Several Discourses Considering the Providence of God, Discourse · Part 2 · Sermon 22
SERMON XXII.
Pſal. CVII. 43.
Whoſo is wiſe and will obſerve theſe things, even they ſhall underſtand the loving-kindneſs of the Lord.
I Proceed yet in making ſome Obſervations concerning the motions of Providence, in the preſervation and government of the world. An eighth Obſervation, which I ſhall make, and a little enlarge upon, is this:
Obſerv. 8. That the Providence of God is wonderfully ſeen in bringing to light hidden counſels of darkneſs, and puniſhing of ſins, which tend to the diſturbance of civil ſocieties. Indeed there are not many ſins but have an ill influence upon humane ſociety; and the reaſon is, becauſe there is no law in the world ſo fitted to the proſperous beings of Societies, as the law of the Lord is: but yet there are ſome which tend to a more eminent diſturbance and confuſion in them. Such are now plottings and treaſons againſt Princes, whom God hath made the heads of theſe Societies; Seditions, and raiſing up mutinies, murthers, &c. Theſe make great gaps and diſorders in political bodies, and you ſhall obſerve the Providence of God bearing an eminent teſtimony againſt them, Eccleſ. 10.20. Curſe not the King, nō not in thy thought, and curſe not the rich in thy bed-chamber; for a bird of the air ſhall carry the voice, and that which hath wings ſhall tell the matter: it ſhall be diſcovered, it ſhall be ſuddenly diſcovered, and by ways, that one would never think of. Two things you ſhall obſerve in the workings of Divine Providence as to this thing.
1. That it is very rarely, that the Providence of God ſuffereth any ſuch deſigns to come to any effect and iſſue.
2. That if at any time he doth for the puniſhment of flagitious rulers ſuffer them to come to iſſue, he very rarely ſuffereth the actors in them to go down to their graves in peace. This abundantly juſtifieth it ſelf in the ſtory of Scripture, and in all other ſtory.
'Tis very rarely, that the Providence of God ſuffereth conſpiracies to take effect. Of an hundred plots, that you read of in ſtory, to take away the lives of Princes, and make diſturbances in political affairs, it is very rare to read of any that take effect, Job 5.12. either the Lord makes their own hearts to fail them, or weakneth their hands, that they cannot find their enterprize; or put's it into the hearts of ſome of the conſpirators to reveal the matter, or cauſeth ſome ſtrange impreſſion and jealouſies in thoſe whoſe lives are aimed at: ſome way or other the Providence of God worketh, to cruſh the cockatrices egg, before it hatcheth into a ſerpent. Our Queen Elizabeth was a famous inſtance of the ſpecial Providence of God in this kind, over ſuch, as God maketh rulers over others. What a ſtrange diſcovery had we of the Powder-treaſon in this Nation? But this is but the firſt thing which I commended to you under this Obſervation.
2. Sometimes the Providence of God, for his wiſe ends, doth ſuffer ſuch conſpiracies to come to iſſue; either for the perſonal ſins of ſuch rulers, or for the ſins of the people, over whom God hath ſet them; but when he doth, he rarely ſuffereth the actors in them to go down to their graves in peace. You read 2 Sam. 4. that Baanah and Recab, two ſervants of Iſhboſeth, conſpired againſt him, and ſlew him, ver. 9. David cauſeth them both to be ſlain. Baaſha, 1 King. 16.27, conſpireth againſt Nadab, and ſlayeth him; (indeed the Scripture doth not expreſs the particular kind of his death) but he threatned him by Jehu the Prophet, 1 King. 16.3, 4. and tells us, ver. 7. That the wrath of the Lord came againſt him for all the evil that he did—in being like to the houſe of Jeroboam, and becauſe he killed him, that is, he killed Nadab, the Son of Jeroboam.
