Several Discourses Considering the Providence of God, Discourse · Part 2 · Sermon 10

Several Discourses Considering the Providence of God · Discourse · Part 2 · Sermon 10

p. 1281 Cor. IX. 9.

Doth God take care for Oxen?

I Have been for ſome time diſcourſing concerning Providence, that is, Actual Providence, which is nothing elſe but Gods taking care for his creatures, made (as you heard) by the word of his power. I have diſcourſed this care of God more generally, opening to you thoſe two more general Acts of God, by which this care is expreſſed. 1. In preſerving of them. 2. In the rule and governance of them. I have ſhewed you the workings of Divine Providence, in the preſerving of his creatures in general, in their Beings, and uſe of their ſeveral faculties with which he created them; of man in particular, conſidered ſingly, as an individual, or in his Political capacity; or, 3. In his Spiritual capacity, as the ſubject of Divine Grace. I have alſo diſcourſed generally, concerning the Government of Divine Providence; and by what particular acts God exerciſeth this Government, p. 129and declareth his Dominion over all the Creatures which he hath made; but beſides the general care of God concerning all his Creatures, there is alſo a ſpecial Providence. For the beginning of a diſcourſe concerning that, I have made choice of this Text: Doth God take care for Oxen? (ſaith the Apoſtle). Non eſt vox dubitantis (ſaith Pareus), It is not the language of one that doubteth. The Apoſtle knew well enough that our Saviour had ſaid, That God cloatheth the Lillies, the graſs of the field; and that a ſparrow (though two of them are ſold for a farthing) falleth not to the ground without the will of our heavenly father. The words therefore only ſignifie an inequal care, viz. That God taketh a greater and more ſpecial care for ſome of his Creatures than he doth for others, and ſo it layeth a foundation for this Propoſition.

Prop. That God exerciſeth a ſpecial Providence for, and concerning ſome of his creatures. He taketh a general care concerning them all: but a more ſpecial care concerning ſome of them. That is the Propoſition which I ſhall handle in this method.

1. I ſhall ſhew you that there is ſuch a ſpecial Providence, i.e. though the Lord taketh a general care of all his Creatures, according to their natures; yet he taketh a more particular and ſpecial care concerning ſome more than others.

2. I will enquire, Which of his Creatures they are, as to which he exerciſeth a ſpecial Providence; and concerning which he taketh ſuch a more eſpecial care?

3. We will enquire by what acts God exerteth, putteth forth, and declareth this his eſpecial care.

4. Laſtly, I will make ſome Application of the whole.

1. That God doth exerciſe a more particular care in the Preſervation and Government of ſome of his Creatures than he doth of others, will appear,

1. By expreſs Scriptures which aſſert it.

2. By promiſes made to ſome, in which others are not concerned.

3. By experience and matter of fact.

1. By expreſs Scriptures: thus Deut. 11.12, Canaan is called a Land which the Lord careth for: ſo Matth. 6.30, If God ſo cloath the graſs of the field, which to day is, and to morrow p. 130is caſt into the Oven; Shall he not much more cloath you, O you of little faith? Matt. 10.31. Fear you not therefore, you are of more value than many ſparrows, ver. 29. Chriſt had let them know, that the Providence of God extended to the ſparrows; two of them were ſold for a farthing, but not one of them fell to the ground without God: but (ſaith he) you are better than many ſparrows, God will more regard you, and take more care of you, 1 Tim. 4.10, He is the Saviour of all men, but eſpecially of them who believe. Pſal. 33. v. 13, He beholdeth all the ſons of men: but Verſe 18, The eye of the Lord is upon them that fear him: upon them that hope in his mercy, to deliver their ſoul from death, and to keep them alive from famine: ſo this Text, Doth God (ſaith the Apoſtle) take care for Oxen? or doth he ſay it altogether for our ſakes? for our ſakes no doubt. It is true, there are degrees and differences as to this ſpecial Providence, as I ſhall ſhew you hereafter: I am only, as yet, evincing the thing in general.

2. All the promiſes of God made to ſome men, not to others, are a proof of this; for what is a promiſe but the Revelation of Gods Will, to beſtow ſome good things in the way of his Providence? ſo as, if there be any ſpecial promiſes, there muſt be a ſpecial Providence. Now there is none ſo meanly verſed in the holy Scripture, that he is not aware of a multitude of promiſes in them, made to the people of God; promiſes that concern this life, and that alſo which is to come: the 91 Pſalm is made up of ſuch promiſes.

