A
Discourse
of
Divine
Providence
.
2
Chron.
16.9
.
For
the
eyes
of
the
Lord
run
to
and
fro
throughout
the
whole
Earth
,
to
shew
himself
strong
in
the
behalf
of
them
whose
heart
is
perfect
towards
him
.
IN
the
beginning
of
the
Chapter
you
find
Baasha
King
of
Israel
raising
walls
about
,
and
Fortifying
Ramah
,
a
place
about
twelve
miles
from
Jerusalem
,
the
Metropolis
of
Judah
,
intending
by
that
means
to
block
Asa
up
,
because
Ramah
lay
just
upon
the
road
between
Jerusalem
and
Samaria
,
the
seats
of
the
two
Kings
,
ver.
1.
Baasha
was
probably
afraid
of
the
Revolt
of
Israel
to
Judah
,
upon
that
Reformation
of
Religion
wrought
by
Asa
,
and
therefore
would
Fortifie
that
place
to
be
a
hinderance
,
and
to
intercept
any
that
should
pass
upon
that
account
.
And
to
this
purpose
makes
great
preparation
,
as
appears
ver.
6.
for
with
the
provision
Baasha
had
made
for
the
fortification
of
Ramah
;
Asa
,
after
the
seizing
of
these
materials
,
builds
two
Towns
,
Gaba
and
Mizpah
.
Asa
seeing
Baasha
so
busie
about
this
Design
,
and
fearing
the
consequence
of
it
,
hath
recourse
to
carnal
policy
rather
than
to
God
:
And
therefore
enters
into
league
with
Benhadad
a
neighbour
,
tho
an
Idolatrous
Prince
,
and
purchaseth
his
assistance
with
the
Sacrilegious
price
of
the
Treasure
of
the
Temple
,
v.
2
,
3.
And
hereby
engageth
him
to
invade
the
King
of
Israels
Territories
,
that
he
might
thereby
find
work
for
Baasha
in
another
part
,
and
so
divert
him
from
that
Design
upon
which
he
was
so
bent
,
v.
3.
Go
,
break
thy
league
with
Baasha
,
that
he
may
depart
from
me
.
Benhadad
is
easily
perswaded
by
the
quantity
of
gold
,
&c.
to
break
his
League
and
make
an
Inroad
,
and
proves
victorious
,
and
takes
many
Cities
,
where
the
Magazines
and
Stores
were
laid
up
,
v.
4
Baasha
now
to
save
his
country
,
and
make
head
against
his
enemies
,
is
forced
to
leave
Ramah
;
whereupon
Asa
,
who
watched
his
opportunity
,
seizeth
the
materials
he
had
left
for
the
fortifying
of
Ramah
,
and
puts
them
to
another
use
,
ver.
5.6
.
Hanani
the
Seer
is
presently
sent
by
God
with
a
threatning
of
War
,
because
he
applies
himself
to
a
heathen
Prince
,
rather
than
to
the
Lord
of
Hosts
,
v.
7.
his
sin
is
aggravated
by
Gods
former
kindness
to
him
,
and
experience
he
had
given
him
of
his
miraculous
Providence
in
his
success
against
that
vast
Army
of
the
Ethiopians
and
Lubims
,
or
Lybians
,
and
that
upon
his
recourse
to
,
or
reliance
on
God
.
And
that
he
should
afterwards
have
recourse
to
the
arm
of
flesh
,
was
a
disparagement
to
Gods
providential
kindness
,
v.
8.
He
further
aggravates
his
sin
by
the
consideration
of
Gods
general
providential
care
of
his
creatures
,
and
the
particular
end
of
it
,
and
of
all
his
providences
,
viz.
the
good
of
his
Church
and
people
,
v.
9.
For
the
eyes
of
the
Lord
,
&c.
eyes
of
the
Lord
,
in
Scripture
,
signifie
,
1.
His
knowledge
,
Job
34.21
.
For
,
his
eyes
are
upon
all
the
waies
of
man
,
and
he
sees
all
his
goings
.
Heb.
