want of a just distinguishing these, many doubts and mistakes arise concerning this point of growing in grace; there may be the one, and a great increase and growth in them, where there is nothing either of the beginnings or increase of the other. By spiritual gifts, I understand those powers by which persons are enabled to some more external spiritual operations. You read much of them in the First Epistle to the Corinthians. These are usually distinguished into Extraordinary, such were the gifts of Tongues, Prophecy, Healing, Interpretation, etc. Which God was pleased to deal out in the Infancy of the Church, both to supply the want they had of ordinary means, and also to give a reputation to, and to confirm the Doctrine of the Gospel. The Gospel having got a larger footing and acceptance in the World, needed not these aids to its reputation, nor such miraculous confirmations; these therefore soon ceased, and have rarely, if at all, been since given out. But there are other gifts that are more ordinary, and of constant and daily use in the Church of God; such are the gift of Prayer, of Preaching, of Spiritual Conference, etc. Now Christians are capable of growth and increase in these.  
But besides these, there are gracious habits; which are powers and abilities in the soul, enabling it to acts of more secret and inward communion with God: Such as Faith, Love, and others. And these are capable of increase, if not in their number, yet in their degrees of intention: Hence the Apostles pray, Lord increase our faith. And this left room for the Apostle to pray for the Corinthians, 2 Cor. 9.10. That the Lord would increase their fruit of righteousness; and for the Thessalonians, that the Lord would make them to increase, and that they might increase more and more; 1 Thess, 3.12. 4.10. Thus you read of an increasing with the increase of God; Col. 2.19. and of the prospering of the soul; 3 Ep. John v. 2. and the Apostle Peter exhorteth those to whom he writeth, to grow in grace, and in the knowledge of the Lord Jesus Christ. This growing in grace, is not without the special influence of God: Thence it is that both the Apostles pray for it. Christ is both the Author and the Finisher of our Faith. Now it is apparent that this growth in grace is not equal in all the souls of them who are the children of God; as we see in that which is born of the flesh, some children grow faster than others; so is it true as to those that are born of God, born of the spirit, they all grow, but some grow much faster than others grow; and the thriving and prospering of their souls is much more evident to the world. In this also the actual providence of God hath its hand. Let me, before I shut up this Discourse, attempt to give you an account of this, to show the reasonableness of this motion of Divine Providence; and that in this the ways of God are equal.  
1. I shall only in this Case premise this: That there may be great mistakes as to growth of grace. I shall instance in two: 1. Some may mistake a growth and increasing in spiritual gifts, or moral habits, for a growth in grace. A man may so mistake himself, and his neighbours may so mistake him. Spiritual gifts are glistering things, and often dazzle our eyes. We hear men mightily improved in their abilities fitly to express their own and others wants unto God in prayer, and to implead them with proper arguments. We hear a Minister improved in preaching, an ordinary Christian improved in his knowledge of spiritual things, and his utterance and ability to maintain a profitable discourse; we are perfectly apt to conclude these persons are grown in grace, and it may be so; but withal it may not be so too: for these are separable from any thing of truly gracious habits, which are the in-dwellers in a regenerate and sanctified heart. When the Apostle had been persuading the Corinthians to covet the best gifts, he by and by telleth them, That he will show them a more excellent way. What was that? The way of special distinguishing grace, love to God; without which he telleth them in the beginning of the next Chapter, that all gifts, all action, all suffering, prophesying, speaking with tongues, knowledge of all mysteries, giving all his goods to the poor, and his body to be burned, would signify nothing but a little noise in the world, and render him no more than as sounding brass and a tinkling cymbal.  
2. Secondly, As some may judge they are grown in grace, because they are grown in gifts; so others may judge they are not grown in grace, when indeed they are. And the common mistake here, is men's calling nothing a growth in grace, but further passion and intention of the Affections; when as the truth is, as we say concerning Women (the Apostle you know calls them the weaker Vessels) yet they have the strongest passions: So it is true concerning Christians, those that are the weakest Christians have the strongest Affections and Passions. Conformably to this, it is ordinarily observed, That Christians usually in the beginning of their Conversion, have the strongest Affections, the most passionate grief for sin, the most unsatisfied pant and breathe after God and his Ordinances; but at this time weaker and less confirmed habits of Faith, of Self-denial, and Mortification; and are more easily than afterward, turned aside by a temptation. But these mistakes being easily obviated, I easily grant it, That there are real differences, as to Christians increase, progress, and growth in grace; of which I shall now come to give you a short account:  
1. I might tell you, That all growth supposeth time. It is a motion that is not in an instant. Adam was the only man that God brought into the World at a perfect Age, others you know come into the World little Children, and are perfected, and grow up by degrees; and as the first Adam was the only man, who came into the World perfect as to natural parts and growth. So Jesus Christ, the second Adam, was the only man that at first appeared to the World perfect in grace; for in him the fullness of the Godhead dwelled bodily. All others are first Babes, than stronger ones, and perfected by degrees. So long therefore as there is a successive Conversion and bringing of souls to God, there must be Christians in the World of different sizes and statures, as to growth, and increase in grace. But yet this is not a perfect account of this variety, for all Christians of the same standing in the ways of God, are not of the same proficiency and stature in them.  
2. Secondly, therefore, One great cause may be a difference in spiritual nourishment. Though it be true in Bodies, that all who are fed with the same bread, and drink the same drink, do not thrive alike; yet suppose a body to be fed with improper food, or not to have half enough, it is no great wonder if it doth not grow so fast as another body that hath a plenty of food, and that food too which is good and proper for it. It is the same case with the soul, that also must have its food. The souls food is the Scriptures, Ordinances, Influences. For the first indeed we have them, we have them in our own language; so that we can understand them: but yet every one cannot read (an inexcusable fault in Parents and such as have the government of youth, especially in the age wherein we live;) nor have all the like means of having them read to them, and being made to understand them. But the great difference lies in Ordinances; St. Peter adviseth Christians to desire like Newborn Babes, the sincere milk of the Word, that they might grow thereby. He (doubtless) speaketh of the Word preached, the Promise, Psal. 92.13. is, Those that are planted in the house of the Lord, shall flourish in the courts of our God. The House of the Lord is the Church of the Lord, and there is a promise of growth to all those that are planted in it; yet as in our Gardens and Fields, there are different sorts ofttimes; so in the Church of God (which is a large Field) there are different soils for Christians: There is a great deal of difference in that preaching under which Christians sit, One man preacheth in the enticing words of man's wisdom, another in the persuasive words of man's wisdom; another in the evidence and demonstration of the spirit and with power. Some Christians possibly live, where they scarce ever hear a good Sermon, but some Harangues of Oratory, or some rational Philosophical Discourses, of which they understand little or nothing: Others live under plain, lively, powerful preaching; where the Preacher makes it his business to study the souls of his people, and proportioneth his preaching accordingly: so as the Babes have their milk and others their stronger meat. Teaching them as they are able to receive instruction. It is no wonder if such Christians who are under the best means, be found most thriving; God working in the use of means, where means can be had. It is true, Christ once (and never but once that we read of) made use of clay and spittle to cure the blind man's eyes. And when our Lord was himself upon the Earth, attending his own Garden, and the Plants in it, though he had a fullness of wisdom and power too, and had many things to say unto them; yet saith he, John 16.12. you are not able to bear them now. And it is said Mark 4.33. With many such parables spoke he the Word unto them, as they were able to hear it. Now if Christians live under preachers, who either make no conscience what they preach unto people, but fill up their time either with idle Fables, or Invectives against Parties, or some florid or Philosophical Discourses; as if their study were directly contrary to that of the Apostles, whose great care (as he tells us) was so to order his preaching, as the faith of his hearers might not stand in the wisdom of men, but in the power of God: Now their preaching seems to be so directed and ordered, as that the faith of their hearers might not rest in the power of God, but in the wisdom of men. It is no wonder if such Christians do not grow in grace in proportion with others, who live under more adequate and proper means. God useth not ordinarily to work miracles, and their ordinary spiritual food is not proportioned to any such thing as the spiritual proficiency of those that hear them.  
2. Secondly, A great reason of this difference lieth also in the differing natural tempers of Christians. Amongst other Metaphors by which the Holy Ghost expresseth the Conversion and Regeneration of souls by, that of Engraffing is one; Rom. 11.17.19.23, 24. The soul is engrafted into Christ. Now those who are skilled in planting, know that according to the different nature of the plant, the growth is faster or slower, more or less. Some plants grow much more freely than others; a Cion of one sort of fruit, will shoot up as much in one year, as a Cion of another species will shoot in two or three years. Truly it is so in the Spiritual Plantation, Christ is the Stock, into which we are all engrafted; there is no fault there: but now the Cions that are engrafted into Christ, are not all of the same nature and temper. And although Grace makes a great change and alteration, and doth much correct a natural temper; yet it doth not root out Nature, nor work the change in a moment; nor in all the same proportion of time. There are several tempers, which much hinder the appearance of growth in grace. Some are naturally of vain, airy, light spirits; some of proud and high spirits; some of froward, teachy, passionate, stubborn spirits. Others are naturally of more solid, serious tempers; of more low and humble; of more meek and pliable spirits: Now where it happens that there is a change wrought in some persons of airy and light spirits, or such as are proud and high, or froward, and passionate and stubborn, a progress and growth in habits and exercises of grace, will not be so soon evident and apparent, as in those souls that are of sweeter and more gentle and ductile spirits: Much grace will make but a little show, where there is an ill natural temper and humour.  
3. Thirdly, An ill neighbourhood doth make a great deal of difference in the growth of grace. We see in Plants, an ill neighbourhood of Plants doth much hinder growth. There is scarce any Plant will thrive much near an Ash; the like might be observed of other Trees, which experience tells us are ill neighbours to Plants. Rake up Fire in Ashes, if it keepeth alive it is all. It is so with Christians that are ill-yoaked, that live in ill Families or Neighbourhoods. There is some Wood they call Quench-coal (Rotten Wood is mostly so.)  
The truth is, the company of all carnal worldly men, is of that nature; they are all Quench-coals to the life of Grace, and discourage that holy fire which the Spirit of God hath kindled in the souls of his people. If a Christian be engaged in such society, whether necessarily, as in Conjugal relations, and indeed in most Domestic relations, or voluntarily: if such a Christian keeps his sincerity, it will be well, it can hardly be expected that the profiting of such Christians should appear unto all; or indeed that they should grow in proportion unto other Christians, who are engaged in a better converse; and are under the daily Instructions, Exhortations, Reproofs and Admonitions of others; who as Brethren take themselves concerned to consider them, and to provoke them unto love and good works. Yet it is observable that such Christians do grow by a kind of spiritual Antiperistasis, as they say the fire is hottest in the coldest weather; so we often see, that there is a great warmth and zeal against sin and for God, nourished in those souls, which have been most smothered and choked with ill relations and company; which discovereth itself, as soon as those persons are freed from those entanglements and encumbrances; but while they are troubled with them, this growth is not so evident, nor do we constantly find Grace thriving under such ill shadows; so prone are our corrupt natures to receive contrary impressions: and nothing so much as converse exposing us to the reception of them. So that this is like an ill air to the Body, which often hindereth the growth of it.  
4. Fourthly, As the growth of the Body is hindered by some diseases, the growth of a plant by some canker, or some ill winds, or by the check which it may have by the bitings of some beasts. So may the growth of Grace in the Soul be much hindered: 1. By the prevailings of some particular corruptions. 2. Or by the wounds which the Soul receiveth from some temptations. It is true, There are some sicknesses in which persons shoot out, and by which they are rather advantaged than hindered in their growth; but there are other habituated distempers which hinder the growth of young persons. There is no prevailing corruption but giveth a check to a growth in Grace, though sometimes the prevailing of it, doth by accident, promote Grace in its exercise; as it was with the Corinthians, 2 Cor. 7.11. But prevailing Lusts do wonderfully hinder proficiency in Grace. To instance but in that one lust of Earthly mindedness, Let but an earthly, covetous mind, prevail upon any, it is a wonderful thing to observe how it checks all spirtual progress; it betrayeth a Christian to so many practical errors, both of omission and commission, that his neighbour standing by, and observing him, cannot but cry out in the words of the Apostle; How dwelleth the love of God in this man? Though they see much in him which disposeth them to charitable thoughts, and makes them that they cannot but conclude he is one that feareth God, yet they know not how to reconcile the actions of his life to what the Scripture speaketh of the nature of grace. Yea, and long and violent temptations, do also much hinder the souls growth. They are like cold winds or the bitings of beasts to the plants, which discourage the growth of them; though they be not internal causes, yet they are external causes of the plants unthriftiness. So it is with long and violent temptations, they indeed do not work as internal causes (I mean such temptations as are ab host, from our grand adversary) to hinder a Christians growth; but they are great external causes, discouraging the soul in almost all its exercises of Communion with God, and applications of itself unto him.  
