A Treatise of Divine Providence, Text (2 of 5)

A Treatise of Divine Providence · Text (2 of 5)

p. 813. God orders them for the glory of his justice upon others. Nathan had threatned David, that one of his own houſe ſhould lye with his Wifes in the ſight of the Sun.**2 Sam. 12.11.2 Sam 12:11 Ahithophel adviſeth Abſalom to do ſo, not with any deſign to fulfill Gods threatning, but ſecure his own ſtake by making the quarrel between the Father and the Son irreconcileable, becauſe he might well fear, that upon a peace between David and Abſalom he might be offered up as a Sacrifice to Davids juſtice. God orders Ahithophels counſel, and Abſaloms ſin to the glory of his juſtice in Davids puniſhment.

p. 82The ambition of Veſpaſian and Titus was only to reduce Judea to the Roman Province after the revolt of it, But God orders hereby the execution of his righteous will in the puniſhment of the Jews for their rejecting Chriſt, and the accompliſhment of Chriſts prediction.Luk. 19.43Luke 19:43 Luk. 19.43. for the days ſhall come, that thy enemies ſhall cast a trench about thee, &c. To conclude, if we deny God the government of ſin in the courſe of his providence, we muſt neceſſarily deny him the government of the World, becauſe there is not an action of any mans in the world, which is under the government of God, but is either a ſinful action, or an action mixt with ſin.

Vid. Ovid Amor. lib. 3. Eleg. 3. v. 1. and v. 27.God therefore in his government doth advance his power in the weakneſs, his wiſdom in the follies, his holineſs in the ſins, his mercy in the unkindneſs, and his juſtice in the unrighteouſneſs of men, yet God is not defiled with the impurities of men, but rather draws forth a glory to himſelf, as a roſe doth a greater beauty and ſweetneſs from the ſtrong ſmell of the garlike ſet near it.Boetius de Conſo. lib. 1. Queſt. 2.

Second Queſtion. If there be a providence, p. 83how comes thoſe unequal diſtributions to happen in the World? How is it ſo bad with good men as if they were the greateſt enemies to God, and ſo well with the wicked, as if they were the moſt affectionate Friends? Doth not virtue languiſh away in obſcurity, whiles wickedneſs ſtruts about the world? What is the reaſon that ſplendid virtue is oppreſt by injuſtice, and notorious vices triumph in proſperity? It would make men believe that the world was governed rather by a blind and unrighteous, then by a wiſe, good and juſt Governor, when they ſee things in ſuch diſorder as if the Devil had, as he pretends, the whole power of the world delivered to him:**Luk. 4.6.Luke 4:6 and God had left all care of it to his will.

Anſw. This conſideration has heightned the minds of many againſt a providence.See inſtances in Jackſon. vol. 1. 8. cap. 4. §. 5. It was the notion of many Heathens, when they ſaw many who had acted with much gallantry for their Countreys afflicted, they queſtioned whether there were a ſuperintendent power over the world. This hath alſo been the ſtumbling block of many taught in a higher School then that of nature, the Jews, Mal. 2. p. 8417. ye ſay every one that doth evil is good in the ſight of the Lord, and he delighteth in them and where is the God of judgment? Yea, and the obſervation of the outward felicities of vice, and the oppreſſions of goodneſs have cauſed fretting commotions in the hearts of Gods people, the Pſal. 73. is wholly deſigned to anſwer this caſe. Jeremy though fixed in the acknowledgment of Gods righteouſneſs, would debate the reaſon of it with God. Jer. 12.1. righteous art thou, oh Lord, yet let me talk with thee of thy judgments, wherefore doth the way of the wicked proſper, wherefore are all they happy that deal very treacherouſly? thou haſt planted them, yea, they have taken root, they grow, yea, they bring forth fruit. He perceiving it a univerſal caſe [wherefore are all they happy, &c.] did not know how to reconcile it with the righteouſneſs of God. Nor Habbakkuck with the holineſs of God. Hab. 1.14. [thou art of purer eyes then to behold iniquity, wherefore holdeſt thou thy Tongue, when the wicked devoureth the man that is more righteous then he? In point of Gods goodneſs too, Job expoſtulates p. 85the caſe with God. Job 10.3. Is it good unto thee that thou ſhouldeſt oppreſs, that thou ſhouldeſt deſpiſe the work of thy hands, and ſhine upon the Counſel of the wicked? You ſee upon the account of holineſs, righteouſneſs, goodneſs, the three great attributes of God it hath been queſtioned by good men, and upon the account of his wiſdom by the wicked Jews.

Anſw. 1 1. Anſwer in general, Is it not a high preſumption for ignorance to judge Gods proceedings? In the courſe of providence ſuch things are done that men could not imagine could be done without injuſtice, yet when the whole connexion of their ends is unravelled, they appear highly beautiful, and diſcover a glorious wiſdom and righteouſneſs. If it had entered into the heart of man to think that God ſhould ſend his Son in a very low eſtate to dye for ſinners, would it not have been judged an unjuſt and unreaſonable act, to deliver up his ſon for rebells, the innocent for the criminals, to ſpare the offender and puniſh the obſerver of his Law? Yet when the deſign is revealed and acted, what an admirable connexion is there of juſtice, wiſdom, mercy, and holineſs p. 86which men could not conceive of. It will be known to be ſo at laſt in Gods dealing with all his members. We are incompetent judges of the righteouſneſs and wiſdom of God, unleſs we were infinitely righteous and wiſe our ſelves; we muſt be Gods, or in another ſtate before we can underſtand the reaſons of all Gods actions. We judge according to the law of ſenſe and ſelf, which are inferior to the rules whereby God works. Judge nothing then before the time. **1 Cor. 4.5.1 Cor 4:5It is not a time for us to paſs a judgment upon things. A falſe judgment is eaſily made, when neither the Counſels of mens hearts, nor the particular Laws of Gods actions are known to us. In general it is certain, God doth righteouſly order his providences; he may ſee ſome inward corruptions in good men to be demoliſhed by afflictions, and ſome good moral affections, ſome uſeful deſigns, or ſome ſervices he employs wicked men in to be rewarded in this life.

Secondly. 2. God is Soveraign of the World. He is ſui juris, The Earth is his, and the fulneſs thereof, may he not do what he will with his own?**Mat. 20.15.Matt 20:15 Who ſhall take upon p. 87them to controul God, and preſcribe Laws to him how to deal with his Creatures? Why ſhould a finite underſtanding preſcribe meaſures and methods to an infinite Majeſtie?

Thirdly. 3. God is wiſe and juſt, and knows how to diſtribute. If we queſtion his providence, we queſtion his wiſdom. Is it fit for us who are but of yeſterday, and know nothing, to ſay to an infinite Wiſdom, what doſt thou? and to direct the only wiſe God to a method of his actions? His own wiſdom will beſt direct him to the time when to puniſh the inſolence of the wicked, and relieve the miſeries of his people: We ſee the preſent diſpenſations, but are we able to underſtand the internal motives? May there not be ſome ſins of righteous mens Parents that he will viſit upon their Children, ſome virtues of their Anceſtors, that he will reward even in their wicked poſterity? He may uſe wicked men as inſtruments in ſome ſervice. 'Tis part of his diſtributive juſtice to reward them. They aim at theſe things in their ſervice, and he gratifies them according to their deſires. Let not then his righteouſneſs be an argument againſt p. 88his providence; 'tis righteous with God not to be in arrears with them. Sometimes God gives them not to them as rewards of any moral virtue, but puts power into their hands, that they may be inſtruments of his juſtice upon ſome offenders againſt him, Iſa. 10.5. The ſtaff in the Aſſyrians hand was Gods indignation.

Fourthly. 4. There is a neceſſity for ſome ſeeming inequality at leaſt in order to the good government of the world. Can all in any community of men be of an equal height; A houſe hath not beams and rafters of an equal bigneſs, ſome are greater, and ſome leſs. The world is Gods Family. 'Tis here as in a family, all cannot have the ſame office, but they are divided according to the capacities of ſome perſons, and the neceſſities of others: Providence would not be ſo apparent in the beauty of the world, if all men were alike in their ſtations. Where would the beauty of the body be, if all the members had one office and one immediate end? Man would ceaſe to be man, if every member had not ſome diſtinct work, and a univerſal agreement in the common profit of p. 89the Body. All mankind is but one great body conſtituted of ſeveral members, which have diſtinct offices, but all ordered to the good of the whole; the Apoſtle argues this excellently in a parallel caſe of the diverſities of gifts in the Church 1 Cor. 12.19. If all were one member, where were the body? v. 23. thoſe members of the body, which we think to be leſs honourable, upon thoſe we beſtow more abundant honour, v. 24. God hath tempered the body together, having given more abundant honour to that part which lackt. What harmony could there be, if all voices and ſounds were exactly the ſame in a conſort? Who can be delighted with a Picture that hath no ſhadows? The afflictions of good men are a foyl to ſet off the beauty of Gods providence in the world.

Fifthly. 5. Ʋnequal diſpenſations do not argue careleſneſs. A Father may give one Child a gayer Coat then he gives another, yet he extends his fatherly care and tenderneſs over all: According to the ſeveral employments he puts his Children upon, he is at greater expence, and yet loves one as well as another, and makes proviſion for all. As the Soul takes care of the p. 90loweſt member and communicates Spirits to every part for their motions: So though God place ſome in a higher, ſome in a lower condition, yet he takes care of all, God divides to every man as he will. **1 Cor. 12.11.1 Cor 12:11Every man hath a ſeveral ſhare according to Gods pleaſure, of a goodneſs in the world as well as of gifts in the Church.

