A Treatise of Divine Providence, Text (3 of 5)

A Treatise of Divine Providence · Text (3 of 5)

p. 159In the …to… they meet with in the world. How doth the preſence of a skilful Pilot in a weather-beaten Ship cheer the hearts of the fearful Paſſengers? What a dread would it be to them to have the veſſel wherein their lives and all are concerned, left to the fury of Winds and Waves, without an able hand to manage it? God hath a bridle to check the paſſions of men, to marſhal them according to his pleaſure; they are all but his inſtruments in the government, not the Lords of it: God can lay a Plot with more wiſdom for a good mans ſafety, then the Enemy can for his deſtruction; he can countermine their Plots with more power then they can execute them, he can out-wit their craft, over-power their ſtrength, and turn their deſigned cruelty againſt them, as a knife into their own breaſts.

4. Hence follows a certain ſecurity againſt a good mans want. If God take care of the hairs, the ornamental ſuperfluities, why ſhould we doubt his care of our neceſſary p. 160ſupply? If he be the guardian of our hairs which fall off without our ſence of their departure, ſhall he be careleſs of us when we are at a pinch for our all? Will God reach out his care to Beaſts, and deny it to his Children? What would you judge of that Father, who ſhould feed his Servants and ſtarve his Sons? He ſupplies his Enemies, and hath he no bowels for his Friends? The very unjuſt as well as the juſt are enlightned by his Sun, and refreſht by his rain, and ſhall he not have a providence for thoſe who have a ſpecial intereſt in that Mediator, whoſe interpoſition kept up thoſe ſtanding mercies after our forfeiture of them by ſin? If he bleſs with thoſe bleſſings, thoſe, who are the objects of his curſe, will he not bleſs thoſe that are in his ſpecial favour with them, ſo far as they may prove bleſſings to them? Pſal. 34.10. the young Lions do lack and ſuffer hunger, but they that ſeek the Lord, ſhall not want any good thing, v. 9. for there is no want to them that fear him. A good man ſhall have what he needs, not alwaies what he thinks he needs. Providence intends the ſupply of our neceſſities, not of p. 161our deſires; he will ſatisfie our wants, but not our wantonneſs. When a thing is not needful, a man cannot properly be ſaid to want it; when it is needful, a good man ſhall not be without it; what is not beſtowed upon us, may not be ſo beautiful at that time wherein we deſire it, for every thing is beautiful in its ſeaſon. **Eccleſ. 9.11.Eccl 9:11He that did not want God's kindneſs to renew him, ſhall never want God's kindneſs to ſupply him; his hand ſhall not be wanting to give, where his heart hath been ſo large in working. Others live that have an intereſt only in common providence, but good men have providence cabinetted in a promiſe, and aſſured to them by a deed of covenant-conveyance, he was a provider before, he hath made himſelf now your Debtor. You might pray for his providential care, before, with a common faith, now with a more ſpecial expoſtulation: For in his promiſe he hath given a good man the key of the Cheſt of his providence, becauſe it is the promiſe of this life and that which is to come; **1 Tim. 4.8.1 Tim 4:8of this life not to our deſires, but neceſſities; of the life to come to both, wherein they ſhall have whatſoever p. 162they can want, and whatſoever they can deſire.

Again conſider, God doth exerciſe a more ſpecial providence over men, as cloathed with miſerable circumſtances, and therefore among his other Titles, this is one, to be a helper of the Fatherleſs.**Pſal. 10.14.Ps 10:14 'Tis the argument the Church uſed to expreſs her return to God, Hoſ. 14.3. for in thee the fatherleſs find mercy. Now what greater comfort is there then this, that there is one preſides in the world, who is ſo wiſe he cannot be miſtaken, ſo faithful he cannot deceive, ſo pitiful he cannot neglect his people, and ſo powerful, that he can make ſtones even to be turned into bread, if he pleaſe?

Further, take this for a comfortable conſideration,

God doth not govern the World only by his will as an abſolute Monarch, but by his wiſdom and goodneſs as a tender Father. 'Tis not his greateſt pleaſure to ſhew his Soveraign power, or his unconceivable wiſdom, but his immenſe goodneſs, to which he makes the other attributes ſubſervient. What was God's end in creating, is his end in governing, which was p. 163the communication and diffuſion of his goodneſs; we may be ſure from hence, that God will do nothing but for the beſt, his wiſdom appointing it with the higheſt reaſon, and his goodneſs ordering it to the moſt gracious end, and becauſe he is the higheſt good, he doth not only will good, but the beſt good in every thing he acts.

What greater comfort can there be, then that we are under the care of an infallible unwearied and righteous Governor; infallible becauſe of his infinite wiſdom, unwearied becauſe of his incomprehenſible omnipotency, and righteous becauſe of his unbounded goodneſs and holineſs.

3. Ʋſe of Exhortation.

The duties ariſing from hence, will run as a thread through the web of our whole lives, and all the motions of them. This Doctrine hath an influence upon our whole courſe, there is nothing we meet with, but is an act of Providence, and there is no act of providence, but calls for ſome particular duty. Is there any good we want, we muſt ſeek it at his hands, we muſt depend upon him p. 164for it, we muſt preſcribe no methods to him, but leave the conduct of it to his own wiſdom. Is it a croſs providence, and contrary to our deſires and expectations? Murmur not at it. Is it afflictive and troubleſom? Submit to it: Is it either good or bad and preſent, we muſt ſtudy to underſtand it: Is it a good & preſent? give God the glory of it.

1. Seek every thing you need at the hands of God. 'Tis not only the skilfulneſs of the Pilot, but a favourable gale from Heaven, which muſt conduct the Ship to the intended port. As his providence is the foundation, ſo it is the encouragement of all prayer. The end of the Lords prayer is, for thine is the Kingdom, the Power and the Glory: the providential Kingdom belongs to God, Power he hath to manage it, and his Glory is the end of all, ſeek to him therefore for the exerciſe of his power in thy concerns, and for his directing them to his glory in his providential adminiſtrations. Every one of our daies, and both the mercy and the miſery of them depend upon him, Pro. 27.1. thou knoweſt not what a day may bring forth, but God foreſees all events, have recourſe therefore to his care for every p. 165dayes ſucceſs; what are our contrivances without the leave and bleſſing of providence? Like the bubbles blown up from a nut-ſhell, eaſily broken by the next puff. Our labor will be as fruitleſs as Peter's, with all his toyl, and catch nothing, till God ſpeaks the word, and ſends the fiſh into our net.**Luk. 5.5.Luke 5:5 The way of man is not in himſelf.**Jer. 10.13.Jer 10:13 O Lord, I know that the way of man is not in himſelf, it is not in man that walks, to direct his ſteps. Dangers are not within the reach of our eye to foreſee, nor within the compaſs of our power to prevent. Humane prudence may lay the platform, and God's power blaſt the execution, when it ſeems to be grown up neareſt to maturity. Hezekiah was happy in his affairs, becauſe he was aſſiſted by God; Ahaz unhappy, becauſe he is deſerted by God. If we would have a Clock go well, we muſt look chiefly to the motion of the chief Wheel; a failure in that makes an error in all the reſt: nothing can terminate its motion to our benefit without providence. Coloured glaſs can reflect no beams without the Sun's light, nor fruits be ripened without its influence. Our p. 166dependance on God is greater then theirs on the Sun. God lets men play with their own wit and ſtrength, and come to the brink of execution of their deſigns, and then blows upon them, that they may know there is a God in the Earth. Pythagoras could ſay, it was foreign a ridiculous thing, to ſeek that which is brave and virtuous any where elſe then of God.**Jamblich. vita Pithag. lib. 1. cap. 18. p. 89. Cyrus is a brave pattern, who is mentioned in Scripture, and repreſented by Xenophon calling upon God when he was firſt choſen General;Xenophon foreign. lib. 1. p. 23. and in his Speech to his Captains to encourage them to hope for a good ſucceſs of the expedition, tells them they might expect it, becauſe I have begun with God, which you know, ſaith he, is my cuſtom, not only when I attempt great matters, but alſo the foreign things of leſſer concernment. The ſeeking of God ſhould be the prologue to all our affairs; we are enjoyned firſt to pray, and then determine, Job. 22.27. Thou ſhalt make thy prayer unto him, thou ſhalt alſo decree a thing, and it ſhall be eſtabliſhed unto thee. The intereſting Providence in our concerns, is the high way to ſucceſs. The reaſon we miſcarry is becauſe we conſult p. 167not God, but determine without him; and then we have no reaſon to complain of him for not proſpering our way, when we never commended our affairs to his conduct. It hath been the practice of holy men. Nehemiah firſt petitioned God before he would uſe his intereſt in the Kings favour, Nehem. 2.4. then the King ſaid unto me, for what doſt thou make requeſt? So I prayed to the God of Heaven, and I ſaid unto the King, &c. So Abraham's Steward puts up his requeſt to God, before he would put the buſineſs he came upon, in execution, Gen. 24.12. David frequently in particular caſes. 1 Sam. 23.9. 2 Sam. 2.1. 2 Sam. 19.23. God only doth what he pleaſes in Heaven and in Earth; He only can bleſs us, He only can blaſt us. Shall we be careleſs in any undertaking, whether we hath his favour or no? 'Tis a ridiculous madneſs to reſolve to do any thing without God, without whoſe aſſiſting and preſerving of us, we had not been able to make that reſolution.

2 Truſt Providence. To truſt God when our Ware-houſes and Bags are full, and our Tables ſpread, is no hard thing; p. 168but to truſt him, when our purſes are empty, but a handful of meal and a cruſe of Oil left, and all wayes of relief ſtopt, herein lies the wiſdom of a Chriſtians Grace. Yet none are exempted from this duty; all are bound to acknowledge their truſt in him by the dayly prayer for dayly bread; even thoſe that have it in their Cupboards as well as thoſe that want it; The greateſt Prince as well as the meaneſt beggar. Whatever your wants are, want not faith, and you cannot want ſupplies. 'Tis the want of this binds up his hand from doing great works for his Creatures: The more we truſt him, the more he concerns himſelf in our affairs. The more we truſt our ſelves, the more he delights to croſs us; for he hath denounced ſuch an one curſed that maketh Fleſh his arm,**Jer. 17.5.Jer 17:5 though it be the beſt Fleſh in the world, becauſe it is a departing from the Lord. No wonder then that God departs from us, and carries away his bleſſing with him: while we truſt our ſelves, we do but trouble our ſelves, and know not how to reconcile our various reaſons for hopes and fears; but the committing our way to the p. 169Lord renders our minds calm and compoſed, Pro. 16.3. commit thy works unto the Lord, and thy thoughts ſhall be establiſhed, Thou ſhalt have no more of thoſe quarrelling diſturbing thoughts, what the ſucceſs ſhall be.

