A PROSPECT

OF

DIVINE PROVIDENCE.

 

CHAPTER 1:

 

 THAT there is a Providence, appears, 1. From positive assertions in Scripture:’' The LORD looketh from heaven, he beholdeth all the sons of men: From the place of his habitation, he looketh upon all the inhabitants of the earth; he fashioneth their hearts alike; he considereth all their works." (Psa. xxxiii. 13-15.) " The eyes of the LORD are in every place, beholding the evil and the good." (Prov. 15: 3.) "Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly FATHER feedeth them: are ye not better than they"

 

 2. From Gore's claiming the work of providence to himself. When the LORD answereth Jon out of the whirlwind, how doth he challenge to himself a supreme agency in and over the creatures " Who," says he, " provided for the raven his food " (Job xxxviii. 41.) And, "I form the light, and create darkness: I make peace, and create evil; I the LORD do all these things." (Isai. xlv. 7.)

 

 3. From expostulations and reproofs, grounded on the consideration of divine providence. So, " These things hast thou done, and I kept silence; thou thoughtest that I was altogether such a one as thyself: but I will reprove thee, and set them in order before thy face. Now consider this, ye that forget GOD, lest I tear you in pieces, and there be none to deliver." (Psa. 1. 212 22.) So likewise, " Understands O ye brutish amongst the people; and, ye fools, when will ye be wise, he that planted the car, shall he not hear He that formed the eye, shall he not see He that chastiseth the heathen, shall he not correct He that teacheth man knowledge, shall he not know " (Psa. xciv. 8-1O.)

 

 4. From prayers made to GOD. The Scripture has no altar for an unknown GOD. We are not taught to pray to fortune, to our own wills, saints, or angels: none of these are the " FATHER which is_ in heaven, whose is the kingdom, the power, and the glory." The prayers of saints are demonstrations that they acknowledged a Providence on earth, who were ever looking up in prayer to the GOD of heaven. See Ezra viii. 21, 22, 31; Neh. 2: 4; with atom. 1: 1O.

 

 For further clearing up the point, I shall, 1. Lay down other arguments. 2. Reply to some objections. These arguments may be drawn, First, from GOD himself.

 

 For, 1. The titles given him, are implications of the thing. He is JEHOVAH, who gives the creatures their being and operation. (Acts 17: 28.) He is " the Judge of all the earth." (Gen. 18: 25.) He is " the King of all the earth." (Psa. xlvii. 7.) He is the First Cause; " I will hear the heavens, and the heavens shall hear the earth," &c. (Hos. 2: 21.) To deny, then, his providence, is to take up the bucklers against these no less glorious, than true appellations of his.

 

 But, 2. His attributes of power; goodness, wisdom, justice, are so many demonstrations of his Providence for all these are not dormant; these are richly interwoven in the works of providence. The Scripture says, "For this purpose have I raised thee up, that I might show my power in thee." (Rom. 9: 17.) " Thou art good, and thou doest good." (Psa. exix. 68.) " O LORD, how manifold are thy works; in wisdom hast thou made them all: the earth is full of thy riches." (Psa. civ. 24.) " GOD is the Judge; He putteth down one, and setteth tip another." (Psa. lxxv. 7)

 

 Lastly, GOD’s creation of the world doth infer his providence: for, 1. He is called " the faithful Creator." (1 Pet. 4: 19.) The LORD leaves not the stately house of the world, after he has erected it.

 

 2. Motives for support and consolation are couched in GOD’s creation of the world; so that they who have an interest in GOD, may hope for a display of his attributes in his government of the world: so in Isa. xl. 28, 29. " Hast thou not known, hast thou not heard, that the everlasting GOD, the Creator of the earth, fainteth not, neither is he weary "

 

 3. There is an indissoluble knot betwixt the LORD's creating and governing the world; for what is providence, but a kind of continued creation-, and therefore that word is used to set forth Providence in Scripture: (Psa. li. 1O; civ. 3O; Isa. xliii. 7:) Again, to acknowledge GOD the Creator, and not the Governor, is to rob the LORD of his glory; against which robbery he vehemently protesteth. (Isa. xlii. 8.),

 

 Lastly, observe, in Isa. xlv., the same GOD who made the earth, and created man upon it, raised up CYRUS, and prospered him. There is no reason then to break the band of alliance betwixt creation and providence, which the LORD jointly appropriateth to himself. (Jer. 27: 5i 6.)

 

 Secondly, From providence itself. There is an intrinsic light in providence, by which it is seen. " But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee, and the fishes of the sea shall declare unto thee: who knoweth not in all these, the hand of the LORD has wrought this" (Job 12: 7-9.)

 

 There are four things observable; all of which confirm the testimony of providence. The First is, the admirable- and wise disposition of things. The creatures know their ranks " The day is thine, the night also is thine; thou hast prepared the light and the sun; thou hast set all the borders of the earth; thou hast made summer and winter." (Psa. lxxiv. 16, 17.) The words not only declare an exact order in naturals; but likewise imply a rich display of wisdom, in the vicissitudes and successions of distresses and deliverances, which are wisely timed by the providence of GOD for his people. The Second thing particular in the providence of GOD, is, the extraordinary visibility of it in some matters. Providence often mounts above the reason of second causes. Thus the centurion, and they that were with him, watching JESUS, when they saw the earthquake, and what was done, a feared greatly, saying, Truly this was the SON of GOD." (11Tatt. 27: 54.)

 

 Third, The wonderful adequateness and proportion of a dispensation. An instance for this is that in Judges’ 1: 6, 7: " As I have done, (says ADONI-BEZEK,) so God has requited me."

 

 Fourth, The correspondency of a dispensation with divine predictions. So the raising up of CYRUS. (Ezek. 1: 1-4, compared with Isa. xliv. 28, and xlv. 13.) So the Jews, under their calamities, might behold the convincing hand of Providence; when their language is, " Like as the LORD of Hosts thought to do unto us, according to our ways, and according to our doings; so has he dealt with us." (Zech. 1: 6.) And not only the crushing dispensations by the Babylonian, considered in conjunction with the threatenings of the Prophets, carry a convincing light in them; but likewise those by the Romans foretold by DANIEL, and more nearly intimated by our SAVIOR. (Matt. 24: 15, 16; Luke 23: 28-3O.)

 

 Thirdly, From the absurdities of the contrary. 1. If there are evil angels, and these so malicious and mischievous as the word of GOD affirmeth; these would mar the beauty of all, and turn all into heaps of confusion, were there not a curbing providence, as is fully declared, Job 1: and 2:,-and Matt. viii. 31, 32: in both which places men may behold BEELZEBUB with his companions in the chains of Providence.

 

 2. The checks of conscience, and fears on the spirits of men, would be but a false fire, and groundless fancy, if there were not a providence; and this is contrary to that of the Apostle, in Rom. 2: 15, where he speaks of an accusing conscience in the very Heathens, who stood in some awe of a Deity, or a Providence controlling them, and punishing them for their misdeeds.

 

 3. A gap to Atheism, and all manner of profaneness, would be opened by a denial of GOD’s Providence: if this deep be broken up, no wonder if a deluge of ungodliness follow. What the Apostle doth infer from the denial of the resurrection, will be the first use,of such a wicked doctrine,Let us eat and drink, for tomorrow we die;" (I Cor. 15: 32;) but surely humanity, much more Christianity, dictates otherwise.

 

CHAPTER 2:

 

 THOUGH the doctrine of providence be written with a sun-beam yet there are some mists and fogs, by reason whereof, some are ready to question the truth of it. The great and common objection is, the seeming confusion in the world, by reason of the fury and tyranny of some wicked men, who prosper in their attempts; and not Only Heathens of the wild common of the world, but others of the enclosed garden of the LORD, have hereupon been staggered; as Psa. lxxiii. 2, 3.

 

 I shall largely reply to this objection: but let it be considered, 1. Whatever there is of disorder or confusion, is not to be charged on the LORD, who " is not the author of confusion." (1 Cor. 14: 33.)

 

 2. There is a wise and righteous method of GOD in all the disorders and confusions of men. Providence is in the head of the creatures, observing a goodly order, when the creatures to our apprehension keep neither rank nor file. A serious search then being made into the disorders of men, it will be so far from dismantling the throne of providence, that it will clear up the eye of faith, to behold the LORD sitting there, and soeptring it over the proudest and most outrageous monarchs of the world. " I saw the LORD sitting-upon a throne," said the Prophet; (Isa.vi.1;) and yet in the same chapter we read, how " cities were to be wasted without an inhabitant, and the houses without men, and the land to be utterly desolate." (her. 11.) The same Prophet has a divine treatise on this subject, in the tenth chapter, where indeed the Prophet plays the casuist, and giveth satisfaction to the doubt.

 

 There are some other objections, which the weakness or perverseness of man doth start from places of Scripture.

 

 One place of Scripture is, LQ. For I was but a little displeased, and they helped forward the affliction." (Zech. 1: 15.)

 

 Nothing else can rationally be inferred hence, but an aggravation of the fury and cruelty of the Church's enemies; they intended, hoped, and endeavored, an utter extirpation of the Church, when GOD intended a purgation. This made GOD as angry with those he set on work, as them against whom they were employed: so different is his mind, and man's, in inflicting the same punishment.

 

 Another objection may be, from where SATAN is called c' the god of this world." (2 Cor. 4: 4.)

 

 He who is worshipped, obeyed, dreaded by some as a god, is still a limited Devil; he who has sinners at his nod, is still at the beck of the LORD. The common hangman has not the power of life and death, because he is the Sheriff's under officer. The Devil is an executioner of divine wrath, but no absolute LORD. PAUL never meant otherwise; for he acknowledgeth the LORD as supreme; who, though he permit SATAN to work in the world, is still above him; yea, therefore above him, because he doth permit him.

 

Lastly, that in 1 Cor. 9: 9: " Doth God take care for oxen " may be objected.

 

 The apostle doth not deny providence with respect to oxen; (for that is plainly asserted in Scripture, Exod. 9: 3; Psa. viii. 7; civ. 14;) but his purpose is to back the doctrine of ministerial maintenance from thence; and that, as typically held forth by the laboring ox, who had the privilege to be without a muzzle; or rather, by arguing a fortiori, thus: " Doth GOD take care for oxen " He doth: and therefore, if the LORD would have equity observed towards the laboring beast, much more should they, who labor in the LORD, have double honor. The LORD valuess a good Minister more than oxen; though some men, worse than beasts, value their oxen more than their Minister. The place, then, being thus understood, is a proof for the doctrine of Providence: for the great LORD of the world has an eye, in his providence, on the very dumb beasts, who have God for their speaker.

 

CHAPTER 3:

 

 PROVIDENCE, as upholding the creatures, may be considered, 1. With respect to their beings. (Nelt. 9: 6; Job xxxiii. 4; Psa. civ. 3O; Acts 17: 28.) 2. With respect to their well-beings. (Psa. cv. 37; cxliv. 12-14.)

 

 Opposite to this consideration of Providence, is Providence considered as deserting. As there is providence upholding, so there is providence withholding its influence: Thou (says the Psalmist) hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust." (Psa. civ. 29.)

 

 Deserting Providence respects, 1. The being of things, as such. (Psa. xc. 5; Jer. 3: 13; Dan. Y. 3O, 31.) 2. The well-being. Egypt is to be a kingdom, but a base or low one; (Ezek. 29: 14;) MEPHIBOSHETH, a man, but a maimed or lame one. (2 Sam. 4: 4.)

 

Again, Providence as governing, may be considered, 1. By way of motion direction and ordination of the motion, to such ends as GOD intends. (Acts 17: 28; 1 Kings 11: 14; Ezra 1: 1; Gen. 1. 2O.) 2. By way of inhibition, or checking the creatures in their operations. And this is, 1. Absolute, or eminently controlling them. (Exod. 11: 7; 14: -92; 2 Kings xix. 32; Dan. 3: 29; 6: 22,23; John xix. 36.) 2. Comparative, or in part. (2 Chron. 12:;7, 8; Rev. 2: 1O.)

 

 Providence, in regard of the manner how it is conversant about its objects, is variously distinguished. In the first place it is effective, or permissive. The former respected) the production or bringing forth of whatever has a real" or proper being.

