A Discourse of Divine Providence, Tract (5 of 5)

A Discourse of Divine Providence · Tract (5 of 5)

p. 3162. Very unſucceſsful. Shall God be afraid of the multitudes and power of Men? No more than a Lyon, or a young Lyon roaring after his Prey, when a multitude of ſhepherds are called forth againſt him, ſhall he be afraid of their voice, or abaſe himſelf for their noiſe **Iſa. 31.4.Isa 31:4. Noiſe and Clamor is all they can do, and that not long: The fierceneſs of the Lyon quickly ſcatters them. The Aſſociations, and mens girding themſelves againſt the Church, is but a preparation to their own Ruine, Iſa. 8.9. Aſſociate your ſelves together, oh ye people, and ye ſhall be broken in pieces, three times repeated. Your Counſels, ſaith he, ſhall not ſtand againſt that preſence of God that is with us, For God is with us

3. It is very Deſtructive too. God will not alway be ſtill and refrain himſelf: he ſeems to do ſo for a while; but when he doth ariſe, he will deſtroy and devour at once**Iſa. 42.14.Isa 42:14, he will make but one p. 317morſel of them. When God is angry with his people, and gives them into the hands of men to execute his Juſtice upon them, and puniſh them, he will even puniſh thoſe enemies for their Cruelty, and going beyond their commiſſion, in ſatisfying there own immoderate Paſſions upon them. Upon this account God threatens Babylon, Iſa. 47.6. I was wroth with my People, I have polluted mine Inheritance, and given them into thy hand, thou didſt ſhew them no mercy. Wherupon God threatens them afterwards, &c. ſo Zech. 1.15. God was ſore diſpleaſed with the Heathen, for when he was but a little diſpleaſed with his people, they helped forward the affliction.

Ʋſe. 2. Is for Comfort.

If all the Providence of God be for the good of the Church; If his eyes run to and fro to ſhew himſelf ſtrong for them; it affords matter of great comfort. His Providence is continual for them,*,Zech. 4.Zech 4 he hath ſeven pipes to convey kindneſs to them, as well as ſeven Lamps whereby to diſcern their ſtreights. His Providence is as vaſt as p. 318his Omniſcience: The number of Pipes belonging to the Candleſtick of the Church is exact according to the number of Lamps. The Churches Miſery cannot be hid from Gods eye, let it be in what part of the Earth ſoever, for his eyes run to and fro throughout the whole Earth, and his ſight excites his ſtrength. Upon the ſight of their diſtreſſed condition, he watches only for the fitteſt opportunity to ſhew himſelf ſtrong for them. And when that opportunity comes, he is ſpeedy in the Deliverance of them, Pſal. 18.10. He rode upon a cherub, and did fly, yea, he did flye upon the wings of the wind. He doth not only ride upon a Cherub, but flye. His wings are nothing but wind, which hath the quickeſt and the ſtrongeſt motion, which moves the greateſt bodies, and turns down all before it. What is for the good of the whole, hath an influence upon every member of the Body.

1. 'Tis comfort in Duties, and ſpecial Services. Nothing ſhall be wanting for encouragement to Duty and ſucceſs in it, when God calls any to it, ſince all his Providence is for the good of the p. 319Church. Let there be but ſincerity on our parts, in our attempts of ſervice upon Gods call, and we need not fear a want of Providence on Gods part: God never calls any to ſerve his Church in anyſtation, but he doth both Spirit and encourage them. God hath in his common Providence ſuited the nature of every Creature to that place in which he hath ſet it in the World: and will he not much more in his ſpecial Providence ſuit every one to that place he calls them to, for the ſervice of his Church? He did not forſake Chriſt in redeeming his Church, neither will he forſake any in aſſiſting his Church. When Joſeph of Arimathea would boldly demand the body of our Saviour, Providence made the way plain before him, he meets with no check, neither from Pilate nor the Prieſts**Mat. 27.58. Mark. 15.43.Matt 27:58Mark 15:43.

2. In meanneſs and lowneſs. 'Tis one and the ſame God that rules the affairs of the whole World, of the Church and of every particular Member of it. As it is the ſame Soul that informs the whole Body, the meaneſt Member as well as that which is moſt excellent. p. 320Not the meaneſt ſincere Chriſtian but is under Gods eye for good. The Spirit acts and animates every Member in the Church, the weakeſt as well as the moſt towring Chriſtian. Baruch was but the Prophet Jeremy's Amanuenſis or Scribe, and Servant to Jeremy, (who was no great man in the World himſelf) yet God takes notice ſo of his Service, that he would particularly provide for him, and commands Jeremy in a way of Prophecy to tell him as much, Jer. 45.5. I will bring evil upon all fleſh, but thy life will I give unto thee for a prey whitherſoever thou goest.

3. In the greatect Judgments upon others. In an Epidemical Judgment upon the whole Nation of the Jews, God would have a ſpecial care of Baruch. If he ſhould caſt his people far off among the Heathen, and ſcatter them among the Countries, yet even there he would be a little Sanctuary unto them. His own preſence ſhould ſupply the want of a Temple; ſo he is pleaſed to expreſs himſelf**Ezek. 11.16.Ezek 11:16 ; but how is it poſſible the great God can be but a little Sanctuary? His eye is upon them to ſee their dangers, p. 321and his hand upon them to ſecure them for it. His Promiſe ſhall ſhield them, and his Wings ſhall cover them**Pſal. 91.4.Ps 91:4. While he hath indignation, he hath a ſecret Chamber for their ſecurity**Iſa. 26.20.Isa 26:20. An Almighty ſhadow, under which they may abide**Pſal. 91.1.Ps 91:1. In times of the moſt devouring danger, he hath a Seal to ſet upon their foreheads as a mark of his ſpecial Protection. We never have ſo much experience of Gods care and ſtrength, as in times of Trouble, Pſal. 37.39. He is their strength in time of trouble. He is a friend, who is as able as willing, and as willing as able to help them, whoſe watchfulneſs over them is as much above their apprehenſion, as it is above their merits.

4. In the greateſt extremities wherein his people may be, there are promiſes of comfort**Iſa. 43 2.Isa 43:2. Both in overflowing waters, and ſcorching fires, he will be with them. His Providence ſhall attend his Promiſe, and his Truth ſhall be their Shield and Buckler, Pſal. 91.4. That ſurely is a ſufficient ſupport; Chriſt thought it ſo, when he only ſaid to his Diſciples, 'tis I, be not afraid **John 6.17, 18.John 6:17John 6:18. p. 322What though there be a Storm, a darkneſs and trouble? 'tis I am he. The darkneſs of the night troubles not the Pilot whilſt he hath his Compaſs to ſteer by. If all his providences be for the good of them that fear him, he can never want means to bring them out of trouble, becauſe he is always actually exerciſed in governing that which is for their good; and till he ſees it fit to deliver them, he will be with them. Great Mercies ſucceed the ſharpeſt Afflictions.**Jer. 30.5, 6, 7. &c.Jer 30:5Jer 30:6Jer 30:7. When there ſhould be a voice of trembling, and men with their hands upon their Loins as women in Travel, and paleneſs in their faces, from the exceſs of their fears: In that day God would break the Yoak from them, and they ſhould ſerve the Lord their God, and David their King. Though the night be never ſo dark, yet it is certain the Sun will riſe and diſperſe its light next morning, and one time or other ſhew it ſelf in its brightneſs. We have no reaſon to deſpond in great extremities, ſince he can think us into ſafety, Pſal. 40.17. Lord think on me; much more look us into it; his thoughts p. 323and his eyes move together.

5. In fear of wants. The power of the Governor of the World cannot be doubted. His love, as little as it ſeems, fince it hath moved him to prepare Heaven to entertain his people at the end of their Journey, will not be wanting to provide accommodation for them upon the way, ſince all things both good and bad are at his beck, and under the government of his gracious Wiſdom. His eyes run to and fro through the whole Earth, not only to defend them in dangers, but ſupply them in wants: for his ſtrength is ſhewed both ways. Doth he providentially regard them that have no reſpect for him, and will he not employ his power for, and extend his care to them that adore and love him, and keep up his honour in the World? He will not ſurely be regardleſs of the afflictions of his Creatures, His people are not only his Creatures but his new Creatures, their bodies are not only created by him, but redeemed by his Son. The purchaſe of the Redeemer is joyned to the Providence of the Creator. If he took care p. 324of you when he might have damned you for your ſins, will he not much more ſince you are Believers in Chriſt? And he cannot damn you Believing, unleſs he renounce his Sons Mediation, and his own Promiſe. A natural man provides for his own, much more a Righteous man, Prov. 19.22. A good man leaves an inheritance to his children, much more the God of Righteouſneſs, a God who hath his eye always upon them. His eye will affect his heart, and his heart ſpirit the hand of his Power to relieve. He hath prepared of his goodneſs for the poor, Pſal. 68.10.

6. 'Tis comfort in the low eſtate of the Church at any t ime. Gods eye is upon his Church, even whilſt he ſeems to have forſaken them. If he ſeem to be departed, it is but in ſome other part of the Earth, to ſhew himſelf ſtrong for them; where ever his eye is fixed in any part of the World, his Church hath his heart, and his Churches relief is his end. Though the Church may ſometimes lye among the Pots, in adirty condition, yet there is a time of Reſurrection, when p. 325God will reſtore it to its true glory, and make it as white as a Dove with its Silver Wings**Pſal. 68.13Ps 68:13. The Sun is not alway obſcured by a thick Cloud, but will be freed from the darkneſs of it. God will judge his peole, and repent himſelf concerning his ſervants **Pſal 135.14. foreign Comfort himſelf.Ps 135:14: 'Tis a comfort to God to deliver his People, and he will do it in ſuch a Seaſon when it ſhall be moſt comfortable, to his Glory & their Hearts. The very name Hieruſalem, ſome derive from Jireh Salem, God will provide in Salem. The new Jeruſalem is the title given to Gods Church, Rev. 1. and is ſtill the object of his Providence, and he will provide for it at a pinch, Gen. 22.14. Jehovah Jireh. God will raiſe up the honour and beauty of his Church. Great men ſhall be ſervants to it, and employ their ſtrength for it, when God ſhall have mercy on it**Iſa. 60.10, 11, 12.Isa 60:10Isa 60:11Isa 60:12: Yea, the Learning and knowledg of the world ſhall contribute to the building of it, v. 13. The glory of Lebanon ſhall come unto thee, the fir-tree, the pine tree, and the box together, to beautifie the place of my ſanctuary. It ſhall be called the city of the Lord, the Sion of the holy one of p. 326Iſrael, that ſhe may know that the Lord is her Saviour, and her Redeemer the mighty one of Jacob. As Chriſt roſe in his Natural, ſo he will in his Spiritual Body. If Chriſt when dead could not be kept from Riſing, Chriſt now living ſhall not be hindred from raiſing and helping his Church. His own Glory is linked with his Peoples ſecurity; and though he may not be moved for any thing in them becauſe of thehir ſinfulneſs; he will for his own name, becauſe of its Excellency**Ezek 36.Ezek 36, Ezek. 36.22. I do not this for your ſakes, O houſe of Iſrael, but for my holy names ſake. As Sorrows encreaſed upon the Iſraelites, the nearer their Deliverance approached.