And againſt Elah his Son, Zimri killed him, ver. 20. Had Zimri peace that ſlew his maſter? no, he killed himſelf; when he had reigned but ſeven days, ver. 28, after him Ahab (a moſt wicked man) dyed in war, his Son Jehoram was ſlain by Jehu, and Jehu executed both the Lord's counſel and command in what he did; ſo the Lord ſpared him, and three or four after him of his generation, to fulfil his promiſe to Jehu. After this, 2 King. 15, Shallum conſpireth againſt Zechariah, and ſlayeth him, but reigns only one month; and Menahem requiteth his bloodſhed, and ſlayeth him: Joaſh was ſlain for the blood of the Sons of Jehojada, 2 King. 24.23. Amaziah his Son ſucceedeth him, 2 Chron. 25.1. & ver. 3. He ſlayeth his ſervants that had ſlain the King his father. And as this notion is juſtified everywhere in ſacred ſtory, ſo civil ſtory alſo maketh it good: Solomon ſaith, He that breaketh an hedg, a ſerpent ſhall bite him: Government is the hedg of a Nation, and rulers are the ſtakes in that hedg, that keep it together; and it is very rare, but the Providence of God ordereth it ſo, that a ſerpent biteth him, who breaketh this hedg, which the Providence of God hath ſet up about a Nation, or People. Princes and Rulers, are (in a great meaſure) priviledged perſons, and have great prerogatives from Divine Providence. And this motion of Divine Providence ſeemeth very reaſonable. 1. If we conſider the relation that they have unto God. 2. Or their uſefulneſs unto men. I ſay, firſt, if we conſider their relation unto God, which I ſhall open to you in three things: …: They are the Ordinance of God. 2: They are Gods Creatures. 3. They are Gods Vicegerents.
1. Rulers are Gods Ordinance. This is the reaſon which the Apoſtle giveth Chriſtians, for ſubjection to governours, Rom. 13.1, 2. Let every ſoul be ſubject to the higher powers, for there is no power but of God: the powers that be, are ordained of God: whoſoever therefore reſiſteth the power, reſiſteth the ordinance of God. God is a God of order, and not of confuſion, as well in States, as in Churches: and for the conſervation of this order, he hath been pleaſed to ordain Government, a ſubordination and ſubjection of ſome unto others: and a man cannot riſe up againſt this, but he muſt riſe up in oppoſition to a Divine Ordinance. In 1 Pet. 2.13, Rulers are called the Ordinance of man, or as it is in the Greek, an humane creature: but that muſt not be underſtood of Government in it ſelf, (that is the Ordinance of God). I am aware that that is a Text, that is much made uſe of to prove Chriſtians duty of Obedience to humane Laws and Sanctions. But this ſeemeth not to be the ſenſe: For, 1. We cannot ſubmit thus to every Ordinance of man for the Lords ſake. Men may command us things which are contrary to the Will and Command of God, and in ſuch caſes our Allegiance is firſt due unto the great God. 2. Again, The diſtribution that followeth, ſeemeth not to favour this ſenſe—whether to the King as ſupreme, or unto rulers ſent by him. Let the form of Government, under which you live, be what it will, let the perſons entruſted with the execution of this Government, be what they will, their qualities are not ſo much to be regarded, as the office which they bear. 3. Thus both the Syriack verſion, and ſome of the antients interpret it: the Syriack verſion interprets it—Be you ſubject to all the Sons of men. 4. But laſtly, The word foreign, which is there uſed, is always applied to perſons, not to ſuch conſtitutions, as laws are. Beſides, there are that think, that the Apoſtle uſeth a dialect, then in uſe: there is nothing more ordinary in Latin Authors, than thoſe phraſes of creare conſulem, creare dictatorem, &c. it is a phraſe a little in uſe amongſt us, to expreſs the conferring of ſome particular honours. But I digreſs too far, certain it is, that as Government in the abſtract, ſo particular governours in the concrete, are the Ordinance of God, and ſo have a more eminent relation unto God: All men are the creatures of God, they are the works of his hands, rulers are the Ordinance of God.