4.13
.
all
things
are
naked
and
opened
unto
the
eyes
of
him
with
whom
we
have
to
do
[
*
](A79420-e11130-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
spinam
dorsi
,
&
in
mactatis
anima
libus
per
spinam
omnia
apparent
interiora
;
itaut
nihil
latere
potest
.
Glassius
,
Vol.
3.1.106
.
.
2.
His
Providence
,
1.
For
good
,
So
it
notes
his
Grace
and
good
Will
;
so
his
Eyes
and
his
Heart
are
joyned
together
,
1
Kings
9.3
.
mine
eyes
and
my
heart
shall
be
there
perpetually
,
viz.
in
his
Temple
,
the
place
which
he
had
hallowed
to
put
his
Name
there
for
ever
.
Psal.
32.8
.
I
will
guide
him
with
mine
eye
,
that
is
,
I
will
counsel
him
,
and
direct
him
in
a
gracious
and
a
favourable
way
.
Therefore
to
be
cut
off
from
the
eye
of
the
Lord
,
is
to
be
deprived
of
his
favour
,
Psa.
31.22
.
for
none
can
be
cut
off
from
a
simple
knowledge
of
God
:
So
Zech.
3.9
.
seven
eyes
upon
one
stone
,
that
is
,
the
Providence
of
God
was
in
an
especial
manner
with
Christ
in
the
midst
of
his
Passion
.
2.
For
evil
,
So
it
notes
His
anger
and
vindictive
justice
.
Isa.
3.8
.
their
doings
are
against
the
Lord
,
to
provoke
the
eyes
of
his
glory
.
Kindness
and
anger
appear
first
in
the
eye
,
one
by
its
pleasantness
,
the
other
by
its
redness
.
(
Run
)
that
notes
diligence
and
care
;
an
industrious
inspection
into
all
things
.
Psal.
119.32
.
I
will
run
the
ways
of
thy
Commandments
;
noting
speed
and
diligence
.
In
the
Verse
,
we
have
,
-
I.
A
description
of
Gods
Providence
.
-
II.
The
end
of
it
.
I.
The
description
of
Gods
Providence
,
1.
The
immediateness
of
it
,
[
his
eyes
]
his
own
eyes
,
not
anothers
.
Not
like
Princes
,
who
see
by
their
Servants
eyes
more
than
by
their
own
,
what
is
done
in
their
Kingdoms
;
his
care
is
immediate
.
Though
Angels
are
the
Ministers
of
his
Providence
,
the
Guardians
and
Watchers
of
the
World
,
yet
God
is
their
Captain
,
and
is
alwaies
himself
upon
the
Watch.
2.
Quickness
and
speed
of
Providence
[
run
]
;
His
eyes
do
not
only
walk
,
but
run
the
round
;
they
are
not
slumbering
eyes
,
nor
drowzy
eye
lids
,
their
motion
is
quick
and
nimble
.
3.
Extent
of
Providence
[
the
whole
Earth
]
all
things
in
the
Earth
,
all
the
hairs
on
the
Heads
of
these
men
:
The
meanest
Worm
as
well
as
the
mightiest
Prince
;
the
lowest
Shrub
as
well
as
the
tallest
Cedar
,
every
cranny
,
corner
or
chink
of
the
Earth
.
4.
Diligence
of
Providence
[
to
and
fro
]
.
His
care
is
repeated
,
he
looks
this
way
and
that
way
,
again
and
again
,
his
eyes
are
not
consin'd
to
one
place
,
fixed
on
one
object
,
but
are
always
rouling
about
from
one
place
to
another
.
5.
The
Efficacy
of
his
Providence
;
His
care
doth
engage
his
strength
;
he
doth
not
only
discover
dangers
,
but
prevent
them
;
he
hath
eyes
to
see
,
and
Power
to
order
all
things
according
to
his
pleasure
.
Wise
to
see
,
and
strong
to
save
.
II.
The
end
of
Providence
[
to
shew
himself
strong
,
&c.
]
1.
Finis
cujus
,
[
to
shew
him self
strong
.
]
Heb.
to
make
himself
strong
,
but
best
Translated
to
shew
himself
strong
.
It
is
not
an
addition
of
strength
,
but
an
exercise
of
strength
that
is
here
meant
.