5. Lastly, Any Desertions, or with-drawing of divine influences, are great causes. There are few plants which grow much in the shade, ordinarily the influences of heaven, both of the Sun and the Rain, are necessary to the growth of the plants. I am sure the influences of the Sun of righteousness, are necessary to the spiritual growth of a good Christian; and if they be with-drawn, though the soul may live, yet during the withholdings of them, it will not much grow or thrive. The soul will live during the withdrawing of them; for I have once and again told you, that the Lord never withdraweth what of his spiritual influence upon the soul is necessary to uphold and maintain the spiritual union and life; but no soul flourisheth and increaseth much under such a dispensation: it standeth in the shadow, and wanteth those beams, which are necessary to its bearing and bringing forth much fruit. These now are the great causes of that variety which we discern in Christians Growth; other causes might be assigned, but this is sufficient, supposing God to have appointed the use of means, in order to a spiritual growth, and ordinarily to concur with the use of those means, to justify Divine Providence, in not equally making every Soul to grow.  
There is yet one Question more, which indeed doth not properly concern this place, in which I am to discourse concerning the Reasonableness of Divine Providence, in the inequal distributions of special distinguishing Grace; yet I shall speak something too, viz.  
6th. Quest. Whence it is that good People have such different Apprehensions of the Truth of God?  
1. That which makes the difficulty in the Apprehension of this, is: 1. Partly, Because there is but one Truth, one Faith, as well as one God, one Baptism, etc. Two contradictory Propositions cannot be true, nor can both proceed from the God of Truth; for the same Fountain doth not send forth bitter Water and sweet. One and the same God cannot speak different things; God is Truth, and every Truth is from God; no lie, no falsehood, cannot possibly be from God.  
2. Partly, Because all the People of God have the same Spirit of God, which is called the Spirit of Truth dwelling in them, and are under the same Promise of this Holy Spirit, leading them into all truth, and the anointings, teaching them all things.  
3. Again, They have all the same word of truth to guide them, and to examine and measure Propositions by; they have the Law and the Testimony, and that is the Standard in the Market of Truth; the Touchstone by which every Proposition is to be tried, the Scale in which every Proposition is to be weighed.  
Yet notwithstanding this, There is nothing more obvious than that, even such who (if we may judge any thing) do truly fear God, have strangely different apprehensions concerning Divine Truth, concerning the Sacraments, the use of the Law, the extent of the Death of Christ, the power of man's Will, the true notion of Faith, etc.  
Now the question is, Whence this variety is, why God permitteth it, and how the motions of Divine Providence, in these things, may appear just and reasonable? I shut out of this Discourse, the different Apprehensions of Carnal, wicked, and ungodly men, whose Creed is commonly dictated by their lust; and their whole art and study is, because they cannot allow the conforming of their hearts to Divine Truth, to endeavour to interpret the Word of God into a fence consistent with their lusts; as also all such as the Apostle speaketh of, whom because they received not the truth in the love of it, God gives up to strong delusions to believe a lie; that they may be damned because they have had pleasure in unrighteousness: 2 Thes. 2.9, 10, 11, 12. or because as the Astle speaketh, Rom. 1. They have detained the truth of God in unrighteousness. I say, for all these I shall shut them out of my Discourse, and only inquire whence such as truly love and fear God, have such different Apprehensions; and wherein the motions of Divine Providence, in permitting of them, seem just and reasonable.  
1. It first must be laid down for a Principle, That the providence of God never doth nor can suffer any elect Soul to embrace and die in any belief of any Proposition, by the belief of which its Salvation may be endangered. The Apostle telleth you of some that bring in damnable Heresies. Every Deviation from any Doctrine of Truth is an Error; but an Error is one thing, a damnable Error is another thing. There hath been a great deal of stir about Fundamentals, what Truths and Errors are Fundamental; I shall not engage myself in that Dispute, but shall determine those Fundamental Truths, the belief of, or assent and agreement unto which, is necessary, in order to such exercises of Faith and Holiness, without the exercise of which no man can be saved: And those are Fundamental Errors, which a man cannot hold, and in the mean time exercise that Faith and Holiness, without the exercise of which no man can be saved. As now, supposing that Faith in Jesus Christ is necessary to Salvation; A denial of the Godhead of Christ must needs be a fundamental Error: for Cursed is he that trusteth in Man, and maketh Flesh his Arm: The true and living God alone can be the object of our Faith. Now I do not say but a Child of God may fall in with, and for a time embrace such Errors. The Providence of God may permit him thus to fall, but it cannot, it doth not, suffer any of the Elect of God, to hold on and perish in the faith of any Propositions of this nature; for then the elect of God might be deceived, which our Saviour hath determined impossible; then a Soul ordained to Life, given to Christ, might perish eternally; which is not consistent with the certainty of Divine Purposes, and infallibility of Divine Decrees. Although therefore an elect Vessel may receive some such corrupt Liquor, yet it shall not, it cannot abide in it, though it may be for a time taken in such a snare of the Devil; yet the snare shall be broken, and it shall be delivered before it comes to leave the Body. The question only must be concerning a mis belief of other Propositions, a mis-belief of which is sinful, but not damnable.  
And for those Promises of the Spirit leading the People of God into all Truth, and of the Anointing, teaching them all things, they must be interpreted of such Propositions as are necessary to be believed in order to the Salvation of the Soul; else ignorance of other Propositions, as well as Error relating to them, would argue men and women to be destitute of the Spirit of God, and not to have the Holy Spirit dwelling in them.  
2. Secondly, As to Propositions of Truth, that are not in this sense fundamental, the reason of the difference is very obvious, and that both upon a Natural, and a Moral, and Spiritual account, Upon, 1. A spiritual account, Divers Propositions of Truth of this nature, are not so clearly written in Scripture, that he who runneth may read them. It was I think Augustine's saying of the Holy Scriptures, That there were divers parts of them, in which a Lamb might wade, others wherein an Elephant may swim. It is the great mercy of God to us, that those Propositions of Truth, which are necessary to be agreed to, in order to the exercises of our Faith and Holiness; are left in Scripture so plain, and so often repeated, that if a man will not shut his eyes and suffer his lust to give law to his understanding, he must agree to them; but now divers other Propositions are not so, but so delivered, as that the truth of them is justly the subject of dispute; and they are fit for a ventilation, and possibly must be concluded from consequences. 2. Upon a natural account. Every one hath not the same quickness of Apprehension, the same strength for ratiocination, and ability for rational and logical deductions. 3. Nor Thirdly (which is that which I meant by a moral account) Hath every one the same helps and means, or capacity to use helps and means to discern Truth from Error, and find out what indeed is the Truth, as to a Proposition laid before him; so that although they have all the same Spirit of Truth dwelling in them, and the same Word of Truth to weigh and measure Propositions by, yet the Holy Spirit being no more engaged to keep them from every error of the understanding, than from every error of practice; and they not having the same faculty to apprehend Truth, nor the same means and advantages to understand the Mind and Will of God; it is not at all to be wondered if they have not all the same Apprehension of every Proposition of Truth: nor is it to be expected that all Christians should have so, more than that they should have all the same Faces. For Example, Take but the Propositions concerning Infant Baptism, I doubt not, no more I think do you that hear me, but that Infants are to be baptised; But how do we gather it? We have no express Scripture for that more than for women's receiving the Lords Supper; but we conclude it from the identity of the Covenant of Grace under the Old and New Testament, from the Precept for Circumcision, from the right of Infants to the Kingdom of God; and many other such like Topics. But every one hath not the same ability of Reasoning, nor the same Apprehensions of the force of Conclusions; and therefore different Apprehensions in that and such like Propositions, is not at all to be wondered at, nor are any to be condemned as not belonging to God for their different Apprehensions concerning them.  
3. Thirdly, As to the Act of Providence, permitting these different apprehensions, it cannot be denied to be an Act exceeding reasonable, and the product of a Depth of Divine Wisdom. 1. Reasonable, That man may act freely according to his nature in the choice, or refusal of Propositions. 2. The Product of great Wisdom. 1. For the further confirmation of the Souls of his People in the truth. It is an usual saying, That there are no Propositions, which we more firmly believe, than those about which we have sometimes doubted. Nihil magis certum, quam quod ex dubio certumest. Truth receiveth a great confirmation, by the shake of some Velitations and Disputes about it. It was the saying of an eminent person of our own Church, That the itch of disputing was the scab of the Church; and truly it hath proved so, but it hath been by accident: men coming to dispute, bringing as Augustine said of his own coming, sometimes to read the Scriptures, Discutiendi acumen, not Discendi pietatem; a sharpness of wit to discuss Points, not an humble pious desire to learn; arguing indeed for masteries, not for truth; to get themselves, not to get the truth and glory of God the Victory: but where Disputes are humbly and meekly managed, there is nothing imaginable of greater advantage to settle and ground the Soul in truth. For after them the Soul gives assent to Propositions, not as Dictates of others, and Traditions of men, but because it seethe certain and unmoveable grounds, upon which they are bottomed: and hears those things made to appear of no value, which are objected and can be said to the contrary; and so becomes rooted and grounded in the faith (as the Apostle speaketh.) Truth yet never lost in the end by any shaking, but hath come out of every field a Conqueror. Magna est veritas, & praevalebit. It is great and it will prevail at last. Different Apprehensions of Propositions, especially when they have been amongst such as truly feared God, have ordinarily caused great search of the Scripture, ventilation of Arguments, and tended much to the furtherance of the Faith; although at present they have made but ill found'st and noises in the Church of God.  
2. The Wisdom of God is much seen in permitting these Diversities, To convince us that The Kingdom of God is not Meat and Drink, but Righteousness, and Peace, and Joy in the Holy Ghost: For he that in these things serveth Christ, is acceptable to God and approvable to Men; Rom. 14.17, 18. It is a great vanity in men to entail Religion, yea and the Kingdom of Heaven too, to a particular opinion; yet we are so vain, as we should most certainly do it, if God by his Providence did not so order it that we should see many, of whom we cannot say but that they fear God, and walk closely with him; yea, that they are more righteous than ourselves, of different opinions and judgements from us in some particular things: you cannot but observe in the world, how fond and zealous, some persons are for a particular opinion, more than for the great things of Righteousness and Holiness, which are certainly the far more weighty things of the Divine Law; and how warm and zealous, and bitter, men are, more against their Brethren, for their differences from them in some matters of opinion; wherein if they sin, yet their sins proceed from mere infirmity; and the weakness of their understandings must be sins of the least magnitude (for it is not in the power of man to believe what he will) than against those that are open and notorious transgressors of the Law of God, in things as to which, every man is condemned by his own Conscience.  
3. Thirdly, The Wisdom of God is much seen in the permission of these different apprehensions in the Souls of his own People, In his thus directing us to the exercise of charity. We use to say, That Precepts lead us to Duty, but Examples draw us. There is no duty more pressed upon us in Scripture, than the duty of Charity and Brotherly Love; nor any to which our hearts, prejudiced by Pride, Envy, and Lust, are more awke: the heart of man naturally seeks some higher ground, on which he may stand and triumph over his Neighbour, and be able to say in this or that thing I am better; and God I thank thee, I am not as others are; amongst other things it sometimes finds an Opinion, which it Christens with the name of Orthodox Catholic Truth; and this shall distinguish him: all that dissents from him shall be Heretics, or Schismatics, or Ignorant Persons; he and his party only shall make up the Catholic Church: others know not the Law (if you will believe him) and are accursed. Now though this may prevail very far with men of Carnal Principles and Designs, yet when God's People see, that those who differ in some particular opinions from them, yet walk so as they dare not but say, God hath loved and accepted them: this overcometh their hearts into their duty. Should not (say they) we love those whom our Heavenly Father loveth? Who are Sprinkled with the Blood of Jesus Christ, as well as we; Justified by the Grace of God, and Sanctified through the Holy Spirit, even as we? It were an easy thing to assign many other things, wherein the Wisdom of God is apparent in this permission of different Apprehensions of Truth in the Souls of his own People; as to show us our weakness, and the imperfection of our state, and what need we have to be daily flying to him to teach us and to guide us, etc. But this is sufficient, both to have given you a reasonable account of the thing itself, and also of the motion of Divine Providence, in the permission and allowance of it. I shall now shut up this whole Discourse with a few words more for the practical Application of my whole Discourse upon these five last Questions; which to shorten my Discourse I have handled together.  
The sum of my whole Discourse is this, That God according to his infinite Wisdom never did, nor yet doth, unto the Souls of his own People, dispense out equal measures of Grace. 1. Strengthening them to Spiritual Duty. Nor 2. Quickening them in the performance of it. 3. Nor Comforting and refreshing their Souls with the sensible consolations of his spirit, 4. Nor causing them all alike to grow, nor giving them equal degrees of light to discern the truth of Propositions of Truth; and than that these motions of Divine Providence are exceeding reasonable, and God in them is infinitely wise and just; the evidencing of this hath been all my Work: Which I have done from several Topics. My whole Application shall be reduced to two Heads, showing you how useful this Discourse may be for the promoting of, 1. Charity towards men. 2. Of Piety towards God. The later is indeed first in excellency. I have put it in the last place, because I intent my largest Discourse upon it; and with it to shut up this whole Discourse concerning Actual Providence.  
