Part 5
Therefore we will consider, 1. The evil of denying providence. 2. The grounds of the denial of it by the heathen, which we shall find in our own hearts.
3. The various ways wherein men practically deny providence. 1. The evil of denying it.
2 CHRON. XVI. 9.] A DISCOURSE OF DIVINE PROVIDENCE. 39
(1.) It gives a liberty to all sin. It give an occasion for an unbounded licentiousness, for what may not be done where there is no government ? The Jews tell us * that the dispute between Cain and Abel was this : Cain said, because his sacrifice was not accepted, that there was no judge, no reward of good works, or punishment of bad, which when Abel opposed, Cain slew him. They ground it upon the discourse of God with Cain, Gen. iv. 7, 8, which had been about his providence and acceptation of men, if they did well, and punishment of men if they did ill ; whence they gather the discourse, ver. 8, Cain had with his brother was about the same subject, for Cain talked with Abel, and upon that discourse rose up against him, and slew him. And his discourse afterwards with God, ver. 9, seems to
favour it, 'Am I my brother's keeper?' Thou dost say thou art the Governor of the world, it is not my concern to look after him. Their conjecture is not improbable. If it were so, we see how early this opinion began in the world, and what was the horrid effect of it, the first sin, the first murder that we read of after the sin of Adam. And what confusion would grow upon the entertainment of such a notion.
Indeed, the Scripture everywhere places sin upon this root: Ps. x. 11,
* God hath forgotten : he hides his face ; he will never see it.' He hath turned his back upon the world. This was the ground of the oppression of the poor by the wicked which he mentions, ver. 9, 10. So Isa. xxvi. 10,
1 The wicked will not learn righteousness, he will deal unjustly.' The reason is, * he will not behold the majesty of the Lord ; he will not regard God's government of the world, ' though his hand be lifted up to strike.' There is no sin but receives both its birth and nourishment from this bitter root. Let the notion of providence be once thrown out, or the belief of it faint, how will ambition, covetousness, neglect of God, distrust, impatience, and all other bitter gourds, grow up in a night ! It is from this topic all iniquity will draw arguments to encourage itself ; for nothing doth so much discountenance those rising corruptions, and put them out of heart, as an actuated belief that God takes care of human affairs. Upon the want of this actuated knowledge God charges all the sin of Ephraim : Hosea vii. 2,
' They consider f not in their hearts that I remember all their wickedness ;' as if God were blind and did not see, or stupid and did not concern himself, or of a very frail memory soon to forget.
(2.) It destroys all religion. The first foundation of all religion is, first, the being, secondly, the goodness, of God in the government of the world : Heb. xi. 6, ' He that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.' He is the object of religion as he is the governor of the world. This denial would shut up Bibles and temples, and bring irreligious disorder into all societies.
[1.] All worship. He that hath not design to govern, is supposed to expect no homage ; if he regards not his creatures, he cares for no wor ship from them. How is it possible to persuade men to regard him for God, who takes no care of them ? Who will adore him who regards no adoration ?
^ [2.J Prayer. To what purpose should they beg his directions, implore his assistance in their calamities, if he had no regard at all to his crea tures ? What favour can we expect from him who is regardless of dis pensing any ?
[3.] Praise. Who would make acknowledgments to one from whom they never received any favour, and hath no mind to receive any acknowledgments
* Targuna Hierosolymit, Mercer in Gen. iv. 7. f Heb., ' They speak not to their hearts.'
40 A. DISCOURSE OF DIVINE PROVIDENCE. [2 CHRON. XVI. 9.
from them, because he takes no care of them ? If the Deity have no rela tion to us, how can we have relation to him ? To what purpose will it be either to call upon him, or praise him, which are the prime pieces of reli gion, if he concern not himself with us ?
[4.] Dependence, trust, and hope. What reason have we to commit our concerns to him, and to depend upon him for relief? Hence the apostle saith, Eph. ii. 12, the Gentiles were * without hope, and without God in the world.' The reason they were without hope was because they were without God. They denied a settled providence, and acknowledged a blind chance, and therefore could have no sound hope ; so some understand it of
denial of God's government. It might well give occasion to people to utter Pharaoh's speech: Exod. v. 2, « Who is the Lord, that I should obey his voice, to let Israel go ? I know not the Lord, neither will I let Israel go.' What is God that I should serve him ? I have no such notion of a God
that governs the world. The regardlessness of his creature disobligeth the creature from any service to him.
(3.) It is a high disparagement of God. To believe an impotent, igno rant, negligent God, without care of his works, is as bad or worse than to believe no God at all. The denial of his providence is made equal with the denial of God : Ps. xiv. 1, ' The fool hath said in his heart, There is no God.' He denied God, Elohim, which word denotes God's providence ; not, there is no Jehovah, which notes his essence, he denied not God quoad essentiam, but quoad providentiam, whereupon the psalmist dubs the atheist fool. It strips God of his judicial power. How shall he judge his creatures, if he know not what they think, and regards not what they do ? How easy will it be for him to be imposed upon by the fair pretences and
lying excuses of men ! It is diabolical. The devil denies not God's right to govern, but he denies God's actual government; for he saith, Luke iv. 6,
' The power and glory of the world is delivered' unto him, 'and to whom soever,' saith he, ' I will, I give it.' God had cast off all care of all things, and made the devil his deputy. He that denies providence denies most of God's attributes, he denies at least the exercise of them. He denies his omniscience, which is the eye of providence; mercy and justice, which are
the arms of it ; power, which is the life and1 motion of providence ; wisdom, which is the rudder of providence, whereby it is steered; and holiness, which is the compass and rule of the motion of providence.
(4.) It is clearly against natural light. Socrates an heathen could say, Whosoever denied providence did Aaipoviav, was possessed with a devil.* Should God create a man anew with a sound judgment, and bring him into the world, when he should see the harmony, multitudes, virtues, and opera tions of all creatures, the stated times and seasons, must he not needs con fess that some invisible, inconceivable wisdom did both frame, and doth govern all the motions of it ? And it is a greater crime in any of us to deny providence, either in opinion or practice, than it was or could have been in heathens ; because we have not only that natural reason which they had, sufficient to convince us, but supernatural revelation in the Scripture, wherein God hath declared those methods of his providence which reason could not arrive to ; as to deny his creation of the world is a greater crime in a man that knows the Scripture than in a heathen, because that hath put
it out of doubt. And the asserting of this being the end of all God's judg ments in the world — Job xix. 29, ' Wrath brings the punishment of the sword,
that you may know there is a judgment,' i. e., providence — the denial of it is a sin against all past or present judgments, which God hath or doth
* Montague against Selden, p. 525.