 

 The latter respects the irregularity, or warping aside fi•oni the rule of righteousness; and this is as inherent, or adherent to the nature, motions, actions, of intelligent natures, whether angels or men. This permissive providence is not a moral concession, or warranting what is done; but a not hindering, or not putting forth of a force inhibitive or curbing.

 

 Again, Providence is, 1. Ordinary, which keeps the usual order both in naturals and spirituals: see Psa. xix. 4-6; Jer. xxxi. 35-37; Rom. 1O: 17.

 

 2. Extraordinary, which is opposite to the former, as. John 1O: 12,13; 2 Kings 2O: 9-11; Acts 9: 3-5.

 

 I might distinguish extraordinary providence into that which is, 1. Properly miraculous. 2. Remarkably wondrous. I may set forth this by an instance: for a child to throw a strong man to the ground, and that by grappling with him hand to hand, may well be interpreted miraculous; there being no proportion of strength in the child, to that of a mighty man. And yet, suppose the man is sitting according to a tottering posture in a chair, so that his body is in equal poise, a small push, of a child sends him headlong to the ground. In like manner, Providence by a wonderful conjunction of weak means in themselves, and by opportune application of means, brings forth a work very glorious. Lastly, Providence is distinguished into immediate and mediate.

 

 1. Immediate excludes the interposition of means, instruments which GOD uses at other times; as when the LORD himself preached to ADAM. (Gen. 3: 9.) Moses lives, but not by the use of the creatures. (Exod. xxxiv. 28.)

 

 2. Mediate, when the LORD uses means, (1.) More common or general, as the angels for their ministry; the heavens and the earth, for corn, wine, and oil. (2.) More particularly destined for such ends: (Isai. xxxviii. 21; Acts 1O: 5, 6:) the angel will not there take away PETER'S work; he willeth CORNELIUS to send for SIMON PETER (not SIMON the tanner) for his teacher.

 

 We may farther consider Providence, in regard of the end, issues, and events.

 

First, The end of it is either ultimate, and that is the glory of GOD or intermediate, which is the good of creatures. So the heavens and the earth are caterers for JEZREEL, and that to the LORD'S glory; whose bounty and mercy are displayed in hearing the heavens and the earth for JEZREEL. (Hos. 2: 21, 22.)

 

 Again, The issues of providence are sometimes by way of furthering things, so that the ordinary particular end is attained: so when GOD heareth the heavens, the heavens the earth, the earth the corn and the wine and oil, and they hear JEZREEL. (Hos. 2: 21, 22.)

 

 Or, Secondly, by way of dashing things, notwithstanding a probability of such and such ends, though not of such ends as Providence intendeth. There are other subordinate considerations of -it, yet reducible to some of the forementioned heads. What those other considerations are, I may only point at.

 

 Providence then may be considered, as direct and collateral. An instance for the former, is the LORD's stirring up CYRus, in. order to the delivery of his people. (Ezra 1:) An illustration of the latter, may be the Philistines invading the land; which (at least in regard of any such thing intended by them) was a by-blow for DAVID'S deliverance. (1 Sam. 23: 26, 27.)

 

 Again, Providence may be considered as more plain and obvious, so that be who runs may read; or more dark and intricate. Moreover, it may be considered as single, or in part; and as copulative, as when the whole of a business is laid together. Lastly, It may be considered as concealing for a time; or revealing, bringing things to light. These, and the like considerations being exemplified in the following pages, I forbear enlargement here.

 

CHAPTER 4:

 

THE extent of Providence appeareth divers ways.

 

 1. From express assertions in Scripture: so, " Thou, even thou, art LORD alone; thou hast made the heaven, the heaven of heavens, with all their host, the earth, and all things therein; and thou preservest them all, and the host of heaven worshippeth thee." (Neh. 9: 6.) In the ark, God not only took care of NOAH in the ark, but of the creatures: it is an observable expression which is in Gen. viii. 1: " And GOD remembered NOAH, and every living thing, and all the cattle that was with him in the ark." To this add, what the LORD asserteth to this purpose in the 38th, 39th, 4Oth, and 41st chapters of Job.

 

 2. From GOD; without whose will (the will of purpose, not of precept) nothing comes to pass. " Are not two sparrows (says CHRIST) sold for a farthing, and not one of them shall fall to the ground without your FATHER." (Matt. 1O: 29.) " Who is he that says, and it cometh to pass, when the LORD commandeth it not " (Lam. 3:37.)

 

 3. From the creatures; which, because they are creatures, are dependant on the first cause. " These (says the Psalmist) wait all upon thee, that thou mayest give them their meat in due season." (Psa. civ. 27.)

 

 4. From the connection of Providence with Creation. Providence (as was intimated before) is a kind of continued creation. GOD not only gives the creatures their beds to he on, but (bear with the phrase) makes their beds. As creation therefore is extensive to the creatures without exception, so likewise is the LORD'S upholding and governing them to his own glory.

 

 Vain then is the conceit of those, who though they allow a providence, yet contract it in regard of the object; as if providence reached to some of the more noble of the creatures, and not to others. Whatever philosophy dictates, true divinity teacheth otherwise. " Whatsoever the LORD pleased, that he did in the heaven, and in the earth; in the seas, and in all deep places." (Psa. cxxxv. 6.)

 

 Here is a large field for contemplation. Providence, which reacheth to all things and teacheth man to eye God in every thing. There are five particular paths of Providence, which I shall point out.

 

 1. The path which Providence makes through the heads and hearts of men, in civil as well as sacred things.

 

 2. The way of Providence through the mire of men's sins.

 

 3. The straight road of Providence, notwithstanding the many lanes, windings, and turnings of contingencies.

 

 4. The sable walk of Providence to Golgotha, or place of skulls.

 

 5. The way of Providence in matters of smaller moment.

 

SECTION 1:

 

 That the providence of GOD reacheth to the wills of teen, is questioned by some; but truly asserted by others, and that according to Scripture:

 

 For, 1. They who seem to be most arbitrary in the world, are yet in subjection to providence. The great ones of the world owe homage to the great LORD of the world; though they are LORD’s of men, yet not of Providence. SOLOMON, who says, o a King, " He does whatsoever pleases him," (Eccles. viii. 3,) says also, " The King's heart is in the hand of the LORD, as the rivers of water; he turneth it whithersoever he will." (Prov. 21: 1.)

 

 2. The reason why men take this or that course, is in some respect attributed to the providence of GOD, as over-ruling. SAMSON is for a Timnath damsel; his parents knew not that " it was of the Lo RD, that he sought an occasion against the Philistines." (Judges 14: 4.) S A U L "went home to Gilead, and there went with him a body of men whose hearts GOD had touched." (I Sam. 1O: 26.)

 

 3. The prayers of saints imply the truth of this assertion. " GOD ALMIGHTY give you mercy before the man, that he may send away your other brother, and BENJAMIN," says JACOB to his sons, (Gen. xliii. 14,) who were now setting forward to Egypt.

 

 4. There are clear instances of GOD’s inclining and turning the hearts of men, contrary to their natural bias, and probable inducements, which sway them another way. LABAN lays not violent hands on JACOB, though covetousness and fury might urge him on so to do. (Gen xxxi. 7, 29.) EsAU had an inveterate hatred against JACOB; and howbeit he ins kind and courteous. (Gen. xxxiii. 4.) The LORD gave the Israelites favor in the sight of the Egyptians. (Exod. 12: 36.)

 

 5. The Providence of GOD is conversant about the senses of men. " The hearing ear, and the seeing eye, the LORD has made even both of them." (Prov. 2O: 12.) Notable instances there are of the marvelous extent of Providence to the eyes and ears of men: witness the Sodomites' blindness. (Gen. xix. 11.) The Syrians were led by the Prophet to Samaria. (2 Kings 6: 18.) In like sort the LORD is said to make the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host. (2 Kings 8: 6.)

 

 Now Providence, which thus walketh in the porch of men's senses, walks from thence into the parlour of their understandings, wills, affections. There is a natural intercourse betwixt this lower and upper house of man. Reason not only takes a true, but even a false alarm of the senses, as in the place last mentioned: the " King of Israel (said the Syrians one to another) has hired against us the Kings of the Hittites, and the Kings of the Egyptians, to come upon us: wherefore they arose and fled." (2 Kings 8: 6, 7.)

 

6. The considerable revolutions and changes in the world, depend on men's hearts. What is stated and accorded at this council-board, has a considerable influx on the affairs of nations and kingdoms. AHASUERUS's heart is towards ESTHER, (chap. 5: 2,) and what a change follows both in court and country Let DARIUS be won to own DANIEL'S GOD, and what a change is there in his dominions

 

 Let us now observe the consequences from the doctrine of Providence, as respecting the hearts of men. And 1. How absurd is the conceit of those who would have men exempted from the influx of providence The creatures of a lower form are under the law of providence, and that too in reference to man. (Psa. civ. 14.) And are not men much better than they (Matt. 6: 26.) There is little reason, then, to deny the subjection of the greatest men to the controlling providence of GOD. DANIEL preached no such doctrine at court; he asserts before BELSHAZZAR,’1 The GOD in whose hand thy breath is, and whose are all thy ways, hast thou not glorified." (Dan. 5: 23.)

 

 2. There is reason to eye GOD’s providence even then, when men's hearts are filled with fury. True it is, God instilleth no venom into their hearts; but yet there is a wise and righteous hand of Providence in this. Men would do well, therefore, not only to look upward to GOD, but also inward on their souls, and backward on their lives; and may they not cry out then, I Men have done us wrong, but GOD has done us right:' the sons of BELIAL are injurious, but the hand of Providence is righteous.

 

 3. It is a pious and prudent course to begin with GOD, when we have to do with men: so did ESTHER; she fasts, and her maidens, and the Jews in Shushan, before she makes her address to AIIASUERUS. (Esther 4: 16.) And surely there is encouragement so to do; for the LORD can work more ways than we can imagine, on the hearts of men: sometimes he strikes out sparks of pity from flinty hearts: " He made them also to be pitied of all those that carried them captives." (Psa. cvi. 46.) At other times, he awes, startles, and brings to pass great things by fears, which take hold on men's souls. (Josh. 2: 11; Acts 22: 29.)

 

 4. Know to whom the tribute of praise is due, for what of providence is displayed in the conveyance of mercies by a touch from heaven this and that way, on the hearts of men on earth. DAVID has a song for GOD’s delivering him out of the hands of SAUL. (2 Sam. 12:) Now one way of DAVID's delivery, was by an access of Providence to SAUL's heart. (1 Sam. 26: 25.) The same man of GOD has left records of GOD’s Providence in his deliverance from Achish, who looked on DAVID as a madman, and so slighted him without making sure work with him, AUSTIN relates, how by the loss of his way, he found his safety in escaping the bloody Donatists, who had ways laid him.

 

SECTION 2:

 

 The providence of God reacheth to the sins of men; yet so, that it cannot truly be impeached with pollution. I shall lay down some arguments in the general for proving this, and then add some proper instructions from thence.

 

 And 1. The punishing of sin with sin, is ascribed to God, and owned by him. Thus, " And if the Prophet be deceived when he has spoken a thing, I the LORD have deceived that Prophet; and I will stretch out my hand upon him, and -will destroy him from my people Israel." (Ezek. 14: 9.) " Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves." (Rom. 1: 24.) " And for this cause he shall send them strong delusions, that- they should believe a lie." (2 Thess. 2: 11.)

 

 2. The handing good through the sins of men, is the work of Providence. The good handed, is, (1.) Spiritual so the death Of CHRIST, with the inestimable benefits flowing from thence, is set forward by the sin of the Jews " Him, being delivered by the determinate counsel and foreknowledge of GOD, ye have taken, and by wicked hands have crucified and slain." (Acts 2: 23.) (2.) Temporal good is brought about this way: JOSEPH acknowledgeth so. (Gen. xlv. 7-9.) We read in 1 Sam. 3O: 13-15, how the barbarous cruelty of an Amalekite towards his sick servant, was an introduction to the recovery of captives and goods, which the enemy had carried away from Ziklag. Thus the Protestants of Beziers, in France, were wonderfully preserved: a drunken drummer going to his quarters at midnight, rings the alarm bell of the town, and at that very instant the enemies were at the wall seeking to surprise it.