Sixthly. 6. Yet upon due conſideration the inequality will not appear ſo great as the complaint of it. If the wants of one, and the enjoyment of another were weighed in the ballance, the Scales might not appear ſo uneven; we ſee ſuch a mans wealth, but do you underſtand his cares? A running ſore may lye under a purple Robe. Health, the ſalt of bleſſings, as one calls it, is beſtowed upon the Labourer, when many that wallow in abundance, have thoſe torturing diſeaſes which imbitter their pleaſures. If ſome want thoſe worldly ornaments which others have, may they not have more wiſdom then thoſe that enjoy them, (the nobleſt perfection of a rational Creature?) Pro. 3.13, 14. The merchandize of it is better then the Merchandize of Silver, and the gain thereof then fine Gold. **Pro. 15.16.Prov 15:16Pro. 15.16. p. 91better is a little with the fear of the Lord, then great treaſure and trouble therewith. As ſome are ſtript of wealth and power, ſo they are ſtript of the incumbrances they bring with them. One hath that ſerenity and tranquillity of mind, which the cares and fears of others will not ſuffer them to enjoy, and a grain of contentment is better then many pounds of wealth. 'Tis not a deſireable thing to be a great Prince, attended with as many cares and fears as he hath Subjects in his Empire. He made a true eſtimate of greatneſs, that ſaid he would not ſtoop to take up a Crown if it lay at his feet. But more particularly to the parts of the caſe,

I. It is not well with bad men here.

1. Is it well with them who are tortured by their own luſts? What peace can worldly things beſtow upon a Soul filled with impurity? in 2 Cor. 7.1. Sin is called filthineſs, can it be well with them that have naſty Souls? Is it well with them who are rackt by pride, ſtung with cares, gnawn with envy, diſtracted by unſatiable deſires, and torn in pieces by their own fears? Can it be well with ſuch who have a multitude of vipers in their breaſts, ſticking p. 92all their ſtings into them, though the Sun ſhine, and the ſhadows drop upon them? You are Spectators of their felicity, but do you underſtand their inward gripes? Pro. 14.13. even in laughter the heart is ſorrowful. Can ſilken Curtains or purple Clothes confer a happineſs upon thoſe who have a mortal plague-ſore poyſoning their bodies, and are ready to expire? Sin is their plague, whatever is their happineſs.**1 King. 8.38. Sin is called the plague of the heart.1 Kgs 8:38 Their inſolent luſts are a far greater miſery then the poſſeſſion of all the Kingdoms in the World can be a happineſs.

II. Is it well with them who have ſo great an account to make, and know not how to make it? Thoſe that enjoy much are more in Gods debt, and therefore more accountable. The account of wicked men is the greater, becauſe of their abundance; and their unfitneſs to make that account is the greater, becauſe of their abuſe. Would any reckon themſelves happy to be called upon to give an account of their Stewardſhip for Talents, and know not how to give a good account of one farthing? Luk. 16.2. give an account of thy Stewardſhip.

p. 93III. Is it well with them who are the worſe for what they have? Is it a happineſs to command others, and be more ſlaves to the worſt of Creatures, then any can be to them? The wicked mans well ſpread table ſometimes proves his ſnare**Pſal. 69.22.Ps 69:22 and his deſtruction is bound up in his very proſperity: Pro. 1.32. and the proſperity of fools ſhall deſtroy them. Proſperity falling upon an unregenerate heart, like the Sun and rain upon bad ground, draws forth nothing but weeds and vermin. Would you think it your happineſs to be Maſters of their concerns, and ſlaves to their pride? Is a ſtubbornneſs againſt God ſo deſireable a thing, which is ſtrengthened by thoſe things in the hands of the wicked?

IV. Is it well with them who in the midſt of their proſperity are reſerved for juſtice? Can that Traytor be accounted happy that is fed in priſon by the Prince with better diſhes then many a loyal ſubject hath at his table, but only to keep him alive for his Tryal, and a publick Example of juſtice? God raiſes ſome for greater falls: Miſerable was the felicity of Pharaoh, to be raiſed up by God for a p. 94Subject to ſhew in him the power of his Wrath.**Exod. 9.16.Exod 9:16 'Tis but a little time before they ſhall be cut down as graſs, and wither as the green herb. Pſal. 37.2. None would value the condition of that Souldier who leaping into a River to ſave a Kings Crown, and putting it upon his own head, that he might be enabled to ſwim out with it, was rewarded for ſaving it, and executed for wearing it. God rewards wicked men for their ſervice, and puniſhes them for their inſolence.

Secondly. 2. Neither is it bad here with good men, if all be well conſidered. Other mens judgment of a good man is frivolous, they cannot rightly judge of his ſtate and concerns, but he can make a judgment of theirs. 1 Cor. 2.15. a ſpiritual man judgeth all things, but he himſelf is judged of no man. No man can make a ſound judgment and eſtimate of a righteous mans ſtate in any condition, unleſs he hath had experience of the like in all the circumſtances, the inward comforts as well as the outward Croſſes. For,

I. Adverſity cannot be called abſolutely an evil, as proſperity cannot be called abſolutely a good. They are rather indifferent p. 95things becauſe they may be uſed either for the honour or diſhonour of God As they are uſed for his honour, they are good, and as uſed for his diſhonour, they are evil. The only abſolutely bad thing in the world is ſin, which cannot be in its own nature, but a diſhonour to God. The only abſolutely good thing in the world is holineſs, and a likeneſs to God, which cannot be in its own nature, but for his glory. As for all other things I know no true ſatisfaction can be in them, but as they are ſubſervient to Gods honour, and give us an advantage for imitating ſome one or other of his perfections. Croſſes in the Scripture are not excluded from thoſe things we have a right to by Chriſt, when they may conduce to our good, 1 Cor. 3.22. Life and Death, things preſent, and things to come are yours, and you are Chriſts. Since the Revelation of the Goſpel, I do not remember that any ſuch complaint againſt the Providence of God fell from any holy man in the new Teſtament; for our Saviour had given them another proſpect of thoſe things. The holy men in the Old Teſtament comforted themſelves p. 96againſt this objection by the end of the wicked which ſhould happen, and the rod ceaſe.**Pſal. 73. Rom. 8.Ps 73Rom 8 In the New Teſtament we are more comforted by the certain operation of croſſes to our good and ſpiritual advantage. Our Saviour did not promiſe wealth and honour to his followers, nor did he think it worth his pains of coming and dying, to beſtow ſuch gifts upon his Children: He made Heaven their happineſs, and the Earth their Hell; the Croſs was their badge here, and the Crown their reward hereafter; they ſeemed not to be a purchaſe congruous to ſo great a price of Blood. Was Gods Providence to Chriſt the more to be queſtioned becauſe he was poor? Had he the leſs love to him becauſe he was a man of ſorrows, even while he was a God of glory? Such groundleſs conceits ſhould never enter into Chriſtians, who can never ſeriouſly take up Chriſts yoke without a proviſo of afflictions, who can never be Gods Sons, without expecting his corrections.

2, God never leaves good men ſo bare, but he provides for their neceſſity. Pſal. 84.11. the Lord will give grace and glory, and p. 97no good thing will he withhold from them that walk uprightly. If any thing be good, an upright man may expect it from God's providence, if it be not good, he ſhould not diſire it: Howſoever grace, which is neceſſary for preparing thee for happineſs, and glory, which is neceſſary for fixing thee in it, he will be ſure to give, we have David's experience for it**Pſal. 37.5.Ps 37:5 in the whole courſe of his life.

3. The little good men have, is better then the higheſt enjoyments of wicked men. Pſal. 37.16. a little that a righteous man hath, is better then the riches of many wicked, not better then many riches of the wicked, but better then the riches of many wicked, better then all the treaſures of the whole Maſs of the wicked world, others have them in a providential way, good men in a gracious way. Pro. 16.8. better is a little with righteouſneſs then great revenues without right, without a Covenant right. Wicked proſperity is like a ſhadow that glides away in a moment, whereas a righteous mans little is a part of Chriſt's purchaſe, and part of that inheritance which ſhall endure for ever, Pſal. 37.18. their inheritance ſhall be for ever, p. 98i. e. God regards the ſtate of the righteous, whether good or evil, all that befals them. God doth all with a reſpect to his everlaſting inheritance. No man hath worldly things without their wings. And though the righteous have worldly things with their wings, yet that love whereby they have them, hath no wings ever to fly away from them; how can thoſe things be good to a man that can never taſt them, nor God in them?

4. No righteous man would in his ſober wits be willing to make an exchange of his ſmarteſt afflictions for a wicked mans proſperity, with all the circumſtances attending it. It cannot therefore be bad with the righteous in the worſt condition: Would any man be ambitious of ſnares, that knows the deceit of them? Can any but a mad man exchange Medicines for poyſons? Is it not more deſireable to be upon a Dunghil with an intimate converſe with God, then upon a Throne without it? They gain a world in proſperity, a righteous man gains his Soul by afflictions, and poſſeſſes it in patience, is the exchange of a valuable conſideration? God ſtrips good men of the enjoyment of the World, that p. 99he may wean them from the love of it, keeps them from Idolatry by removing the fuel of it; ſends afflictions that he may not loſe them, nor they their Souls. Would any man exchange a great goodneſs laid up for him that fears God, for a leſſer goodneſs laid out upon them that are Enemies to him?**Pſal. 31.19.Ps 31:19

Who would exchange a few outward comforts with God's promiſe, inward comforts with aſſurance of Heaven, Godlineſs with contentment, a ſweet and Spiritual life, Soveraignity over himſelf and luſts, though attended with ſufferings, for the Government of the whole World?

5. It is not ill with the righteous in afflictions, becauſe they have high advantages by them. That cannot be abſolutely evil, which conduceth to a greater good.

As, Firſt, Senſible experiments of the tender providence of God over them. If the righteous had not afflictions in this life, God would loſe the glory of his providence, and they the ſweetneſs in a gracious deliverance from them in ways which makes the affliction the ſweeter, as well as the mercy; they would loſe p. 100the comfort of them in not having ſuch ſenſible evidences of God's gracious care.

The ſweetneſs of the promiſes made for times of trouble would never be taſted. Pſal. 37.19. They ſhall not be aſhamed in the evil time; that is, they ſhall be mightily encouraged and ſupported. God's people do beſt underſtand God's ſtrength, when they feel the ſmart of mens malice. 2 Tim. 4.17. [the Lord ſtood with me and ſtrengthened me.] he had never felt ſo much of God's ſtrength, if he had not taſted much of mans wickedneſs in forſaking him Pſal. 37.39. [he is their ſtrength,] when in times of trouble they experiment more of his care in preſerving them, and his ſtrength in ſupporting them, then at other times; Abundance of conſolations are manifeſted in abundance of ſufferings**2 Cor. 1.5. 1 Pet. 4.13, 14.2 Cor 1:51 Pet 4:131 Pet 4:14 A greater ſenſe of joy and glory lights upon them in a ſtorm of perſecutions. Men ſee the ſufferings of the godly, but they do not behold that inward peace which compoſeth and delights their Souls worth the whole Maſs of the Worlds goodneſs, and pleaſures of the unrighteous.