‛ This whole Discourse must certainly teach us Charity towards men; and that particularly toward such as we discern, Use. 1 1. Weak unto their spiritual duty. 2. More dull and heavy in the performance of it. 3. Sad and dejected. 4. Not growing so fast in the ways of God as others. 5. That dissent from ourselves in some matters, opinions, that are not fundamental. Towards all these, we had need of an Exhortation to Charity. Censoriousness and Judging, are things that are too natural to us; and to which we are too prone. We judge others, and in the mean time forget to judge ourselves. All this is indeed rooted in a Natural Pride. We would fain find something in which we excel others, for that only will be matter of boasting and glory to us; but this Discourse may learn us Charity. The general argument arising from this Discourse is the same which the Apostle maketh use of in Rom. 14. v. 3. v. 1. He commandeth us to receive those that are weak in the faith, though with prudence and caution, not to doubtful disputations. His argument is in the latter part of the third verse; For God hath received him. Certainly a very cogent argument. Those whom God hath received into his favour, into a fellowship and communion with him, no Christians ought to judge, despise, or reject; but God receiveth such as are weak in the faith. It is very absurd to think that a person should be fit for the favour of God, and for fellowship with God, and should not be worthy of, nor fit for fellowship with those who are the children and servants of God. The same argument holds and constraineth in all these Cases which I have been opening to you.  
1. Seest thou therefore one, Who is weak unto his spiritual duty, and is often halting and complaining of his weakness, he is not able to resist his temptations, nor to get a Victory over his corruptions; the sons of Zerviah are too hard for him. He cryeth out with David, Iniquities prevail against me. He complains he cannot so fix his thoughts upon God, so keep up his Faith and Hope in God, as he desireth to do. Do not despise, do not judge or condemn such a Christian; pity him, pray for him, help him what thou canst, but do not judge him; God may have received him, yea and hath received him, if his heart be but right and sincere with God: if the bent, scope, and design of his heart be for God, and his endeavour be a pressing hard after God; though he hath not yet attained. God must in his Family have Babes as well as grown Persons. In his Fold he must have Lambs as well as Sheep; the Providence of God hath so ordered it in infinite wisdom. He accepteth none according to their degrees in grace, but according to their truth in grace and sincerity. Remember, that thou also wert sometimes weak, and it is by grace if yet thou be'st more strong; nay thou that art strong, mayest again be made weak. What art thou if God withdraweth his holy spirit from thee? If God letteth lose Satan against thee? Thus the Apostle, Gal. 6.1. endeavoureth to persuade Christians to a charitable endeavour to restore such as are fallen, in the spirit of meekness; considering (saith he) thyself, lest thou also be tempted. See what the Apostle saith upon this head, Rom. 15.1. We then that are strong, aught to bear the infirmities of the weak; and not to please ourselves. Let every one of us please his neighbour for his good to edification; for even Christ pleased not himself.  
2. Secondly, Seest thou one that is under a divine desertion, as to the quickening influences of the spirit of God. He walks in the ways of God, but he doth not move to them, nor in them, with that alacrity of mind, with that cheerfulness and liveliness of spirit, that another doth; he complaineth that his chariot wheels drive heavily: He comes to duty, rather as a burden and task, than with any spiritual pleasure and delight. As I said in the other case, so I say in this, if thou canst add any oil unto his wheels, do, but do not clog them more with thy rash censures and uncharitable judgement; thou dost not know what his soul suffers, how he already groaneth under this burden, and is discouraged under this distemper; and therefore far be it from thee, to add affliction to his affliction. God hath received this man's soul, if he be sincere, if he be pressing after God under this burden of affliction. God is not only just in these dispensations of Providence, but he is wise also. Just he is, as he by them punisheth his people's sins. (And art thou free from sin, for the demerit of which thou mayest also fall under the like providence?) but he is wise also: Thereby humbling and proving his people, that he may do them good in the latter end; thereby quickening them to stir up themselves to follow hard after God, and thereby also offering to thee opportunities for thy charity and brotherly help; a spiritual friend and brother being made for a day of trouble.  
3. Thirdly, Seest thou a soul walk heavily all the day long, crying out as David, Lord wherewith wilt thou comfort me? He neither liveth in the bright and clear Vision of God, nor yet in the perfect view of his own sincerity; he is smitten of God and afflicted, and his soul refuseth to be comforted. Here again is another object of thy charity, and possibly the greatest object which the whole world affordeth; for there is no sorrow like the sorrow of that soul that walks heavily all the day long, crying out, Where is my God become? I shall not be large in persuading pity and charity for such poor souls, for he must not have the heart of a man, but of a beast, that doth not pity souls which are thus afflicted. You have heard, that there are many such souls whom yet God hath received. God doth not equally distribute his dispensations of consolitary grace, to all that truly love and fear him; no not to the same souls. Judge not another's truth of grace by thy own joy and peace, if thy joy and peace be truly consequent to thy believing, and the effect of faith in thy soul, and what Christ left to his Disciples, it will not be constant, it hath not been always the same; thou hast also had thy sad hours: if there be a difference in degrees, this concludeth nothing against thy brother. If therefore thou canst speak a word in season, if thou canst comfort another with the same comfort wherewith thy own soul hath been comforted heretofore of God, do it; but judge charitably of thy afflicted brother, upon whom the hand of God under these dispensations, lieth very heavily.  
4. Fourthly, Seest thou another, whose soul is not grown and thriven in grace to that degree that thine is; his habits are not yet so confirmed, his joints not so well knit; exercise again thy charity, if thou dost but see him hold on his way, though thou dost not see he groweth stronger and stronger. God hath promised that he shall grow, he hath not promised that his growth shall be visible unto thee: Remember you must give allowance both for the time he hath stood in the Lord's Garden, and also for the means which God hath afforded him while he hath stood there. I observe that God judgeth of men with allowance for their temptations. Behold (saith the Apostle) the Patience of Job. The patience of Job? Job indeed did sometimes show much patience, but withal he discovered eminent impatience: Witness his third Chapter, where you find him cursing the day of his birth; and other parts of his Book, where he wisheth for death, and complaineth severely of Gods dealing with him; yet (saith God) Behold the patience of Job. God measured Job 's grace with his temptations. If indeed Job had broke out into those great errors and extravagancies of passion, not being under high and great temptations, he had showed himself very impatient; but the Lord considers what temptations were upon his servant, and considering them, he pronounceth holy Job a very patiented man. We must learn to judge as God judgeth, and particularly as to this point of growth in grace; we must judge of it according to the means and helps of grace which the person hath had, considering the natural temper of the person; as also his temptations and afflictions which he hath had to put him back, we must so judge of his growth and thrift. Possibly his circumstances have been such, as have necessitated him, in order to getting bread, to live in a Town, in a Family, where he hath scarce ever heard a good Sermon, nor hath had any means of Instruction; no good examples to go before him, and quicken him in the ways of God. Possibly he hath walked in the dark and seen no light, his life hath been a life of many afflictions, great temptations; thou hast lived where thou hast had a great plenty of spiritual food, all imaginable means to promote the work of God in thy soul. In such cases as these, thy brother is the object of thy pity and prayers, and all the charitable assistance thou canst give him; but by no means of thy censure.  
5. Lastly, This Discourse doth highly solicit your charity, for those who differ in their apprehensions of some Principles of Religion from you. And here (if any where) I had need plead with you for charity; for although it be evident, that it is not in the power of a man to believe what he would, but the assent of the mind to a Proposition, must necessarily be according to the evidence of the truth of the thing which his understanding hath; yet it is matter of amazement to consider, what Feuds, what Alienations in Affection, are the products of Differences in Opinion: As if Heaven were entailed to Understandings of one Complexion. There always were in the Church of God, and there always will be, different apprehensions in some matters of Truth; and generally they have brought forth disorders (great disorders) in men's practice; each one hugging his particular opinion, as if he judged himself, and none but himself, infallible: And even Protestants, declaiming against an Infallible Head upon the Earth, will yet arrogate an Infallibility of Judgement unto themselves. When as nothing is more demonstrable, than that my brother hath as much reason to quarrel with me for differing from him, as I have to quarrel with him for his differing from me; unless he will say, I cannot be deceived, but you may; which would give a just foundation for the renewing of that old question of the false prophet, Which way went the spirit of God from me to thee? Doth any one say I have Scripture for my Opinion? So saith the other. Doth he say, I think I am verily persuaded of it by the spirit of God? So saith the other. Doth he say, But I have divers learned and good men of my mind? Truly there are not very many differences of any moment, but his brother may say the same. Will he say, But the Church wherein I live is of my mind. Be it so, this indeed should much regulate sober Christians, as to the publishing and divulging of their opinions, to the disturbance of others; but it ought neither to rule Faith, nor to guide private Practice. If it doth, the particular Church, which all confess fallible, is made the Rule of Faith, or the Supreme Judge of it; neither of which it can be. What mean therefore these heats? The Question is still about a Judge in the case, Whether a man's particular conscience must not be the proximate rule of his actions? If it must not, what must? We have lost the very Basis of the Protestant Religion, and shall whether we will or no be forced to Rome to find an Infallible Judge; and when we have done that, we have but cheated our own souls; for he is not to be found there: though one may indeed be found that arrogates that Title, and to whom credulous Proselytes give it. How much better is it to stay at home, and act according to that excellent Canon of Saint Paul, Phil. 3.15. Let us therefore, as many as be perfect, be thus minded; and if in any thing you be otherwise minded, God shall reveal this unto you. The confessed Golden Rule, Whatsoever you would that others should do unto you, the same do you unto them again; if it were well studied by Christians, would put an end to all their little bicker upon this score; to all their prejudices one against another; all their uncharitable Judge and Cenfuring of one another; all their eagerness against and persecutions one of another. One thinks the Government of the Church should be by Prelates, another by Presbyters, a third by Common Suffrage. Suppose all these agreed in this, that without faith and holiness no man shall see God. Let every one walk in this way, they will at last meet in the Kingdom of God. One thinks Children should be baptised, another thinks, that none ought to be baptised, till he be capable of instruction, and making an open profession of faith and holiness. Yet may both these truly receive, embrace, and rest upon Jesus Christ, as their alone Saviour; their failing is but in a single point of obedience (there indeed one of them must fail, if they practise according to their principle) but who liveth and sinneth not against God? Who judgeth every sin in event damnable? especially where the error too is in matter of judgement, which a man hath no power to over rule his own Faith and Persuasion in; and to practise contrary to what he is persuaded to be his Duty, were but to play the Hypocrite, to sin against the light of his Conscience, and interpretatively against the Mind of God, and that wilfully.  
Mistake not, the Kingdom of Heaven is not entailed to Parties, but as in every Nation, so amongst all Parties, who so believeth in Christ, feareth God, and worketh righteousness, is accepted of God. Take heed of embracing Propositions which are inconsistent with that Faith and Holiness, without which none can be saved. There is also another uncomfortable sort of Propositions; viz. Such as who so holdeth and practiseth up to them, will be obliged to break Communion with all or most Churches. And here I must lament the unhappiness of them that are fallen into the mistake of the Seventh-day-Sabbath, I have known some of them, whom I could not but think persons truly fearing God; but certainly next to Errors in Fundamentals, which will divide a soul from the Head Christ Jesus, such as divide from the Body, are of most dangerous consequence. For the Christian Sabbath, I make a doubt whether there be any thing (which is not plain in Scripture) which comes to us by an universal tradition of the Church; but that alone, no considerable number of people in any Age of the World ever disputed it; whence as also from the Scriptural proof (though raised by consequence for it) there is not this day a very considerable number of Christians in the World, but do observe it, as the Lords Sabbath, the seventh part of our time, which the Fourth Commandment hath consecrated: so as those under a different persuasion in this thing, are under a necessity of breaking Communion in solemn acts of Worship with all Churches; and this is very sad and uncomfortable. Study to be rooted and grounded in every Truth, though every Proposition of Truth be not of that value, as to break Unity and Peace for, yet there is not any but is worth searching and enquiring after: but if after all you cannot be reconciled to your brethren's Opinions, nor yet reconcile them to yours; learn, according to the Apostles Precept, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak, to contend for, to hold the Truth in love, and to be charitable to those whom you may discern of different persuasions and apprehensions from you. God (as I have showed you) doth in great wisdom permit these different apprehensions in his people. God may have received those that so differ, do you receive them because God hath received them. Thus I have showed you, how my foregoing Discourse may be useful to you for the improvement of your charity.  