3. Laſtly, The experience of all times proves it, that ſome have been preſerved, upheld, directed and governed by a Providence, in a more ſpecial manner than others have been: So that none can modeſtly deny or doubt a ſpecial Providence. The next Queſtion is,

Queſt. 2. Who are the objects of it?

It is generally anſwered by Divines, that reaſonable creatures are the objects only of ſpecial Providence. Theſe are only Angels and Men: for the Specialty of Divine Providence, ſo far as they relate to Angels, as we know little of it, ſo neither doth the knowledg of it much concern us: of that therefore I ſhall ſay nothing, being not deſirous to intrude into thoſe things which man hath not ſeen. It is certain, that by the ſpecial Providence of God they are more eminently upheld, confirmed p. 131in their ſtate of integrity, governed in their motions and actions by God, and that in a more eminent manner than other inferiour creatures: but I intend no diſcourſe of that.

2. The ſecond object of ſpecial Providence is Man. 1. Mankind conſidered in the general. All men and women are under more ſpecial acts of Providence, as to Preſervation and Government, than the graſs, or the beaſts, the inanimate creatures, or the brute creatures: but neither ſhall I make this the ſubject of my diſcourſe. The Pſalmiſt ſpeaks of man in the general, Pſal. 8.5, Thou haſt made him a little lower than the Angels, and haſt crowned him with glory and honour. Thou madeſt him to have dominion over the works of thy hands; thou haſt put all things under his foot. All ſheep and oxen; yea, and the beaſts of the field.

2. But Secondly, The Church of God, and more eſpecially, thoſe that are the inviſible part of it, that glory not in appearance only, but in reality, and have not only a name to live, but live indeed, are the more eminent objects of ſpecial Providence. I ſay firſt,

1. The whole viſible Church, by which, I mean, the whole body of people, whom God, by the Preaching of the Goſpel, hath called out to an external profeſſion, and viſible owning of the Lord Jeſus Chriſt. The Church of the Jews of old, (Amos 3.2.); the whole body of that Nation circumciſed, and viſibly owning and ſerving the true God, were under more ſpecial Providence than all the world beſides. The Chriſtian Church is ſo. Canaan of old was the land which God cared for, and he hath a Canaan now; his whole Church which he doth care for, and for whom he exerciſeth a more ſpecial Providence, both in the preſervation and Government of them.

2. But yet the inviſible part of the viſible Church, that is, that number of Profeſſors, whoſe Profeſſion is not only viſible to men, (Pſal. 33.18), but their faith, their ſincerity, their true holineſs is ſeen by God, who love and fear the great God in truth and holineſs; theſe are the moſt ſpecial objects of ſpecial Providence. Only one thing let me more add, in an anſwer to this Queſtion; that neither all mankind, not members of the Church, nor all Churches, nor all Saints are under the ſame, or equal influences of Providence; and therefore Divines have diſtinguiſhed ſpecial Providences into thoſe which are more extraordinary p. 132or ordinary: the former are more miraculous, or little differing from miracles: the latter are more equal and ordinary, and ſo will be the more the ſubject of our diſcourſe. All men are not reſtrained as Abimelech was. All Churches are not preſerved in a red Sea, a wilderneſs; have not Manna rained from heaven to feed them, nor Waters brought out of a rock to ſatisfie their thirſt, as the Jewiſh Church had. All Saints are not taken up to Heaven in a fiery Chariot as Elijah, nor preſerved in the Lions Den as Daniel, or in the fire as the three children. But there is, 1. A ſpecial Providence attends every viſible Church of Chriſt. 2. And every one who is a true believer, and puts his truſt in the Lord. I come more particularly to ſhew you, by what more particular acts the Providence of God diſcovereth Gods ſpecial care, for his Church, and for particular Souls.

Queſt. 3. By what more particular acts doth the Providence of God diſcover Gods ſpecial care for the viſible Church, and for particular believing ſouls.

1. As to the Church of God.

1. He preſerveth it ſo as it ſhall never periſh. You know the promiſe: The gates of hell ſhall not prevail againſt it, Matt. 16.18. God preſerveth the individual Being of every particular man, He holdeth our ſouls in life, but yet his being ſhall fail: there will come a time when he ſhall not be. Our Prophets are gone, our fathers where are they? God preſerveth the Beings of Polities, the Kingdoms and Empires of the World; but theſe alſo have their periods: where are the great Empires of the Medes and Perſians, the Grecians, the Romans, &c? He ſo preſerveth his Church, that it ſhall never fail; this is a Specialty of Providence. Men ſhall dye, Kingdomes ſhall dye, Empires ſhall come to nothing: the Church ſhall not dye. This woman may flee into the Wilderneſs from the red dragon, (as in Rev. 12. Where ſhe hath a place prepared of God; but there ſhe ſhall be fed 1260 days: the earth ſhall help the woman, Rev. 12.16. Chriſt will be with them to the end of the world: God ſo preſervetth, no creatures, no Polities, no Societies of men whatſoever.

