Several Discourses Considering the Providence of God, Discourse · Part 1 · Sermon 3

Several Discourses Considering the Providence of God · Discourse · Part 1 · Sermon 3

p. 33SERMON III.

Pſal. XXXVI. 6.

—O Lord! thou preſerveſt man and beaſt.

I Am now come to the Theme which I at firſt intended, viz. a diſcourſe concerning Divine Providence; to which my two former were, indeed, but preliminary and introductory diſcourſes. I ſhall not ſpeak to Divine Providence in that latitude in which ſometimes Divines take it, as it comprehendeth the Preſcience of God; but ſhall reſtrain my diſcourſe to what Divines call Actual Providence: by which I underſtand the workings of God referring to the world as created. We have already ſhewed, 1. That there was an eternal purpoſe of God, according to the counſel of his will, concerning all things. 2. That in purſuit of this, he firſt made the worlds, all creatures both in heaven and earth. Now the queſtion is, Whether God, when he had made the worlds, left them to their own order and government, either ſubjecting them to a mathematical fate, or leaving them to their own inclinations, no further caring for them: or Whether he doth not exerciſe a daily care concerning them, in the preſervation of their beings, qualities, and faculties; and directing and governing their motions and actions: we affirm the latter, viz. That as all things were made at firſt, per eſſentiam creatricem, by the creating power of the Divine Being, producing them out of a Not-being into a Being; ſo they are kept in Being and Order, per ejuſdem potentiam conſervatricem, by the ſame power, preſerving, upholding and governing of them. This is a very large Theme, ſhould I undertake it in the full extent and compaſs of it; but I ſhall reduce whatſoever I ſhall ſay concerning it to theſe Heads.

1. I ſhall ſpeak ſomething concerning the Nature and Principal p. 34acts of Providence, as more generally reſpecting creatures. I ſhall therefore firſt prove the thing, That there is ſuch an act of God; and then diſcourſe of the two main acts of it.

2. In regard the motions of Providence are not all equal, I ſhall diſcourſe ſomething concerning the ſpecialties of it.

3. I ſhall ſhortly diſcourſe of the depths, and unſearchable things of it.

4. Something I ſhall alſo ſpeak (more largely) of our duty to obſerve it: and ſome more ſpecial obſervable things in the motions of it.

5. Laſtly, I ſhall ſpeak ſomething fully concerning the foreign, or hard Chapters of it. For what St. Peter, 1 Pet. 3.16, ſaith concerning Paul's Epiſtles, the ſame may be applied to the workings of Divine Providence. There are in them ſome things hard to be underſtood, which they who are unlearned, and unſtable, wreſt, as they do other things, to their own deſtruction. The profane and carnal hearts of men wreſt them to their ruin: the jealous and ſuſpicious Chriſtian to his own diſquiet. My work will then be, to anſwer ſome hard queſtions, ſolve ſome Phaenomena's, expound ſome hard Chapters; ſo as to reconcile the motions of Providence to the eternal purpoſe, the faithful promiſes, and the unchangeable loving-kindneſs of God to his church and people. This ſhall be the method of my diſcourſe. Firſt, Let me open the term, and then eſtabliſh the thing, That there is a providence. The word, Providence, is derived from the Latine; and indeed ſtrictly according to the Notation of the word, ſignifies no more than a foreſight of a thing that is to come; in which notion Tully deſcribes it.

This it may be gave ſome Divines advantage to extend the Notion of it to the Divine Preſcience. Per quam futurum aliquid videtur, antequam eveniat, Cicero de Invent. foreign.But this Notation is too ſhort to expreſs the Notion of Providence as an act of God, and indeed the Notation of it, both in the Hebrew and Greek, ſignifies more than this. In the firſt a curious ſubtil ſearch and care; in the ſecond more than a bare ſight; ſuch a one as is conjoined with care and minding the thing ſeen.

Indeed we do not find the Noun Providence attributed to God in Scripture: we find Tertullus, the Roman Orator, telling the Governour, That by his Providence many worthy things had been done for the Jewiſh Nation, Act. 24.2. But I do not remember the term Providence of God, applied to God any-where. But we p. 35are not diſputing for a word: the thing we find up and down. Can God provide fleſh for his people, Pſal. 78. v. 20. God having provided better things for us, foreign, Heb. 11.20. Job 38.41, Who provideth for the Raven his food, when his young ones cry unto God. Our Saviour, Matt. 6. argueth from this act of God towards the Birds and the Lillies, to diſſwade his Diſciples from a too eager ſollicitude for the things of this life. There again is the thing plain enough, though not the word Providence.

I hinted to you before, that ſome Divines uſe the term ſometimes in a far larger notion than I am ſpeaking to it, as comprehenſive of ſomething of the Divine Decrees, relating to all but rational beings: hence their diſtinction betwixt the Decree of Predeſtination, and the Decree of Providence. The latter they make the purpoſe of God to create the world, and to preſerve and govern it being created; and thus they make Creation a branch of Providence, (it was indeed a working according to the Counſel of the Divine Will). But I meddle not with the Decree, but ſhall limit my diſcourſe to the work of Providence, which I told you was Actual Providence.

In ſhort, the term, Providence, in the Notion wherein I ſhall ſpeak to it, ſignifies, The daily influence of the Divine Being upon the whole Creation, preſerving and upholding the ſeveral Beings and faculties of all the creatures, permitting, directing and governing their ſeveral motions and actions to the great end of his own glory, and other ends of their creation ſubordinated to this end. So I underſtand by it the work of God, which (as our Lord ſaith) he hitherto worketh, and his ſon worketh, contradiſtinct to the work of creation. Creation was his work in the beginning of time: this his work in the proceſs of time, beginning when Creation ceaſed. That was the work of ſix days; this his work ever ſince: That gave the creature its Being; this upholdeth and continueth that Being: both the works of an Almighty power, of Father, Son, and Holy-Ghoſt. For the works of the Trinity, with reference to the creature, are not divided: what is the work of the Father, is alſo the work of the Son, and the work of the Holy-Ghoſt. So that when we aſſert a Divine Providence, extenſive to the whole Creation, this is that which we mean.

That as the bleſſed Trinity did at firſt by an Almighty power, p. 36bring the worlds, both Heaven and Earth, and all creatures therein, out of a Not-being, into a Being; ſo he doth ſtill, wiſely and powerfully influence the whole creation, preſerving their Beings, and ſeveral faculties of all his creatures; and ſo far directeth, permitteth, and governeth their actions, that they ſhall anſwer the ends, for which he created, and ſo qualified them, eſpecially the great end of his glory. For (ſaith Solomon) he made all things for himſelf; and for him, as well as of him, are all things (ſaith the Apoſtle). The School-men ſay, that Gods Being, is eſſe fixum, a fixt and unalterable Being, in which there can be no variableneſs, no ſhadow of change: his name is, I AM, he is the ſame yeſterday, to day, and for ever. But the creatures Being, is eſſe fluxum, a mutable Being; we ſee changes and varieties every day, in their Beings, in their Motions: the whole creation is but one great Sea, in a continual flux and reflux. Now, as God by his Decree of Providence from eternity, determined theſe ſucceſſions, varieties and motions; ſo like a great King, mighty in Counſel, and wonderful in working, he upholdeth them to them, and he governeth them in their effects. So that, as the former Doctrine of creation excluded the Pagan conceits, either of the worlds eternity, or caſual compoſition of it, and gave God the glory of that his firſt and great work of creation: ſo this is oppoſed to the Atheiſtical conceits of thoſe, who would have the created world, to be either a principle to it ſelf, of its ſtanding or preſervation in the order it is; or as a great Machine or Engine moving from ſome great wheels that move all the reſt, (which is ſaid to be the Peripatetick Doctrine, and much ſuits our Judicial Aſtrologers), or moving from any other firſt principle than the will, command, or influence of God. This is a great point, giving God the glory of His, and his Sons hitherto working.