It may also be useful to you for the improvement of your piety, and that divers ways: 1. Use. 2 To teach you to adore the divine wisdom in these different dispensations of his providence. You cannot understand why God suffereth some of his people to be weak, weak in faith, weak as to their spiritual habits and exercises, you think God might have more glory if they were stronger, and their habits were more confirmed; which is certainly true, as to the actings of those particular persons; the more strong any one is in faith, the more confirmed he is in the habits of holiness; the more undoubtedly that single person would glorify God: but the Government, as of particular souls, so of the whole Church, is upon Christ's Shoulders. And in the government of his providence he so administereth the affairs of particular souls, as he may have the most glory from the whole. Besides, God ordinarily governs his people, not by miraculous operations, but by ordinary reasonable means. Which two things being supposed, God's infinite wisdom appears, in the different sizes and statures of his people, in their different states and complexions. Every one hath that measure of grace and knowledge, which best suiteth the good of the whole Body of his Church; which as the body natural hath different members, and those of different uses; and must be so disposed, as shall render them most serviceable one to another, and the whole most serviceable to the great design of God's glory. Let us not therefore trouble ourselves, in disputing the equity and reasonableness of Divine Providence, in its motions; for though we cannot by searching, find out the Almighty unto Perfection: yet you see there is no such variety in God's Dispensations of this nature, but a reasonable account may be given of it. And as to these Dispensations, it will appear at the last, that those who have least shares of this hidden manna, will have no lack of enough to bring them to Heaven; and those who have the greatest portions of it, will find they have nothing over.  
2. But in the second place, This Discourse affords a great argument to promote holiness in all our souls. The subject of my Discourse hath been not the dispensations of the first grace, but Gods further manifestations unto the souls of his people. And you have heard it given, as one reason of God's variety in the Dispensations of them; That some souls walk more closely with God, are more afraid to offend him, and more careful to please him than others are. For though the soul, as to the Reception of the first grace, be merely passive; yet as to the receiving of these manifestations in the several degrees of them, it is many ways Active. All therefore that I have to do, is to call upon you to perfect Holiness, and to show you what force there is in this Argument, to engage you to it. Holiness is a great General, comprehending whatsoever is the Duty of Man pursuant to the Will of God: All Duties both to God and Man, fall under the Motion of it, as well Acts of Righteousness towards Men, as Acts of Devotion towards God; yea, and not Acts only, but even secret Thoughts, and those powers and habits of the Soul, which are the Principles of such Acts. When I therefore upon this account, call upon you to perfect Holiness, my meaning is, that you should study that perfection of Spirituality and Heavenly Duty, which God requires of you; but for the sake of those that are weaker, and because there are some pieces of Holiness, which do more properly and immediately trend towards the reception of these gradual manifestations, and the omission of which may in a more peculiar and special manner, hinder the reception of them, and provoke God to deny them; let me open this general in some few particulars.  
1. First, Take heed of all wilful sinning, for if we consider, the with-drawing of these Divine Influences, as punishments of sin, as undoubtedly sometimes they are, it is hard to say what wilful sinning God may not thus punish. David's sins of Murder and Adultery were acts of unright ousness towards men, yet God punished them in this manner, as we may gather from his penitential Psalms; there is no sort of sin that I know but may for a time separate betwixt God and the Soul, and make him to hid his Face from it. That Christian therefore, that would have these manifestations of God unto him, these abidings of the Holy Spirit with him, must be Holy in all manner of Conversation, having a respect to all God's Commandments, as well those of the second Table as those of the first. Conscience may check and reflect sourly upon the soul for any of them, and where that doth so reflect and check, there will be little Peace and Comfort, little Life and Vigour unto duty, little Growth and Progress in the Ways of God: Herein therefore exercise yourselves, to keep a Conscience void of offence, both towards God and towards men; to keep yourselves from all filthiness, both of flesh and spirit.  
2. Secondly, In a more particular manner, take heed of all earthy mindedness; 1 Joh. 2.15. Love not the World nor the things of the World; if any man love the World the love of the Father is not in him: v. 16. For all that is in the World, the lust of the Eyes, the lust of the Flesh, and the pride of Life, is not of the Father, but is of the World. Pleasure, Profit, Honour, is all that the World can afford any man. A man given up to the pursuit of pleasure, or of worldly profits and advantages, or worldly honours and preferments, scarce can have any true love for God; and the promise of manifestation, is made to him that loves God and keeps his Commandments. The Apostle telleth us, That to be carnally minded is death, but to be spiritually minded is life and peace. A carnal mind doth not only bring a Soul to eternal death, in the last issue of it, but it puts a great death upon his Life and Peace, I mean his Spiritual Life and Peace. It is impossible that the Soul that is entangled in the businesses of the World, in a more than ordinary manner, should find his Soul either so free for, or so strong in the performances of spiritual duty, as that Soul who hath less of the cares and business or concerns of the world upon it. The Soul of a Man is not infinite in its powers, and cannot be with equal degrees of intention, employed upon two different, much less contrary things. While we are in the world, we must be conversing with the men of the world, and handling the things of the world; we must else (as the Apostle speaks in the case of converse with sinners) Go out of the world: but the less the Soul is engaged in them, the less the Heart is set upon them, and its intention, and affections taken up with them; therefore it will be more free as to its spiritual business, and stronger in the performance of it. Let every one therefore learn that excellent lesson of the Apostle; 1 Cor. 7.29, 30. Let those that have Wives, be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy as they that possessed not; and they that use this world as not abusing it.  
3. Thirdly, Be diligent in waiting upon God in the institutions of his public worship, and conscientious in such attendance. The Preaching of the Word of God is the great Ordinance of God for perfecting the Saints, both as to their number, by the work of Conversion, and as to their graces; by giving out further measures and manifestations of himself to his people's Souls; he createth the fruit of the Lips peace. Christians therefore, who wait for these influences, are concerned to wait upon the Lord in his own way. It was Gods ancient promise, That wheresoever he recorded his name to dwell, there be would meet his people and bless them: And considering that although the blessing of Grace doth not depend upon the Instrument; let Paul plant, and Apollo's Water, God must give the increase; and he that planteth is nothing, nor he that watereth any thing; yet God dealing with reasonable Souls, useth to deal with them in reasonable ways. I do not think it enough for Christians to go to Church and hear Discourses out of Pulpits, but to wait upon God under such Preaching of his Word, as may appear and approve itself to them, as having a rational tendency, to the improvements of their Soul in Grace. There are kinds of Preaching, under which a Christian may sit long enough before he find his Soul quickened or strengthened, or improved by them. You may remember I gave you that as one reason, why some receive more gradual manifestations of Divine Love than others, because they have better means than others have, or make a better use of means than others do. I take a conscientious use of the more external means, to lie much in three things: 1. In a good election of them. 2. In a sincere and diligent attendance upon them. 3. In an after repetition of them to ourselves, and a more private application of them to our own hearts.  
1. I say first in a good election of them. Though Preaching of the Word be the general means, yet the Preacher and way of Preaching, makes a vast difference in this means; and the concurrence of God to all the purposes of Grace is upon experience found to be evidently more; where the means appear in the eye of reason more proper. If the Preacher ordinarily preacheth not to the understanding and capacity of the hearer, or not to the conscience and hearts of hearers, but fills up his time with other things, impertinent to the Souls Spiritual Duty; or wraps up his Duty in such Parables and Mysteries of Phrase and Abstruseness of Notions, that the hearer can make nothing of it; he can have little hope to profit by it, and he will show little conscience in attendance upon them. Our Saviour, you know, gives this account, why he spoke to the Scribes and Pharisees and ordinary Jews in Parables; but to his Disciples opened those Parables and spoke more plainly and intelligibly. Mat. 13.13, 14. Therefore speak I to them in Parables; because they in seeing see not, and in hearing bear not, neither do they understand; and in them is fulfilled the Prophecy of the Prophet Isaias, etc. but v. 16. Blessed are your Eyes, for they see; and your Ears, for they hear.  
2. Secondly, In a sincere and diligent attendance upon them. That Soul which will meet God in his Ordinances, must in hearing hear; he must go out with a design to meet God, and he must hoc agere, while he is waiting upon God. Our Saviour asks his Disciples, when they had been hearing John the Baptist, What they went out for to to see? It is a question we should all propound to ourselves, when we go to wait upon God in his Ordinances: Now what doth my Soul go out for to do; what is its end in this motion? God ordinarily meeteth his People, according to the sincerity of their designs; which indeed maketh their attendances upon God, seekings, or not seekings of God's Face.  
3. It lies in a practical application and whetting the Word hard upon our hearts and consciences. This is the digesting of the Word; this now is a piece of Holiness of great import, to those that seek after the further manifestations of God, and higher measures of Grace; any growing, whether it be in Faith or Love. Nor is the Reading andPreaching of the Word only to be attended, but the Holy Sacraments also; Baptism (which we have generally received in our Infancy) to be improved: And the Sacrament of the Lords Supper to be conscientiously attended. There is a great improvement to be made of Baptism, in order to our Spiritual Strength and Vigour: I have handled that in a particular Discourse in some of your hearing, and must not now enlarge upon it: it is our great error that we make no more use of our Baptism than we do. The Apostle Rom. 6. draweth great arguments from it to strengthen us unto Holiness. The Sacrament of the Lords Supper, is called (by the Apostle) The Communion of the Body and Blood of the Lord Jesus Christ. The meaning of that I do not understand, if it doth not signify, That it is an Ordinance, wherein (if it be duly and conscientiously attended upon) Christ doth communicate the virtue of his death. Now I am sure all Christ's manifestations to the Souls of his People, are a part of that purchase. It is true, it doth not necessarily work these effects, nor is God bound necessarily in this manner, to concur with it; he is a free agent in all his effluxes of Divine Grace, but yet these are Holy Institutions, upon which he hath recorded his name, and we are bound in order to our receptions of his Grace, to lie at these Pools.  
4. Be much, fourthly, in Prayer, especially in secret Prayer; there it is that the Soul can be freest with God, both in the confession of its sins, and in the spreading of its particular case before the Lord, and wrestle with him. All that is to be obtained of God, either with reference to the first Grace, or the further manifestations of God unto the Soul, is in one place or other of Holy Scripture promised unto Prayer.  
5. Lastly, Let not Meditation and Holy Conference be neglected. Meditation is the souls Soliloquy with God, a piece of piety often commanded and practised with great success. Holy converse and conference, is our conversation with Saints, who are to meet often together, to consider, and to provoke one another to love and to good works. Converted souls, Luke 22.32. have an obligation upon them to strengthen their brethren. Men of knowledge do not only themselves increase in strength for their own use, but they increase strength in others; as God's instruments, for the principal efficiency of spiritual strength is from the lord Converse also with the people of God is of great use to increase spiritual life and vigour, as one coal kindleth another; and ofttimes God maketh use of his more private servants, to speak a word in season to the weary in short for all the purposes of special grace. I shall add no more, for the promise of divine manifestations, and the abode of the spirit of God with the soul, being limited to those who love Christ, and evidence that love by a keeping of his commandments; it must necessarily follow, that the keeping the commandments of Christ in all things, must be an adequate means; and indeed all that lieth upon our hand to do, in order to the obtaining of these manifestations. Now what greater argument to press holiness can there be than this? He that hath my commandments, and keepeth them (saith our blessed Lord, John 14.21.) he it is that loveth me; and he that loveth me, shall be loved of my Father; and I will love him, and manifest myself unto him. And again, v. 23. If a man love me he will keep my words, and my Father will love him; and we will come unto him, and make our abode with him. Who is there that understandeth not the difference betwixt a strong and a weak Christian, weak in the resistance of sin and temptation, weak in the performance of all holy and spiritual duties: betwixt a Christian who feels himself in a free lively temper for the service of God, ready to run the way of God's Commandments, and a dull, heavy, uncheerly temper for duty; while in the mean time the conscience is pressed with a necessity of doing of it, betwixt a sad, dejected, disquieted, troubled spirit, and a soul full of that joy and peace that is consequent to believing? betwixt a soul flourishing and daily shooting forth, in more perfect acts of grace, and a soul that seems to stand still, and not to thrive in the ways of holiness? If therefore there be any advantage from further degrees of spiritual strength, if any goodness in a spiritual liveliness, freedom, and alacrity, if any consolation in Christ, or sweetness arising from those consolations, if any comfort in the love, the spiritual love of God? O study Holiness, some gradual neglects of it are the greatest causes of all that weakness, dulness, sadness, unthriftiness, under which your souls labour. God sometimes acteth by Prerogative, showing these mercies where he will, and because he will, and withholding them for the probation and trial of his People; but generally it is in justice to punish his People's omissions of their duty, or commissions of something which is contrary to their duty. And here now I shall put an end to my Discourses, in which I have been exercised so long, relating to the Providence of God. I shall conclude with that of Job, Chap. 26.14. Lo these are parts of his ways, but how little a portion is heard of him. To which you may add that, Job. 11.7. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? v. 8. It is as high as Heaven; What canst thou do? Deeper than Hell, What canst thou know? v. 9 The measure thereof is longer than the Earth, and broader than the Sea.    
SOLI DEO GLORIA.  
FINIS.   