 

 3. If GOD’s providence did not reach to sinners, his government would be little or no government; for the greatest part of men in the world are such, in whose hearts sin has its regency. This then were to contract the supreme regency of CHRIST, who rules in the midst of his enemies. (Psa. ex. 2.)

 

SECTION 3:

 

 I shall premise a few things before I prove the extent of providence to contingents. Contingent things are such as, in themselves considered, may act or fall out this way or that.

 

 Contingents may be considered as single, or complicated; so that there is a combination or conjunction of them. An example hereof is Josurni's case: there was a heap of contingencies, if we consider, his father's sending him to his brethren, or not sending him; his brethren's so acting as they did, or not acting; the Ishmaelites passing by at that time, or not passing by; their buying him, or not buying him: Moreover it is said, JOSEPH was cast into the pit, and the pit was empty, there was no water in it. (Gen. xxxvii. 24.) That there was a pit there nigh at hand; and that this pit, which was receptive' of water, and probably destined for that end, was now without water, is all contingent. Here we have a chain of contingencies, some links whereof will contribute to the proof of the matter in hand, in what now followeth, both by way of argument and instruction.

 

 First, then, The Scripture plainly asserts the extent of providence to contingent matters. SOLOMON, who had made a deep search both into the works of Creation and Providence, attesteth this: And that,

 

 1. With respect to voluntary contingents. "The preparation of the heart in man, and the answer of the tongue, is from the LORD." (Prom. 16: 1.) Men think to bring forth this and that dish on the table, and in this or that order: but there is a wise controlling Providence; such and such dishes come not on the table, or not in that order as was intended.

 

 2. With respect to contingents natural or casual: In the same chapter it is said, a The lot is cast into the lap, but the whole disposing thereof is of the LORD." (Ver. 33.) What is more contingent in itself, than a lot Yet here is the disposing hand of Providence seen. Examples there are for this in ACHAN; the tribe of JUDAH was taken, then the family, and then the person of the family. (Josh. 8: 16, 17.) And so likewise in SAVL. (1 Sam. 1O: 21, 22.) Thus we have the testimony of SOLOMON; and yet behold a greater than SOLOMON doth witness the same: for, what more contingent, than for a sparrow to be taken; and yet says CHRIST, "Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your FATHER." (Matt. 1O: 29.)

 

 Secondly, If contingents were without the bridle of providence, GOD would be a petty LORD, not an absolute and universal governor: yea, remove contingents, and farewell to the government of the world. Let these be dumb ciphers in the table of providence, and the speaking figures will become silent ones. To judge by way of proportion; let there be a survey taken of the providence of GOD in the case of JOSEPH; set by the contingencies, and what becomes of that landscape of Providence Certainly the province of contingents is of vast extent; so much may be gathered from that passage, whether of the wise man, or the foolish man, brought in by the wise man, yet speaking truth in regard of the extent of contingencies: " Time and chance happeneth to all." (Eccles. 9: 11.)

 

 Thirdly, Matters of considerable consequence hang on this nail of contingency: as,

 

 1. The prevention of great dangers. JOSEPH'S life was, in an ordinary way, (if not somewhat extraordinary,) saved by the empty pit, and the merchants who trafficked with his brethren. And so MOSES'S life did hang on the cord of contingencies. (Exod. 2: 5, 6.)

 

 2. An inlet to great tumults and combustions is by virtue of a contingency. The coal of an intestine war was blown by Sue BA, who happened, as it is said, to be there. (2 Sans. 2O: 1.)

 

 3. Great advancements are brought about by contingencies. The butler opens his mouth at court for JOSEPH; he was before silent; ingratitude had set a padlock on his lips, as himself acknowledgeth. (Gen. xli. 9.) ESTHER passes her royal palace through several doors of contingencies. MORDECAI likewise finds contingencies to be the golden stirrup to his honors. (Esth. 2: 21-23; 6: 1-3.

 

 4. The invention of arts, and things of considerable consequence, have drawn their first breath by contingency. The invention of guns, which some think to be hinted in that of Rev. 9: 17, was ushered into the world by a spark of fire falling into a mortar of sulphureous matter, which gave occasion for an essay what powder would do in a more exact engine. ACOSTA relates how the golden mines of the mountains of Potozi, were found out by an Indian going to hunt; in pursuit of the beast, the Indian labored to ascend a steep place, and laid hold on certain plants, which yielding, he espied in the hole, or root, metal; and so that golden mountain was discovered.

 

 5. By contingent dispensations, the LORD afflicteth the sons of men as he pleases. The blustering wind of distress gets in at this hole: JONAH'S wind, whale, gord, worm, were all contingents. JOB in like sort drank deep of the LORD's bitter cup; contingent Providence held forth the cup to that servant of the LORD. "Thou breakest," says the Psalmist, " the ships of Tarshish with the east wind." (Psa. xlviii. 7.)

 

 6. Notable exploits and victories are hereby brought about. That Egyptian (by whose discoveries made, DAVID became so victorious, 1 Sam. xxx) might not have been so left by his master, or else have had some killing potion of soldier-like physic administered to him to put him out of pain. It is observable, how in naval fights, the wind, which is a contingent at such a nick of time, is of great consequence. And not only at sea, but at land, loth victory hang on contingency. The Prophet ISAIAH gives a description of a happy concurrency of contingencies, in order to a triumphing conquest; and all this with subordination to divine providence: "And be will lift up an ensign to' the nations from afar, and will hiss unto them from the end of the earth; and, behold, they shall come with speed swiftly: None shall be weary, nor stumble amongst them; none shall slumber nor sleep; neither shall the girdle of their LORDs be loosed, nor the latchet of their shoes be broken." (Isai. 5: 26, 27.)

 

 Fourthly, In the glass of contingent dispensations, may be seen the attributes of GOD, in a glorious equipage: as,

 

 1. The power of GOD, which is notably displayed in winds, seas, &c. (Psa. cxlvii. IS; 2 Citron. 2O: 37.)

 

 2. The. mercy of GOD, as in the preservation OfJOSEPH, MOSES, and DAVID, with others.

 

 3. The justice of GOD, as when the two bears came out of the wood, and devoured forty and two children.

 

 4. The truth of GOD. SAMUEL anoints SAUL captain over the LORD'S inheritance. (1 Sam. 1O: 1.) After this, the lot findeth out SAUL, though he hid himself amongst the stuff (Ver. 2O-22.) The land of Canaan was divided by lot; and the division holdeth correspondence with the prophecy of JACOB before.

 

 5. The wisdom of GOD. By unthought of contingencies, matters are brought to pass in GOD’s time. In JOSEPH'S case, all the contingents were the bridge of Providence, for the dreams to pass over into the land of Egypt for their real accomplishment.

 

 Having thus given the proof for the extent of providence to contingent matters; there are these instructions which are of use.

 

 1. There is no reason to slight contingent dispensations. The same will of GOD is the foundation of contingents,’which is of necessaries, or things which are not in theme selves contingent. A sparrow path not the like principle of life as an angel, or man; and yet the sparrow falls not to the ground without the will of the FATHER. Moreover, as has been intimated, GOD doth notably display his glory by a concatenation of contingents. Make not light, then, of the least link of the chain: remember who couples all together, and how he uses it.

 

 2. Here is a check for the proud and insulting adversaries of the Church. How easily can GOD, by a contingent dispensation, present them with such a snarled knot, as shall be too hard for mortal fingers to untie The proudest child of HAMAN has no reason to boast of tomorrow; for tomorrow may bring forth the death of the plot, and the burial. There are contingencies, which to man's apprehension, at the first, seem no otherwise than so many loose straws; but with these straws, artificially twisted together by the hand of Providence, a rope is made, no less strong to bind than chains and fetters of iron.

 

 3. There is great encouragement to live in dependence on GOD for provision and protection. Contingent dispensations are often our exchequer and life-guard. If one had asked an Israelite in the wilderness, Where is your food He must have answered, Above in the clouds; but on the morrow it will be had from thence. Again, if it had been said, What if an enemy shall fall upon you It might have been replied, Such a blow happened to the Egyptians, as left no need to fear them for one forty years; and such fears had fallen upon the hearts of the Canaanites, so that there is little ground to be dismayed. Thus, through Providence, the Egyptians' frenzy at the Red Sea, and the Canaanites' palsy, were the means of the Israelites' safety.

 

 4. Take notice of mercies conveyed on the wings of contingent dispensations. In this treasure-house are mercies of all sorts: The woman of Samaria happened to come in a good time to JACOB'S well, where the fountain of life was open for her. (John 4: 6, 7.) RUTH goes a gleaning, and lights upon a part of the field belonging to BOAZ; (Ruth 2: 3;) and, from a gleaner, becomes a mistress in BOAZ'S family: to whom she married, and at marriage has the prayers of the good people in Bethlehem; which prayers had a glorious issue; no less than a grandfather to a King is born, to the joy of NAOMI, Bo Az, RUTH, and the rest of the people of Bethlehem.

 

SECTION 4:

 

 That the providence of God extended to the deaths of men, may be illustrated, 1. More generally. 2. Particularly.

 

In the general, it appears from these arguments:

 

 1. GOD giveth life, and no longer than he upholds life doth it last. " Thou," says MOSES, " carriest them away as with a flood." (Psa. xc. 5.) The Jews went about to kill PAUL, yet their design was ineffectual: PAUL giveth the reason, saying, "Having obtained help of GOD, I continue unto this day." (Acts 26: 21, 22.)

 

 2. If the providence of GOD stoops to a sparrow's falling on the ground, why not to the grave of a man And yet sparrows are not long-lived birds, as naturalists observe; they are birds of little value too.

 

 3. Death is an evil in its kind; and shall there be "any evil in the city, and the LORD has not done it " (Amos 3: 6.)

 

 4. On the death of some persons, the adversity of' whole nation is ushered in. That is a significant place of

 

 Scripture for this purpose: "The breath of our nostrils; the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen." (Lam. 4: 2O.) And thus briefly in the general.

 

 In the next place, more particularly consider the extent of Providence, 1. To the kinds of death. 2. To the timing of death.

 

 First, As for the kinds of death, they may be distinguished thus 1. Natural, as being affixed to nature since the fall of our first parents. (Gcn. 3: 19.) By natural death here, is understood the dissolution of man from principles of mortality within, though there should not be any violence from without. Thus some, according to the providential disposition of the ALMIGHTY, "come to the grave in a full age, like as a shock of corn cometh in his season." (Job 5: 26.)

 

 2. Violent; when the candle of life burns not out, but is puffed out by the breath of an enemy, or the mouth of the Magistrate. JOB'S servants were slain by the Chaldeans and Sabeans, but not without the providence of GOD. (Job 1: 15, 17.) AcHAN is stoned to death; and yet glory is due to the LORD, whom ACHAN had offended. (Josh. 8: 19, 25, 26.)

 

 3. Casual; which though it may be violent, yet is here considered as not intended by men, as agents or instruments. GOD’s providence reacheth to chance-medley. The slaying of man accidentally, is said to be GOD’s "delivering a man into the hand of the slayer." (Exod. 21: 13; Deut. xix. 5.)

 

 Secondly, The timing of the deaths of men, has reference to the providence of GOD; for, as "lie sets bounds to the sea," (Job xxxviii. 8,) and "hash determined the bounds of men's habitations; " (Acts 17: 26;) so he has not left the lives of men boundless. The truth of this will appear,

 

 1. From plain places of Scripture: Is there not an appointed time to man upon the earth Are not his days like the days of an hireling" (Job 8: 1.) " Seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass." (Job 14: 5.) " To every thing there is a season, and a time to every purpose under heaven: a time to be born, and a time to die." (Eccles. 3: 1, 2.) According to SOLOMON, time or season for things falls under the providence of GOD; and particularly birth and death, which we are to understand only according to the event,

 

what things fall out after GOD’s appointment; not the lawfullness or unlawfullness of them, what things should be by GOD’s commandment.

 

 2. From the reason rendered in Scripture, why some are not sooner removed out of the world by the hands of violence, notwithstanding the utmost probabilities "They sought to take him; but no man laid hands on him, because his hour was not yet come." (John 8: 3O.) The same reason is repeated; (John viii. 2O;) and CHRIST backs it, when he said to his apprehenders, a When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness." (Luke 22: 53.)