We live in a generation when Atheiſm aboundeth, otherwiſe it were needleſs to eſtabliſh ſo great a principle. Ariſtotle thought he deſerved to be anſwered with a Gallows that denied it. Suffer me a little to confirm your faith in it, by arguing it, 1. From the Creation. 2. From the Nature of the Divine Being. 3. From the effects which are our daily objects of ſenſe in the World. 4. From the more ſure word of Propheſie.

p. 371. That the worlds were firſt made by God, I before ſhewed you: Our eyes are continually exerciſed in the view of a vaſt Theater (and 'tis but a little of it that we behold). The Heavens (that are viſible to us) are repleniſhed with great and vaſt bodies, the Sun, Moon, and Stars; in the Heavens are great Clouds, containing vaſt quantities of water: The Earth is full of multitudes of ſpecies, infinite individuals of all ſorts; all indued with a variety of contrary faculties, and qualities; ſo are the wide Seas. The Earth hangs in the midſt of the air. Theſe things have laſted ſome thouſands of years. The inanimate creatures ſtill keep their Stations. The Sun is not wearied, nor worn out in its courſe, though it runs it with a ſtrange ſwiftneſs every day. The Moon is where, and as it was; the fixed Stars keep their abodes, and the wandring Stars, yet go not out of their road. The Earth drops not down under us, nor doth the Sea invade the Earth; not a ſpecies of creatures is loſt, from the firſt Creation. Individuals indeed periſh, but as one generation goeth, another comes: the ſpecies in competent numbers is preſerved. The creatures move and work in a ſubordination to the good each of others; the production and being of no creature, antedates the being or production of another upon which it lives. Thoſe that renew their lives with the year, have their table ſpread before they appear. The ſilk-worms egg quickens not, but in proportion to the budding of the Mulberry. Each creature knows its ſeaſon, when to fly from colder Countreys, in which it could not endure the winter, into what is warmer. Creatures have a care provided for them, while they are not able to provide for themſelves; which then, as naturally leaveth them, as it before wrought for them: The Bee and Ant provide for the winter: in ſhort, a thouſand ſuch inſtincts and inclinations might be inſiſted on. Countreys that have moſt poyſons, have moſt antidotes; few Countreys have ſufficiency for themſelves, but muſt be beholden to their neighbours. Take any one body, but eſpecially that of Man (who is a little world in himſelf); ſtudy but your ſelves, and conſider how many Veſſels, how many limbs and inſtruments muſt daily be kept clean and entire: How many humours, joynts, and members, muſt be kept in order to keep you alive, and in any degree of health and capacity to the operations of humane life. I would now fain know whence all this is: Will any aſcribe all this to a fate, p. 38or order at firſt ſet? Suppoſe any would ſay ſo, he muſt needs conceive an omnipotent Divine Being, at firſt ſetting the joynts of the world in ſuch an order; and ſurely it were as eaſie for him to ſuppoſe the ſame being upholding and preſerving them in order; yea, and in acknowledging the former, he muſt be forced to acknowledg the latter. We ſee a skilful workman making a Clock or Watch, conſiſting of many wheels, and little inſtruments, that ſhall have and keep their ſeveral motions 24, 48, hours; ſuppoſe it were two or three months, ſuppoſe it were ſo many years; yet we ſee at laſt it muſt not only be wound up, but by daily motion the wheels, and other parts (though made of hardeſt mettals) decay: How is it, that in ſo many thouſand years the Sun, Moon, and Stars are not worn, nor abated in their light? That by the daily motions of mans body, his inſtruments of motion are not ſooner worn out? (his bones are not of Braſs, nor his ſinews of Iron); if they were, leſs than ſeventy years would wear them out. Will any ſay things are not under a fate, but are left to move at their pleaſure? We know there are multitudes of natural Agents, that move not upon election or counſel, but naturally and neceſſarily; how come theſe influenced? For thoſe that do move from Counſel, and have a Will to guide them: Let but any conſider what a confuſion would preſently be by the wayward actions of Children and Servants in his own houſe, if they had nothing but their own wills to guide and govern them: What an heap of confuſions every City or Town would make, if all inhabitants were left to their own wills and government; and he will eaſily conceive what a place of ataxy, miſchief and diſorder the world would be, if God did not daily work and rule in the midſt thereof. The infinite variety, with the different qualities of created Beings, yet all conſpiring together for the good and order of the whole; the order we ſee amongſt them; their ſubſerviencies and ſubordinations each to other; they all ſpeak that there is a God, that by his Providence ruleth the world. Whoſo lifteth up his eyes to the Heavens, and conſidereth the conſtant unwearied motions of thoſe great celeſtial bodies, with the evenneſs of them; ſo as they are reducible to a ſcience of all other moſt certain, liable to little more exceptions, than an extraordinary command to the Sun to ſtand ſtill in Gibeon, and the Moon in the valley of Ajalon, or to go backward ſome few degrees, as in Hezekiah's time; or conſidereth p. 39the vaſt bodies of water ſometime in the Heavens, coming upon us, not as water from a pail, but through a water-pot; muſt needs conclude a Superiour hand, directing and guiding the motions, and holding the thin Cloud that it is not rent; while the rain makes its orderly paſſage by drops through the thin and ſubtil parts of it. Whoſo ſtandeth by the Sea-ſide, and obſerveth that vaſt body of water, driven by fierce winds ſometimes, and conſtantly by its natural motion invading the Earth, as if it would preſently ſwallow it up; and obſerveth it after the ceaſing of the wind, or a ſix hours progreſſive motion, gradually retreating, and leaving it out of fear, yea, and further leaving a water-mark for the following flow, unleſs at ſome certain times, before and after the full of the Moon, muſt needs acknowledg a Supreme Being, ſetting bounds unto it, which it hath no reaſon to preſcribe to it ſelf; nor is it ſubject to the Command of the greateſt Potentate on Earth. Finally, he that ſtandeth upon the Earth, and conſiders its annual productions; the variety of Creatures, of all orders in it, their Sympathies, and Antipathies; their Succeſſions, the varieties of their Beings, Motions, and Qualities; and yet their mutual ſubſerviencies to one another, and ſubjection to each other; muſt be no leſs than a moſt abſurd and bruitiſh Atheiſt, if he will not acknowledg, that no leſs than the daily and mighty influence of an Almighty God could compound their living together upon the ſame ſoil, in any harmonious agreement each with other. That every thing ſhould know its ſeaſons, and keep its bounds, and be in ſubjection to man, weaker than many of them; and not tranſgreſs its order or end (but when armed by God as a part of his Hoſt to revenge his quarrels upon ſinners), muſt be from a knowledg which God gives them, and a Law he daily puts upon them; but as the Pſalmiſt ſaith, Pſal. 107.23. They that go down to the Sea in Ships, that do buſineſs in great waters: theſe ſee the works of the Lord, and his wonders in the deep: For he commandeth, and raiſeth the ſtormy winds, which lift up the waves thereof: they mount up to the heavens, they go down to the depths: their ſoul is melted, becauſe of trouble: the breaking of a wave would ſwallow them up. Who is he that maintaineth the continuity of the parts of the water that the waves break not, nor the water divideth under the mighty weight that is upon it? who but the mighty God could do it? In ſhort, he ſeemeth to have taken a very curſory, ſlight, and overly view of the Works of Creation, that doth not ſee a plain neceſſity of p. 40a Divine Providence, to uphold the various Beings within the compaſs of it, and their various Qualities; to compound the diſagreements of their natures, into an harmony proportioned to the preſervation of the Univerſe. Whoſo is wiſe, and hath obſerved theſe things, he muſt underſtand both the Power and Wiſdom of God in all theſe things, and conſequently the loving-kindneſs of the Lord. I ſhall ſhut up this with that Pious foot of the Pſalmiſts Song of Providence, Pſal. 107. O that men would praiſe the Lord for his goodneſs, for his wonderful works to the children of men!