1. Truſt providence in the greateſt extremities. He brings us into ſtraits, that he may ſee the exerciſe of our faith. Zeph. 3.12. I will leave in the midst of thee an afflicted and poor people, and they ſhall truſt in the name of the Lord. When we are moſt deſolate, we have moſt need of this exerciſe, and have the fitteſt ſeaſon to practiſe it: he is alwaies our refuge and our ſtrength, but in time of trouble a preſent help, Pſal, 46.1. Daniel's new advancement by Belſhazzar but a day before the City was taken by the Enemy,**Dan. 5.29.Dan 5:29 the King ſlain, and (no doubt) many of his nobility, and thoſe that were neareſt in Authority with him, it being the intereſt of the Enemy to diſpatch them, was a danger; yet God by wayes not expreſſed, preſerved Daniel and gave him favour with the Conqueror. God ſometimes leads his people into great dangers, that they may ſee and acknowledge p. 170his hand in their preſervation. Daniel had not had ſo ſignal an experience of God's care of him, had he been in the lower condition he was in before his new preferment. God's eye is alwaies upon them that fear him; not to keep diſtreſs from them, but to quicken them in it, and give them as it were a new life from the dead, Pſal. 33.18, 19. To deliver their Soul from death, and to keep them alive in famine. God brings us into ſtreights, that we may have more lively experiments of his tenderneſs in his ſeaſonable relief: If he be angry, he will repent himſelf for his Servants, when he ſees their power is gone; becauſe then the glory of his providence is appropriated to himſelf, Deut. 32.36, 39. See now that I, even I am he, and there is no God with me, I kill, and I make alive. No Creature can have any pretence to ſhare in it; He delights thereby to blow up both our affections to him, and admirations of him, and ſtore up in us a treaſure of experiments to encourage our truſting in him in the like ſtreights. We ſhould therefore repoſe our ſelves in God in a deſart, as well as in the Cities: with as much p. 171faith among Savage beaſts, as in the beſt company of the moſt ſociable men.Durant de Tentat. p. 168. And anſwer the greateſt ſtreight with Abraham's Speech to Iſaac, God will provide. For we have to do with a God who is bound up to no means, is at no expence in miraculous ſuccors, who delights to perfect his ſtrength in the Creatures weakneſs. We have to do with a God, who only knows what may further our good, and accordingly orders it; what may hinder it, and therefore prevents it. He can ſet all cauſes in ſuch a poſture, as ſhall conſpire together as one link to bring about ſucceſs, and make even contrary motions meet in one gracious end; as the Rivers which run from North and South, the contrary quarters of the world, agree in the ſurges of one Sea. Though providences may ſeem to croſs one another, they ſhall never croſs his word and promiſe, which he hath magnified above all his names. And his Providence is but a ſervant to his Truth.

2. Truſt it in the way of means. Though we are ſure God hath decreed the certain event of ſuch a thing, yet we muſt not encourage our idleneſs, but our diligence. p. 172Though Moſes was aſſured of the victory, when Amaleck came armed againſt him, yet he commands Joſhua to draw up the valiant men into a body, himſelf goes to the Mount to pray, and is as diligent in the uſe of all means, as if he had been ignorant of God's purpoſe, and had rather ſuſpected the rout of his own then his Enemies forces. Neither doth Joſhua afterwards, though ſecured by promiſe in his conqueſt of Canaan, omit any part of the duty of a wiſe and watchful General, he ſends ſpies, diſciplines his forces, beſiegeth Cities, and contrives ſtratagems. Providence directs us by means; not to uſe them, is to tempt our Guardian; where it intends any great thing for our good, it opens a door and puts ſuch circumſtances into our hands, as we may uſe without the breach of any Command, or the neglect of our own duty. God could have ſecured Chriſt from Herod's fury, by a miraculous ſtroke from Heaven upon his Enemy, but he orders Joſeph and Maries flight into Egypt as a means of his preſervation. God rebukes Moſes for praying, and not uſing the means in continuing p. 173the Peoples march, Exod. 14.15. Wherefore crieſt thou unto me? ſpeak unto the Children of Iſrael, that they go forwards. To uſe means without reſpect to God, is proudly to contemn him, to depend upon God without the uſe of means, is irreligiouſly to tempt him, in both we abuſe his providence; In the one we diſobey him in not uſing the means, he hath appointed; in the other, preſumptuouſly impoſe upon him for the encouragement of our lazineſs. Diligence on our part, and the bleſſing on God's, Solomon joyns together, Pro. 10.4. The hand of the diligent makes rich, but v. 22. The bleſſing of the Lord maketh rich. So Eccleſ. 9.1. Our works are in the hand of God; our works, but God's bleſſing; God's bleſſing, but not without our works. It was the practice of good men. Jacob wreſtles with God to divert his Brother's fury, yet ſends a Preſent to his Brother to appeaſe him.**Gen. 32.9, 13.Gen 32:9Gen 32:13 David truſts in the name of the Lord his God in his duel with Goliah, but not without his ſling: Our labour ſhould rather be more vigorus then more faint, when we are aſſured of the bleſſing of providence by the infallibility of the promiſe.

p. 1743. Truſt providence in the way of the precept. Let not any relyance upon an ordinary providence induce you into any way contrary to the command.Dan. 1.8, 9, 10, &c. but Daniel purpoſed in his heart that he would not defile himſelf with the portion of the Kings meat.Dan 1:8Dan 1:9Dan 1:10 Daniel had many inducements from an appearance of providence to eat the Kings meat, his neceſſity of compliance in his captivity, probability of preferment by learning the wiſdom of the Countrey, whereby he might both have advanced himſelf, and aſſiſted his Countrey-men, the greatneſs of the conſideration for a Captive to be fed from the Kings Table, the ingratitude he might be accuſed of, for deſpiſing ſo kind a treatment; but none of theſe things moved him againſt a command, becauſe the Law of God forbad it, he would not eat of the King's meat. Daniel might have argued I may wind my ſelf into the King's favour, do the Church of God a great ſervice by my intereſt in him, which may be daſht in pieces by my refuſal of this kindneſs, but none of theſe things wrought upon him. No providences wherein we have ſeeming circumſtances of glorifying God, muſt lead us out of the way of duty; this is to rob God one way to pay him another. p. 175God brought Daniel's ends about, he finds favour with the Governour, his requeſt is granted, the ſucceſs is anſwerable, and all thoſe ends attained, which he might in a ſinful way by an ill conſtruction of providence have propoſed to himſelf, all which he might have miſſed of, had he run on in a carnal manner: This, this is the way to ſucceſs, Pſal 37.5. Commit thy way unto the Lord, truſt alſo in him, and he ſhall bring it to paſs. Commit thy way to the guidance of his providence, with an obedience to his precept, and relyance on his promiſe, and refer all ſucceſs in it to God. If we ſet up our golden Calfs made of our own ear-rings, our wit and ſtrength and carnal prudence, becauſe God ſeems to neglect us, our fate may be the ſame with theirs, and the very duſt of our demoliſht Calf may be a bitter Spice in our drink as it was in theirs.

3. Truſt him ſolely without preſcribing any methods to him; Leave him to his wiſe choice, wait upon him becauſe he is a God of judgment,**Iſa. 30.18.Isa 30:18 who goes judiciouſly to work, and can beſt time the executions of his will. The wiſe God obſerves particular periods of time, for p. 176doing his great works. John 2.4. my hour is not yet come, woman, what have I to do with thee? Which man is no competent Judge of: I will do this miracle, but the ſeaſon is not yet come wherein I will be moſt beautiful. God hath as much wiſdom to pitch the time of performance of his promiſe, as he had mercy at firſt to make it; How preſumptuous would it be for the ſhallow world, a thing worſe then nothing, and vanity, to preſcribe rules to the Creator: Much more for a ſingle perſon a little Atome of duſt, infinitely worſe then nothing, and vanity, to do it? Since we had no hand in Creating the world or our ſelves, let us not preſume to direct God in the government of it, Job. 38.4, Where waſt thou when I laid the foundations of the Earth, declare if thou haſt underſtanding? Would it not be a diſparagement to God to ſtoop to thy fooliſh deſires, yea, would you not your ſelves have a lower conceit of him, if he ſhould degrade his wiſdom to the wrong biaſs of your blind reaſon?

Thirdly, Submit to providence. 'Tis God's right to govern the World, and diſpoſe of his Creature; 'tis his Glory in p. 177heaven to doe what he will,**Pſal. 115.3. But our God is in the Heaven, he hath done whatſoever he pleaſed.Ps 115:3 let us not by our unſubmiſſive carriage deprive him of the ſame Glory on earth; he brings to paſs his will by wayes the Creature cannot underſtand. 'Tis the wiſeſt ſpeech in that medley of fooleries, the Turkiſh Alcoran. ††Deus triumphat in ſ…a cauſa, &c.We muſt walk by the rule of reaſon which God hath placed in us for our guide; yet if Providence brings to paſs any other event contrary to our rational expectations, becauſe it is a clear evidence of his will, we muſt acquieſce. As when a Traveller hath two wayes to come to his journeys end, the one ſafe, the other dangerous, reaſon perſwades him to chuſe the ſafeſt way, wherein he falls among thieves; now having uſed his reaſon, which in that caſe was to be his director, he muſt acquieſce: God's Providence bringeth forth an event, which he could not without violence to his reaſon avoid. And therefore it is a great vanity, when a man hath reſolved the moſt probable way in a buſineſs, and fails in it, to torment himſelf, becauſe though our conſultations depend upon our ſelves, yet the iſſues of them are ſolely in the hand of God. It concerns us p. 178therefore to ſubmit to Gods diſpoſal of us and our affairs, ſince nothing can come to paſs but by the will of God effecting it or permitting it. If the fall of a Sparrow is not without his Will,**Math. 10.29.Matt 10:29 much leſs can the greater events which befall men the nobler Creatures, be without the ſame concurrence of Gods pleaſure; therefore ſubmit, For,

1. Whatſoever God doth, he doth wiſely. His acts are not ſudden and raſh, but acts of Counſel, not taken up upon the preſent poſture of things, but the reſolves of Eternity. As he is the higheſt wiſdom, ſo all his acts reliſh of it, and he guides his will by Counſel, Eph. 1.11. [Who worketh all things after the Counſel of his own will.] If God took Counſel in Creating the World, much more in laying a platform of government, much more in the act of government; for men can frame models of government, that can never reduce them into practice. Now God being infinitely wiſe, and his will infinitely good, it muſt needs be that goodneſs and wiſdom are the rules whereby he directs himſelf in his actions in the world. And what greater motive can p. 179there be to perſwade our ſubmiſſion, then Wiſdom and Goodneſs tranſacting all things? Gods counſel being the firmeſt, as well as the wiſeſt, it is a folly both wayes to reſiſt it.