Becauſe this Method of God is the greateſt ſtartling even to good men, let us conſider this a little; that God doth, and why God doth leave his Church to extremities before he doth deliver it.

Take the Reſolution of this in ſome propoſitions.

1. 'Tis indeed Gods uſual method to loave the Chuch to extremity before he doth command help. You never heard of any eminent Deliverance of the p. 327Church but was uſhered in by ſome amazing diſtreſs. The Iſraelites were not ſaved till they were put in between Sea, Hills and Forts, that their Deſtruction was inevitable unleſs Heaven relieved them. Pharaoh reſolves to have his will, and God reſolves to have his; but he lets him come with his whole Force and open mouth at the Iſraelites backs, and then makes the Waters his Sepulchre. Conſtantine the man-child in the revelation, was preceded by Diocleſian the ſharpeſt Perſecutor. When his People are at a loſs, 'tis his uſual tme to do his greateſt works for them. God had promiſed Chriſt many ages, and yet no appearance of him; ſtill Promiſe after Promiſe, and no Performance, Pſal. 40.8. It was then [… come] yet many hundred years rowl'd away, and no ſight of him yet. Captivity and affliction and no Redeemer; but when the World was over-run with Idolatry, the Jews oppreſſed by the Romans, the Scepter departed from Judah, Herod an Edomite, and ſtranger King, and ſcarce any Faith left, then, then he comes. The World will be in p. 328much the like caſe at his next coming, Luke. 18.8. When the ſon of man comes, ſhall he find faith in the earth? there ſhall be faintings, deſpondency, unbelief of his Promiſe, as though he had caſt off all care of his Churches concerns. 'Tis not meant of a Juſtifying Faith, but a Faith in that particular Promiſe of his coming. The Faith of the Iſraelites muſt needs begin to flag, when they ſaw their Males murdered by the Egyptians; could they believe the Propagation of the Seed of Abraham, when murder took off the Infants, and Labour and Age would in time, the old ones? Whilſt their Children were preſerved, the Promiſe might eaſily be believed. But conſider, this was but juſt before their deliverance; like a violent Criſis before Recovery. He doth then judge his people, and repent himſelf for his ſervants, when he ſees their power is gone, and there is none ſhut up or left **Deut. 32.36.Deut 32:36; He doth ſo for the wicked many times; when the affliction of Idolatrous Iſrael was bitter, when there was not any ſhut up, nor an left, nor any helper for Iſrael, then he ſaved them by the hand of p. 329Jeroboam the Son of Joaſh **2 King 14.26, 27.2 Kgs 14:262 Kgs 14:27. He doth ſo with private perſons; Peter might have been delivered by God's Power out of Priſon, when he was firſt ſent thither; but God thought it fitteſt for him to lie in Chains, and free him but the night before his intended Execution**Acts 12.6, 7.Acts 12:6Acts 12:7. Lot had his Goods rifled and carried away Captive before God ſtirred up Abraham to reſcue him. When the hand of the wicked lies heavieſt upon the heads of the Righteous, and writings the moſt mournful ſighs from them, when they are needy, and the wicked ſecurely puffing at them, as though they had brought them to ſo low a condition as to blow them away with a blaſt, now ſaith God will I ariſe, Pſal. 12.5. For the oppreſſion of the poor, for the ſighing of the needy, now will I ariſe, ſaith the Lord, I will ſet him at ſafety from him that puffeth at him. Now, rhis is the time I watched for, as fitteſt for my own Glory, and their ſafety. Then God diſappoints them, when they ſeem to have got to the Goal with the Ball at their foot.

Secondly. God hereby doth glorify himſelf. He then diſcovers that there is nothing p. 330too high for his power to check nothing too ſubtil for his Wiſdom to diſappoint, nothing too low for his love to embrace. That is the ſeaſon wherein his Mercy will be moſt prized, his Power moſt admired, his Wiſdom moſt adored, and his Juſtice moſt cleared. God lets the concerns of his Church go backward that he may bring them on with more Glory to himſelf, and ſatisfaction to his creature. God will divide the benefit and the honour between himſelf and the creature: He will have the whole Glory, and his creature ſhall have the ſenſible advantage. They ſhall enjoy Salvation, there is their benefit; but not by Sword or Bow, but by the Lord their God **Hoſ. 17. …. Saved they ſhould be, but in ſuch a way wherein the honour of God might moſt appear without any mixture of the Creature.

1. God glorifies his Power. His eyes run to and fro to ſhew himſelf ſtrong. He will then pitch upon ſuch a ſeaſon when his ſtrength may appear moſt illuſtrious, and none elſe have any pretence to claim an equal ſtrength with p. 331him. A time of extremity is the fitteſt opportunity for this. When his power cannot be clouded by any interpoſition of the creature for challenging a ſhare in it. The greater the malice againſt the Church, the weaker the Churches ability to help it ſelf, the more glorious is the power of God magnified in deliverance; little dangers are not ſo ſuitable for the triumph of an infinite ſtrength. As God let Chriſt lye three daves in the Grave, that his Reſurrection might be known to be the fruit of Divine power; for the ſame end he lets his myſtical Body lye in the ſame condition. Had God brought Iſrael out of Egypt in the time of the Kings that were friends to them from a kindly remembrance of Joſeph, there had been no character of a Divine power, though there had been of a divine truth apparent in the caſe; but he ſet apart that time for their deliverance when he was to conteſt with the mightieſt oppoſition from the whole body of the Egyptian Nation, who had forgot Joſeph their great Benefactor. Had nto the Diſciples been in a great Storm ready to be p. 332caſt away, and Chriſt aſleep, till they were in extremity; they had not ſeen ſuch**Iſa. 33.7, 8. &c.Isa 33:7Isa 33:8 viſible marks of the extenſiveneſs of their Maſters power. When the hearts of the ſtrong men fainted, when the Aſſyrians would not hear the Embaſſadors of Peace, when they had broke their former Covenant, reſolved to invade the Land, when their Calamity and deſpair had arreſted all their hopes, Now, when all things are in ſuch a deplorable ſtate, will I ariſe ſaith the Lord, now will I be exalted, now will I lift up my ſelf. God was not aſleep or unconcerned, but he ſate ſtill, watching for ſuch a ſeaſon. Now, is three times repeated. The Pſalmiſt gives us a Record of this in his particular caſe. When the waters of his affliction were many, the Enemy ſtrong, and too ſtrong for him, their ſtrength edged with an intenſe hatred, then God appears to be his ſtay, and prevents them in the day of his Calamity, Pſal. 18.16, 17, 18. God lets his Enemies be too ſtrong for him, that he might appear his only ſtay, without any mixture of Davids ſtrength in the caſe. p. 333When the Jews thruſt Chriſt out of Nazareth, led him to the Brow of the Hill, and were ready to caſt him down, then, and not till then, he frees himſelf out of their hands, and diſappoints the effects of their rage. As Chriſt dealt thus for him ſelf, ſo he deals for his Church in all Ages.

2. God glorifies his Wiſdom. His eyes run to and fro throughout the whole earth to ſhew himſelf ſtrong; 'tis not a bare ſtrength that God would ſhew, or ſuch a Power which we call in man a brutiſh valor, without wit or skill; but to ſhew his ſtrength with his Wiſdom, when all his other Attributes may be glorified with that of his Power. When all worldly helps are departed, we can as little aſcribe our ſecurity to our own wiſdom and induſtry, as to our own ſtrength and power. The Phyſitians skill is beſt evidenced in maſtering a deſperate Diſeaſe. He will bring the Councils of the Heathen to nought**Pſal. 33.10.Ps 33:10. He will let them counſel, he will let them deviſe and carry on their Councils near to Execution, that he may ſhew, that is the ſtrength of Hell is no match for his p. 334power, ſo the craft of Satan is no mate for his Wiſdom. But he raiſes the Trophies of his Wiſdom upon the ſubtil devices of his Enemies.

3. God glorifies his Care and Compaſſion. When his people are neareſt cruſhing, God is neareſt preſerving. Gods Mercy is greateſt when his Saints Miſery is deepeſt; when Sion is as an outcaſt, it ſhall be taken into Gods protection, Jer. 30.16, 17. I will heal thee of thy Wounds becauſe they called thee an Out-caſt, ſaying, this is Sion whom no man ſeeks after. When none ſtood up to plead for her, when her Lovers ſhe depended on had forgotten and forſaken her; when they thought her caſt out of the care of any creature, the Creator would take her up. When the ruine was inevitable as to man, their preſervation was moſt regarded by God. Had God ſtopped Pharaoh as his firſt March by raiſing ſome Mutiny in his Army, his mercy to his people as well as his power againſt his Enemies had not been ſo conſpicuous. The more deſperate things are, the fitter ſubject for the advancement of Gods kindneſs. Had God conducted p. 335the Iſraelites through a rich and fruitful Country, it would have obſcured the glory of his care of them, which was more ſignal in directing them through a Barren Deſert, crowded with fiery Serpents, without Bread to nouriſh them, or Water to cool them, wherein he manifeſted himſelf to be both their Caterer and Phyſitian. Moſes was never more peculiarly under Gods protection, no not when he had the whole Guard of Iſrael about him in the Wilderneſs, than when his Mother had expoſed him to the River forlorn, in a pitched Ark, and forſaken by his Siſter, who ſtood a loof off to ſee how Providence would conduct him. When Laban was poſſeſſed with Fury againſt Jacob, God countermands it, and iſſues out his own order to him, how he ſhould behave himſelf towards his Son**Gen. 31.24, 29.Gen 31:24Gen 31:29. God times his kindneſs, ſo that it may appear to be nothing elſe but Grace, Grace with a Witneſs; that his people may be able to underſtand the very particularities of it, Iſa. 30.18. therefore will the Lord wait that he may be gracious unto you: He leaves them therefore for a while to p. 336the will of their enemies, verſe 17. At the rebuke of five ſhall you flee till you be left as a beacon upon the top of a mountain, and as an enſign upon a hill: Never is Salvation ſweeter, and Mercy better reliſht, than when it ſnatches us out of the teeth of danger. God would have his mercy valued, and 'tis fit it ſhould. And when is a Calm more grateful than after the bittereſt Storm, attended with the higheſt deſpair? Gods mercy in ſparing Iſaac after the knife was at his throat, was more welcome and more delicious both to Father and Son, than if God had revealed his intent to Abraham in the three days Journey to the Mount Moriah. But God ſuſpending his Soul in bitterneſs all that time prepared his heart for the valuation of that mercy. When humane help forſaketh us, God moſt embraceth us, Pſal. 27.10. When my father and mother forſake me, then the Lord will take me up.