2. If we conſider the Nature of God, we ſhall find that he who acknowledgeth a Divine Being, and denieth a providential care of all created Beings, hath but ſet up an idol in his heart, and rather owneth a God with his tongue, than in any truth and ſincerity. For what do we mean by that term God, but an immenſe Being filling all places, a firſt cauſe of all things; Almighty in power, of infinite activity, wiſdom, and goodneſs? We can hardly ſo much as fancy ſuch a Being, but by the ſame conception, we muſt eſtabliſh a Divine Providence.

1. If we allow not God to be the firſt Cauſe, we muſt grant a former cauſe of things; and this were to deny God, while we pretend to own him. It is as much nonſenſe to aſſert one before the firſt, as one higher than the higheſt. But how is God the firſt cauſe, if he hath no influence upon ſecond cauſes, nor they any dependance upon him? If they ſay that ſecond cauſes have a dependance on him, and he an influence on them; they eſtabliſh what we contend for, viz. a Divine Providence.

2. If we allow God to be an immenſe and infinite being, filling all places: we muſt either allow him to fill all places as an oculate active being, or as a ſenſleſs inanimate being. A bulk of lead or ſtone filleth a place, but takes no notice of any thing in it: A man filleth a place which circumſcribeth him, but ſeeth and obſerveth all things. It were an high blaſphemy againſt God to affirm, that he filleth all places, only as a Log, or a bulk of Lead filleth a particular place: if he filleth all places as an animate being, that hath eyes and ears, he muſt needs ſee and hear, and obſerve all things in all places which his Being filleth. Whoſo granteth this, doth in a great meaſure own and acknowledg a Divine Providence.

3. But this Doctrine is fully confirmed to us, if we will but p. 41recognize God a being of infinite mercy and goodneſs. God is not like the Oſtrich, of which Job ſaith, 39.14. She leaves her eggs in the earth, and warmeth them in the duſt: and forgetteth that the foot may cruſh them, or the wild beaſt may break them: ſhe is hardned againſt her young ones. It is our great vanity, that labouring under a difficulty to conceive of any being above our own pitiful perfection and capacity, we fancy to our ſelves ſtrange Idea's of God. We can hardly apprehend an immenſe being that ſhould fill all places: if we could, we ſhould eaſily conclude a Divine Omniſcience. If we can fancy any thing of that, yet we are ready to conceive of him according to the lazy imperfections of our natures; and think of God, as of ſome great and mighty Prince, that hath either through inactivity, or for greater ſtate, mewed up himſelf in his Court, and gives up himſelf, inſtead of his buſineſs of Government, to divertiſements of pleaſure, leaving the care of Government upon his Counſellors, or ſome principal Miniſters of State. Hence the miſtake of the old Philoſophers, of Gods Providence extending not to all, but to ſome particular Beings, obſerved to have a great influence upon ſublunary Beings. And our Judicial Aſtrologers ſeem to inherit, though not their wiſdom in all other natural things; yet their error in this: Aſtra regunt homines, ſed regit aſtra Deus (is their Song). But alas! this is but to ſet up an Idol in our hearts. And indeed, if we could conceive any earthly Prince to be preſent in every place, we could hardly imagine him ſo neglective of his Government. What Prince will not rule all motions and actions which he ſeeth and heareth, to what he apprehendeth the wiſeſt and beſt ends for his own honour? So that if we could ſuppoſe an earthly Prince in all places, where he hath Children, Servants, or Subjects, and to have his ſenſes open, to ſee and hear them, he would certainly contribute his beſt help to preſerve and govern them. Eſpecially if he be a perſon of ordinary humanity, and goodneſs, and hath a ſufficiency of Power and Wiſdom. Do not we ſee how naturally the parent, to his finite capacity, careth for, preſerveth, and governeth the Child? How the Maſter of a Family cannot neglect a care for, and government of his Family, till he hath debauched himſelf to a beaſt? Nay, do not the birds of the air, and beaſts of the field naturally care for their young ſeed, and govern them? Whence had they their natural propenſions and inclinations to this goodneſs towards thoſe, to whom p. 42they have ſtood in any order of cauſation? Was it not from the great Creator, who thus diſpoſed them? If it be a piece of goodneſs in the creature ſo to care for, preſerve and govern its fellow-creature; certainly we muſt allow it to be ſo in God. What goodneſs of this nature there is in the creature, floweth from him, as the ſtream from the fountain: And is certainly much more in him, he having loſt nothing by the Communication of the Creatures ſhares to them. So that whoſoever will acknowledg a Being that is infinitely good, muſt alſo acknowledg that Being infinitely provident for the Creatures that derive from him: and every creature thus deriving, God who wanteth neither Power nor Activity, muſt as naturally care for them all, as a Father or Mother careth for every Child, and a bird for every young one. And it is nothing but ſome mens Atheiſtical conceptions, and others more imperfect notions of God, not conſidering the Divine Being in the extent of his Immenſity, Activity, Power, and Goodneſs, which maketh any ſo much as in the leaſt to heſitate, as to the Doctrine of Divine Providence.

3. Let us once more turn our eyes to the ſtrange effects and events which we ſee in the world: of which we ſee great variety, and many of them which appear to us of great moment and conſequence. Now ſuppoſing that there were not a Divine Providence directing and governing them, and being the firſt cauſe to them, they muſt either be the products of ſo many Machines or Engines, moving neceſſarily; or of the imperate acts of ſome creatures endued with wiſdom and counſel. We ſhall find the effects in the world ſuch as are impoſſible to be products of any ſuch nature.

1. Were they the products of the firſt, Man might have a previous knowledg of, and not at any time be ſurpriſed by them.

2. Were they meerly the products of the ſecond, God himſelf could hardly be conceived, to have a previous certain knowledg of them, ſo as by his Prophets to give the world a warning.

1. I ſay firſt, Were the effects we ſee in the world neceſſary, depending upon a certain fate, and moving in a certain order; What then hindereth, but man might have a certain previous knowledg of them things which work neceſſarily, work certainly, and evenly? Thus indeed the Sun, Moon, and Stars, and all natural agents move: Every Almanackmaker therefore will tell you how p. 43many hours the Sun will ſhine in a day, ſix, twelve months hence; when the Eclipſes ſhall be of either Luminary, and to what degrees they ſhall be obſcured. But can they alſo tell us when the next great Plague, the next Innundation, or Fire we ſhall hear of ſhall be? or when, and where ſhall be the next great mutation in an Empire, or a Kingdom? We ſee men (ſometimes) infinitely ſurpriſed in the product of ſecond cauſes, ſo contrary to their expectation, and to what appeared to us would have been their probable effect. If things had moved by a Law of Fate, the world is now ſo old, that the courſe of its motions would have been matter of ſcience and demonſtration to us; but alas there is nothing leſs. Who can tell what to morrow will bring forth? not only as to his own particular concerns, but the far greater, and more general concerns and intereſts of mankind, and the Church of God in particular.

2. How then are they produced? Is it from the will of man? I ask whether from the wills of men working neceſſarily, as the firſt and only principle of them; or working freely, and at perfect liberty; the firſt ſurely none will aſſert that conſiders what he ſaith. If from the wills of men working freely, then they might alſo work and move otherwiſe than they do. Then I ſay it is hard to conceive, how God himſelf ſhould have a certain knowledg of things, previous to the event or effect; for there was no certainty of ſuch an event or effect. But that God hath ſuch a certain previous fore-knowledg, is evident from all the Prophecies, where by his Prophets, he foretold things that were to come to paſs many hundreds of years after; and that with all their circumſtances. The great effects of created Beings muſt have ſome cauſe, I mean ſome firſt cauſe: If this were Nature, or Fate, i. e. a neceſſary law impoſed upon them; their motions would be even, uniform, ſubjected to our art and fore-knowledg, which they are not. If the firſt cauſe of them be the wills of men, working upon choice, there could then have been no certainty of them before they had exiſted; for they might as well not have been, as have been. If any ſay, but though the wills of men move freely, yet he who calleth the things that are not, as if they were; he knew which way things ſhould be, and how the wills of men would move. This we moſt freely grant, but we alſo ſay, That he knew them, becauſe he willed either to effect, or to permit them; and that ſuppoſing this Decree of Providence, there muſt alſo be a working p. 44of it, upholding created Beings, conducting their effects, and many times over-ruling them: and this is that which we call Providence.