2. Inward improvements. Opportunities p. 101to manifeſt more love to God, more dependance on him, the perfection of the Soul. 1 Tim. 5.5. Now ſhe that is a Widow indeed, and deſolate, truſts in God, and continues in Supplications and Prayers night and day; there is a ground of more exerciſe of truſt in God, and ſupplication to him. The poor and deſolate have an advantage for the actual exerciſe of thoſe graces, which a proſperous condition wants: God changeth the metal by it, what was Lead and Iron, he makes come forth as gold. Job. 23.10. when he hath tried me, I ſhall come forth as gold. Croſſes and ſufferings which fit good men for ſpecial ſervice here, and eternal happineſs hereafter, can no more be ſaid to be evil, then the fire which refines the gold, and prepares it for a Prince's uſe. If there were not ſuch evils, what ground could you have to exerciſe patience, what Heroick acts of faith could you put forth without difficulties, how could you believe againſt hope, if you had not ſometimes ſomething to contradict your hopes? And if a good man ſhould have a confluence of that which the ignorant and pedantical world calls p. 102happineſs, he might undervalue the pleaſures of a better life, deface the beauty of his own Soul, and withdraw his love from the moſt gratifying, as well as the moſt glorious object, unto that which is not worth the leaſt grain of his affection.

3. Future glory. The great enquiry at the day of Chriſt's appearing, will be how good men bare their ſufferings, what improvements they had, and the greater their purity by them, the greater will be their praiſe and honour. 1 Pet. 1.7. That the tryal of your faith [viz. by manifold Temptations] may be found to praiſe and honour and glory, at the appearing of Jeſus Chriſt. For a good improvement by them, they will have a Publick praiſe from God's mouth, and a Crown of Honour ſet upon their heads. Providence ſends even light afflictions as ſo many Artificers, to make the Crown more Maſſy and more bright, 2 Cor. 4.17. [Works for us a far more exceeding and eternal weight of Glory. They are at work about a good man's Crown, while they make him ſmart. They prepare him for heaven, and make it more grateful to him when he comes to poſſeſs it. A Chriſtian carriage p. 103in them prepares for greater degrees of Glory. Every ſtroke doth but more beautifie the Crown.

6. Sufferings of good men for the Truth highly glorifies the Providence of God. This is a matter of glory and honour, 1 Pet. 4.16. If any man ſuffer as a Chriſtian, let him not be aſhamed, but let him glorifie God on this behalf. They thereby bear a Teſtimony to the higheſt Act of Providence that God ever exerciſed, even the redemption of the world by the blood of his Son. And the Church which is the higheſt object of his Providence in the world, takes the deeper root and ſprings up the higher; the foundation of it was laid in the blood of Chriſt, and the growth of it is furthered by the blood of Martyrs. The carriage of the righteous in them, makes the Truth they profeſs more valued. It enhanceth the excellency of Religion, and manifeſts it to be more amiable for its beauty than for its dowry; ſince they ſee it deſirable by the ſufferers, not only without worldly enjoyments, but with the ſharpeſt miſeries. This conſideration hath wrought upon many to embrace the p. 104Religion of the Sufferers. If it reaches as far as death, they are but diſpatched to their Fathers houſe, and the day of their death is the day of their Coronation; and what evil is there in all this?

To conclude, this Argument is ſtronger (upon the infallible righteouſneſs of God's nature) for a day of Reckoning after this life, than againſt Providence. Tis a more rational concluſion, That God will have a time to juſtifie the righteouſneſs and wiſdom of his Providential Government, and repair the honour of the righteous, oppreſſed by the injuſtice of the wicked. And indeed, unleſs there be a retribution in another world, the queſtion is unanſwerable, and all the reaſon in the world knows not how to ſalve the Holineſs and Righteouſneſs of God in his Providential Diſpenſations in this life; ſince we ſee here Goodneſs unrewarded and debaſed to the dunghill, Vice glorying in impunity, and ranting to the firmament. We cannot ſee how it can conſiſt with the nature of God's Wiſdom, Righteouſneſs and Holineſs, if there were not another life wherein God will manifeſt his Righteouſneſs in the puniſhing ſin, p. 105and rewarding goodneſs: For it is impoſſible that a God of Infinite Juſtice ſhould leave ſin unpuniſhed, and Grace unrewarded here or hereafter. The Scripture gives us ſo full an account of a future ſtate that may ſatisfie all Chriſtians in this buſineſs.

The wicked rich man is in his Purple, and Lazarus in his rags, yet Abraham's Boſom is prepared for the one, and an endleſs Hell for the other. Jeremy reſolves the caſe in his diſpute with God about it, Jer. 12.3. Pull them out like ſheep for the ſlaughter, and prepare them for the day of ſlaughter. They are but fattening for the knife of Juſtice, and the day will come when they ſhall be conſum'd, like the fat of Lambs in the Sacrifice, which ſhall wholly evaporate into ſmoke, ſo the Pſalmiſt reſolves it in Pſal. 37.20. a Pſalm written for the preſent caſe. God laughs at their ſecurity in a way of mockery, Pſal. 37.13. The Lord ſhall laugh at him, for he ſees that his day is coming. God's day for the juſtification of his proceedings in the world, and the wicked man's day for his own deſtruction, wherein they ſhall all be deſtroyed together, p. 106Pſal. 37.38. The whole maſs of them in one bundle. Who then will charge God with unequal diſtributions at that day which is appointed for the clearing up of his righteouſneſs, which is here maskt in the world? who can be fond of the State of the wicked? Who would be …ond of a dead mans condition becauſe he lies in State, whoſe Soul may be condemned, whilſt his body with a pompous ſolemnity is carried to the Grave, and both body and Soul joyned together at the reſurrection, adjudged to eternal miſery?

Q. 2. What hath been ſaid in this, will alſo anſwer another Queſtion, Why God doth not immediately puniſh notorious offenders, ſince the beſt governments in the world are ſuch as call the violaters of the Law to a ſpeedy account to keep up the honour of Juſtice? Thus the Epicures charge God with neglects of providence, becauſe if he doth puniſh wicked men, it is later then is fit and juſt, 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. Eccleſ. 8.11. Delay of Juſtice is an encouragement to Sin.

Anſw. 1. This is an argument for Gods p. 107patience, none againſt his providence. Should he make ſuch quick work, what would become of the world? Could it have held out to this day? If God had inſtantly taken revenge upon thoſe that thus diſparage his providence, the framer of ſuch an objection had not been alive. No man is ſo perfectly good, but he might fall under the revenging ſtroke of his ſword, if he pleaſed to draw it. Suffer God to evidence his patience here, ſince after the winding up of the World, he will have no time to manifeſt it. God doth indeed ſometimes ſend the ſharp arrow of ſome judgment upon a notorious offender, to let him underſtand that he hath not forgotten how to govern, but he doth not alwaies do ſo, that his patience may be gloryfied in bearing with his rebellious Creature.

2. God is juſt in that wherein the queſtion ſuppoſeth him unjuſt, he ſuffers wicked men to continue to be the plagues of the places where they live, and the executioners of his Juſtice upon offenders againſt him. Pſal. 17.13. The wicked are God's Sword. Jeremiah 47.6. Thoſe that God would ſtirr up againſt the Philiſtines, p. 108are called the Sword of the Lord. Iſa. 10.5. Aſhur is ſaid to be the Rod of his anger; would it conſiſt with his wiſdom to drop the inſtruments out of his hand, as ſoon as he begins to uſe them? To caſt his Rods out of his hand as ſoon as he takes them up? The rules of juſtice are as much unknown to us, as the communications of his goodneſs to his people are unknown to the world.

3. Let me ask ſuch a one, whether he never injur'd another man, and whether he would not think it very ſevere, if not unjuſt, that the offended perſon ſhould preſently take revenge of him? If every man ſhould do the like, how ſoon would mankind be diſpatcht, and the World become a ſhambles, men running furiouſly to one anothers deſtruction for the injuries they have mutually received? Do we praiſe the lenity of parents to their Children, and diſpraiſe the mercy of God, becauſe he doth not preſently uſe his right? Is then forbearance of revenge accounted a virtue in a man, and ſhall it be an imperfection in God? With what reaſon can we thus blame the eminent patience of God, which we have reaſon p. 109to adore, and which every one of us are monuments of? The uſe is,

Ʋſe. 1. Of Information,

I. How unworthy and abſurd a thing is it to deny Providence? Some of the Heathens fancyed, that God walked his Circuit in Heaven, or ſat with folded arms there, taking no cognizance of what was done in the World; Some indeed upon ſome great emergencies have acknowledged the mercies and juſtice of God, which are the two arms of his providence. The Barbarians, his juſtice, when they ſaw a Viper leap upon Paul's hand, Act. 28.4. they ſay among themſelves, no doubt this man is a murderer, whom though he hath eſcapt the ſea, yet vengeance ſuffers not to live. The Mariners in Jonah implored his mercy in their diſtreſs at Sea, yet they generally attributed affairs to blind chance, and worſhipped Fortune as a Deity. For this vain conceit, the Pſalmiſt calls the Atheiſt fool, Pſal. 14.1. The fool hath ſaid in his heart, there is no God. Potiphar acknowledged it, he ſaw that the Lord was with Joſeph, and favoured his deſigns. Gen. 39.3. And his Maſter ſaw that the Lord was with him, p. 110and that the Lord made all things that he did to proſper in his hand.