2.
Finis
cui
,
or
the
Persons
for
whom
,
Those
that
are
perfect
in
heart
.
Doctrines
.
-
1.
There
is
a
Providence
exercised
by
God
in
the
World
.
-
2.
All
Gods
Providences
in
the
World
,
are
in
order
to
the
good
of
his
people
.
-
3.
Sincerity
in
Gods
way
gives
a
man
an
interest
in
all
Gods
Providences
,
and
the
good
of
them
.
1.
For
the
first
,
There
is
a
Providentitial
inspection
and
Government
of
all
things
in
the
world
by
God
:
'T
is
not
a
bare
sight
of
things
that
is
here
meant
by
Gods
eye
,
but
a
sight
and
knowledge
in
order
to
the
Governing
and
disposing
of
them
.
View
this
doctrine
at
your
leisure
,
preached
by
God
himself
,
with
an
inconceivable
elegancy
,
and
three
whole
Chapters
spent
in
the
Sermon
,
and
[
*
](A79420-e11740-b)
*
Job
38.39.40
.
by
the
Psalmist
[
*
](A79420-e11760-b)
*
Psalm
147.148
.
.
Some
observe
that
the
society
of
Angels
and
Heavenly
creatures
is
represented
Ez.
1.
by
a
quaternarian
number
,
because
the
World
is
divided
into
4
dimensions
,
East
,
West
,
North
,
and
South
,
[
*
](A79420-e11810-b)
*
Hadsons
Divine
right
of
Government
chap
6.
pag.
53.
as
intimating
the
extention
of
Gods
Providence
over
all
parts
.
Things
are
not
ordered
in
the
World
caeco
impetu
;
not
by
blind
fortune
,
but
an
alseeing
deity
,
who
hath
the
management
of
all
sublunary
affairs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
[
*
](A79420-e11880-b)
*
Clomens
ad
Corinth
.
pag.
34.
was
the
Theological
Maxim
of
the
Stoicks
.
Before
I
come
particularly
to
explain
the
Providence
of
God
,
I
shall
lay
down
some
Propositions
as
the
Foundations
of
this
Doctrine
.
1.
God
hath
an
indisputable
and
peculiar
Right
to
the
Government
of
the
World
:
None
ever
question'd
Gods
Right
,
no
nor
his
act
,
but
those
that
were
swelled
with
an
unreasonable
ambition
,
such
as
Nebuchadnezzar
,
who
for
this
cause
underwent
the
punishment
of
a
7
years
banishment
from
the
society
of
men
.
None
indeed
that
acknowledg
a
God
,
[
*
](A79420-e11960-b)
*
Dan.
4.17
.
did
or
can
question
Gods
Right
,
though
they
may
question
his
Will
,
an
actual
exercise
of
his
Right
.
He
is
the
Creator
,
and
therefore
is
the
Soveraign
Lord
and
Ruler
.
The
World
is
his
Family
,
and
as
a
Master
,
he
hath
an
undoubted
Right
to
govern
his
own
Family
.
He
gave
all
creatures
their
beings
,
and
therefore
hath
a
right
to
enact
their
laws
,
appoint
their
stations
,
and
fix
their
ends
.
'T
is
as
much
his
property
and
prerogative
to
rule
,
as
it
is
to
create
.
Creation
is
so
peculiarly
proper
to
God
,
that
it
is
not
communicable
to
any
creature
,
no
not
to
Angels
,
though
of
a
vast
Capacity
in
other
things
,
and
that
because
they
are
Creatures
themselves
.
'T
is
as
impossible
for
one
creature
or
all
to
govern
the
World
,
and
manage
all
the
boysterous
passions
of
men
to
just
and
glorious
ends
,
as
to
create
them
.
'T
is
true
,
God
useth
instruments
in
the
executive
part
of
his
Providence
;
but
he
doth
not
design
the
Goverment
of
the
world
only
by
instruments
.
He
useth
them
not
for
necessity
,
but
ornament
.
He
Created
the
World
without
them
,
and
therefore
can
Govern
the
World
without
them
.
Virtus
Creativa
est
fundamentum
providentiae
&
argumentum
ad
providentiam
.