2. A ſecond ſpecialty of Providence relating to the Church, ſeems to be a ſpecial Miniſtry of Angels, Heb. 2.14, Are they p. 133not all miniſtring ſpirits, ſent forth to miniſter for them who are heirs of ſalvation? Who are thoſe that are heirs of ſalvation, but the Church of God? Acts 2.47, And the Lord added to the Church daily ſuch as ſhould be ſaved. 1 Cor. 11.10, The woman ought to have power over her head (or a covering over head) becauſe of the Angels. There have been many Divines, who have thought that in the Government of Providence, ſome particular Angels have the charge of particular Kingdoms, and Provinces, and Churches. You read, Dan. 10.12, The Prince of the Kingdom of Perſia withſtood me twenty one days: but lo, Michael one of the chief Princes came to help me: and ver. 21, There is none that holdeth with me in theſe things, but Michael your Prince. There are ſome alſo that interpret thus; The Angels of the Aſian Churches mentioned in the Revelation (but moſt interpret them of the Paſtors over them): but certain it is, the Angels (whether one more ſpecially or no) have a ſpecial Miniſtry towards the Church of Chriſt. Pſalm 91.11, He ſhall give his Angels charge over thee, to keep thee in all thy ways. I ſhall not enlarge upon this: for though this ſeemeth to be plainly enough in Scripture revealed, yet the particulars of their Miniſtration are not ſo clearly revealed, as we can aſſert much diſtincty concerning them. Dan. 12.1, At that time (ſaith the Prophet) ſhall Michael ſtand up, the great Prince, which ſtandeth for the children of thy people. The Angels ſtand up for the Church; that is a Specialty of Providence.

3. Thirdly, All Gods extraordinary acts in the Government of his Creatures have been for his Church. It was in revenge of their oppreſſions, that God ſends ten plagues one after another upon Pharaoh: it is for them he ſuſpendeth the Laws of Nature, for them the waters of the Red-ſea, then the waters of Jordan divide: for them it was that the Sun ſtood ſtill in Gibeon, and the Moon in the Valley of Ajalon, in the time of Joſhuah; That the earth opened, Numb. 16, and ſwallowed up Corah, Dathan and Abiram: It is for his Church that natural Beings have acted beyond their ordinary capacities: Hail-ſtones are made ſo big, as falling down upon their Enemies-heads, they killed more than his peoples ſwords. At the ſound of Rams-horns, the walls of Jericho fall down. It is for this people that the clouds rain down bread, and the Rock guſheth out water. There was no people, that God ſo aſſayed to take from the midſt of another Nation p. 134by temptations, by ſigns and wonders, and by war, and by a mighty hand, and by a ſtretched out arm, and by great terrors, Deut. 4.34: and although God hath not been ſo ſeen in miraculous operations for his Goſpel-Church: yet how often hath one chaſed ten, ten an hundred, an hundred a thouſand, and a thouſand put ten thouſand to flight? There have been no ſuch inſtances in the World of the Providence of God, working for the ſalvation and deliverance of Heathens, as of that body of his people, which are his Church: or of Gods workings in a miraculous manner for the preſervation of others, as of that his little flock.

4. But 4thly, It is a great ſpecialty of Providence, that unto this people are committed the Oracles of God; they are the only people which have the ordinary means of ſalvation. This is that Much advantage every way (as the Apoſtle ſpeaketh) which the Jews had, Rom. 4.2: beeauſe unto them were committed the Oracles of God. It hath been a queſtion, Whether God giveth unto all ſufficient means for ſalvation. Some affirm it, others with better reaſon deny it; at length ſome of the Patrons for it, are forced to yield, That none but the Church hath ſufficient means. In Judah is God known: in the Church Chriſt is preached; the glad tidings of ſalvation are publiſhed; the Heathens have only the light of Nature, a light ſufficient (if not walked up to) to make them inexcuſable, but by no means ſufficient to direct men to Heaven: it ſheweth men nothing of Chriſt, and there is no other Name under Heaven but the Name of Jeſus by which we can be ſaved, neither is there ſalvation in any other. Chriſt is only ordinarily preached in the Church of God. This is a great Priviledg, a great Specialty of Providence towards the Church of God.

