OBSERVATION 10:

 

The same Creature may prone a. Friend or Foe, as GOD in his Providence ordereth.

 

 THE truth of this observation appears, 1. From assertions in Scripture: ’So, "Also by watering he wearieth the thick cloud, he scattereth his bright cloud, and it is turned. about by his counsels, that they may do whatsoever he commandeth them upon the face of the world, in the earth. He causes it to come, whether for correction, or a rod, or for his land, or for mercy." (Job xxxvii. 11-13.) And as this holds in things natural, so also in moral agents: So, " When a man's ways please the LORD, he maketh his enemies to be at peace with him." (Prov. 16: 7.) An enemy, when and where he pleases to exert his will, becomes a friend, and a friend an enemy.

 

 2. From examples: The same waters which were Israel's fortress, are a sepulcher for the Egyptians. (Psa. exxxvi. 13-15.) The Egyptians deal with the Israelites at their going out of Egypt, rather as with sons and daughters, than as slaves; they give them their portion. "The LORD gave the people favor in the sight of the Egyptians, so that they gave unto them such things as they required." (Exod. 12: 32.) It is said of NEBUCHADNEZZAR, "They shall drive thee from men." (Dan. 4: 32.) Who were those drivers, but those that were his restorers For so it is said, "My counselors and my LORD’s sought unto me, and I was established in my kingdom, and excellent majesty was added to me." (Ver. 36.)

 

 3. From particular demonstrations: (1.) Though the creatures have their noxious qualities, yet GOD can and does inhibit them from hurting, when he sees good. A lion slew the Prophet, and not the ass which stood by the carcass. (1 Kings 13:24.) The lions devour not DANIEL, but they have the mastery of his accusers, and break all their bones in pieces ere ever they come to the bottom of the den. (Dan. 6: 24.) A viper fastened on PAUL's hand, and he shook off the beast into the fire, and felt no harm. (Acts 28: 3, 5.) DANIEL'S lions, and PAUL'S viper, become negative friends, for they hurt them not and positive friends occasionally; inasmuch as these creatures, being served with a divine writ of inhibition, both King DARIUS and the barbarous people are induced to show kindness to these servants of GOD.

 

 (2.) As GOD doth inhibit creatures from being hurtful, so he doth render them helpful and useful. They were the barbarous people that showed no little kindness to PAUL, and that before the viper providence happened. (Acts 28: 2.) ELIJAH had a notable experiment of this: 111 have," says. the LORD, " commanded the ravens to feed thee." (1 Kings 17: 4.) The ravens brought hint bread and flesh in the morning, and bread and flesh in the evening. (Ver. 6.) One would have thought the ravens were not fit trustees for bread and flesh; they would rather have eaten it, than brought it to be eaten; but what shall they do, if tile great GOD of heaven and earth has so appointed. I could tell here, a story from a very good hand: A good man was in great distress for want of food; and at the very time a strange dog, unknown to any of his neighbors, comes into his house with a shoulder of mutton, which he fairly lays down, and gets him away.

 

4. From the creatures being made friends to use

 

 (1.) Forget not whence it is that the creatures smile on thee: It is from the pleasure of their LORD, that these servants in the general, and those of them which are of rough temper in particular, bespeak you fairly, and run to and fro willingly to do you service. " I will," says the Psalmist, "both lay- me down in peace, and sleep, for thou, LORD, only makest me to dwell in safety." (Psa. 4: 8.) "The LORD is my Shepherd, I shall not want." (Psa. 23: 1.)

 

 (2.) Labor to demean thyself in all godliness and honesty, suitably to thy mercies: There is good reason for such to serve GoD, as have so many good servants to wait upon them: there is an obligation on man to obey his GOD; and the more his mercies are, the stronger is the obligation.

 

 5.From the creatures being scourges: First, Observe, how the sweetest wine may become the sharpest vinegar; and this (1.) With respect to things. (2.) With respect to persons.

 

 (1.) With respect to things: the good things of this life may be matter of affliction: "Because thou servest not the LORD thy GOD with joyfulness, and with gladness of heart, for the abundance of all things; therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and thirst, and in nakedness, and in the want of all things." (Dent. 28: 47, 48.)

 

 (2.) With respect to persons, as Magistrates, Ministers, Relations, or Friends: all these, instead of roses, may become briers some way or other.

 

 I. Magistrates, who are the Ministers of GOD for good, may be snatched away by death, to the grief of a people who sat under their refreshing shadow: their death becomes the resurrection of the subject's sorrows. Witness this in the case of good JOSIAH, who dies and is buried, and all Judah and Jerusalem mourned for him: or, if they be not seized on by death, they may prove the death or bane of a nation by their follies. Instances enough there are for this in holy writ and history.

 

 2. Ministers become afflictive, and that many ways When sins abound amongst a people, pride, barrenness under the means, slighting Ministers, and idolizing of them, (for these are sad extremes,) do, with other sins, provoke’the LORD to afflict in and by Ministers: Sometimes they are taken away by death. JOHN's disciples had too high thoughts of their Master; they began (it seems) to make a party against CHRIST himself. (John 3: 25, 26.) JOHN was not yet cast into prison; afterward he was, and beheaded too. Sometimes, though God continue them in the world, yet he may make their tongues cleave to the roof of their mouths. The pipes shall be stopped, and the conduits not run as formerly with the water of life. There is a time when the Prophets of the LORD are in their caves, and not upon the house-top. (.1 Kings 18: 4.) Again, some may become afflictive by their slips, falls, apostasies. One SPEICER, in Germany, was so powerful in preaching, that immoral women left the stews, and betook themselves to another course of living; and yet after, he returned to the tenets of the Papists, and miserably perished. It is said of SWENCKFIELD, who beguiled many with great swelling words, that he had a well meaning heart, but an erroneous head. God is righteous, as in the digging a grave for some in the vineyard, and the binding of others hand or foot; so in the permission of others to leap over the hedge of the vineyard; and to be bewildered in wild and extravagant conceits.

 

 3. Relations become gall and wormwood. (l.) The husband is sometimes a Nabal, and folly is with him. (1 Sam. 25: 25.) Or if he be otherwise, his death gives life to the wife's sorrows, as 2 Kings, 4: I: "Thy servant my husband," said the widow to ELISHA, "is dead, and thou knowest that thy servant feared the LORD; and the creditor is come to take to him my two sons for bondmen."

 

 (2.) If the wife be not more or less a chiding ZIPPORAH, (Exod. 4: 25,) a mocking MICHAL, (2 Sam. 6: 2O,) a sullen VASHTI, (Esther 1: 12,) yet there was never a marriage, but there must be a funeral; and virtuous beautiful SARAH must go away out of ABRAHAM'S Sight. (Gen. 23: 4.)

 

 (3.) Children are often the sluices of sorrow. DINAH was ravished: SIMEON and LEVI make their father JACOB to stink among the inhabitants of the land: REVBEN lay with his father's concubine: JOSEPH is hated of his brethren, and sent away into Egypt to the grief of the old man; who, taking it for granted that JOSEPH was dead, refused to be comforted. (Gen. xxxvii. 35.)

 

 (4.) Servants prove vile and abominable. Good MEPHIBOSHETH's servant was a false accuser of his master, and got away half of his LORD's estate. (2 Sam. 16: 3, 4 xix. 24-3O.)

 

 (5.) Superiors, as parents and masters, are sometimes cursed creatures: JONATHAN is called by his father, " Son of a perverse rebellious woman; " yea, a javelin in cast at him from the hand of a father. (1 Sam. 20: 3O, 31.)

 

4. Choice friends bring up the rear of sorrows: death cuts the knot of friendship: " I am distressed for thee, my brother JONATHAN," said DAVID. (2 Sam. 1: 26.) And if the worm feed not on them in the grave, yet " a whisperer separateth chief friends; " (Prov. 16: 23;) yea, there is some unmortified lust, by reason whereof the friend is turned into an enemy: So Psa. xli. 9: "Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, has lift up his heel against me."

 

 Secondly, As it concerns to observe when the creatures become corrosives; so, to improve this dispensation. Let itbe a means to cure some sin or other, which is the procuring cause of all: The creatures frown; but doth not GOD frown on some sin, in their frowning It-would better become persons who cry out of superiors, to consider that the taking cold in the feet, is often the cause of disorder in the head: the sins of people, wives, children, servants, are the cold vapors which cause a distemper eye, then, sin, so as more to be abased for it; and creatures less, in a way of disquiet.

 

OBSERVATION 11:

 

The great GOD is greatly to be seen in the meanest or least of his Creatures.

 

 1. THE meanest or least of the creatures, set off more the beauty of the universe. A giant is more conspicuous, when a dwarf is brought forth with him: the vast extensions of the elephant are the more illustrious, when compared with the small dimensions of a worm or fly.

 

 2. The very smallness or littleness of the creatures doth set forth the wisdom of GOD. The curious workmanship about a watch or some lesser piece of artifice, commends the skill of the artificer. Creeping things, and birds, as well as beasts and cattle, bear a part in the choir, to sound forth the praises of their Maker and Preserver. (Psa. cxlviii.7, 1O.)

 

 3. The creatures, by reason of their meanness, did not hold back.the sentence of approbation at their creation. The history of the creation comprehends little fishes, birds, and creeping things and GOD saw that all was good. (Gen. 1: 2O, 21, 25.)

 

 4. The meanest creatures have their use: they are no dumb ciphers in the world's arithmetic: the herb is said to be for the service of man. (Psa. civ. 14.) Even serpents and vermin are serviceable, in attracting to themselves that venom which otherwise might be of dangerous consequence to man worms and flies are baits for fishes, and food for birds.

 

 5. What is wanting in the meanest of creatures one way, is made up another. "There be fourthings which are but little upon the earth, but they are exceeding wise: The ants are a people not strong, yet they prepare their meat in the summer: The conies are but feeble folks, yet make they their houses in. the rocks: The locusts have no king, yet go they forth all of them by bands: The spider taketh hold with her hands, and is in Kings' palaces." (Prov. 30: 24, &c.)

 

 6. There is a display of the glorious attributes of God in the meanest of creatures; and that in a more than ordinary way, as he is pleased to make use of them. We may behold as in a glass, (1.) The goodness of GOD: (2.) The wisdom: (3.) The power:. And (4.) the justice or severity.

 

 (l.) The goodness or mercy of GOD is seen, when he used them for the help of man. The ravens in a time of famine, bring ELIanx bread and flesh. (1 Kings 17: 6.) The stories are known, how MOULIN, at the time of the Parisian massacre, was cherished for a fortnight by a hen, which came constantly and laid her eggs where he lay hid. And at Cales, an Englishman, who crept into a hole under a pair of stairs, was there preserved by means of a spider, which had woven its web over the hole, and so the soldiers slighted the search there. There are other stories which I have met with; as that of AItISTO1tENES, who being thrown into a deep cave for dead with others, found his way out by means of a fox which came thither, and pointed a passage. The LORD MOUNTJOY coming from Ireland, must have perished, had not Providence befriended them to a wonder. " The sky being overcast with a thick fog, and we bearing all sails, fell suddenly upon the Scurvies, a hideous great black rock; where, after so many dangers escaped in the wars, it pleased GOD miraculously to deliver us from being cast away, as it were, in the very haven- for certain birds, called gulls, seeing our ship ready to rush upon them, and their desert habitations, with full sails, rose crying and fluttering about us; whereat the Captain of the pinnace being amazed, looked out, and beholding that terrible spectacle, cried to the steerman,’Aloof for life;' which fearful voice might have daunted him, as it did most in the ship; but he stoutly did his work, answering,’ Helm a-board;' which done, the ship by force of the stern, and by the help of the tide coming in between it and the rock, turned about with strange swiftness, and swain along by the rock, so near it, that the boat, hanging at the stern, dashed against it." Hither may likewise be referred that in Exod. 23: 28, "And I will send hornets before thee." These were Israel's forlorn hope, and did notable execution, as JOSHUA intimates, Josh. 24: 12. And thus for mercy displayed in the meanest creatures.