It will not be amiſs to conſider this, For the root of denial of providence is in the hearts of the beſt men, eſpecially under affliction, Aſah was a holy man, Pſal. 73.13. ſaith he, verily I have cleanſed my heart in vain, and waſhed my hands in innocency. He had taken much pains with his heart, and had been under much affliction. v. 14. [all the day long have I been plagued and chaſtned every morning. And the conſideration of this that he ſhould have ſo much affliction with ſo much holineſs, ſo ſtrangely puzled him, that he utters that dreadful Speech as if he had a mind to caſt off all cares about the worſhip of God, and ſanctifying his heart, and repent of all that he had done in that buſineſs, as much as to ſay, had I been as very a villain as ſuch, or ſuch a man, I might have proſpered as well as they, but I was a fool to have any fear of God.

Therefore we will conſider,

1. The evil of denying Providence.

2. The grounds of the denial of it by the heathen, which we ſhall find in our own hearts.

p. 1113. The various wayes wherein men practically deny providence.

1. The evil of denying it.

Firſt. 1. It gives a liberty to all ſin. It gives an occaſion for an unbounded licentiouſneſs; for what may not be done, where there is no government? The Jews tell us,**Targum Hieroſolymit. Mercer in Gen. 4.7.Gen 4:7 That the diſpute between Cain and Abel was this. Cain ſaid, becauſe his ſacrifice was not accepted, that there was no Judge, no reward of good works or puniſhment of bad, which when Abel oppoſed, Cain ſlew him; they ground it upon the diſcourſe of God with Cain. v. 7.**Gen. 4.7, 8.Gen 4:7Gen 4:8 which had been about his providence and acceptation of men, if they did well, and puniſhment of men if they did ill; whence they gather, the diſcourſe, v. 8. Cain had with his brother, was about the ſame ſubject, for Cain talked with Abel, and upon that diſcourſe roſe up againſt him, and ſlew him. And his diſcourſe afterwards with God. v. 9. ſeems to favour it, am I my Brothers keeper? Thou doſt ſay, thou art the governour of the World, it is not my concern to look after him. Their conjecture is not improbable. If it were ſo, we ſee how early this opinion began p. 112in the World, and what was the horrid effect of it, the firſt ſin, the firſt murder that we read of after the Sin of Adam. And what confuſion would grow upon the entertainment of ſuch a notion?

Indeed the Scripture every where places ſin upon this root. Pſal. 10.11. [God hath forgotten, **Pſal. 10.11.Ps 10:11he hides his face, he will never ſee it.] He hath turned his back upon the World. This was the ground of the oppreſſion of the poor by the wicked which he mentions. v. 9, 10. So Iſa. 26.10. [The wicked will not learn righteouſneſs, he will deal unjustly, the reaſon is, he will not behold the Majesty of the Lord; he will not regard God's government of the World, though his hand be lifted up to ſtrike. There is no ſin, but receives both its birth and nouriſhment from this bitter root. Let the notion of providence be once thrown out, or the belief of it faint, how will ambition, Covetouſneſs, neglect of God, diſtruſt, impatience and all other bitter gourds grow up in a night? 'Tis from this Topick all iniquity will draw arguments to encourage itſelf; for nothing doth ſo much diſcountenance thoſe riſing corruptions, p. 113and put them out of heart, as an actuated belief, that God takes care of humane affairs. Upon the want of this actuated knowledg God charges all the ſin of Ephraim. Hoſea. 7.2. They conſider **Heb. they ſpeak not to their hearts.not in their hearts that I remember all their wickedneſs. As if God were blind and did not ſee, or ſtupid and did not concern himſelf, or of a very frail memory ſoon to forget.

2. It deſtroys all Religion. The firſt Foundation of all Religion is, firſt the Being, Secondly the Goodneſs of God in the Government of the World. Heb. 11.6. he that comes to God, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him. He is the object of Religion, as he is the Governour of the World. This denial would ſhut up Bibles and Temples, and bring irreligious diſorder into all Societies.

1. All Worſhip. He that hath no deſign to govern, is ſuppoſed to expect no homage; if he regards not his Creatures, he cares for no worſhip from them. How is it poſſible to perſwade men to regard him for God, who takes no care of them? Who will adore him, who regards no adoraton?

p. 1142. Prayer. To what purpoſe ſhould they beg his directions, implore his aſſiſtance in their calamities, if he had no regard at all to his Creatures? What favour can we expect from him who is regardleſs of deſpenſing any?

3. Praiſe. Who would make acknowledgments to one, from whom they never received any favour, and hath no mind to receive any acknowledgments from them, becauſe he takes no care of them? If the Deity have no relation to us, how can we have relation to him? To what purpoſe will it be either to call upon him, or praiſe him, which are the prime pieces of Religion, if he concern not himſelf with us?

4. Dependance, Truſt and Hope. What reaſon have we to commit our concerns to him, and to depend upon him for relief? Hence the Apoſtle ſaith, Epheſ. 2.12. The Gentiles were without hope, and without God in the World. The reaſon they were without hope, was becauſe they were without God, they denied a ſettled providence, and acknowledged a blind chance, and therefore could have no ſound hope; ſo ſome underſtand it of denial of God's government. It might p. 115well give occaſion to people to utter Pharaoh's Speech. Exod. 5.2. Who is the Lord that I ſhould obey his voice to let Iſrael go? I know not the Lord, neither will I let Iſrael go. What is God that I ſhould ſerve him? I have no ſuch notion of a God that governs the World. The regardleſneſs of his Creature diſobligeth the Creature from any ſervice to him.

3. It is a high diſparagement of God. To believe an impotent, ignorant, negligent God, without care of his works, is as bad or worſe then to believe no God at all. The denyal of his providence is made equal with the denyal of God. Pſal. 14.1. The fool hath ſaid in his heart there is no God. He denied God, Elohim which word notes God's providence. Not there is no Jehovah, which notes his eſſence; he denied not God, quoad eſſentiam, but quoad providentiam, whereupon the Pſalmiſt dubbs the Atheiſt fool. It ſtrips God of his judicial power. How ſhall he judge his Creatures, if he know not what they think, and regards not what they do? How eaſie will it be for him to be impoſed upon by the fair pretences and lying excuſes of men? 'Tis p. 116Diabolical. The Devil denies not God's right to govern, but he denies God's actual government, for he ſaith, Luk. 4.6. the power and glory of the World is delivered unto him, and to whomſoever ſaith he, I will, I give it. God had caſt off all care of all things, and made the Devil his Deputy. He that denies providence, denies moſt of God's attributes, he denies at leaſt the exerciſe of them; he denies his omniſcience, which is the eye of Providence; mercy and juſtice, which are the armes of it; power, which is the life and motion of providence; Wiſdom, which is the rudder of providence, whereby it is ſteered; and holineſs which is the compaſs and rule of the motion of providence.

4. It is cleerly againſt natural light. Socrates an Heathen could ſay, whoſoever denied providence, did foreign, was poſſeſſed with a Devil.**Montague againſt Selden. p. 525. Should God create a man anew with a ſound judgment, and bring him into the World, when he ſhould ſee the harmony, multitude, vertues and operations of all Creatures, the ſtated times and ſeaſons; muſt he not needs confeſs that ſome inviſible, unconceivable wiſdom did both frame, p. 117and doth govern all the motions of it? And it is a greater crime in any of us to deny providence either in opinion or practice, then it was or could have been in Heathens; becauſe we have not only that natural reaſon which they had ſufficient to convince us, but ſupernatural revelation in the Scripture wherein God hath declared thoſe methods of his providence which reaſon could not arrive to. As to deny the Creation of the World, is a greater crime in a man that knows the Scripture, then in a Heathen, becauſe that hath put it out of doubt. And the aſſerting of this, being the end of all God's judgments in the World, Wrath brings the puniſhment of the Sword, Job. 19.29.Job 19:29that you may know there is a judgment, i. e. providence; the denial of it is a ſin againſt all paſt or preſent judgments, which God hath or doth exerciſe. The Scripture frequently declaring the reaſon of ſuch and ſuch judgments to be, that men may know that the Lord is God.

Secondly. 2. The ſecond thing is, the grounds of the denial of providence. This Atheiſm has been founded,

1. Ʋpon an overweening conceit of mens p. 118own worths; when men ſaw themſelves fruſtrated of the rewards they expected, and ſaw others that were inſtruments of Tyranny and Luſt, graced with the favours they thought due to their own virtue, they ran into a conceit, that God did not mind the actions of men b…low. So that it was pride, intereſt, ſelf-conceit and opinion of merit, rather then any well grounded reaſon introduced this part of Atheiſm into the World, for upon any croſs this opinion of merit ſwelled up into blaſphemous ſpeeches againſt God. When we have any thoughts, (as we are apt to have) by our religious acts to merit at God's hand, we act againſt the abſoluteneſs of his providence, as though God could be obliged to us by any other then his own promiſe. Methinks Job hath ſome ſpice of this in ſpeaking ſo often of his own integrity, as though God dealt injuriouſly with him in afflicting him, God ſeems to charge him with it. Job. 40.8. [Wilt thou alſo diſanul my judgment, wilt thou condemn me that thou mayeſt be righteous? As though in ſpeaking ſo much of his own integrity, and in complaining expreſſions he would accuſe God of injuſtice p. 119and condemn him as an unrighteous governour; and in Job's anſwer you find no ſyllable or word of his integrity to God, but a ſelf abhorrency, Job. 42.26. Wherefore I abhor my ſelf in duſt and aſhes. I doubt that from this ſecret root ariſe thoſe Speeches which we ordinarily have among men, what have I done that God ſhould ſo afflict me? Though in a ſerious way it is a uſeful queſtion tending to an enquiry into the ſin that is the cauſe of it. But I doubt ordinarily there is too much of a reflection upon God, as though they had deſerved other dealing at his hands. Take heed therefore of pride and conceits of our own worth, we ſhall elſe be led by it to diſparaging conceits of God, which indeed are the roots of all actions contradictory to God's Will.

2. It is founded upon pedantical and ſenſual notions of God. As though it might detract from his pleaſures and delight, to look down upon this World, or, as though it were a moleſtation of an infinite power, to buſie himſelf about the cares of ſublunary things. They thought it unſutable to the felicity of God, that it p. 120ſhould interrupt his pleaſure, and make a breach upon his bleſſedneſs. As though it were the felicity of a Prince not to take care of the Government of his Kingdom, nor ſo much as provide for the well being of his Children. I doubt that from ſuch, or as bad conceptions of God may ſpring, ordinarily our diſtruſt of God upon any diſtreſs; take heed therefore of entertaining any conceptions of God, but what the Scripture doth furniſh you with.