 

 3. From the truth of GOD, in timing the deaths of persons according to particular predictions. So in Isai. 8: 16: "For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her Kings." PEKAH, the son of REMALIAH, was one of those Kings, and his death is recorded, 2 Kings 15: 3O. It is said of the Assyrian, "I will cause him to fall by the sword in his own land." (Isai. xxxvii. 7.) Here was a prediction of death, the kind of it, and the place where; and accordingly it was Fulfilled, as it is recorded in the 37th and 38th verses of the same chapter.

 

 4. From the peculiar prerogative of GOD, as he is, (1.) The GOD of mercies, and so he hands mercies to men,

 

 1. By their own deaths: " they are taken away from the evil to come." GOD houses them in heaven before the black storms fall on the earth. 2. By the deaths of others, who are thorns in the sides of his people. So in 2 Kings 13: 22, "HAZAEL oppressed Israel;" in verse 23, "The LORD was gracious to them, and had compassion on them." Now, how the LORD shows himself thus gracious and compassionate, we have in verse 24: "SO HAZAEL the King of Syria died." Thus the LORD is a GOD of mercies, even in the deaths of men. (2.) As the GOD of judgment; and so not only wrath, but great wrath comes forth in timing the deaths of persons. The glorious terribleness of justice is here seen; as, 1. When Providence suddenly snatcheth a man from his fancied Paradise "Thou fool, this night thy soul shall be required of thee." (Luke 12: 2O.) Death, as Providence doth judiciously time if, has a sting in its sting; so in that Monarch who was slain in his royal city by his own sons, and while at his devotions in the house of NISROCH his god. (Isai. xxxvii. 37, 38.) 2. When the deaths of many thousands are timed together. "The LORD is known by the judgment which he executeth." (Psa. 9: 16.) We read of seventy thousand men who died of the plague in three days' time; (2 Sam. 24: 15;) and in l. Kings 2O: 29, the children of Israel slew of the Syrians an hundred thousand footmen in one day. Now if there were not a providence in the timing the deaths of persons, the glory of divine justice would have its grave with the vast multitudes who fall by famine, sword, or pestilence; all which are the Loxn's arrows, as the Prophet GAD informeth DAVID. (2 Sam. 24: 12, 13.)

 

 5. From the success and unsuccessfullness of means used in order to the lengthening of life. The preservatives of life are conservative of it no otherwise than as the LORD pleases. This may be evidenced in three things: First, In the use of medicinal means, which sometimes (very improbable to reason) avail to the recovery of health, and that though the person were mortally sick in the judgment of the most accurate physicians. There seemeth to be something of Providence by way of proportion to that cure wrought on HEZEKIAH by the lump of figs, as Isai. xxxviii.21. I acknowledge that cure extraordinary, and shall not dispute the question, Whether the lump of figs might not have something of natural tendency by way of cure. This is that I contend for, That Providence is very much seen, if not in elevating improbable means in order to a cure, yet in bringing to light such means as are improbable to man's reason, though very proper for the recovery of the patient, who, like" EPAPHRODITUS, was sick nigh unto death; but God had mercy on him." (Phil. 2: 27.) And as the LORD'S mercy and providence are displayed in the raising of persons from the grave; so no less ma,y the hand of Providence be seen in rendering the means used for health successless. A College of Physicians are physicians of no value, when the LORD, the great Physician, withdraws his hand. Witness ASA, who had his physicians, but not his cure. (2 Citron. xvi•. 12, 13.)

 

 But Secondly, In the matter of diet. Some creatures have more of a restorative virtue than others; and yet some are healthier, fairer, live longer with their pulse, than others who eat their portion of the King's meat. (Dan. 1: 12-15.) Whence is this The word doth plainly show: "He shall bless thy bread, and thy water; and I will take sickness away from thee;" (Exod. 23: 25;) and, u Man shall not live by bread alone, but. by every word that proceedeth out of the mouth of God." (Matt. 4: 4.)

 

 Thirdly, In the greatest caution or circumspection men use to preserve themselves in dangers. The King of Israel disguiseth himself; and has his armour; yet an arrow finds its passage between the joints of his harness. (1 Kings 22: 34.) On the other hand, JEHOSHAPHAT, who was in the same fight, and in greater danger than King AHAB, is preserved. " It came to pass, when the Captains of the chariots saw JEHOSHAPHAT," (in his royal robes,) " that they said, It is the King of Israel; therefore they compassed about him to fight: but JEHOSHAPHAT cried out, and the LORD helped; and GOD moved them to depart from him." (2 Chron. 18: 32.)

 

 Lastly, From the absurdity which would otherwise follow. For if the timing of men's lives be not according to the bounds which the LORD sets, then to whom shall the glory in point of preservation be attributed Shall men thank themselves, or acknowledge fortune, in contradistinction to providence The Scripture otherwise teacheth: "My times are in thy hand; deliver me from the hand of mine enemies;" (Psa. xxxi. 15;) and, "Fee that is our GOD is the GOD of salvation; and unto God, the LORD belong the issues from death." (Psa. lxviii. 2O.)

 

 Now from what has been said touching the: extent of divine providence to the death of persons, we m'ty learn, 1. There is no reason to give way to anxious and disquieting thoughts, from the consideration of difficulties, dangers, casualties, which may attend ourselves, or those related to us, in the way in which GOD by his Providence engageth us according to his word. There is an irregular fear and disquiet which leaps from second causes into the hearts of men. Our SAVIOR intimates so much in Matt. 1O: 28. The disease there is, fears about the body; and the cure of this disease is, the sweet and serious meditation on divine providence. It is the best cordial under all fears and disquiets of this nature. A husbandman and a seaman were communing together: the husbandman asks the seaman, Of what profession his father was He replies, A seaman, as he was, and so likewise his grandfather. The husbandman inquires, Where his father died Answer is made, At sea, and so did his grandfather too. Hereupon says the husbandman, Are you not afraid to go to sea The seaman asks the husbandman, Of what profession was his father; and after, his grandfather And it being answered, They were both husbandmen; he further asked, Where they died Answer is made, At home in their beds. And are not you (says the seaman) afraid to go to bed The application of this story is easy.

 

 2. It is wisdom, then, for persons to. interest themselves in the God of providence. "Happy is the people whose God is the LORD." (Psa. cxliv. 15.) There are two great encouragements to look after an interest in GOD, as reconciled to the soul through JESUS CHRIST.

 

 (1.) None go with so strong a guard, as they who have "the LORD for their GOD." CHRIST tells his disciples that "the very hairs of their head are all numbered." (Matt. 1O: 3O.)

 

 (2.) Whatever distresses they meet with, suppose a violent death, they have a counter-poison against it; they may lose their heads, but not a hair; they are gainers, when they seem to be losers; there is enough by death to make amends for death. a Blessed are they which die in the LORD."

 

 3. It may quiet the spirit when God takes away by death, friends, relations, acquaintance. These die not at hap-hazard. The GOD of wisdom placeth and displaceth persons in the world, and all wisely and righteously. If children are with us, like JONAH'S gord, for a night, and then a worm eats them, there is no reason to quarrel with the LORD, who has variety of wise ends in the gord-dispensation of this nature. We have reason to quarrel with our quarrellings at the LORD'S bereaving us of relations. If one lend us a hundred pounds for some years freely, and after calls for it; is there ground for sullenness, as if there had been no courtesy at all for divers years How often do we forget ourselves as men, and much more as Christians, in matters of this nature! The Apostle PAUL cautions against irregular sorrow for the death of persons. (1 Thess. 4: 13.) And an excellent copy is left for us to write by, when death sets its cold hand on any of our friends. (2 Sam. 12: 22, 23.)

 

 4. What ground is here for a mortified frame of spirit both to things and persons in the world! Our days, and the days of others, will have their period. We and others are like passengers in a ship, who, whether they sit, walk on the decks, or sleep in the cabins, are in motion towards the haven. The world is rather an inn than a dwelling-house: " One generation passeth away, and another cometh." (Eccles. 1: 4.) It is folly, then, for the sons of men to be elbow-deep in the thick clay of the world; as if they, and their wealth, their pomp, and their pleasures, were to abide here for ever. O that what the Apostle PAUL adviseth, were engraven on the heart with a pen of iron, and the point of a diamond! "But this I say, brethren, the time is' short; it remaineth that they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced, not; and they that buy, as though they possessed not; and they that use this world, as not abusing it; for the fashion of this world passeth away." (1 Cor. 8: 29-31.)

 

SECTION 5:

 

 THAT the providence of God extendeth to the meanest creatures, and things of less moment in human apprehension, appeareth from the following arguments:

 

 I. The LORD made creeping things, as well as whales and elephants. This is plain from the history of the creation. Now, if the creation be comprehensive of things which move in a less sphere of activity; why should these be looked on as below the providence of God ordering them to his own glory

 

 2. These are a part of the universe, and so fall under the providence of God. The little finger is not excluded from the influence of the soul, because it is not of equal bigness with a limb of the body; and if it is so in man, the little world, why should it not hold, by a parity of reason, in the greater world

 

 3. We find how the LORD has condescended to give informations and directions about meaner matters. The laws given to the Jews have instances enough of this: and why should it be thought beneath providence to govern in matters of less consequence, when laws have been enacted referring to lesser matters

 

 4. The Scripture has frequent instances of GOD’s providence about the meanest and most inconsiderable matters. If we cast an eye at sea, there we shall find, that the providence of GOD not only respects the Tarshish fleet of ships, but also a single ship, and the broken pieces, of that ship; (Acts 27: 22, 24;) not only a shoal of fish, (Luke 5: 9,) but a single fish. (Matt. 17: 27.) And there may be seen the same God in his providence on the shore: GOD’s providence reacheth unto a bird's- nest; (Psa. civ. 17;) and to birds in the nest. (Job xxxix. 27.) Whether the provision for the young ravens, spoken of in that place of JOB, be by worms out of the dung in and about their nests, or by flies crossing over the heads of the young ones, which flies are taken captive, and so serve for food, I shall not dispute: it is enough to note, that they are cherished, and that both ways, as is observed by some. And not only are the birds, but trees, where they nest and sing, within the verge of providence. So the fig-tree which our SAVIOR cursed; (Matt. 21: 19;) the sycamore-tree on which ZACCHEUS climbed up to see CHRIST; (Luke xix. 4, 5;) the fig-tree under which CHRIST saw NATHANAEL. (John is 48.) All these were upon supposition of divine knowledge, so under the secret law of providence, that they were not to be cut down, ere these things were accomplished. Not only trees, but houses are subjected to the providence of GOD: Thus the winter-house and the summer-house, the palace and the cottage, are liable to providence. (Amos 3: 15; 6: 11.)

 

 5. The meanest things, considered in their uses, connections, references, abundantly testify the providence of GOD as extending to them. SAMSON'S feast, and riddle propounded at -the feast, are introductions to matters of grand importance. (Judges 14:) The flying of an arrow in battle is a light thing, yet this kills a King, and so the whole army is routed. (1 Kings 22:) In our English history it is recorded of RICHARD the First, how a castle was offered him, if he would save the lives of the besieged. He would not, but threatened to hang them. Hereupon one charged his bow, and with a square arrow, (making first his prayer to GOD that he would direct that shot, and deliver the besieged from oppression,) struck the King, whereof he died. I might give other instances. I have known the life of a child preserved by means of a bending stick, which has checked a board of weight from so falling down directly, as otherwise the child must have perished.

 

 6. If GOD’s providence should be denied in smaller matters; then, (1.) Might it not as well be denied in greater matters For smaller matters, considered in their connections, become great matters. Who knows what are the products of things little heeded for the present season.

 

 But (2.) To deny GOD’s providence in lesser matters, is to break that series or chain whereby divine Wisdom has ordered all. As in the workmanship of the tabernacle, there were loops and taches, and these had their use; and without these; what would become of the tabernacle So here, providence takes in a loop, a tache, as well as the purple, blue, and scarlet of greater matters.