An Alphabetical TABLE, Containing the principal Matters contained in this Book.  
Note. In some places, through the mistake of the Printer in figuring the pages, thou art directed to the Contents by the Sermon; Ser. 44. Ser. 55. etc.  

A.  
ACtual Providence, vide Providence.  
Acts of Grace elicited by the motion of Divine Providence in its timing the destruction of God's enemies, and the salvation of his people, 210, 211, 212.  
Actions good rewarded when the intention by God is disallowed, 362, 363. The reasonableness of it, 364, 365. It is only with limited and temporal rewards, 366, 367. Actions of piety how elicited by Providence, 208, 209, 210, 211.  
Adam, why he first had salvation offered him upon a Covenant of works, 453, 454, 455, 456, 457.  
Adoration of God in the unsearchable things of Providence our duty, 171.  
Affairs in the world ordinarily subordinated to the designs God hath upon his Church, 258, 258, 260, 261. The reasonableness of it, 263, What use to be made of it, 265, 266, 267.  
Afflictions of this life may be punishments of past and pardoned sins, 398, 399. How this is just, and reasonable, 404. What use to be made of it, 405. God the Author of them, this consists with his holiness and goodness, 404, 405, 406. The Portion of God's people, not of all, 588, 589. They are not truly Evils proved, 589, 590, 591, 592, 593, 594.  
Aids and Assistances of Grace, whether given to all; if not, how God is just in condemning such as have them not, 650, 651, 652, 653, 654, 655,  
Anger, what, Serm. 45. How not to be used in the prosperity of sinners, Serm. 45. Arguments to persuade the restraint of it, Ibid.  
Application of God, in what it lieth, 103. necessary to render God the object of our delight, 603, 604.  
Application of the whole discourse about varieties of further Grace, 692. The variety of Christians growth, etc. 727, 728, 729, 730, 731.  
Apprehensions of truth, how different, 721, 722. Whence the difference is, 723. The reason of it, 724, 725. What improvement is to be made of it, 727, 728, 729, 730, 731, etc.  
Attributes of God, what, how glorified by the timing of Providence, 208, 209, 210. and by the permission of sin, 480, 481, 482.   