4. God glorifies his Righteouſneſs and Juſtice. There is a meaſure of wickedneſs God ſtays for, which will be an object of his Juſtice without exception. When the meaſure of a peoples Covetouſneſs p. 337is come, then their end is come, and God will fill them with men as with Caterpillers, and they ſhall lift up a ſhout againſt them**Jer. 51.13, 14.Jer 51:13Jer 51:14. Hereby God clears the Juſtice of his proceedings, that he exerciſed patience ſo long; that things were come to that paſs, that either his People or his Enemies muſt be deſtroyed. As the caſe was with the Iſraelites, had not God marvellouſly appeared, every man of them had been cut off or reduced to Slavery. The Dye was caſt, either the Egyptians or the Iſraelites muſt be defeated: either God muſt appear for his Church, or none would be left in the World to profeſs him. In ſuch a caſe the Juſtice of God is more unexceptionable: No man has any ſemblance for complaining of him. For he ſtruck not till the ſafety of his Adverſaries was inconſiſtent with his own Honour and Intereſt in the World. When men come to ſuch a height, as to ſlight, and reſolve to break the laws of God, then is the time for the Honour of his Righteouſneſs in his own inſtitutions, to vex them in his ſore diſpleaſure, Pſal. 2.3, 5. Then p. 338ſhall be ſpeak to them in his wrath, and vex them, &c. When? When they reſolve to coſt away his hands and cords from them, ver. 2. He is forced to riſe then, when men make void his Law, and tread down the Honour of it: When they would not have God to have a ſtanding Law in the World, or a people to profeſs him, Pſal. 119.126. 'Tis time for the Lord to work, for they have made void thy Law. When the Grapes of Wickedneſs are thus fully ripe, then is Gods time for the honour of his Juſtice to caſt them into the Wine preſs of his Wrath**Rev. 14 19, 20.Rev 14:19Rev 14:20. This is Gods ſet time when he may glorify, without any exception, his Juſtice in puniſhing his enemies ſins, his Wiſdom in defeating his enemies Plots, his power in deſtroying his enemies ſtength, and his mercy in relieving his Peoples wants.

Thirdly, Such extremities and dellverance in them are moſt advantagious for his People.

1. It being a ſeaſon to improve and know their intereſt. Men do not uſually ſeek to God, or at leaſt earneſtly as when they are in diſtreſs; the time of the tempeſt p. 339was the time of the Diſciples praying to Chriſt: The Iſraelits, you ſcarce find them calling upon God but in times of danger and diſtreſs; hereby God doth-incourage and give an argument for Prayer. The Pſalmiſt uſeth the extremity of the Church often as an Argument to move God to pity, Pſal. 123.3. Have mercy upon us, O Lord, have mercy upon us, for we are exceedingly filled with contempt. We are glutted with contempt, as low as low can be. So Pſal. 44.23, 24. Awake, why ſleepeſt thou? O Lord, ariſe, caſt us not off for ever, our ſoul is bowed to the duſt. That is the moſt ſucceſsful time for Prayer which is the time of the ſtirring of Gods Bowels. He hath been a ſtrength to the Poor, a strength to the Needy in his Distreſs, a refuge from the Storm, a ſhadow from the heat, when the blaſt of the terrible ones is as a ſtorm against the Wall **Iſa. 25.4.Isa 25:4. They in ſuch a time find how conſiderable their intereſt is with God, when upon their Prayer they ſhall find relief ſuitable to every kind of danger they are in: The Spirit of Prayer upon the Church is but the Preſage of their Adſaries p. 340ruin. When God ſeeks to deſtroy the Nations that come againſt Heruſalem, he will pour upon the Inhabitants of it, a ſpirit of Grace and of Supplication, Zech. 12.9 And in that day I will ſeek to deſtroy all the Nations that come againſt Jeruſalem, and I will pour upon the houſe of David, and the Inhabitants of Jeruſalem, the Spirii of Grace and of ſupplication. This time of extremity, when all their hands fail, ſhould edge the Churches prayers. Our great Interceſſor ſeems in this caſe to ſet us a pattern, Zech. 1.12. O Lord of Hoſts, how long wilt thou not have mercy upon Jeruſalem? [foreign ſingle by it ſelf, not in an affix] When all the Earth ſits ſtill and is at reſt, unconcerned in the affairs of thy Church, if thou wilt not have mercy on them in this ſtrait, who ſhall relieve them; none elſe have any mind to it; then iſſue out comfortable words to the Angel from the mouth of God. This is an advantage of extremity, it ſets Chriſt a pleading, and the Church on praying.

2. As a ſeaſon for acting Faith at preſent, and an encouragement of relyance p. 341upon him in future straits. As a ſeaſon for acting Faith at preſent. Our Saviour lets Lazarus dye and ſtink in the Grave, before he raiſed him, that he might both confirm Faith in his Diſciples hearts, and ſettle it in the hearts of ſome of the Jews **John 11 15.45.John 11:15John 11:45. I am glad for your ſakes that I was not there, to the intent that ye may believe. What, let Lazaus die, one that he loved, one ſo ſtrongly pleaded for by two Siſters, that he loved too, and ſollicited upon his friendſhip to relieve him, v. 3. Behold he whom thou loveſt is ſick; and our Saviour glad he was not there to prevent it; yes, not glad of Lazarus his extremity, nor of the Churches; But of the opportunity to give them greater ground of Faith and encouragement to truſt him. The Churches Faith is Gods Glory: He that hath many things to truſt to, is in ſuſpence which he ſhould take hold of: But when there is but one left, with what greedineſs will he claſp about that? God cuts down worldly props, that we might make him our ſtay. How will the Church in extremity recollect all the deliverances of it in former ages, p. 342and put them up in pleas to God, for a renewal of his wonted kindneſs and new ſucceſſions of deliverance, whereby God gets the glory of his former work, and his Church the preſent comfort in renewing fiducial acts upon him? How doth Jehoſaphat put God in mind of his gracious aſſiſtance acted ſome ages before, when he was in a ſtraight, by the Invaſion of a powerful Army! 2 Chron. 20.7. Art not thou our God that didſt drive out the Inhabitants of this land before thy people Iſrael? v. 12. We know not what to do, but our eyes are upon thee: Never are the Churches eyes ſo fixed upon God; never Gods eyes ſo ſixed upon the Church, as in times of their diſtreſs. Then there is a ſweet Communion with, and recounting of all their former friendſhips. The Church then throws it ſelf wholly upon God: Its proſperity is but like a troubled Sea, its diſtreſs is the time of its reſt. So Aſa, when aſſaulted by a million of men under Zerah, the Ethi…pian, how doth he throw himſelf and the whole weight of his concerns upon the hands of God, and makes p. 343his Cauſe Gods? 2 Chron. 14.11. Help us, O Lord our God, for we rest on thee; oh Lord, thou art our God, let not man prevail against thee. And there is an encouragement alſo in the deliverance for future Faith. It gives a ground fro future Faith from the riches of the preſent experience. In ſuch diſtreſs there is the higheſt experience of God, and hope is the fruit of experience; How apt are we to believe God in other ſtraits, when we have had aſſiſtance (like they that dream'd) come unexpectedly upon us? God overthrew Pharaoh's Hoſt in the Red Sea, when they were upon the heels of the affrighted Iſraelites, and ready to cruſh them, but God gave them to be meat to the people inhabiting the wilderneſs **Pſal. 74.14.Ps 74:14, as a ſtanding excellent diſh to feed their hopes for all future deliverances upon their truſt in God. And indeed that deliverance was an earneſt of their perpetual ſecurity, by ſpecial Providence in any ſucceeding trouble. And God often gives them a particular charge to remember that deliverance with a practical remembrance, to ſtill their Fear, and ſupport their p. 344Faith, Deut. 7.18. Thou ſhalt not be affraid of them, but ſhalt well remember what the Lord thy God did unto Pharaoh, and to all the Egyptians. He would have them remember it as a Covenantmercy, what the lord thy God did, thy God in Covenant; not what the Lord did barely by an arm of Power, but what he did by a vaſtneſs of affection, and as a God of truth and firmneſs in his Covenant.

3. In ſitting them by the extremity for a holy reception of the Mercy intended.

God keeps up the diſtreſs of the Church to expel ſelf-conſidence. Truſt in earthly things is the great check of Gods Kindneſs. We hardly forſake this temper, till we are forſaken by all thoſe things we confide in. Times of extremity make us more humble, and humility like the Plow, fits us for the ſeed of Mercy. The Gardeners digging up the clods is but to prepare the earth for the receiving and nourſhing ſome excellent Plants he intends to put into its Womb. There is a certain ſet time for Gods great actions. He lets the powers of darkneſs have their hour, and God p. 345will take his hour, Pſal. 102.13. Thou ſhalt ariſe and have mercy upon Sion, for the time to favour her, yea the ſet time is come. He hath a ſet time for the diſcovery of his mercy, and he will not ſtay a jot beyond it. What is this time? v. 9. &c. When they eat aſhes like Bread, and mingle their drink with weeping. When they are moſt humbled; and when the ſervants of God have moſt affection to the Church When their humble and ardent affections are ſtrong, even to the ruine and rubbiſh of it; when they have a mighty deſire and longing for the reparation of it, as the Jews in Captivity had for the very duſt of the Temple, ver. 14. For thy Servants take pleaſure in her Stones, and favour the duſt thereof. For, there, notes it to be a reaſon why the ſet time was judged by them to be come. That is Gods ſet time, when the Church is moſt believing, moſt humble, moſt affectionate to Gods intereſt in it, and moſt ſincere. Without Faith we are not fit to deſire mercy; without humility we are not fit to receive it, without affection we are not fit to value it, without ſincerity we are p. 346not fit to improve it. Times of extremity contribute to the growth and exerciſe of thoſe qualifications.