4. In a further evidence of this, I might call in a plentiful Teſtimony, from the moſt learned and wiſe amongſt the Heathens. But I ſhall not much trouble my ſelf or you with that diſcourſe; but refer thoſe that deſire to be ſatisfied herein, to the excellent diſcourſe of Du-Pleſſis Lord of Morney, in his Book of the Trueneſs of Chriſtian Religion, Chap. 13. where he ſheweth Providence a bundantly owned by Plato, Plotinus, Hierocles, Ariſtotle, Cicero, Seneca, and others. I ſhall therefore only add one paſſage of Seneca (not I think particularly by him mentioned); it is in his Book of Natural Queſtions, Chap. 45. where he calleth God, The keeper and governour of the whole world: Cuſtodem, rectoremque univerſi, animum & ſpiritum, mundani hujus operis Dominum & artificem, cui nomen omne convenit. Vis illum fatum vocare? non errabis. Hic eſt, ex quo ſuſpenſa ſunt omnia, cauſa cauſarum. Vis illum Providentiam dicere? rectè dices. Eſt enim cujus conſilio huic mundo providetur, ut inconcuſſus eat, & actus ſuos explicet, Seneca Nat. Qu. l. 2. cap. 45.a Mind, a Spirit, the Lord, and Artificer [or Creator] of all the world, he to whom every name agreeth. Will you call him Fate? you will not be out. For he it is on whom all things depend. Will you call him Providence? you will ſay right; for by his Counſel the world is provided, and taken care for that it remains ſteady, and performeth its operations.

Salvian upon this Argument tells us, that the Heathens acknowledged God to be in the world, as the Maſter of a great Ship is in that, abiding always in it, and ſtirring up and down: Whence he cryeth out, Quid potuerunt de affectu, & diligentiâ Dei religioſius ſentire? Salvian, l. 1.What could they more religiouſly judg and ſpeak of God, than to compare him to the Governour of a Ship, who is never in the Ship idle, but continually at work either in one kind or another? The Pythagoreans compared God to the Soul in the body, filling each part, and actuating each part of the body. The Platoniſts call him the moderator of all things. The Heathen Poets ſpeak as well and fully. Virgil telleth us, God is continually moving throughout all the Earth, Tractuſ que maris, coelum que profundum, and the Waters and the Heavens. In ſhort, none but ſome of the moſt ſenſual and brutiſh Epicureans, ever ſo much as called this in queſtion.

5. But hitherto I have been arguing this point with you as men, to convince you of it if you were Heathens, and had no p. 45knowledg of the Holy Scripture. When I conſider you in that notion, I muſt ſay to you, as the Apoſtle ſpeaks in another caſe, We have a more ſure word of prophecy. As we by faith underſtand that the worlds were at firſt made by God: ſo by faith alſo we plentifully underſtand, that the created worlds are upheld, preſerved, protected, and governed by God. I ſhall hereafter more diſtinctly prove this in my following diſcourſe, when I ſhall come to ſpeak of the diſtinct and particular acts and objects of this Divine Providence. I ſhall only here make uſe of a few, inſtead of very many Scriptures which might be produced, Heb. 1.3. foreign. Ʋpholding all things by the word of his power. He at firſt made all things by the word of his Power, and he upholdeth all things by the word of his Power. My Text ſaith, He preſerveth both man and beaſt. Our Lord telleth us, that he cloatheth the graſs of the field, and feedeth the Ravens, Matth. 6. The Pſalmiſt tells us, that his kingdom ruleth over all. And again, Matth. 10.29, 30. Are not two ſparrows ſold for a farthing? yet not one of them falls to the ground without the will of your heavenly father. Acts 17.28. In him we live, move, and have our being. Prov. 15.13. The eyes of the Lord are in all places, beholding the evil and the good. John 5.17. My father worketh hitherto, and I work. In ſhort, the places of Scripture confirming this Doctrine of Divine Providence, are very many; and will moſt of them fall under ſome part or other of my enſuing diſcourſe, referring to the particular objects and acts of Divine Providence. And I therefore ſhall not in this place further enlarge upon them, but come next to conſider the extent, or particular objects of Divine Providence. I proceed therefore to a ſecond Queſtion.

Queſt. 2. What are the objects of Divine Providence? or how far doth the Divine care extend?

Though the Epicureans of old would acknowledg no Providence, and many of the Stoicks aſſerting a Fate, deſtroyed it; yet the wiſer Peripateticks would grant it, though but a limited one, extended to ſome particular Beings and things; and too many amongſt thoſe who are called Chriſtians, ſeem to inherit ſomething of their ſpirit. I remember that when Pharaoh ſaw Egypt almoſt deſtroyed, he calls for Moſes and Aaron, and bids them go and ſerve the Lord: but adds, Exod. 10.8, But who are they p. 46that ſhall go? When Moſes replyed, We will go with our young, and with our old, with our ſons, and with our daughters, with our flocks, and with our herds will we go. He replyeth verſ. 10. Let the Lord ſo deal with me, as I let you go and your little ones. Thus many deal with God. When they conſider the vaſt bodies of the Creatures, the great varieties of their beings, and qualities, their motions, &c. they are forced to acknowledg a Divine Providence; That the world could not ſtand, nor the parts of it hold together, unleſs a Superior hand ruled, upheld, and governed them: They therefore will acknowledg a Providence, as to the great bodies of the Heavens, &c. But ſay they, How far will you extend it? When they hear us aſſert it as to all things, the ſound of the little ones in nature, troubles them, yea, and as to the wills of men, they are wonderfully diſturbed. We muſt therefore enquire what the Scripture ſaith, which certainly cannot err, as to the bounds and extent of Gods Providential care. The Scripture tells us, Heb. 4.13. That all things are naked, and open before him with whom we have to do: That the eyes of the Lord are in every place beholding the evil and the good, Prov. 15.3. My Text ſaith, He preſerveth both man and beaſt. The Apoſtle to the Hebrews ſaith, He upholdeth all things by the word of his power. But to ſpeak more diſtinctly; we extend the Divine Providence, 1. To all Beings. 2. To all motions and actions of Beings. 3. To all omiſſions, ſuſpenſions, or ceſſations of action. 4. To all events of things.

1. Firſt, I ſay, to all Beings. Beings are uſually diſtinguiſhed into ſuch as have no life, or ſuch as have life. Or if you pleaſe we may make uſe of that plain diviſion of Beings into, 1. Such as have no more than a meer Being, neither life, nor ſenſe, nor reaſon. Such are the Heavens, the Earth, the Waters. Or, 2. Such as have Being, and life, but no ſenſe. Such are herbs and plants. Or, 3. Such as have Being, and life, and ſenſe. Such are Beaſts, Birds, Fiſhes, Inſects, &c. Or Laſtly, Such as have not only Being, life, ſenſe, but Reaſon alſo. Such are Angels and Men. I ſhall ſhew you that Divine Providence extends to all theſe.