3. Or elſe, this ſort of Atheiſm was uſher'd in by a ſtattering conceit of the majeſty of God. They thought it unbecoming the excellency of the divine Majeſty to deſcend to a regard of the petty things of the World, this ſeems to be the fancy of them, Pſal. 37.11. How doth God know, is there knowledge in the moſt high? They think him too high to know, too high to conſider. How unreaſonable is it to think God moſt high in place, and not in perfection, and if in perfection, not in knowledge and diſcerning? They imagined of him as of a great Prince, taking his pleaſure upon the battlements of his palace, not beholding the Worms upon p. 121the ground; muffled with Clouds, as Job. 22.13, 14. how doth God know? Can he judge through the dark Clouds? thick Clouds are a covering to him, that he ſees not, and he walks in the circuit of Heaven. We cannot indeed have too high apprehenſions of God's majeſty and excellency: But we muſt take heed of entertaining ſuperſtitious conceits of God, and ſuch as are diſhonourable to him, or make the grandeur and ambition of men, the meaſures of the greatneſs and Majeſty of God. Upon this root ſprung ſuperſtition and Idolatry, and the Worſhip of Demons, who according to the Heathens fancy, were Mediators between God and men. And I doubt ſuch a conceit might be the firſt ſtep to the introducing the Popiſh Saint-worſhip into the Chriſtian World: and this lies at the root of all our omiſſions of duty, or neglects of ſeeking God. Let us therefore have raiſed thoughts of God's majeſty and admiring thoughts of his condeſcention, who notwithſtanding his greatneſs, humbles himſelf to behold what is done upon the Earth. The Pſalmiſt ſets a pattern for both, Pſal. 113.5, 6.**Pſal. 113.5, 6.Ps 113:5Ps 113:6

p. 1224. From their wiſhes upon any gripes of conſcience. They found guilt ſtaring them in the face, and were willing to comfort themſelves with the embraces of this Doctrine, wherein they might find a ſecurity and eaſe to their proſtituted conſciences and unbounded liberty in the ways of ſin. Thoſe in Zephaniah, were firſt ſettled upon their lees, and then to drive away all fears of puniſhment, deny God's Government. Zeph. 1.12. the Lord will not do good, neither will he do evil. A brave liberty for a City to be without a Magiſtrate, a houſe without a Governour, a Ship without a Pilot, expoſed to the mercy of Winds and Waves; A man to be without reaſon, that paſſion and luſt ſhould act their pleaſures; a Liberty that Beaſts themſelves would not have, to be without a Shepherd and one to take care of them. Such wiſhes certainly there are in men upon a ſenſe of guilt: they wiſh for their own ſecurity, there were no providential eye to inſpect them. Take heed therefore of guilt which will draw you to wiſh God deprived of the government of the World, and all thoſe attributes which qualify him p. 123for it. The readineſs to entertain the motions of Satan, rather then the motions of the Spirit implies a willingneſs in them that Satan might be the God of the World, who favours them in Sin, rather then the Creator who forbids it. But indeed the fears of conſcience evidence a ſecret belief, in men, of a juſt providence, whatever means they uſe to ſtifle it; elſe why is man upon the commiſſion of ſome notorious ſinful act, afraid of ſome evil hap to betide him? Why is he reſtleſs in himſelf? There is no ſinner unleſs extreamly hardned, but hath ſome ſecret touch of conſcience upon notorious enormities: While the work of the Law is written in their heart, their conſcience will bear witneſs and accuſe them.**Rom. 2.14.Rom 2:14 In the moſt flagitious courſes which the Apoſtle reckons up,**Rom. 1.29, 30, 31, 32.Rom 1:29Rom 1:30Rom 1:31Rom 1:32 they cannot put off the knowledge of the judgment of God, that they which commit ſuch things are worthy of death, that is, worthy of death by the judgment of God, which judgment is diſcovered in the Law of nature.

Thirdly. 3. The third thing is, The various ways wherein men practically deny providence, or abuſe it or contemn it.

p. 1241. When we will walk on in a way contrary to checks of providence, when we will run againſt the will of God manifeſted in his providence, we do deny his government, and refuſe ſubjection to him, when we will be peremptory in our reſolves againſt the declaration of God's will by his checks of providence, we contend with him about the government of us and our actions. Such a diſpute had Pharaoh with God, notwithſtanding all the checks by the plagues poured out upon him, he would march againſt Iſrael to take them out of God's hand into his own ſervice, again, Exod. 15.9. The enemy ſaid I will purſue, I will overtake, I will divide the ſpoil, my luſt ſhall be ſatisfied upon them, I will draw my ſword, my hand ſhall deſtroy them. Here is the will of man vaunting againſt the Governour of the World, reſolved to diſpute God's Royalty with him in ſpight of all the blaſtings of his deſigns, and the ſmart blows he had had from that powerful arm, which coſt him and his ſubjects their lives; they would not underſtand the taking off their wheels, but would run headlong into the Red Sea: A remarkable example of this is in p. 125a good man not ſo peremptory in words, but againſt the revelations of God's mind both by the Prophet and his Providence. Jehoſaphat had made a League with Ahab, **2 Chro. 18.1, 2, 3.2 Chr 18:12 Chr 18:22 Chr 18:3and God had ordered Micajah to acquaint him with the ill ſucceſs of the affair they went about, verſ. 16.19. which Jehoſaphat found true, for his own life was in danger, he was hardly beſet by the Enemy upon a miſtake, verſ. 31, 32. he had an eminent anſwer of prayer, for upon his cry he had a quick return; God engaged his providence over his Enemies hearts for him, verſ. 31. the Lord helped him, and God moved them to depart from him. And for this conjunction and continuance in it againſt Micajah's propheſie, God ſends a Prophet to reprove him. 2 Chron. 19.2. ſhouldſt thou help the ungodly, and love them that hate the Lord, therefore is wrath upon thee from the Lord; he reproves him ſharply for this confederacy, yet Jehoſaphat after had a ſignal providence in delivering him from another army, 2 Chron. 20.24. Yet after this he goes on in this way 2 Chron. 20.35. after this i. e. after a reproof by a prophet, after ill ſucceſs in his league, after eminent p. 126care of God in his deliverance, after a ſignal freeing him from a dangerous invaſion in a miraculous way, he enters into a league with Ahab's Son as wicked as his Father, verſ. 36. he joyned himſelf with him to make ſhips to go to Tarſhiſh, and after that a third Prophet is ſent to reprove him, and the Ships were broken, verſ. 37. Here is a remarkable oppoſition to checks of providence, and manifeſt declarations of God's will, as if he would be the commander of the World inſtead of God. Abner's action is much of the ſame kind, who would make the houſe of Saul ſtrong againſt David, though he knew and was ſatisfied that God had promiſed the Kingdom to David.

2. In omiſſions of Prayer. One reaſon to prove the fools denying God's government of the world, is, that they call not upon the Lord. Pſal. 14.1, 4. The Lord looked down from Heaven to ſee if there were any that did underſtand and ſeek God. 'Tis certainly either a denying of God's ſufficiency to help us, when we rather beg of every Creature then ask of God, or a charging him with a want of providence, as though he had thrown off all care of p. 127worldly matters. 2 King. 1.3. Is it not becauſe there is not a God in Iſrael, that you go to enquire of Baalzebub the God of Ekron? Seeking of any thing elſe with a neglect of God, is a denying the care of God over his Creature. Do we not in this caſe make our ſelves our own governours and Lords, as though we could ſubſiſt without him, or manage our own affairs without his aſſiſtance? If we did really believe there was a watchful providence, and an infinite powerful goodneſs to help us, he would hear from us oftener then he doth. Certainly thoſe who never call upon him, diſown his government of the world, and do not care whether he regards the Earth or no. They think they can do what they pleaſe without any care of God over them. The reſtraining prayer is a caſting off the fear of God. Job. 15.4. Thou caſteth off fear, why? and reſtraineſt Prayer before God. The neglect of prayer ariſeth from a conceit of the unprofitableneſs of it. Job. 21.15. What profit ſhould we have if we pray unto him? Which conceit muſt be grounded upon a ſecret notion of God's careleſneſs of the world; ſuch fruit p. 128could not ariſe, but from that bitter root. But the Prophet Malachi plainly expreſes it. Malach. 3.14. Ye have ſaid it is in vain to ſerve God, and what profit is it that we have kept his ordinance? Whence did this ariſe, but from a denial of providence upon the obſervation of the outward happineſs of the wicked? verſ. 15. And now we call the proud happy; yea, they that work wickedneſs, are ſet up; yea, they that tempt God are even delivered. Sometimes it riſeth from an apprehenſion that God in the way of his providence dealeth unjuſtly with us. A good Prophet utters ſuch a ſinful ſpeech in his paſſion. 2 King. 6.33. Behold, this evil is of the Lord, what ſhould I wait for the Lord any longer?