B.  
Blessings, sensible, most upon those who live most exactly up to the Divine rule, 438, 439, 440, 441, 442.   

C.  
Casual, nothing to God, p. 113, 114.  
Calling to faith and repentance how universal, 466. Why, if all have not a power to believe and obey, 467, 468. How the sincerity of God in an indefinite call is to be vindicated, 470, 471. Why to be hearkened to and obeyed, 474, 475, 476.  
Call to a relation necessary to be discerned, 428, 429. how it may be discerned, 429, 430.  
Children, how punished by God justly, 533, 534. The reasonableness of Divine Providence in the afflicting and punishing Children, 534, 535, 536. What is to be made of it; what may relieve us troubled under such a Providence, 537, 538, 539, 540, 541, 542, 543, 544, 545.  
Church, How it is under special Providence, 132, 133, 134.  
Circulation of Providence observed, 337, 338. the reasonableness of it, ibid.  
Circumstances, not oft, but sometimes part of the Promise, 232. when not so. Providence as to them rarely satisfieth our expectations, 233. why God doth not so satisfy us, 234, 235. Circumstances of the world ordinarily suited to the designs God hath upon his Church, 244, 245, 246.  
Comforts, How arising from the notion of Providence, 51. The Government of it, 118, 119, 120, 121. What upon death of Children, 537, 538. Why dispensed to some more than to others, 710, 711, 712.  
Conclusions, either too sweet or too bitter, not to be raised from the motions of Providence in dispensing outward things, 345, 346, 369, 361.  
Conformity to the Divine rule the nearest way to blessings even of this life, 438, 439, 440, v. pl. Blessings.  
Converting grace. Varieties of Providence observable in God's dispensation of it, 665, 666, 667, 668, 669, 670. Why dispensed in several periods of life, and by several means, ibid. What use to make of it, 673, 674, 675.  
Correlates, vide Relates.  
Covenant of works with Adam, necessary to be first made and exhibited, why, 454, 455, 456, 457. Of Grace, when made and how, ibid. Indefinite exhibition of it, why, 465, 466. How consistent with God's truth and sincerity, ibid.  
Creation of the worlds by the Word of God. What word, p. 20. How this is understood by faith, by reason, by faith beyond reason, 24, 25. Vanity of Philosophers about it, 29. The usefulness of understanding by faith, that the Worlds were made by God, 27, 28, 29, 30, 31, 32.  
Curiosity, The nature of it, checked, and dissuaded from the evils of it, 168, 169.   

D.  
Days, of small things what, 220. not to be despised, 221. How they may be despised, 223, 224, 225.  
Damnation of sinners just, though Providence affords not aids and assistances sufficient to salvation, 650, 651, 652, 653, 654.  
Delighting in God what, what is necessary to it, 601, 602, 603. Our duty when we cannot delight ourselves in worldly enjoyments, whence, 604, 605. The reasonableness of it, 606, 607. The duty pressed, ibid.  
Departing from evil, and doing good, Saint's duty in an evil day, 607, 608. Opened in particulars, 610. Arguments to enforce it, 611, 612.  
Difficult questions relating to the motions of actual Providence resolved, 450, 451, to the end of the book.  
Difference in dispensations of special grace, 664, etc. to the end of the book. As to the first grace, 664, 665, 666, 667. As to further grace, 682 683, etc. The reasonableness of Providence in it, ibid. The use we should make of it, ibid. as to growth in grace, whence, 717. How reasonable, 718. as to apprehensions concerning truth, 723.  
Disappointments of our expectations from Providence, what use to be made of them, 238, 239.  
Dispensations of Grace. God in them acteth freely, but unaccountably, 619, 620, 621. proved in several dispensations of that nature, 622, as to this God is not unrighteous, proved, applied, 626, 627, 628. In penal dispensations God acteth not upon Prerogative, but according to creatures demerits, 633, 634, 635, 636, 637, 638, etc.  
Destruction what, and how from ourselves, proved, argued reasonable, 636, 637, 638, 639.  
Duty inferred, with relation to Providence, 159, 160, 161. To the unsearchable things of Providence, 171, 172. Directed, 183, 184, 185, 186, 187. To Providence moving obliquely, or seemingly contrary, 198. Towards God, 199. with reference to the promises, 200. To Providence opened in several things, 202, 203, 204. under the prospering of Sinners, and oppression of the Righteous, 586, 587, 588, 589, 600, 601, etc. In the day of small things, 225, 226. with reference to promises made to the Church, but not as yet fulfilled, 239. with reference to Gods taking away Children, 536, 537, 538, etc. Duty resulting from distinguishing grace, 631, 632. whence some have more strength to spiritual duty than others, 701, 702, 703.   

E.  
Inquiries after knowledge how sinful, 168, 169, 170.  
Envy, what, how to be avoided in a time of sinner's prosperity, Ser. 44, 45.  
Events; products of Gods infinite wisdom, and love, 13, 14. What may satisfy God's people under all Events, 15, 16.  
Everlasting destruction, of sinners, how consonant to Divine Justice it is and reasonable, 564, 565, etc. and 580.  
Evils of ungrounded Expectations what, 241, 242.  
Evil of Sin not from God, of punishment from him, 503, 504. This consistent with the holiness and goodness of God, 506, 507, 508. Evil things sensible, why measured out to the best: how not true Evils, 588, 589, to p. 595.  
Exhortations from the consideration of the Government of Providence, to Faith, Prayer, Praise, Patience, Love, free submission to God, with arguments to press them, 122, 123, 124, 125, 126.  
Expectations, of God's people, as to the substance of the Promises, never frustrated, 232, as to circumstances seldom satisfied, 233. The reasonableness of it, 234, 235.  
Experience, How advantaged by observation of Providence, 176, 177, 178, 179.  
Eyeing of God in Evils of punishment of what advantage, how it is reasonable, 512, 513, 514.   

F  
Faculties in living Creatures upheld by Providence, what, 70, 71, 72, 73, 74.  
Faith, How it showeth us that the worlds were made by God, 24.25, 26, 27. It's necessity, usefulness, excellency, 30. It's opposition to fear, to too great solicitude, 52, 53. how to be exercised in the use of means, 54. How it worketh in the day of small things, 227. In what cases to be so exercised, 228, 229. Considerations to encourage such exercise of it, 230, 231, 232. How the life of Faith is to be managed in the day of Sinners Prosperity, Ser. 45. In what it lieth, Ser. 45. What promises are its objects at such a time, Ser. 45. It is pressed by many arguments, Ser. 45. Commended, Ser. 45. Directed, Serm. 45.  
Fate fourfold, 115. How the Christian Fate differeth from that which was Stoical, is Physical, or Mathematical, 115, 116.  
Fittedness, To work in what it lieth, 424, 425.  
Foreknowledge of God proveth his purpose, 5, 6, 7.  
Fretting, What it is, Serm. 44. How to be avoided in the day of Sinners Prosperity, Serm. 44.   

G  
God. His purpose hath passed upon all things, 2, 3, 4, 5. His immensity, activity, condescension, patience; Argued from the preservation of his Providence, 79, 80. and from the Government of Providence, 117, 118. Of what evils alone, he is the Author, 504, 505. Not of any thing truly evil, 505. but of Punishments, ibid. He is holy in punishing his own People, 516, 517. and such as he knows will be made worse by punishments, 519. The reasonableness of such punishments, 522, 523. What use we should make of it, 524, 525, 526, 527, etc. God is just and holy in punishing Children. v. Children. In punishing Relates in their Correlates. v. Relates. In the punishment of Sin with Sin, 549, 550, 551. God's holiness, and justice in this cleared, 554, 555.  
Grace. Varieties in the dispensation of the first Grace, 663. ad p. 681. Of further Grace, what, 681. Strengthening Grace, 694, 695. Varieties in the dispensation of it, 696, 697. In what, 697, 698. How reasonable, 698, 699. Quickening Grace, 605. Varieties in it, 705. Whence, 706. How reasonable Varieties as to it are, 706, 707. Consolatory Grace. v. Comforts.  
Growth in Grace, what it is, 713. How different from improvements in gifts, 714. Mistakes about it, 714. Reasons of different sizes in Christians, 715, 716, 717.   