 

CHAPTER 5:

 

 HAVING thus far launched into the sea of providence, where the Christian may behold the wondrous works of GOD; come we now to give a recital of the sacred maxims or observations which this voyage will afford: And here I shall,

 

 1. Prefix the observation.

 

 2. Affix the confirmation; together with the improvement of it.

 

OBSERVATION 1:

 

 The Knowledge Men have of the Providence of GOD is imperfect.

 

 THE truth of this appears, (I.) From positive assertions in Scripture: " He has made every thing beautiful in his time: also he has set the world in their hearts, so that no man can find out the work that GOD maketh from the beginning to the end." (Eccles. 3: 11.) (2.) Front the LORD'S posing men about his providence: When he takes the matter in hand, as in the case of JOB, how did the LORD argue him into a modest silence (3.) From mistakes about GOD’s providence; which have more or less seized on, not only men, but good men: JOB'S friends were no atheists, but good men; yet says the LORD unto ELIPHAZ the Temanite, "My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant JOB has." (Job xlii. 7.) (4.) From the ingenuous confessions of holy mnen: "Lo, these are parts of his ways; but how little a portion is heard of him! " (Job 26: 14.) " So foolish was I," says the Psalmist, " and ignorant; I was as a beast before thee." (Psa. lxxiii. 22.)

 

The truth of this will further be evidenced, if we consider

 

 1. The Object, viz., Providential dispensations.

 

 2. The Subject, Man under this or that dispensation.

 

 To begin with the first of these: The Scripture informs us, that the " LORD is wonderful in counsel, and excellent in working." (Isai. 28: 29.) As what conies out of heaven, speaks the skill of the great Workman of heaven and earth; so there are some divine pieces of workmanship (if I may so speak) which hold men at an astonishing gaze. More particularly: Two things in divine dispensations notably gravel the sons of men. (1.) The unusualness of a dispensation. REBEKAH'S war in her bowels makes her say, "If it be so, why am I thus" (Gen. 25: 22.) JOB's afflictions befalling one who keeps up communion with God, must startle himself and his friends, who, probably observing how God did then ordinarily bless the tabernacle of the righteous, in regard of outward prosperity, were the sooner induced to pass a wrong censure on that man of God. The intricacy of a dispensation doth likewise contribute to the baffling one under the dispensation. We read of " a wheel within a wheel (Ezek. 1: 16:) Whether that be to be understood of one wheel within being out of sight, and so there is a secret winding of matters which the eye of reason discerneth not; or whether in a transverse sense; and so it notes the cross turnings of things; when one while matters go this way, another while that way. To this we may add some examples of the intricacy of providence. That in Judges 2O:, where the children of Israel had a good cause and a divine warrant to fight BENJAMIN; and yet they were put to the rout. JACOB had a warrant to return to his country, a promise that GOD would deal well with him in that return; (Gen. xxxii. 9;) and yet behold a providence which seemingly clashed with the promise! Is this (might JACOB say) to be dealt well with What! to have thy throat cut by ESAU's ruffians! Here is a returning to thy kindred indeed, by returning to thy dust! And yet JACOB's black cloud blows over, and the promise and the providence sweetly kiss each other.

 

In the next place, consider the subject; and so man is like SENECA'S HARPESTEN, who complained the room was dark, when she was blind. The light of providence is not seen, partly by reason of darkness in the understanding; for, "we know but in part; " (1 Cor. 13: 9;) and partly by reason of turbulent passions, which, being crossed in this or that dispensation, raise a fog or mist, and cloud the understanding. How is DAVID transported on the death of ABSALOM! (2 Sam. 18: 33.) How doth JONAH'S pride and passion hinder him from subscribing to the wisdom and mercy of GOD in sparing Nineveh Men had need therefore watch against lusts and passions, which otherwise will join their additional issue with the intrinsic darkness of the understanding; and so, like the earth, interpose between them and the light of providence.

 

 There is therefore no ground to throw by the observation of the LORD'S dispensations, because our knowledge of them is not a perfect knowledge. It is a dangerous inference from that of PETER speaking of PAUL'S Epistles, " in which are some things hard to be understood," (2 Pet. 3: 16,) to reject therefore the reading of the sacred Scriptures. The like inference from the things hard to be understood in the course of GOD’s providence, is of dangerous consequence. What is said of the Scriptures, " It is a river wherein the elephant may swim, and yet the lamb may wade," may be said touching the Lo RD'S providential dispensations; some of which gravel the profoundest, others are understood by the meanest. Moreover, some dispensations of providence which are dark for a time, may after become light to the waiting Christian. " When I thought to know this, it was too painful for me; until I went into the sanctuary of GOD: Then understood I their end." (Psa. lxxiii. 16, 17.) Lastly, Such mysteries of providence as we are not able to fathom, yet by the light of GOD’s word, we are taught to subscribe to, and to rest contented, by way of admiration, where we cannot reach by way of comprehension: "Even so, FATHER, for so it seemed good in thy sight." (Matt. 11: 26.)

 

Again, there is no reason for any man to pride himself in his attainments. Though a man be got up on the mountain of providence, and others are in the valley, yet that man is far enough from touching the sky. Two things may check the pride upon the account of knowledge here: (1.) The angels in heaven may learn by the providences of GOD on earth. That heavenly academy admits of an addition of experimental knowledge; (Eph. 3: 13; 1 Pot. 1: 12;) no man therefore knows so much, but he may know more. But (2.) he who has a high conceit of his knowledge in divine dispensations, may quickly be mistaken, and pay dear for his mistake. We find how a good Prophet, by a pretended providence of an angel's appearing, is prevailed on to do otherwise than he should have done, and that to the loss of his life. (1 Kings 13:18, 24.) Though a man therefore have made more progress in the search of GOD’s word and providence, than others, yet let him remember, his knowledge is rather twilight than noon-day; and let him, according to that, "serve the LORD with fear, and rejoice with trembling." (Psa. 2: 11.)

 

From this, learn to welcome all such means, helps, and furtherances as GOD vouchsafeth for the better understanding his dispensations. The cripple needs his crutches, and has no reason to throw them away until he can go without them. The Administration of Things in the World, is according to the Draught of Divine Wisdom.

 

 THAT there is an intermixture of wisdom in the dispensations of the LORD, the Psalmist doth solemnly profess, saying," O LORD, how manifold are thy works! in wisdom past thou made them all; the earth is full of thy riches." (Psa. civ. 24.) This will more fully appear, if we consider three things:

 

1. Whose platform it is.

 

2. How it is described in Scripture.

 

3. With what it may be compared.

 

 1. Every thing, so far as it comes from God, has an excellency stamped upon it; and if a beam of the sun be glorious, what is the sun itself GOD being then wise, yea, only wise, his management of matters in the world has an harmony with his wisdom.

 

 2. Observe how PAUL describeth GOD’s "working of all things; " it is " after the counsel of his own will." (Eph. 1: 11.) Counsel is the result of wisdom and understanding; and, when attributed to God, denotes his glorious perfection in ordering all things according to that in Job 12: 16; " With him is wisdom and strength, he has understanding."

 

 Another thing in the Apostle's description is, the order or disposition of the words: it is not said, " He worketh all things according to the will of his counsel; as if the LORD did first consult, and so a will followed, as in human affairs; but, "He worketh all things according to the counsel of his will; " to note that the LORD's will is his counsellor: that includes wisdom, holiness, rectitude, and is the rule of all righteousness and wisdom.

 

 3. Compare the wisdom of GOD with the wisest: go to the angels of heaven, who are the wisest of creatures: yet what are angels in comparison of GOD! How quickly doth their mountain of wisdom vanish into a mole-hill, their wisdom into folly, before the all-wise Gon! So it is said, "And his angels he charged with folly." (Job 4: 18.) Their line cannot reach the bottom of divine wisdom in the mystery of redemption: they are at a gaze with the plot of the manifold wisdom of God. (Eph. 3: 1O.)

 

 First, Censure not, then, the all-wise GOD for misgovernment of the world. He rules wisely, whatever sense and reason object. " Wisdom and might are his." (Dan. 2: 2O.) Instead of shooting the fool's bolt, acknowledge thine own folly. " Vain man would be wise, though man be born like a wild ass's colt." (Job 11: 12.) Here is an ass, a wild ass, and the colt of the wild ass; all which may abase a man, and give a check to his controlling thoughts of the LORD's dispensations. LUTHER’has a very pertinent passage on this head: I I (says he) have often essayed to prescribe instructions to GOD, which he should follow in the administration of the Church. O LORD, I said, I would have this so done, and in this order, and with such success. But God did the contrary then I began to muse, Surely my counsel makes for the sanctifying of thy name, and the increasing of thy kingdom: but God laughed at this wisdom, and said, Go to, I know thee to be prudent and learned; but this is never my manner, that either PETER, or DOCTOR MARTIN, or any other, should teach, govern, or lead me. I am not a passive God, but active; who am wont to lead, rule, and fashion as I please.'

 

 Secondly, Give not way to perplexing thoughts about futurities: there is One who will govern the world well, and knows what he has to do, without calling you to the council - table of heaven. "Let not your hearts be troubled," (John 14: 1,) said CHRIST to the disciples. When CHRIST, the pilot, was about to leave their ship in regard of his bodily presence, their hearts, like the sea, were ready to cast up mire and filth; CHRIST therefore seasonably says, "Let not your hearts be troubled; " and withal bids them look to the calming grace of faith: "Ye believe," says he, "in GOD, believe also in me." The way then to have more quiet, is to exercise more faith, as respecting the LORD in his dispensations.

 

 Thirdly, "Go down to the potter's house: " (Jer. 18: 2, 3:) And what may you learn there Is not the clay ductile and pliable to the hand of the potter And should not a Christian labor more and more to have his will moulded or fashioned to the will of his Maker "Carry back," says DAVID to ZADOCK, "the ark of God into the city: If I shall find favor in the eyes of the LORD, he will bring me again, and show me both it and his habitation. But if he thus say, I have no delight in thee; behold here am I, let him do to me as seemeth good to him." (2 Sam. 15: 25, 26.)

 

 Lastly, The way to have God to be gracious, is to exercise grace with respect to the LORD'S sovereignty to be displayed as he pleases. There is a way of order, though not of merit; away of our duty, though God doth sometimes exalt sovereign mercy when duty is neglected: The Israelites "provoked God at the sea, even at the Red Sea; nevertheless he saved them for his name's sake, that he might make his mighty power to be known." (Psa. cvi. 7, 8.) But though this be so, yet men have no ground to neglect their duty. JoB's captivity is turned, and God exalteth kindness to a wonder; yet JOB is reasoned first into a holy silence and sense of his failings.

 

OBSERVATION 3:

 

There is a glorious Display of the Power of GOD in the Management of Matters in the Word.

 

 THE power of GOD may be considered,

 

1. In regard of God himself.

 

2. In regard of human power.

 

3. In regard of the manner of its being displayed.

 

4. In regard of the various objects about which it is conversant.

 

 First, The power of GOD maybe viewed in regard of GOD himself; and that,

 

 1. As a glorious attribute of God. As " GOD is love," so is his power infinite. "God has spoken once, twice have I heard this, that power belongeth to GOD." (Psa. lxii. 11.) "Touching the ALMIGHTY, we cannot find him out: He is excellent in power, and in judgment." (Job xxxvii. 23.)

 

 2. As joined with wisdom. According to this consideration, GOD’s -power is glorious in bringing matters to pass. " He is mighty in strength and wisdom." (Job xxxvi. 5.) ~~ Wisdom and might are his." (Dan. 2: 2O.) It is said, that in warlike affairs policy surpasseth: power. What cannot then both infinite power and wisdom accomplish, though the wisdom ofmyriads ofAHITHOPHELS assay the contrary

 

 Secondly, The power of GOD in regard of human power, will appear the more transcendent, if it be considered,

 

 1. That human power is borrowed from him who is the blessed and only Potentate, the "KING of Kings, and LORD of LORDs." NEBUCHADNEZZAR was a great monarch, he had Kings subordinate to him; yet said DANIEL to him, "The God of heaven has given thee a kingdom, power, and strength, and glory." He was beholden to GOD, who placed the crown upon his head; and not only the power, but the exercise of it also is borrowed. So CHRIST to PILATE: "Thou couldest have no power over me, except it were given thee from above." But,

 

 2. The power of GOD is seen as glorious, if compared with human power; in that the LORD can, and doth, when he pleases, dethrone the greatest Potentates of the world. How quickly is a NEBUCHADNEZZAR hurried from the palace to the forest! "GOD is judge, he putteth down the one, and setteth up another: " (Psa. lxxv. 7:) and hence MOSES, speaking of the two Kings, SIMON and OG, whom God had caused to fall before his people, (Dent. 3: 21,) annexeth a pertinent description of the LORD'S power: "O LORD GOD, thou hast begun to show thy servant thy greatness, and thy mighty hand; for what god is there in heaven, or in earth, that can do according to thy works, and according to thy might " (ver. 24.)