3. When men will turn every ſtone to gain the favourable aſſistance of men in their deſigns and never addreſs to God for his direction or bleſſing. When they never deſire God to move the hearts of thoſe whoſe favour they court, as though providence were an unuſeful and unneceſſary thing in the World. It was the caſe of thoſe Elihu ſpeaks of, Job. 35.9, 10. they cry out by reaſon of the arm of the mighty, but none ſaith, where is God my Maker, p. 129who gives ſongs in the night, &c. none in the midſt of their oppreſſions and cryes under them did conſider either the power of God in the Creation, as he was their maker, nor his providence in the government of the World, as he raiſed up men from low eſtates, and gave matter of cheerfulneſs even in a time of darkneſs. This was the charge God by his Prophet brought againſt Aſa, 2 Chron. 16.7. (before the text) Thou haſt relyed on the King of Syria, and not relyed on the Lord thy God, herein thou hast done fooliſhly. v. 9. where he ſets a relyance on the Creature, and a relyance on God in direct oppoſition. In ſeveral caſes men do thus deny and put a contempt on God as the governour of the World, when we will caſt about to find out ſome Creature-refuge rat her then have recourſe to God for any ſupply of our neceſſities. Doth not he ſlight his fathers care that will not ſeek to him in his diſtreſs? This was Aſah's Sin. 2 Cron. 16.12. in his diſeaſe he ſought not to the Lord but to the Phiſicians. The Jews think, that one reaſon why Joſeph continued two years in priſon, was his conſiding too much upon p. 130the Butler's remembrance of him and intereſt for his deliverance, which they ground upon the requeſt he makes to him. Gen. 40.14. but think on me when it ſhall be well with thee, and ſhew kindneſs to me, and make mention of me unto Pharaoh, and bring me out of this houſe. I muſt confeſs the expreſſions are very urgent, being ſo often repeated, and ſeems to carry a greater confidence at preſent in the arm of fleſh, then in God. We do not read that Joſeph prayed ſo earneſtly to God, though no doubt but being a good man he did: Methinks the ſetting down his requeſt with that repetition in the Scripture, ſeems to intimate a probability of the Jews conceit. Or alſo when we do ſeek to him, but it is out of a general belief of his providence and ſufficiency, not out of an actuated conſideration, or when we ſeek to him with colder affections then we ſeek to Creatures, as if we did half deſpair of his ability or will to help us: as when a man thinks to get learning by the ſagacity of his own wit, his indefatigable induſtry, and never deſires with any ardent affection the bleſſing of God upon his endeavours. When p. 131we lean to our own Wiſdom, we diſtruſt the providence of God, 3 Pro. 5. truſt in the Lord with all thine heart, and lean not to thine own underſtanding. Truſt in God and leaning to our own wiſdom, are oppoſed to one another as inconſiſtent; or when a man hath ſome great concern, ſuppoſe a ſuit at Law, to think to carry his cauſe by the favour of friends, the help of his money, the eloquence of his advocate, and never intereſts God in his buſineſs: This is not to acknowledge God in thy waies, which is the command, Pro. 6. in all thy waies acknowledge him, as though our works were not in the hand of God, Eccleſ. 9.1. This is to take them out of God's hand, and put them into the hands of men. To truſt in our wealth, it is to make God a dead and a ſtupid God, and diſown his providence in the beſtowing it upon us. The Apoſtle ſeems to intimate this in the oppoſition which he makes between uncertain riches and the living God. **1 Tim. 6.17.1 Tim 6:17Theſe and many more actions ſutable to them, are vertual denyals of God's ſuper-intendency, as though God had left off the government of the World to the wits, or rather follies p. 132follies of men. Theſe are to magnifie the things we ſeek to above God, as the chief Authors of all our good. 'Tis to imagine him leſs careful then man, more inſufficient then man. 'Tis a departure from a full fountain to a ſhallow ſtream; not to deſire God's aſſiſtance, is either from ſome check of conſcience that our buſineſs is ſinful, that we dare not intereſt him in it, or a diſowning God's care, as if we could hide our counſels from him, (Iſa. 29.15. Wo unto them that ſeek deep to hide their counſel from the Lord, and they ſay, who ſeeth us, and who knoweth us?) and bring our buſineſs to paſs before he ſhall know of it; At leaſt it is a ſlighting God's government, ſince we will not engage God by prayer in the exerciſe of it on our behalf, and diſdain to acquaint him with our concerns. 'Tis a reflection upon God's wiſdom to do ſo, which the Prophet mentions with a woe, Iſa. 31.1, 2. Wo to them that go down to Egypt for help, but they look not to the holy one of Iſrael, yet he alſo is wiſe. It is a diſparagement of God's providential wiſdom, not to look to him in our concerns, yea, and of his righteouſneſs too, they look not to the p. 133holy one of Iſrael. In this they neither regard his holineſs nor his wiſdom. When we conſult not with him upon emergent occaſions, we truſt more to our own Wiſdom, Counſel and Sufficiency then to God's, and ſet up our ſelves as our own Lords and independent upon him, as though we could manage things according to our pleaſure.

4, When upon the receiving any good, they make a more grateful acknowledgment to the inſtruments, then to God the principal Author of it. As if God had no hand in beſtowing thoſe bleſſings upon them, as if the inſtruments had diſpoſſeſſed God of his governing providence, and engroſt it in their own hands. This men are guilty of, when they aſcribe their Wealth to their own wit and fortune, their health to their own care, or the Phyſician's skill, their learning to their own induſtry, their proſperity to their friends or merits. When men thus return their thank-offering to ſecond cauſes, and aſcribe to them what is due to God, they give the glory of his providence to a miſerable Creature. Thus was the fooliſh boaſting of the Aſſyrian. Iſa. 10.13, 14. By the ſtrength of p. 134my hand I have done this, and by my wiſdom, for I am prudent, for I have removed the bounds of the people, &c. Belſhazzar's offence alſo, Dan. 5.23. thou haſt lifted up thy ſelf againſt the Lord of Heaven, and praiſed the Gods of ſilver, as though they were the authors of all thy greatneſs, ſo Hab. 1.16. they ſacrifice to their net, and burn incenſe to their drag, becauſe by them their portion is fat. Alluding to thoſe that then worſhipped their warlike weapons, and the tools whereby they had got their wealth in the place of God, as the Heathen uſed to do.**Dought Analect. Sacr. Ex …rs. 182. How baſe a uſage is this of God to riffle him of all his glory, and beſtow it upon the vnworthieſt inſtruments, inanimate Creatures: 'Tis as high Idolatry as that of the Heathens, in as much as it is a ſtripping God of the glory of his providential care, though the object to which we direct our acknowledgments, is not ſo mean as their's, which was a ſtock or ſtone. But is it not the ſame injury to a perſon to rifle him of his goods to beſtow it upon a begger, as to give it to a Prince?**Amirant de les religions. 'Tis a depriving a man of his right: Yet, is not this ordinary! Do not men aſcribe more to the Phiſician p. 135that ſaves an eye in danger of being loſt by a defluxion, then to God who hath given them both with the enjoyment of the light of the Sun; yea more to the Medicine, then to that God, who hath a witneſs of his Deity in every Drug? 'Tis as if the kindneſs a Prince ſhews to his Subjects ſhould be attributed to a Scullian in his Kitchin, rather then to himſelf. This is to bely God and ſay it is not he:**Jer. 5.12.Jer 5:12 'Tis applicable to the caſe of mercies as well as afflictions and judgments, of which it is properly meant. And this contempt is the greater by how much the greater mercy we have received in a way of providence, Hoſ. 2.8. ſhe did not know that I gave her Corn and Wine and Oyl, and multiplyed her ſilver and gold, which they prepared for Baal. She that had moſt reaſon to know, becauſe ſhe had enjoyed ſo much, ſhe that had experience how by a ſtrong and mighty hand I brought her out of Egypt into the Land now poſſeſſed by her. She would not know that I gave her thoſe good things ſhe prepared for Baal. It would be a natural conſequence from this Scripture, that thoſe that employ the good things they enjoy upon their luſts, p. 136do deny the providential goodneſs of God in their poſſeſſion and enjoyment of them, becauſe they prepare God's goodneſs for their ſinful pleaſures, as though their own luſts had been the Authors of them; and alſo their inſtruments, that receive too high and flattering thanks of this nature, are much like Herod, that tickled himſelf with the Peoples applauſe, that his voice was the voice of God and not of man.

5. When we uſe indirect courſes, and diſ-honeſt waies to gain wealth or honour. This is to leave God, to ſeek relief at Hells gates, and adore the Devil's providence above God's: When God doth not anſwer us, like Saul we will go to the witch of Endor, and have our ends by Hell when Heaven refuſeth us. 'Tis a covenanting with the Devil, and ſtriking up a bargain and agreement with Hell, and acknowledging Satan to be the God of the World. No man will doubt but in expreſs Covenants with the Devil, as Witches and Conjurers are reported to make, that the Devil ſhall give them ſuch knowledge, ſuch wealth, or bring them to ſuch honour, 'tis no doubt, I ſay, p. 137but ſuch do acknowledge the Devil the God of the world, becauſe they agree by articles to have thoſe things conferred upon them by Satan, which are only in the power of God abſolutely to promiſe or beſtow. So when a man will commit Sin to gain the ends of his ambition or covetouſneſs, does he not implicitely covenant with the Devil who is the head of ſinners, and ſet up his ſin in the place of God, becauſe he hopes to attain thoſe things by ſinful means which are only in the hand of God, and on whom he only can have a dependance? This is the Devil's deſign out of an enmity to providence. He tempted Chriſt to be his own Carver, thereby to put him upon a diſtruſt of his Father's care of him, Mat. 4.3. Command that theſe ſtones be made bread, as though God would not provide for him, which deſign of the Devil is manifeſt by our Saviour's anſwer. This is to proſtitute Providence to our own luſts, and to pull it down from the government of the World, to be a lacky to our ſinful pleaſure; to uſe means which God doth prohibit, is to ſet up Hell to govern us, ſince God will not govern our p. 138affairs in anſwer to our greedy deſires. 'Tis to endeavour that by God's curſe whcih we ſhould only expect by God's bleſſing: For when God hath forbid ſinful waies, ſeverely threatned them, perhaps curſed them in Examples before our eyes, what is it but to ſay, that we will rather believe God's curſe will further us then his bleſſing? 'Tis to diſparage his bleſſing, and prefer his curſe, to ſlight his wiſdom and adore our folly. When we go out of God's way, we go out of God's protection, we have no Charter for the bleſſing of providence without that condition, Pſal. 37.3. truſt in the Lord, and do good, ſo ſhalt thou dwell in the Land, and verily thou ſhalt be fed, to do evil then is not to truſt in God, or have any regard to his providential care.