 

 (2.) The wisdom of GOD is displayed: for by the meanest creatures he exalts his wisdom to check the pride of the greatest of men. The LORD takes down the swelling humor of men, by means contemptible, and not to be contemned. Frogs and lice shall teach PHARAOH, who is the LORD to be obeyed: the magicians, io would not see the hand of GOD in the frogs, acknowledge the finger of GOD in the lice. (Exod. viii. 18, 19.) HERO who is cried up for a god, is found to be a mortal man; worms lay his honor in the dust. (Acts 12: 23.) The wisdom of God is seen likewise in helping distressed ones. They were not the captains of fifties, hundreds, and thousands, that did help Israel out of Egypt. God doth with weak and contemptible tools in the eye of reason, erect the stately house of some gracious dispensation, for his people to shelter themselves in. THEoDonET tells, how SAPOR, King of the Persians, besieged the city of Nisibis, in which the Christians were sore distressed: on a sudden a vast company of wasps or flies came, got into the snouts of the elephants, and the ears of the horses and other beasts, so that the elephants and horses brake their harness, cast their riders, and forced the disordered ranks to fly. The King hereupon beholding the hand of GOD, is necessitated to withdraw the siege.

 

 (3.) The power of God is wonderfully seen in matters of this nature. The LORD exalted his power in the slaughter of GOLIATH, by a stone cast out of a sling:: the trumpets of rams' horns, if the LORD breathe forth his power by them, shall quickly blow down the walls of Jericho.

 

 (4.) The justice and severity of GOD may be viewed in the foregoing instances: for the attributes of GOD con. centre in one and the same dispensation. GOD doth by one dispensation help his people, and strike their adversaries. The LORD writes bitter things by the hand of the meanest creatures, when he will make use of such amanuenses. The palmer-worm, locust, canker-worm, caterpillar, shall lay desolate and waste the country, if he so dictate in his providence. (Joel 1: 4--7; Amos 4: 9.)

 

 Observe then, the display of providence in the meanest of the creatures; and the rather, seeing GOD may otherwise afflict by them. A worm doth remotely bite JONAH to the quick: it is an instrument, according to the position of circumstances, for his no little vexation. (Jonah 4: 7, 8.) And much of kindness is handed by these creatures, as the great Creator doth extend his providence in them. How much are men beholden to GOD, not only in the day-time, but in the night-season, in defending them from perils by the least or meanest of the creatures. Pope ADRIAN was choked by a fly. A spider might creep into the nostrils while one is asleep, and so a man might sleep the sleep of death. And as for positive kindness handed by these, instances have been given, and others might be. The great God, who made use of a great fish to preserve JONAH, can make use of little fishes for the relief of others. The inhabitants of Rochelle, were as well supplied by a multitude of shell fish, in the time of their scarcity of provision, as if a whale had been cast on shore amongst them: yea, a little fish may, at some times, be more subservient for the help of distressed ones, than, a greater one. I remember a pertinent story, which a worthy Minister, now with God, told me: Some pious passengers were in a ship which had sprung a leak; they pray, whilst others labor at the pump, and that to little purpose; until at length they espy the water within to be at a stand, and then take heart to ply the pump, and so get into an harbor the ship after, in the dock, is searched, and there is found a certain hole, with a fish exactly filling the said hole. Thus, "whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and in all deep places." (Psa. cxxxv.6.)

 

OBSERVATION 12:

 

Providence is the great Steward of the Household of this World.

 

 THIS appears two ways: 1. There is plain assertion of it in Scripture. The word is not silent in commending the goodness, wisdom, and power of GOD, in providing for the creatures which are different for kind, and many of each kind: So Psa. civ. 27, 28; "These wait all upon thee, that thou mayest give them their meat in due season; that thou givest them, they gather: Thou openest thy hand, they are filled with good." And Psa. cxlv. 15, 16,

 

 1 The eyes of all wait upon thee, and thou. givest them their meat in due season: tliou openest thine hand, and satisfiest the desire of every living thing."

 

 2. There are particular demonstrations of this, grounded on experience of GOD’s providence, more or less wonderfully displayed, as to his way of providing for multitudes of persons. The Israelites in the wilderness for forty years are there provided for. Their number, the place where, and the time of their being there, all speak the glorious display of Providence, as MOSES doth intimate, in pressing thee remembrance thereof. (Deut. viii. 2, 3, 16.) Our Savior CHRIST, in feeding the multitude in a desert place, and that with five loaves and two fishes, gives a taste of GOD’s providence in feeding vast multitudes in the world.

 

 If it be said here, these instances are more than ordinary: It may-be answered, (1.) These however fall in as a part of the stewardship of Providence.

 

 (2.) Providence is wonderful at other times, when bread is provided, and that enough for so vast a household. If CHRIST had put forth his power in a visible proportion of bread and fish for the multitude, whether by creation, or by an inclination of the hearts of persons to have brought in provision at the very time when it was to be used, there had been a glorious display of providence these ways. That the world is provided for, is wonderful; though the manner how be differentxas the LORD pleases.

 

 (3.) That the providence of GOD holds. some kind of correspondence with those instances of the Israelites, and the multitude fed by CHRIST, may more safely be affirmed than denied. For, 1. If there be a display of providence in Canaan's becoming a wilderness; why not in a wilderness becoming a Canaan, as the LORD shall exalt the glory of his attributes both as to the one, and the other If GOD withdraw his

 

blessing, the full barns become empty. There are ways how food is made useless: So Hag. 1: 6, " Ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages, earneth wages to put it into a bag with holes." It is wonderful to observe how some have penury in their plenty, as others have a kind of plenty in their penury. That which is the ground of this wonderful variety, is the providence of GOD. Jon tells of the secret of GOD upon his tabernacle. (Job 29: 4.) There is a secret blessing, and a secret curse, which may be noted in the LORD's dispensations.

 

 2. What GOD has done heretofore, may be a pledge of what he will do, though not after the, like sort in all particulars. GOD fed the Israelites in the wilderness with manna; he provided for them then, that way if others have their wilderness, his providence may wonderfully be seen in taking care of them. Thus under more than ordinary difficulties, there may be more than an ordinary display of providence. Others, beside the widow of Sarepta, can tell stories, touching the meal in the barrel, and the oil in the cruse, not wasting and failing; (1 Kings 17: 14;) they have been helping along in their particular wilderness; their little has gone a great way with them.

 

 3. If due consideration were had to the world, one may say, that it is a large wilderness, where the footsteps of the old wilderness dispensation in MOSES'S days, and the feeding of the multitude in the desert by CHRIST, may be traced:.'I verily believe,' says LUTHER, c that there do not grow so many sheaves of corn, there are people in the world and yet we are all fed.' To this accords. the judgment of LESSER, who withal relates this story: ’FREDERICK the Third, at an assembly of people at Colen, when a vast multitude of many nations were met, doubting provision would come far short for the relief of such a multitude, commanded both men and -loaves to be numbered; and when the number of the men was found far to exceed, he feared many would perish with famine.' But it was otherwise, for no one perished; they had food to the full, and great plenty did remember.

 

 1. See then the atheism of those who can see no other way than a bloody one, for a nation's subsistence! In the civil wars of France, when complaints were made of barbarous outrages, the DUKE of GUISE answered,’ There- is no remedy; we have too much people in France: I will deal so as victuals may be cheap.' This man of blood little considered GOD’s providence, which is the store house of provision. Had he cast an eye back towards Canaan, a less country than France, he might have replied, Pray, " that the sword may be turned into a ploughshare; and the spear into a pruning-hook." Let atheistical politicians talk then of their bloody way let Christians remember the way of obedience to God. So Deut. 28: 1, 12; "And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy GOD, to observe and to do all his commandments: The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in. his season, and to bless all the work of thine hand."

 

 2. Secure a special interest in the great Steward of the world. It is said of pious MR. HIERON, that when his wife was making her moan to him, by reason of a large family of children, whom now he was about to leave to the wide world; he replied,’ God, who provideth for the. young ravens, will provide for the HIERONs.' Thus said that man of GOD; and his family had experience of GOD’s gracious providence towards them. It well becometh Christians then, to exercise faith on GOD’s providence for them and theirs. This is a point that our SAVIOR insists on, Matt. 6: 26, &c. There are two general arguments for it: The one, "If GOD take care for the fowls of the air, whichh sow not, neither reap, nor gather into barns; will he not feed you " The other, "If God gives a kingdom, and spares not his own So N; will he. not take care for lesser matters, so far as they are needful in this state of pilgrimage "

 

OBSERVATION 13:

 

Providence has its different Courts, in which the Sons of Men have their different Stations.

 

 As in the temple of old there were divers places appropriated to different persons: so in the great house of providence, some are children, others servants. There are three courts in which men may be considered:

 

 1. There is. the outermost circle of common providence here all men may be. placed. "The LORD maketh his sun to shine on the evil. and the good, and sendeth rain on the just and on the unjust." (Matt. Y. 45.) "Nevertheless, he left not himself without a witness, in, that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness Acts 14: 17.)

 

 2. There is an intermediate circle of special providence, which respects members of the visible Church. Unto the Jews “were committed the oracles of GOD:” they are called the children of the kingdom, "inasmuch as GOD" honored them with his worship and ordinances.

 

 3. There is the inmost circle of peculiar providence. In this circle are the children of GOD. The former of larger circumference than this latter; "for many are called, but few are chosen." (Matt. 22: 14.) The Apostle PAUL doth describe this by a house, in which are vessels of divers sorts, not only vessels of gold and silver, but also of wood and of earth; some to honor, and some to comparative dishonor.

 

Quarrel not, then, with GOD, because all are not within the inmost circle of providence. Corrupt reason is ready to enter its plea against GOD, as the Apostle intimates. (Ram. 9: 19.) But whatever the pleas of reason are, the discoveries of GOD in Scripture should be decisive. For,

 

 1. Is there ground to dispute with the ALMIGHTY for his not making all the creatures of one or two kinds The LORD needed not direction from man in the creation of several sorts of creatures, as they are brought forth on the stage of the world. (Gen. 1:) His will and wisdom is to check man's peevishness and folly. It is not from a defect of power in GOD, as if stones could not be turned into children of ABRAHAM: but the LORD'S will is the supreme reason why the creatures are different.

 

 2. Has mortal man, without the least impeachment of cruelty, a liberty to appoint such and such beasts, some for the plough, and others for other uses And shall this be denied to the ALMIGHTY There is unquestionably a distance by myriads of myriads, between man and an infinite GOD. That distance between man and beasts is but as the ten thousandth part of an atom, in comparison of the whole world; yea, not that, in comparison of the distance between man and the LORD. JEHOVAH. To quarrel then at the LORD'S prerogative, is for a man to allow that in himself, which he will. not allow to his Maker and sovereign Disposer.

 

 3. Men come not into the inmost circle of providence, not because they cannot, but because they will not. A man is told, that if he travel on in such a road, his throat will be cut, for there the cut-throats are in ambush: if this man will go on, his own perverse will is in fault. A man is sick, and this or that remedy is prescribed, and he will not make use of it; he dies of the disease, but the mortal disease of his willfullness may rather be termed the cause of his death. This is the sinner's case: " Ye will not come unto me, that ye might have life."

 

 Look after a place, then, in the inmost circle of providence. An interest in GOD, as reconciled through JESUS CHRIST, is the pearl of great price to be looked after. The merchant in the parable parts with all for this pearl. (Matt. 13: 45, 46.)

 

OBSERVATION 14:

 

There is a Subserviency of the Affairs of State, to the Affairs of GOD’s People.

 

 THAT the motions in the world have a reference primarily to those who are called out of the world, appears,

 

 1. From plain assertions in Scripture: " Thus says the LORD your Redeemer, the Holy One of Israel: for your sake I, have sent to Babylon, and have brought down all their Nobles, and the Chaldeans, whose, cry is in their ships. (Isai. xliii. 14.) "And except," says CHRIST, " those days should be shortened, no flesh should be saved; but for the elect's sake those days shall be shortened." (Matt. 24: 22.)

 

 2. From the types and historical passages in Scripture to this end. Thus GOD instructed ABRAHAM by the smoking furnace, what would be the case of his people, and what would be the issue of all. (Gen. 15:) EZEKIEL'S vision of the wheels, runs hand in hand with the former, times being distinguished; both agree as to the motions in Egypt and in Babylon; and that as the Jews are concerned in their motions of State. DANIEL, by various types, is taught of the Monarchies, and how it would be in the sheep of the LORD's pasture. (Dan. 8: 8-12.)JoSIN, in the Revelation, is informed of the state of the Church under the Roman power. These types are, in a sort, a history of things; and besides these, there are passages by way of narrative, which prove the same thing; for, look we into the motions of State, domestic or foreign, and the truth of this will appear. SAUL is laid aside, and DAVID advanced to the throne; and what is intended in this, see 1 Sam. 15: 28, with 1 Chron. 13: 3. CYRUS is advanced; but to what end the LORD informs, saying, "For Jacob my servant's sake, and Israel mine elect, I have even called thee by name; (Isai. xlv. 4;) and how CYRUS did answer this historical prophecy of himself, see Ezra 1:, where we have the actual history. Again, consider not only historical passages referring to the members, but such as refer immediately to CHRIST, the Head, and so to the Church. Two things may be noted here:

 

 (1.) The previous alteration at that time when CHRIST came. He was born in the days of HEROD the King. (Matt, 2: 1.) Who this HEROD was, and how the prophecy of JACOB (Gen. xlix. 12) was accomplished, is well known.