But yet, There is a more ſpecial Providence attends the members of the inviſible Church, particular Saints, and that is plain from the Promiſes of God in Scripture. There are indeed many Promiſes which concern the whole viſible Church; but the moſt of the Promiſes are made unto Godlineſs: the Apoſtle tells us, 1 Tim. 4.8, that hath great promiſes both of this life, and a life to come: and as the great variety of Promiſes evinceth a ſpecial providence in the preſervation and government of them; ſo alſo Gods Diſpenſations upon thoſe Promiſes do abundantly evince it: but let me open it in a few particulars.

p. 1351. It is for them that God ordinarily goeth out of the common road of his Providence for their preſervation: Thus Daniel is preſerved in the Lions Den; The three Children in the fiery Furnace; Moſes in a little ark of Bul-ruſhes; Noah, when the whole World was ſwallowed up in a Deluge of waters: they are thoſe that dwell in the ſecret place of the moſt High, that ſhall abide under the ſhadow of the Almighty; theſe he delivereth from the ſnare of the Fowler, and from the noiſom Peſtilence; and to whom all the Promiſes are made, Pſalm 91. I do not ſay, but others may ſometimes meet with ſtrange and miraculous preſervations, but the inſtances of them are rarer. The Promiſes are not made to them, they can expect no ſuch thing, and uſually it is for the ſake of ſuch as fear God: indeed theſe Providences are not the portion of all the children of God. God will have us know that theſe are not the good things which he hath prepared for them that love him: though the power and goodneſs of God ſhall be thus declared for ſome of them, yet it ſhall not be ſo for all, that we may not think them the Believers portion; but things which God addeth unto them, who are the heirs of ſalvation, and ſeek firſt the Kingdom of God and the righteouſneſs thereof.

2. Theſe are thoſe, whom God gives ſpecial warnings to of evils to come, and whom he prompts to hide themſelves. What ſaith God? ſhall I hide from Abraham, the thing I intend to do to Sodom? Noah being warned of God, prepared an Ark (ſaith the Apoſtle); you know what a warning Lot had of the deſtruction of Sodom. They tell us of a Voice which the godly Jews heard a little before the fatal deſtruction of Jeruſalem, Ite Pellam, Go away to Pella. It is true, thoſe extraordinary warnings are much now ceaſed; but the Providence vf God yet continues. God told David, that the men of Keilah would deliver him up. God gives warning ſtill by ſecret impreſſions upon the ſpirits of his people, by cauſing them more ſteadily than others to believe the threatnings of his Word, and to give credit to his Miniſters ſpeaking from him. Theſe ſecrets of the Lord, are moſtly with them that fear him, while ſimple wicked men will believe nothing, take no warning at any thing; but paſs on, and are puniſhed.

3. For theſe it is, that he commandeth inanimate creatures to move for their ſervice; The ſtones of the field ſhall be at peace with them: the Sun, the Moon ſhall ſerve them, the ſtars ſhall p. 136fight againſt Siſera in their order. The duſt ſhall fly in the face of their Enemies: The winds ſhall ſerve them;

— tibi militat aether,

Et conjurati veniunt ad claſſica venti,

ſaith the Poet of that eminent Chriſtian Emperour. But I have touched a little upon this under the firſt Head.

4. For theſe (fourthly it is) that God commandeth the ſenſitive creatures that they ſhall not hurt them, that they ſhall ſerve them: the Lions ſhall not hurt Daniel; it is to them the Promiſe is made. Pſalm 91.13, Thou ſhalt tread upon the Lion, and the Adder, and the Dragon ſhalt thou trample under thy feet. It is a famous ſtory of that Proteſtant in the Pariſian maſſacre, that was ſaved by a Spider, that had woven a web before the entrance of a hole, in which he hid himſelf from the murtherers that ſought his life; which made them conclude, that he was not there.

5. For theſe it is, that he bridleth the rage of wicked and ungodly men: The Providence of God (if I may ſay ſo) hath its hardeſt task with wicked men. Theſe alone have an enmity to Gods people: there is, and ever will be an implacable Enmity between the ſeed of the Woman and the ſeed of the Serpent. God holds them in as we hold in an unruly Horſe with bit and bridle, and oftentimes of Enemies they are made friends. Gallio ſtands up, and pleadeth for them. Cyrus becomes Gods ſervant for the deliverance of the Jews. Nebuchadnezzar ſhall be a friend to Daniel; Darius to Nehemiah. Paul ſhall meet with Friends in the Court of Nero.