2 CHRON. XVI. 9.] A DISCOURSE OF DIVINE PROVIDENCE. 41
exercise, the Scripture frequently declaring the meaning of such and such judgments to be, that men may know that the Lord is God.
2. The second thing is, the grounds of the denial of providence. This atheism has been founded,
(1.) Upon an overweening conceit of men's own worths. When men saw themselves frustrated of the rewards they expected, and saw others that were instruments of tyranny and lust graced with the favours they thought due to their own virtue, they ran into a conceit that God did not mind the actions of men below. So that it was pride, interest, self-conceit, and opinion of merit, rather than any well-grounded reason, introduced this part of atheism into the world ; for upon any cross this opinion of merit swelled up into blasphemous speeches against God. When we have any
thoughts (as we are apt to have) by our religious acts to merit at God's hand, we act against the absoluteness of his providence, as though God could be obliged to us by any other than his own promise. Methinks Job hath some spice of this in speaking so often of his own integrity, as though God dealt injuriously with him in afflicting him. God seems to charge him
with it : Job xl. 8, ' Wilt thou also disannul my judgment ? wilt thou con demn me, that thou mayest be righteous ? ' As though in speaking so much of his own integrity, and in complaining expressions, he would accuse God of injustice, and condemn him as an unrighteous governor; and in
Job's answer you find no syllable or word of his integrity to God, but a selfabhorrency: Job xlii. 16, 'Wherefore I abhor myself in dust and ashes.' I doubt that from this secret root arise those speeches which we ordinarily have among men, What have I done that God should so afflict me ? though in a serious way it is a useful question, tending to an inquiry into the sin that is the cause of it; but I doubt ordinarily there is too much of a reflec tion upon God, as though they had deserved other dealing at his hands. Take heed therefore of pride and conceits of our own worth, we shall else be led by it to disparaging conceits of God, which indeed are the roots of all
actions contradictory to God's will.
(2.) It is founded upon pedantical and sensual notions of God. As though it might detract from his pleasures and delight to look down upon this world, or as though it were a molestation of an infinite power to busy himself about the cares of sublunary things. They thought it unsuitable to the felicity of God, that it should interrupt his pleasure, and make a breach upon his blessedness. As though it were the felicity of a prince not to take care of the government of his kingdom, nor so much as provide for the wellbeing of his children. I doubt that from such or as bad conceptions of God, may spring ordinarily our distrust of God upon any distress. Take heed therefore of entertaining any conceptions of God but what the Scripture doth furnish you with.
(3.) Or else, this sort of atheism was ushered in by a flattering conceit of the majesty of God. They thought it unbecoming the excellency of the divine majesty to descend to a regard of the petty things of the world. This seems to be the fancy of them, Ps. Ixxiii. 11, < How doth God know ? is
there knowledge in the Most High ?' They think him too high to know, too high to consider. How unreasonable is it to think God most high in place, and not in perfection ; and if in perfection, not in knowledge and discerning? They imagined of him as of a great prince, taking his pleasure upon the battlements of his palace, not beholding the worms upon the ground ; muffled with clouds, as Job xxii. 13, 14, « How doth God know ? Can he judge through the dark clouds ? thick clouds are a covering to him, that he
sees not, and he walks in the circuit of heaven. We cannot indeed have
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too high apprehensions of God's majesty and excellency ; but must take heed of entertaining superstitious conceits of God, and such as are dishon ourable to him, or make the grandeur and ambition of men the measure of the greatness and majesty of God. Upon this root sprung superstition and
idolatry, and the worship of demons, who, according to the heathens' fancy, were mediators between God and men. And I doubt such a conceit might
be the first step to the introducing the popish saint-worship into the Chris tian world ; and this lies at the root of all our omissions of duty, or neglects
of seeking God. Let us therefore have raised thoughts of God's majesty, and admiring thoughts of his condescension, who, notwithstanding his great ness, humbles himself to behold what is done upon the earth. The psalmist sets a pattern for both, Ps cxiii. 5, 6.
(4.) From their wishes upon any gripes of conscience. They found guilt staring them in the face, and were willing to comfort themselves with the embraces of this doctrine, wherein they might find a security and ease to their prostituted consciences, and unbounded liberty in the ways of sin. Those in Zephaniah were first settled upon their lees, and then, to drive
away all fears of punishment, deny God's government : Zeph. i. 12, ' The Lord will not do good, neither will he do evil.' A brave liberty, for a city to be without a magistrate, a house without a governor, a ship without a pilot, exposed to the mercy of winds and waves ; a man to be without rea son, that passion and lust should act their pleasure ; a liberty that beasts themselves would not have, to be without a shepherd, and one to take care of them ! Such wishes certainly there are in men upon a sense of guilt; they wish, for their own security, there were no providential eye to inspect them. Take heed therefore of guilt, which will draw you to wish God deprived of the government of the world, and all those attributes which qualify him for it. The readiness to entertain the motions of Satan, rather than the motions of the Spirit, implies a willingness in them that Satan might be the god of the world, who favours them in sin, rather than the Creator who forbids it. But indeed the fears of conscience evidence a secret belief
in men of a just providence, whatever means they use to stifle it ; else why is man, upon the commission of some notorious sinful act, afraid of some evil hap to betide him ? Why is he restless in himself ? There is no sinner, unless extremely hardened, but hath some secret touch of conscience upon notorious enormities ; while the work of the law is written in their heart, their conscience will bear witness and accuse them, Rom. ii. 15. In
the most flagitious courses which the apostle reckons up, Rom. i. 29-32, they cannot put off the knowledge of 'the judgment of God, that they which commit such things are worthy of death,' that is, worthy of death by the judgment of God, which judgment is discovered in the law of nature.