2. Rulers are Gods creatures, and that not in a large ſenſe, (ſo every thing elſe is) but in a more eminent way; as Rulers in that capacity, to which God hath called them, they are Gods creatures; Prov. 8.15. By me Kings reign, and Princes decree juſtice: by me Princes rule, and nobles, even all the Judges of the earth. It muſt not be underſtood only by my ſufferance and permiſſion, nor by me in an ordinary courſe of Providence, as all things are by God; but by me in a way of ſpecial Providence and deſignation: for (as the Pſalmiſt ſaith), Pſal. 75.6, 7. Promotion cometh not from the eaſt, nor from the weſt, nor from the ſouth: but God is the judg, he pulleth down one, and he ſetteth up another. And this muſt be ſaid of the worſt of Rulers: they came not up into that place of government, without the Lord. Saul was a Prince bad enough, God foretold by Samuel what he would be; yet you know what a ſpecial hand God had in the ſetting of him up. And God ſetteth up good or bad Rulers over a people, according to his deſigns to bleſs and proſper, or to chaſtiſe and puniſh them. Rulers, as rulers, be they good or bad, gentile, or froward, are God's creatures in an eminent way. Now as a Prince thinks himſelf obliged in honour to maintain his creatures, whom he hath ſet up in any place, for any end; ſo God will maintain Princes, as they are his creatures, raiſed up for his ſpecial deſigns.
3. Nay further yet, Rulers are Gods vicegerents, Pſal. 82.6. I have ſaid you are Gods; and in this ſenſe it is true which the Apoſtle ſaith, There are Gods many, and Lords many. Every Prince is but a Vice-roy to the King of Kings, a Deputy-Lieutenant to the great Lord of Heaven and Earth. This createth a very near relation betwixt God and them, and highly engageth the Providente of God for them. Every Prince taketh a ſpecial care of perſons, which he ſendeth abroad for Embaſſadors, and which repreſent his perſon and authority. Plots and conſpiracies againſt Princes, are much againſt God himſelf. God giveth this reaſon for his ſevere Law againſt murther, Gen. 9.6. Whoſo ſheddeth mans blood, by man ſhall his blood be ſhed: for in the image of God made he man. The Image of God in man, lay much in his Knowledg, Wiſdom, Righteouſneſs, dominion over other creatures. If God ſendeth a people, a Prince, in whom nothing of the Image of God can be ſeen in the three former things, Knowledg, or Wiſdom, or Righteouſneſs: yet he hath given unto all Rulers a dominion over his creatures, and that not only over brute and inanimate creatures, (every man hath ſuch a dominion, and is a great Prince) but over rational creatures: and herein much of the Image of God, who is the King of kings, and Lord of lords, and ruler of Princes, is to be ſeen. Now I ſay conſidering this great relation of Rulers to God, it is but reaſonable that God ſhould watch over them with a ſpecial eye of Providence, maintaining his own Ordinance, his own Creatures, his own Vicegerents in the Earth.
2 But ſecondly, The reaſonableneſs of it will appear, if you conſider the uſefulneſs of Rulers unto men. Upon the former account I have ſhewed you how God conſulteth his own glory. I ſhall now ſhew you how God in theſe motions of Providence conſulteth our good. It is uſually ſaid, and I think very truly, Better Tyranny than Anarchy; better a very ill oppreſſive government, then no government: He that would pluck up the government of any place, would but pluck up the bridg, which in a ſhort time, himſelf will have occaſion to go over: ſo that God in his ſpecial Providence towards, and for Rulers, ſheweth a ſpecial kindneſs to humane ſociety. What do laws ſignifie without Executors of them? Now this is the office of Rulers, to execute the Laws, and if ſome of them be partial in the execution of them, and ſpare ſome tranſgreſſors; yet there's none of them, but in many things do execute juſtice, and keep up ſomething of the face of order of humane ſociety. But I have hitherto only inſtanced in one ſort of ſins, eminently diſturbing humane ſocieties, treaſons, ſeditions, conſpiracies, &c. I come now to a ſecond.