6. For theſe it is, that he over-ruleth the moſt malitious actions of men: Surely (ſaith the Pſalmiſt) the wrath of man ſhall praiſe thee; and the remainder of wrath thou ſhalt reſtrain: Hamans malice ſhall iſſue in the exaltation of Mordecai, and the further eſtabliſhment of the Jews. Joſephs brethren ſhall ſell him into Egypt, intending him nothing but evil; the iſſue of it ſhall be the exaltation of Joſeph, and the keeping much people alive. But, as I ſaid before concerning theſe matters which relate to this life, though the people of God can only claim a right in theſe Promiſes, and be thoſe to whom they generally are fulfilled, not to others: yet you muſt not be miſtaken to think, that all the people of God ſhall have them made good to them. God as to theſe Diſpenſations, dealing out (as in other things of outward Providence) p. 137according to his own good pleaſure; regulated by his infinite Wiſdom, working for the glory of his holy Name, and for the good of his people.

7thly, There is a ſpecial Providence of God extended towards all thoſe that truly fear and love God. In the giving to them the things that accompany ſalvation, and preſerving and upholding in them thoſe habits of grace; by the operations of which, they are made fit for the inheritance of the Saints in light. Grace is the only creature of God, which God preſerveth that it ſhall not die; but yet it is preſerved alive by the power of God. Natural habits may periſh; Moral habits may be extinguiſhed; Gracious habits are the ſeed of God, which do not die: he ſhall be holden up, for God is able to make him to ſtand, Rom. 14.4. Now this is a piece of Providence common to all the Saints, and ſpecial and peculiar to them.

8thly, The ſpecial Providence of God to his people, is eminently ſeen in this, That all things work together for their good: You know the Text, Rom. 8.28, And we know that all things work together for the good of them that love God, who are called according to his purpoſe. There is another Text much of the ſame import, poſſibly of a larger extent, 1 Cor. 3.21, All-things are yours: whether Paul, or Apollos, or Cephas, or the World, or life, or death, or things preſent, or things to come: all are yours, and you are Chriſts, and Chriſt is Gods. The former Text chiefly reſpects ſufferings: the ſufferings and afflictions of Gods people are for their good. The latter reſpecteth Ordinances, but both of them have the univerſal particle All: All things are yours; All things work together for good: and whether either of thoſe Texts reſpect ſins or no (which indeed are hardly to be counted into the number of things) I will not ſay; yet moſt certain it is, that by the over-rulings of Divine Providence, even the ſins of Gods people work together for their good. What fear (ſaith the Apoſtle), What ſorrow? what jealouſie, what revenge do they work? How low do they make the child of God in his own Eyes? How do they contribute to a poor, broken and contrite ſpirit in him? What care and watchfulneſs do they produce in him for the time to come? It is the miſery of a wicked man, all things work together for his hurt: if he hath Riches, Honour, worldly enjoyments, or croſſes, trials, afflictions, all things are againſt him. God gives the Iſraelites, rebelling and murmuring, p. 138Quales in his wrath, and a King in his wrath; and God gives others Riches, honours, wives, children, all in his wrath; all things are againſt them: but now if a man be a child of God, all things are his; all things are for him, for his good and advantage.