This
right
is
founded
upon
that
Creation
,
as
he
is
the
efficient
cause
of
it
.
This
right
is
also
founded
upon
the
excellency
of
his
Being
.
That
which
is
excellent
having
a
right
to
rule
in
the
way
of
that
excellency
,
that
which
is
inferior
;
every
man
hath
a
natural
right
to
rule
another
in
his
own
art
and
skill
wherein
he
excells
him
:
If
it
be
the
right
of
a
chief
Magistrate
to
manage
the
concerns
of
his
Kingdom
,
with
what
reason
can
we
deny
that
right
to
God
?
2.
God
only
is
qualified
for
the
universal
government
of
the
World
.
All
Creatures
as
they
were
unable
to
create
themselves
,
so
are
unable
to
manage
themselves
without
the
Direction
of
a
Superior
power
,
much
more
unable
to
manage
the
vast
body
of
the
world
.
God
is
only
fit
in
regard
of
1.
Power
;
Conservation
is
continuata
Creatio
;
that
power
which
is
fit
to
Create
,
is
only
sit
to
preserve
.
A
continued
Creation
belongs
as
much
to
Omnipotency
,
as
the
first
Creation
.
The
Government
of
it
requires
no
less
power
,
both
in
regard
of
the
numerousness
of
the
objects
,
and
the
strange
contrariety
of
passions
in
rational
creatures
,
and
qualities
in
irrational
;
conservation
is
but
one
continued
act
with
creation
,
following
on
from
an
instant
to
duration
,
as
a
line
from
its
Mathematical
point
[
*
](A79420-e12060-b)
*
Tailors
exemplar
,
preface
.
6.31
.
.
2.
Holiness
and
righteousness
.
If
he
that
hates
right
is
not
fit
to
govern
,
Job
34.17
.
then
he
that
is
infinitely
Righteous
,
and
hath
an
infinite
love
to
Righteousness
,
is
the
fittest
to
undertake
that
task
;
without
Righteousness
there
would
be
nothing
but
confusion
in
the
whole
creation
;
Disorder
is
the
effect
of
unrighteousness
,
as
order
is
the
effect
of
justice
.
The
justest
man
is
fittest
for
subordinate
Government
among
men
,
and
the
infinite
just
God
is
fittest
for
the
universal
Government
of
the
World
.
3.
Knowledge
.
An
infinite
knowledge
to
descry
all
the
contrivances
and
various
labyrinths
of
the
hearts
of
men
,
their
secret
intentions
and
aims
,
is
necessary
.
The
Government
of
the
World
consists
more
in
ordering
the
inward
faculties
of
men
,
touching
the
hearts
,
and
tuning
them
to
play
what
notes
he
pleases
,
than
in
external
things
.
No
creature
hath
the
skill
or
power
to
work
immediately
upon
the
will
of
man
;
neither
Angels
nor
Devils
can
do
it
immediately
,
but
by
proposing
objects
,
and
working
upon
the
fancy
,
which
is
not
alwaies
succesful
.
He
that
created
the
heart
,
knows
all
the
wards
of
it
,
and
hath
only
the
skill
to
turn
it
,
&
incline
it
as
he
pleases
;
he
must
needs
know
all
the
inclinations
of
the
creatures
,
and
their
proper
activities
,
since
he
alone
conferred
all
those
several
principles
and
qualities
upon
them
.
[
*
](A79420-e12150-b)
*
Act.
15.8
.
Known
unto
God
are
all
his
works
from
the
beginning
of
the
world
,
viz.
the
particular
natures
,
inclinations
,
inward
motions
,
which
no
creature
fully
understands
;
he
needs
no
deputy
to
inform
him
of
what
is
done
,
he
is
every
where
,
and
sees
all
things
:
Worldly
Governours
cannot
be
every
where
essentially
present
.
God
is
so
perfect
in
his
knowledge
of
all
things
,
that
he
cannot
be
imposed
upon
by
the
evil
suggestions
and
flatteries
of
men
or
Angels
.
In
nature
it
is
so
,
the
eye
guides
the
body
,
because
that
is
the
chief
Organ
of
sensitive
knowledg
;
the
mind
,
which
is
the
seat
of
Wisdom
guides
the
whole
.