1. To ſuch things as have meer Beings. As to the Heavens, Extol God (ſaith the Pſalmiſt), Pſal. 68.4.33, Who rideth upon the Heavens. Gods riding upon the Heaven ſignifies his influence upon them, and his Rule and Governance over them. p. 47Our Saviour telleth us, That he maketh his Sun to ſhine, and his Rain to fall upon the juſt and unjuſt; yea, and God makes it a thing proper to him to give rain: and the Scripture telleth you of his giving it, and withholding it at his pleaſure, as in the days of Elijah. Job 9.7, God is ſaid to be he who commandeth the Sun, and it riſeth not, and ſealeth up the ſtars. For the Earth, he is ſaid to hang it upon nothing; and certainly ſo great a weight would not hold there long, if it were not held up.

2. For thoſe things which have not a meer Being, but life alſo: they are the herbs, and plants, and flowers. He cauſeth the graſs to grow for the cattel, Pſal. 104.24. Pſal. 147.8, He maketh the graſs to grow on the mountains: He cloatheth the graſs of the field, which to day is, and to morrow is caſt into the Oven.

3. For thoſe Beings which have life and ſenſe. He feedeth the fowls of the air, Matt. 6.18. Not a ſparrow falls to the ground without him: he called for the flies and locuſts, &c. againſt Pharaoh.

4. For the moſt perfect Beings, viz. ſuch as have not only Being, life, ſenſe, but Reaſon alſo; Theſe are either Angels or Men. Providence reacheth to both of theſe; it reacheth to the good Angels: he commandeth all his Angels to worſhip Chriſt; he maketh his Angels Spirits, and his Miniſters a flaming fire, Heb. 1.6, 7. and miniſtring Spirits for the good of his Elect. How frequently do you read in Scripture of Gods government of his Angels, in ſending them upon his meſſages? For the Devils: the Old Teſtament tells you of his employing them againſt Ahab; of his commiſſionating them againſt Job. And the New Teſtament plentifully declares their ſubjection to the Son of God. For Men; the Scripture ſpeaks abundantly. My Text telleth you, He preſerveth man and beaſt. In ſhort, there is hardly a leaf in Scripture but abundantly confirmeth this piece of Divine Providence in one particular or other.

Secondly, I ſay, the Providence of God extendeth not only to all Beings, but to all the Motions and Actions of Beings: upholding them to their motions, governing all their actions. The graſs groweth not, the ſparrow falleth not, the Lilly groweth not, without our Father: he hath made the Ordinances for the Sun, and Moon, and Stars, for the day and night. It is he p. 48that thundereth out of Heaven, 1 Sam. 7.10. 2 Sam. 22.14. The Scripture every-where aſſerteth the influence of God upon the natural motions of all creatures; nor is it to be excluded from the voluntary Actions, whether good or bad. As for good actions, he moveth to them, he aſſiſteth in them. As to bad actions, he upholdeth as to the natural action, but hath nothing to do with the malice and wickedneſs of it, but to govern it, when ſhewed, to his own wiſe ends. The Scriptures are infinite which might be produced in the proof of this. What can be plainer than that of our Saviour ſpeaking of good actions, Joh. 15.3, Without me you can do nothing: that of the Apoſtle, Phil. 4.13, I can do all things through Chriſt that ſtrengtheneth me; and again, He giveth to will and to do. For bad actions, He ſuffered all Nations to walk in their own ways, Act. 14.16. And the Pſalmiſt ſaith, Pſal. 76.10, Surely the wrath of man ſhall praiſe thee; and the remainder of wrath thou ſhalt reſtrain.

Thirdly, The Providence of God extendeth to all omiſſions, ceſſations, or ſuſpenſions of actions; yea, and to all irregularities of natural motions or actions. It was from God that the fire did not naturally act to conſume the three children; nor the Lions to devour Daniel though in their Den; that the Sun ſtood ſtill in the Valley of Ajalon; that it went backward, as appear'd by the ſhadow upon the Dial of Ahaz: and ſo as to actions depending upon the will of man, Gen. 20.6, God ſaith to Abimelech, that he ſuffered him not to touch Sarah; Jacob telleth his Wife, Gen. 31.7, that God ſuffered not Laban to hurt him. Multitudes of Scriptures might be produced in this caſe.

4. Laſtly, The Providence of God extendeth to all events. Events are reducible to two heads; they are either ſuch as are good and grateful to us, or ſuch as are evil and afflictive. The hand of Providence is in both. There is no good event but is from God; he is the fountain of good, the author of every good and perfect gift: evil events are from him, Is there any evil in the City (ſaith God by Amos), and I have not done it? Afflictions ſpring not out of the duſt (ſaith Job). But the holy Scripture is ſo full of proof of this, as I need not give particular inſtances; eſpecially conſidering that it hath been recognized by the children of God in Scripture, and is ſo by every one of us, ſo often as we either p. 49praiſe God for any receit of good, or deliverance from evil; or pray unto him for the collation of any good thing, or prevention or removal of any evil. Thus now I have confirmed the Doctrine of Divine Providence, and alſo ſhewed you the extent of it. I ſhould now come to diſcourſe of the particular acts of it; but firſt let me make ſome application of this general diſcourſe of Providence, ſo far as I have carried it on.

In the firſt place, obſerve from hence, Ʋſe 1 how unreaſonably and Atheiſtically any deny the Providence of God, and that in the extent of it: Atheiſtically, for it is all one to deny a God, as to deny the Providence of God. If there be a God, there muſt be an infinite Being filling all places: infinitely active, all eye, all ear, all underſtanding, doing all that from his moſt perfect Eſſence, which we do by the help of our ſenſes, or any of our faculties. Now that God ſhould fill all places, ſee, hear, underſtand all things, motions, actions, events, and not rule, and govern all to the wiſe ends of his own glory, having a power ſo to do, is to fancy that of God, which cannot be preſumed of a man like our ſelves. Thoſe therefore that deny Providence, muſt have deceived their ſouls with ſome falſe idea's, and conceptions of God, and ſet up an idol in their hearts, inſtead of the true and living God; Either a finite and limited Being, not filling Heaven and Earth: or a dead, lazy, dull, careleſs inactive Being. All which is indeed to blaſpheme, to deny God inſtead of acknowledging him. 2. As it is Atheiſtical, ſo it is moſt irrational. I have formerly diſcourſed that, and therefore ſhall refer you to it. To fancy that the world could be preſerved or governed in that order in which we ſee it, without an infinite God giving conduct to it, ordering it, and ruling it to his pleaſure, is to fancy that may be done caſually in ſo vaſt a place as the whole world, which we ſee cannot be in a little City or Family; than which nothing is more unreaſonable. 3. Nor thirdly is any thing more contrary to the Scripture, for there is no one propoſition of truth, that hath a more plentiful evidence of Scripture, than this Doctrine of Providence hath. I beſeech you therefore to take heed of ſuffering any ſuch ſuggeſtion, any ſuch thought, or imagination, to poſſeſs your hearts: look upon it as a very great piece of Atheiſm to deny, or to diſpute it: beſides that, as I ſhall ſhew you by p. 50and by; There is no Doctrine of greater uſe to ſettle and compoſe our Spirits under all the varieties of the world, nor to keep us in a more holy, quiet, patient temper, and in a dependency upon God under all accidents which occur to us, than this Doctrine of Providence. Let this therefore be the firſt uſe and application of this excellent Doctrine, to ſettle your hearts in this point, ſo conſequential to a juſt, and due notion, and a right apprehenſion of him who is the living and true God.