 

 Thirdly, The power of GOD is to be considered in regard of the manner of its display; and that three ways:

 

 1. Immediately, or without means: If there be wanting means, yet there is never wanting power to bring about matters, where and when God pleases. He that made the world without a tool, can act without an instrument. If there be not a human arm to crush LABAN, yet there is not wanting a hand from heaven to restrain him: So he acknowledgeth, " It is in the power of my hand to do you hurt; but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to JACOB either good or bad." (Gen. xxxi. 29.)

 

 2. Mediately, by means; and these though weak and improbable. GOD checked the Egyptian insolency by frogs and lice. The blowing of the trumpets of rams' horns is as effectual to level the walls of Jericho, as if a thousand barrels of gunpowder had been under them. GIDEON with his three hundred men, routeth the army of the Midianites, as well as if his army had consisted of three hundred thousand.

 

 3. The power of God is displayed contrary to the nature of means: he made the fluid waters to stand up as a solid wall for his people to pass. (Exod. 14: 22.) Fire shall flame, and not burn. (Dan. 3: 26.) Lions shall be hungry, and yet not devor DANIEL. (Dan. 6: 22, 23.) A harsh and cruel gaoler to PAUL and SILAS, shall become all kindness. (Acts 16: 23, 24, 33.)

 

 Fourthly, The power of GOD is to be observed in regard of the extent of it: " With GOD all things are possible." (Mark 1O: 27.) And not only in general is the power of GOD marvellous, but likewise more particularly, if we view it with respect to, 1. Spirituals; and 2. Temporals.

 

 1. The former the Apostle speaks of; " The exceeding greatness of his power to us-ward who believe, according to the working of his mighty power." (Eph. 1: 19.) As the power of GOD was richly displayed in making the heavens and the earth; so likewise is it in creating the new heavens and new earth. (Isai.lxv. 17.) Look we into the new world, and observe what a golden thread of power is drawn through these following pearls:

 

 (I.) Conversion, regeneration, and sanctification, declare the power of GOD. " Thy people shall be willing in the day of thy power." (Psa. ex. 3.) That the wolf dwells with the lamb, and the leopard lies down with the kid, is from the power of GOD.

 

 (2.) The forgiving of sin, and the mortification of it more and more, likewise hold forth the praises of GOD’s power. " Who is a GOD like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage He retaineth not his anger for ever, because he delighteth in mercy: be will turn again, he will have compassion upon us: he will subdue all our iniquities and thou wilt cast all their sins into the depths of the sea." (Mic. 8: 18, 19.) " Sin shall not have, dominion over you; for ye are not under the law, but under grace." (Rom. 6: 14.)

 

 (3.) The raising up persons to a sense of GOD’s love, especially after spiritual languishing and conflicts, speaks the power of GOD. " Create in me a clean heart, (says DAVID,) and renew a right spirit within me; restore unto me the joy of thy salvation." (Psa. li. 1O, 12.) " I create the fruit of thy lips, peace, peace." (Isa. lvii. 19.)

 

 (4.) The vigorous support of persons in the exercise of grace under sufferings, doth proclaim the power of GOD. "Be not thou (writes PAUL to TIMOTHY) ashamed of the testimony of our LORD, nor of me his prisoner; but be thou partaker of the, afflictions of the Gospel, according to the power of GOD." (2 Tim. 1: 8.)

 

 (5.) Perseverance in grace, even unto glory, doth exhibit a large testimony of the power of GOD; so 1 Pet. 1: 5 " Who are kept by the power of GOD, through faith unto salvation." 2. In the next place, the power of God is seen in temporals: we may behold the power of God in the meanest or least of creatures. Amongst other things, observe the sparkling of this diamond in two things.

 

 (1) In point of provision for men: how did God feed so many thousand, and for many years, and in a wilderness, of old! As the power of GOD was then seen, so it is seen in a larger wilderness, the whole world, in feeding the sons of men; and the same power of GOD is seen as it respects persons, or families, in their particular wilderness.

 

 (2.) In point of protection, notwithstanding dangers. It would fill a volume to rehearse the many remarkable preservations which some have had, whilst the LORD had wise ends for their existence in the world. It may suffice that CHRIST points out the power of God in preserving, when he says to his disciples, " Behold, I send you forth as sheep in the midst of wolves." (Matt. 1O: 16.) It is a truth, GOD’s servants are immortal until their work be done.

 

 Distrust not then the truth of GOD’s word, as if the LORD could not be as good as his word for defect of power. It was ZACHARIAS'S fault, that he looked too much to second causes, and did not consider, as he should, the power of God, which had nature, though decayed, at his beck. If therefore there be as great an unlikelihood of things spoken of in Scripture, as there was that ZACIrARlAs and ELIZABETH, being old, should have a son, yet give no way to unbelief, but take a view of matters in conjunction with the power of GOD; and so indeed we are taught in Scripture, as in the case of the Jews, who have lain in a forlorn state for so many centuries, yet " God is is able to grail' them in again." (Rom. 11: 23.) And so in any other difficult case let that be remembered, a Is there any thing too hard for the LORD " (Gen. 18: 14.)

 

OBSERVATION 4:

 

 GOD never has his Vacation-Time; though he may seem to do little or nothing sometimes in his Administration of the World.

 

 THAT providence is not idle, though it seems to sit still, will be evidenced,

 

1. From positive assertions in Scripture: so, " The eyes of the LORD are in every place, beholding the evil and the good." (Prom. 15: 3.) Eyes are attributed to God, to note not only his inspection into the affairs of the world, but his wise ordering of all things, in all places, and in all times; for these eyes are never shut; the LORD is not a sleepy watchman: " Behold, he that keepeth Israel shall neither slumber nor sleep." (Psa. cxxi.4.) "My FATHER (says CHRIST to the Jews, who were stumbled at the miracle wrought on the Sabbath Day) worketh hitherto, and I work." (John 5: 17.) The sense is, Though God rested the seventh day from his work of creation, yet he has not been at rest ever since; he perpetually worketh hitherto in his providence; and yet none of you durst entitle him a violater of your Sabbath; and why then am I adjudged a violater for doing my FATHER'S work This I conceive, with others, to be the intent of that Scripture; and it plainly giveth us to understand, that GOD’s providential care over the world is permanent the LORD withdraws not his influence; " he upholds all things by the word of his power." (Heb. 1: 3.)

 

 2. From examples in Scripture: for if we cast an eye on this or that special draught of providence, we may trace the footsteps of the ALMIGHTY even there, where we cannot see him so visibly. The draughts of providence are of two sorts:

 

(1.) Some respect persons singly, as in JOSEPH's and JOB'S case.

 

(2.) Others respect the body of a people, as the Church of God in Egypt and Babylon, and in times of the New Testament under persecution. Whoso shall take a right view of these cases, will find them a clear proof of the truth asserted. He who diggeth the foundation of a house, the deeper he digs, the less visible he is to those who cast au eye towards the place; and while this work is on foot, is nothing done, because the side walls are not reared There is a manifold working hand of providence. God doth ripen persons for mercies, and mercies for persons. There is. not only a work of the shoe-maker, whereby a shoe is made of this or that proportion; but there is a work of the physician, whereby the swollen, hydropical foot is reduced to its regular shape, and is fitted for the shoe. If God, under some dispensations, carry on a work upon us, though he does not this or that work upon us until he see fit, he is still at work; and the work he intends is in its second causes, and comes forth from between the curtains of antecedent preparations, when the LORD'S time is come. The Israelites are in Egypt's furnace, whereby they must he melted; and the hotter the furnace is, the nearer MOSES is to extinguish the Egyptian fires, though the Israelites know no such matter.

 

 And we have not only examples of saints, but likewise of sinners; and that singly considered, as well as in a body or community. Sinners ripen for judgments, and judgments ripen for sinners: they, by their sinning, are digging their own graves: the pit is a digging for them, though it be not finished. What a quagmire, then, do they dance on the surface breaks, and what becomes of them, with their projects and designs " Then she that is mine enemy (says the Church) shall see it, and shame shall cover her. Mine eyes shall behold her; now shall she be trodden down, as the mire of the streets." (Mic. 8: 1O.)

 

OBSERVATION 5:

 

 GOD does something, yea, much, whilst he seems to do little or nothing; and does little or nothing, whilst Men are in expectation of great Matters.

 

THAT providence speaks, whilst it is in some sort silent and works, whilst the work seems at a stand, may be thus evidenced:

 

 1. From the secret and invisible agency of angels, about that work which providence brings on the stage. The living creatures are said to have the hands of a man under their wings, on their four sides. (Ezek. 1: 8.) Hands are the instruments for action; and these are veiled with wings: these hands are at work, though men see them not. And thus the Angel informs DANIEL how he had been at work in the court of Persia, though DANIEL knew no such matter. (Dan. 1O: 12, 13.)

 

 2. From some under-ground foundation laid. There is a seed sown, but it is yet under the clods. Who of the Israelites thought, that when MOSES was born, and preserved by PHARAOH'S daughter, a rescue from Egyptian insolency was remotely born with him, and bred up with him in PHARAOH'S Court

 

 3. From forerunners of a work, which hasten it more or less. Consider here a work of providence, (1.) As a work of mercy; (2.) As a work of judgment. As a work of mercy; and so conviction of sin, humiliation, serious supplication, have their influences: the work may in some respect be said to be done, whilst these are doing. The feeding the horse, the trimming the ship, the whetting the scythe, contribute to the journey, voyage, and mowing of the grass. When the Jews consider their ways, and hearken to the Prophet HAGGAI, the work of blessing them is at hand: "From this day I will bless you." (Hag. 2: 19.) Again, as a work of justice; and so irruptions of sin, insolency in men's wicked courses, taunting at Zion's songs, lethargical security, horrid blasphemy, set forward a work of vindictive justice, which though it seem to sleep, yet will awaken, to the terror of the sons of Belial.

 

 In the next place, GOD does little or nothing whilst men are in expectation of great matters; and this holds;

 

 1. In regard of the kind of things. The Jews had a conceit of a temporal monarchy; and hereupon JESUS, the son of MARY, is rejected. And this opinion had taken the heads of the disciples; (Acts 1: 6;) they ask a question there, which an answer given to PILATE might well resolve. (John 18: 36.) The Anabaptists of Germany said they had converse` with GOD; and a command from him, That all wicked ones being slain, they should constitute a new world, in which only the godly shall live and bear the sway. But what was the monstrous birth of that conceit, is not unknown to those who know any thing in history. Men had need, then, be very cautious what foundation they build on for matters expected; for they who look for I know not what to take place in the world, will see it I know not when. And this leads me to the next particular.

 

 2. In regard of time. The thing expected may have solid foundation, but yet persons are out in timing the thing. MosEs is to deliver GOD’s Israel out of Egypt; but not when in the vigor of his youth he slew the Egyptian. (Acts 8: 24, 25, 3O.) CHRIST is to come to judgment; but not when the Thessalonians did expect, as PAUL giveth them to understand. (2 Thess. 2: 1, 2.) Some have vented their opinion about the downfall of antichrist, the calling of the Jews; but the time expired when it should be, according to their imagination, has been a confutation sufficient. Reason there is, therefore, to beware of positive assertions in this kind, lest religion be exposed to derison.

 

 3. In regard of the manner of GOD’s doing what is to be; done. It becometh not persons to confine the LORD to this or that way of working. DAVID is to conquer GOLIATH; but not in SAUL'S armor, but with his. sling, and stones taken out of the brook. (1 Sam. 17:) NAAMAN is to be cleansed; but not in NAAMAN'S fancied way. (2 Kings 5: 11.) GOD does great things for his distressed ones; sometimes he takes one way, sometimes another: there is more than one staircase to the chamber where he feasts his friends. His infinite power and wisdom bring about matters beyond the shallow apprehensions of men.