2. God diſcovers his mind to us by providences. Every work of God being the reſult of his Counſel, when we ſee it actually brought forth into the World, what elſe doth it diſcover to us, but that Counſel and will of his? Every ſingle providence hath a language wherein Gods mind is ſignified, much more a train and contexture of them, Luk. 7.22. tell John what things you have ſeen and heard, how that the blind ſee, the Lame walk, the Leapers are cleanſed, the deaf hear, the dead are raiſed to life, to the poor the Goſpel is preached. Our Saviour informs John's Diſciples from acts of providence, he gives him no other anſwer, but turns him over to interpret and conſtrue his works in the caſe. Providence therefore muſt not be reſiſted, when Gods mind in it is diſcovered: 'Tis diſingenuous to act againſt his pleaſure and manifeſt mind; 'tis the Devils ſin. Aaron when he loſt his two Sons, in ſo judicial a manner by p. 180Fire from Heaven, yet held his peace;**Levit. 10.1, 2, 3.Lev 10:1Lev 10:2Lev 10:3 becauſe God had declared his mind poſitively, I will be glorified. 'Tis dangerous to reſiſt the mind of God, for the word of his providence ſhall proſper in ſpight of Men and Devils, Iſa. 55.11. My word that goes forth of my mouth, ſhall not return unto me void, it ſhall proſper in the thing whereto I ſent it, and therefore a reſiſting of it is termed foreign, a fighting againſt God by Gamaliel, no great friend to the Church, Acts. 5.38, 39.

4. Murmur not at providence. Though we do not clearly reſiſt it, if there be a repining ſubmiſſion, it is a partial oppoſition to the Will of God. We might as well murmur at God's creation, as at his providence, for that is as arbitrary as this, he is under no Law but his own righteous will: we ſhould therefore leave the government of the world to God's wiſdom as we acknowledge the frame of it to be an act of his power. If God ſhould manage his wayes according to our preſcriptions, what ſatisfaction would God have, what ſatisfaction would the world have? He might be unjuſt to himſelf, and unjuſt to others. Your own complaints would p. 181not be ſtilled, when you ſhould feel the ſmart of your own Counſels; yet if they were, what ſatisfaction could there be to the complaints of others, whoſe intereſts and therefore judgments and deſires lye croſs to yours? Man is a croſs Creature. The Iſraelites exclaimed to God againſt Pharaoh, and when the Scene was changed, they did no leſs murmur againſt Moſes in the wilderneſs. They were as troubleſom when they were delivered, as when they were afflicted. In Egypt they would have their liberty, and in the Wilderneſs their ſtomachs turn, and they long for the Onyons and Garlick, though attended with their former ſlavery. Let God govern the World according to his own Wiſdom and Will, till all mankind can agree in one method to offer to him, and that I think will never be, though the world ſhould laſt for ever. Murmur not therefore; whatſoever is done in the world, is the work of a wiſe agent, who acts for the perfection of the whole univerſe, and why ſhould I murmur at that which promotes the common happineſs and perfection, that being better and more deſirable, then p. 182the perfection of any one particular perſon? Muſt a Lutineſt break all his ſtrings, becauſe one is out of tune? And muſt God change his courſe becauſe things are out of order with one man, though in regard of divine providence things are not out of order in themſelves, or without any care, for God is a God of order? This temper will hinder our prayers, with what face can we pray to that God whoſe wiſdom we thus repine at? If God doth exerciſe a providence in the World, why do we murmur? if he doth not take care of thoſe things, why do we pray to him? 'tis a contradiction. It alſo hinders us from giving God the glory, and our ſelves the comfortable ſight of his providence. God may have taken ſomething from us, which is the matter of our ſorrow, and given another thing to us, which might be the matter of our joy. Jacob loſt a joint, and got a bleſſing:**Gen. 32.29, 31.Gen 32:29Gen 32:31 What advantage can it be to murmur? Can all your cryes ſtop the motions of the Heavens, when a ſtorm reaches you? Can your clamours make the clouds move the faſter, or perſwade the ſhowers from drenching us? p. 183Murmuring at any afflictive providence, is the way to make the Rod ſmarter in it ſelf, and ſharper to us.

5. Study providence. 'Tis a part of Atheiſm not to think the acts of God in the World worth our ſerious thoughts. And if you would know the meaning of his adminiſtrations, grow up in the fear of God, Pſal. 25.14. The ſecret of the Lord is with them that fear him. God is highly angry with thoſe that mind him not, Pſal. 28.5. becauſe they regard not the operation of his hands, he ſhall deſtroy them, and not build them up: He ſhall utterly root them out.

1 Study providence univerſally. The darkeſt; God brings order out of the Worlds confuſion, even as he framed a beautiful Heaven and Earth out of a rude Maſs. The terribleſt; theſe offer ſomething worth our obſervation, the dreadful providence of God makes Sodom an example to after ages. Jude 7. They are ſet forth for an example, ſuffering the vengeance of eternal fire, &c. The ſmalleſt; God is a wiſe agent, and ſo the leaſt of his actions are ſignificant. There is nothing ſuperfluous in thoſe acts, we account the p. 184meaneſt; for to act vainly and lightly, argues imperfection, which cannot be attributed to God. The wiſdom of God may be much ſeen in thoſe providences the blind Word counts ſmall; as a little picture is oft times of more value, and hath more of the workman's skill then a larger which an ignorant perſon might prize at a higher rate; the Lilies, Flowers, Sparrows, our Saviour raiſes excellent obſervations from.

2, Regularly. By the word; compare providence and the promiſe together. God's manner of adminiſtrations, and the meaning of them is underſtood by the word, Pſal. 77.13. Thy way, O God, is in the Sanctuary. By faith; we many times correct our ſence by reaſon, when we look through a blew or green glaſs, and ſee all things blew or green, though our ſenſe repreſents them ſo, yet our reaſon diſcovers the miſtake; Why ſhould we not correct reaſon by faith? Indeed our purblind reaſon ſtands in as much need of a regulation by faith, as our deceitful ſence doth of a regulation by reaſon. We may often obſerve in the Goſpel, that the holy Ghoſt taking notice of the particular circumſtances p. 185in the bringing Chriſt into the World, and in the courſe of his life, often hath thoſe expreſſions, as it was written: that the Scriptures might be fulfilled. There is not a providence happens in the World, but there are ſome general rules in the World, whereby we may apprehend the meaning of it. From God's former work diſcovered in his word, we may trace his preſent foot-ſteps: Obſerve the timings of providence wherein the beauty of it appears, ſince God hath made every thing beautiful in its time.

3. Intirely. View them in their connexion. A harſh touch ſingle would not be pleaſing, but may rarely affect the conſort: The providences of God bear a juſt proportion to one another, and are beautiful in their intire Scheme, but when regarded apart, we ſhall come far ſhort of a delightful underſtanding of them. As in a piece of Arras folded up, and afterwards particularly opened, we ſee the hand or foot of a man, the branch of a tree, or if we look on the outſide, we ſee nothing but knots and threads and uncouth ſhapes that we know not what to make of; but when it is fully opened, and we have the p. 186whole Webb before us, we ſee what Hiſtories and pleaſing characters are interwoven in it. View them in their end; there is no true judgment to be made of a thing in motion, unleſs we have a right proſpect of the end to which it tends. Many things which may ſeem terrible in their motion, may be excellent in their end. Providence is crowned by the end of it. Aſaph was much troubled about the proſperity of the wicked, and affliction of the Godly, but he was well ſatisfied when he underſtood their end, which was the end of Providence too, Pſal. 73.16, 17. When I thought to know this, it was too painful for me, until I went into the Sanctuary, then underſtood I their end. Moſes his Rod was a Serpent in its motion upon the ground, but when taken up, it was a Rod again to work miracles. God ſet us a pattern for this in the Creation. He views the Creatures as they came into being and pronounced them good, he takes a review of them afterward in their whole frame, and the ſubordination of them to one another, and the ends he had deſtined them to, and then pronounceth them very good; The merciful providences p. 187of God if ſingly looked upon, will appear good, but if reviewed in the whole web, and the end of them, will commence very good in our apprehenſions.

4. Calmly. Take heed of paſſion in this ſtudy, that is a miſt before the eye of the mind; ſeveral pleaſures alſo diſturb and ſtiffle the nobler operations of the intellective part, and all improving thoughts of Gods providence, Iſa. 5.12. And the Harp and the Viol and Wine are in their feaſts, but they regard not the work of the Lord, nor conſider the operations of his hands; All thoughts of them are choaked by the pleaſures of ſenſe. Paſſions and ſenſual pleaſures are like flying clouds in the night, interpoſing themſelves between the ſtars and our eyes, that we cannot obſerve the motions of them. Turbulent paſſions or Swiniſh pleaſures prevailing, obſcure the providence of God. Our own humour and intereſt we often make the meaſures of our judgment of providence: Shimei, when Abſalom rebells againſt his father, looks no further then his own intereſt, and therefore interprets it as a judgment of God in revenging the houſe p. 188of Saul. 2 Sam. 16.7, 8. The Lord hath returned upon thee all the blood of the houſe of Saul, in whoſe stead thou haſt raigned. Therefore the Spirit of God takes particular notice that he was of the houſe of Saul, v. 5. when indeed this judgment was quite another thing, for David's ſin in the matter of Ʋriah, was written in the forehead of it.