In the ſecond place, Ʋſe 2 Let me apply this by way of caution. You have heard that there is a Divine Influence upon all Beings, Motions, Actions, Events, &c. But take heed of two things; 1. Of thinking that the Providence of God neceſſitates all motions, and actions of voluntary Agents. Or, 2. That it gives any ſuperſedeas to our own endeavours, with reference to Events. Some Agents indeed act neceſſarily, all but rational Agents do ſo; they have no reaſon, and conſequently, no counſel, deliberation or election. But reaſonable creatures, ſuch as men and women are, have a Will, and act from it as from their principle: theſe the Providence of God influenceth, but doth not compel or neceſſitate. The Providence of God influenceth a man to good actions, ſuggeſting them to him, moving him and inclining him unto them, but not enforcing him. As to evil actions; the influence of Divine Providence is otherwiſe. God doth not ſuggeſt, not move, not incline the heart to them. It upholdeth the creature to the meer natural action. 2. It ſuffereth the ſinner to vent the malice and wickedneſs of his heart in the action. 3. It governeth the action when done, to the wiſe end of Gods glory. The influence of Providence neither neceſſitateth the child of God to do good, nor the ſinner to do that which is evil. This is one thing you muſt warily underſtand.

Secondly, Take heed of thinking that the influence of Providence as to all events, ſuperſedeth any thing of lawful endeavours, in order, either to the obtaining a good, or preventing a bad event or iſſue. The influence of Gods Providence doth by no means juſtifie mans improvidence. There is a great deal of reaſon for this, if we duly weigh it.

1. Providence is not our rule. We are to walk by the Precept, and to depend upon Providence. So that whatſoever the p. 51word of God maketh our duty to be done, or uſed as a mean in order to the obtaining of any event, remaineth ſtill our duty, without reſpect to the influence which Providence hath upon events.

2. Again, The Providence of God doth ordinarily bring about events by our endeavours as means. It is an extraordinary working of Providence, when it bringeth about an event without humane means; it ordinarily brings them about in, and by the uſe of means: hence it is that we cannot regularly depend upon Divine Providence, without the uſe of proper means. So far is the influence of Providence from ſuperſeding the uſe of means. Thus the Providence of God neither deſtroyeth nature, nor diſcourageth induſtry.

In the third place, Ʋſe 3 I know no Doctrine of further uſe than this, for the comfort and relief of the ſpirits of Gods people under any of the afflictions of this life. The wheels of the world ſometimes run very croſs, not only to the expectations of Gods people, but to their ſenſible intereſts: I ſay, to their ſenſible and appearing intereſts, for contrary to what is their true and real intereſt they cannot run. All things ſhall work together for the good of them that love God. All things muſt be theirs, for their good, profit and advantage. But Gods diſpenſations to them in this life are ſometimes very afflictive, very ingrateful to their ſenſe. Now what a relief is this to a child of God to be aſſured of this, to be rooted and confirmed in this, That there is a Divine Providence extending it ſelf to all the motions and actions of creatures; To all the ſuſpenſions, omiſſions, and ceſſations of creatures action. Hence follow divers things, which may be of great relief to us under our diſquietudes.

1. That the omiſſions, ſuſpenſions, ceſſations of actions in means; yea, their workings contrary to our expectation, are things ordered by Divine Providence. It is wonderful how great an affliction this thing ſometimes gives perſons of more thoughtful and reflexive tempers. We loſe a friend, and fancy, if ſuch or ſuch means had been uſed, or if ſuch or ſuch a thing had not been done, our husband, child, wife, had not died: you know what Martha ſaid to our Saviour, Joh. 11, Lord, if thou hadſt been there, my brother had not died. But now ſuppoſe this, that if ſuch or ſuch a thing had not been done, in a natural courſe thy friend had lived: (for that is all thou canſt ſay), yet was p. 52not the hand of God in it? had the Providence of God, thinkeſt thou, no influence upon the omiſſion of ſuch a means as was omitted, or the uſe of ſuch things as thou conceiveſt to have been pernicious? Doth not a ſparrow fall to the ground, and is thy friend (thinkeſt thou) fallen to the ground, without thy Father? thy Father ordering the omiſſion of ſuch a mean as might have preſerved his life, or the uſe of ſuch things as haſtened their diſſolution. God often hides from us what ſhall be the proximate cauſe of our end, and ſo as to our friends. It is true, if we have knowingly, and wilfully omitted or neglected probable means, we have cauſe of ſome reflection; but yet even in that caſe, the providence of God reaching to all events is ſome relief to us. In this ſenſe it is no blaſphemy to ſay, God often deceiveth the Phyſitian, and the ſollicitous friend; that is, ſuffereth them to err under falſe apprehenſion. There is not an omiſſion but Providence hath influenced, not a ſuſpenſion, or ceſſation of an uſual action in a natural agent, nor a contrary operation of it, but the Providence of God hath influenced it. We, our friends, are of more worth than many ſparrows, and fall not to the ground but by the will of our heavenly Eather; ſo as we do but torment and diſquiet our ſelves in vain.

Secondly, If the Providence of God influenceth all events, and that too, by effecting them, if not ſinful; They muſt, as to the people of God, be good, and for good, and the products both of infinite wiſdom, and of infinite goodneſs. It is our unhappineſs, that we judg of events to us in this world by ſenſe, and not according to faith. This maketh us call many things evil; indeed there is nothing can happen to a good man truly evil: for the hand of his Father muſt be in it. Providence muſt have the ordering of it, and never did the hand of a good Father, knowingly mix a potion of poiſon to his child, and with his own hand give it him to drink. We do not ask evil of God; and he that heareth our prayers, will not, when we ask him bread, give us a ſtone, nor when we ask him a fiſh, give us a Scorpion. If we that are evil, know how to give good things to thoſe that ask them of us: much more doth our heavenly Father, know how to give good things to his children, asking them of him. In this we may be ſecure: If the Providence of God influenceth all the events of the world, he ſo regulates them, that although p. 53they may prove ſenſible, joyleſs, and afflictive evils; yet they ſhall never prove real evils to thoſe that fear God, but in the iſſue appear the products, as of infinite wiſdom, ſo alſo of infinite goodneſs. Thus far this Doctrine of Divine Providence is a great fountain of conſolation to the people of God.

But laſtly, Let us enquire what duty we may conclude from hence, and that is very much. I ſhall inſtance in ſome few particulars.

1. Is there a Divine Providence? and doth this influence all beings, motions, actions, events, &c? Let us learn then the duty of faith, to commit all our ways unto God, to truſt in him, and depend upon him. It is a duty we are often in Scripture called to, and that with reſpect to our perſons, and with reſpect to our affairs and ways, 1 Pet. 4.19, Wherefore let them that ſuffer according to the will of God, commit the keeping of their ſouls unto him, in well-doing as unto a faithful Creator. Our Saviour preſſeth it in oppoſition to two things.

1. In oppoſition to the fear of man, Matt. 10.28, 29, 30, And fear not them which kill the body, but are not able to kill the ſoul. Are not two ſparrows ſold for a farthing, and one of them ſhall not fall on the ground without your Father? But the very hairs of your head are numbred. Fear you not therefore, for you are of more value than many ſparrows.

2. Again, He preſſeth it in oppoſition to too great ſollicitude, Matth. 6.25. Therefore I ſay unto you, Take no thought for your life, what you ſhall eat, or what you ſhall drink, nor yet for your body, what you ſhall put on. This he preſſeth from Gods Providence, for the Lillies, the Birds, &c. verſ. 26, 27, 28, 29, 30, 31.