2. Oppreſſion is another ſin of this nature, and this muſt be the ſin of Superiors, and men that are in power over others. I may joyn with it tyranny and cruelty, they are of a great cognation one to another: Oppreſſion is one of the crying ſins of a Nation, and the Providence of God is eminently ſeen in giving teſtimony againſt it: this was that ſin for which God ſo plagued Pharaoh, Exod. 3.7. For the oppreſſion of the poor, for the ſighing of the needy, now will I ariſe (ſaith the Lord), and the vengeance of God is ſo certain againſt oppreſſors, that the wiſe man calleth to us, Prov. 3.31. Envy thou not the oppreſſor, and chuſe none of his ways. Doth he flouriſh? doth he grow rich and great? Envy him not, chuſe none of his ways. It is very ſeldom that God letteth eminent oppreſſors eſcape. If they be amongſt inferiour Rulers, God ſtirreth up their ſuperiours againſt them at one time or other: If chief rulers be oppreſſors, God hath other ways to puniſh them, either immediately by his own hand, as he did Pharaoh; or ſuffering people to throw off the reins of Government, which was the caſe of Abijam, though he did but threaten oppreſſion, 1 King. 12.11. All men are not wiſe, the moſt of people are over-ruled by their own luſts and paſſions, and not governed by reaſon: but even for wiſe men Solomon tells us, Eccleſ. 7.7. That oppreſſion will make them mad, put them out of the government of their reaſon. It is indeed madneſs, and nothing but madneſs for private perſons to riſe up againſt a government; but we ſee it ſometimes done, and uſually oppreſſion, eminent, and general oppreſſion gives the occaſion, and is the proximate cauſe of it; but one way or other God (ordinarily) revengeth oppreſſion by ſignal Providences; and therefore the wiſe man ſaith, Eccleſ. 5.8. If thou ſeeſt the oppreſſion of the poor, and the violent perverting of judgment and juſtice in a people, marvel not at the matter: for he that is higher than the higheſt regardeth, and there is higher than they. Now the reaſon of the ſpecial and remarkable Providence of God in this caſe, may be conceived to be, 1. Gods great love to Juſtice and Judgment. 2. His great kindneſs to Political Societies. God is a juſt and righteous God, and loveth juſtice: Juſtice is an eſſential Attribute of God, he could not be God, if he could be unjuſt: he giveth to every one their due, and he cannot but give every one their due; and the righteous God loveth righteouſneſs, and hateth iniquity. Now oppreſſion is nothing elſe but a violent perverting of Juſtice and Judgment, by him that hath power on his ſide. Solomon ſaith, Prov. 14.31. He that oppreſſeth the poor, reproacheth his maker: he reproacheth his Maker, becauſe it is God that hath made his brother poor, and put him under his feet. Again, he reproacheth his Maker, becauſe God hateth and abhorreth all oppreſſion and injuſtice; he pretendeth to rule in the place of God, but he reproacheth his Maker: God dealeth ſo by none, his law directeth the quite contrary. Again, he reproacheth his Maker, becauſe God hath taken the poor, the ſtranger, the fatherleſs, and the widow into his ſpecial protection; and hath given many particular laws about them, and given the world a particular charge concerning them.
2. As God is a God of Juſtice, and loveth that; ſo he hath alſo a great kindneſs for humane ſocieties, and for brotherly love. God hath in Creation diſpoſed man to ſociety, he is not like the wild Aſs, that loveth to be alone in the wilderneſs; he hath alſo diſpoſed them to trades and employments, ſerving one another; ſo as though a beaſt, or a bird could live without one another, yet men can live in no degree of felicity (outward felicity) without company; nor can ſociety be well maintained without juſtice and brotherly love; injuſtice, violence, and oppreſſion break all humane ſociety. There is nothing that breaks humane ſociety, more than oppreſſion doth; when the greater devour the leſſer, and the richer ſwallow up thoſe that are more poor, that they might be left alone in the Earth. There's nothing more oppoſite to brotherly love, the ligament of humane ſociety, than oppreſſion is; and therefore the ſpecial Providence of God in the puniſhment of it, and delivering the oppreſſed from the bondage of it, is not to be judged a ſtrange thing, but exceeding conſonant to the nature of God.