 

OBSERVATION 6:

 

 There is an admirable Connection of Things with Things, whereby this or that is effected. Providence has its Chain, the several Links whereof are set together by an overruling Hand.

 

 THE truth of this may be evidenced divers ways:

 

 1. This is emblematically described in the word. We have a most exquisite picture of it in Ezek. 1:; the wheels are there asserted to have a near neighborhood; (ver. 16;) a wheel in the middle of a wheel, to note their implication or connection; and the living creatures are coupled with the wheels in regard of influences; for when the living creatures went, the wheels went by them, and when the living creatures were lift up from the earth, the wheels were lifted up. (her. 19.)

 

 2. GOD doth expressly own such a connection of things with things. So Has. 2: 21, 22: "And it shall come to pass in that day, I will hear, says the LoItD; I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear JEZREEL."

 

 3. There are clear examples of this connection, (1.) In natural things: So in the place mentioned, Hos. 2: 21, 22; so Psa. civ. 1O-14. (2.) In civil affairs: Magistrates are to rule, and people to be ruled; (Rom. 13: 1;) and where it is not so, there is an adaption of things in the way of punishment. (Judg. 17: 6.) (3.) In sacred There is a constituted order in the Church; (1 Cor. 12: 18; Heb.xiii.17;) and not only is there an adaption this way, but likewise in regard of the means of grace, and grace by the means. A connection there is, but yet arbitrary, according to the good pleasure of GOD, when, and to whom grace is conveyed by the means. The Apostle PAUL asserts this connection, saying, "So then faith cometh by hearing, and hearing by the word of GOD." (Rom. 1O: 17.)

 

 4. This connection may be more particularly evidenced, if we cast an eye, (1.) On instruments; (2.) Occasions or inducements; (3.) Means; and, (4.) Opportunities for the management of matters.

 

 1. There is an adaption in regard of instruments. In the shop of providence there are instruments of all sorts. If the LORD will punish the nations; he can find a hammer. "Thou art my battle-axe and weapons of war, for with thee will I break in pieces the nations." (Jer. li. 2O.) If a day of visitation be come for ARAB'S family, and BA AL's worshippers, there is a JEHU, a rough Captain-General, who drives furiously. (2 Kings 9: 2O.) If GOD will vouchsafe good days to a people, he can raise up political shepherds, such as DAVID, of whom it is said, "He fed them according to the integrity of his heart, and guided them by the skilfullness of his hands." (Psa. lxxviii. 72.) And as there is an adaption in regard of political instruments, so likewise in regard of ecclesiastical. There is a zealous ELIJAH in times of apostasy; and a JOHN the Baptist, of whom the angel says, "He shall go before him" (i. e., CHRIST) " in the spirit and power of ELIAS, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the LORD." (Luke 1: 17.) There is an admirable adaption in the Church's having not only ELIJAHS, JOHN BAPTISTS, but likewise others, whose endowments are usefill to confute adversaries, to comfort the distressed, and build up souls in converse with GOD.

 

 There is a suiting of things in regard of occasions. Both the son's and father's discontents are inducements for JACOB to mind a removal from LABAN. (Gen. xxxi. 1, 2.) A report sounds in PHARAOH'S ears, that Israel fled. Probably he conceived the Israelites to fly like hares, such as might easily be hunted back again to Egypt; and so is himself thrust on to his own ruin. (Exod. 14: 5.) DAVID'S good service done for Israel, has an influence on the Elders of Israel to bring them to Hebron. "Also" (say they) "in time past, when SAUL was King over us, thou wast he that leddest out and brougbtest in Israel." (2 Sam. 5: 2.)

 

 3. There is a connection of means, in order to this or that which comes to pass; and that as the means are suitable in order to the end intended: as NOAH'S ark is proper to prevent drowning by the flood; or as the means are not so proper in order to the end intended by the agent, though effectual to bring about what the LORD had determined. The wisdom of GOD is seen in the follies of men.

 

 4. There is an adaption in regard of opportunities. ABRAHAM falls in opportunely on CHEDORLAOMER; (Gen. 14: 15;) SAUL looks after the Seer; the maidens said, "Behold, he is before you, make haste now," &c.; (1 Sam. 9: 12;) DAVID chargeth the Amalekites, "when, behold, they were spread upon all the earth, eating, and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah. " (1 Sam. 3O: 16.)

 

OBSERVATION 8:

 

 There is an extraordinary Walk of Providence World, as well as an ordinary one.

 

THE LORD keeps not always within the pales of an ordinary and visible dispensation; such a walk is too narrow for an infinite Sovereign and all-wise GOD. Look we abroad into the world, and we cannot well overlook a display of providence on this wise; and that in regard of (1.) Instruments; (2.) Occasions; (3.) Means; (4.) Opportunities of bringing things to pass.

 

 First, As for instruments, the LORD is not confined to these. If thieves do not break in on NASAL, and so become instruments of divine wrath, the LORD smites him that he dies. (1 Sam. 25: 38.) And if unlikely agents for this or that work be brought forth on the stage, yet nothing hinders, if GOD is pleased, but the effect is proportionable to a likely cause of such an effect. This may be said in spiritual and political things: " GOD," says the Apostle, " has chosen the foolish things of the world to confound the wise." (1 Cor. 1: 27.) By a little maid, NAAMAN may come to the knowledge of the true GOD. (2 Kings 5: 2, 3.) It is written of MR. PEACOCK, that under his agonies of conscience, when some Ministers asked him, whether they should. pray for him; he replied,’ By no means; do not so dishonor GOD, as to pray for a reprobate.' His young pupil standing by, said, (with tears in his eyes,)’ Certainly a reprobate could never be so tender of GOD’s dishonor;' which he well weighing was thereby comforted and restored, when neither he with his learning, nor any other sons of the Prophets, could prove sons of consolation to him. Again in political things: The Sacred History informs of the noble acts of SOLOMON when young and tender; (1 Chron. 29: I; 1 Kings 3: 28;) and of JOSIAH, who was but eight years old when he began o reign. (2 Kings 22: 1.) Each of their green years were well made up by the "Ancient of Days." The Fathers of Trent gave thanks to GOD when HENRY the Eighth was dead, saying, that it was a miracle that he had left a son behind him of but, nine years old, that he might not be able to tread in the father's steps. Yet they found that EDWARD the child was more than a child, when Providence by him confronted the Man of Sill.

 

 Secondly, Occasions for matters have not sometimes that influence which in likelihood might be. The Ephraimites quarrel with GIDEON, for not calling them forth when he fought-with the Midianites; yet their sharp chiding (Judges viii. 1, 2) did not end in a bloody battle, as it did at another time, when the like contending ended in the death of forty and two thousand of the Ephraimites. (Judges 12: 1, 6.)

 

 Thirdly, The means for help are sometimes invisible and unlikely. " Ye shall not," says ELIsHA to the Kings distressed for lack of water, "see wind, neither'-shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts." (2 Kings 3: 17.) Or if the means do appear, yet they promise nothing to sense and reason. "Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel" says NAAMAN: "may not I wash in them, and be clean" (2 Kings 5: 12;) yet Jordan's waters cleanse the leper. God works by what means he pleases. Parties see a Jordan before them, and sometimes see neither wind, nor rain, and yet have water, a help, a supply: as that woman reported of in the late Irish rebellion, who being driven into the mountains, her milk was gone, and her child like - to perish, and then is found a bottle full of milk, by the good providence of God: which teacheth us, by such experiments, not to confine GOD to wind, or rain, or warm breast-milk. GOD can provide for his children without these; and little helps, through gracious providence, become great ones.

 

 Fourthly, Opportunities for action take not, when GOD in his providence doth inhibit. DAVID in the night enters SAUL'S camp, finds SAUL asleep; he slays him not, but brings away the spear and cruse of water, as testimonies of his loyalty. (1 Sam. 26: 11.) ISHBOSHETH'S sleep cost him his head. There are like opportunities for action, and yet like actions do not follow. So that of CHRIST: "JESUS said, Are ye come out as against a thief, with swords and staves, to take me I sat daily with you, teaching in the temple, and ye laid no hold on me." (Matt. 26: 25.)

 

 Yet beware of slighting ordinary dispensations of providence: there is a foolish gaping after extraordinary ones.

 

 God may justly suffer such to starve, who list not to feed on the ordinary bread of providence, but are for the fine manchet of miraculous displays. The Chief Priests,

 

Scribes, and Elders, said, "He saved others, himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him." (Matt. 27: 42.) Here is a flying to an extraordinary providence, or else no faith, no CHRIST, no heaven.

 

 Meantime, treasure up more than ordinary dispensations of providence, in which thou hast had share. Has thy barrel of meal wasted not, nor thy cause of oil failed O forget not that hand of providence, which by that time thou hadst taken out one handful, and spent it, did cast in another! Has God at any time checked a LABAN, calmed an ESAU, crushed a HEROD intending mischief O let such displays be written on the heart with a pen of iron, and point of a• diamond

 

OBSERVATION VIII.

 

JESUS CHRIST, as Mediator, is the FATHER's Vice

 

gerent, Plenipotentiary, or Supreme Moderator of Things in the World.

 

 WHAT foundation this has in the word, may appear slivers ways:

 

 1. There are types of this, before CHRIST assumed the human nature. "This is he that was in the Church in the wilderness, with the Angel which spake to him in the Mount Sinai, and with our fathers who received the lively oracles to give unto us, to whom our fathers would not obey, but thrust him from them;" so STEPHEN. (Acts 8: 38, 39.) And as there are sacred draughts or pictures of this, so predictions of it: "The LORD said unto my LORD, Sit thou at my right hand, until I make thine enemies thy footstool." (Psa. xc. 1.) DANIEL had a predictory vision: " I saw," says he, 11 in the night

 

visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed." (Dan. 8: 13, 14.)

 

 2. There seems to be a preludium or preface to this, in CHRIST's sitting in the midst of the Doctors, both hearing them, and asking them questions; and in his reply to MARY: "Wist ye not that I must be about my FATHER'S business" (Luke 2: 46, 49.) And before this, in the wise men's coming from the East, inquiring after him who was born King of the Jews, and doing their homage to him.

 

 3. The solemn voice from heaven, when CHRIST entered on his public work, doth witness this: "And, lo, a voice from heaven, saying, This is my beloved SON, in whom I am well pleased." (Matt. 3: 17.)

 

 4. There are plain and positive assertions of it: "All power is given unto me, both in heaven and in earth." (Matt. 28: 18.) "And has put all things under his feet, and gave him to be head over all things to the Church." (Eph.1. 22.) "And has given him authority to execute judgment also, because he is the Son of Man. For the FATHER judgeth no man, but has committed all judgment to the SON." (John 5: 22, 27.) The FATHER is said to judge no one, but to have committed all judgment to the SON, when he judgeth all things in the Son.

 

 See, then, what ground there is for honoring CHRIST. This inference CHRIST himself maketh, that all men should honor the SON, even as they honor the FATHER. "He that honorethl not the SON, honoreth not the FATTIER which has sent him." (John 5: 23 with 32.) Honor CHRIST, then, in his natures, in his offices, as King, Priest, and Prophet; in his ordinances, in his worship, in his Ministers and people. Honor him both in judgment and practice, according to the forementioned ways.

 

 Here is ground for support and consolation in the wilderness of the world. CHRIST reigneth, is good news to Sion's friends. There are four props for sinking spirits under black clouds:-(1.) JESUS CHRIST has his glorious titles, which are not empty ones: "His name shall be called Wonderful, Counsellor, the Mighty GOD, the Everlasting Father, the Prince of Peace." (Isai. 9: 6.) "He is the Prince of the Kings of the earth." (Rev. 1: 5.) (2.) The HOLY SPIRIT, as an omnipotent agent, sweetly joins with CHRIST in the ordering and management of matters: (see Zech. 4: 7; John 14: 26, and 16: 7, 8.) (3.) "All the promises of GOD are yea and amen in CHRIST." (1 Cor. 1: 2O.) There is a promised presence of CHRIST with his people. (Matt. 28: 2O; Rev. 1: 13.) (4.) Notwithstanding all the furies of men and devils, the sad face of things, CHRIST will gloriously discharge the supreme office of governing the world, and bring all to an issue every way glorious. (1 Cor. 15: 24, Rev. xix. 11, 12, &c.)