4. In ſecuring them against future Streights. For Gods diſappointing Enemies when they think themſelves ſure of all, is the higheſt diſcouragement to them, and thoſe of the like temper to renew the like attempts; but if they do, it is an evidence they ſhall meet with the like ſucceſs; 'Tis the higheſt vexation to ſee their projects diverted, when they have lighted their match, and are ready to give fire. Men may better take notice how God loves his people, when he apprehends their adverſaries in the very Pinnacle of their Pride, and ſlings them down from the Mount of their hopes. It doth not only daſh the preſent deſigns, but diſhearten future attempts. The Egyptians after their overthrow at the Bed Sea never attempted to diſturb them in their journey in the Wilderneſs. It was a Bridle to all their enemies, except Amalek, upon whoſe Country they travelled in the Wilderneſs, when it was the intereſt of State in all thoſe Nations to rout p. 347that ſwarm of People that muſt have ſome Seat to dwell in; and every Nation might juſtly fear to be diſpoſſeſſed by them; yet we read of no League among thoſe Nations bordering upon the Wilderneſs, ſuch a terror did God ſtrike into them by that relief he gave his People in their extremity at the Red Sea; whereby he provided for their future ſecurity in their whole Journey. It was this metled the hearts of the Gibeonites, one of the Nations of Canaan, and brought them to a ſubmiſſion to Joſhua as the ſentiment of all their Neighbours, Joſh. 9.9. We are come becauſe of the name of the Lord thy God, for we have heard the fame of him, and all that he did in Egypt. And for this and other reaſons it may be, that the times before the Churches laſt deliverance ſhall be ſharper than any before; which our Saviour intimates, Matt. 24.21. For then there ſhall be great tribulation, ſuch as was not ſince the beginning of the world, no nor ever ſhall be. In Diſcourſing his Diſciples of the troubles at the deſtruction of Jeruſalem, which was a type of the trouble preceding p. 348the end of the World, he adds a diſcourſe of what ſhall be at the end of the World, in the laſt attempt of the enemies of the Church, for ver. 29. he ſaith immediately after the tribulatin of thoſe days, he ſpeaks of his coming in the Clouds of Heaven with great power and glory. And alſo in the Revelation, Rev. 16.18. And there was a great earthquake, ſuch as was not ſince men were upon the earth, ſo mighty an earthquake, and ſo great. This perhaps at the pouring out of the ſeventh Vial may concern the Chriſtian Church as well as the Antichriſtian Party. But the reaſon why it may be ſharper juſt before that laſt deliverance than it was in former ages, may be becauſe it is the laſt effort the enemy ſhall make; the laſt demonſtration of Gods power and wiſdom for, and care of his Church, and of Juſtice upon his enemies in ſuch caſes. The laſt ſeaſon for their multiplying their cries, and acting their Faith for ſuch a concern.

3. Ʋſ. of Exhortation. If it be ſo, that the Providence of God is chiefly deſigned for the good of the Church;

p. 349Firſt, Fear not the Enemies of the Church. 'Tis a wrong to God. Fear of Man is always attended with a forgetfulneſs of God, Iſa. 51.12, 13. I, even I am he that comforteth you, who art thou that art affraid of a man that ſhall dye, and of the Son of Man that ſhall be made as Graſs, and forgetteſt the Lord thy Maker, who hath ſtretched forth the heavens, &c. 'Tis to value the power of Graſs above the power of the Creator, as though that had more ability to hurt, than God to help. As if men were as ſtrong as Mountains, and God as weak as a Bulruſh. 'Tis a wrong to his Truth; hath he not comforted you in his Promiſe? What Creature ſhould then deject you? 'Tis a wrong to his Mercy; is he not the Lord thy Maker? Calvin refers this to Regeneration, and not Creation. Hath he not renewed you by his Spirit, and will he not protect you by his ſtrength? and that you may not queſtion his power, look up to the Heavens which he hath ſtretched out, and the foundations of the Earth which he hath laid: And is that Arm which hath done ſuch mighty p. 350works too weak to defend that work which is choicer in his eye than either the extended Heaven, or the eſtabliſhed Earth? We vilifie God, and defile his Glory, when our fear of mans power ſtifles our Faith in God, Iſa. 8.12, 13. Neither fear you their fear, nor be affraid: ſanctifie the Lord of hoſts himſelf, and let him be your fear. Let the wicked fear the Aſſyrians, and engage in confederacies againſt them, but let your eyes be lifted up to me and my Providence. God will either turn away the mouth of the Cannon from the Church, or arm it againſt the ſhot; either preſerve it from a danger, protect it in it, or ſanctifie it to the Church, and who need fear a Sword in a fathers hand?

1. Will you fear man, who have a God to ſecure you? The Church belongs to God, not to man, as a juſt propriety. Iſa. 43.1. Fear not, for I have redeemed thee, I have called thee by my name, thou art mine; when thou paſſest through the waters I will be with thee, &c. Thou art mine, not mans. Thou art mine, I am thine. I will be with thee as thine, I will ſecure thee as mine. Is my Creating, p. 351is my forming, is my redeeming thee to no purpoſe? I will not ſecure you from trouble; but ſurely my redemption of you, the propriety I have in you, ſhould ſecure you from fears in thoſe troubles. None ſhall hurt you whilſt I have power to defend you. God with us, if well conſidered and believed, is ſufficient to ſtill thoſe fears which have the greateſt outward objects for their encouragement, Pſal. 27.1. The Lord is the strength of my life, of whom ſhall I be affraid? If God be our ſtrength to ſupport us, why ſhould the weakneſs of duſt and aſhes ſcare us? Alliance to great men, and Protection of Princes, prop up mens hearts againſt the fears of others; and ſhall alliance to God be of a weaker efficacy? A**Arram in Epiſt lib. 1. c. 9. Heathen could ſo argue that knew nothing of Redemption. Let the Counſels of Enemies be crafty**Pſal. 83.3.Ps 83:3, yet they conſult againſt Gods hidden ones, hidden by God whilſt Plotted againſt by men: who would fear the ſtratagems of men, whilſt protected in an impregnable Tower? God hides, when men are ready to ſeize the Prey. How did the Angel protect a ſincere, p. 352trembling Lot againſt the invaſion of a whole City, and ſecured his perſon whilſt he blinded his enemies eyes that they could not find the door! Inſtruments cannot deſign more maliciouſly than Chriſt watches over them affectionately. Chriſt hath his Eye to ſee your works and danger, where Satan hath his Thorne.Rev. 2.13.Rev 2:13

2. Will you fear man, who have a God to watch over their motions? What counſels can prevail where God intends to over-rule their reſolves? There is no place ſo cloſe as to keep private reſolutions from his knowledge. This was the thought of thoſe States-men againſt whom the Prophet Iſaiah thunders, Iſa. 29.15, 16. Wo unto them that ſeek deep to hide their counſel from the Lord, and their works are in the dark; ſurely your turning of things upſide down ſhall be esteemed as the Potters Clay Their Counſels were as well known to him as the Potters clay is to the Potter, which he can either frame into a veſſel, or fling away into the Maſs from whence he took it. God hath not deſpoyled himſelf of his Government; nor will devolve his right p. 353upon any men to diſpoſe of his concerns. When men think to act ſo ſecretly as though they framed themſelves, as though Gods eye were not upon them; He will watch and trace all their Motions, and make them inſignificant to their purpoſes. Satan himſelf, the ſlyeſt and ſubtileſt agent, is too open to God to hide his Councils from him. Never fear man till the whole combined Polices of Hell can controul the reſolves of Heaven. Till God wants Omniſcience to dive into their ſecrets, skill to defeat their Councils, and an arm to abate their power.

3. Will you fear men or devils who have a God to restrain them?

The great Dragon and General of the Serpents Seed is under a binding power, who can bind him not only a thouſand fears, out a thouſand Ages**Rev. 20.2.Rev 20:2. Have his Seed more force to reſiſt Almightineſs than their Captain? The Prophet ſpeaking of the Aſſyrians threatning Jeruſalem, and the confuſion in ſome Cities for fear of them, yet, ſaith he, he ſhall remain at Nob, a City of the Levites, not far from Jeruſalem, p. 354where he might have a full Proſpect of the City. He ſhall but ſhake his hand, he ſhall not gripe it in his Talons; He ſhall ſhew his teeth, but not bite; ſnarl, but not worry, Iſa. 10.32. God will let out ſo much of the enemies wrath as may anſwer his gracious ends to the Church in purging o… them, but the remainder of Wrath, which remains in their hearts for the Churches Deſtruction, he will reſtrain**Pſal. 76.9, 10.Ps 76:9Ps 76:10. As a Phyſitian weighs out ſo much as may curb the Diſeaſe, not kill the Pacient. The Chain of Providence controuls the Power of Satan, when it doth not change his deſires. The Egyptians Will againſt the Iſraelites was ſtrong, but his power was weak. Might and Power is only in the hand of God, who Reigus over all, 1 Chron. 29.12. And God will exert ſo much of Power to bridle the inclinations of Nature in the wicked for the good of his people. He will give them ſo much line as may ſerve his holy purpoſes, but not ſo much as ſhall prejudice the Churches ſtanding. A Staff is not capable of giving a ſmart blow without the force of p. 355the hand that holds it. Wicked men are no more than a ſtaff in Gods hand, Iſaiah 10.5. The rod of my anger, the ſtaff in their hand is my indignation; be can either ſtrike with it, or break it in pieces. The Staff is ſtill in the hand of God, and can do no more than what his merciful Arm moves it to; as he can reſtrain it, ſo he can divert it. What ſhould we fear thoſe whoſe hearts are in Gods hands, whoſe enmity is under Gods reſtraint, who can change their fury into favour, or at leaſt bridle it as he doth the Waves of the Sea? No Enemies ſhot can exceed Gods Commiſſion. God often laughs when men Plot, and diſappoints when they begin to act. Sometimes he makes them act contrary to their intentions. Balaam comes to curſe the People, and God turns his tongue to bleſs them, which if guided by his own heart, would have poured out execrations upon them**Numb. 23.7, 8.Num 23:7Num 23:8. God puts the words into his mouth, but not in his heart, v. 5. and makes him bleſs that which his heart hates.