3. A third ſin which makes gaps in humane ſocieties, is murder, a private, willful taking away the life of another; I ſay private, for if it be done by the hand of Juſtice, it is no murther: I add wilful to diſtinguiſh it from caſual homicide, when one is the cauſe of the death of another, not in the leaſt intending him death, or any harm tendent to it. It was one of Gods Precepts to Noah, Gen. 9.6. Whoſo ſheddeth mans blood, by man ſhall his blood be ſhed, for in the image of God made he him. Afterwards it was one of his Ten Commandments, given to his people on Mount Sinai, Thou ſhalt do no murther. And although in the caſe of caſual homicide, he appointed Cities of refuge, to which the manſlayer might fly, and be free from the avenger of blood; yet for the wilful murtherer, Numb. 35.31. he ſaith—you ſhall take no ſatisfaction for the life of a murtherer, which is guilty of death; but he ſhall ſurely be put to death: and verſe 33. So ſhall you not pollute the land wherein you are: for blood, it defileth the land: and the land cannot be cleanſed of the blood that is ſhed therein, but by the blood of him that ſhed it. And accordingly the Providence of God hath (generally) ordered the government of the ſeveral parts of the world, that unleſs it hath been in a very debauch't nation, ſcarce any place hath been found where the Rulers have not been zealous, even from the light of nature, againſt wilful murtherers; and the Providence of God is in nothing more eminently ſeen, than in the diſcovery of ſuch tranſgreſſion, and bringing them to juſtice. It is a common obſervation, therefore I ſhall need the leſs to inſiſt upon the Juſtification of it. Sometimes God makes uſe of the fear and paſſion, and ſhy-looks of the guilty conſcience of the murtherer, to diſcover himſelf: ſometimes the birds of the air ſhall purſue him (as I remember I have ſomewhere read of a famous ſtory of murtherers, purſued by Crows and Ravens), ſometimes a Dog ſhall do it; ſometimes a Spirit ſhall do it: in ſhort, the ſtories are very many, and ſtrange, of the Providence of God in diſcovering of murther: Murthers make great gaps and diſorders in humane ſocieties.
4. Adultery is another ſin, which maketh great confuſion in humane ſociety; though not like thoſe beforementioned, but in a more ſecret way; yet great diſorder it begets. By Gods old Law, the adulterer was to be put to death; it was an extraordinary act, and one of thoſe we call heroick acts, not to be defended, but by an immediate impetus, by a command from God, that of Phinehas, I mean, taking a javelin, and at once running through Zimri and Coſbi: God juſtified it, and promiſed Phinehas a reward for it. The vengeance of God upon thoſe that have given up themſelves to this ſin, is eminent; he hath prepared a dart to ſtrike through their livers, which he uſeth in no other caſe, a peculiar defiling, tormenting diſeaſe: The perſons that are guilty, are often ſent to hell in the act, by the jealouſie of Husbands; and by the Laws of moſt Nations, ſuch manſlayers are juſtified. It is a ſin indeed, that doth not make that havock in humane ſociety, which ſome of thoſe beforementioned do; and therefore the Providence of God is not ſo remarkably ſeen in preventing it, and diſcovering preparations to it; but it is eminently ſeen in the puniſhment of it, both as to puniſhments in this life, and in his threatnings, as to depriving them of a life to come.
5. I will inſtance in one more, and that is, Rebellion and diſobedience to the lawful commands of parents. It is the fifth of of the Ten Commandments, Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. Upon which account the Apoſtle calleth it, the firſt commandment with promiſe. Indeed this ſin is the root of moſt diſorder that is in political ſociety. The rebellious child ſeldom proveth a dutiful wife, or good husband, nor good ſervant, nor good ſubject, unleſs grace firſt maketh a change in their hearts, and bringeth them from under the government of their paſſions; the Providence of God is therefore eminently to be ſeen in the puniſhment of ſuch children. By the Law of God, the Son that obeyed not his father, was to be ſtoned to death. Read Deut. 21.18, 19, 20. He that curſeth his father or mother, ſhall dye the death, Exod. 21.17. Levit. 20.9. Mal. 15.4. Mar. 7.20. And if you obſerve the Providence of God, it ſtrangely purſueth rebellious children with vengeance, they ſeldom proſper.