5. Seriouſly. 'Tis not an eaſie work, for the cauſes of things are hid as the ſeminal virtues in plants, not viſible till they manifeſt themſelves. Providence is God's Lanthorn in many affairs, if we do not follow it cloſe, we may be left in the dark, and loſe our way. With much Prayer, For we cannot of our ſelves find out the reaſon of them; being ſhallow Creatures, we cannot find out thoſe infinite wiſe methods God obſerves in the managing of them; but if we ſeriouſly ſet to work, and ſeek God in it; God may inform us, and make them intelligible to us. Though a man may not be able of himſelf to find out the frame and motions of an Engine, yet when the Artificer hath explained the work, diſcovered the intent of the Fabrick, it may be eaſily underſtood; If it p. 189be dark, whilſt you ſeriouſly muſe on it, God may ſend forth a light into you, and give you an underſtanding of it, Mat. 1.20. Joſeph thought of thoſe things, and whilſt he thought on them, the Angel of the Lord appeared to him in a dream; God made them known to him. The Iſraelites ſaw God's acts in the bulk of them, but Moſes ſaw his way and the manner how he wrought them, Pſal. 103.7. He made known his wayes unto Moſes, his acts unto the Children of Iſrael. Moſes had more converſe with God then they, and therefore was admitted into his ſecrets.

6. Holily. With a deſign to conform to that duty providence calls for. Our motions ſhould be according to the providence of God, when we underſtand the intent of them. There is a call of providence, Iſa. 22.12. In that day the Lord called to weeping and mourning; Sometimes to ſorrow, ſometimes to joy. If it be a providence to diſcover our ſin, let us comply with it by humiliation; if it be to further our grace, ſuit it by lively and freſh actings. As the ſap in plants deſcends with the Sun's declination, and aſcends at the return of the Sun from the Tropick; p. 190there are ſeveral graces to be exerciſed upon ſeveral acts of providence; either publick to the Church and Nation, or particular to our own perſons. Sometimes faith, ſometimes joy, ſometimes patience, ſometimes ſorrow for ſin. There are ſpiritual leſſons in every providence, for it doth not only offer ſomething to be underſtood, but ſomething to be practiſed, Mark 10.15. A Child is brought to Chriſt, and Chriſt from thence teaches them a leſſon of humility. Luk. 13.1, 2, 3. When Chriſt diſcourſes of that ſad providence of the blood of the Galileans, and the Tower of Siloa, he puts them upon the exerciſe of repentance. The Ruler enquired the time when his Son began to recover, that his faith in Chriſt might be confirmed, for upon that circumſtance it did much hang; and in doubtful caſes after a ſerious ſtudy of it, and thou knoweſt not which way to determine, conſider what makes moſt for God's glory and thy ſpiritual good, for that is the end of all: Let us therefore ſtudy providence; not as Children do Hiſtories, to know what men were in the World, or to pleaſe their fancy only, but as wiſe men, to underſtand p. 191the motions of ſtates, and the intrigues of Counſels; to enrich them with a knowledge whereby they might be ſerviceable to their Countrey. So let us enquire into the Providence of God to underſtand the mind of God, the intereſt of the Church, the wiſdom and kindneſs of God, and our own duty in conformity thereunto.

6. Aſcribe the Glory of every providence to God. Abraham's Steward petitioned God at the beginning of his buſineſs, Gen. 24.12. and he bleſſes God at the ſucceſs of it, ver. 26, 27. We muſt not thank the tools which are uſed in the making an engine, and aſcribe unto them what we owe to the Workmans skill: Man is but the inſtrument, God's Wiſdom is the Artiſt. Let us therefore return the Glory of all where it is moſt rightly placed: We may ſee the difference between Rachel and Leah in this reſpect, when Rachel had a Son by her maid Bilhah, ſhe aſcribes it to God's care, and calls his name Dan, which ſignifies judging, Gen. 30.6. God hath judged me, and heard my voice. That the very Name might put her in remembrance of the kindneſs of God in anſwering her prayer. And the next Napthali, p. 192ſhe eſteems as the fruit of prayer, verſ. 8. Whereas Leah takes no notice of God, but vaunts of the multitude of her Children, verſ. 11. behold a troop comes. She impoſeth the name of Gad upon them, which alſo ſignifies fortune or good luck. And the next Aſher, verſ. 13. which is fortunate or bleſſed. And we find Leah of the ſame mind afterward, verſ. 17. It is ſaid God harkned unto her, ſo that her Son Iſſachar was an anſwer of Prayer; but ſhe aſcribes it to a lower cauſe which had moved God; becauſe ſhe had given her maid to her Husband, verſ. 18. Not unto us, not unto us, O Lord, but to thy name be the glory.

Doct. 2. All the motions of providence in the World are ultimately for the good of the Church; of thoſe whoſe heart is perfect towards him. Providence follows the rule of Scripture. Whatſoever was written, was written for the Churches comfort.**Rom. 15.4.Rom 15:4 Whatſoever is acted in order to any thing written, is acted for the Churches good. All the providences of God in the World are conformable to his declarations in his word. All former providences were ultimately in order to the bringing a Mediator into the World, and for the glory of him; then p. 193ſurely all the providences of God ſhall be in order to the perfecting the Glory of Chriſt in that myſtical body, whereof Chriſt is head, and wherein his affection and his Glory are ſo much concerned. See the Proof of this by a Scripture or two. Pſal. 25.10. All the paths of the Lord are mercy and truth unto ſuch as keep his Covenant and his Teſtimonies. Not one path, but [all] the works and motions; not one particular act or paſſage of providence, but the whole tract of his proceedings; not only thoſe which are more ſmooth and pleaſant, but thoſe which are more rugged and bitter. All [mercy and truth] ſutable to that affection he bears in his heart to them, and ſutable to the declaration of that affection he hath made in his promiſe. There is a contexture and a friendly connexion of kindneſs and faithfulneſs in every one of them. They both kiſs and embrace each other in every motion of God towards them. As mercy made the Covenant, ſo truth ſhall perform it. And there ſhall be as much mercy as truth in all Gods actings towards thoſe that keep it, Rom. 8.28. p. 194We know that all things work together for good to them that love God, to them who are the called according to his purpoſe; [we know] we do not conjecture or gueſs ſo, but we have an infallible aſſurance of it. [All things] even the moſt frightful, and ſo thoſe that have in reſpect of ſenſe, nothing but Gall and Wormwood in them; [work together] they all conſpire with an admirable harmony and unanimous conſent for a Chriſtian's good. One particular act may ſeem to work to the harm of the Church, as one particular act may work to the good of wicked men: but the whole ſeries and frame of things combine together for the good of thoſe that are affectionate to him. Both the Lance that makes us bleed, and the plaiſter which refreſheth the Wounds. Both the griping purges and the warming Cordials combine together for the Patients cure [to them who are called according to his purpoſe.] Here the Apoſtle renders a reaſon of this poſition; becauſe they are called not only in the general amongſt the reſt of the world, to whom the Goſpel comes; but they are ſuch that were in p. 195Gods purpoſe and counſel from Eternity to ſave, and therefore reſolved to encline their will to Faith in Chriſt, Therefore all his other Counſels about the affairs of the world ſhall be for their good. Another reaſon of this, the Apoſtle intimates, verſ. 27. The Spirit makes interceſſion for the Saints according to the will of God. The interceſſions of the Spirit which are alſo according to Gods will and purpoſe, will not be fruitleſs in the main end, which both the interceſſions of the Spirit and purpoſe of God, and the will and deſire of the Saints do aim at, which is their good. Indeed where any is the object of this grand purpoſe of God, he is the object of God's infinite and innumerable thoughts, Pſal. 40.5. Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to-us-ward, they cannot be reckoned up in order unto thee; if I would declare and ſpeak of them, they are more then can be numbred. The Pſalmiſt ſeems to intimate that in all the wonderful works which God hath done, his thoughts are toward his people. He thinks of them in all his actions; and p. 196thoſe thoughts are infinite and cannot be numbred, and reckoned up by any Creature. He ſeems to reſtrain the thoughts of God towards his people in all thoſe works of wonder which he doth in the World, and which others are the Subjects of: But his thoughts or purpoſes and intentions in all (for the word ſignifies purpoſes too) are chiefly, next to his own glory, directed toward his people, thoſe that truſt in him, which verſ. 4. he had pronounced bleſſed. They run in his mind as if his heart was ſet upon them, and none but them.

Here I ſhall premiſe two things as the ground work of what follows.

1. God certainly in all his actions has ſome end, that is without queſtion, becauſe he is a wiſe agent; to act vainly and lightly is an evidence of imperfection, which cannot be aſcribed to the only wiſe God. The Wheels of Providence are full of Eyes.**Ezek. 1.18.Ezek 1:18 There is motion and aknowledge of the end of that motion. And Jeſus Chriſt who is Gods Deputy in the providential government, hath Seven Eyes, as well as Seven Horns,**Revel. 5.6.Rev 5:6 a perfect ſtrength, and a perfect knowledge p. 197how to uſe that ſtrength, and to what end to uſe it. Seven being the number of perfection of Scripture.