4. Will you fear them who have a God to ruin them? Though the Beaſt in p. 356the Revelations hath ſeven heads, a reaching Wiſdom; and ten horne, a mighty power**Rev. 17.3.Rev 17:3, (both the numbers of ſeven, and ten, being numbers of perfection in Scripture) yet with all his Wiſdom and Strength he ſhall tumble down to Deſtruction, they can no more reſiſt Gods power than bluſtring Winds or raging Waves can croſs his Will. When the enemies of the Church are in Combination, like Thorns full of prickles folded together, then ſhall they be conſumed like stubble that is dry. Nahum 1.10. God loves to defeat Pride, Exod. 18.11. In the thing wherein they dealt proudly, he was above them. God waits but the time of their ſwelling to make them burſt. Abſalom kills his Brother, withdraws the people from their obedience to the King, ſtirs them up to revolt, enters Jeruſalem in his Fathers abſence, pollutes his Concubines, engages in deſigns againſt his life, raiſeth an Army againſt him; who would not ſay David was in extremity, and Abſolom alone proſpering in his deſigns? but when Abſalom comes to open force, God ariſes, p. 357an Oak catches him, his Mule forſakes him, and Joab diſpatches him. Senacherib had proſpered in his Conqueſt of Judea, taken many ſtrong Towns laid ſiege to Jeruſalem, ſollicites the People to revolt, blaſphemes the God of Heaven, and then an Angel comes and makes a dreadful ſlaughter in a night, and he returning to his own Countrey is killed by his own Sons**2 Kings 19 7, 35, 36, 37.2 Kgs 19:72 Kgs 19:352 Kgs 19:362 Kgs 19:37. God Arrows ſhall never miſs their mark, and he hath more than one to ſtrike into the hearts of his enemies, Pſal. 18.14. He ſent out his arrows and ſcattered them. What reaſon then to fear even multitudes, who can never be too ſtrong for that God who gave them that little ſtrength they have?

Secondly, The ſecond Duty to which we are exhorted. If all Gods Providences tend to the good of his Church and People,

2. Then cenſure not God in his dark Providences. As we are often too haſty, in our deſires for mercy, and are not content to ſtay Gods Time, ſo we are too haſty in making conſtructions of Providence, and will not ſtay Gods leiſure p. 358of informing us. When God ſeems at the beginning of every Providence to ſpeak the ſame language as Chriſt did to Peter in waſhing his feet, John 13.7. What I do, thou knowest not now, but thou ſhalt know hereaſter: The Inſtruments are viſible, the action ſenſible, but the inward meaning ſtill lies obſcured from our view. We are too ſhort ſighted to apprehend and judge of Gods Works: Man cannot underſtand his own way**Prov. 20.24.Prov 20:24 ; much leſs the ways of an inſinite God. Gods Judgments are a great deep**Pſal. 36.6.Ps 36:6 we may ſooner ſathom the Deepeſt part in the Sea, underſtand all the turnings of thoſe ſubcertancan paſſages, lave out the Ocean with a ſpoon, or ſuck in into our Bellies that great maſs of waters, than underſtand the ways of God with our ſhallow brains. He makes darkneſs his Pavilion: He is ſometimes very obſcure in his ways. Neither the greatneſs of his Means, nor the wiſdom of his workings can be fully apprehended by men. We have ſence to feel the effects, but not heads to underſtand the reaſons and authods of the Divine Government. p. 359Eccleſ. 3.11. No man can find out the work that God makes from the beginning to the end. Though a man may ſee the beginning of Gods works, yet is he able to walk underſtandingly along with Divine Wiſdom in every ſtep it takes? will he not loſe the tract often before it comes to an end? 'Tis not the face but the back parts of Providence which we behold; why then ſhould we uſurp an authority beyond our ability, and make our ſelves Gods Judges; as if infinite Wiſdom and Power were bounded within the narrow compaſs of our purblind Reaſons? His ways are beyond our tracing, and his Councils too high for our ſhort meaſures. Since therefore God ſatisfies the Righteouſneſs of his own Will, let us ſubmit our curioſity to his Wiſdom, and forbear our Cenſures of that exact righteouſneſs and ſuperlative wiſdom which we cannot comprehend.

1. Therefore, First, ſix this into your minds, that God is righteous, wiſe and good in every thing. Good, therefore nothing can be hurtful to his People: Righteous, therefore nothing Unjuſt: Wiſe, p. 360therefore nothing to vain. Our injurious thoughts of him make us ſo uncharitable towards him, and greater Cenſurers of his righteous ways, than we are of mens wicked actions. Clouds and Darkneſs are about him: our eye cannot pierce through his darkneſs, or ſee the frame of his counſels; yet let theſe Principles be kept as the Center, that Righteouſneſs and Judgment are the habitation of his Throne **Pſal. 9.2.Ps 9:2. He is righteous in his darkneſs, wiſe in his cloudineſs; though his Judgments are unſearchable to us, and his ways paſt finding out, by our moſt induſtrious inquiſitions; and a depth of knowledge and wiſdom there is in them too deep for us to meaſure**Rom. 9.33.Rom 9:33. God was always Righteous, Wiſe, and Good, he is the ſame ſtill: Though the motions of the Planets b e contrary, yet the Sphere where they are fixed, the natures wherewith they were created, are the ſame ſtill. Though the Providences of God have various motions, yet the Spring of his Counſel the Rule of his Goodneſs, the Eye of his Wiſdom, the Arm of his Power are not altered: He acts by the ſame Rule, diſpoſeth p. 361by the ſame Wiſdom, orders according to the ſame Righteouſneſs; he is unchangeable in the midſt of the changeable effects of Providence. The Sun is the ſame body, which admits of no inward alteration, keeps exactly its own motion, though its appearances are ſometimes ruddy, ſometimes clear, its heat ſometimes more faint, at another time more ſcorching, its diſtance ſometimes nearer, ſometimes farther off. He muſt be very ignorant that thinks the object upon which we look through a Priſme or Trigonal Glaſs change their colours as often as they are repreſented ſo, in the various turnings of the Glaſs. You ſee the undulations and wavings of a Clain which hangs perpendicularly, one part moves this way, and another that way, but the hand that holds it, or the beam to which it is faſtned is firm and ſteddy.

2. Diſtinguiſh between preparations to the main work, and the perfection of the work; between the motions of Gods eyes, and the diſcovery of his ſtrength, his eyes move before his Power. The neglect of this was the cauſe of the Iſraelites uncharitable Cenſures of the kindneſs p. 362of God: they interpret Gods reducing them into the Straits near the Red Sea, a deſign for their deſtruction, which was but the preparation for their compleat deliverance, in a way moſt glorious to God, and moſt comfortable and advantagious to themſelves.

He that knows not the uſe of the Grape,Morn. de verit. Rel. Chriſtian. cap. 12. p. 210, 211. would fooliſhly cenſure a man who ſhould fling them into a Winepreſs, and ſqueeze them into maſh, which is but a preparation of them to afford that generous liquor which was the end of their growth. God treads his Grapes in a Wine preſs, to draw from thence a delicate Wine, and preſerve the juyce for his own uſe, which would elſe wither upon the ſtalk, and dry up to nothing. We judge not the Hosbandman angry with his ground for tearing it with his Plow, nor cenſure an Artificer for hewing his Stones, or beating his Iron, but expect patiently the iſſue of the deſign. Why ſhould we not pay the ſame reſpect to God which we do to men in their Arts; ſince we are leſs capable of being Judges of his incomprehenſible Wiſdom, than of the p. 363skill of our fellow Creatures? God in his croſs Providences prepares the Church for fruitfulneſs whileſt he Plows it. He may ſeem to be digging up the Bowels of the Church, while he is only preparing to lay the foundation in Sion for the raiſing a noble ſtructure; and in what ſhape ſoever he appears in his preparations, he will in his perfection of it appear in glory, Pſal. 102.16. When the Lord ſhall build up Sion, he ſhall appear in glory, and evidence that he was reſtoring, whilſt we thought him deſtroying; and healing, whilſt we thought him wounding. As God hath ſetled a gradual Progreſs in his works of Creation, ſo by degrees he brings his everlaſting Counſels to perfection. The ſeaſons of the year are not jumbled together, but orderly ſucceed one another; & the coldneſs of the Winter is but a preparation for a ſeaſonable Spring, and a Summer-Harveſt. We do not unrighteouſly accuſe God of diſorder in his common works, why ſhould we do it in his ſpecial works of Providence? we do not diſparage the Muſitians skill for the jarring and unintelligble touches in the tuning p. 364Inſtrument, but rather wait for the Leſſon he intends to play: If we ſtay for Gods fuller Touches of this great Inſtrument of the World in the way of his Providence, it will, like Davids Harp, chaſe away that evil Spirit from us which is now too apt to cenſure him.

3. Fix not your eye only upon the ſenſible operations of providenee, but the ultimate end. As in a Watch the various wheels have different motions, yet all ſubſervient to one end, to tell the true hour of the day, and the motion of the Sun; ſo are all the Providences of God. Should any have been preſerved in the Deluge upon ſome high mountain, who had not known the deſign of the Ark, and had ſeen it floating upon ſuch a Maſs of Waters, he would have judged the People in it in a deplorable condition, and have concluded that it would have broke againſt a Mountain, or been overturned by the Waves; yet that was Noah's preſervative. Had any of us been with Chriſt, & acknowledged him the Saviour of the World, and yet ſeen him Crucified in ſuch a manner by men, and judged only by that; what p. 365wiſe and what juſt conſtructeion ſhould we have made of that Providence? much the ſame as ſome of his Diſciples did, Luke 24.21. We truſted that it had been he which ſhould have redeemed Iſrael. But the whole deſign is ſpoiled, we were fools, and he an Impoſtor. Yet this which ſeemed to be the ruine of Redemption, was the neceſſary highway to it by Gods conſtitution. No other way was it to be procured, ver. 26. Ought not Chriſt to have ſuffered theſe things, and to have entred into his Glory? His entrance into Glory to perfect our Salvation, was the end of the ſenſible ſuffering, wherein he laid the foundation. As they charge Chriſt with impoſture, not conſidering the end, ſo do we God with unrighteouſneſs, when we conſider not his aim. The end both beautifies and crowns the work; The remarks of Gods Glory in the Creation are better drawn from the ends of the Creatures and their joynt ſubſerviency to them, than from any one ſingle piece of the Creation. We muſt not only conſider the preſent end, but the remote end, becauſe God in his Providence p. 366towards his Church hath his end for after times. God acts for ends at a great diſtance from us, which may not be compleated till we are dead and rotten. How can we judge of that which reſpects a thing ſo remote from us, unleſs we view it in that Relation? Gods aims in former Providences were things to come, his aims in preſent Providences are things to come. As the matter of the Churches Prayers, ſo the objects of Gods Providences are things to come, Iſa. 45.11. Ask me of things to come, concerning my ſons. The matter of their Prayers then were, that God would order all things for the coming of the Meſſiah. The matter of the Churches Prayer now is, that God would order all things for the perfecting the Meſſiah in his myſtical Body. The whole frame of Providence is for one intire deſign. 'Tis one intire Book with ſeven Seals**Rev. 5.1.Rev 5:1. The beginning of a Book, as well as the middle, hath relation to the end. The deſign of Gods Book of Providence is but one in all the ſeven Seals and periods of time.