2. With reſpect to our affairs, and the events of things in the world, ſo far as they concern us. 1. Pet. 5.7. Caſting all your care upon him, for he careth for you. Pſal. 55.22. Caſt thy burden upon the Lord, for he ſhall ſuſtain you. Pſal. 37.3. Truſt in the Lord, and do good. Verſ. 5. Commit thy way unto the Lord: truſt alſo in him, and he ſhall bring it to paſs. Prov. 16.3. Commit thy works unto the Lord, and thy thoughts ſhall be eſtabliſhed. Man troubleth himſelf in vain, both with care and fear; the Child of God eſpecially. We cannot let God alone to rule and govern the world. But ſurely, if there be a God in the world, p. 54an immenſe and infinite Being that filleth all places, and infinitely active, ſeeing and hearing all things; and this God is not idle, but influenceth all beings, all motions and actions of beings, all ſuſpenſions, omiſſions, and ceſſations of action in the creature, all events; and if he hath any Children, people, or ſervants in the world, whom he loveth, delighteth in, careth for; theſe people may truſt him, and commit themſelves and their ways to him, and it is their duty ſo to do. Who may truſt God? who may commit their ways unto him, if theſe ſhould not? Let me therefore ſay with the Pſalmiſt, Pſal. 115.9, 10, 11. O Iſrael, truſt thou in the Lord: O houſe of Aaron, truſt in the Lord: you that fear the Lord, truſt in the Lord. Be not over-ſolicitous, be not ſinfully afraid as to any events. There is a God that ruleth in the earth, that overſeeth the world. But this truſting in God muſt be,

1. In doing good: Truſt in the Lord, and do good, Pſal. 37.3. Our ſouls muſt be committed to the Lord in well-doing, 1 Pet. 4.19. There is no truſting in the Lord, without walking in his way. The unholy walking man hath no ground to truſt God for any good: he hath no promiſe to bottom his truſt upon. We muſt truſt God in an holy walking.

2. We muſt, notwithſtanding the Providence of God, truſt God in the uſe of proper means. The reaſon for this is, becauſe the Precept commandeth the uſe of lawful means. Truſting of God is indeed excluſive of the uſe of unlawful means, but it always includeth the uſe of means that are proper and lawful. To refuſe proper and lawful means, and talk of truſting God, is to tempt him not to truſt him.

3. It includeth alſo the uſe of Religious means: ſuch as the waiting upon God in the uſe of his Ordinances. The word Sacraments, and Prayer: For theſe things (ſaith God) I will be enquired of by the houſe of Iſrael. Prayer is a general means inſtituted by God for the obtaining of any mercy. But I ſay, ſuppoſing theſe three things: That a Child of God keepeth in the Lords way, and hath uſed all proper means for an event which he hath deſired, and ſought the Lord for by Prayer; This Doctrine of Divine Providence ſheweth him the higheſt reaſon imaginable, for his committing both his perſon, and his ways unto the Lord, without any anxious ſollicitude, or diſtracting, fears: Becauſe he is the Lord who careth for us, therefore we ſhould caſt our care on him.

p. 552. A ſecond thing which I ſhall preſs upon you as your duty, and conſequent to this Doctrine of Providence, is a pious ſecurity in all conditions, and with reſpect to all events. There is a ſinful ſecurity which all good men ought to avoid, and to take heed of. Security is the freedom of the mind from care, as to this or that thing. Now this is ſinful two ways.

1. When the ground of it is ſome carnal confidence, a relying on ſome arm of fleſh. Curſed be he (ſaith the Prophet) that truſteth in man, and makes fleſh his arm. Thus the Jews were often ſecure upon the view of their great allies and confederates, Aſſyria and Egypt. In like manner people may be ſecure upon the account of their relations and intereſts, or the power and favour of men. We are commanded to ceaſe from man, whoſe breath is in his noſtrils; and the Pſalmiſt tells us, It is better to truſt in the Lord, than to put confidence in Princes.

2. When there is a pretended confidence in God, but not conjoyned with an holy walking, nor with a due uſe of means, Natural, Moral, or Religious; take heed of ſuch a ſecurity as this is. That which I call a pious ſecurity, is the fruit of a confidence in God. When the minds of men upon the view of a Divine Providence, are quiet, and free from diſtractions, and over-much ſollicitude as to the events of things, whether relating to the Church, or to their own particulars. This I ſay is every good Chriſtians duty: and if there be ſuch a Divine Providence, as I have been diſcourſing of to you, it is the moſt reaſonable thing in the world. God is the higheſt rational Agent, and muſt work for ſome ends, and thoſe the beſt; the great end of his Glory, the ſubordinate end is the good of his People. Now if he hath in his working an influence on all beings, all motions and actions, all omiſſions, ſuſpenſions, and ceſſations of ſuch motions, all events, &c. Certainly that man or woman that loveth and feareth God, and keepeth his way, and hath uſed all proper means, natural, moral, or religious, in order to the obtaining of what he apprehendeth for Gods Honour, the good of his Church, or his own particular good, he hath all imaginable reaſon to ſit down quiet, and be ſecure. Affairs in the world are upon the wheels, but thoſe wheels are full of eyes: God ſeeth all things, and his hand is in and upon all things, and hath his own ends in his eyes, and a power to turn all things, and to make them to ſerve his ends. We may in the darkeſt day cry out, Pſal. 76.10. Surely the wrath of man ſhall praiſe p. 56him, and the remainder of wrath he ſhall reſtrain. A good Chriſtian may ſit down, having done his duty, and leave the world to wag as it will. Let that great Ship wallow as it will, there is one that ſitteth at the Stern, that will guide it, and all its motions, it ſhall at laſt come into the true Port. Hence a Child of God hath reaſon enough in all things to give thanks, and at all times to rejoyce in the Lord, and again to rejoyce. What then mean the diſquietments, anxieties, and ſollicitudes of our thoughts? Are they not tacit denials, or ſuſpenſions of the workings of Divine Providence? Are they not Indications of the weakneſs of our Faith? Certainly if we had Faith in the Doctrine of Divine Providence, if it were but as a grain of muſtard-ſeed; we ſhould only attend our duty, and when we had done that, ſhould ſpeak to our ſoul, if yet in a tumult, Why art thou caſt down, O my ſoul? why art thou diſquieted within me? Truſt ſtill in God, for I ſhall praiſe him, who is the health of my countenance, and my God. This is a ſecond piece of duty.

3. A third duty which this Doctrine of Divine Providence will evidence but reaſonable for us, is, A patient waiting for God under all the diſpleaſing varieties of this life. A duty which in Scripture you will find often called for by God, and his Holy Servants, who have ſpoke in his Name, Pſal. 27.14. Pſal. 37.7, 34. Pſal. 6….5. Prov. 20.22. Hoſ. 12.6. and as often reſolved upon by the Holy Servants of God, Job. 14.14. Pſal. 25.21. Pſal. 52.9. and in many other places: And there are many excellent promiſes that are made to it, Pſal. 37.9. Prov. 20.22. Iſa. 49.23. It is excluſive of all murmuring, repining, and diſcontentedneſs at any of Gods dealings; of all uſe of irregular means to help our ſelves: it is an habit of grace, which in the midſt of the moſt adverſe and afflictive Providences, teacheth us to ſtand ſtill, and to ſee the ſalvation of God. It is a great piece of a Chriſtians duty, keeping a Chriſtian in his ſtation, and in the paths of holineſs, under the moſt croſs and thwarting Providences, in the moſt dark and gloomy days, and the greateſt confuſions we ſee in the world. The failure of this is like the ſtarting of the Ballaſt in a Ship in a ſtorm: every Ship of burthen, that goeth to Sea, hath a Ballaſt of ſtones, or ſand, or ſome weighty thing, which keeps it even upon the waters; if in a ſtorm this Ballaſt ſtarts, ſo as it is thrown on one ſide, and gives not a juſt poiſe to the Ship, there is a great danger of a wrack, the Ship p. 57preſently lyes all on one ſide. Faith now is this Ballaſt, active patience, or waiting for God in a ſtorm of Providence, is that which keepeth the ſoul poiſed; if this Ballaſt ſtarts, there's great danger of the ſouls being overwhelmed. Now this Doctrine of Providence, and the extent of it to all motions, actions, to all ſuſpenſions, omiſſions, and ceſſations of actions, to all events, and future contingencies, ſheweth us the duty and reaſonableneſs of this patient waiting. Is there a ſtorm, a whirlwind, an hurricane of political motions in the world? It lets us know that God is in that ſtorm, God is in that whirlwind, that hurricane is not without the Lord, and God is not out of it. If the Enemies of the People of God could raiſe a ſtorm without the Lord, or when they have raiſed it ſhut God out of the Governance of it, it were ſomething; but they can do none of this: we can have no confidence in them, in the goodneſs of their natures, or their deſigns; but we may be confident of God, and wait for him. I compared Providence before, to a man of buſineſs, that ſeldom keeps a road; but ever and anon turns out this way, and that way, as his variety of buſineſs leads him; thoſe that will bear ſuch a man company home, muſt ever and anon wait for him, while he turneth out of his road. Let this Doctrine of Providence have this kind influence upon your ſouls, to make you to wait upon God, whiles he hideth himſelf from the houſe of Jacob, and to look for him. It is good to wait upon God; for none yet that ever waited upon him, returned aſhamed; it is your duty to wait upon God, he is a great Soveraign, he hath required this homage from your ſouls. It is reaſonable you ſhould wait on him; for you may be ſure he is in every ſtorm, in every hurricane, ſeeing it, working by it, governing of it.