6. I will inſtance but in one ſin more, That is perſecution, or eminent diſturbance of others, for their conſcience towards God. This is a ſin which doth not only diſturb humane ſociety, but the beſt of humane ſocieties, the ſociety of the Church: it diſturbeth humane ſociety, ingageth husband againſt wife, and children againſt parents, and brother againſt brother; it ſpoileth that commerce and traffique, by which political ſocieties are maintained and upheld. As to that, it cannot be without a great connexion and twiſting of mens intereſts of divers perſwaſions, one with another; ſo as the interrupting the free courſe of one, is the interruption of another: and while perſons are rifled in their houſes, haled to priſons, there muſt needs be an interruption in their commerce. But this ſin hath this further aggravation, That it makes diſturbance in the beſt ſocieties; the Aſſemblies of Gods People for his worſhip, are the beſt of humane ſocieties, God is in the midſt of them, more preſent with them, than with any ſocieties in the world beſides them. Thoſe that rudely break in upon ſuch Aſſemblies, break in upon the great God of Heaven and Earth, who hath ſaid, Whereſoever two or three are gathered together in my name, I will be in the midſt amongſt them; and may juſtly expect ſome ſuch extraordinary judgment, as the Sodomites met with, when they would have broken open Lots houſe, to have pull'd the Angels out; but God doth not always work miraculouſly, but ſeldom fails (even in this life) to ſet his mark upon this ſort of ſinners. It is an obſervation that I have formerly made to you. You ſhall in ſtory read of perſecutions, which ſometimes have laſted long, very long, but ſeldom of a perſecutor that hath laſted long: he is an odious, abominable wretch, whom vengeance will neither ſuffer to live, nor often to dye after the ordinary death of men. He that will but read over the ſtory of the ten Primitive perſecutions, will ſee this abundantly confirmed: or if any thinks thoſe ſtories too old, let him read what became of Gardiner and Bonner, thoſe two bloody wretches in Queen Maries days, and of divers others that were their inſtruments, and willingly followed their Commandments; and poſſibly he may confirm himſelf in this Obſervation, by later examples than thoſe alſo. But I have inſtanced in thoſe ſins, which do moſt eminently diſturb humane ſocieties, and ſpoken enough to the doctrinal part of this Obſervation. I ſhall reduce all I ſhall ſay by way of Application to two heads: 1. Shewing you what advantage this obſervation giveth me, to call upon all men, but eſpecially thoſe in higher orbs, to praiſe the Lord. 2. To perſwade all men to take heed, as of all ſin, ſo eſpecially of ſuch ſins as theſe are, againſt which the wrath of God is ſo eminently revealed.
Ʋſe 1. In the firſt place, let then all men that live upon the Earth praiſe the Lord; but eſpecially ſuch as are ſuperiors and rulers over others, and more eſpecially ſuch as are his Church. The Pſalmiſt, Pſal. 135.1. calls to all, ſaying, Praiſe the Lord, praiſe ye the name of the Lord, and ver. 19, 20, 21. He calleth in particular, Bleſs the Lord, O houſe of Iſrael: Bleſs the Lord, O houſe of Aaron: Bleſs the Lord, O houſe of Levi; you that fear the Lord, bleſs the Lord: Bleſſed be the Lord out of Zion, which dwelleth at Hieruſalem. 1. This obſervation calleth to all the ſons and daughters of men to bleſs the Lord. We are all ſociable creatures, and much of the comfort of our lives lyeth in our ſocieties and fellowſhips one with another, either in our family-ſocieties, or in our civil-ſocieties, or in our Church-ſocieties. We ſhould think it a life worſe than death, to be condemned to live like a wild Aſs alone in the wilderneſs. Now there are ſome luſts of men, that would ſpoil us of all this comfort. God peculiarly ſets himſelf againſt them, and makes theſe the marks for his arrows of vengeance. The Jews ſaid of the Centurion, He hath loved our nation, and hath built us a ſynagogue. We may ſay of our good God, he hath loved mankind, for he hath taken care to preſerve order in humane ſocieties, and ſeverely to chaſten the invaders upon the rights of others. What an ingagement doth this lay upon all men to praiſe the Lord? Certainly ſirs, there is a great deal of praiſe, and glory, and homage due to God from all men, as they are concerned in their ſeveral ſocieties. There is a great deal of glory due to God from families, for his teſtimony againſt thoſe luſts of men, (ſuch as are murtherers and adulterers) which in a ſhort time would ſpoil all the comfort of thoſe ſocieties. Certainly every family is bound to worſhip God, and to walk with God. But particularly,
1. Let Rulers praiſe the Lord. Let all the Princes of the Earth give homage to him that ought to be ſerved; they are more eſpecial marks for furious and ambitious mens luſts. Gods Providence (as you have heard) is eminently ſeen in preventing their dangers, in revenging their harms. 2 Sam. 23.3, 4, 5.Surely then (as David ſaith) thoſe that rule over men ſhould be juſt, ruling them in the fear of the Lord: their light ſhould be like the light of the morning without clouds. God hath not only ſet them up as lights upon an hill, but he hath made his ſpecial Providence to be a lanthorn about them; that 'tis rarely, that the wind of ſedition and treaſon prevails to blow them out, and then 'tis (ordinarily) for ſome eminent Provocation of God. But I am not ſpeaking to perſons in that capacity. You that are parents, praiſe the Lord: Gods ſpecial Providence you ſee reacheth you, and in a great meaſure ſecureth you from that great heart-ach of rebellious and diſobedient children. I know you will ſay, How then cometh this to be the great affliction of many good parents? To which I anſwer: 1. There is many a good parent may have been but like good old Ely, too indulgent and cockering to their children; ordinarily God keepeth up the authority of parents over their children, until themſelves have proſtituted it; and in the rebellion and diſobedience of their children, they may read their own ſin, and ſee as much cauſe to be humbled for that, as any thing elſe, as David in the caſe of Adonijah, 1 King. 1.5, 6. And herein the goodneſs of God towards parents will be ſeen, that if he doth not (upon their endeavours) ſecure to them the duty of their children; yet he will not fail to revenge their quarrels againſt them.