4. Conſider not only one ſingle act of Providence, but the whole ſcheme to make a p. 367concluſion. The motions of his eyes are various, but all end in diſcoveries of his ſtrength. Men do not argue from one ſingle propoſition, but draw the concluſion from ſeveral propoſitions knit together. 'Tis by ſuch a Spritual Logick we are to make our concluſions from the ways of Providence. As in the reading Scripture,Burges of juſtification, part. 2. Serm. 2. p 12. if we take not the whole Period, we may make not only nonſenſe, but Blaſpehmy, as in that of the Palmiſt, Thau art not a God that hath pleaſure in unrighteouſneſs. If a man ſhould read only, thou art not a God, and make a full ſtop there, it would be blaſphemy; but reading the whole verſe, it is excellent ſence, and an honourable declaration of Gods holineſs. Such Errors will be committed in reading the Books of Providence, if we fix our eyes only in one place, and make a full ſtop where God hath not made any. We judge not of a Picture by the firſt daught, but the laſt lines; not by one ſhadow or colour, but by the whole compoſure. The Wiſdom of God is beſt judged of by the view of the harmony of Providence, The ſingle threads of Providence p. 368may ſeem very weak, or knotty and uneven, and ſeem to adminiſter juſt occaſion of Cenſure; but will it not as much raiſe the admiration to ſee them all woven into a curious piece of branched work? Conſider therefore Gods ways of working; but fully judge nothing, till the concluſion, for that is to judge before the time. Judge not then of Providence at the firſt appearance, God may ſo loſe the glory of his work, and vou the comfort.

Thirdly. The third Duty. Inquire into providence, and interpreat all publick providences by this Rule. We muſt ſearch into it, though we are not able to find out all the reaſons of it. What can be a braver ſtudy than that which is the object of Gods eternal counſel? We are conformed to God in our Wills, when we have the ſame ends in our motions; and we are conformed to God in our underſtandings, when we have the ſame object of our thoughts. Some Providences have their interpretation written in their foreheads, we may run and read, ſuch as his ſifna Judgments in the World, which expreſs the very p. 369ſin for which they are inflicted; others are wrapt up in a harder ſhell and more covers, and therefore more labour is neceſſary to reach the kernel; ſome are too high for our knowledge, none for our enquiry. 'Tis our duty to ſeek after God, though we can never arrive to a perfect know ledge of him. Job 1.7. Canſt thou by ſearching find out God; canſt thou find out the Almighty unto perfection? He prohibits not the ſearching, though he aſſerts the impoſſibility of finding him out to perfection. What hath God given us faculties for, but to ſearch after him? and we muſt not do it to ſatisfie our curioſity, but to encreaſe our knowledge, and conſequently our admiration of his wiſe and powerful care. Diligence muſt be uſed too. Our firſt thoughts about things of concernment, are uſually confuſed; ſo are our firſt ſights of Providence. Providence is a great deep, deep things are not ſeen without ſtooping down. We muſt foreign as the Angels do when they ſearch into the things of the Goſpel**1 Pet. 1.12.1 Pet 1:12. But let this aim of God at the good of his Church be the rule of your interpretation p. 370Without this compaſs to ſteer our judgments by, we may both loſe and rack our ſelves in the Wilderneſs of Providence, and fortify our natural Atheiſm and Ignorance inſtead of our Faith. I muſt confeſs the ſtudy of Providence is in ſome reſpect more difficult than in the former Ages of the World, becauſe God ſeems to manage things in the Church more by his Wiſdom than Power, which is not ſo intelligible by man as the ſenſible effects of his ſtrength. That attribute he manifeſted moſt in Miraculous ways, and the viſible Miniſtry of Angels, as we read in Scripture ſtories; now he employs his Wiſdom more in ordering ſecond cauſes in ordinary ways to his own high, merciful, and juſt ends. Yet ſince the diſcovering of Chriſt God hath given us a rule whereby we may diſcern much of his Wiſdom in the knowledge of his end. As the knowledge of Chriſt removes the Veil from the Scripture in our reading of it**2 Cor. 3.14, 15, 16.2 Cor 3:142 Cor 3:152 Cor 3:16 The ſame Veil remains in the reading of the Old Teſtament, which Veil is done away in Christ, (which Veil is ſtill upon the Jews) and p. 371makes us underſtand thoſe parts of the Old Teſtament, which otherwiſe would be utterly obſcure; ſo in the reading the Books of Providence, the knowledg of this end of God in them, will help us to underſtand the meaning of that which otherwiſe would non-plus the Reaſon of man. He that knows the end of one that is making a Watch, will not wonder at his framing ſmall wheels, and filing little pins; but he that underſtands nothing of the deſign, would count it ridiculous for a man ſo to trifle away his time. Without the knowledge of this end, we ſhall expoſe our ſelves to miſerable miſtakes. As Plutarch miſtook the cauſe of the ceaſing of Oracles, aſcribing it to the change of the nature of the Soil, not affording thoſe exhalations as formerly; or the death of the Demons which gave thoſe Oracles. He had judged otherwiſe, had be known or believed the riſing of a higher power, the Sun of Righteouſneſs in the World, who impoſed ſilence upon thoſe Angels of darkneſs; the moſt famous Oracles in the World ceaſing about the time of Chriſt. To imagine to interpret the motions p. 372of Providence without a knowledge of Chriſt, and the deſign of God for hi^s Church, is as vain as to imagine we can paint a ſound, or underſtand a colour by our ſmell. Correct Senſe by Reaſon in this work, and Reaſon by Faith. To what end hath God preſcribed Faith to ſuccour us in the weakneſs of Reaſon, if it had been capable to underſtand his ways without it, and if we make no uſe of it upon ſuch occaſions.

Fourthly, A fourth Duty. Conſider the former Providences God hath wrought for the Church in the paſt Ages. Let him not loſe the preſent glory of his paſt works, Pſal. 102.18. This ſhall be written for the Generation to come; and the People which ſhall be created ſhall Praiſe the Lord. Even for that work of his which is written to be done in former Ages. God loves to have his former works read and pleaded. 'Tis a keeping a ſtanding praiſe of him in the World. We have had the benefit of them, it is fit God ſhould have the glory of them, from us as well as from thoſe who immediately injoyed them. Our good was bo und up in every former p. 373preſervation of the Church. If the Candleſtick had been broken, where had the Candle been? Had the Church been deſtroyed, how could the Goſpel have been tranſmitted to us? Let the Duty we owe to Gods Glory, engage us to a conſideration of them; and the benefit we have had by them alſo, incite us. We uſually forget not things that are ſtrange, nor things that are profitable; His works of old have been works of Wonder in themſelves, and profitable to us. To what end are the Praiſes of God diſcovered to the Generations to come, but that they ſhould reflect thoſe Praiſes to Heaven again, and convey them down to the Generations following; Pſal. 78.4. Shewing to the Generation to come the Praiſes of the Lord.

1. This will help us in our inquiries into preſent Providences.

There is a beautiful connexion between former and latter Providences; they are but ſeveral links of one Chain. The Principle and End is the ſame. That God from whence they come, that Chriſt to which they tend, is the ſame yeſterday, to day and for ever. What p. 374god doth now is but a Copy of what he pouttrayed in his word as done in former ages; There are the ſame characters of Wildom upon both; The ſame goodneſs, the ſame deſign in both. The Births of Providence are all of a like temper and diſpoſition. We cannot miſs of the underſtanding of them, if we compare them with the ancient Copies: For God is in the Generation of the Righreous the ſame God ſtill. God is the ſame, his ends are the ſame, the events will be the ſame.

2. It will ſupport our Faith. The reaſon of our diffidence of God in the cauſe of the Church, is the forgetfulneſs of his forwer appearances for her. O! if we did remember his former goodneſs, we ſhould not be ſoready to doubt of his future care. This was the Pſalmiſts care in his deſpondencies, and in his overwhelming troubles of Spirit, Pſal. 77.9. Harh Gob forgotten to be gracious? hath he in anger ſhut up his tender mercies? but verſe 19. He concludes it his infirmity, and reſolves upon a review of the Records or Gods ancient works for his People, and the years of the right p. 375hand of the moſt High, thoſe times wherein he declared his Power and his glory, and ſo proceeds to the top of all their deliverances, viz. that out of Egypt. Doth Gods Wiſdom decay, or his Power grow feeble? Is not his Intereſt the ſame? Is he not a God ſtill like himſelf? Is not his glory as dear to him as before? Hath he caſt off his affection to his own name? Why ſhould not he then do the ſame works, ſince he hath the ſame concern? God himſelf to encourage us calls them to our remembrance, Iſa. 50.2. Is my hand ſhortned that I cannot redeem? or have I no Power to Deliver? Behold, at my rebuke I do dry up the Sea, I make the Rivers a Wilderneſs, &c. Am not I the ſame God that dried up the Sea, that wrought thoſe ancient wonders which amaz'd the World? what doth your diſtruſt ſigniſie but the impair of my Power? Rouſe up your ſelves to a conſideration of them: And thence gather freſh ſupplies to ſtrengthen you in your preſent dependence upon me. He puts us in mind of them, becauſe we are apt to forget them. Gen. 15.6. When it is ſaid Abraham p. 376believed in the Lord, and it was accounted to him for Righteouſneſs. God anſwered him, v. 7. I am the Lord that brought thee out of Ur of the Chaldees, keep up thy Faith, and to that end, remember what I did for thee before in calling thee; caſt thy eye upon that place whence I delivered thee; either from the Idolatries of the place, or the perſecution he was in for the true Worſhip of God. And as God puts him in mind of his Mercy he had ſhewn to him before, for the encouragement of his Faith; ſo the people of God have made uſe of them to this end. Goliah's Sword was counted by David the fitteſt for his defence in his flight, becauſe it had been a Monument of Gods former deliverance of him, 1 Sam. 21.9. When he asks for a ſword or Spear, Abimelech ſaid, the Sword of Golian whom thou ſteweſt, is here. And David ſaid, there is none like that, give it me. How haſtily he catches at it! There is none like that Sword that hath ſo ſignal a mercy writ upon it. That very Sword will not only deſend me againſt my enemies, but guard my Faith againſt thoſe Temptations p. 377that would invade it. This encouragement of Faith and Hope is the end of God in his tranſmiſſion of the records of his former Providences to us, Pſal. 78 6, 7. That the Generation to come might know them, and declare them to their Children; From one poſterity to another, that thay might ſet their hope in God.