2. That certainly is Gods end which his heart is moſt ſet upon, and that which is laſt in execution. What doth God do at the folding up of the World, but perfect his people, and welcome them into Glory? Therefore God principally next to himſelf loves his Church. The whole Earth is his, but the Church is his treaſure, Ex. 19.5. If you will keep my Covenant, then ſhall you be a peculiar treaſure unto me above all people, for all the Earth is mine, Segullah ſuch a treaſure, that a Man, a King will intruſt in no hands but his own; all the Earth is mine, is not a reaſon why the Church was his treaſure, but an incentive of thankfulneſs, that when the whole Earth was his, and lay before him, and there were many people that he might have choſen and loved before them, yet he pitched upon them to make them his choiceſt treaſure. And when the bleſſed God hath pitched upon a people, and made them his treaſure, what he doth for them is with his whole heart, and with his whole Soul, Jer. 32.41, 42. ſpeaking of making an everlaſting p. 198Covenant, he adds, yea I will rejoyce over them to do them good, &c. aſſuredly with my whole heart, and with my whole Soul. As though God minded nothing elſe but thoſe people he had made an everlaſting Covenant with; which is the higheſt ſecurity, and moſt pregnant expreſſion of his affection that can be given to any, not to give them a parcel or moiety of his heart, but the whole infinite intire piece, and to engage it all with the greateſt delight in doing good to them. That infinite heart of God, and all the contrivances and workings of it center in the Churches welfare. The World is a Wilderneſs, but the Church is a Garden. If he water the Wilderneſs, will he not much more dreſs his Garden? If the flights of Birds be obſerved by him, ſhall not alſo the particular concernments of the Church? He hath a repoſitory for them and all that belong to them; He hath a book of Life for their Names,**Luk. 10.20.Luke 10:20 a book of Record for their members,**Pſal. 139.16.Ps 139:16 a Note-book for their Speeches, Mal. 3.16. A book of remembrance was written before him for them that feared the Lord; And a book of providence for their preſervation, p. 199Exod. 32.32. In the proſecution of this, I ſhall ſhew

First. 1. That it is ſo de facto, and hath been ſo.

Secondly. 2. That according to the ſtate of things and Gods Oeconomy it muſt be ſo.

Thirdly. 3. The improvement of it, By way of Ʋſe.

Firſt. 1. That all providence is for the good of the Church de facto, and has been ſo.

Reaſon firſt. 1. It will appear by an enumeration of things.

Firſt, All good things.

Secondly, All bad things are for their good.

Firſt, All good things.

I. The World.

II. Gifts and common graces of men in the World.

III. Angels.

Firſt. I. The World, The whole World was made and ordained for the good of the Church next to the glory of God. This will appear in three things.

1. The continuance of the World is for their ſakes. God would have deſtroyed the World becauſe of the ignorance and p. 200wickedneſs of it before this time, but he overlooked it all, and had reſpect to the times of Chriſt and the publiſhing faith in him, and repentance, Act. 17.30. And the times of this ignorance God winked at, God overlooked,**foreign. he looked not ſo upon them, as to be provoked to deſtroy the world; but his eyes were fixed on the times of Chriſtianity; therefore would not take notice in the extremity of his juſtice of the wickedneſs of thoſe foregoing ages. Believers are the Salt of the Earth,**Mat. 5.13.Matt 5:13 which makes the World ſavoury to God, and keeps it from corrupting. 'Tis meant not only of the Apoſtles, but of Chriſts Diſciples, of all Chriſtians, for to them was that Sermon made, v. 1. If the Salt have loſt his ſavour, if the Salt be corrupted, and Chriſtianity overthrown in the World, wherewith ſhall the World be ſalted; how can it be kept from corruption? If they that perſecuted the Prophets before you in Judaea, (which is ſometimes called the Earth in Scripture) can not reliſh you, and find nothing grateful to their Palates in your Doctrine and Converſation, wherewith ſhall they be ſalted? How ſhall they be preſerved p. 201from corruption? The Land will be good for nothing but to be given as a prey to the Romans to be trod under their feet, as being caſt out of Gods protection. They are the foundation of the world, Pro. 10.25. the righteous are an everlaſting foundation. Maimonides underſtands it thus, that the World ſtands for the righteous ſakes. When God had Noah and his Family lodged in the Ark, he cares not what deluge and deſtruction he brings upon the reſt of the World. When he had conducted Lot out of Sodom, he brings down that dreadful ſtorm of fire. He cares for no place,Grotius on the place. no nor for the whole World any longer then whilſt his people are there, or he hath ſome to bring in in time. For the meaneſt believer is of more worth then a world; therefore when God hath gathered all together, he will ſet fire upon this frame of the Creation: For what was the end of Chriſts coming and dying, but to gather all things together in one. Eph. 1.10. That in the diſpenſation of the fulneſs of time he might gather together in one all things in Chriſt. When Chriſt hath ſummed up all together, he hath attained his end. p. 202And to what purpoſe then can we imagine God ſhould continue the World any longer; for his delight is not ſimply in the World, but in the Saints there. Pſal. 16.3. But to the Saints that are in the Earth, in whom is all my delight, not in the Earth, but in the Saints there, which are the only excellent things in it, which Chriſt ſpeaks (of whom that Pſalm is meant) who knew well what was the object of his Fathers pleaſure. The ſweet ſavour God ſmelt in Noah's ſacrifice, was the occaſion of God's declaration for the Worlds ſtanding, Gen. 8.21. and the Lord ſaid in his heart, I will not curſe the ground any more for mans ſake. That he would no more ſmite it with a totally deſtroying judgment. It was his reſpect to Chriſt repreſented in that ſacrifice, and to the faith and grace of Noah the ſacrificer. What Savour could an infinitely pure ſpirit ſmell in the blood and flames of beaſts?

2. The courſe of natural things is for the good of the Church or particular members of it. God makes articles of agreement with the Beaſts and Fouls, whoſe nature is raging and ravenous, and binds them in ſure bonds for p. 203the performance of thoſe articles, Hoſea 2.18. And in that day will I make a Covenant for them with the Beaſts of the field, and with the fouls of Heaven, and with the creeping things of the ground, and will make them to lye down ſafely. As upon our ſin God can arm them againſt us; ſo upon our obedience he can make them ſerviceable even againſt their natures; as if he had made a Covenant with them, and they had both the reaſon and virtue to obſerve it. I do not remember any inſtance in Scripture, that God went out of the uſual tract of his providence, and acted in an extraordinary manner, but where his people where one way or other concerned. It was for Joſhua's and the Iſraelites ſake that the Sun was arreſted to ſtand ſtill in the Valley of Ajalon, that they might have light enough to defeat their Enemies, and purſue their victory.**Joſh. 10.12, 13.Josh 10:12Josh 10:13 The Sea ſhall againſt its natural courſe ſtand in heaps like walls of braſs to aſſiſt the Iſraelites eſcape.**Exod. 14.22.Exod 14:22 The fire is reſtrained in the operation of its nature, even whilſt it retains its burning quality; when the lives of the three valiant believing Children are in danger. * The mouths p. 204of Lyons are muzled, when the ſafety of his beloved Daniel is concerned.**Dan. 6.22.Dan 6:22 And the ſhadow goes back upon the Dyal for Hezekiah's ſake.**2 King. 20.11.2 Kgs 20:11 When God would at any time deliver his people, He can muſter up Lightnings and Thunders for their aſſiſtance;**1 Sam. 7.10.1 Sam 7:10 He can draw all the Regiments of Heaven into Battel array, and arm the Stars to fight againſt Siſera, when Iſraels condition needs it; and make even the loweſt Creatures to liſt themſelves as Auxiliaries in the ſervice. God hath not a diſpleaſure with ſenſleſs Creatures, neither is tranſported with ſtrains of fury againſt ſuch objects, when he alters their natural courſe. Hab. 3.8. Was the Lord diſpleaſed againſt the Rivers, was thy wrath againſt the Sea, that thou didſt ride upon thy Horſes, and Chariots of Salvation? No, but he made thoſe Creatures the Horſes and Chariots to ſpeed aſſiſtance and ſalvation to his people, which the Pſalmiſt elegantly deſcribes, Pſal. 114. All Creatures are his Hoſt, and that God that Created them, hath ſtill the Soveraign command over them, and can imbodie them in an Army to ſerve his purpoſe for the deliverance of his people, p. 205as he did againſt Pharaoh.

3. The intereſt of Nations is ordered as is moſt for the Churches good. He orders both the courſe of natural things, and of civil affairs, for their intereſt. He alters the ſtate of things, and changeth Governors and Governments for the ſake of his people. For theſe cauſes God ſent Eliſha to Crown Jehu, King, 2 King. 9.6, 7. I have anointed thee King over the people the Lord, &c. that I may avenge the blood of of my Servants the Prophets, and the blood of all the Servants of the Lord at the hand of Jezabel. For the ſakes of the Godly in that Nation, and the revenging the blood of the Prophets which had been ſhed, was he raiſed up by the Lord. He ſent ſuch judgments upon Egypt, that it was as much the intereſt of that Nation to let Iſrael go, as it was before to keep them their vaſſals. God orders the intereſt and affairs of Nations for thoſe ends; and according to this diſpoſition of affairs, Chriſt times his interceſſions for his Church. The Angels had been ſent out to view the ſtate of the World, and found it in peace, Zach. 1.11. behold, all the Earth p. 206ſits ſtill, and is at reſt, there had been Wars in Artaxarexes and Xerxes his time, but in the time of Darius, that part of the World had an univerſal peace, which was the fitteſt time for the reſtoration of the Jews, and building the Temple; becauſe it could not be built, but by the Kings coſt, whoſe treaſure in the time of War was expended another way, nor would it conſiſt with their policy to reſtore the Jews to their government at ſuch a time when they had Wars with the Neighbour-parts of Egypt. See how God orders the ſtate of the World in ſubſerviency to his gracious intentions towards his Church. The time of the Jewiſh captivity was now out according to the promiſe of God, and God gives that part of the World a general peace, that the reſtauration of the Jews, and the rebuilding of the Temple might be facilitated, and the truth of his promiſe in their deliverance accompliſhed. Upon the news of this general peace in that part of the World, Chriſt expoſtulates with God for the reſtauration of Jeruſalem, verſ. 12. How long, O Lord, wilt thou not have mercy on Jeruſalem, and on the Cities of Judah, p. 207againſt which thou haſt had indignation theſe threeſcore and ten years? The time of the Captivity determined by God, was now expired. The firſt reformation in Germany was back'd by reaſons of ſtate as it was then altered; it being the intereſt of many Princes of that Countrey to countenance Luther's Doctrine, for the putting a ſtop to the growing greatneſs of Charles the fifth, who had evident deſigns to enſlave them. I might mention many more, only by the way let me adviſe thoſe that have an inclination to read hiſtories of former tranſactions, to which men naturally are addicted, to make this your end, to obſerve the ſtrange providences of God in the World, and how admirably he hath made them ſubſervient to the intereſt of the Church; which will be the moſt profitable way of reading them, whereby they will not only ſatisfie your curioſity, but eſtabliſh your Chriſtianity. Calvin underſtands that place, Deut. 32.8. He ſets the bounds of the people according to the number of the Children of Iſrael, that in the whole ordering of the ſtate of the World, God propoſeth this as his end to conſult for p. 208the good of his people, and his care extends to the reſt only in order to them; and though they are but a ſmall number, yet he orders his whole government of the Worlds affairs as may beſt tend to their Salvation. Therefore God ſets the people bounds, or enlargeth them according as they may be ſerviceable one way or other to this end. And the reaſon is rendered, v. 9. For the Lords portion is his people, and Jacob is the Lot of his inheritance. Therefore God orders all the reſt of the World in ſubſerviency to the maintaining and improving his portion and inheritance.