Ninthly, (which indeed ſhould have been mentioned firſt), God giveth his good Angels charge concerning them: The good Angels have not only a Miniſtry to the Church, which I touched before, but they have a Miniſtry as to every individual Believer. It is a Promiſe made, Pſalm 91.11, to every one: who, ver. 1. dwelleth in the ſecret of the moſt High; He ſhall give his Angels charge over thee to keep thee in all thy ways: they ſhall bear thee up in their hands, leſt thou daſh thy foot againſt a ſtone, ver. 12. Heb. 1.14, Are they not all miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation? and therefore they are called Their Angels. Matth. 18.10, Take heed that you deſpiſe not one of theſe little ones: for I ſay unto you that in Heaven, their Angels always behold the face of my father which is in Heaven. It hath been the opinion of ſome, and thoſe very eminent Divines, That every child of God hath his particular Angel, uſually called his Tutelar Angel, or Angel-guardian. They have builded this Notion upon thoſe probable Texts, Acts 12.23: where the Chriſtians met, told the Maid concerning Peter, It is his Angel. Gen. 48.16, where Jacob prays, That the Angel who had redeemed him from all evil would bleſs the lads, Joſephs children: and Matth. 18.10. I ſhall not meddle with that nice Queſtion; thoſe who deſire to read what is to be read for it, or what may be ſaid, may find it in Mr. Dingles judicious Diſcourſe of the Deputation of Angels: certain it is, that the Angels have a ſpecial Miniſtry with reference to the heirs of ſalvation: certain it is, that they ſhall bear them up in their hands (as the Pſalmiſt ſaith) that they ſhall not daſh their feet againſt a ſtone: that they ſhall keep them in all their ways. What power they have to make impreſſions upon their minds, I cannot determine; but probable it is, that as evil angels have a power to tempt and ſollicit to evil: ſo the good Angels do often move, and ſollicit (by way of ſecret impreſſions) the ſouls of the Saints to that which is good. Certain it is, this is a Specialty of Divine Providence with reference to the Saints; therefore our Saviour calleth them, their Angels. The Angels pull'd Lot out of Sodom, Gen. 19.16: p. 139they appeared to Jacob in his journey to Padan aram, Gen. 28.12: they met him again at Mahanaim, Gen. 32.1, 2. The Pſalmiſt telleth us, Pſalm 34.7, They encamp about him that feareth the Lord. An Angel attends Elias, moveth him to eat, 1 Kings 19.7; appeared for Eliſha, 2 Kings 6.17. In ſhort, much is ſpoken in Scripture concerning the Miniſtry of Angels, for the good of the people of God; though much alſo of their Miniſtration be, doubtleſs, unknown to us: Scriptura piis tantum Angelorum cuſtodiam, & miniſterium tribuit, impiis non item (ſaith a grave Author). But I ſhall add no more to the Explicatory part of this Diſcourſe, having touched moſt of the Specialties of Divine Providence; with reference both to the Church, and to particular believing Souls. If any thing be further needful for the proof of this: what need we do any more, than take a view of the Church of God in the ſeveral periods of it, and of the number of ſincere and pious Souls in any age of the World? The Church of God from the beginning hath been either Jewiſh, or Chriſtian. For the Jewiſh Church he that runneth may read it in the whole ſtory of the Old Teſtament; Moſes makes a large recapitulation, Deut. 1. ch. 2. ch. 3, and ch. 4; and the very bent of his Diſcourſe is to ſhew the eminent ſpecial Providences of God for them, above all other people and Nations upon the Earth. In ſhort, the whole ſtory of the Jewiſh Church after Moſes his time, until Chriſts coming, is all but an eminent proof of this Doctrine. After Chriſts coming and aſcenſion, the Chriſtian Church was formed, encompaſſed with Enemies on all hands; the Jews on one hand, the Heathens on the other. The Jews power indeed was not much: they were at firſt under the power of the Romans, and in a few years utterly deſtroyed by them; but the Heathens over-ſpread the World. The Roman Empire was then in its glory; They were full of Philoſophers and learned men, to whom the Goſpel appear'd no better than fooliſhneſs; They were eſtabliſhed and rooted in Idolatry, and very jealous of their Religion. The Chriſtian Church began with twelve men, moſt of them Fiſhermen: one indeed (a learned man) Paul was afterwards added to them: What think you, muſt there not a great deal of ſpecial Providence be ſhewed to preſerve this little flock? theſe few men ſent out to, plant the Goſpel over all the World; that they ſhould go, and in deſpight both of Jews and Gentiles, ſpread the Goſpel over all the World. It is true, there p. 140were great perſecutions, great havock made by the Enemies of the Church amongſt them for three hundred years; but this ſtill evidenceth the more ſpecial Providence of God, watching over them, working with them; that though they did what they could to blow out this light, and had all the power in the World on their ſide; yet neither the Philoſophers, and Orators of the World, with their Philoſophy and Rhetorick, could argue and perſwade the World from this New Doctrine; nor all the force and rage they could uſe, could fright the World from it, nor root it out of the World; neither deſtroy all the Miniſters, nor root out all the profeſſors, but a number ſhould be left in all places: and after three hundred years, an Emperour ſhould ariſe that ſhould eſtabliſh the Chriſtian Religion, and make it obtain in all places. It is true, after this the Chriſtian Church degenerated, admitted foul Hereſies, Idolatry and Superſtition; and it became with the Chriſtian Church, as it was with the Jewiſh Church in the days of Elijah, Prophets were hid in caves; Elija complained he was left alone; yet God had his ſeven thouſand in Iſrael that had not bowed the knee to Baal: nor kiſſed him with their lips. Antichriſtianiſm had ſo prevailed in the Chriſtian Church; that the ſincere and true Profeſſors were few. A few in the valleys of Piedmont; A few in Germany, who ſtuck to the truth: did it not argue a great and ſpecial Providence of God to watch over theſe few, keeping them, that they were not ſwallowed up by their numerous adverſaries? Luther began the Reformation in Germany, and began it almoſt alone: One poor man againſt all the power of Rome: God preſerved him alive, proſpered his works in his hands. Indeed this Doctrine of ſpecial Providence needeth no other proof, than what might be afforded it from the ſtory of that great man; who conſidering what he did, and with what an undaunted ſpirit and courage he did it, lived almoſt every day by a Miracle, and yet went down to the grave in peace in a good old age, like a ſhock of corn in its ſeaſon (as Job ſpeaketh). For particular inſtances of the ſpecial Providence of God towards particular Saints; the time would fail me to tell you the particular ſtories of Abraham. Jacob, Joſeph, Daniel, David: and there is hardly any child of God living, but will find it in the records of his own life, that hath been preſerved more than other men. There is no truth more wrote with a Sun-beam, than this great truth of Special Providence is.