H  
Happiness of a Soul in what it truly lieth, 591, 592.  
Harkening to the Gospel Call persuaded, 472, 473, 474, 475, 476.   

I  
Intentions good oft rewarded, where the action is not allowed, 362, 363.  
Indefinite proposal of the Gospel why, 465, 466, 467.  
Justice of God, in the punishment of Children, v. Children. In the punishment of Relates in their Correlates, v. Relates. In the punishment of his own people, v. Afflictions. In the punishment of incorrigible Sinners, 519, 520, 521. In punishing Sin with Sin, 549.550, 551. In punishing sinners with everlasting Destruction, 561, 562, to p. 581.  
Improvement of means, and habits of common Grace persuaded, 474, 475, 476. Of Afflictions, how, 514, 515.   

K  
Knowledge, How it is or may be improved by the observation of the Motions of Actual Providence, 167, 168. 177.   

L  
The Law, How it maketh Sin to abound, 478,  
Limiting God, What, how Sinful, 240.  
Lusts of men made use of, to serve the good designs of God's Providence relating to his Church, 324, 325. Several Lust's instanced in, and the proof of the use God made of them, 273, 274, 275, 276. The reasonableness of it, 280, 281. The use we should make of it, 332, 333,   

M  
Magistrates, Their relation to God as his Ordinance, his Creatures, his Vicegerents, their usefulness to men, 287, 288, 289. How under Special Providence, 285, 286.  
Means, How little considerable in the effects of Providence, 212, 213, 214. Means of Grace-how sufficient, how not. v. Sufficient.  
Measures of sinful acts how to be taken, 570, 571, 572.  
Methods of Providence, when God intendeth his Church's tranquillity or trouble, 266, 267, 268.  
Ministers faithful, under special Providence how, 312, 313. Proved, 314, 315, 316, 317, 318, 319, 320. Applied, 321, 322.  
Miscarriages in a good cause, in two cases, what, 253.  
Motions of Providence, to be observed, 173. Always in pursuance of some word of promise, or threatening, 188. Not always direct, sometimes obliqne, 189, 190. Sometimes (in appearance) contrary to the word of promise or threatening, to the fulfilling of which they are leveled, 191, 192, 193, 194. A reasonable account of such motions, 194, 195, 196, 197.   

O  
Observation of Providence our duty, 174. In what it lieth, 175. The advantages of it, 175. Men exhorted to it, 183. Some rules to direct it, 183, 184. Twenty observations upon the motions of Providence, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, etc. The ordering of our lives, advantaged by observation of Providence, 175, 176, 177.  
Obliqne motions of Providence, why, 193.  
Obedience, How inferred our duty from Creation, 30, 31, 32.   

P  
Passive patience, How our duty, upon the acknowledgement of an Actual Providence, 57, 58.  
Permission, Of sin, why, 478, 479. What attributes of God are by it Glorified, 481, 482, 483, 484. What exercises of Grace are occasioned by it, 485, 486. How holiness is advantaged by it, 487. Why so many sinners, 488, 489, 490. Why so much Sin is permitted, 493, 494, 495. It ought to be no encouragement to Sin, Why, 496, 497, 498. What use to be made of it, 499, 500 What God doth in Permission of Sin, 479, 480.  
Philosophers, Vain in their Notions of the World's Original, 29.  
Praise Given to God from inanimate, brute Creatures, much more due from all reasonable beings, 30. Otherwise they are the most ingrateful, and self-condemned Creatures, 31, 32.  
Preservation Of the World, how wonderful, 62, 63. The Nature of it, 63, 64, 65. By what particular acts, 66, 67, 68, 69, etc. Preservantion of men in political capacities, opened in 7 particulars, 87, 88, Preservation of Saints in their Spiritual capacities, by 5 acts, 96, 97, 98, 99, 100  
Polities, How preserved by God, 87, 88  
Powers In living creatures wholly by Providence, v. Faculties.  
Power In lapsed man to repent, and believe, whether rightly concluded from God's universal call to both, 486. Why else God calleth, 487, 488, 489, 490, etc.  
Proportions of Punishment, what the due measure of them is, 570, 571, 572.  
Prosperity of Sinners, v. Anger, Envy, etc.  
Piety promoved, from the Observation of Providence how, 176, 177, 178. Piety and Policy of moral virtue, and keeping close to God in his worship, 269, 270.  
Promises conducive to waiting, 616, 617.  
Predetermination of all things according to the Counsel of God's will, p. 3. Proved from foreknowledge, 5. and the certainty of existence of things necessary to such prescience, 6. Vorstius lost in fixing a cause of such certain existence out of the Divine will, acknowledgeth it best to fix it there, p. 7. Proved from actual Providence, ib. It lays no necessity upon the Act but the Event, 11. It's usefulness to quiet Souls under ingrateful contingencies, 10, 11, 12, 13, 14. Yet we ought to be piously affected at sad Providences and for sin, 15, 16.  
Prayer and Praise, Both ordinary, and more solemn, urged from the Consideration of the influence of Providence, 59, 60.  
Providence worketh all things according to the Counsel of the Divine will: this proveth such a Counsel, p. 9 It is not incertain in its effects, 9 Whence the term Providence is derived, 34, 35. What actual Providence is, 35. That there is an actual Providence, 36, 37. From the work of Creation, 37, 38. The nature of God, 39, 40, 41. From events, and effects in the world, 42, 43. From the acknowledgement of wiser Pagans, 44, 45. The objects, and extent of it, 45, 46, 47. Denied Atheistically, unreasonably, 49. It necessitates not motions of rational agents, 50. It supercedeth not indeavovers, why, 50, 51. Faith, Patience, Prayer, Praise, inferred from the Doctrine of Providence, 53, 54, 55, 56. It preserveth the worlds, 61. How it worketh in the preservation of all beings, 63, 64, 65, 66. Animate beings, 67, 68, 69, 70, 71, 72. The several faculties, 71, 72, 73, 74, 75, 76, 77, &c, In persecuting men in political capacities, Opened in 7 things, 87, 88, 89, 90, 91. In preserving the Saints in their Spiritual capacity, 96, 97, 98. Our duty from thence, 99, 100 Providence Governeth all things, 103, 104. The objects, and acts of its Government. Seven particulars instanced in, 105, 106, 107, 108, 109. Faith, Prayer, Praise, Love, Patience under evils, Universal obedience, Duties inferred from the Governments of Providence, 113, 114, 115, 116, 117, 118. Providence hath its specialties, 128, 129. The objects of special Providence, 130, 131. By what acts, as to the Church, it is showed, 132, 133, 134. By what acts special Providence is exerted, as to the Church opened in 9 particulars, 134, 135, 136, 137, 138, 139. The reasonableness of special Providence, as to these objects, 140, 141, 142, 143, 144. What use those that are the objects of special Providence ought to make of its special workings for them, 145, 146, 147, 148, 149, 150, etc. Providence, in what things unsearchable, 157, 158, 159, 160, 161, 162, 163, 164. etc. The use we are to make of it, 167, 168. Providence to be observed in its motions. v. Observation. Twenty observations made upon the motions of Providence, 188, 189. to p. 450. It seldom moveth toward the fulfilling of the word of promise, or threatening directly, often obliquely, and in a seeming contrariety, yet is all this while fulfilling the word opened, proved, shown to be reasonable; applied, 188, 189. to p. 203. It ordinarily fulfils promises to God's people, when they are at the lowest; Threaten to God's Enemies when they are at the Highest; proved, shown reasonable, applied, 205, 206, 207, etc. It doth its greatest works in the day of man's smallest things, opened, proved, shown reasonable, applied, 221, 222, 223, 224, 225. It never fails God's people as to the substance of the things promised; as to circumstances it seldom answers people expectations; Proved, Shown reasonable, applied, 232, 233, 234, 235, 236, 237, 238, 239, 240. It fitteth the circumstances of the world, or particular persons in it to the work it intendeth, 244, 245, 246. Proved, Shown reasonable, Applied, 247, 248, 249, 250, 251, 252, 253. It subordinateth the Civil affairs of the world, to the Religious concerns of the Church, Proved, Shown reasonable, Applied, 258, 259, 260, 261, 262, 263, 264, 265, 266. Four things which it ordinarily brings to pass when God intendeth his people's tranquillity, 265, 266, 267. It oft enforceth men meaning not so to do Gods work, 272, 273, 274. Several lusts of men, which Divine Providence hath taken advantage of, for the Service of the Church, 274, 275, 276, 277, 278, 279. The reasonableness of it, the use of it, 282, 283, 284. It is remarkably seen in punishing sins, which eminently disturb humane society what sins those are, Proved, Applied, 285, 286, 287, 288, 289, 290, 291, 292, etc. It ordinarily in this life retaliateth acts of Charity, and Cruelty, Proved; the reasonableness of this motion showed; The application of this motion, 300, 301, 302, 303, 304, 305, 306, 307, 308. It is eminently seen in the Protection and preservation of Godly Ministers and other bold adventurers for God, keeping within the latitude of Duty, Proved; Shown reasonable, Applied, 312, 313, 314, 315. It ordinarily makes a spotless use of people's sins, Proved; the reasonableness of it Shown, 323, 324, 325, 326, 327, 328. In the distribution of sensible good things it moveth circularly, though often to the seeming advantage of the worst men; Opened, Proved, shown a reasonable motion, applied, 336, 337, 338, 339, 340, 341, 342, etc. It rewards Righteous men, and punisheth others certainly, and constantly, but not sensibly, and uniformly; Opened, Shown reasonable, Applied, 351, 352, 353, 354, 355, etc. It often rewards good intentions, where God disalloweth the action, and good actions where God disallows the intention; Proved, Shown reasonable, Applied, 362, 363, 364, 365, 366, 367, etc. It distributeth punishments and rewards most plentifully when as to them it moveth most slowly, Proved, Shown to be reasonable, Applied, 377, 378, 379, 380, 381, etc. It is very quick in its distributions of rewards and punishments as to some sins, and some good actions, 387, in what cases, 388, 389. The reasonableness of it, 393, 394. Applied, 395, 396. It punisheth the past and pardoned sins of God's people with sensible punishments: this Justified, Shown reasonable and reconcilable to Divine Justice, and goodness; Applied, 398, 399. It ordinarily punisheth Relates in their Correlates Proved, showed; reasonable, Applied, 409, 410. to 422. It suiteth the Spirits of persons to their relations and work, proved, applied, 423, 424, 425. ad 428. It commands sensible blessings upon such as live most exactly to the Divine Rule, 438, 439, 440, 441. Proved, applied. 441, 442, 443, 444, etc. How it could propound Salvation to Adam upon a Covenant of works, when God from Eternity had established man's Salvation upon a Covenant of Grace, 452, 453. The reasonableness of it, 453, 454, 455, 456. Applied, 458, 459, etc. How it order the offer of Salvation to all upon terms of believing, Supposing a particular election, a particular Covenant of Grace, and no power in lapsed man to repent or believe, 463, 464, 465, 466, 467, 468, 469. How it permits sin, v. Permission. Punishments of sinners, certain and constant, but not sensible and uniform, 352, 353, 354; 355, 356, 357. Punishments not all for amendment of the person punished, 520, 521. How consistent with God's goodness, though he knows the person punished will not be amended, 528, 529. Punishments of sinners, How from Justice, upon demerits of sinners, not from Prerogative, 633, 634, 635, 636, 637, 638, 639, 640, 641.   