Secondly. 2. As the World, ſo the gifts and common graces of men in the World are for the good of the Church, which is a great argument for providence in general; ſince there is nothing ſo conſiderable in government as the diſpoſing of places to men according to their particular endowments and abilities for them. And the beſtowing ſuch gifts upon men, is none of the meaneſt arguments for Gods providential government of the World. As,

1. The gifts of good men. The gifts conferred upon Paul were depoſited in him, p. 209not only to be poſſeſſed by him, but uſed and laid out for the good of the Church, Col. 1.25. Whereof I am made a Miniſter according to the diſpenſation of God which is given to me for you: The manifeſtation of the Spirit to any man is given to profit withal, 1 Cor. 12.7. And this is the great end for which men ſhould ſeek to excel, viz. for the edifying of the Church, 1 Cor. 14.12. For as much as you are zealous of Spiritual gifts, ſeek that you may excel to the edifying of the Church.

2. The gifts and common graces of bad men. There is ſomething that is amiable in men, though they have not grace. As in Stones, Plants and Flowers, though they have not ſenſe, there is ſomething grateful in them, as colour and ſmell. &c. And all thoſe things that are lovely in men are for the Churches good, the beſt, life, and the worſt, death, things preſent, let who will be the poſſeſſor, all things between Life and Death are for the good of Believers, becauſe they are Chriſts, 1 Cor. 3.22. Whether Paul or Apollo or Cephas, or the world, i. e. [Whether the gifts of the prime lights in the Church, or the common gifts of the world] Are all yours and p. 210ye are Chriſts, and Chriſt is Gods. God is the diſpenſer of them, Chriſt is the Governour of them, and all for your ſakes. As the medicinable qualities of waters are not for the good of themſelves, but the accommodation of the indigencies of men. By the common works of the Spirit God doth keep men from the evil of the World. For it cannot be ſuppoſed, that the Spirit whoſe miſſion is principally for the Church, ſhould give ſuch gifts out of love to men which hate him, and are not the objects of his eternal purpoſe; but he hath ſome other ends in doing it, which is the advantage of his Church and People: And this God cauſes by the preaching of the Goſpel, which when it works gracious works in ſome, produceth common works in others for the good of thoſe gracious ones. As a ſeed of corn hath ſtraw husks and Chaff come up with it, which are ſhelters to that little ſeed which lies in the midſt; ſo in the preaching of the Goſpel there are ſome husks come up among natural men, which God makes to be ſhelters to the Church as thoſe common works, and reſtraining men through the knowledge of Chriſt. God gives p. 211gifts to them, not out of love to them, but love to his Church. As Nurſes of great mens Children are fed with better meat then the other Servants, not out of any particular perſonal reſpect to them, but to their office, that the milk whereby the Child is nouriſhed, may be the ſweeter and wholeſomer; were it not for that Relation, ſhe muſt be content with the Diet allowed to the reſt of the Servants. Some ſtinking plants may have medicinal virtues which the Phyſician extracts for the cure of a diſeaſe, and flings the reſt upon the Dunghil. God beſtows ſuch qualities upon men otherwiſe unſavoury to him which he draws forth upon ſeveral occaſions for the good of thoſe that are more peculiarly under his care, and then caſts them away. Theſe gifts are indeed the ruine of bad men becauſe of their pride, but the Churches advantage in regard of their excellency, and are often as profitable to others, as dangerous to themſelves. As all that good which is in plants and animals is for the good of man; ſo all the gifts of natural men are for the Churches good, for they are for that end as the principal next the glory p. 212of God; becauſe every inferior thing is ordained to ſomething ſuperior as its end. Plants are ordained for the nouriſhment of Beaſts, and both Plants and Beaſts for Men. The inferior men for the ſervice of higher, and all for the community; yet ſtill there is a higher end beyond thoſe, viz. the glory of God, to which they are ultimately ordained, which is ſo connected with the Churches good, that what ſerves one, ſerves the other.

3. Angels, the top Creatures in the Creation are ordered for the good of the Church. If the Stars are not Cyphers in the World only to be gaz'd upon, but have their influences both upon Plants and Animals; As the Sun in impregnating the Earth, and enlivening the Plants, and aſſiſting the growth of fruits for the good of mankind: If the ſtars have thoſe natural influences upon the ſenſible world, the Angels which are the morning ſtars, have no leſs intereſt as inſtruments in the government of it. The Heathens had ſuch a notion of Daemons working thoſe things which were done in the world, but according to the will p. 213and order of the ſupream God. The Angels are called watchers, Dan. 4.13. a Watcher and an holy one, verſ. 17. this is by the decree of the watchers, and the demand by the word of the holy ones: they watch for Gods orders, and watch for Gods honour, and the Churches good. There are orders of ſtate among them, for we read of their decree; 'tis called their decree ministerially as they execute it,By way of approbation. By way of Authority approbative as they ſubſcribe to the equity and goodneſs of it. As the Saints are ſaid to judge the world not authoritative as incommiſſion with Chriſt, but as they approve of Chriſts ſentence. They ſeem to requeſt thoſe things of God which may make for his glory, and they decree among themſelves what is fit to be preſented to God in order to his glory. They cannot endure that men ſhould trample upon Gods authority, deſpoil him of his right, and tread down his inheritance; and therefore they ſend ſuch requeſts to God to act ſo as men may acknowledg him and his government, to the intent that the living may know that the moſt high rules in the kingdoms of men. Their care therefore muſt be for the p. 214Church, ſince God rules all things in order to that, and ſince that is Gods portion and inheritance, ſo that as they have a care of Gods glory, they muſt alſo have a care of Gods portion and his peculiar treaſure.Exod. 25.1.Exod 25:1 The inward part of the Temple was to be adorned with Cherubims to note the ſpecial attendance of the holy Angels in the aſſemblies of the Saints: As evil Angels plot againſt the Church,Trap. on Numb. p. 58. ſo good Angels project for it. Though in the Scripture we find Angels ſometimes employed in affairs of common providence, and doing good to them that are not of the Church; as one is ſent to comfort Hagar and relieve Iſhmael upon his cry though he had ſcoffed at Iſaac the heir of the covenant, when he was in Abraham's Family;**Gen. 21.17.Gen 21:17 yet for the moſt part they were employed in the concerns of ſome of his ſpecial Servants. Angels thruſt Lot out of Sodom. **Gen. 19.15, 16.Gen 19:15Gen 19:16An Angel ſtopt the Lyons mouths when Daniel was in the Den, Dan. 6.18. My God hath ſent his Angel, and hath ſhut the Lyons mouths. God emploies Angels in the preſerving and ruining of Empires, which is clear in the prophecy of Daniel, and ſome underſtand, p. 215Iſa. 10.34. And Lebanon ſhall fall by a mighty one, of an Angel. As the Soul ſends forth a multitude of Spirits ſwiftly into the nerves for the ſupply of the loweſt member, which runs thither upon the leaſt motion: So do the Angels which are Gods Miniſters, run at the appointment of God, and are employed in all the wheels of providence. The Spirit of the living Creatures was in the wheels of providence.**Ezek. 1.20.Ezek 1:20

1. The higheſt orders among them are not exempted from being officers for the Church. Though they are called Gods Angels in reſpect of their immediate attendance on God; yet they are called mans Angels in reſpect of the ſervice they do for them, Matth. 18.10. Their Angels do alwaies behold the face of my Father which is in Heaven. They are not the ordinary ſort of Angels only which attend upon thoſe little ones, upon young converts, humble Souls, thoſe little ones in the Kingdom of Heaven; but they are the higheſt Courtiers there, ſuch as ſee the face of God and ſtand before him. A King hath many Servants, but not every Servant, only the chief of the Nobility p. 216ſtand before him; ſo they are not Angels of the meaneſt order and rank in Heaven, that are ordered to attend the loweſt Chriſtian. The Apoſtle makes no doubt of this, Heb. 1.14. are they not all miniſtring Spirits [there is no queſtion but they are] ſent forth to miniſter for them who ſhall be heirs of Salvation? He aſſerts confidently that not one of them is blotted out of the Liſt for this employment. Are they not all? none are exempted from the ſervice of God, ſo none are exempted from the end of that ſervice, which is the good of Believers. They are Gods ſervants, but for the Churches good, for them which ſhall be hairs, [are they not all?] it is irrational to deny it. And they are ſent forth, every one of them hath his commiſſion ſign'd by God for this purpoſe, and not only for the Church in general, but for every member in particular [for the heirs of Salvation.] And not only for them which are already called and enrolled, but for them who ſhall be called, whoſe names are written in the Book of Gods election [who ſhall be heirs.] And they are not only faintly ſent as if they might go if they will, but they have a p. 217ſtrict charge to look after them well, not in one or two of their works or ways, but in all, Pſal. 91.11. He ſhall give his Angels charge over thee to keep thee in all thy wayes, to bear thee up in their hands, leſt thou daſh thy foot againſt a ſtone; they are to uſe all their ſtrength to this purpoſe, to bear them up in their hands. As the elder Children are appointed by Parents to have a care of the younger in their works and motions, and to uſe both their wiſdom and ſtrength for them. The Angels are a guard to ſecure them here, and at laſt to convey them to their fathers houſe, Luk. 16.22. when a man is in favour with a Prince, all the Courtiers will be obſervant of him.