3. The third thing is, the various ways wherein men practically deny providence, or abuse it, or contemn it.
(1.) When we will walk on in a way contrary to checks of providence, when we will run against the will of God manifested in his providence, we do deny his government, and refuse subjection to him ; when we will ba
peremptory in our resolves against the declaration of God's will by his checks of providence, we contend with him about the government of us and our actions. Such a dispute had Pharaoh with God, notwithstanding all the checks by the plagues poured out upon him, he would march against Israel
to take them out of God's hand into his own service again, Exod. xv. 9,
' The enemy said, I will overtake, I will divide the spoil ; my lust shall be
satisfied upon them ; I will draw my sword, my hand shall destroy them.' Here is the will of man vaunting against the governor of the world, resolved
2 CHRON. XVI. 9.] A DISCOUESE OF DIVINE PROVIDENCE. 43
to dispute God's royalty with him in spite of all the blastings of his designs, and the smart blows he had had from that powerful arm, which cost him and his subjects their lives ; they would not understand the taking off their wheels, but would run headlong into the Red Sea. A remarkable example of this is in a good man not so peremptory in words, but against the revela
tions of God's mind both by the prophet and his providence ; Jehoshaphat had made a league with Ahab, 2 Chron. xviii. 1-3, and God had ordered Micaiah to acquaint him with the ill success of the affair they went about, ver. 16, 19, whichJehoshaphat found true, for his own life was in danger, he was hardly beset by the enemy upon a mistake, ver. 31, 32, he had an eminent answer of prayer, for upon his cry he had a quick return ; God
engaged his providence over his enemies' hearts for him: ver. 31, ' The Lord helped him, and God moved them to depart from him.' And for this con junction and continuance in it against Micaiah's prophecy, God sends a
prophet to reprove him, 2 Chron xix. 2, ' Should thou help the ungodly, and love them that hate the Lord ? therefore is wrath upon thee from the
Lord ;' he reproves him sharply for this confederacy, yet Jehoshaphat after had a signal providence in delivering him from another army, chap. xx. 24.
Yet after this he goes on in this way, chap. xx. 35, ' after this,' i. e., after a reproof by a prophet, after ill success in his league, after eminent care of God in his deliverance, after a signal freeing him from a dangerous invasion
in a miraculous way, he enters into a league with Ahab's son, as wicked as his father, ver. 86 ; he joined himself with him to make ships to go to Tarshish, and after that a third prophet is sent to reprove him, and the ships were broken, ver. 37. Here is a remarkable opposition to checks of providence, and manifest declarations of God's will, as if he would be the commander of the world instead of God. Abner's action is much of the same kind, who would make the house of Saul strong against David, though he knew and was satisfied that God had promised the kingdom to David.
(2.) In omissions of prayer. One reason to prove the fools' denying God's government of the world is, that they call not upon the Lord, Ps. xiv. 2, ' The Lord looked down from heaven, to*see if there were any that did understand and seek God.' 'Tis certainly either a denying of God's suffi ciency to help us, when we rather beg of every creature, than ask of God ; or a charging him with a want of providence, as though he had thrown off all care of worldly matters : 2 Kings i. 3, « Is it not because there is not a God in Israel, that you go to inquire of Baal-zebub the god of Ekron ?' Seeking of anything else with a neglect of God, is denying the care of God over his creature. Do we not in this case make ourselves our own governors and lords, as though we could subsist without him, or manage our own affairs without his assistance ? If we did really believe there was a watchful provi dence, and an infinite powerful goodness to help us, he would hear from us oftener than he doth. Certainly those who never call upon him disown his government of the world, and do not care whether he regards the earth or no. They think they can do what they please, without any care of God over them. The restraining prayer is a casting off the fear of God : Job xv. 4,
Thou castest off fear,' why ? « and restrainest prayer before God.' The neglect of prayer ariseth from a conceit of the unprofitableness of it. Job xxi. 15, « What profit should we have if we prayed unto him ?' Which con ceit must be grounded upon a secret notion of God's carelessness of the world ; _such fruit could not arise but from that bitter root. But the prophet Malachi plainly expresses it: Malachi iii. 14, « Ye have said it is in vain to
serve God, and what profit is it that we have kept his ordinance ?' Whence did this arise, but from a denial of providence upon the observation of the
44 A DISCOURSE OF DIVINE PROVIDENCE. [2 CHRON. XYI. 9.
outward happiness of the wicked? ver. 15, 'And now we call the proud happy ; yea, they that work wickedness are set up ; yea, they that tempt God are even delivered.' Sometimes it ariseth from an apprehension that God in the way of his providence dealeth unjustly with us. A good prophet
utters such a sinful speech in his passion, 2 Kings vi. 33, « Behold, this
evil is of the Lord, what should I wait for the Lord any longer ?' (3.) When men will turn every stone to gain the favourable assistance of men in their designs, and never address to God for his direction or blessing. When they never desire God to move the hearts of those whose favour they court, as though providence were an unuseful and unnecessary thing in the world. It was the case of those Elihu speaks of: Job xxxv. 9, 10, ' They cry out by reason of the arm of the mighty. But none saith, Where is God
my maker, who gives songs in the night?' &c. None in the midst of their oppressions and cries under them, did consider either the power of God in the creation, as he was their maker, nor his providence in the government of the world, as he raised up men from low estates, and gave matter of cheer fulness even in a time of darkness. This was the charge God by his prophet brought against Asa : 2 Chron. xvi. 7 (before the text, ver. 9), ' Thou hast relied on the king of Syria, and not relied on the Lord thy God ;' herein thou hast done foolishly,' where he sets a reliance on the creature, and a reliance
on God, in direct opposition. In several cases men do thus deny and put a contempt on God as the governor of the world, when we will cast about to find out some creature-refuge, rather than have recourse to God for any sup
ply of our necessities. Doth not he slight his father's care, that will not seek to him in his distress ? This was Asa's sin : 2 Chron. xvi. 12, * In his disease he sought not to the Lord, but to the physicians.' The Jews think, that one reason why Joseph continued two years in prison, was his
confiding too much upon the butler's remembrance of him, and interest for his deliverance, which they ground upon the request he makes to him : Gen.