 

OBSERVATION 9:

 

The Angels are capacious Wheels, which move in the great Clock of the World. There is a subordinate Agency of Angels, in bringing about Matters in the World.

 

 THAT the angels have their influences, appears,

 

 1. From titles, appellations, descriptions, given to and of them. These are they whom the LORD has sent to walk to and fro through the earth. (Zech. 1: 1O.) "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation" (Heb. 1: 14.) The Devil likewise, with his attendants, are set forth as busy walkers to and fro on the earth. (Job 1: 7; 1 Pet. 5, 8.)

 

 2. From the work done by them. There is a transcendency of operation to be noted. The bed of ordinary second causes, is shorter than that this or that effect can stretch itself on it. The Egyptians are witnesses for this; for the LORD "cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them." (Psa. lxxviii. 49.) An angel of the LORD in a night smote in the camp of the Assyrians an hundred fourscore and five thousand. (2 Kings xix. 35.)

 

 3. From examples, both in matters of public concern, and personal. What an influence good angels have on the public affairs of the world, may be proved from Ezek. 1:;.Dan. 4: 23, and 1O: 13; Matt. 1: 2O; and that evil angels have their influences, yet not absolute arbitrary ones, may be collected from 1 Kings 22:, where the Prince of Darkness is a lying spirit in the mouth of the false Prophets, and so the war goes on. Again, the agency of angels is extensive to persons singly considered: JACOB sees angels ascending and descending his ladder. (Gen. 28: 12.) These winged coursers attend the meanest saint: "The angel of the LORD encampeth round about them that fear him, and delivereth them;" (Psa. xxxiv. 7;) and it is well it is so; for the evil angels are always at work.

 

 4. From the particular work specified, about which angels are conversant. Intimations there are in Scripture, both as to good and bad angels; each may be found hard at work in this world.

 

 First, The good angels may be considered with respect to good and bad ones in the world. Their work is to do the LORD'S work, and that as it respecteth the LORD's people, divers ways.

 

 1. Good angels promote Gospel-work in order to persons being brought to the means of grace, or the means of grace to them. CORNELIUS was willed by an angel to

 

send for PETER; (Acts 1O: 3, 5;) a vision appeared to PAUL in the night: "There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia,' and

 

help us." (Acts 16: 9.) The angels know the state of the country, and have their influence on the Gospel-seeds-men, for the casting of the seed in this or that plot of ground. Yeas

 

 2. The good angels become truly angelical doctors, in discovering or intimating the will of God about matters, and comforting the troubled spirits of his servants. Instances there are to this purpose, 2 Kings 1: 3, 15; Dan. 8: 16; Rev. 17: 7; Matt. 1: 2O; Acts 2O: 23, 24.

 

 3. Good angels are our guardians and defenders under God. LOT had experience of this. (Gen. xix. 11, 16.) "My God," says DANIEL, "has sent his angel, and has shut the lions' mouths, that they have not hurt me." (Dan. 6: 22.) Their preservation, as the LORD pleases, is a part of the angels' commission. (Psa. xci. 11, 12.) This SATAN knew, and therefore urged it, though in a maimed sense, and to a bad end. (Matt. 4: 6.)

 

 4. Good angels are encouragers and helpers of GOD’s saints in that work unto which God calls them: So in ELISHA's case; (1 Kings xix. 5, 6, 7;) so PAUL was encouraged to appear before C&SAR; (Acts 27: 24;) so ABRAHAM tells his servant, saying, "He shall send his angel before thee." (Gen. 24: 7.)

 

 5. Good angels may sometimes be employed in afflicting, in lancing, and cutting work. When thousands fall by pestilence, an angel of the LORD is seen with a drawn sword. (1 Chron. 21: 14, 15.) An angel threatens ZACHARIAS, saying, "Thou shalt be dumb." (Luke 1: 2O.) It is probable the angel might strike him with dumbness, as the angel smote the Sodomites with blindness.

 

 Lastly, Whatever other work the good angels do, they are not wanting in death. LAZARUS dies, and is carried by the angels into Paradise; (Luke 16: 22;) yea, their care extends to the carcase, nay, the dust of a believer. At the resurrection the angels gather together tile elect from the four winds, from one end of heaven to another. (Matt. 24: 31.)

 

 In the next place, the ministry of good angels respects the wicked in the world; and that,l. By way of inhibition, check, or reproof: The angel of the LORD said unto BALAAM, "Wherefore hast thou smitten thine ass these three times: " (Num. 22: 32.)

 

2. By way of compassion, or doing some office of kindness. There is a voice of distressed nature, as well as the voice of grace, which comes up before the LORD. ISHMAEL has aa share in angelical kindness, when like to perish for want of water. (Gen. xxi, 16-2O.)

 

3. By way of punishment. They are executioners of divine wrath. The Sodomites were smitten with blindness; the Syrians were destroyed by an angel of the LORD; and though human creatures shall be instruments to burn the Whore of Babylon, yet. that may include the ministry of angels; they may prepare the fuel, and blow the bellows; for seven angels are said to pour out the vials of the wrath of GOD upon the earth. (Rev. 16:)

 

 Evil angels also have their shops in the world; they are "rulers of the darkness of this world." (Eph. 6: 12.) How the evil angels have their influence both on godly and ungodly men, I shall just touch, and so pass to the improvement of what has been said.

 

First, The Devil has his design against pious men, and that divers ways:

 

1. In tempting them to sin; he has his wiles. (Eph. 6: 11.) He labors not only to catch young, but old soldiers in his net: DAVID was an experienced warrior, yet SATAN stood up, and provoked DAVID to number Israel. (1 Chron. 21: 1.) The sad success of that temptation, we have there recorded in the verses following.

 

 2. In disquieting them one way or other, though he has not matter of just charge to draw up, against them. The Devil is the great troubler of the Christian's quiet; he is "the accuser of the brethren." (Rev. 12: 1O.) Both he, and those who are acted by him, are false witnesses risen up, and lay things to a believer's charge that he knew not.

 

(Psa. xxxv. 11.) Go we to that good Apostle PAUL, and he will tell us, he cannot be quiet for a buffeting Devil. (2 Cor. 12: 7.)

 

 3. In hindering them in some particular good work intended by them: the Devil throws blocks in their way; he has his barricadoes to obstruct the Christian in his course. " Wherefore we would have come unto you, even I PAUL, once and again; but SATAN hindered us." (1 Thess. 2: 18.)

 

 4. In afflicting of them in their body, relations, estate; when GOD sees fit to exercise his people: a clear and full example for this we have in the first and second chapters of Job.

 

 Secondly, SATAN has his design on wicked men; and that,

 

 1. In staving them off from what is good. He works with might and main, that they may not come to the knowledge of GOD: " If our Gospel be hid, it is hid to them that. are lost, in whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious Gospel of CHRIST, who is the image of God, should shine unto them." (2 Cor. 4: 3, 4.) The Devil holds up his monstrous glasses before the sinner's face; he fills their heads with prejudices against the good ways of God, his messengers, and people; who shall be looked on as troublers of a nation, city, parish, family, that are only the awakeners thereof. (1 Kings 18: 17, 18.)

 

 2. In pushing them on to what is evil. He will have them to be positive, as well as negative sinners; not only not to act for GOD, but against him. The masters of the Pythoness damsel become persecutors of PAUL and SILAS. (Acts 16: 16, &c.) JUDAS becomes the betrayer of his LORD and Master. (John 13: 27.) SATAN entered into him; and many grandees become SATAN's hangmen: he has his influence on them; for he doth not in men's shape cast GOD’s servants into prison, and yet is said to do it. (Rev. 2: 1O.)

 

 3. In being ready to hasten the destruction of them, theirs,•.and what they have. The Devil cares not how soon he can secure most of his agents in the prison of hell he delighteth in mischief, and needs not a motive to persuade AHAB to go up and fall at Ramoth-Gilead. Look then after an interest in CHRIST. For, (1.) Hereby the evil angels need not be dreaded: CHRIST, the victorious one, breaks the bow and spear of hell: SATAN had experience of the power and valour of the Christian's General in that wilderness-conflict. (Matt. 4:) The Devil, with all his forces, shall not tread down the weakest soldier in CHRIST'S army. (2.) As the evil angels need not be dreaded as enemies; so the good angels may be looked on as friends. It is said of JACOB, " He went on his way, and the angels of God met him." (Gen. xxxii. 1.) The good angels will be found faithful friends to those who are good; they were JACOB's guard; and the way to have JACOB's guard, is to have JACOB'S GOD.

 

 Believe more and live more in the doctrine of the agency of angels. It may put most to the blush, that they live as if there were neither good nor bad angels. The practice of most holds little correspondence with their belief: it concerns, then, persons to mind their duty, and that in respect both of good and bad angels:

 

 1. In respect of good angels: and so bless God for the ministry of good angels. If sheep, oxen, with other creatures ordained for the use of man, oblige man to be thankful to GOD; why not the good angels, who are ministering spirits, sent forth to minister for them who shall be heirs of salvation" It well becomes men to praise God for angels, though we are not to pray' to angels.

 

 If it be said here, There is not such an appearance of good angels as of old, and therefore, is there an agency of good angels

 

 (1.) I answer, To argue from the not visible appearance of good angels, to a non-agency of good angels, is absurd for by the same reason the evil angels are no agents, unless they.have a visible shape. I do not think that JOB saw the Devil,' and yet he felt him to his sorrow. Good angels are at their work, though neither good nor bad men see them. DANIEL had no ground to believe that the, angel neglected the Church's affairs, because he saw him not for one and twenty days. (Dan. 1O: 12, 13.)

 

 (2.) It is not denied, that' there have been even in later ages some angelical appearances. It is true, the good angels bring no new doctrine; for that were to incur the apostolical curse. (Gal. 1: 8.) Howbeit this inferreth not, but the LORD may at times, after a more than ordinary way, by them help the understanding in the right perception of some Scripture, direct about the prevention of dangers, and relieve others under distresses. ZUINGLIUS had a passage of Scripture suggested to ham in a vision, which cleared up the meaning of that phrase: "This is my body; " and that at a very seasonable time. SCULTETUS relateth a story of GRYNEUS, which happened at Spires: There comes one of such a port, presence, and beauty, as did bespeak singular dignity; he comes to MELANCHTON.

 

 LANCTHON'S lodging, asks for GRYNEUS, who was then absent, and withal signifies there were snares preparing for GRYNEUS, into which he would not have that good man fall;, and so departs. GRYNEUS returns, whom MELANCTHON bids forthwith be gone from Spires to Heidelberg and not long after his departure, an armed company comes to apprehend him. LUTHER tells, how at Eiliben a woman with two children suffered extreme want in time of dearth; they go towards a well, and meet with a man, (an angel,) who asked, Whether she thought to get something to eat at the fountain She said, Why not for all things are possible to God, and easy to. be done; He that fed the Israelites. forty years with manna, can preserve me and, mine with drinking water. The angel said, Go home, and thou shalt find three bushels of meal. And so it was.

 

(3.). Exercise more faith and hope in God under dangers. Here is no reason why the Christian should be hopeless in the lack of visible means. The, servant of the man. of GOD, when the host compassed the city both with horses and chariots,' said unto ELISHA, "Alas, my master! What shall we do " - He answered, " Fear not; for they that be with us are more than they that be with them: And ELISHA prayed, and said, LORD, I pray thee open his eyes, that he may see. And the LORD opened the eyes of the young man, and he saw; and, behold, the mountain was full of horses and chariots of fire round about ELISHA." (2 Kings 6: 15-17.)

 

 2. In reference to evil angels: Admire the Lo RD's free+ grace, in being brought out of a state of spiritual bondage to them. This lesson is pressed by the Apostle on the Ephesians, "who in time past walked according to the course of the world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." (Eph. 2: 1-3.)

 

 Lastly, Be thankful that evil angels are restrained from doing mischief: that GOD ties up the dogs of hell is no small mercy.