2. Armies of them are employed upon this occaſion. There are great multitudes of them, as Bildad ſpeaks, Job. 25.3. Is there any number of his armies? that is, of his Angels: when Joel ſpeaks of the heathens gathering together; thither ſaith he, Lord, cauſe thy mighty ones to come down. **Joel. 3.11.Joel 3:11A whole ſquadron of them ſhall attend upon a gracious man according to the circumſtances he is involved in. Gen. 32.1, 2. And Jacob went on his way, and the p. 218Angels of God met him, and when Jacob ſaw them, he ſaid this is Gods hoſt. Regiments of Angels enough to make up an Army (for ſo Jacob terms them) met him upon the way to ſecure his Brother Eſau and to encourage him in his journey. So ſome interpret, 2 Sam. 5.24. the found of a going in the tops of the mulberry trees. The ſign of the marching of a Brigade of Angels, with the Lord in the head of them for the diſcomfiture of David's Enemies, then ſhall the Lord go out before thee to ſmite the hoſt of the Philiſtines: And this they do not of their own heads, but by the pleaſure of God, not only by a bare will, but a delight, Pſal. 103.21. Bleſs the Lord all ye his hoſts, ye Miniſters of his that do his pleaſure. foreign his choiceſt pleaſure, he delights to ſee this his militia upon action.

3. Chriſt hath the government of them to this end for his Church. Angels are all put in ſubjection to him, Heb. 2.7, 8. In that he put all in ſubjection under him, he left nothing that is not put under him. He is exalted above all principality and power, God hath put all things under p. 219his feet, and gave him to be the head over all things to the Church, Eph. 1.21, 22, all things, even principalities and powers are put under his feet, to be commiſſioned and influenced by him for the good of his Church;**Ezek. 1.12. Whither the Spirit was to go they went.Ezek 1:12 they are ordered by the Spirit of Chriſt to this purpoſe, Zach. 1.10. Thoſe are they whom the Lord hath ſent to walk to and fro through the Earth. They are his faithful meſſengers diſpatcht into the World by him, as ſcouts and ſpies to take notice of the ſtate of the World, and to give him intelligence, and an exact account of affairs, and v. 11. they give an account to Chriſt. Chriſt is the Head and General of them, Col. 2.10. They are his Hoſt, alwaies in a warlike poſture, with Chriſt in the Head of them, Zach. 1.8. upon their Horſes, which notes readineſs to move and ſpeed in motion. And as an Hoſt they are ſaid to pitch their tents round about them that fear him; and are in a continual conflict with the evil Angels to prevent their deſigns in the behalf of Chriſt, whom they acknowledge as their head by their worſhip of him.**Heb. 1.6.Heb 1:6 Chriſt orders them to take care to ſeal his Servants p. 220in the foreheads that they may be preſerved in the ſtorms which ſhall happen in the World at the time of the ruine of the Romiſh Papacy, Revel. 7.2, 3. An Angel comes that had the ſeal of the living God (commiſſion of God) ſaying, hurt not the Earth, nor the Sea, nor the trees, till we have ſealed the Servants of our God in the foreheads.

4. The great actions which have been done in the World, or ſhall be done for the Church, are performed by them. Angels were ſent as expreſſes by God with his great decrees concerning the revolutions of times.**Dan. 7.16. Dan. 8.16. And I heard a mans voice which called and ſaid, Gabriel, make this man to underſtand the viſion.Dan 7:16Dan 8:16 An Angel was ſent to Daniel with the meſſage of a Redeemer, and the cleareſt prophecy of Chriſt, which the Jews are not able to anſwer to this day, which they moſt ſtartle at: Part of the diſcovery of the Revelation to John, which is as a ſtanding Almanack to the Church, was made us by an Angel.**Dan. 9.21. Revel. 10.8, 9. Revel. 22.8, 9.Dan 9:21Rev 10:8Rev 10:9Rev 22:8Rev 22:9 And when by the courſe of time thoſe turnings are to happen in the World, the Angels muſt have their ſhare of ſervice in them. The Trumpets are ſounded by Angels, and the Vials which are filled with the cauſes of ſuch alterations, are p. 221poured out by the hands of Angels. Some indeed by the Angels there mentioned, underſtand the viſible inſtruments of reformation, not excluding the Angels who are the inviſible Miniſters in the affairs of the World.**Light-foot. Temple. Chap. 38. p. 253, 256.

5. They engage in this work for the Church with delight, They act as Gods Miniſters in his providence with a unanimous conſent.**Ezek. 1.9. Their wings were joyned one to another.Ezek 1:9 So that they perform their office with the ſame ſwiftneſs, and with the ſame affection, without emulation, to go one before another, which makes many actions ſucceed ill among men; but they go hand in hand. They do it with affection; both in reſpect of the kind diſpoſition of their natures, and as they are fellow-members of the ſame body, for they are parts of the Church, and of the Heavenly Ieruſalem, Heb. 12.22. Ye are come to the Heavenly Jeruſalem, and to an innumerable company of Angels, to the general Aſſembly and Church of the first born, and therefore act out of affection to that which is a part of their body, as well as out of obedience to their head. They do it in reſpect of their own improvement too, and increaſe of their knowledge (which is the deſire of all intellectual p. 222Creatures.) For they compleat their underſtandings by the ſight of the methods of infinite wiſdom in the perfecting his gracious deſigns. And it is Gods intent that they ſhould grow in the knowledge of his great myſtery by their employment, Eph. 3.10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wiſdom of God, i. e. By the gracious works of God towards the Church, and in the behalf of it, for the ſecurity and growth of the Church, and in the executions of thoſe decrees which as inſtruments they are imployed in. For I do not underſtand, how it can be meant of the knowledge of Chriſt, for that they know more then the Church below can acquaint them with; for without queſtion they have a clear inſight into the offices of Chriſt who is their Head, and whom they are ordered to worſhip. They underſtand the aim of his death, and reſurrection, and can better explain the dark predictions of Scripture, then purblind man can. But by obſerving the Methods which God uſes in the accompliſhment of them, they become more p. 223intelligent, and commence Maſters of knowledg in a higher degree, which it is probable is one reaſon of their joy, when they ſee Gods infinite Wiſdom and Grace in the converſion of a ſinner; without affection to them, & their employment about them, they could not rejoice ſo much: And their rejoicing in their firſt bringing in to God, argues their joy in all their employments, which concerns their welfare.

Secondly. 2. As all good things, ſo all bad things are ordered by providence for the good of the Church. That which in its own nature is an injury, by Gods ordering puts on the nature of a mercy; and what is poyſon in it ſelf, by the Almighty art becomes a Soveraign medicine. Are Gods diſpenſations in their own nature deſtructive? That wiſe Phyſician knows how to make poyſons work the effect of purges: Are they ſharp? It is to humble and purge the Church. As ſhadows ſerve to ſet out the pictures, ſo the darkeſt paſſages of providence are made by God to commend the beauty of thoſe glorious things he works for his Church: We may ſee this in 1. Bad perſons. As,

1. The Devil. God manageth him for p. 224his own glory, and the ſtrengthning of Believers.**Math. 8.31, 32.Matt 8:31Matt 8:32 The Devils deſired to enter into the herd of ſwine, with an intent, probably, not only to deſtroy the ſwine, but to incenſe the Gadarens againſt him, out of whom they had been caſt, to do him ſome conſiderable miſchief. But what is the iſſue? As they diſcover their malice, ſo they inhance the value of Chriſts kindneſs to the diſtreſſed man, whom he had freed from this tyranny: Hereby alſo was the Law of God juſtified, in commanding the Jews to abſtain from Swines Fleſh, which the Gadarens being Apoſtate Jews had broken; he magnified his own power in the routing ſuch a number of unclean Spirits, which had not been ſo conſpicuous in the turning them out of one man, had not this regiment diſcovered themſelves among the Swine, and brought ſuch a loſs upon the Gadarens; whereby as they ſhewed their own ſtrength and malice, ſo they diſcovered occaſionally the greatneſs of Chriſts charity and his power over them; ſo that in granting the malicious petition of this exaſperated Legion, the Law of God is juſtified, our Saviours love glorified, his p. 225power manifeſted. And a foundation laid for the gaining Proſelytes in that Country, (to which purpoſe he left the man he had cured.)**Luk. 8, 39.Luke 8:39 and to ſtrengthen the faith of thoſe poor Believers, which then followed him. God makes uſe of the Devils by the Soveraignty of providence, to bring about ends unknown to themſelves for all their wiſdom. The malice of the Devil againct Job hath rendred him a ſtanding miracle of patience for ever. They are the rulers of the darkneſs of this World, **Eph. 6.12.Eph 6:12not of the light of the World; they are the rulers of the wicked, and the ſcullions of the Saints to ſcour and cleanſe them. They are the rulers of the World, but ſubordinate to ſerve the providence of God; wherein God declares his wiſdom by ſerving himſelf of the worſt of his Enemies. The Devil thought he had brought a total deſtruction upon mankind, when he perſwaded our firſt Parents to eat of the forbidden fruit, but the only wiſe God ordered it to bring about a greater glory to himſelf, and a more firm ſtability to his people, in introducing an everlaſting covenant which could not be broken, p. 226and eſtabliſhing their happineſs upon ſurer terms then it was ſettled in Paradiſe. And afterwards in filling the heart of Judas to betray Chriſt, and the hearts of the Jews to crucifie him. Even by that way whereby he thought to hinder the good of mankind, he occaſionally promotes their perpetual redemption. And I do not much queſtion but thoſe very principles which the Devil had diſtilled into the gentile World of ſhedding humane blood in ſacrifices for expiation of guilt; and the Gods converſing with men in humane ſhapes, and the imagination of the interceſſion of Daemons for them; the firſt out of rage againſt mankind, and both that and the other to induce them to Idolatry, might facilitate the entertainment of Chriſt as the great expiatory ſacrifice, and the receiving of him as the Son of God, though in an humane ſhape, and the belief of his interceſſion. God over-reaches the Devil, and makes him inſtrumental for good, where he deſigns hurt and miſchief.