xl. 14, ' But think on me when it shall be well with thee, and shew kind ness to me, and make mention of me unto Pharaoh, and bring me out of
this house.' I must confess the expressions are very urgent, being so often repeated, and seems to carry a greater confidence at present in the arm of flesh than in God. We do not read that Joseph prayed so earnestly to God, though no doubt but being a good man he did. Methinks the setting down his request with that repetition in the Scripture, seems to intimate a proba
bility of the Jews' conceit ; or also when we do seek to him, fcut it is out of a general belief of his providence and sufficiency, not out of an actuated con
sideration ; or when we seek to him with colder affections than we seek to creatures, as if we did half despair of his ability or will to help us ; as when a man thinks to get learning by the sagacity of his own wit, his indefatigable industry, and never desires with any ardent affection the blessing of God upon his endeavours. When we lean to our own wisdom, we distrust the providence of God : Prov. iii. 5, < Trust in the Lord with all thine heart, and lean not to thine own understanding.' Trust in God, and leaning to our own wisdom, are opposed to one another as inconsistent ; or when a man hath some great concern, suppose a suit at law, to think to carry his cause by the favour of friends, the help of his money, the eloquence of his advo
cate, and never interest God in his business : this is not to acknowledge God
in thy ways, which is the command : ver. 6, ' In all thy ways acknowledge him ;' as though our works were not * in the hand of God,' Eccles. ix. 1. This is to take them out of God's hand, and put them into the hands of men. To trust in our wealth, it is to make God a dead and a stupid God, and dis own his providence in the bestowing it upon us. The apostle seems to inti-
2 CHRON. XVI. 9.] A DISCOURSE OF DIVINE PROVIDENCE. 45
mate this in the opposition which he makes between * uncertain riches,' and
* the living God,' 1 Tim. vi. 17. These, and many more actions suitable to them, are virtual denials of (rod's superintendency, as though God had left off the government of the world to the wits, or rather follies of men. These are to magnify the things we seek to, above God, as the chief authors of all our good. It is to imagine him less careful than man, more insufficient than man. It is a departure from a full fountain to a shallow stream ; not to
desire God's assistance, is either from some check of conscience that our business is sinful, that we dare not interest him in it, or a disowning God's care, as if we could hide our counsels from him (Isa. xxix. 15, ' Woe unto them that seek deep to hide their counsel from the Lord, and they say, Who
seeth us, and who knoweth us ?'), and bring our business to pass before he shall know of it ; at least it is a slighting God's government, since we will not engage God by prayer in the exercise of it on our behalf, and disdain to
acquaint him with our concerns. It is a reflection upon God's wisdom to do so, which the prophet mentions with a woe : Isa. xxxi. 1,2,' Woe unto them that go down to Egypt for help : but they look not to the Holy One of
Israel ! Yet he also is wise.' It is a disparagement to God's providential wisdom, not to look to him in our concerns, yea, and of his righteousness
too ; * they look not to the Holy One of Israel.' In this they neither regard his holiness nor his wisdom. When we consult not with him upon emer gent occasions, we trust more to our own wisdom, counsel, and sufficiency,
than to God's ; and set up ourselves as our own lords, and independent upon him, as though we could manage things according to our pleasure.
(4.) When upon the receiving any good, they make more grateful acknow ledgment to the instruments, than to God the principal author of it ; as if God had no hand in bestowing those blessings upon them, as if the instru ments had dispossessed God of his governing providence, and engrossed it in their own hands. This men are guilty of when they ascribe their wealth to their own wit and fortune, their health to their own care, or the physi
cian's skill ; their learning to their own industry, their prosperity to their friends or merits. When men thus return their thank-offering to second causes, and ascribe to them what is due to God, they give the glory of his providence to a miserable creature. Thus was the foolish boasting of the Assyrian : Isa. x. 13, 14, « By the strength of my hand I have done this, and by my wisdom : for I am prudent : for I have removed the bounds of
the people,' &c. Belshazzar's offence also, Dan. v. 23, « Thou hast lifted up thyself against the Lord of heaven : and praised the gods of silver,' as though they were the authors of all thy greatness ; so Hab. i. 16, ' They sacrifice to their net, and burn incense to their drag, because by them their portion is
fat,' alluding to those that then worshipped their warlike weapons, and the tools whereby they had got their wealth, in the place of God, as the heathen used to do.* How base a usage is this of God, to rifle him of all his glory, and bestow it upon the unworthiest instruments, inanimate creatures ! It is as high idolatry as that of the heathens, inasmuch as it is a stripping God of the glory of his providential care, though the object to which we direct our acknowledgments is not so mean as theirs, which was a stock or stone. But is it not the same injury to a person to rifle him of his goods, to bestow it upon a beggar, as to give it to a prince ? It is a depriving a man of his right. f Yet, is not this ordinary ! Do not men ascribe more to the phy sician, that saves an eye in danger of being lost by a defluxion, than to God, who hath given them both, with the enjoyment of the light of the sun ; yea, more to the medicine than to that God who hath a witness of his deity in
* Bought Analect. Sacr. Excurs. 182. t Amirant sur. les religions.
46 A DISCOURSE OF DIVINE PROVIDENCE. [2 CflRON. XVI. 9.
every drug ? It is as if the kindness a prince shews to his subjects should be attributed to a scullion in his kitchen rather than to himself. This is to
' belie God, and say it is not he,' Jer. v. 12. It is applicable to the case of mercies as well as afflictions and judgments, of which it is properly meant. And this contempt is the greater, by how much the greater mercy we have
received in a way of providence : Hos. ii. 8, * She did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they
prepared for Baal ;' she that had most reason to know, because she had enjoyed so much ; she that had experience how by a strong and mighty hand I brought her out of Egypt into the land now possessed by her : she would not know that I gave her those good things she prepared for Baal. It would be a natural consequence from this Scripture, that those that employ the good things they enjoy upon their lusts, do deny the providential good ness of God in their possession and enjoyment of them, because they pre
pare God's goodness for their sinful pleasures, as though their own lusts had been the authors of them ; and also their instruments, that receive too high and flattering thanks of this nature, are much like Herod, that tickled himself
with the people's applause, that his voice was the voice of God, and not of man.
(5.) When we use indirect courses, and dishonest ways to gain wealth or honour. This is to leave God, to seek relief at hell's gates, and adore the devil's providence above God's : when God doth not answer us, like Saul, we will go to the witch of Endor, and have our ends by hell when heaven refuseth us. It is a covenanting with the devil, and striking up a bargain
and agreement with hell, and acknowledging Satan to be the god of the world. No man will doubt but in express covenants with the devil, as witches and conjurors are reported to make, that the devil shall give them such knowledge, such wealth, or bring them to such honour ; it is no doubt, I say, but such do acknowledge the devil the god of the world, because they agree by articles to have those things conferred upon them by Satan, which are only in the power of God absolutely to promise or bestow. So when a man will commit sin to gain the ends of his ambition or covetousness, does he not implicitly covenant with the devil, who is the head of sinners, and set up his sin in the place of God, because he hopes to attain those things by sinful means, which are only in the hand of God, and on whom he only
can have a dependence ? This is the devil's design out of an enmity to providence. He tempted Christ to be his own carver, thereby to put him
upon a distrust of his Father's care of him': Mat. iv. 3, ' Command that these stones be made bread,' as though God would not provide for him ; which design of the devil is manifest by our Saviour's answer. This is to prostitute providence to our own lusts, and to pull it down from the govern ment of the world, to be a lacquey to our sinful pleasure ; to use means which God doth prohibit, is to set up hell to govern us, since God will not govern our aifairs in answer to our greedy desires. It is to endeavour that
by God's curse which we should only expect by God's blessing ; for when God hath forbid sinful ways, severely threatened them, perhaps cursed them in examples before our eyes, what is it but to say, that we will rather believe
God's curse will further us than his blessing ? It is to disparage his bless ing, and prefer his curse, to slight his wisdom and adore our folly. When
we go out of God's way, we go out of God's protection, we have no charter for the blessing of providence without that condition : Ps. xxxvii. 3, ' Trust in the Lord, and do good : so shalt thou dwell in the land, and verily thou
shalt be fed.' To do evil, then, is not to trust in God, or have any regard to his providential care.