p. 141Now if any man ask me the reaſon of it, it is enough to ſay, So it pleaſed God. God is free in theſe, as in other of his diſpenſations: but yet let me ſhew you the reaſonableneſs of theſe more particular and ſpecial Providences.

1. It hath been an old Obſervation, That Gods Providence is moſt eminently exerciſed about the nobleſt of his Creatures, Angels, and Men: but I know not how to make this Notion out. The Angels are more noble creatures than men, ſpiritual ſubſtances, of vaſter capacities; according to this obſervation they ſhould be the more the objects of ſpecial Providence: but I ſay, I doubt this. I am ſure there was one great act of ſpecial Providence, in which the Angels were not concerned: Chriſt did not take upon him the nature of Angels, but the ſeed of Abraham.

2. But Secondly, Of the whole Creation Angels and Men are thoſe creatures, whom in Creation he was pleaſed moſt to fit, and capacitate for the great ends of his glory, for an active, deſigned, glorifying of his holy name. Let me open this a little.

1. The great end of all the actions of God, is his own glory. The wiſe man tells us, That the Lord made all things for himſelf, Prov. 16.4. Indeed, if we wiſely conſider the thing, it muſt be ſo; every rational agent worketh for ſome end, and his reaſonable nature conſtraineth him to work for the beſt end. God is the higheſt reaſonable agent; and as he can do nothing in vain, but for ſome end, ſo he cannot but act for a good end, and for the beſt end. Now this could be no other than himſelf, his own honour and glory: ſo that as the Apoſtle ſaith of Gods ſwearing, becauſe he could ſwear by no greater, he ſware by himſelf: ſo we muſt ſay of Gods working; becauſe he could work for no better, no higher end than his own glory, therefore he wrought for himſelf: whatſoever he did he did for his own honour and glory. Now (as I have ſaid before),

2. If we diligently conſider it, God cannot be otherwiſe glorified by his Creatures, than by their praedication and publication of his honour and glory. The eſſential glory of God is neither capable of augmentation, nor of diminution; no creature can add any thing unto that. Now look,

Thirdly, As a man may be honoured mutely, or more livelily; ſo may God. For example. A Limner draweth a curious piece, p. 142which is expoſed to view; he gets a great deal of honour, credit and repute by it: the Picture is a dead mute thing, and hath no voice to praiſe its maker by, nor any underſtanding or will to praiſe him from any intention, and deſign, and choice; yet it honoureth him: the Workmanſhip and Art of it gives the Limner a repute to all that view it. We will now ſuppoſe this Limner to have two Sons, both excellently bred up in Arts and Sciences, &c. but the one a rude debaucht fellow, rebellious to his father, yet a man of parts; and as he ſheweth his breeding and education upon any ſubject, he honoureth his Father. But the other Son is dutiful, loves his Parent, makes it his buſineſs to commend him to all: you will ſay, That this Limner, though he receiveth ſome honour from his mute and dead Picture, and ſome honour from his rude and rebellious Son, yet the dutiful Son is he who bringeth moſt honour and repute to the Father. This is the caſe betwixt God and his Creatures; God hath made the Sun, the Moon, the Stars, the Earth, the Seas; the Whales, the Lions, and Elephants, the Eagles, the little Silk-worms: all theſe are pieces of the Divine Workmanſhip, all give honour and glory to God; but it is done mutely and paſſively. The vile and wicked men of the world, that are rebels againſt God, yet give a glory to God. The ſtructure of their bodies, the endowments of their minds, honour God, who made them, and gave them thoſe excellent features, qualities and endowments. God uſeth them (ſome of their vile and malitious actions) to bring about his wiſe and glorious ends; but God doth but, as it were, extort his glory from them: But now, the people of God, out of choice, and deſign, and by a voluntary act and conſtant ſtudy give honour and glory to him. Obedience is better than ſacrifice; doing of his will is more acceptable to him than burnt-offerings. The glory God hath in Heaven from Angels, and the Souls of juſt men made perfect, is from their voluntary praiſing of him, and doing of his will: therefore we pray, Thy will be done in Earth, as it is in Heaven. Now I pray obſerve,