 

 (2.) The great tax imposed by AUGUSTUS, is another thing observable. This made way for CHRIST's birth at Bethlehem. AUGUSTUS in this tax pays tribute to the King of heaven. He brings stones to build GOD’s temple, whilst he intends the raising of his exchequer. His political action has its ecclesiastical aspect.

 

 3. From particular demonstrations. Political motions have their references to the people of GOD divers ways:

 

 (1.) By way of punishment for their sins. When the children of the kingdom wax wanton, no wonder if others become scourges to them, MOSES prophetically speaks of this: "JESHURUN waxed fat, and kicked." What follows cc I will heap mischiifs; I will spend mine arrows upon them; the sword without, and terror within, shall destroy both the young man and the virgin, the suckling also, with the man of gray hairs." MOSES was no false Prophet; the Israelites might find how a Prophet had been amongst them. (2 Kings 17: 6,7; 2 Chron. xxxvi. 14-17.) If we look into following ages, we shall find that the house had been foul ere the LORD had delivered it into the hands of persecuting ones. Thus EUSEBIUS relates’ But after our affairs, through too much liberty; ease, and security, degenerated from the rule of piety, and after that one pursued another with open contumely and hatred, then persecution came on.' It was wholesome advice, therefore, which MR. BRADFORD gave to the city of Lordon:’ Let the anger and plagues of GOD, most justly fallen upon us, be applied to every one of our deserts, that from the bottom of our hearts every one of us may say, It is I, LORD, that have sinned against thee; it is my hypocrisy, my vain-glory, my covetousness, uncleanness, security, idleness, unthankfullness, self-love, which have deserved the taking away our good King,-of thy word, and true religion,-of thy good Ministers, by exile, imprisonment, and death; it is my wickedness that causes success to thine enemies.'

 

 (2.) By way of punishment for injuries offered to the people of GOD. GOD orders some to be scourges to others who have been scourges to his people. NEBUCHADNEZZAR is the sword of the LORD against Egypt; (Ezek. 29: 18-2O;) and what Egypt was to the house of Israel, we have in per. 6, where it as said, "All the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel." It is observed how the Turks have fallen on, and possessed themselves of such places, from whence the Protestants have been expelled by the Papists. Bloody Popery has vengeance belonging- to it. The more repeated are the insolences and cruelties of Papists, the greater ground of comfort have serious Protestants; and that because the LORD has his time to make inquisition for blood.

 

 (3.) By way of diversion. GOD - doth sometimes fill both the heads and hands of men full with work, so that they are not at leisure to persecute his people. SAUL cannot follow his hunting DAVID as a partridge on the mountains; there was another work provided; the Philistines had invaded the land. (1 Sam. 23: 27; 26: 2O.) Both ancient and modern histories furnish examples of the like- Providence has thrown in a bone and so there has been a diversion, one of contention,

 

 1. Learn hence to take notice of the care and love of GOD towards his people. GOD forgets not the his people in the commotions that are in the world. Christians under the cloud see not this, and are ready to say otherwise. h Zion fssaid, said, "The Lord has forsaken me, and my what says God forgotten me." (Isai. xlix. 14.) But can a woman forget her sucking child, that she should not have compassion on the son of her womb Yea, they may forget, yet will not I forget thee." (Ver. 15.)

 

 2. Learn how divinity will see beyond state policy, As there are different motions in the affairs of State, so these different motions have their correspondency with the different temper of a people professing godliness. hypocrisy instead of serious Piety, IF as a gangrene, no wonder if there are frowning aspects one way or other. (Isai. 10: g, aspects to GOD, together with ) If there be serious prayer

 

humiliation and reformation, then he who has torn will heal; and he who has smitten will bind up. (Hos. 6: 1.)

 

 3. Give not way to fears, unbelief, and despondency, in the midst of all the tossings of affairs of the world. Let persons mind their duty, and let the world Consider, GOD alone to govern

 

 (1.) All the affairs of the world are subject to CHRIST, who is the Head of the Church. Now if Christ be the Head, he is not without eyes. He sees what is to be done, and he is not without sense, sensisble he is what id one in way of affront to any of his members. Though CHRIST, in regard of his bodily presence, be above the clouds, yet he has a feeling of what is done to the least of his saints.

 

 (2.) The Christian has a large charter’of all things to work for good. (Rom. viii. 28.) The Church has a large jointure; not only the pleasant vineyards, but the wild copses of the world, bring in a rich income to her; all is hers for good; (1 Cor. 3: 22;) and GOD thinks nothing too good for her. 41 1 am the LORD thy GOD, the Holy One of Israel, thy Savior. I gave Egypt for thy ransom, Ethiopia and Sheba for thee: since thou wast precious in my sight, thou hast been honorable, and I have loved thee; therefore will I give men for thee, and people for thy life." (Isai. xliii. 3, 4.)

 

OBSERVATION 15:

 

Providence outwits the Church's Enemies, in their Contrivances against the Church.

 

 THE truth of this will appear three ways:-I. From comparisons in Scripture, the scope of which are to set forth the Providence of Gob, as baffling men's devices against his people. So Psa. 8: 14-16: "Behold, he travaileth with iniquity, and has conceived mischief, and brought forth falsehood; he made a pit, and is fallen into the ditch which he made; his mischief shall return upon his own head, and his violent dealing shall come down upon his own pate."

 

 2. From examples of such, whose sinful policy has proved notorious folly: cc Come on," says the King of Egypt, "let us deal wisely with them." (Evod. 1: 1O.) That wisdom was steeped in the blood of the Israelites; but it had another kind of conclusion than was intended: the Israelites are multiplied, escape out of Egypt, carry away wealth with them; and the Egyptian Prince, with the armies of Egypt, perish in the Red Sea. Ahithophel is an oracle for policy; and yet his policy recoiling, beats him, with his wisdom, to the earth. HEROD plays the politician: "Bring me word," said he to the wise men, cc that I may come and worship him." (Matt. 2: 7, 8.) However, he is defeated; for the wise men are warned of GOD in a dream to the contrary.

 

 3. From demonstrations; and that, (1.) In general. (2.) In particular: (1) In general. Whoso shall place in one scale GOD’s

 

wisdom, and.in the other the quintessence of men's poli. cies, shall find all the policies of men too light to counter. balance Infinite Wisdom. True is that of SOLOMON " There is no wisdom, nor understanding, nor counsel against the LORD." (Prozr. 21: 3O.)

 

(2.) In particular. Let a view be taken, [l.] Of the agents. [2.] Of the way which is taken to accomplish the end intended by men.

 

 [1.] As for the agents, these are of two orders: First, Principal or primary. Secondly, Ministerial or underagents; and each of these fall under consideration. First, The principal or primary agents have often providence so counter-working, them, that there is a suspension of action; what is propounded is, as it were, thunder. struck, and the plot stumbles at the threshold. This comes to pass divers ways,

 

 1. By the interposition of some one or other who is amongst them. An instance of this we have in John 8: An assembly there is of the Chief Priests and Pharisees; (ver. 45;) NICODEMUS interposeth, saying, "Doth our law judge any man before it hear him, and know what he

 

deeth" (ver. 51;) NICODEMUS has a check given; (zer. 52;) yet the assembly is broken up: "every man went to his own house." (her. 53.)

 

 2. By means of some calming counsel dropped by one or other, who is of the same mind with the parties themselves. Principles of humanity are not banished from all; and these check bloody conclusions. So GAMALIEL stopped the process from coming forth against the dis

 

ciples; whatever principles GAMALIEL acted from, the issue of his speech is plain, for "to him they agreed." (Acts 5: 4O.) It may be observed, how some of the Heathens have interceded for the Christians, and so there has been a stop put to persecution. 

 

 3. By reason of a sharp contest amongst the parties themselves: "This man," it was said by some, " is not of GOD, because he keepeth not the sabhath-day; others

 

said, How can a man that is a sinner do such miracles and there was a division amongst them." (John 9: 16.) So a bone of contention is thrown amongst the Pharisees and Sadducees: " There arose a dissension between the Pharisees and Sadducees, and the multitude was divided." (Acts 23: 6, 7.)

 

 4. By means of men's own fears. Some would be more mischievous, but they fear the event. HEROD holds his hands from slaying the Baptist for a while: "he feared the multitude, because they counted him as a Prophet." (IVlatt. 14: 5.) The Chief Pj'iests and Pharisees storm at CHRIST'S sermons but when they sought to lay hands on him, they feared the multitude, because they took him for a Prophet." (Matt. 21: 45, 46.)

 

 5. By reason of some diversion, their hands being full of other work. That instance of the Philistines invading the land, by means whereof SAUL was diverted from the pursuit of DAVID, is full proof. (1 Sam. 23: 27, 2S.) The Protestants in Germany had a writ of ease, by reason of the Turks finding work for the Emperor.

 

 6. By the death of persons. Here the action falls to the ground with the person. Death concludes men's projects and designs. "In that very day his thoughts perish." (Psa. cxivi. 4.) The Angel tells JosEPII, "They are dead which sought the child's life." (IVlatt. 2: 2O.)

 

 7. By means of some other course which Providence takes, when it doth not take away the chief agents by death. Thus GOD works a wonderful change on persons. The heathen fury had a stop put to it by CONSTANTINE becoming a Christian. NEBUCHADNEZZAR'S frowns 

 

turned into smiles On SHADRACH, MESHECII, and ABENDEGO.

 

 Secondly, As to ministerial agents, or under-agents, which are as hands employed to mischief; they become harmless divers ways:

 

 1. By implanting grace in their hearts. He who becomes a man of other principles, is a man of other conclusions. He sees enough of his former course of life, and so will not do as formerly. PAUL lets fall his commission against the disciples at Damascus, and so the expectations of the High Priest at Jerusalem vanish.

 

2. By a conviction upon the conscience, though it end not in conversion. So probably John 8: 45, 46: " Then came the officers to the Chief Priests and Pharisees, and they said to them, Why have ye not brought him The officers answered, Never man spake like this man."

 

 3. By some external, baffling providence, which puts by the design intended. The King of Syria sent to Dothan, horses, and chariots, and a great host, and all this is done to seize on ELISHA; and yet their work is not done, as the story at large is recorded. (2 Kings 6:)

 

 4. By drawing forth the affections of persons. SAUL was politic in bestowing his daughter on DAVID, that she might be a snare unto him; (1 Sam. 18: 21;) but this device of his takes not, for she deceives the deceiver. Her love to DAVID is seen when the messengers of death were sent for him. (1 Sam. xix. 11.)

 

 5. By the deaths of such as are employed. They who envy others their lives may quickly lose their own. Providence can soon provide graves for those whose throats are open sepulchres against GOD’s servants. That surly Captain with his fifty, and the second with his, experienced this. Their words were stout against the Prophet: "Thou man of GOD, the King has said, Come down," says the first. "O man of GOD, thus has the King said, Come down quickly," said _the other; and instead of the Prophet's coming down, fire came down, and consumed them

 

and their fifties.

 

 6. By some extraordinary display of Providence, where death doth not intercept the under-agent. BALAAM is sent to curse Israel; he brake not his neck by the way; on he goes, but the work is not done; an overruling hand of Providence is seen, as Num. 24: 1O. "And BALAK'S

 

anger was kindled against BALAAM, and he smote his hands together; and BALAK said unto BALAAM, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times." And thus for the ministerial agents, how they become vain in their attempts.

 

[2.] In the next place, the way, or means, in order to the end, is to be spoken to; and this may be considered divers ways

 

 1. As absurd, and improper to bring about the end. The action is like that of the men, who are said to make a hedge to keep in the owl, and to seek for a river to drown, the eel in. Men's unruly passions are inlets of folly; a mist is raised by these, and so they see not their way. There is a judicial infatuation: "The wise man's eyes are in his head; but the fool walketh in darkness." (Eccles. 2: 14.) " Surely the Princes of Zoan are fools; the counsel of the wise counsellors is become brutish." (Isai. xix. 11.)