Q  
Quickness of Providence in some rewards and punishments, in what; The reasonableness of it, 388, 389, 390, 391.  
Quickening grace, Variety in its dispensations, what, how reasonable.   

R  
Rejoicing in the destruction of sinners how our duty, 525, 526, 527.  
Relations, often punished, and rewarded in their correlates; The Vindication of divine Justice in it, 409, 410, 411, 412, 413, 414, 415, 516. applied, 417, etc.  
Retaliation in what causes commanded, allowed, or used by God, 298, 299, 300. 301. Used by Providence ordinarily as to acts of Charity and cruelty, or other sins opposed to charity, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311.  
Rewards Various, 352, 353. Rewards of good men, certain and constant, not always sensible and uniform, 350, 351. Of actions materially good of which the intention is evil, 362, 363. Of what nature such rewards are, 366. Rewards most plentiful, when coming most slow, 376, 377. The reasonableness of it, 378.   

S  
Saints, How under spiritual Providence in 9 particulars, 134, 135, 136, 137, 138, 139.  
Salvation, Why notwithstanding a particular election of some to life, a particular Covenant, and Redemption, it is preached to all, 467, 468, 469, 470, 471.  
Sense of sad events, what, how far our duty, 15, 16.  
Sensible, v. Blessings.  
Sin defamed by providence, 82, 83, 84. Sinners most ungrateful, unnatural, most self-condemned, 32, 33. They can never be secure, 213. Sin disturbing humane society, what, how, and why eminently punished, 285, 286, 287, 288, 290, 291, 292, 295. What to be learned from it, 295, 296. Sins in Saints, past and pardoned, yet reasonably punished in afflictions of this life, 401, 402, 403. Sin how by reason of the Law, it more aboundeth, 478, 479, 480. Sin, Sinners, so much sin, so many sinners, why permitted, 480, 481, 482. What use of it, 494, 495, 496. How God is Just, and Holy in punishing Sin with Sin, what Sinnings so punished, 547. to 561. Sins ordinarily, but spotlesly used by Providence, 329, 330. Sinners not encouraged by it, why, 333, 334.  
Sins, What, speedily punished, 388, 389, 390, 391, 392.  
Silence how various, what our duty, what not, 613, 614.  
Slow motions of Providence to rewards, and punishments, most plentiful in the products, 377. The reasonableness of such slowness, 377, 378, 379, 380, 381.  
Small things of man, what, 221.  
Specialties of Providence, v. Providence. Special duty from whom due, in consideration of Special Providence to them, in what it lies, 128, 129, 130. to 156.  
Strengthening Grace against Temptations and sin, 687, 688. unto duty, what, how variously dispensed, 689. How reasonably, 690. The application of it, 691, 692, 693, etc.  
Sutableness to a work, or Relation, in what it lies, 424. Whence it is, some are in relations not suited to them, 425, 426, 427.  
Soul- happiness in 3 things, 591.  
Sufficient means of Grace, in what sense all have it, 650, 651, 652. In what sense they have it not, 652, 653. Proved that all have it not, 653, 654, 655. Applied, 660.   

T  
Temptations of what sorts, 684. Some more tempted than others, 687. Whence it is, 688. Why God suffers those to be tempted who he knows will fall in the hour of temptation, 687. Means to be used in order to abating the force of the temptation, 693, Arguments for Spiritual resistance, 696, 697, 698.  
Thanksgiving, Constant, Solemn, how evinced to be our duty from the Consideration of the influences of Providence, 60.  
Threaten ordinarily Justified when God's Enemies are highest, 205, 206, 207, 208, 209, 210.  
Things good or evil, what, why good things are measured out by Providence to evil men, and evil things to good men, 582, 583, 584. to 595.   

V  
Varieties of Providence in the dispensation of the first Grace, viz. Conversion, 664. What varieties, 665, 666, 667. a reasonable account of Variety in that as to time, 668, 669, 670. As to means, 673. As to manner, 675, 676. Use of it, 678, 679, 680.  
Varieties in dispensations of further Grace, 681. What Grace, 681. In what the Varieties lie, or do not lie, 682, 683.  
Virtues upheld in creatures by which they serve others, p. 72, 73.  
Unsearchableness of Providence in its ways, 158, 159, etc. To Search, and behold them, our duty, 160, 161, 162. How they are unsearchable, 163. In the compass of them, in the tendency, tract, indications of them, 164, 165, 166. Use of that, 167.   

W  
Waiting for God patiently what it implieth, 613, 614, 615, 616. Several things recommended in order to it, 616, 617, 618. Pressed by Arguments, 618, 619. How a duty resulting from a Consideration of Divine Providence, 56, 57  
Ways of God misjudged, from what causes, 517, 518.  
Widow's poor and fatherless, obliged to praise the Lord, 296, 297.  
Wisdom Spiritual, how to be learned from Gods Providential dispensations, 175, 176, 177, 178. Wisdom to sobriety cammended, 167, 168.  
Will of God the alone cause of Grace, 620, 621, 622, 623.  
Wicked men why suffered to devour such as are more righteous than they, 596, 597, etc. It is just with God and reasonable, 597, 598, 599. What use we are to make of it, ibid. Et seque    

To the Reader.  
WHat the Poet saith of men, None lives without some errors, He is best that hath fewest, it's true concerning Printed books. Whoso considereth how much intention is required to the writing, composure for the Press, and correcting of so many Words, and Letters, as a Book of this bulk hath, will easily conclude it a matter of no easy achievement, for any but tolerably to acquit themselves, and must be very uncharitable, if he will not give some allowances, for the want of some letter in a word, or the transposing of a letter, or the mistake of a Point, the want of a little particle, or needless doubling of it, being but common infirmities of a quick Pen, or Press. But there are some others of which I must give thee some account. The Author who intended no more than the general Title to run through the leaves of the whole Book, must not be charged, if the Title of any leaf be not so properly set, as he would have done (who best knows the matter:) that business was done by another hand, not knowing the Author's mind, and finding the top of the pages without titles. 2. Two Presses being employed for expedition, the Printer not casting the sheets punctually that he turned off to another, thou wilt find a disorder in the figures of the pages from 594 to 601. The number of Sermons also miscounted, next 45 follows 48 Sermon: but that is supplied in the matter of the Sermons preceding 45. 2 of them making 4, but not distinguished by the Printer. The Erratas troubling the sense are very few, the greatest in p. 108. l. 21. These following the Author desires thee to be charitable to him, and the Printer for   

ERRATA.  
PAge 56. l. 9 r. suspicious. 58. l. 7. r. but yet. 75. l. 17. blot out [he hath] 66. l. 20. r. every tide. 68 l. 7. r. in it. l. 16. r. not God. 108. l. 21. r. Subdued so as the greater. 120. l. 6. r. unà. 121. l. 5. r. and cannot. 126. l. 30. r. restraining. 192, l. 5. r. Scrabling. 200. l. 6. blot out [think] 211. l. 23. r. men's bearts. 221. l. 31. r. of the land. 222. l. 20. blot out [of] 226. l. 21. r. Asa. 243. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 252. l. 21. r. Adapting. 328. l. 25. 26. r. rapacious. 340. l. 18. r. Jotham was. l. 29. r. tracked. Grace is. 341. l. 13. r Dives had a right. 349. l. 3. r. despond. 355. l. 23. r. as to find. 373. l. 28. r. he hindered. 416. l. 30. r. taking away. 451. l. 32. r. evil, thou mayst not eat. 488. l. 23. r. Stith. 512. l. 9 r. Paris. 530. l. 24. r. habits of Grace. 530. l. 29. r. God's Command. 547. l. 22. blot out [repeated] 563. l. 14. r. Sinnings. 568. l. 33. r. feigned such. 583. l. 26. r. it is. l. 31. blot out [to good men] l. 37. r. justify God in. 586. l. 48. r. infortunis. 587. l. 11. r. Nierem. 594. l. 11. r. is a temptation. 597. l. 25. r. roil. 604. l. 25. r. roiling. l. 39 r. have. 605. l. 18. r. high: nature. l. 13. r. heirs. l. 21. r. add to this. l. 37. r. roil his. 606. l. 7, 6. r. fourth term. 610. l. 28. r. Sense which is. 602. l. 32. r. hence it is. 606. l. 23. r. his Children. 607. l. 3. r. extent of. 620. l. 4. r. this temptation. 619. l. 3. r. is that. 621. l. 1. r. was Ishmael. l. 37. r. particular nation. 630. l, 6. r. of the Gospel. 634. l. 26. blot out aphonimy of. 636. l. 36. r. Severely. 643. l. 18. r. not come. 644. l. 16. r. play. So the man might. l. 21. r. improveth. 647. l. 24. blot out [about] 656. l. 6. r. no need. 661. l. 3. r. Suasion. 673. l 9 r. by thee. 678. l. 27. r. wish any to. 679. l. 38. r. make men. 682. l. 18. blot out [for] 683. l. 1. r. by God. 690. l. 9 r. delighteth. 693. l. 8. r. as sweet. 696. l. 19 r. by himself. 714. l. 18. r. presently apt.