3. It will enliven our Prayer.

'Tis a mighty Plea in Prayer. How often doth David urge it? Thou haſt been my help, thou haſt delivered my Soul from Death, wilt thou not deliver my feet from falling? And in the Churches concerns too. 1 Chron. 16. 11, 12. Seek the Lord and hie Strength, ſeek his face continually: remember the marvellous works that he hath done. A reflection upon what God hath done, ſhould be joyned with our deſires of what we would have God to do for us. When Moſes was praying upon the top, while Iſrael was fighting with Amalek. at the foot of the hill, he had the Rod of God in his hand, Exod. 17.9. That miraculous Rod which had amazed Pharaoh, whoſe motion Summoned all p. 378the Plagues upon him. That Rod which had ſplit the Sea for their paſſage, broached the Rock for their thirſt, and had been inſtrumental in many Miracles: certainly Moſes ſhewed this Rod to God, and pleaded all thoſe wonderful deliverances God had wrought inſtrumentally by it. No doubt but he caried it with him to ſhew to God for a Plea, as well as to the Iſraelites to ſpirit their Reſolutions againſt their Enemies.

4. It will prevent much Sin.

A forget fulneſs of his former works is one cauſe of our preſent provocations. It was ſo in the caſe of the Iſraelites ſin, Pſal. 106.7. They remembred not the multitude of his mercies, but provoked thee at the Sea, even at the Red Sea: they had loſt the memory of ſo many Miracles in Egypt, and which aggravated their Sin, they provoked him at the Sea, at the red Sea; they provoked him under a preſent indigency, as as well as againſt former mercy: they provoked him in that place of ſtraits where all the powers on Earth could not have relieved them, had Heaven neglected them. p. 379The provocation you may ſee, Exod. 14.11, 12. Which ſprang from a forgetfulneſs of his kindneſs ſo lately ſhewed to them. How apt are we to forget old Mercies, when we are ſo naturally apt to blot out of our memories mercies newly received? If this were well conſidered by men, it would prevent their enterpriſes againſt the Church, and conſequently their ſhame and Ruin. Are there Records of any who have hardned themſelves againſt God and proſpered**Job 9 4.Job 9:4? How might in that reflection be ſeen the fruſtrations of Counſels, diſgracing of attempts, ſhowers of Fury and Vengeance from Heaven upon the heads of ſuch? The reaſon why the wonderful works of God were to be made known to poſterity, was that they might not be as their Fathers, as Stubborn and Rebellious Generation**Pſal 7 8 6 8.Ps 7:8 of men; if they did conſider thoſe tranſactions of God in and for his Church, they could no more think to ſtop the breath of perpetual powerful Providence, than to bridle in a Storm, or ſtop the motion of the Sun. To conclud this. Gods Providential Judgements p. 380ments are to be remembred: though they are for the puniſhment of the age that feel them, they are alſo for the inſtruction of the age which ſucceeds them, tell foreign number, be as exact as in your accounts, wherein you take notice of every number, minute and cipher. The works of Providence as well as the Doctrine of God, are parts of a Childs Catechiſm; they are to keep up the conſideration of them in themſelves, and hand them in inſtruction to their Children.

Fifthly, The fifth Duty. Act faith on Gods Providence.

Times of trouble ſhould be times of confidence; fixedneſs of heart on God, would prevent fears of heart, Pſal. 11.2.7. He ſhall not be affraid of evil tydings, his heart is fixed, how? truſting in the Lord: his heart is eſtabliſhed, they ſhall not be moved. Otherwiſe without it, we ſhall be as light as a Cork moved with every blaſt of evil tydings, our hopes will ſwim or ſink according to the news we hear. Providence would ſeem to ſleep, unleſs Faith and Prayer awakened it. The Diſciples had but p. 381little Faith in their Maſters account, yet that little Faith awakened him in a Storm, and he relieved them. Unbelief only doth diſcourage God from ſhewing his power in taking our parts. Every one will walk in the name of his God, and we will walk in the name of the Lord our God for ever and ever, Micah 4.5. Heathens will truſt in their Idols, and ſhall not we in that God that lives for ever? Have we any reaſon to have a leſs eſteem of our confidence in God, than Heathens had of, and in their Idols? We ſhould do our duty, which is Faith and Hope, and leave God to do his work, which is mercy and kindneſs. By unbelief we deny his providence, diſparage his Wiſdom, and ſtrip him of his power. We have none elſe to truſt, no creature can order any thing for the Churches good without Gods Commiſſion and direction. What ſhould we truſt him for? For that wherein his glory is concerned, which is more worth to him than all the World beſides. Truſt him moſt when inſtruments fail. God takes them off ſometimes, to ſhew that he needs not any, and to have our confidence p. 382rightly placed on him, which ſtaggered before between him and the Creature.

1. All the Godly formerly did act Faith on a leſs foundation. The Godly Patriarchs who lived eight or nine hundred years, depended upon providence that long time; and ſhall not we for ſeventy years, the uſual term of mans life! They had Promiſes to ſupport them, we have not only the ſame Promiſe but the Performances of them too. They had Providences; we have the ſame and more, all upon Recordin Scripture, all ſince the Canon of Scripture was cloſed, whatſoever God hath remarkably done for his people in all ages. Adam had but one promiſe, and but little experience of Gods Providence, yet no doubt truſted in him. We have a multitude of Promiſes not only pronounced, but ſealed, confirmed by many repetitions, which are freſh obligations laid by God upon himſelf. The experience of all the Providences of God towards his Church for above five thouſand years; and ſhall our Faith ſtagger when upon us are come the ends of the World? p. 383doth it become us to have our Obligations to Faith ſo ſtrong, and our Exerciſe of it ſo weak? The Promiſe of Chriſt**Iſa. 7 14.Isa 7:14 that a Virgin ſhould bring forth a Son, was thought by God a ſufficient ſecurity to ſupport their confidence in him againſt the fury of their enemies; It being a greater wonder that a Virgin without loſs of her Virginity ſhould bring forth a Son, than the routing of an Hoſt of Enemies. Is not then the performance of this, Gods actual ſending his Son to us through the Womb of a Virgin, a higher ground of conſidence for the Churches ſucceſs in every thing elſe, than barely the Promiſe could be? All creatures in danger have a natural confidence in God, He is the confidence of all the ends of the Earth; but the Churches confidence may be mere firmly placed in him, becauſe he is particularly the God of their Salvation, Pſal. 65 5. By terrible things, in Righteouſneſs, wilt thou anſwer us, O God of our Salvation, who art the cenfidence of all the ends of the Earth.

2. 'Tis your only way to have mercy for the Church and for your ſelves.

p. 334If he take pleaſure in them that hope in his mercy, as it is in Pſal. 147.11. He will take pleaſure to relieve them, He will ſtrengthen the bars of their gates, verſe 13. If he take pleaſure in them that hope in his mercy, then the ſtronger and more lively their hope is, the more intenſe is Gods pleaſure in them. If they do not hope in his Mercy, he hath no pleaſure in them, and no delight to them. He hath a goodneſs laid up for them that fear him, and he will lay it out too for them that truſt in him. Pſal. 31.15. O how great is thy goodneſs which thou haſt laid up for them that fear thee, which thou hast wrought for them that truſt in thee before the ſons of men? 'Tis laid up for all that fear him, but it is wrought for them that truſt in him. It is manifeſted upon ſpecial acts of truſt and reliance, and wrought before the ſons of men. Thoſe that own God publickly in a way of reliance, God will own them publickly in a way of kindneſs. Faith is the key that unlocks the Cabinet of ſpecial Providence. Thoſe eyes which move about all the World, are fixed upon thoſe that truſt in p. 385him, Pſal. 33.28. The eye of the Lord is upon them that hope in his Mercy.

The ſixth Duty, Wait upon God in the way of his Providence. Wait upon him as he is a faithful Creator**1 Pe 4.19. ; much more ſince the title of being our Redeemer is added to that of our Creator, which ſtrengthens his Relation to us. Not to wait, diſparageth his care, bounds his power, or reflects upon his Wiſdom: as if he had ſtript himſelf of his immenſe goodneſs, and forgot both his Promiſe and his People; as if he had cancelled the Covenant, and given up his whole intereſt to the Luſts of men. Wait in the ſaddeſt appearances. The Hour of Chriſts death was diſmal in the World, and darkneſs was upon the Earth; a miraculous Eclipſe of the Sun, taken notice of by the very Heathens; yet were we never nearer to happineſs than in that dreadful time when our Saviour was moſt dyed in his own Blood. The Sanguine Complection of the Eveningsky is a preſage of a fair ſucceeding Morning; ſo, many times is the red Veſture of the Church.

p. 3861. Wait upon him obedientially.

Commit your ſouls to God, but in well doing **1 Pet. 4.19.1 Pet 4:19. Uſe no indirect means; a contempt of the precept cannot conſiſt with Faith in either Promiſe or Providence. The obeying part is ours, the governing part is Gods, Prov. 23.17. Let not thine heart envy ſinners, but be thou in the fear of the Lord all the day long, for ſurely there is an end, and thine expectation ſhall not be cut off. God will govern all the day, but we muſt fear him all the day. When fear on our part, attends Government on Gods part, there will be an end of our carnal fears, and a good iſſue of our hopes. The greateſt deliverances of his Church have been when his People has ſtood ſtill. Exod. 14.13. As that deliverance was a type of all future ones, and a ground of Faith, ſo the carriage God enjoyned was a rule to his people in all future ſtraights. 'Tis againſt the Laws of Gods Government for thoſe liſted in his Service to ſtir without order. The Law is our ſtanding Rule of Duty. Providence cannot be a ſtanding viſible Rule, becauſe of the variety and ſeeming p. 387croſneſs of it ſometimes to our apprehenſions. Do not preſume to lead God, but be led by him: 'Tis our ſafety to follow him, 'tis our ſin and danger to preſume to be his Directors. We may loſe our ſelves when we are our own blind guides, and fall into a ditch; but when we follow God, he hath wiſdom to foreſee the Precipices we may ſtumble into, and goodneſs to divert us from them. By interpoſing carnal devices, men may perhaps have their ends, but with little comfort, perhaps much bitterneſs to themſelves. Jacob by his haſty uſing his own and his mothers ſinful project for the Bleſſing, got it indeed, but a croſs too, for he was a man of Sorrows all his days. By waiting in Gods way, we ſhall have our ends with more ſweetneſs, becauſe purely a fruit of Gods care and goodneſs.