(6.) When we distrust God when there is no visible means. A distrust
2 CHEON. XVI. 9.] A DISCOUKSE OF DIVINE PROVIDENCE. 47
of God renders * him impotent, or false and mutable, or cruel and regardless, and what not. We detract from his power, as if it depended upon crea tures, or that he were like an artificer, that could not act without his tools ; as if God were tied to means, and were beholding to creatures for his operating power ; as if that God who created the world without instruments could not providentially apply himself to our particular exigencies without the help of some of his creatures. If he cannot work without this or that means you did expect your mercy by, it supposeth that God hath made the creature greater than himself, and more necessary to thy well-being than himself is ; or else we conceit him false or foolish, as if he had undertaken a task of government too hard for him ; as if he were grown weary of his labour, and must have some time to recruit his strength ; or as if he were unfaith ful, not walking by rules of unerring goodness ; or if we acknowledge him wise, and able, and faithful, yet it must then be a denial of his gracious tenderness, which is as great as his power and wisdom, and a perfection equal with any of the rest. If his caring for us be a principal argument to move us to cast our care upon him, — as it is 1 Peter v. 7, ' Casting all your care upon him, for he careth for you ; ' then if we cast not our care upon him, it is a denial of his gracious care of us, — this is to imagine him a tenderer governor of beasts than men, as though our Saviour had spoke a palpable untruth, when he told us, not an hair of our heads doth fall with out his leave ; as if he regarded sparrows only, and not his children ; or else it implies that God cannot mind us in a crowd of business, in such multitudes in the world, which he hath to take care of. But certainly as the multitude of things doth not hinder his knowledge of them, so neither do they hinder his care. The arms of his goodness are as large to embrace all creatures, as the eyes of his omniscience are to behold them. From this root do all our fears of the power of men grow : fea. li. 12, 13, « Who art thou, that art afraid of a man that shall die, &c., and forgettest the Lord thy Maker,
that hath stretched forth the heavens ?' &c. Our forgetfulness at least, if not a secret denial of God's power in the works of creation and providence, ushers in distrust of him, and that introduceth a fear of man. If they that know his name, will put their trust in him : Ps. ix. 10, ' For thou, Lord, hast not forsaken them that seek thee ; ' then a distrust of him discovers an igno rance and inconsideration of his name and his ways of working, and implies his forsaking of his creatures. He that trusts in anything else besides God, denies all the powerful operations of God, and conceives him not a strength
sufficient for him, Ps. lii. 7 ; that man doth not 'make God his strength, who trusts in the abundance of his riches.' How gross is it not to trust God under the very sense of his powerful goodness, but question whether he can or will do this or that for us. When we will have jealousies of him, when he doth compass us round about with mercy, and encircle us with his beams, it is to question whether the summer sun will warm me, though it
shine directly upon me, and I feel the vigour of its beams upon my body ; much more base is this, then to distrust him when we have no means. What doth this imply, but that he -cares not what becomes of his children, that no advantage can be expected from him, that his intentions towards us are not gracious even whiles we feel him !
(7.) Stoutness under God's afflicting or merciful hand, is a denial or contempt of providence. This was the aggravation of Belshazzar's sin : Dan. v. 23, * And the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.' He glorified not God in the way of his provi dence, but was playing the epicure, and was sacrilegiously quaffing in the
* That is, interprets, or represents. — ED.
48 A DISCOURSE OF DIVINE PROVIDENCE. [2 CHRON. XVI. 9.
vessels of the temple when the city was besieged ; he seemed to dare the providence of God upon a presumption that the city was impregnable, by reason of Euphrates, and the provision they had within their walls, which Xenophon saith was enough for twenty years, yet was taken that night
when the hand-writing was. And by how much God's judgments have been more visible to us, and upon some well known by us, or related to us, so much the greater is the contempt of his providential government, as ver. 22, ' And thou his son, Belshazzar, hast not humbled thy heart, though thou knewest all this,' &c. He had known God's judgments upon his grandfather Nebuchadnezzar, a domestic example of God's vindicating his government of the world, and yet went in the same steps ; so Jer. v. 3, 4.
' Thou hast consumed them, but they have refused to receive correction : they have made their faces harder than a rock. What is the reason ? The prophet renders it, ver. 4, « They are foolish : for they know not the way
of the Lord, nor the judgment of their God.' Correction calls for submis sion ; but those, like a rock under God's hand, were correction-proof, they would not consider the ways of God's providence, and the manner of them ; it is as if by our peevishness we would make God weary of afflicting us,
which is the worst case can happen. This is God's complaint of the ten tribes, Hos. vii. 9, ' gray hairs are upon them, and they know it not ; strangers have devoured his strength,' &c. There was a consumption of their strength ; the Assyrians and Egyptians, to whom they gave gifts, had drained their treasure ; but they would not consider God as the author, or
acknowledge whence their misery came ; they would not * seek God for all this, ver. 10. It is like a man's picking a pocket, or cutting a throat under the gallows in contempt of justice ; * whereas good men are both afflicted
with, and remember God's judgments. Eber called his son Peleg, division, because in his days the earth was divided, that in the daily sight of the sunf he might remember that sharp providence in scattering of the Babel builders. Judgments affect us when they are before our eyes, as the thunder and plagues did Pharaoh ; but when they are removed, men return to their beloved ways, as though God had shot away all his arrows, and was departed to mind them no more. Take heed of this, it is a sin highly provoking ; God is so tender that his providence should be minded and improved, that a sin of this nature he follows with his displeasure, in this
life at least : Isa. xxii. 12, 13, * And in that day did the Lord God of hosts call to weeping, and to mourning ; and behold joy and gladness, eating flesh
and drinking wine : let us eat and drink, for to-morrow we shall die.' When God in any judgment shews himself to be the Lord God of hosts, and calls ns to weeping, and we behave ourselves jollily in spite of his government, it
is a sin he will remember, and bind the guilt upon us, ver 14, ' And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not
be purged from you till ye die.' (8.) Envy also is a denial of providence. To be sad at the temporal good, or the gifts of another, as counting him unworthy of them, it is a reflection upon the author of those gifts ; an accusing providence of an un just or unwise distribution.]: Since God may do what he will with his own,
if our eye be evil, because God is good, we intrench upon his liberty, and deny him the disposal of his own goods, as if God were but our steward, and we his lords. It is a temper we are all subject to : Ps. xxxvii. 1, ' Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity.' It is peculiarly the product of self-love, which affects the principality in the world, and particularly affects the conduct of God in
* Jenkin. f Qu- ' his son ' ?— ED. J Cajetan Summa, p. 4, 28.