2. Let the poor and weak of the earth praiſe the Lord: he hath declared himſelf the father of the fatherleſs, and the judg of the widows, a refuge for the oppreſſed, Pſal. 68.5. Exod. 22.5. Pſal. 10.11. How are all the widows, and fatherleſs children, all the poor and oppreſſed people of the world bound to praiſe, and to ſerve this God, who hath taken upon himſelf the ſpecial patronage and protection of them? This indeed would be the beſt uſe we could poſſibly make of this Obſervation, relating to the ſpecial Providence of God, if it might lay a ſpecial obligation upon all thoſe, who are thus eſpecially concerned, to magnifie God as their great patron and defender. And how can they praiſe God more effectually, than in doing thoſe particular duties which concern them all in their reſpective relations? or with reference to thoſe peculiar circumſtances of Providence, under which they are acted. I ſhall add but one branch of Application more, and indeed it is not a new Uſe, for it is a part of our praiſe and homage which we owe unto God upon this Reflexion, viz.
Ʋſe 2. To all, to take heed of thoſe ſins, which God in his word declares himſelf more eminently to abhor, and in the execution of Providence, doth moſt ſeverely puniſh. All ſin is in it ſelf a filthy and abominable thing, and the juſt object of every good mans hatred: for ſhould not we hate what God hateth? and what hath of all things the greateſt oppoſition to God? yes, we ought to hate it with a perfect hatred. But ſuch is the naughtineſs of our heart, that we are not ſo led to an hatred and abhorrence of ſin, from the intrinſecal evil, and obliquity of it, as from the dangerous and pernicious conſequence of it. Death, eternal death is the wages of every ſin; but this being only matter of faith to bold ſinners, (none having ever come from the dead to give them an account of thoſe flames) the puniſhments of ſin in this life, are thoſe things which moſt deter carnal ſenſual men. But if men will look no further, nor believe any more; yet let this lay ſome law upon us, and make us afraid of thoſe ſins which I have inſtanced in, being ſuch, whoſe judgment the Providence of God ſeldom letteth ſleep ſo long, as to another life. Let this mind us not to meddle with them that are given to change, that curſe Kings and Rulers in their bed-chambers, and are of turbulent and unquiet ſpirits, always plotting, and contriving ſeditions, and treaſons, and diſturbances to civil governours: it is very rarely, that God ſuffereth their deſigns to come to iſſue, or their perſons to come to the grave in peace. 2. What a law ſhould it lay upon the rich and great men of the earth, to take heed of violent perverting juſtice and judgment, of turning away the cauſes of the widows, and the fatherleſs in judgment: To conſider, that he who is the higheſt, doth conſider the matter; and there is one higher than the higheſt of them, who abuſe their power to trample the poor under foot. If men be not turned Atheiſts, and have baniſhed all the fear of God from their eyes and hearts; it muſt a little give them law, and lay them under ſome reſtraints, as to thoſe horrible ſins, of murther, perſecution, defiling their neighbours wives, &c. To conſider that theſe are ſome of the ſins, which go ordinarily before-hand to judgment, and which God uſually revengeth by ſome ſpecial remarkable Providences in this life. But it is time to finiſh this diſcourſe. Let us beg Gods bleſſing upon it.