6. When we diſtruſt God when there is no viſible means. A diſtruſt of God renders him impotent or falſe and mutable, or cruel and regardleſs, and what not? We detract from his power, as if it depended upon Creatures, or that he were like an Artificer that could not act without his Tools: As if God were tyed to means, and were beholding to Creatures p. 139for his operating power; as if that God who created the World without inſtruments, could not providentially apply himſelf to our particular exigencies without the help of ſome of his Creatures. If he cannot work without this or that means you did expect your mercy by. It ſuppoſeth that God hath made the Creature greater then himſelf, and more neceſſary to thy well-being, then himſelf is; or elſe we conceit him falſe or fooliſh, as if he had undertaken a task of government too hard for him, as if he were grown weary of his labour, and muſt have ſometime to recruit his ſtrength, or as if he were unfaithful not walking by rules of unerring goodneſs; or if we acknowledge him wiſe and able and faithful, yet it muſt then be a denyal of his gracious tenderneſs, which is as great as his power and wiſdom, and a perfection equal with any of the reſt. If his careing for us be a principal argument to move us to caſt our care upon him as it is, 1 Pet. 5.7. caſting all your care upon him, for he careth for you: Then if we caſt not our care upon him, it is a denial of his gracious care of us, this is to imagine him a p. 140tenderer governour of beaſts then men, as though our Saviour had ſpoke a palpable untruth, when he told us, not an hair of our heads doth fall without his leave; as if he regarded Sparrows only, and not his Children; or elſe it implies that God cannot mind us in a crowd of buſineſs in ſuch multitudes in the World, which he hath to take care of. But certainly, as the multitude of things doth not hinder his knowledge of them, ſo neither do they hinder his care. The arms of his goodneſs are as large to embrace all Creatures, as the eyes of his omniſcience are to behold them. From this root do all our fears of the power of men grow, Iſa. 51.12, 13. who art thou that art afraid of a man that ſhall dye, &c. and forgettest the Lord thy Maker, that hath ſtretched forth the Heavens, &c. our forgetfulneſs at leaſt, if not a ſecret denial of God's power in the works of Creation and Providence uſhers in diſtruſt of him, and that introduceth a fear of man. If they that know his name, will put their truſt in him, Pſal. 9.10. for thou, Lord, hast not forſaken them that ſeek thee; Then a diſtruſt of him diſcovers an ignorance and inconſideration p. 141of his name and his waies of working, and implies his forſaking of his Creature. He that truſts in any thing elſe beſides God, denies all the powerful operations of God, and conceives him not a ſtrength ſufficient for him, Pſal. 52.7. that man doth not make God his ſtrength, who trusts in the abundance of his riches. How groſs is it not to truſt God under the very ſence of his powerful goodneſs, but queſtion whether he can or will do this or that for us? When we will have jealouſies of him when he doth compaſs us round about with mercy, and encircle us with his beams: 'tis to queſtion whether the Summer Sun will warm me, though it ſhine directly upon me, and I feel the vigor of its beams upon my Body: much more baſe is this, then to diſtruſt him when we have no means: What doth this imply, but that he cares not what becomes of his Children, that no advantage can be expected from him, that his intentions towards us are not gracious even whiles we feel him?

7. Stoutneſs under God's afflicting or merciful hand is a denyal or contempt of providence. This was the aggravation of p. 142Belſhazzars Sin. Dan. 5.23. and the God in whoſe hand thy breath is, and whoſe are all thy waies, haſt thou not glorified; he glorified not God in the way of his providence, but was playing the Epicure, and was ſacrilegiouſly quaſſing in the veſſels of the Temple when the City was beſieged; he ſeemed to dare the providence of God upon a preſumption that the City was impregnable by reaſon of Euphrates and the proviſion they had within their walls, which, Xenophon ſaith, was enough for Twenty years, yet was taken that night when the hand writing was. And by how much God's judgments have been more viſible to us, and upon ſome well known by us, or related to us, ſo much the greater is the contempt of his providential government, as v. 22. and thou his Son Belſhazzar haſt not humbled thy heart, though thou kneweſt all this, &c. he had known God's judgments upon his Grandfather Nebuchadnezzar, a Domeſtick example of God's vindicating his government of the World, and yet went in the ſame ſteps, ſo Jer. 5.3, 4. thou haſt conſumed them, but they have refuſed to receive correction, they have made their faces p. 143harder then a rock, what is the reaſon? the Prophet renders it. v. 4. they are fooliſh, for they know not the way of the Lord, nor the judgment of their God. Correction calls for ſubmiſſion, but thoſe like a Rock under God's hand, were correction proof, they would not conſider the ways of God's Providence, and the manner of them; 'tis as if by our peeviſhneſs we would make God weary of afflicting us, which is the worſt caſe can happen. This is God's complaint of the ten Tribes, Hoſ. 7.9. gray hairs are upon them, and they know it not, ſtrangers have devoured his ſtrength, &c. there was a conſumption of their ſtrength, the Aſſyrians and Egyptians to whom they gave gifts, had drained their treaſure, but they would not conſider God as the Author, or acknowledge whence their miſery came, they would not ſeek God for all this, v. 10. 'Tis like a mans picking a pocket, or cutting a Throat under the Gallows in contempt of Juſtice;**Jenkin. whereas good men are both affected with, and remember God's judgments. Eber called his Son Peleg, diviſion, becauſe in his daies the Earth was divided, that in the dayly p. 144ſight of the Sun he might remember that ſharp Providence in ſcattering of the Babel-builders. Judgments affect us when they are before our eyes, as the Thunder and Plagues did Pharaoh, but when they are removed, men return to their beloved ways as though God had ſhot away all his arrows, and was departed to mind them no more. Take heed of this, 'tis a ſin highly provoking: God is ſo tender that his providence ſhould be minded and improved, that a ſin of this nature he follows with his diſpleaſure in this life at leaſt, Iſa. 22.12, 13. And in that day did the Lord God of hoſts call to weeping and mourning, and behold joy, and gladneſs, eating Fleſh and drinking Wine, let us eat and drink, for to morrow we ſhall die. When God in any judgment ſhews himſelf to be Lord God of Hoſts, and calls us to weeping, and we behave our ſelves jollily in ſpight of his government, it is a ſin he will remember, and bind the guilt upon us, v. 14. and it was revealed in my Ears by the Lord of Hoſts, ſurely this iniquity ſhall not be purged from you till you die.

8. Envy alſo is a deniall of providence, To be ſad at the temporal good or the gifts of p. 145another, as counting him unworthy of them, it is a reflection upon the Author of thoſe gifts, an accuſing providence of an unjuſt or unwiſe diſtribution.**Cajeta… Summal. p. 428. Since God may do what he will with his own, if our eye be evil, becauſe God is good, we intrench upon his Liberty, and deny him the diſpoſal of his own goods, as if God were but our Steward, and we his Lords. 'Tis a temper we are all ſubject to, Pſal. 37.1. Fret not thy ſelf becauſe of evil doers, neither be thou envious against the workers of iniquity. 'Tis peculiarly the product of ſelf-love, which affects the principality in the world, and particularly affects the conduct of God in diſtributing his goods that he muſt not give but to whom they pleaſe. It ariſeth indeed from a ſenſe of our wants; but the language of it is, God is unjuſt in his providence to me, becauſe he beſtows not upon me that good which he gives to another. 'Tis ſuch a ſin that it ſeems to be a companion of our firſt parents pride which was the cauſe of their fall. They envied God a felicity by himſelf, for they would be like him, they would be as Gods. Hence perhaps, the Jews ſay p. 146Cain denied the providence of God, as envying his Brother, becauſe God accepted Abel's ſacrifice and not his. Jonah's paſſion aroſe from this pride for fear he ſhould be accounted a falſe Prophet, whereupon he envies God the glory of his mercy, and the poor Ninivites the advantage of it, he would have God conform the way of his providence to his pleaſure and reputation. Indeed it is to envy God the honour of his providence in thoſe gifts or good things another poſſeſſes, whereby he is inſtrumental to glorifie God and advantage others. Thus we would direct God what inſtruments he ſhould employ, when no Artificer in his own Art would endure to be directed by any ignorant perſon what tools he ſhould uſe in his work.

9. Impatience under croſs providences is a denial and contempt of God's government. Men quarrel with God's revealed will, and therefore no wonder that they quarrel with his providential will; whereby we deny him his right of governing, and ſlight his actual exerciſe of his right. As if God were accountable to us for his diſpenſations, and muſt have only a reſpect p. 147to us or our humor in his government, Job. 18.4. he tears himſelf in his anger, ſhall the Earth be forſaken for thee? and ſhall the rock be removed out of his place? Muſt God alter the ſcene of his affairs according to our model and platform, and becauſe he doth not obſerve our rules and methods, muſt we tear our ſelves in anger? This is a ſecret curſing of God and flying in his face when we ſee providence ſo croſs, that there ſeems to be no help at any time either in Heaven or Earth, Iſa. 8.21, 22. they ſhall fret themſelves and curſe their King and their God, and look upwards, and they ſhall look unto the Earth, and behold trouble and darkneſs. Take heed of fretting at God's management of things in the world, or thy own particular concerns; this may lead to a curſing of God, and is indeed an initial ſecret ſwelling againſt him, and curſing of him. Man is ambitious to become a God. Adam's poſterity have in one ſort or other imitated him. This

1. Is a wrong to the Soveraignty of providence. 'Twas a good admonition of Luther's to Melancton when he was troubled much about the affairs of the p. 148Church, monendus eſt Philippus ut deſinat eſſe rector mundi. By this temper we uſurp God's place, and ſet our ſelves in his Throne, we invade his ſupremacy by deſiring every thing to be at our beck, and are diſpleaſed with him, becauſe he doth not put the reins of the worlds government into our hands. As if we would command his will, and become his Soveraigns. 'Tis a ſtriving with our maker for the ſuperintendency, when we will ſit Judge upon him, or cenſure his acts, and preſume to direct him. Iſa. 45.9. Wo to him that ſtrives with his Maker, ſhall the clay ſay to him that faſhions it, what makeſt thou? or thy work, He hath no hands? How do men ſummon God to the bar of their intereſt, and expoſtulate with him about his works, why he did not order them thus and thus; and if he doth ſo, to tell him he hath no hand, no hand of providence in the World? The deſign of that place is to ſtop ſuch peeviſhneſs and invaſions of God's right; I will not have my Soveraign Will diſputed, as if I were but the Creatures Servant; I am content you ſhould ask of me things to come, v. 11. and pray to me, p. 149but notwithſtanding yet to ſubmit to my pleaſure without a peeviſh endeavouring to wreſt the Soveraignty out of my hand, and pull the Crown from my head.