2 CHKON. XVI. 9.] A DISCOURSE OF DIVINE PROVIDENCE. 49
distributing his goods, that he must not give but to whom they please. It ariseth indeed from a sense of our wants ; but the language of it is, God is unjust in his providence to me, because he bestows not upon me that good which he gives to another. It is such a sin that it seems to be a companion
of our first parents' pride, which was the cause of their fall. They envied God a felicity by himself, for they would be like him, they would be as gods. Hence, perhaps, the Jews say Cain denied the providence of God, as envy
ing his brother, because God accepted Abel's sacrifice and not his. Jonah's passion arose from this pride, for fear he should be accounted a false prophet ; whereupon he envies God the glory of his mercy, and the poor Ninevites the advantage of it ; he would have God conform the way of his providence to his pleasure and reputation. Indeed, it is to envy God the honour of his providence in those gifts or good things another possesses, whereby he is instrumental to glorify God and advantage others. Thus, we would direct God what instruments he should employ ; when no artificer in his own art would endure to be directed by any ignorant person what tools he should use in his work.
(9.) Impatience under cross providence is a denial and contempt of God's government. Men quarrel with God's revealed will, and therefore no wonder that they quarrel with his providential will ; whereby we deny him his right of governing, and slight his actual exercise of his right. As if God were accountable to us for his dispensations, and must have only a
respect to us or our humour in his government : Job xviii. 4, ' He tears himself in his anger ; shall the earth be forsaken for thee ? and shall the
rock be removed out of his place ? ' Must God alter the scene of his affairs according to our model and platform ? And because he doth not observe our rules and methods, must we tear ourselves in anger ? This is a secret cursing of God and flying in his face, when we see providence so cross, that there seems to be no help at any time either in heaven or earth : Isa. viii.
21, 22, * They shall fret themselves, and curse their king and their God, and look upwards. And they shall look unto the earth ; and behold trouble
and darkness.' Take heed of fretting at God's management of things in the world, or thy own particular concerns ; this may lead to a cursing of God, and is indeed an initial secret swelling against him, and cursing of him.
Man is ambitious to become a god. Adam's posterity have in one sort or other imitated him. This,
[1.] Is a wrong to the sovereignty of providence. It was a good
admonition of Luther's to Melancthon, when he was troubled much about the affairs of the church, Moncndus est Pliilippus ut desinat esse rector mundi.
By this temper we usurp God's place, and set ourselves in his throne ; we invade his supremacy, by desiring everything to be at our beck, and are
displeased with him, because he doth not put the reins of the world's govern ment into our hands ; as if we would command his will and become his sovereigns. It is a striving with our Maker for the superintendency, when we will sit judge upon him, or censure his acts, and presume to direct him :
Isa. xlv. 9, ' Woe to him that strives with his Maker. Shall the clay say to him that fashions it, What makest thou ? or thy work, He hath no hands.' How do men summon God to the bar of their interest, and expostulate with him about his works, why he did not order them thus and thus ; and if he doth so, to tell him he hath no hand, no hand of providence in the world ! The design of that place is to stop such peevishness and
invasions of God's right ; I will not have my sovereign will disputed, as if I were but the creature's servant. I am content you should * ask of me things to come,' ver. 11, and pray to me, but notwithstanding yet to submit to my VOL. I. D
50 A DISCOUKSE OF DIVINE PROVIDENCE. [2 CHRON. XVI. 9.
pleasure, without a peevish endeavouring to wrest the sovereignty out of my hand, and pull the crown from my head.
[2.] It is a wrong to the goodness and righteousness of providence. It is a charging God with ill management,r and an implicit language, that if we
were the commanders of providence, things should be managed more justly
and righteously ; as it was Absalom's pretence in wishing to be the king of Israel in David's stead, 2 Sam. xv. 4. If patience be a giving God the honour of his righteousness in his judgments — Ps. cxix. 75, ' I know, 0 Lord, that thy judgments are right, and that thou in faithfulness hast
afflicted me ;' — impatience must be a charge against God for unrighteous ness in his judicial proceedings, and a saying, ' the way of the Lord is not equal,' Ezek. xviii. 25. It is implied in that complaint, Isa. Iviii. 2, 8, 4 They ask of me the ordinances of justice, &c. Wherefore have we fasted, and thou seest not ? wherefore have we afflicted our souls, and thou takest
no knowledge ? ' We demand justice of thee, since thou dost not seem to do that which is fit and righteous, in not regarding us in our suits, and not bestowing that which we have fasted for. God governs the world according
to his will, our murmuring implies that God's will is not the rule of right eousness. We affront the care of God towards his creatures, as if the
products of our shallow reasons were more beautiful and just than God's contrivances for us, who hath higher and more glorious ends in everything, both for ourselves and the world, of which we are members, and for his own glory, to which we ought to subject ourselves, when perhaps our projects tend immediately to gratify some sensual or spiritual lust in us. It is the commendation the Holy Ghost gives of Job, chap. i. 22, 'In all this Job sinned not, neither charged God foolishly,' as a character peculiar to him, implying that most men in the world do, upon any emergency, charge God with their crosses, as dealing unjustly with them, in inflicting punishment when they think they have deserved rewards. Jeremiah is not innocent in
this case : Jer. xx. 7, ' 0 Lord, thou hast deceived me, and I was deceived,' in the ill success of his prophecy, as though an immense goodness would, and a sovereign power -needed to deal in a fraudulent way with his creatures to bring his ends about.