2. Wait patiently. How often are our Spirits troubled about future events, and affraid of the evil which threatens us, as if we were in pain for God, and in doubt of his wiſe Conduct Think not Gods time too long. He waits as much for a fit opportunity to ſhew his p. 388Mercy as you can wait for the enjoyment of it, Iſa. 13.18. Therefore will the Lord wait that he may be gracious unto you; bleſſed are all they that wait for him. 'Tis a part of our bleſſedneſs to wait for God, ſince it is a part of Gods kindneſs to wait for a fit ſeaſon to be gracious to us. 'Tis not for us to preſcribe Rules to God, but follow the Rules he preſcribes to us. He hath freely made his Promiſe, let him be Maſter of his own time to make it good. He will ſhew as much Wiſdom in accompliſhing, as he did mercy in declaring it. God can do things in a moment, but it is his wiſdom to take time, that his people may have time to exerciſe their truſt, their hope, and their patience. He will take time in the ways of his providence as well as he did in the works of Creation. He allotted ſix days to that which he could have framed in a minute. He is Judge of what is needful for us, and when it is needful for us. If God ſhould give us that, which is a mercy in its own nature, many times when we deſire it, it might not be a mercy. If we will truſt the skill of his Wiſdom for the p. 389beſt ſeaſon, it cannot but be a mercy, for he will give it us with his onw glory and grace wrapt up in it, which will make it ſweeter to himſelf when his Wiſdom is honoured, and ſweeter to us when our good is promoted. Gods methods appear in the end both wiſer and better than our frames. Infinite goodneſs aims more at our welfare, than our ſhallow ſelf-love; and infinite wiſdom can conduct things to our welfare better than our ſhort-ſighted skill He that knows all the moments of time, knows beſt how to time his actions. As God ſtaid for a fulneſs of time to bring the great Redemption by Chriſt into the World; ſo he ſtays for a fulneſs of time to bring all the great conſequences and appendices of it unto his Church. Every thing is beautiful in his time. In its own time, in Gods time, not in ours**Eccleſ. 3.11.Eccl 3:11.

2. Wait conſtantly. Though the Wheels of providence ſeem ſometimes to ſtand ſtill**Ezek. 1.21.Ezek 1:21, and God ſeems to put a period to the care of his Church; yet let not us neglect our duty. Wait a while, and the Wheels will be put upon p. 390their former rolling. Some particular paſſages of Providence may trouble us for a while, but in the iſſue God may anſwer our deſires above our expectations, and thereby confute our fears. His Providences are ſometimes like Rivers that run under ground, out of ſight; but will riſe again with a delightful Stream, with ſome new Medicinal quality, contracted from the Earth by the way. Joſeph, a Priſoner, waits upon God for his Liberty, and God gives him freedom with preferment. God can bring about his Peoples ſafety by unexpected ways. Who would have imagined before, that his own Dream ſhould make him a Captive, and Pharaohs Dream make him a Favourite? The chief Butler remembers him not, till Pharaoh was in an exigency, and the divining skill of the Wiſe men of Egypt confounded. Joſeph loſt nothing by waiting upon God, who made ſo many circumſtances concur to promote his Honour. Wait therefore upon him in the ſoreſt afflictions. The Church is only afflicted in Mercy, but the Enemies of it are pulled up by the roots, p. 391Jer. 30.11. I am with thee to ſave thee; though I make a full end of the Nations whither I have ſcattered thee, yet I will not make a full end of thee, but I will correct thee in meaſure. God deals with his People as a Father, who corrects to reform, not to deſtroy; but with his enemies he deals as a Judge. God's Providence, like Moſes's Rod, may ſeem ſometimes a devouring Serpent, but it is to convince the Egyptians, and deliver the Iſraelites.

4. Wait in the uſe of lawful means for preſervation. Not to uſe means, is to ſlight his Providence, not to truſt it. It ſeems not to conſiſt with the wiſdom of God to order things always ſo as to be neceſſitated to put forth an extraordinary power in things which his creatures by a common Providence can naturally accompliſh. God ſaves by natural means; when they will not ſerve the turn, he will ſave by ſupernatural. God choſe an Ark to preſerve Noah in. He did not want ſupernatural means for his preſervation. He might have catched him up in a Cloud, and continued him there till the drying up p. 392of the waters. Noah doth not diſpute the buſineſs with God, but prepares an Ark according to his order, and he was righteous in his obedience, as well as in his truſt. God would not preſerve our Saviour by a Miracle, when ordinary means would ſerve the turn. He commands Joſeph by his Angel to flee into Egypt with the Child**Matt. 2.13.Matt 2:13. Joſeph deſires not God to preſerve him by an extraordinary power, to ſave his pains of travelling; he ſubmits to Gods order, and God quickly clears the way for his return. Indeed ſometimes the wheels of Providence are lifted up from the Earth, and do not go in the ordinary tracts**Ezek 1.19.Ezek 1:19 ; but Miracles muſt be left to Gods Pleaſure; for us to deſire them, is to tempt our great Governour.

The Seventh Duty. Pray for the Church.

'Tis an encouragement that our Suit in this caſe will not be denied. The deſire of the Churches welfare is conformable to his Counſel, which ſhall ſtand notwithſtanding the Devices of men.Prov. 19.21.Prov 19:21 His counſel in particular concerns of p. 393men ſhall ſtand, much more is the ſtability of his counſel for the church. He is a God hearing Prayer in a way of common Providence, and a God hearing Prayer in a way of ſpecial attention, Pſal. 61.1. Hear my cry, O God, attend unto my Prayer. David deſires that God would hear him, as more particularly concerned in his caſe. He is ſo in the concerns of his Church. Will he hear an Iſhmael crying for himſelf, and young Lyons roaring for their Prey; and ſtop his Ears to the voice of his own Spirit in his People, pleading for the Church, dearer to him than the whole maſs of Nature? We have greater Arguments to uſe, than in any other caſe. The Relation the Church hath to God; The affection God hath to the Church. Lazarus whom thou lovest is ſick, was Martha's argument to Chriſt. What greater encouragement to our Petitions, than Gods affection, than Gods Relation? God loves to have our affection comply with his. God loves others the better for ſoliciting its welfare. Moſes had the greateſt manifeſtation of Gods Love after he p. 394he had prayed for the Iſraelites **Exod. 32.32.Exod 32:32, though in a caſe of ſin; and preſently after in Exod. 33.11. God ſpeaks with him face to face, as a man ſpeaks to his friend; and in the ſame chapter, and the beginning of Exod. 34. God ſhews him his glory as much as he was capable to bear. Daniel was a great Petitioner for the Church**Dan 9.3, 21. Dan. 10.2, 5.Dan 9:3Dan 9:21Dan 10:2Dan 10:5. He was Gods great favourite upon that account, and had the cleareſt and higheſt Revelations made to him of the courſe of Providence in the World.

The eighth Duty. When you receive any mercy for the church in anſwer of prayer, give God the glory of it.

The variety of his Providences gives us matter for new ſongs and compoſitions.Pſal. 149.1Ps 149:1 What Volleys of joyful ſhouts! What Hallelujahs to God do we find upon the Ruin of Antichriſt! Rev. 19.1, 2, 3. God calls for Praiſe out of the Throne, v. 5. and the Church returns it, v. 6, 7. 'Tis God rides upon the Cherub, 'tis God that ſits upon the wings of the Wind,Pſal. 18 10Ps 18:10 'tis God who is in all Inſtruments to quicken their motions, and direct them to their ſcope.

p. 395The Ninth Duty. Imitate God in his affection to the Church.

Chriſt did what he did for the good of his Church: God doth what he doth for the advantage of the Church. Let the ſame mind be in us that was in Chriſt; let the ſame end be ours which is the end of God. Thus we ſhall be like our Creator, thus we ſhall be like our Governour, thus we ſhall be like our Redeemer. Men take it kindly from others that love thoſe they have a reſpect for. God loves all that love his people, and bleſſes them that bleſs them, Gen. 12.3. I will bleſs them that bleſs thee, and curſe them that curſe thee.

The Tenth Duty. Look after ſincerity before God.

'Tis for the ſecurity of ſuch that God ſhews himſelf ſtrong. No man that fully believes and underſtands this Doctrine, but ſhould be glad to be of that happy Society, that Aſſembly of the firſt-born, who are under the care of a watchful eye, and the mighty power of the God of the whole Earth. When God choſe Iſrael, the very ſtrangers ſhould for their own Intereſt joyn with p. 396them**Iſa. 14.1Isa 14:1. And to ſuch as take hold of his Covenant he Promiſes to give a name in his houſe that ſhall not be cut off **Iſa. 56.4, 5.Isa 56:4Isa 56:5. Yea, even to the Sons of the Strangers that ſhould joyn themſelves to the Lord. v. 6. Let this encourage us to Chriſtianity. God never encouraged men to be Chriſtians by promiſes of Worldly greatneſs, but by Promiſes of a conſtant care of them for their happineſs, by Promiſes of making all things work together for their good. If God will ſhew himſelf ſtrong for thoſe that are perfect in heart towards him, then he hath no ſtrength for thoſe that are unſound and falſe in heart towards him. No man hath an intereſt in his ſpecial Providence without Faith. The Power, Knowledg, Wiſdom, of God, are all ſet againſt him. Though the whole World be in commotions, the earth be removed, and the Mountains caſt into the depths of the Sea, there is no ground of fear to Faith; but what Buckler againſt them hath Unbelief and Hypocriſie? What ſecurity againſt Wrath can Riches give you? What defence againſt his power can your Potſherd p. 397ſtrength afford you? It was not for Jobs wealth that God made his boaſts of him, but for his ſincerity, Job 1.8. Hast thou conſidered my Servant Job, that there is none like him in the earth, a perfect and an upright man? And for the want of this, he loaths a World. Labour therefore for ſincerity towards God; beg it of God. Get the evidence of it, and preſerve it.

FINIS