 

 2. If the means pitched on be fit to bring about the end, then a display of Providence there is, in that the means are not closed with, Thus the counsel of AHITHOPHEL takes not with ABSALOM: "ABSALOM and all the men of Israel said, The counsel of HUSHAI, the Archite, is better than the counsel of AHITHOPHEL. For the LORD had appointed to defeat the good counsel of AHITHOPHEL, to the intent that the LORD mightt bring evil upon ABSALOM." (2 Sam. 17: 14.)

 

 3. Though the means be liked, yet all is dashed by some discovery made, and that by means extraordinary or ordinary. The King of Syria's design where he would have his camp, is discovered by the Prophet to the King of Israel, who saved himself thence not once nor twice. (-'Kings 6: 9, 1O.) NEHEMIAII perceived that GOD had not sent SHEMAIAH, but that TOBIAH and SANBALLAT had hired him. (Neh. 6: 12, 13.) Black designs are unmasked by Providence; so the powder-plot in King JAMES'S days. Let the man at Rome canonize the under-agents for saints, the Scripture will evidence them to be sinners.

 

 4. Suppose the means fail not by reason of discovery, yet they are marred in the manner of using. Men make more haste than good speed: "The counsel of the froward is carried headlong." (Job 5: 13.) Men's counsels are carried headlong, when they go too fast forward, and make so much haste on, that they tire, and are out of breath, or stumble, or break themselves, before they attain their journey's end.

 

 5. If men miscarry not with their design in the manner of managing it, yet they hit not the season for effecting it. SAUL'S messengers come with their net to catch DAVID, but the bird was fled. (1 Sam. xix. 12-14.)

 

 6. If there be a seasonable application of means, according to human apprehension, yet the end is not attained, by reason of some check given at the time.’ “Man knoweth not that which shall be; for who can tell him when it shall be" (Eccles. viii. 7.) CAESAR BORGIAS, who thought to manage all to his own interest on his father's death, little thought of his own sickness at that very time, whereby all his other politic provision availed nothing. It is worthy of observation, how there is a check given at the nick of the intended application of means, and that sometimes by some single emergency; sometimes by a throng of occurrences. GOD will be known to be supreme Man appoints, and the LORD disappoints.

 

 7. Suppose the application of means is not thus checked; yet how is all overruled, and has another issue than was intended! Here we may consider the issue of the application of the means two ways: (1.) In respect of believers. (2.) In respect of sinners. (1.) In respect of those who are aimed at by wicked ones. The worst that wicked men can do, is ordered for the best. SHEMEI's lying and reproaches; yea, the drunken drollery of others in DAVID'S days, shall do DAVID good. (2 Sant; 16:, and Psa. lxxix. 12, 13.) There was a Court project to cast DANIEL into the den of lions; the King was circumvented; no help for DANIEL but from GOD. The plot which took was broken by its success. Had not DANIEL been thrown in, what had become of those signal dispensations of Providence towards DANIEL, And suppose the plot of these courtiers, as to the end of it, the ruin of DANIEL, had taken; yet DANIEL had been no loser to die for his GOD; they had (no thanks to their pride, envy, murder) been instruments for promoting DANIEL in a higher court than that of DARIUS: " for blessed are they which die in the LORD, from henceforth: yea, says the SPIRIT, they rest from their labors, and their works do follow them." (Rev. 14: 13.)

 

 (2.) In respect of the sinners themselves; and so what they have done, is a foundation for checking what they after attempt to do another way. Thus the hedge of thorns may become (through an overruling Providence) a good fence to the bed of roses. GOD is wise, who makes the earth, even that which brings forth briers and thorns, to help his people.

 

 Again, what men afterwards do, lays foundation for confusion and vexation, in reference to what they have done. They may be said to dance in a net. The Chief Priests and Pharisees come to PILATE, and desire the sepulcher be made sure, lest CHRIST's disciples come by night, steal him away, and say unto the people, " He is risen from the dead; and so the last error should be worse than the first." (Matt. 27: 62-64.) But what is the issue CHRIST riseth, to the terror of the keepers, shame of the Priests, and the consolation of the Disciples.

 

Lastly, What men do to ruin GOD’s people, ends often in the ruin of them and theirs. That day in which the enemies of the Jews hoped to have power over them, was turned to the contrary; so that the Jews had rule over them that hated them. (Esther 9: 1.) The bloody massacre at Paris was paid home with blood for blood; for COSSIN, the Field Marshal, with twenty thousand, is slain at the Rochelle siege; CHARLES the Ninth wallowed in. his own blood, which issued out of all parts of his body; the DUKE of GUISE was murdered in the King's own chamber; the DUKE of ANAOU, who succeeded his brother, CHARLES the Ninth, was stabbed by a Monk; and the Queen-Mother with grief broke her heart.

 

 1. Learn hence, what folly it is for men to set their wits on work against the LORD'S people. "Surely there is no enchantment against Jacob, neither is there any divination against Israel." (Vum. 23: 23.) It were well, then, if they who go on in the way of BALAAM, the thick clay of worldly interest, would seriously consider; " Woe unto them! for they have gone in the way of CAIN, and ran greedily after the error of BALAAM for reward, and perished in the gainsaying of CORE." (Jude 11.)

 

 2. There, is no reason for those who truly fear GOD to be disquieted, though sinners set their heads together, and dig as deep as hell for their plots against the Church of GOD. Two things here are worthy of consideration

 

(1.) A believer shall do more by his plain prayer to GOD, than a sinner by his intricate policy. "O LORD, I pray thee," said' DAVID, "turn the counsel of AHITHOPHEL into foolishness." (2 Sam. 15: 31.) DAVID, by a short petition to GOD, prays a wise man into a fool.

 

(2.) There is a notable description of providence in regard of the devices of men against the Church: "He that sitteth in the heavens shall laugh: the LORD shall have them in derision." (Psa. 2: 4.) This laughter, after the manner of men, is attributed to GOD. It may point at three things:

 

 [1] Sedateness or tranquility. GOD is not affected in the least, by way of perturbation, with the devices and politic contrivances of men. An army of expert soldiers is not moved to behold a company of children making towards them with reeds in their hands. They, therefore, who have composed spirits, when wicked ones are busy in their cobweb-work, the more resemble him who sits in the heavens, and laughs.

 

 [2.] Facility to dash their designs. A wise man, who laughs at the project of an adversary, sees the vanity of the project. He needeth not enter into a deep contemplation how to counterwork so shallow an invention.

 

 [3.] Perspicacity, or insight into the case of the snarers snared in the very course they take. A wise man, who sees, in some measure, the end of business at the beginning of it, well may laugh when the adversary shall make a rod for his own back. The LORD gives sinners line, and so

 

they' are entangled to their own sorrow; thus He that sitteth in the heavens laughs. There is no reason for them who have the LORD of heaven for theirs, to weep, unless it be for sinning against the LORD. A notable story for the illustration of this, may be set down from the learned and pious Bishop USHER, whose uncle, telling the story (but not knowing the person) at Christ's Church, in Oxford, at the table there, a gentleman

 

blushed, and confessed himself to be the man: About About the third of the reign of Queen MARY, a Pursuivant was sent with a commission into Ireland, to empower some eminent persons to proceed with fire and faggot gainst the Protestants. It happened, by divine providence, this Pursuivant at Chester lodged in the house of a Protestant innkeeper, who, having got some intimation of the matter, secretly stole his commission out of his cloakbag, and put the knave of clubs in the room thereof. Some weeks after, he appeared before the LORDs of the Privy-Council at Dublin, and produced a card for his pretended commission. They caused him to be committed to prison for such an affront; here he lay for some months, until, with much ado, at last he got his enlargement. Then he returned to England, and quickly getting his commission renewed, makes with all speed to Ireland again; but before his arrival there, he was prevented with

 

the news of Queen MARY's death."

 

OBSERVATION 16:

 

Providence has various Aspects in the same Matters.

 

 IN Ezek. 1:, every one of the living creatures had four faces; and the wheels are said to be full of eyes. (Yer. 1S.) What may these passages import, but probably the manifold aspects of providence The truth of the observation may be shown,

 

 1. By examples. That providence in the brethren's going down to Egypt, had its various aspects; it looked backward on their guilt, for that is brought to remembrance, (Gen. xlii. 21,) and it looked forward to their preservation in the time of famine. (Gen. xlv. 7.) The slaying of SAUL by the Philistines, respects not only SAUL's punishment, but the exaltation of DAVID. The wise men came from the East; that journey of theirs respected their own good, the alarming the Jews, the confirmation of JOSEPH and MARY'S faith.

 

 2. The aspects of providence may be diversified or branched divers ways.

 

 (1.) The aspect of providence sometimes looks upward after a more signal sort, and not so much downward on the party, the subject of the dispensation: So in the man who was blind from his birth; "Master," say the Disciples, " who did sin, this man, or his parents, that he was born blind JESUS answered, Neither has this man sinned, nor his parents; but that the works of GOD should be made manifest in him. (John 9: 1-3.) The blindness of this man was an afflictive evil both to the man and his parents it cannot then be said, providence did over. look sin, and the affliction of son and parents absolutely; its aspect there is downward in a sense, but more signally another way, viz., that by CHRIST, in the blind man, the work of GOD might be declared. (2.) The face of providence looks on others as well as those who are the immediate subjects of it. And this,

 

 [1.] By way of caution, to take heed of sin. They in, JEREMIAH's time are willing to note the Shiloh Providence: "But go ye now unto my place which was in Shiloh, and see what I did to it for the wickedness of my people Israel." (Jer. 8: 12.)

 

 [2.] By way of imitation. Joy's trials may teach others, who have little of Jon's afflictions, and less of his patience. GOD set him up as a stately monument for the display of grace to the ages to come.

 

 [3.] By way of particular encouragement to look up to God, and wait on him for help, and that because of the intervention of special Providence; which though in the first place it falls on one, yet reacheth another's case: a clear instance we have in Mark 5:, where JAIRUS besought CHRIST for his daughter at the point of death. (Ver. 23.) By the way a stop is made; an intervening providence there is, in the cure of the woman which had an issue of blood twelve years. (Ver. 25-34.) Now this providence in the cure of the woman, may serve for the cure of JAIRCis'sfaith: CHRIST says to him, "Be not afraid, only believe." (Yer. 36.) CHRIST here, like the husbandman, neglects not the vine, whilst he goes aside to seek a prop for its support. 3. The aspect of providence is sometimes frowning, but after a different sort: there is the brow of displeasure, but different, as it respects slaves and children in the family So in that overflowing scourge ISAIAH speaks of. (Isai. 28:) Some shall be trodden down by it; others have ground and direction for support; they may eye CHRIST who was to come, and so conclude there would not be an utter extirpation of the nation. 4. The face of providence looks sometimes on what is past, present, and to come; NEBUCHADNEZZAR'S expulsion from the royal seat, looks back on the prophetical vision interpreted by DANIEL: (Chap. 4: 25:) " While the word was in the King's mouth, there fell a voice from heaven." " The same hour was the thing Fulfillled upon NEBUCHADNEZZAR." (Per. 31.) And thus being driven from men, looks forward, inasmuch as his pride being corrected, he is restored to his power and dignity. 5. The aspect of providence may be considered as primary and secondary. There is a primary errand which providence has to a man under this or that dispensation;

 

as he who goes to a Prince's court, intends principally the sight of the Prince, and yet beholds others there. Sometimes an afflictive dispensation may be primarily, by way of punishment of some special sin; and secondarily, by way of trial, or exercise of grace. Thus in DAVID'S case, ABSALOM'S pranks are the remembrancers of DAVID'S folly in the matter of UIIAH. (2 Sam. 12:) At other times, providence may principally respect the trials of grace, and not some signal guilt foregoing: So in Jon's case, providence might cast an eye on the sins of his youth, as that passage (Job 13: 26) may import; and yet it might primarily intend the graces of his riper years; for we read of JoB's piety and circumspection, before the Devil was let loose on him; and likewise the LORD'S approbation of him; and nothing doth SATAN charge against Jon, but a falsely supposed guilt of selfishness in serving GOD.