2. Wicked men. All the wicked in the midſt of the Church are for the good of it, either for the exerciſe of their grace, p. 227or ſecurity of their perſons, or intereſt, Pro. 16.7. When a mans ways pleaſe the Lord, He will make his enemies to be at peace with him. Sometimes he will incline their hearts intentionally to favour, or order even their actions againſt them to procure their peace, contrary to their intentions. Sometimes God makes them his Sword to cut his people, ſometimes Phyſick to purge them, ſometimes Fire to melt and refine them, ſometime Hedges to preſerve them, ſometimes a ranſom to redeem them.**Pro. 21.18.Prov 21:18 A Traveller makes uſe of the mettle of a head-ſtrong Horſe to carry him to his journeys end. That wind which would overturn a little Boat, the skilful Pilot makes uſe of to drive his Ship into the Harbour, and the Husbandman to cleanſe his Corn from the Chaff. Though the ends of the workers, viz. God and wicked men are different, yet the end of the work is but one, which is ordered by Gods Soveraign pleaſure. It was promiſed in the promiſe of the Goſpel to the Gentiles, Gen. 9.27. God ſhall enlarge Japhet, and he ſhall dwell in the tents of Shem, and Canaan ſhall be his ſervant. God ſhall allure Japhet, the Gentiles p. 228of Europe to dwell in the tents of Shem, and Canaan the head of the curſed poſterity, ſhall be Servants to the Church beſide their will, and ſometimes againſt it by an over-ruling hand. And Chriſt hath bought them to be his Servants, 2 Pet. 2.1. denying the Lord that bought them, and therefore hath the diſpoſing of them, whether they voluntarily give up themſelves to him or no. He is a Lord by purchaſe over them, who own him not as a Saviour. The hatred of the Churches enemies ſometimes conduceth more to her good, then the affections of all her worldly Friends. Now this appears,

Helvicus contra Judaeos.1. In furthering the Goſpel. The Jews, who ſpeak not of Chriſt among themſelves, but with opprobrious terms, have been the exact preſervers of the Old Teſtament, even to the very number of the letters; wherein Chriſtians have ſufficient to confirm them in the belief of Chriſts being the Meſſiah, and unanſwerable arguments againſt their adverſaries; Whereupon St. Auſtin terms them capſarios Eccleſiae, ſuch that carry the Books of the Children of great men after them p. 229to School. When the Authority of the Revelation was antiently queſtioned, the Church of Rome was inſtrumental to keep it in the number of the Canonical books, not thinking they ſhould find their own Church ſo plainly Deciphered in it, to be the mother of abominations. To this we may refer the action of Ptolemy Philadelphus King of Egypt, in cauſing the Scripture to be tranſlated about three hundred years before the coming of Chriſt; through which the Nations**Jackſon vol. 1. Fol. p. 62. might better diſcern, (as it were through a proſpective glaſs) the new ſtar of Jacob which was ſhortly to ariſe: No doubt but many of the Gentiles by comparing the old Scripture Prophecies, which they now could read in the Greek language, might be more eaſily induced to an embracing the Goſpel, and acknowledging Chriſt to be the Meſſiah, when it came to be divulged among them. Herod is the cauſe of the conſultation about the place of Chriſts birth; not for any good-will he had to him, whom he intended to murther, but God makes uſe of this to clear up the truth of the prophecy concerning Bethlehem, the place p. 230of his birth, Mat. 2.5, 6. Out of thee ſhall come a Governour that ſhall rule my people Iſrael. And they certainly were not very good, who preached Chriſt out of envie, and propagated the Goſpel, wherein Paul rejoyced not in their ſin, but in the providential fruit of it, Phil. 1.15, 18. Some indeed preach Chriſt even of envy and ſtrife, what then! Notwithſtanding every way, whether in pretence or truth Chriſt is preached, and I therein do rejoyce, yea, and will rejoyce.

2. In furthering the temporal good of the Church;

1. In its preſervation. Wicked men are often ſerviceable to the Church, as the filthy Raven was to holy Elijah, or as the Lyon which would have devoured Sampſon, is a ſtore-houſe to provide him food; for in his hunger he finds a table ſpread in the belly of his Eenemy. Pharaoh's deſign was to deſtroy Iſrael, and the Daughter of that irreconcilable Enemy, is directed by God to preſerve Moſes, who was to be the ruine of her family, the deſtruction of the Egyptian glory, and the Deliverer of the Church. She ſaves him out of charity, and God out of a p. 231wiſe deſign; She by his Education in the Egyptian learning, fits him for the Court, and God for the deliverance of his Church. Egypt had corn to relieve firſt Abraham, **Gen. 12.10.Gen 12:10afterward Jacob in a time of famine; the family wherein the Church of God was only then bound up. Herod lies in wait for Chriſts deſtruction, and Egppt, the moſt Idolatrous Country in the world, and an ancient Enemy to Gods Church, affords him ſhelter. God makes Moab to hide his out-caſts, and be their covert from the face of the ſpoiler. **Iſa. 16.3, 4.Isa 16:3Isa 16:4Some think, Gods deſign in ſending Jonah to Nineveh, to work ſo remarkable a change by repentance, was to ſoften ſome of their hearts, and the hearts of their poſterity to deal more tenderly with thoſe gracious Iſraelites, who in the captivity of the ten Tribes, ſome years after ſhould be their gueſts. God making thereby proviſion for his own people in that common judgment which ſhould come upon the Nation. This God doth ſometimes by reviving the law of nature, and the common ſentiments of Religion in the hearts of natural men; whereby their own conſciences bearing witneſs p. 232to the innocency and excellency of the Church of God, put them upon thoughts for its ſecurity. Sometimes it is above their own Sphere, and beſides their own intentions. The Whale which ſwallowed Jonah, intended him as a morſel to quell his hunger, but proves his ſecurity, and diſgorgeth him upon the ſhoar: They underſtand their own aim, but not the deſign of God. The Leech that ſucks the Patients blood, knows not the Chirurgions deſign, who uſeth it for the cure of a diſeaſe. Sometimes their rage proves their own ruine, and the Churches ſafety; as the Leech burſts it ſelf ſometimes, and ſaves the Patient. The very Earth, whereby is meant the carnal world, is ſaid to help the Woman the Church, by ſwallowing up the flood which the Dragon caſts out of his mouth againſt her.**Revel. 12.16.Rev 12:16 Juſt as the old rags were the inſtruments whereby Jeremiah was drawn out of the Dungeon.

2. In the advancement of the Church, or perſons eminent. Abner had a Plot for bringing Iſrael to David's Scepter, which concurred both with Gods pur… and promiſes, but ſprung from an p. 233ill cauſe, a diſdain to be checked by Iſhboſheth, though his King, for an unjuſtiſiable act, for having too much familiarity with one of Sauls Concubines.**2 Sam. 3.6, 7, 8, 9, 10.2 Sam 3:62 Sam 3:72 Sam 3:82 Sam 3:92 Sam 3:10 And from this animoſity he contrives the depoſing of Iſhboſheth and the exaltation of David, yet diſſembles the ground, and pretends the promiſe of God to David, v. 18. For the Lord hath ſpoken of David, by the hand of my ſervant David I will ſave my people Iſrael out of the hand of the Philiſtines. He is the firſt Engine that moves in this buſineſs, and by him and his correſpondents after his death, v. 17. the buſineſs is brought about by Gods overruling hand, wherein Gods promiſe is accompliſhed, and David a type of Chriſt, and the great Champion for the Church againſt its enemies round about, is advanced. Very remarkable is the advancement of Mordecai, in order to the advancing the Jews as well as preſerving them, when the necks of all the viſible Church God had in the World, were upon the block. Haman ignorantly is the cauſe of this preferment of Mordecai, and at that time too, when he came to petition for his death, Eſther 6.4. p. 234He was come to ſpeak to the King to hang Mordecai upon the Gallowes, which he had prepared for him: The King asks him, what ſhould be done to the man whom the King delights to honour, v. 16. He imagineth that the Kings queſtion did reſpect himſelf, lays out a Scheme of what honour he was ambitious of, v. 8, 9. which was by the King deſigned for Mordecai, and Haman made the Herald to proclaim him: Here Haman, not only a wicked man in himſelf, but the greateſt Enemy Mordecai and the whole Church of God had, is made unwittingly an inſtrument to exalt Mordecai, and in him the whole Church of God.

3. In enriching the Church, or ſome perſons in it, whereby it may become more ſerviceable to God. How wonderful was it, that when the Iſraelites were abominated by the Egyptians, God ſhould ſo order their hearts, that the Egyptians ſhould lend them Gold and Jewels,**Exod. 12.35, 36.Exod 12:35Exod 12:36 and diſmiſs them with wealth as well as ſafety; and not ſo much as one perſon moleſt them, till they arrived at the Red Sea? The very gain and honour of the Enemies is ſometimes conſecrated to the Lord p. 235of the whole Earth, Micah 4.13. Ariſe and threſh, oh Daughter of Sion, I will make thy horn Iron, and thou ſhall beat in pieces many people, and I will conſecrate their gain unto the Lord, and their ſubſtance to the Lord of the whole Earth: This was when many Nations were gathered againſt Sion, v. 11. the wealth of the Sinner is laid up for the juſt, Pro. 13.22. And God ſometimes makes the wicked unwittingly to themſelves, in their carking, be the factors for good men, into whoſe lap providence poures the fruit of their labour. God gave Cyrus the ſpoils of Babylon, and the treaſures of Croeſus, to enable him to furniſh the Jews with materials for building the Temple, Iſa. 45.3,Iſa. 45.3, 4.Isa 45:3Isa 45:4 4. and I will give thee the treaſure of darkneſs and hidden riches of ſecret places, (ſpeaking of Cyrus) that thou mayeſt know, that I the Lord which call thee by thy Name, am the God of Iſrael, for Jacob my Servants ſake, &c. That he might acknowledge him the God of Iſrael, and lay his wealth out in the ſervice of God, and the ſervice of Jacob his ſervant.

2. As bad perſons, ſo bad things are ordered to the good of the Church, whether p. 236they be ſinful evils, or afflictive.

1. Sin.

1. A mans own ſin. Oneſimus runs from his Maſter, and finds a ſpiritual Father; his being a runnagate, is the occaſion of his being a convert. By ſlying from his Maſter, he becomes a Brother in the Lord.**Phil. 10, 12, 16. What Joſeph's brethren ſinfully intended for revenge againſt their brother, and ſecurity from their Fathers checks, (who acquainted Jacob with their miſcarriages,) God ordered for the preſervation of them who were the only viſible Church in the World. Their ſin againſt their Brother contrary both to their intentions and expectations, became the means of their ſafety. God makes the remainders of ſin in a good man, an occaſion to exerciſe his grace, diſcover his ſtrength and ſhew his loyalty to God.