[3.] It is a wrong to the wisdom of providence. We would degrade his omniscience and wisdom, and sway him by our foolish and purblind dictates ; it is as if we would instruct him better in the management of the world, and direct him to a reformation of his methods : Job xl. 2, ' Shall he that con tends with the Almighty instruct him ? He that reproves God let him
answer it.' It is a reproving God, and reproofs imply a greater autho rity, or righteousness, or wisdom, in the person reproving. We reprove
God, as if God should have consulted with us, and asked our advice ; it is
to take upon us to be God's counsellors, and to conclude the only wise God by our imperfect reason : Kom. xi. 34, « Who hath been his counsellor ? ' It is a secret boasting of some excellency in ourselves, as if God did not govern well, or we could govern better. Shall a silly passenger, that under stands not the use of the compass, be angry that the skilful pilot will not steer the vessel according to his pleasure ? Must we give out our orders to God, as though the counsels of infinite wisdom must roll about according to the conceits of our fancy ? Is not the language of our hearts in our fits of
impatience as prodigiously proud against God's providence as the speech of that monster was against the creation, who said if he had been by God at the creation of the world, he could have directed him to a better platform ? All this, and much more, is virtually in this sin of impatience.
, (10.) In charging our sins and miscarriages by them upon providence, in
2 CHRON. XVI. 9.] A DISCOUBSE OF DIVINE PBOVIDENCE. 51
this we contemn it. Some think Cain doth so : Gen iv. 9, ' Am I my brother's keeper ? ' Thou art the keeper and governor of the world, why didst thou not hinder me from killing my brother ? It is certain the first man did so : Gen. iii. 12, ' The woman thou gavest to be with me, she
gave me of the tree ; ' thy gift is the cause of my sin and ruin. It is as certain David laid the sin of Uriah's murder at the door of providence : 2 Sam. xi. 25, when he heard that Uriah was dead, ' The sword,' saith he, ' devours one as well as another.' Man conjures up trouble to himself when by his folly he brings himself into sin, and from thence to misery, and then his heart frets against the Lord, and lays the blame both of his sin and fol
lowing mischiefs upon him : Prov. xix. 3, ' The foolishness of man perverts his way, and his heart frets against the Lord.' There are many other ways wherein we deny or slight providence.
[1.] When we do things with a respect to the pleasure of men more than of God, as though God were careless both of himself and his own honour, and regarded not the principles and ends of our actions.
[2.] In vain boasting and vaunting of ourselves. As Benhadad would have such a multitude of men in his army as that there should not be dust enough in Samaria to afford every man a handful, 1 Kings xx. 10, wherein he swaggers with God, and vaunts as if he were the governor of the world ; yet this man, with his numerous host, was routed by a troop of lacqueys,
ver. 15, 20; they are called 'the young men of the princes.' Such is the folly of men against the orders of God, when they boast in their hearts that their house shall continue for ever, Ps. xlix. 11.
[3.] Oppression. ' They slay the fatherless, and say, The God of Jacob shall not regard it,' Ps. xciv. 6, 7. Their denial of providence was the cause of their oppression of the poor, and where this is found in any, it is an argument it ariseth principally from a like cause. This is also made the
cause why they eat up God's people as they eat bread, Ps. xiv. 1, 4. [4.] Misinterpretations of providence. Such cursed jealousies had the Jews of God : Num. xiv. 3, ' And where fore hath the Lord brought us into this land to fall by the sword ? were it
not better for us to return into Egypt ? ' As though God in that mighty deliverance had cheated them with a design to destroy them in the wilder ness, when one of those plagues poured out upon Pharaoh being turned upon their heads, had destroyed them in Egypt. So foolish are they to think that God would ruin them upon dry land who might have drowned them as well as their enemies in the Red Sea ; so unreasonable is man in his disputes against God.
[5.J In limiting providence. In bounding it to time, manner, and other circumstances, as they did : Ps. Ixxviii. 41, « They limited the holy one of Israel, for they remembered not his hand.' As though God must manage everything according to the will of a simple creature. It was a forgetfulness of providence, at least, that was the cause of it.
Use 2. The second use is of comfort. As the justice and righteousness of God is the highest comfort to a good man since the evangelical dispensa tion, in that he hath to deal with a righteous God, who can as soon deny himself as his righteousness, so it is none of the meanest comforts that we acknowledge and worship that God, who exerciseth himself in a constant government of the world, and leaves not anything to the capricionsness of that which we call fortune and chance. What satisfaction can any man in
his sober wits have, to live in a world cast off from all care of the Creator of
it ? Wisdom without providence would make any man mad, and the great est advantage would be to be a stupid and senseless fool. Can there be
52 A DISCOURSE OF DIVINE PROVIDENCE. [2 CHRON. XYI. 9.
any worse news told to men than this, that let them be as religious as they will, there is no eye above takes notice of it ? What can be bitterer to a rational man than that God should be careless of the world ? * What a door would be opened by it for all sin in the wicked, and despair in the godly ! It is as great a matter of joy to the godly that God reigns as it is of terror to the wicked : Ps. xcvii. 1, * The Lord reigns, let the earth
rejoice ; Ps. xcix. 1, « The Lord reigns, let the people tremble.' It is a comfort that, 1. Man is a special object of providence. God provides for all creatures, even those that are the works of his hands, much more for man, who is more peculiarly the work of his head, in whose creation he took counsel :
Gen. i. 26, ' Let us make man in our image, after our likeness.' :The work of his heart, in being made according tojiis image, and intended as a sub
ordinate end of his whole creation, next to the principal, that of God's glory. He is the preserver of man and beast ; of man principally, of beasts
in subserviency to man's good and preservation. 2. Holy men a more special object of it. God preserves and provides for all things, and all persons. But his eye is more peculiarly fixed upon
those that fear him : Ps. xxxiii. 18, ' Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy,' so fixed as if he had no regard to anything else. If God hath a care of man created after his own image, though his image be depraved, much more of those wherein his image is restored. If God loves himself, he loves his image and his works. A man loves the works which he hath made of some external matter ; much more doth a father love his son, much more doth God love his own, and therefore will work their good, and dispose of them well. God exerciseth a special providence over the actions of a good man, as well
as his person, Ps. xxxvii. 23, ' The steps of a good man are ordered by the Lord, and he delighteth in his ways ; ' it is a special, because a delight ful providence, he delights in his way. How highly may it cheer a man to be in covenant with that God which rules the world, and hath all things at his beck, to be under not only the care of his wisdom, but of his goodness. The governor of the world, being such an only friend, will do him no hurt, being such an only father, will order all things to his good out of a fatherly
affection ; he is the world's sovereign, but a good man's father ; he rules the heavens and the earth, but he loves his holy ones. Other things are
the objects of his providence, and a good man is the end of it. For « His eyes run to and fro throughout the whole earth, to shew himself strong for
him whose heart is perfect towards him,' 2 Chron. xvi. 3.