 

 1. What stupidity and inadvertency is, then, in the world! Providence, like the sun, scatters its beams, and few they are that see them: most persons, if they see any thing, it is like that man in Mark viii. 24, "I see men like trees walking." Men have often general and confused apprehensions of a frowning aspect of providence. ’It is for our sins,' say they,’ that this or that judgment is.' Here is a stop; they are not, by a frowning providence, frowned into a holy loathing of such sins: the aspects of providence are little seen, and less improved: " Israel doth not know, my people do not consider." (Isai. 1: 3.)

 

 2. Labor to be versed in the aspects of providence For want of a holy dexterity this way, a man wrongs GOD, others, and himself:, he fastens that on GOD, which the LORD approveth not, and is injurious to others and himself, as others and himself are concerned in the wrong conclusions drawn from the aspects of providence: Here some directions might be insisted on; I shall touch on a few.

 

 1. Consider how a benign aspect may be a frowning one.

 

The prosperity of a sinner is his misery, and the adversity of a saint is his mercy. " A brutish man knoweth not, neither doth a fool understand this: when the wicked spring as the grass, and when all the workers of iniquity flourish; it is that they shall be destroyed evermore." (Psa. xcii. 6, 7.)

 

 2. Be not too hasty in passing a judgment on an aspect of providence. The Barbarians censure PAUL for a murderer, because vengeance in its frowning aspect pursues him; but when PAUL shook off the beast into the fire, and felt no harm, they changed their minds.

 

 3. Remember how the. aspects of providence have a different consideration: sometimes a providence respects the person, but not the action: so in ABRAHAM'S case; God preserves his wife, which was like to be defiled in ABIMELECH'S court. GOD had respect to ABRAHAM, as be was ABRAHAM the saint, ABRAHAM the prophet; not ABRAHAM the distruster of Providence. The aspect of providence doth not countenance ABRAHAM'S miscarriage in that business. Again, Providence may respect the substance of the action, not the circumstances, or irregularity coupled with it.

 

OBSERVATION 17: Providence has its Harmonies.

 

 THOUGH Providence seems to sound discords, yet it has correspondencies with, First, The sacred Scriptures. Secondly, With the prayers of saints. Thirdly, With itself. First, There is a harmony of providence with the Sacred Scriptures. It is said " Can two walk together except they be agreed " (Amos 3: 3.) The Scripture and Providence walk together; they are agreed in the journey's end, where to meet, although one of them may seem to leave the company of the other for sometime. Providence, in regard of its correspondency with the Word, may be

 

termed a visible Bible, or a commentary on it. Providence passeth not by any thing as inconsiderable in thee word. In Isai. xxxiv. there is mention made of the cormorant, bittern, owl, raven, vultures, and all these as tokens of desolation. (Tier. 11-15.) Observe what follows:," Seek ye out the book of the LORD, and read: None of these shall fail: none shall want her mate: for my mouth it has commanded, and his SPIRIT it has- gathered them."

 

 More particularly, the word may be considered,

 

1. By way of prediction, or foretelling matters precisely.

 

2. By way of assertion: Instances frequently occur in the Proverbs of SOLOMON, referring to the righteous and the wicked.

 

3, By way of threatening.

 

4. Byway of promise.

 

 According to all these considerations providence doth harmonize: Let the word be understood right, and providence will not be found wrong. The word and providence are like two sticks in the water, which seem crooked by reason of the medium. GOD will not be wanting in his providence, to maintain the reputation of his word: Yea, the harmony of providence is so audible, that a Pagan- ear can discern it. "The captain of the guard took JEREMIAH, and said unto him, The LORD thy GOD has pronounced this evil upon this place: Now the LORD has brought it, and done according as he has said." (Jer. xl. 2, 3.)

 

 Secondly, There is a harmony of providence with the prayers of saints: So 1 John, 5: 14, "And this is the confidence we have in him, that if we ask any thing according to his will, he heareth us; There are many examples of this, both in the Old and New Testament So " ELIAS prayed earnestly that it might not rain, and it rained not on the earth by the space of three years and six months And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." (James 5: 17, 18.)

 

 Thirdly, There is a harmony of providence with itself. Providence, for the main, is the same in all ages. There is a substantial harmony of providence with providence; otherwise, to what end are the dispensations of GOD in former ages, commended to the serious meditation of after ages " Now these things," says ST. PAUL, " were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt CHRIST, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." (1 Cor. 10: 6-11.)

 

What a folly is it, then, for persons to busy themselves about other pretended harmonies If there be such bread in the father's house, what have children to do with husks There are a sort of bastard harmonies cried up, which want Scripture authority. 

 

 1. There is the pretended harmony of things with astrological predictions, which are not founded on right reason or experience. There is little reason for men to be curiously searching after almanacks, and this to the neglect of their Bibles. If men would search into the latter, as they do into the former, they might read of ESAU and JACOB, twin-born, but of a different character. (Gen. 25: 23.) They might read of many thousands dying a violent death nigh one and the same time; (Judges viii. 1O•;) and if an astrologer had been consulted, is it likely he had made such a difference as to ESAU and JACOB, and such a harmony of the deaths of a hundred and twenty thousand, as the last Scripture mentions Again, they might read, " That promotion. cometh neither from the east, nor fi•onr the west, nor from the south." (Psa. lxxv. 6.) Further= more, they might read a sacred irony: " Let now the astrologers, the star-gazers, the monthly prognosticators, stand up, and save thee from the things that shall come upon thee." (Isai. xlvii. 13.) Lastly, they might hear, "Thus says the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them." (Jer. 10: 2.)

 

 2. There is another bastard harmony in regard of blind prophecies cast forth from wizards and witches, the oracles of the Devil. There is in some a wicked curiosity to know their fortune, as it is phrased. If such would know their fortune, they might take a shorter course by reading the 28th chapter of Deuteronomy; or, if they like not so large a discourse, they may have it in short from CHRIST, who tells them, "He that helieveth not shall be’damned." (Mark 16:' 16.)

 

 Perhaps it will be objected, That prophecies, so termed, fall out true; and therefore why are they not to be looked after I answer, 1. It is no wonder if sometimes that which is spoken, (and yet it may be in an ambiguous sense,) fall out true: Suppose divers in Israel had had recourse to witches, to inquire what weather should have been on the morrow, when SAMUEL said, "Is it not wheat-harvest to-day I will call unto the LORD, and he shall send thunder and rain." (1 Sam. 12: 17.). Perhaps, none had hit right. Suppose one had amongst many: this one speaks the truth, but not truly; having no ground but as the blind man shoots the hare.

 

 2. Some kind of predictions may have some influence to bring about what is said. A true prophecy may have some influence in an ordinary way to further the accomplishment of itself: So 2 Kings 9:, the prophecy there was the occasion for the army to set up JEHU: And so, on the other hand, some passages may lead to the thing. A man has a strong conceit of death, he is foretold so; and this fancy may, through providence, have its deadly operation.

 

 3. SATAN can give notable intelligence to some who are his oracles. For,

 

(l.) He is an angel, and so has a deep insight into matters.

 

(2.) He has had long experience as to matters in the world: he is an old serpent. (Rev. 12: 9.)

 

(3.) He can quickly take cognizance how things are in their causes both natural and moral.

 

(4.) The Devil has a great stroke in matters brought about in the world: SATAN could know what would befall AHAB and JOB, when he had a commission what to do.

 

(5) GOD has wise ends in the verification of what is sometimes foretold: That place in Deut. 13: 1-3, is full for this purpose. Providence forbears not to go the journey, because SATAN doth so probably guess, and give it out; yea, providence sets forward the rather for the trial of persons; and therefore let that pertinent instruction be remembered: " And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards. Should not a people seek unto their GOD To the Law, and to the Testimony; if they speak not according to this word, it is because there is no light in them." (Isai.

 

viii. 19, 2O.)

 

OBSERVATION 18:

 

There is a retaliating Work observable in GOD’s dealing with Men.

 

 THIS retaliating work of Providence may be considered both by way of frown and smile, gracious in a way of favor. The same bread which men break to others, is broken to them again. GOD doth sometimes pay persons in the like coin; sometimes the payment is made in bullion, which, though it have not the same image and superscription on it, yet it comes out of the same mine. There is a general accord with what preceded. For the further clearing of which, we may consider, First, There are assertions in Scripture to this effect. These assertions are either general, or particular.

 

 1. General: And here, not to be large, hear what CHRIST himself asserteth: "Judge not, and ye shall not be judged: Condemn not, and ye shall not be condemned Forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom: for with the same measure that ye mete withal, it shall be measured to you again."

 

 2. There are particular assertions, pointing either at frowning dispensations, or smiling ones. The first we have scattered up and down in Scripture: "Woe to thee that spoilest, and thou wast not spoiled; and dealt treacherously, and they dealt not treacherously with thee When thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee." (Isai. xxxiii. 1.) " He that leadeth "into captivity shall go into captivity; he that killeth with the sword must be killed with the sword." (Rev. 13: 1O.)

 

The latter sort of assertions we have likewise on record So Psa. xli. 1-3; " Blessed is he that considereth the poor, the LORD will deliver him in time of trouble; the LORD will preserve him, and keep him alive, and he shall be blessed upon the earth, and thou wilt not deliver him to the will of his enemies: The LORD will strengthen him upon the bed of languishing; thou wilt make his bed in sickness."‘,'Blessed are the merciful, for they shall obtain mercy." (Matt. 5: 7.)

 

 Secondly, The prayers in Scripture, imply a retaliating work of Providence: These reflections have reached heaven for an answer: So Psa. cxxxvii. 7, "Remember, O LORD, the children of Edom, in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof." So likewise, Lant. 1: 22, " Let all their wickedness come before thee; and do unto them as thou hast done unto me for all my transgressions." And Rev. 6: 1O; "And they cried with a loud voice, saying, How long, O LORD, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth."

 

 Again, There are passages in prayer of another aspect. "BOAZ answered and said to RUTH, It has been fully showed -me, all that thou hast done unto thy mother-inlaw since the death of thy husband; and how thou hast left thy father, and thy mother, and the land of thy nativity, and art come to a people which thou knewest not heretofore. The LORD recompense thy work; and. a.:full reward be given thee of the LORD GOD of Israel, under whose wings thou art come to rest." (Ruth 2: 11, 12.) "The LORD (said PAUL) give mercy unto the house of ONESIPHORUS, for he oft refreshed me, and was not ashamed of my chain." (2 Tim. 1: 16.)

 

 Thirdly, There are examples, of a retaliating work; and that, 1. By way of wrath. 2. By way of mercy.

 

1. To begin with the first sort: The first-born of Egypt were slain, according to the bloody edict for the destroying of the children of the Israelites; and as orders were issued out to drown the children of the Israelites in Egypt's river, so PHARAOH with his host are drowned in the Red Sea. (Exod. 1: 16, 22, with Exod. 12: 29, and 14: 3O.) SAMUEL tells AGAG, "As thy sword has made women. childless, so shall thy mother be.childless among women." (1 Sam. 15: 33.). Vengeance is for Edom; and why Because Edom has dealt against =the house of Judah." (Ezek. 25: 12, 13, 14.) 11O. Jerusalem," said CHRIST, "which killest the Prophets, and stonest them which are sent unto thee,-behold, now your house is left unto you desolate." (Luke 13: 34, 35.) It is said, Rev. 16: 6, " For they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy." And Rev. 18: 6,"Reward her, even as she rewarded you; and double unto her double, according to her works; in the cup which she has filled, fill to her double." Many instances are there in civil and ecclesiastical History, which abundantly witness this: the sins of fraud, perjury, oppression, blood, are written in capital characters on the foreheads of the.,punishments.

 

 The next sort of examples come to be spoken to. The midwives, who would not pull down the props of the Israelitish houses, (I mean, the male children,) have houses, made for them. (Exod. 1: 21.) GOD’s making them houses may be understood in regard of the increase of posterity; or in regard of honor, their houses or families are made illustrious; they who honored GOD, and his people, in an afflicted condition, are honored by GOD; or, lastly, in regard of wealth, they are blessed with a confluence of good things, who would not be instrumental to rob the Israelites. LOT shows kindness to angels, in the shape of men; and he who would defend his guests, is defended by them." (Gen. xix. 1, &c.)