4. This Doctrine of a Divine Providence, ſheweth the reaſonableneſs of a paſſive patience, or ſubmiſſion to, and contentation with our lot and portion in the world, under the moſt afflictive and adverſe iſſues. Nothing comes to paſs without the Will of God, not a ſparrow (as cheap, and inconſiderable a bird as it is) falleth to the ground without our heavenly Father. It is true, while we are in the world, we are in the midſt of briars and thorns; ſubjected to a thouſand accidents, which are afflictive to us, afflictions in our bodies, troubles in our ſpirits, croſſes in our relations, and in our affairs in the world; and no affliction is joyous, but p. 58grievous. It is the great effect of Faith to make us glory in tribulations. But certainly, although this Doctrine of Providence doth not ſhew us a ſufficient ground to glory in tribulations, which is an exerciſe of grace moſt proper in ſuch Tribulations, as we ſuffer for the name of Chriſt; as the Apoſtles went away rejoycing, that they were thought worthy to ſuffer any thing for the name of Chriſt. But ſurely the conſideration of this Doctrine of Gods Influence upon all events, all motions, all actions, &c. of his Creatures, ſheweth us a great reaſon why we ſhould be ſubmiſſive and patient, poſſeſſing our ſouls with patience under the moſt afflictive contingencies of this life. I remember Rabſhakeh would not have the men of Hieruſalem think that he was come out without God againſt that place. Is affliction come upon thee? Are croſſes in thy eſtate, in thy relations, come upon thee? Think not that any of them are come upon thee without God; the hand of God is in this ſickneſs, in this pain, in this depriving of thee of thy near relations; in this poverty that hath overtaken thee like an armed man. None of theſe things are come upon thee without God, 1. Willing them. 2. Nor without God influencing them, ordering the cauſes of them: now if we do but conſider the wiſdom and infinite goodneſs of this God; if we do but look upon him, as our Father, how cogently doth the Apoſtle ſpeak, Heb. 12.10, 11. Furthermore, we have had fathers of our fleſh, which corrected us, and we gave them reverence: Shall we not much rather be in ſubjection unto the father of our ſpirits, and live? For they verily for a few days, chaſtened us after their own pleaſure: but he for our profit, that we might be made partakers of his holineſs. How many arguments are there in two verſes to perſwade us to this ſubmiſſive patience? The main argument is from our reverent ſubjection to the Fathers of our fleſh. Hence the Apoſtle concludes, that we ought much rather to be ſubject to the Father of our Spirits. 1. They were but the Fathers of our fleſh: he the Father of our ſpirits. 2. They chaſtened us after their own pleaſure, but he for our profit. But I ſay here is argument enough, God is in the affliction, It is the Lord (ſaid that good man) let him do what ſeemeth to him good. Nothing can ſeem good to God to bring upon his people, but what truly and really is for their good; he cannot but give good things, diſpenſe and deal out good things unto his people: ſubmit your ſelves therefore unto God, under his ſevereſt Diſpenſations. p. 59Remember he is in the ſtorm and whirlwind.

5. This Doctrine of Providence may convince you of the reaſonableneſs of your duty of Prayer. 1. Daily Prayer. 2. More extraordinary, and ſolemn Prayer. I ſay firſt daily Prayer. Every day is pregnant with new deſigns. The world is a place full of a variety of Beings, and thoſe are in daily motion and action: hence we are ſubject to infinite accidents, and as our Saviour ſaith, Who can tell what a day may bring forth! This ſpeaketh our ſubjection to ingrateful changes and mutations. Now certainly the ſame reaſon that teacheth us, if at any time we have any buſineſs of concernment to us (that may (if it goeth for us) be much for our advantage, if againſt us, much to our prejudice) to be diſpatched in Parliament, or any Court of Judicature; to apply our ſelves to thoſe perſons, to whom in thoſe caſes we may have acceſs, to intreat them to be our friends, and to lend us their aſſiſtance, ſhould alſo direct us to be as conſtant and diligent in our Applications unto God by Prayer. We have great concerns in the world every day, the concerns of our lives, our health, our ſucceſs and proſperity in our affairs, the concerns of all our friends and relations, above all, the concerns of our immortal ſouls. The good proſperity and welfare, or the evil and miſchief of them, all doth very much depend upon the motions and actions of other beings, as well as our own, upon the omiſſions, ceſſations, and ſuſpenſions of their actions, upon the events, &c. Now you have heard that the great God of Heaven and Earth filleth the world, influenceth all beings, motions, actions, ceſſations, ſuſpenſions, or omiſſions of action, all events; he is ever preſent, ſeeing, and conſidering the matters of the world; Will not now Reaſon evince it to be our duty, to be much in Prayer alone, with our Families, morning and evening, to be crying to God, Proſper thou the works of our hands upon us? Reſtraint of Prayer from God, argues Atheiſm in our hearts, either that with the fool in the Pſalm, we ſay in our hearts, There is no God: or elſe that we ſay, Tuſh God, ſeeth us not, the Almighty doth not regard us.

2. But it lets us ſee the more eſpecial reaſonableneſs of more ſolemn and earneſt Prayer, upon more eſpecial Emergencies. I told you that every day is big of events, and who can tell what any day may, or will bring forth? But there are ſome more eſpecial times, when we have more high and eminent concerns upon p. 60ſome ſpecial undertakings, or when ſome eminent danger threateneth us. In reaſon here, our ſenſe of a Divine Providence influencing all events, all Beings, all motions and actions, of Beings, and all omiſſions, ceſſations, or ſuſpenſions of ſuch actions, doth more particularly oblige us, upon the emergency of ſuch affairs, to be more earneſt and importunate with God. It is the precept of Solomon, Acknowledg him in all thy ways, and he ſhall direct thy ſteps. And accordingly hath been the practice of the people of God; as you ſee it in the whole ſtory of holy Writ, and is the practice of the people of God ſtill. Now this Doctrine of Divine Providence juſtifieth this practice of the children of God, as a very reaſonable practice; and evinceth as daily Prayer, ſo this more ſet and ſolemn prayer to be the reaſonable practice of all thoſe that have any knowledg of God, or any deſire to maintain fellowſhip and communion with him.

6. Laſtly, As it evinceth the duty and reaſonableneſs, both of daily, and of ſolemn and extraordinary prayer: ſo it evinceth alſo the duty, both of daily, and more ſolemn and extraordinary praiſes. We have not a good thing happeneth unto us, but there is an hand of God in it: it may be ſome created Being hath been the inſtrument to bring it to our hand; but the action or motion of that created Being hath been influenced by God. The event or iſſue hath been ordered, governed and directed by God; the hand of God is in every days health and protection, in every nights ſleep and preſervation. But this is obvious enough to every Chriſtian, of how mean a capacity ſoever. I ſhall therefore add no more to this part of my diſcourſe. I have, you ſee, hitherto proceeded no farther than to prove, That there is a Providence. 2. And to ſhew to you the exceeding great latitude of its objects.