2. 'Tis a wrong to the goodneſs and righteouſneſs of providence: 'Tis a changing God with ill management, and an implicit language, that if we were the commanders of providence, things ſhould be managed more juſtly and righteouſly; as it was Abſalom's pretence in wiſhing to be the King of Iſrael in David's ſtead, 2 Sam. 15.4. If patience be a giving God the honour of his righteouſneſs in his judgments. Pſal. 119.75. I know, O Lord, that thy judgments are right, and that thou in faithfulneſs haſt afflicted me: Impatience muſt be a charge againſt God for unrighteouſneſs in his judicial proceedings, and a ſaying the way of the Lord is not equal, Ezek. 18.25. 'Tis implied in that complaint, Iſa. 58.2, 3. They ask of me the ordinances of Juſtice, &c. wherefore have we fasted and thou ſeeſt not? wherefore have we afflicted our Souls, and thou takeſt no knowledge? We demand juſtice of thee, ſince thou doſt not ſeem to do that which p. 150is ſit and righteous, in not regarding us in our ſuits, and not beſtowing that which we have faſted for. God governs the World according to his will, our murmuring implies that God's will is not the rule of righteouſneſs. We affront the care of God towards his Creatures, as if the products of our ſhallow reaſons were more beautiful and juſt then God's contrivances for us, who hath higher and more glorious ends in every thing, both for our ſelves and the world, of which we are members, and for his own glory, to which we ought to ſubject our ſelves, when perhaps our projects tend immediately to gratifie ſome ſenſual or ſpiritual luſt in us. 'Tis the commendation the Holy Ghoſt gives of Job, Job. 1.22. in all this Job ſinned not, neither charged God fooliſhly, as a Character peculiar to him, implying that moſt men in the World, do, upon any emergency, charge God with their croſſes, as dealing unjuſtly with them, in inflicting puniſhment when they think they have deſerved rewards: Jeremiah is not innocent in this caſe, Jerem. 20.7. O Lord, thou haſt deceived me, and I was deceived, in p. 151the ill ſucceſs of his prophecy, as though an immenſe goodneſs would, and a Soveraign power needed to deal in a fraudulent way with his Creatures to bring his ends about.

3. 'Tis a wrong to the wiſdom of Providence. We would degrade his omniſcience and wiſdom, and ſway him by our fooliſh and purblind dictates, 'tis as if we would inſtruct him better in the management of the world, and direct him to a reformation of his methods, Job. 40.2. ſhall he that contends with the Almighty, instruct him? He that reproves God, let him anſwer it: 'Tis a reproving God, and reproofs imply a greater authority or righteouſneſs or wiſdom in the perſon reproving; we reprove God, as if God ſhould have conſulted with us, and asked our advice; 'tis to take upon us to be God's counſellors, and to conclude the only wiſe God by our imperfect reaſon, Rom. 11.34. Who hath been his Counſellor? 'Tis a ſecret boaſting of ſome excellency in our ſelves, as if God did not govern well, or we could govern better: Shall a ſilly paſſenger, that underſtands not the uſe of the compaſs, be angry p. 152that the skilful Pilot will not ſteer the Veſſel according to his pleaſure? Muſt we give out our orders to God, as though the Counſels of infinite wiſdom muſt roul about according to the conceits of our fancy? Is not the language of our hearts in our ſits of impatience, as prodigiouſly proud againſt God's providence as the Speech of that monſter was againſt the creation, who ſaid if he had been by God at the Creation of the World, he could have directed him to a better platform; all this and much more is vertually in this ſin of impatience.

10. In charging our ſins and miſcarriages by them, upon providence, in this we contemn it. Some think Cain doth ſo, Gen. 4.9. am I my brother's keeper? Thou art the keeper and governor of the World, why didſt thou not hinder me from killing my Brother? 'Tis certain the firſt man did ſo, Gen. 3.12. the woman thou gaveſt to be with me, ſhe gave me of the tree; thy gift is the cauſe of my ſin and ruine. 'Tis as certain David laid the Sin of Ʋriah's murder at the door of providence, 1 Sam. 11.25. when he heard that Ʋriah was dead, the Sword, ſaith he, devours one as p. 153well as another. Man conjures up trouble to himſelf, when by his folly he brings himſelf into ſin, and from thence to miſery, and then his heart frets againſt the Lord, and layes the blame both of his ſin and following miſchiefs upon him, Pro. 19.3. the fooliſhneſs of man perverts his way, and his heart frets againſt the Lord. There are many other wayes wherein we deny or ſlight providence.

1. When we do things with a reſpect to the pleaſure of men more then of God. As though God were careleſs both of himſelf and his own honour, and regarded not the principles and ends of our actions.

2. In vain boaſting and vaunting of our ſelves. As Benhadad would have ſuch a multitude of men in his army as that there ſhould not be duſt enough in Samaria to afford every man a handful;**2 King. 20.10.2 Kgs 20:10 wherein he ſwaggers with God, and vaunts as if he were the Governor of the World; yet this man with his numerous Hoſt was routed by a troop of Lacquies, v. 15, 20. they are called the young men of the Princes; ſuch is the folly of men againſt the orders of God, p. 154when they boaſt in their hearts that their houſe ſhall continue for ever.**Pſal. 49.11.Ps 49:11

3. Oppreſſion. They ſlay the fatherleſs, and ſay, the God of Jacob ſhall not regard it. **Pſal. 94.6, 7.Ps 94:6Ps 94:7Their denial of providence was the cauſe of their oppreſſion of the poor, and where this is found in any, it is an argument it ariſeth principally from a like cauſe; this is alſo made the cauſe why they eat up God's people as they eat bread.**Pſal. 14.1.4.Ps 14:1Ps 14:4

4. Miſinterpretations of providence.

Such curſed jealouſi… had the Jews of God. Numb. 14.3. and wherefore hath the Lord brought us into this land to fall by the ſword, were it not better for us to return into Egypt? As though God in that mighty deliverance had cheated them with a deſign to deſtroy them in the wilderneſs, when one of thoſe plagues poured out upon Pharaoh being turned upon their heads, had deſtroyed them in Egypt. So fooliſh are they to think that God would ruine them upon dry Land, who might have drowned them as well as their enemies in the Red Sea: ſo unreaſonable is man in his diſputes againſt God.

5. In limiting providence. In bounding p. 155it to time, manner and other circumſtances as they did, Pſal. 78.41. they limited the holy one of Iſrael, for they remembred not his hand. As though God muſt manage every thing according to the will of a ſimple Creature. It was a forgetfulneſs of providence, at leaſt, that was the cauſe of it.

uſe. 2 The Second Ʋſe is of Comfort. As the juſtice and righteouſneſs of God is the higheſt comfort to a good man, ſince the Evangelical diſpenſation: In that he hath to deal with a righteous God, who can as ſoon deny himſelf as his righteouſneſs. So it is none of the meaneſt comforts, that we acknowledge and worſhip that God, who exerciſeth himſelf in a conſtant government of the World, and leaves not any thing to the capriciouſneſs of that which we call fortune and chance. What ſatisfaction can any man in his ſober wits have to live in a World caſt off from all care of the Creator of it? Wiſdom without providence would make any man mad, and the greateſt advantage would be to be a ſtupid and ſenſeleſs fool: Can there be any worſe News told to men then this, that let them be as religious as p. 156they will,**It was an excellent Speech of a Stoick, foreign. there is no eye above takes notice of it? What can be bitterer to a rational man then that God ſhould be careleſs of the world? What a door would be opened by it for all ſin in the wicked, and deſpair in the godly? 'Tis as great a matter of joy to the godly, that God reigns, as it is of terror to the wicked, Pſal. 97.1. The Lord reigns, let the Earth rejoice, Pſal. 99.1. The Lord reigns, let the people tremble.

'Tis a comfort, That,

1, Man is a ſpecial object of providence. God provides for all Creatures, even thoſe that are the works of his hands, much more for man, who is more peculiarly the work of his head, in whoſe Creation he took Counſel, Gen. 1.26. let us make man in our Image, after our likeneſs. The work of his heart in being made according to his Image, and intended as a ſubordinate end of his whole Creation next to the principal, that of God's glory, he is the preſerver of man and beaſt: of man principally, of beaſts in ſubſerviency to mans good, and preſervation.

2. Holy men, a more ſpecial object of it. p. 157God preſerves and provides for all things and all perſons: But his eye is more peculiarly fixed upon thoſe that fear him, Pſal. 33.18. behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy, ſo fixed, as if he had no regard to any thing elſe. If God hath a care of man created after his own Image, though his Image be depraved, much more of thoſe wherein his Image is reſtored. If God loves himſelf, he loves his Image and his works. A man loves the works which he hath made of ſome external matter, much more doth a father love his Son, much more doth God love his own, and therefore will work their good and diſpoſe of them well. God exerciſeth a ſpecial providence over the actions of a good man, as well as his perſon, Pſal. 37.23. the ſteps of a good man are ordered by the Lord, and he delighteth in his waies; 'tis a ſpecial, becauſe a delightful providence, he delights in his way, how highly may it cheer a man to be in covenant with that God, which rules the world, and hath all things at his beck, to be under not only the care of his wiſdom, but of his goodneſs? The Governor p. 158of the World, being ſuch an only friend, will do him no hurt, being ſuch an only Father will order all things to his good out of a Fatherly affection; he is the Worlds Soveraign, but a good mans Father: He rules the Heavens and the Earth, but he loves his holy ones. Other things are the objects of his providence, and a good man is the end of it. For, his eyes run to and fro throughout the whole Earth, to ſhew himſelf ſtrong for him whoſe heart is perfect toward him.

3. Hence it will follow, that the Spirits of good men have ſufficient grounds to bear up in their innocent ſufferings and ſtorms in the World. Innocent ſufferings, There is a righteous Governor, who orders all, and will reward them for their pains, as well as their ſervice, Heb. 6.10. for God is not unrighteous to forget your work and labour of love; there is one that preſides in the World, who ſees all their calamities, and cannot be miſtaken in their cauſe, who hath as much power and wiſdom, as will to help them. It would be an affliction indeed, if there were no ſoveraign power to whom they might make their moan in their diſtreſs, to whom they p. 159might eaſe their conſciences, if there were no Governor to whom they might offer up the… …titions.