 

There are examples of the same truth in history. FRESCOBALT, a Merchant of Florence, was very bountiful to CROMWEI,L, after LORD High Chancellor of England, and found the recompence of his bounty in Florence, at Lordon; for coming thither to get in some moneys due to him in England, being now in low estate, he finds one high enough for his help and relief: by the assistance of the Chancellor, his debts are paid; and the money which this merchant gave, or rather lent to the other, being in a mean condition, is refunded with noble interest; viz., eight hundred ducats for fifty, disbursed in order to CROMWELL's return to England. In the life of that famous Preacher LAVATER, there is a memorable story of his father: he being in the war, had compassion on a common soldier laboring under great extremity by reason of thirst; though he were an officer, yet he took cognizance of a distressed soldier, and refreshed him with a draught of wine; eight years after, LAVATER, in a fight, falls into a ditch where many had perished, neither was there any hope that he should get out, when that very soldier put forth his hand in the sight of the enemies, with great danger of his life, and plucks LAVATER from the jaws of death. In the Life of JUNIUS, it is mentioned, that being at a great distance from his friends, and war breaking forth in France, so that he could not have monies sent him, he was in very great want, so that he was resolved to dig for a livelihood in the city-trench of Geneva being thus distressed, one WILLIAM BuRDo, a tailor, having been out in the civil wars, and lately escaped with his life, takes notice of Juxius, has him to his lodging, telling him he would work for his subsistence; and this he did, considering what kindness his mother (being a widow woman, and having many children) had received from JUNIUS'S mother. Who knows to whom he may be beholden one time or other! Acts of charity are bills of exchange, when no money is in the purse. "He that has pity on the poor, lendeth unto the LORD; and that which he has given, will he pay him again." (Prov. xix. 17.)

 

First, In reference then to frowning retaliations of providence, observe:

 

 1. There is ground to repent for injuries done to others there may be a sad reckoning of providence behind. They who embitter others' lives, may have their lives embittered by others. The King of Nineveh with his Nobles act wisely, when it is thus enacted; "Yea, let them turn every one from his evil way, and from the violence that is in their hands." (Jonah 3: 8.) The success of humbling and reforming is mentioned in the tenth verse.

 

 2. Acknowledge GOD’s righteous hand, when the evil of our sins is written thus on the foreheads of our pains. ADONI-BEZEK feels the righteous hand of providence in his thumbs cut off: "As I have done, so GOD has requited me. (Judges 1: 7.)

 

 3. Beware of unrighteous acts towards others, whether magistrates, ministers, parents, husbands, wives, widows, or fatherless. An aged man being dragged by the hair of the head, desired his son (who abused him) he would not drag him beyond such a place of the house, for that he

 

dragged his father no farther. The people of Israel refused to obey the voice of SAMUEL, their governor, and they smarted for it. (1 Sam. viii. 19.) They who slight good Ministers, may be punished with bad ones: there may be watchmen which may smite some for their smiting, and

 

wound for their wounding. (Cant. 5: 7.) That is a notable caution given, (Exod. 22: 22-24) " Ye shall not afflict any widow, or fatherless child; if thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and [will kill you with the sword, and your wives shall be widows, and your children fatherless."

 

Secondly, In reference to smiling retaliations of providence, remember,

 

 1. The less ground there is of dejection under straits, by how much the more we have been helpful to others under their straits: "For GOD (says the Author of the Epistle to the Hebrews) is not unrighteous, to forget your work and labor of love, which ye have showed towards his name, in that ye ministered to the saints, and do minister." (Ileb. 6: 1O.) Jon was eyes to the blind, and feet to the lame, a father to the poor; the blessing of him that was ready to perish came upon him. (Job 29:) He has experience, after his winter season, of retaliating, smiling providence; his brethren, sisters, and all that had been of his acquaintance, afford him heart and hand for his support.

 

 2. Take notice, how GOD has been a gracious paymaster to you one way or other. The debts of kindness are paid off in money, or as good, if not better than money. Old BARZILLAI, who had a loyal heart, and a bountiful hand towards DAVID in his flight from ABSALOM, experienceth the King's favor to him and his.

 

 3. Take encouragement then, to put on bowels of mercy, kindness, humbleness of mind, meekness, longsuffering. Forget not, more especially, to have a respect to GOD’s servants; remembering that of CHRIST: "He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward." (Matt. 10: 41.)

 

OBSERVATION XIX.

 

The Circumstances of Time and Place afford weighty Instructions to the Observers of Providence.

 

To begin with the first of these; it will not be lost time to take a view of providence about the timing of things. And here three positions offer themselves. First, It belongs to GOD, as his prerogative royal, to time matters. "I the LORD will hasten it in his time." (Isaiah lx. 22.) "He said unto them, It is not for you to know the times and seasons which the FATHER has put in his own power." (Acts 1: 7.)

 

Secondly, The LORD, who is wise, doth wisely time matters: this appears, if it be considered,

 

 1. That the Scripture not only speaks of time, but a fullness of time; which notes the mature, exact, fit bringing. forth of matters on the stage of this world. Our SAVIOR came in the fullness of time, as we read once and again. (Gal. 4: 4; Eph. 1: 1O.)

 

 2. There is no solid reason for man to object against the LORD'S timing of matters. For, (l.) Hereby folly is exalted, " Say not thou, What is the cause that the former days were better than these For thou dost not inquire wisely concerning this." (Eccles. 8: 1O.) Men have smarted for their folly, when they will have things timed according to their discontented humors. The Israelites must have flesh-days; they have them, and enough of them." (Num. 11: 32, 33.)

 

 Thirdly, There is a glorious display of providence in timing both mercies and judgments. Mercies are so timed, as that they are often enhanced from the season for them: GOD remembered JOSEPH, in the butler's forgetting him; for JOSEPH is reserved till he be more fit for release, and till PHARAOH be at a loss about his dreams. (Gen. xli. S.) The like may be observed in DANIEL'S case; between whose intended slaughter and advancement there was but a little time. (Dan.'ii. 13.) Moreover, the time of mercy doth sometimes point at some duty, which the LORD recompenseth at such time. It is observed, how the English had victory given them on that very day and hour that the images were burned at Lordon. And as for judgments, the LORD times them: the Assyrians go not against a hypocritical nation, till God sends them. (Isai. 10: 6.) GOD knows how to make a calamity a double one, in regard of the timing of it. Moreover, the day of calamity may point at sin committed on the" day that calamity is inflicted. " While the w9rd was in the King's mouth, there fell a voice from heaven." Time is sometimes a glass to behold the sin committed before, at such a time as has its recourse when the. judgment is inflicted the day, week, month of pain, may point to the day, week, month of sin before.

 

 The second branch of the observation refers to places; and here likewise we may consider, First, Some places are monuments of providence, in regard of what falls out there. "Surely," says JACOB, "the LORD is in this place, and I knew it not." Secondly, There is much of providence in going to places, and the absence of persons from places. A Levite lodgeth at Gibeah; (Judges xix. 15;) and what falls out there, is the desolation of BENJAMIN. NATHAN,ZADOCK, BENAIAH, SOLOMON, are not at that seditious feast of ADONIJAH: ABIATFAR, JOAB, are; and they had better fasted, as the sequel of the story declares. (I Kings i,)

 

 Thirdly, Both mercy and wrath may be read in legible characters on places, and at places. The providence of GOD is seen in a way of mercy, as it respects the place itself, in blessing it, as he did the land of Canaan to the Israelites. And the same providence is displayed in a way of mercy at places, and that in doing good to the bodies and souls of men: "Many of the Jews which came to MARY, at Bethany, and had seen the things which JESUS did, believed on him." (John 11: 45.) The blind man is in the way near Jericho, and CHRIST passed by, and healeth him. (Luke 18: 35.) And as mercy is thus displayed, so wrath likewise: "The LORD turneth riversinto a wilderness, and the water-spring into dry grounds, a fruitful land into barrenness, for the wickedness of them that dwell therein." (Psa. evii. 33, 34.) The brethren of AHAZIASI are on their progress to visit AHAB'S children at Samaria; they are met with by JEHU, and slain at the pit of the shearing-house. (2 Kings 10: 13, 14.) King JORAM is providentially drawn forth from JEZREEL, and met JEHU in the portion of NABOTH the Jezreelite. (2 Kings 9: 21.) He is slain by JEHU, and his body is thrown on that very plot, according to the word of the LORD.

 

 From the LORD'S timing of matters learn, 1. What ground there is for wicked men to consider their ways. GOD not only times punishment, but so times it, as that it may become double punishment. GOD has turned theglass of his long-suffering in heaven; how many sands are run out, and how many are to run out, they know not; this let them know, That GOD will come in the way of punishing, if they come not in the way of repenting; he will come even to a sand. When the iniquity of the Amorites is full, vengeance steps in. (Gen. 15: 16.) And as the LORD timeth wrath, so there is a vengeful timing of it. Wicked men have a spring-tide of wrath, when they expected it not; so it was foretold of Babylon " These two things shall come to thee in one day: the loss of children, and widowhood;" (Isai. xlvii. 9;) and in ver. 11, a Therefore shall evil come unto thee, thou shalt not know from whence it arises; and mischief shall fall upon thee, thou shalt not be able to put it off; and desolation

 

shall come upon thee suddenly, which thou shalt not know."

 

 2. What ground is there for good men to wait on GOD for mercy. God has his timing of mercy, and so timing it, as may the more commend the mercy. There is a blessed season to revive the spirit of the humble, and to revive the heart of the contrite ones. (Isai. lvii. 15.)

 

JoHN's disciples came to CHRIST in a seasonable time, to be strengthened in the faith of the MESSIAH: "Go and show JoIIN," says CHRIST, "those things which ye hear' and see." (Matt. 11: 4, 5.) CHRIST knew when to fill PETER'S net with fish, after they had toiled all night, and caught nothing. (Luke 5: 5, 6.) Man's Extremity is heaven's Opportunity.

 

 This will appear, if we consider, 1. Promises. 2. Divine performances. 3. The variety of ends which GOD has in matters of this nature.

 

First, Promises. GOD’s promise of bringing the Israelites out of Egypt, was not the further from Fulfillling, though the Israelites had been long under the Egyptian yoke; and their yoke was made heavier a little before the LORD brake it to pieces. The promise stood still in its full strength, when the Israelites were weakest; help was then nearest, when they might think it furthest off; so we read, "The LORD shall judge his people, and repent himself for his servants, when he sees that their power is gone, and there is none shut up or left." (Dent. xxxii. 36.) This extends to persons or people under' heavy pressures; and the more persons evidence themselves to be GOD’s people, the more they may find the accomplishment of what is here promised: "For the needy shall not alway be forgotten; the expectation of the poor shall not perish for ever;" (Psa. 9: 18;) "For the oppression of the poor, for the sighing of the needy, now will I arise, says the LORD;, I will set him in safety from him that puffeth at him;" (Psa. 12: 5;) "For he shall deliver the needy when he cries, the poor also, and him that has no helper;" (Psa. lxxii. 12;) "It shall come to pass, that at evening it shall be light." (Zech. 14: 7.) That is, mercy shall break forth, when little expected; they shall have a morning of mercy, in their evening of difficulties.

 

 Secondly, Come we next to performances, or the experiences of good men. GOD remembered NOAH, after he had been shut up in the ark; (Gen. viii. I;) LOT is rescued timely by ABRAHAT; (Gen. 14: 13;) SARAH was taken into the house,-(Gen. 20: 3,) and it is said, GOD came to AB IM E L EC H, and said, "Behold, thou art but a dead man, for the woman which thou hast taken, for she is a man's wife; "Israel was sore distressed,"-(.Judges 10: 9,) then the SPIRIT of the LORD came upon JEPHTHAH, and he becomes their deliverer; (Judges 11: 29;) the disciples of CHRIST were in-the ship, there arose a great tempest in the sea, insomuch that the ship was covered with the waves,-they come to CHRIST, awake him, saying, "Loan, save us, we perish! Then,be arose, and rebuked the winds and the sea, and there was a great calm." (Matt. viii. 21--26.) All these are instances of seasonable help from Heaven under extremities.