3. Hence it will follow that the spirits of good men have sufficient grounds to bear up in their innocent sufferings and storms in the world. Innocen sufferings. There is a righteous governor who orders all, and will rewarc them for their pains as well as their service : Heb. vi. 10, * For God is no unrighteous to forget your work and labour of love ; ' there is one that pre sides in the world, who sees all their calamities, and cannot be mistaken in their cause, who hath as much power and wisdom as will to help them. It would be an affliction indeed if there were no sovereign power to whom they might make their moan in their distress, to whom they might ease their con sciences, if there were no governor to whom they might offer up their petitions in the storms they meet with in the world. How doth the presence of 8
skilful pilot in a weather-beaten ship cheer the hearts of the fearful passen-
* It was an excellent speech of a Stoic, oux 'effri £yi/ sv r& xoffpu KZV& 6suv xa
2 CHEON. XVI. 9.] A DISCOURSE OP DIVINE PROVIDENCE. 53
gers ! What a dread would it be to them to have the vessel wherein their lives and all are concerned left to the fury of winds and waves, without an able hand to manage it ? God hath a bridle to check the passions of men, to marshal them according to his pleasure ; they are all but his instruments in the government, not the lords of it. God can lay a plot with more wis
dom for a good man's .safety than the enemy can for his destruction ; he can countermine their plots with more power than they can execute them ; he can outwit their craft, overpower their strength, and turn their designed cruelty against them, as a knife into their own breasts.
4. Hence follows a certain security against a good man's want. If God take care of the hairs, the ornamental superfluities, why should we doubt his care of our necessary supply ? If he be the guardian of our hairs, which fall off without our sense of their departure, shall he be careless of us when we are at a pinch for our all ? Will God reach out his care to beasts, and deny it to his children? What would you judge of that father who should feed his servants and starve his sons ? He supplies his enemies, and hath he no bowels for his friends ? The very unjust as well as the just are enlightened by his sun, and refreshed by his rain ; and shall he not
have a providence for those that have a special interest in that Mediator, whose interposition kept up those standing mercies after our forfeiture of them by sin ? If he bless with those blessings those who are the objects of his curse, will he not bless those that are in his special favour with them, so
far as they may prove blessings to them ? Ps. xxxiv. 10, « The young lions do lack and suffer hunger, but they that seek the Lord shall not want any
good thing,' ver. 9, * for there is no want to them that fear him.' A good man shall have what he needs, not always what he thinks he needs. Pro vidence intends the supply of our necessities, not of our desires ; he will satisfy our wants, but not our wantonness. When a thing is not needful, a man cannot properly be said to want it ; when it is needful, a good man shall not be without it. What is not bestowed upon us may not be so beautiful at that time wherein we desire it, for everything is beautiful in its season, Eccles. iii. 11. He that did not want God's kindness to renew him,
shall never want God's kindness to supply him ; his hand shall not be want ing to give, where his heart has been so large in working. Others live that have an interest only in common providence, but good men have providence cabineted in a promise, and assured to them by a deed of covenant convey ance ; he was a provider before, he hath made himself now your debtor. You might pray for his providential care before with a common faith, now with a more special expostulation, for in his promise he hath given a good man the key of the chest of his providence, because it is ' the promise of this life, and that which is to come,' 1 Tim. iv. ; of this life, not to our desires, but necessities ; of the life to come to both, wherein they shall have what soever they can want and whatsoever they can desire.
Again consider, God doth exercise a more special providence over men, as clothed with miserable circumstances, and therefore among his other
titles this is one, to be 'a helper of the fatherless,' Ps. x. 14. It is the argument the church used to express her return to God : Hosea xiv. 3, ' For in thee the fatherless find mercy.' Now what greater comfort is there than this, that there is one presides in the world who is so wise he cannot be mistaken, so faithful he cannot deceive, so pitiful he cannot neglect his people, and so powerful that he can make stones even to be turned into bread if he please !
Further, take this for a comfortable consideration ; God doth not govern the world only by his will as an absolute monarch, but
54 A DISCOURSE OF DIVINE PROVIDENCE. [2 CHRON. XVI. 9.
by his wisdom and goodness as a tender father. "" It is not his greatest pleasure to shew his sovereign power, or his unconceivable wisdom, but his immense goodness, to which he makes the other attributes subservient.
What was God's end in creating is his end in governing, which was the communication and diffusion of his goodness ; we may be sure from hence that God will do nothing but for the best, his wisdom appointing it with the highest reason, and his goodness ordering it to the most gracious end ; and because he is the highest good, he doth not only will good, but the best good in everything he acts.
What greater comfort can there be than that we 'are under 'the care of an infallible, unwearied, and righteous governor ! infallible because of his in finite wisdom, unwearied because of his incomprehensible omnipotency, and righteous because of his unbounded goodness and holiness.
Use 3. Of exhortation. The duties arising from hence will run as a thread through the web of our whole lives, and all the motions of them. This doctrine hath an influ ence upon our whole course ; there is nothing we meet with but is an act of providence, and there is no act of providence but calls for some particular duty. Is there any good we want ? We must seek it at his hands, we must depend upon him for it ; we must prescribe no methods to him, but leave the conduct of it to his own wisdom. Is it a cross providence, and contrary to our desires and expectations ? Murmur not at it. Is it afflictive and troublesome ? Submit to it. Is it either good or bad, and present ? We must study to understand it. Is it a good and present ? Give God the glory of it.
1. Seek everything you need at the hands of God. It is not only the
skilfulness of the pilot, but a favourable gale 'from heaven, which must con duct the ship to the intended port. As his providence is the foundation, so
it is the encouragement of all prayer. The end of the Lord's prayer is, 1 For thine is the kingdom, the power, and the glory.' The providential kingdom belongs to God. Power he hath to manage it, and his glory is the end of all. Seek to him therefore for the exercise of his power in thy con cerns, and for his directing them to his glory in his providential administra tions. Every one of our days, and both the mercy and the misery of them, depe id uDon him : Prov. xxvii. 1, « Thou knowest not what a day may bring forth,' but God foresees all events; have recourse therefore to his care for every day's success. What are our contrivances without the leave and blessing of providence ? Like the bubbles blown up from a nut-shell, easily
broken by the next puff. Our labour will be as fruitless as Peter's, with all his toil, and catch nothing till God speaks the word, and sends the fish into
our net, Luke v. 5. The way of man is not in himself : Jer. x. 23, ' 0 Lord, I know that the way of man is not in himself ; it is not in man that
walks to direct his steps.' Dangers are not within the reach of our eye to foresee, nor within the compass of our power to prevent. Human prudence