Fourthly, Angels and men are the only creatures capable of an active, voluntary, deſigned, glorifying of God: The Heavens, and in them the Sun, the Moon, the Stars glorifie God, but they know it not; they are inanimate creatures, not capable of knowledg. The brute creatures act not from any principle p. 143of reaſon, they have no rational nature; and though God hath glory from them, yet it is not from any principle within them: ſo that Angels and Men being rational Beings, have a further capacity to ſerve the Lords great end in bringing glory to God, than all the Inanimate Creatures; yea, than all the vegetative or ſenſitive Creatures in the World.

Fifthly, Amongſt men, The whole Church of God in the general, is that body of people, where there is any voluntary glorifying of God: Pſal. 29.9, In his temple doth every one ſpeak of his glory. The whole viſible Church bringeth an active glory to God: it is the Pillar upon which his Proclamations of truth and grace are hung forth to the view of the World: Pſal. 76.1, His name is great in Iſrael. In the Church, whether in truth or in ſincerity, all men glorifie God by a profeſſed ſubjection to his Ordinances, and an outward owning of him.

Sixthly, But Laſtly, God is moſt eminently glorified by his Saints.

1. They do it moſt heartily, ſteadily, and fully. What hypocrites do they do in a meer ſhew and outward appearance. As they glory in appearance, ſo they glorifie God but in appearance, from the teeth outward, as we ſay; there is nothing of heart, deſign, and choice in it: they indeed glorifie God, but we may ſay of their honouring and glorifying of God, as the Prophet ſaid, Iſa. 10.7, of Aſſyria's ſerving God, Howbeit he meaneth not ſo, neither doth his heart think ſo; but it is the godly mans choice, deſign, ſtudy, and he doth it more ſteadily: the hypocrite is in and out; he glorifieth God one hour, by confeſſing his ſins, putting up prayers to him, reading his word, ſinging his praiſe, and ſpits in the face of God the next hour, by ſwearing, and curſing, and blaſpheming, by drunkenneſs and diſobedience; and the godly man glorifieth God moſt fully: the hypocrites action is but the action of his outward man; he doth not glorifie God as the godly man doth in body, and mind, and ſpirit.

2. Godly men glorifie God ſincerely: ſo do no hypocrites, no formal profeſſors. All hypocrites aim at themſelves, they do what they do, (as our Saviour ſaid of the Phariſees), foreign, to be ſeen of men: the godly man driveth no ſuch deſigns, nor hath a ſquint-eye in his actions, which appear to be directed to the glory of God: the glory of God is the firſt, the main of his deſign.

p. 1443. Laſtly, The godly man is he alone whom the Lord hath ſet apart for himſelf; whom he intendeth to take up into Heaven to purſue the great end of his glory to all eternity.

Now the glory of God, being the great end to which he directeth all the general and particular acts, both of his preſerving, and of his Governing-Providence; it from hence appeareth exceeding reaſonable, that Providence ſhould work both in preſerving and in governing the world by theſe different degrees, and with theſe Specialties which I have ſhewed you. God is more glorified by men, than either by inanimate creatures, or by any vegetative or ſenſitive creatures. More by that body of men called his Church, than by Heathens amongſt whom his name is not known. More yet by godly men, whom he hath ſet apart for himſelf, and who ſteadily, deſignedly, heartily, ſincerely ſet themſelves to purſue the great deſign of his glory, than by any hypocrites and formal profeſſors: therefore it is but reaſonable, they ſhould in their degrees be cared for, preſerved and governed by God in a more ſpecial and eminent manner. But I ſhall add no more to the Doctrinal part of this diſcourſe. The Application ſtill remains for the ſubject of further diſcourſe.