 

 Thirdly, The variety of ends which the LORD has in swelling of a distress, ere he apply the remedy, is the next thing to be insisted on. These may be reckoned up as follow:

 

 1. To chasten for sin. Great sins call for grievous distresses. As men were swift in transgressing, so providence may justly be slow in delivering. GOD will let men see by the punishment, how provoking their sins have been. JOSEPH'S brethren envy him, resolve to slay him, sell him to the Ishmaelites; they are after distressed in Egypt, and conscience then awakes; their distress riseth higher and higher, for, behold, their money is in their sacks' mouth; and hereupon their hearts failed them, and they were afraid, saying one to another, "What is this that GOD has done to us" (Gen. xlii. 28.)' Neither is this all: a hard task they have to get BENJAMIN from their father, in order to the purgation of themselves from being spies; and no going again to Egypt without him; and if they go not, they must go down to their graves, for the famine was sore in the land. At length JACOB is prevailed with to let BENJAMIN go, and then their distress rises to the height the cup is found in BENJAMIN'S sack, and, according to their verdict, BENJAMIN Is to die, and they to be bondmen. (Gen. xliv. 9.) Now is the spring-tide of distress, which overflows all the banks, as appears from the pathetic oration of JUDAH, who vents his sorrows, saying, "What shall we say unto my LORD What shall we speak; or how shall we clear ourselves GOD has found out the iniquity of thy servants. We are my LORD's bondmen, and he also with whom the cup is found." Now help comes from heaven: "I am JOSEPH," says JosEPH; I am JOSEPH your brother, whom ye sold into Egypt.

 

 2. To take off the heart from depending on creatures, and to call forth faith on God. The greater the distresses are, and no way for help, the more there is place for faith in GOD. Providence straitens the conditions of persons, that there may be more room for the exercise of faith.

 

Faith will find somewhat to. take hold of, when sense sees nothing. 111 looked," says the Psalmist, " on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. I cried unto thee, O LORD; I said, Thou art my refuge, and my portion in the land of the living." (Psa. cxlii. 4, 5.)

 

 3. To encourage prayer. The Church of God in ESTHER'S time had, as it were, her neck on the block. (Esther 4: 16.) Prayer was made without ceasing for PETER; (Acts 12: 5;) and the LORD sends an angel, who procures a timely delivery. As GOD doth call forth prayer in such extremities, (for our extremities call upon us to call upon God,) so his goodness is seen in the answer made unto prayer; which may further be a loadstone to this duty under the like extremities. It is said in Psa. cii. 17: " He will regard the prayer of the destitute, and not despise their prayer." I remember here a memorable story:-There was a famine in a ship, insomuch that the question was started about drawing lots who should be eaten; one in the ship desired the rest that they might first seek to God by prayer, and accordingly made a prayer to GOD; and whilst he was praying, a fish of some bigness was. cast out of the sea upon the place where he was. This they divided; and though it were but a short commons, yet it put a stop to the proposal for that time; but hunger comes on, and the old question is started; the man who hail prayed before, wills them, they might look up again to GOD, having had experience of his gracious providence. Accordingly they go to prayer, and whilst at prayer, a fowl of considerable bigness flies athwart the ship-tackling, and is entangled. This they caught, and accordingly divided; and before any further controversy did arise, a ship appears, and gives them provision.

 

 4. To render his wisdom and power conspicuous, and that not only to the persons relieved, but to after generations.

 

 5. To check the pride and malicious resolutions of wicked men. "Come," say the Babylonians, "sing us one of the songs of Sion." (Psa. cxxxvii. 3.) God -can in time let the Babylonians know, there are those whom he can make use of to make the Babylonians howl, who now call for singing one of the LORD's songs. How were PI[ ARAOH, HAMAN, SENNACHERIB checked in the very time! And not only in former times Math Providence been seen in acting thus, but also in latter days. There is a very remarkable story of Magdeburgh, the citizens whereof, in CHARLES the Fifth's time, stood out heroically, notwithstanding the Emperor had borne down the Protestants in all Germany; only Magdeburgh is like the pelican in the wilderness, and the sparrow alone on the house-top; and now in the very article of time, Prince MAURICE, who besieged them, wheeled about to be their friend, and so makes articles of peace with them, and with his army falls upon the Emperor.

 

OBSERVATION 21:

 

Hinderances, when and where the LORD so pleaseth; become Furtherances.

 

 THE truth of this assertion is seen, First, in spiritual; Secondly, in temporal things. First, In spirituals and that, 1. In matters of personal

 

concernment. 2. In matters referring to the Church. 1. In matters of personal concernment. Thus a man's own sins are sometimes a foundation for watchfulness. A Christian sometimes riseth by his fall. 2. In matters referring to the Church of GOD; for, (1.) The mountains of opposition become plains. The Church of GOD has thriven by oppositions. So attests ST. PAUL: " The things which happened unto me, have fallen out rather unto the furtherance of the Gospel." (Phil. 1: 12.) The like TERTULLIAN: `As often as we are mowed, we are sowed.' The same may be noted in

 

after times. It is left on record, how the Pope's bull, and the thundering edict of the Emperor in LUTHER'S days, did rather further than hinder the Gospel.

 

 (2.) Errors and heresies, with which the Church of GoDis often pestered, are an occasion whereby the truths of GOD shine the more glorious. It is conceived by some, the occasion of ST. JOHN'S writing the Gospel was, the errors broached by EBION and CERINTIIUS; and ST. PAUL informs us, "There must be also heresies among you, that they which are approved may be made manifest among you." (I Cor. 11: 19.) We had not had such deep searches into truths, had not the spirit of error possessed the heads of men.

 

 (3.) Apostasies from the Church of CHRIST are matter of lamentation; yet the LORD knows how to render these useful to others for their confirmation in the ways of GOD. GOD’s judgments on apostates are a beacon set on fire to warn others. What befell JUDAS,-(Matt. 27:5,) might be of great use to the disciples and others at Jerusalem. ARIUS was a firebrand; but how extinct, when he voided his bowels, history doth mention.

 

 Secondly, In temporals, hinderances become furtherances. Instances there are in divers cases: 

 

1. In marriage: so a likely progress was made in RUTH'S disposal to the kinsman; BOAZ tells of him, and promiseth he will see what will be done, (Ruth 3: 13, IS,) and accordingly BOAZ meets the man (who providentially came by) before the elders of the city all is broken to pieces; howbeit this hinderance is a furtherance of marriage with a better man, even BOAZ himself.

 

2. In losses: men may be'the better fitted for prosperity, by sanctified adversity. The LORD who makes poor to a wonder, can make rich to a miracle. The LORD blessed the latter end of Jon more than the beginning. (Job xlii. 12.)

 

3. In sickness: which may make way for further health, as GOD is pleased to order it, and sanctify his dispensation. IIEZEKIAH dies not, but has a lease of fifteen years added to his life. (Isai. xxxviii. 5.) An improved sickness may both physically-and morally conduce to health: A man learns in part to be his own physician, and to glorify GOD more with his health, than formerly.

 

4. In reproaches: JOSEPH is advanced, and that by them who intended his utter downfall. False aspersions -often redound to the glory of the aspersed, and the infamy of the aspersers: " The lip of truth shall be established for ever: but a lying tongue is but for a moment." (Prov. 12: 19.

 

5. In defeats of armies. The Israelites are smitten by the men of Ai; (Josh. 8: 5;) and their being smitten, is an inducement to the men of Ai to be more forward than wise in the management of their next battle. (Josh. viii. 16,A7.) It is an experienced observation, that some lose by their victories, and others gain by their defeats.

 

Beware, therefore, of anger and discontent, when some hindrances in business step in. If persons had more patience, they miglit be sensible how what falls, falls out for good. The hindrance maybe a furtherance,

 

 1. In regard of the thing itself; that matter in particular may take place. The wisdom of God, which is seen sometimes in the quality of the niderance, which doth well accord with the waggoner’s spanning the wheel, whereby the steep decent is checked from being injurious. Again, the wisdom of God is seen in the exact timing of a hindrance. David was disallowed by the Lord of the Philistines, discharged by Achish, and all this at such a a point in time, that DAVID might behold the finger of GOD: As in bringing him off from going with Achish to battle; so in returning him to ZIGLAG, where a sad case called for his haste. Lastly, The wisdom of GOD is seen in a notable adaption of what is a hinderance in itself, with other matters, and so it becomes a glorious furtherance. DANIEL, with his religion, is attacked by the envious courtiers of DARIUS; he is accused, condemned, thrown into the lions' den preserved there, delivered thence, honored by the King, and a decree made,’ “That men tremble and fear before the GOD of DANIEL." This may teach us.to admire the infinite wisdom of GOD.

 

OBSERVATION XXII

 

The Use of Means is Man's Work; the Success of them is GOD’s Work.

 

 WHAT has been said as touching the LORD'S bringing about things, is not to be understood as if the use of means were vain: And whereas here it is said, The use of means is man's work; this is not so to be conceived, as to deny a work of providence in the use of the means; for there is a work of providence in directing to the means, and enabling to use them. The meaning, then, is to point out man's duty, and so to leave the result to Providence. And that the use of means is thus incumbent on man, appeareth,

 

 1. Man will otherwise be found a violater of the Lo RD's command. 1' Make thee an ark of Gopher-wood, said GOD to NOAH." (Gen. 6: 14.) "Thus did NoAH; according to all that GOD commanded him, so did he." (Ver. 22.) NOAH had been a transgressor, bad he expected preservation without the use of that means. The use of means is commanded both for the outward and in. ward man, in respect of temporals and spirituals; so teacheth the Apostle, "And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you." (1 Thess. 4: 11.) And, " Work out your own salvation with fear and trembling."

 

 2. A man has the more quietness of heart, in using the means, although" GOD work some other way for help. HEZEKIAH had the greater ground for calmness of spirit, having done his endeavor to check the Assyrian ipsolency: "He took counsel with his princes and mighty men, to stop the waters of the fountains which were without the city." (2 Chron. xxxii. 3.) Yet the Assyrians are not forced to leave their siege by this stratagem of war; GOD helps another way: "The LORD sent an angel, which cut off all the mighty men of valour, and the leaders, and captains, in the camp of the King of Assyria."

 

 3. It is a tempting GOD to throw by the use of what means are to be used. GOD promiseth the Israelites the land of.Canaan, and they do not fling away their swords; for then they might be said to fight against GOD, in not fighting the enemy: and when they had Canaan for their possession, they were to look after corn, and not expect manna, for manna ceased, and the old corn of the land supplies them the first year. (Josh. 5: 12.) When the Devil said to CHRIST, "Cast thyself down," (Matt. 4: 6,) "JESUS said unto him, It is written again, Thou shalt not tempt the LORD thy God." (Ver. 7.) It is not what is taught in CHRIST'S school, to run to miracles when means are to be used.

 

Yet the success of means is GOD’s work. Four things are considerable herein:

 

 1. It belongs to God as his prerogative royal, to succeed matters as he sees fit. " Unto God the LORD belong the issues from death." (Psa. lxviii. 2O.) " The preparations of the heart in man, and the answer of the tongue, is from the LORD." (Prov. 16: 1.) " The horse is prepared against the day of battle; but safety is of the LORD." (Prov. 21: 31.)

 

 2. Probable means take not, and improbable ones attain the end, as the LORD is pleased. As A's College of Physicians cure him not. (2 Chron. 16: 12.) Some have by inconsiderable means been recovered of sickness, when others, notwithstanding vast expenses, have slipped into

 

their graves. It is observable, how a handful of men do sometimes beat a vast army; the army of the Syrians came with a small company, and the LORD delivered a great host into their hand. (2 Chron. 24: 24.)

 

 3. Means used take not, until God be pleased effectually to work in his providence. JOSEPH was not so foolhardy, as not to use means for his liberty; "But think on me," said he to PHARAOH'S butler, "when it shall be well with thee; and spew kindness, I pray thee, unto me: and make mention of me unto PHARAOH, and ibring me out of this house." (Gen. xl. 14.) JOSEPH here does his duty, yet did not the Chief Butler remember Josapu, but forgat him. (Yer. 23.) And though the Butler forgat JOSEPH, yet GOD remembers JOSEPH, sends a dream to the King, a great noise is made at court hereupon; and this awakens the Butler from his sleepy forgetfulness: "I remember," says he, "my faults this day."

 

 4. Means used have sometimes a quite contrary issue to what they are intended, or might in probability produce. CHRIST'S innocency, his reply to the charge about kingship,(John 18: 36,) the dissuasive by PILATE'S Wife, (Matt. 27: 19,) the testimony of PILATE'e conscience, (Matt. 27: 24,) all these centre not in the absolving of CHRIST, but he must suffer. That means have a quite,contrary issue, has before been demonstrated in distinct observations.

 

 (1.) See the error of those who, more or less, cast off the use of means. 1. How repugnant is this to the dictates of common.reason. Reason dictates the use, and the proportionable use of means in all matters. The common proverb evidences so much:’-We must not he in the ditch, and cry, GOD help.' 2. How contradictory is this course often to the person's own practice. There was one who had taken up a conceit, that if GOD would save him, he should be saved; and if not, the use of all means was in vain: he falls sick, sends for a physician, who knowing the disease of the patient's mind, as well as the disease of the body, replies, I If GOD have a purpose to recover you, you shall be recovered; and if not, all my labor will be lost.'

 

 (2.) Be encouraged to the use of means in matters. JACOB had his presents for Es AU; and there was an honest policy in the manner of ordering the presents sent. (Gen. xxxii. 13-21.) JEREMIAH was earnest with the King, saying, "Let my supplication, I pray thee, be accepted before thee, that thou cause me not to return to the house of JONATHAN the scribe, lest I die there." (Jer. xxxvii. 2O.) Besides the common practice of GOD’s people in the use of means, there are two things observable; That they have used means, notwithstanding the promise of GOD for the effecting of matters; and also, notwithstanding remarkable providences displayed in theirr precedent preservation. To conclude this, let two things be remembered

 

 1. See the means be regular: Means are regular, (L) In regard of natural tendency to the end. he that will plough his land, must not beat his ploughshare into a sword; and he that will go to battle, must not beat his sword into a pruning-hook. If JEREMIAH must be had up out of the dungeon, he is not drawn up with a twine thread, but with cords. (2.) In regard of GOD’s command. Men must not, under difficulties, with SAUL, go to an Endor woman. To fall in with sin, is to fall out with GOD’s word, which warrants no such means to be used.

 

 2. Eye GOD dependently and submissively in the use of means. JACOB did mind prayer to GOD, as well as the presents sent. There was a conjunction of piety and policy. With many, the means is the speaking figure, and GOD the dumb cipher in business: but with JACOB it was not so. Let JACOB's GOD be thy GOD in the use of the means, if thou wilt have him be thy GOD in the good success of them. Eye him therefore in all; and say as DAVID, "Let him do to me as seemeth him good."

 

 IT remains only to give. same general directions for the improvement of providential dispensations. 1. Make not second causes sole causes in matters, by denying the agency of the First Cause. Some there are, as a reverend man says, who will rather ascribe NOAH'S flood to an extraordinary concourse of watery planets, or the drowning of PHAtIAOII's host to the inconsiderate venturing upon a high tide, than to GOD’s wrath for sin. Now whatever shifts men liave to the darkening of the hand of Providence, the Holy Scriptures teach us otherwise. The destruction of Sodom and Gomorrah is attributed to GOD as the righteous Author thereof; and yet there are not wanting some who impute that visible desolation to a contingency of second causes; and this imputation of theirs is contrary to the Scripture, which doth in an eminent sort set forth the band of GOD as falling heavy on those places. (Gen. xix. 24) 25; Deut. 29: 23: 2 Pet. 2: 6.) It is worthy of observation, that there are frequent tempests in the Mediterranean Sea, where JONAH sailed, and yet there is no reason to deny providence in his voyage; for it is said, " The LORD sent out a great wind into the sea." (Jonah 1: 4.)

 

 2. Take heed of inferring an interest in the special favor of GOD, because of some remarkable preservations and deliverances. I deny not, but external preservations to some, are argumentative of GOD’s love. "By this I know," says DAVID, "thou favorest me, because mine enemy

 

doth not triumph over me." (Psa. xli. 11.) But Providence is good to those also who are bad, and continue so.

 

JEHOASH in his minority was wonderfully preserved from the fury of ATHALIAH, (2 Chron. 22: 1O, 11,) and yet he

 

who was so preserved becomes an apostate from GOD.

 

 The 1O7th Psalm.is a treatise of divine providence, by way of preservation and deliverance from dangers. CALVIN there extends the providence of GOD to men in common, bad as well as good; the bad are not excluded, though the good may be more eminently included. There are four sorts of deep difficulties, out of which men are rescued by an eminent hand of providence.

 

 1. Perilous journeys, ere men are returned to places of their habitation. This from verse 1 to 1O. 2. Grievous imprisonments, so that there is little hope of life; this from verse 1O to 17. 3. Sore diseases: from verse 17 to 23. 4. Dangerous storms at sea: from verse 23 to 33.

 

F rout this it may be argued, If all such as have had GOD’s providence propitious towards them in journeys, prisons, sickness, tempests, shall hereupon infer an undoubted right to the grace of GOD in JESUS CHRIST, they will build upon a sandy foundation. The best way, then, is, to look to this, that we be truly good, and so " all things shall work, together for good." 3. Give not way to groundless and superstitious conceits about providence. Some are for observing a providence as such, or according to their fancy on it: they are superstitiously serious about trifles, and trifle about serious matters. Mr. PERKINS on the third commandment, says thus of superstition: "It is an opinion of the works of GOD’s providence, the reason whereof can neither be drawn out of the word of GOD, nor the whole course of nature: For example; that it is unlucky for one in the morning to put on his shoe awry; or to put on the left shoe on the right foot; to sneeze in drawing on his shoes; to have salt fall towards him; to bleed some few drops of blood. Again, That it is good luck to find old iron; to have drink spilled on him; to pare our nails on some certain day of the week; to dream of some certain things." Thus that man of GOD judged such fancies to be far from true worshipping of GOD. There is one vulgar observation which is not named here, but too frequently by many others, and that is this, viz., A black conclusion inferred from the rats or mice eating clothes; no less than the death of the party is concluded: and because such principles are so rooted in the hearts of some, I shall a little speak to it. _ First, then, It is not denied, but the providence of GOD reacheth to rats and mice, which He doth use sometimes as remarkable scourges to the sons of men. There is a received story of a Bishop in Germany, who in a time of famine shut up many poor men in a barn, caused fire to be kindled about them, and pleased himself with their cries, saying, " Hark, how these mice cry; " afterwards this man of blood was pursued by mice, insomuch that he built a house in the river Rhine, to secure himself; yet there the vermin followed him with an arrest from heaven, swimming through the water, and so devoured the devourer. But, secondly, though providence extends to rats and mice, yet spoiling the garment by such is not a prognostic of death; for it is common to these creatures to waste and spoil: hunger makes them break through such soft walls. CATO, when one made a complaint that a rat had gnawn his hose, replied, It was no marvel; it would have been, if his hose had gnawn the rat.

 

 4. Secure an interest in the GOD of providence, as reconciled to thee through JESUS CHRIST. What the marrow of divine blessing is, PETER gives us to understand in that _ sermon to the Jews: "Unto you first GOD having raised up his SON JESUS sent him to bless you, in turning away every one of you from his iniquities." (Acts 3: 26.) All outward blessings are but dry bones, if this marrow of pardoning grace be wanting. LUTHER calls all the Turkish magnificence, wealth, power, but a crumb cast to a dog. It is a propriety in GOD that varnisheth all the outward blessings of GOD: this draws a golden thread through all thy creature-comforts: thy food, thy health, thy raiment, thy relations, become double blessings; yea, thy wants, thy sickness, thy reproaches, have lost their sting; for if GOD be thine, these are thine for thy good. The covenant of grace has made a happy conversion of troubles into medicines; and Providence has undertaken the cure; a Physician able to perform what is undertaken.

 

 5. Get more and more acquaintance with the Holy Scriptures, in order to proficiency in the school of divine providence. If GOD’s word be received as our inmate, we shall not be such strangers to providence as others are; and that, (1.) Because the Scripture has a finger to untie

 

the hard knots of providence: a parallel, or something by way of implication, is contained in the Scriptures, which gives light to a dark dispensation, and so gives ground to say in this sense, as is said Eccles. 1: 1O, "Is there any thing whereof it may be said, See, this is new It has been of old time." (2.) The reason why some are so baffled and troubled about some dispensations, is from not understanding the word of Goo: he that shall mistake a promise, will be under a temptation to quarrel at a providence. Sense and reason sometimes raise a dust, but faith allays all; and the Prophet's storm ends in a calm "Blessed be the LORD for evermore. Amen, and Amen." (Psa. lxxxix. 52.) (3.) For want of a sound acquaintance with the word, a providence is little improved, yea, misimproved; that dispensation that should open the eyes shuts them. ARAB chargeth the troubles of Israel on ELIJAH; but by the light from the word, he might have gone into OBADIAH'S biding bole, and seen the ejected Prophets, and then concluded who troubled Israel. The Princes in Germany, at an assembly, imputed the cause of their calamities to the not decking of their churches, and setting up of images in them. A poor improvement of their calamities! As if the finger of Providence pointed at nothing but pencils and carving tools! I may well therefore commend to men that of DAVID in Psa. xix. 8 "The commandment of the LORD is pure, enlightening the eyes."

 

 6. Keep up a holy communion; with GOD in his dispensations. If providence have a Tongue to speak, men should have an ear to hear. As it is man's wisdom to inquire into the ends of GOD’s dispensations, so it is his folly to go no farther than inquiry: a holy conformity should be the result of our inquiry. To know this or that to be the end of GOD in a dispensation, and yet not to comply with it, is double iniquity. Let it be thy care, then, seriously to consider what errand this or that dispensation has to thy soul. Hear it awfully, and obey it fully: so shall GOD have the glory of his Providence, and thy soul the comfort of thy duty.

 

 7. Look after increase of grace, in order to the better bearing of providential dispensations. The Apostle PAUL calls on the Ephesians to be "strong in the Loll D, and in the power of his might." (Eph. 6: 1O.) And good reason there is for this: for weak bottles are not fit for the new and strong wine of divine dispensations. Eminency, as well as reality of grace, is the Christian's concernment; and this appears, if an eye be had, (1.) To the eminency of a divine dispensation. There is sometimes an IsAAC-trial, and a man had need of ABRAIrAat'S faith. (2.) To the variety of dispensations: Prosperity and adversity often take their turns. It is no easy matter to manage wisely variety of conditions. (3.) To the suddenness or unexpectedness of a dispensation: Weak bodies are not so capable of bearing sudden changes in diet, air, apparel, as those that are strong and vigorous. A sudden affliction may press a man too low; and an unexpected mercy may lift a man too high. He had need of good eyes, who is taken out of a dark dungeon, and set on the top of a high tower. Let then the consideration of the height, variety, suddenness, of providential dispensations, be an excitement to look after an increase of grace; the exercise of grace increased, and a further increase of grace exercised.

 

 Keep a good conscience in following the work of the station wherein Providence has placed thee. Set before thine eyes the good examples of such as have minded the work of their places, and imitate them. Above all examples, forget not that of CHRIST: "I have glorified thee on earth, I have finished the work which thou gayest me to do." (John 17: 4.) There is a work which every, one is to make conscience of, and to glorify GOD in minding it. "Magistrates are to be just, ruling in the fear of the LORD." (2 Sam, 23: 3.) They who are gods in regard

 

of their places, are not to be devils in regard of their administrations. Churchmen are to mind their work PAUL had his "conversation in simplicity and godly sincerity;" (2 Cor. 1: 12;) he was "laborious in the LORD's vineyard." (1 Cor. 15: 1O.) Parents, masters, children,

 

servants, are to consider bow they move in the sphere of their respective stations; no place so mean but a person may glorify GOD in it. Obedience to GOD in the place where providence has fixed a person, is better than sacrifice out of it.

 

 Lastly, Live holily and thankfully, according to the providential dispensations which’ have met in thy person, family, or relations. To this end, consider the following incentives:.

 

 1. With what holy earnestness is this pressed in Scripture! See Deut. viii. 6, with the precedent verses; Josh. 24: 14 1 Sam. 12: 24; Eph. 2: 11-13.

 

 2. Sin otherwise is greatly aggravated. The LORD may say for neglect of a suitable carriage towards his dispensations, as DAVID of NASAL, "Surely in vain have I kept all that this fellow has in this wilderness." (1 Sam. 25: 21.) It is made an aggravation Of HEZEKIAH'S sin, that "he rendered not again according to the benefit done unto him; for his heart was lifted up." (2 Chron. xxxii. 25.)

 

 3. This may invite the GOD of Providence to do more "If that had been too little for thee," says GOD, by NATHAN to DAVID, "I would moreover have given unto thee such and such things." (2 Sam. 12: 8.) GOD has a treasure of kindness; he will not be a barren wilderness to those who are a Carmel for holy fruitfulness.

 

 I conclude all with that of the Apostle: " Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the LORD; forasmuch as you know that your labor is not in vain the LORD." (I Cor. 15: 58.)

 

END OF VOL: XXII,

 

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