4.
Patience
.
Infinite
patience
is
requisite
to
the
preservation
and
government
of
the
World
in
the
circumstances
wherein
it
hath
stood
ever
since
the
fall
:
What
Angel
,
though
the
meekest
,
or
can
all
the
Angels
in
Heaven
be
Masters
of
so
much
patience
as
is
needful
for
this
work
of
governing
the
World
,
though
for
the
space
of
one
day
?
Could
they
bear
with
all
those
evils
which
are
committed
in
the
world
in
the
space
of
24
hours
?
Might
we
not
reasonably
conceive
that
they
would
be
so
tired
with
the
obliquities
,
disorders
,
deformities
which
they
would
see
in
the
acts
of
men
,
(
besides
all
the
evil
which
is
in
the
hearts
of
men
,
which
lye
without
the
verge
of
their
knowledg
)
that
they
would
rather
call
for
fire
from
Heaven
to
burn
the
world
to
Ashes
.
[
*
](A79420-e12230-b)
*
Trap
in
Exod.
34.
Averroes
thought
,
that
because
of
Gods
slowness
to
anger
,
he
meddled
to
with
sublunary
concerns
:
This
rather
fits
him
for
it
,
because
he
can
bear
with
the
injuries
of
wicked
men
,
otherwise
the
world
would
not
continue
a
moment
.
Angels
,
though
powerful
,
holy
,
wise
and
patient
creatures
,
yet
being
creatures
,
they
want
the
infiniteness
of
all
these
qualifications
which
are
necessary
to
this
government
:
Though
they
are
knowing
,
yet
they
know
not
mens
hearts
;
though
they
are
wise
,
yet
they
may
be
charged
with
a
folly
uncapable
of
this
;
though
holy
,
yet
not
able
in
this
respect
to
manage
it
to
the
ends
and
designs
of
an
infinite
holiness
;
though
nimble
,
yet
cannot
be
in
all
parts
of
the
world
at
every
turn
:
but
the
Providence
of
God
is
infallible
,
because
of
his
infinite
Wisdom
;
indefatigable
,
because
of
his
Omnipotency
;
and
righteous
,
bcause
of
his
Goodness
.
3.
There
can
be
no
reason
rendred
why
God
should
not
actually
govern
the
World
,
since
He
only
hath
a
right
and
a
fitness
.
If
God
doth
not
actually
govern
it
,
it
is
either
because
He
cannot
,
or
because
He
will
not
.
1.
Not
because
He
cannot
;
this
inability
must
be
either
for
want
of
knowledge
,
or
want
of
power
.
The
one
if
asserted
,
would
deny
his
Omnipotence
,
the
other
his
Omniscience
;
the
one
would
make
him
a
weak
God
,
the
other
an
ignorant
God
,
and
consequently
no
God
.
2.
Not
because
He
will
not
.
If
He
can
and
will
not
,
it
is
,
say
some
,
a
testimony
of
envy
,
that
he
maligns
the
good
of
his
creatures
.
But
not
to
insist
upon
this
;
This
must
be
either
because
of
the
1.
Difficulty
,
This
cannot
be
:
What
difficulty
can
there
be
in
a
single
word
,
or
one
Act
of
his
will
,
which
can
be
done
by
God
without
any
molestation
,
were
there
millions
of
Worlds
as
well
as
this
?
For
still
they
would
be
finite
,
and
so
governable
by
an
infinite
Superior
.
May
we
not
more
reasonably
think
the
forming
such
a
Mass
would
require
more
pains
than
the
government
of
it
?
The
right
stringing
an
instrument
is
more
trouble
to
a
skilful
Musitian
,
than
the
tripping
over
the
strings
afterwards
to
make
an
harmony
.
What
difficulty
can
it
be
to
Omnipotence
?
Is
it
a
greater
labour
to
preserve
and
govern
,
than
it
was
to
create
/
Doth
not
the
Soul
order
every
part
of
the
body
,
and
all
its
functions
without
any
pain
to
it
?
and
shall
not
the
God
that
made
that
Soul
so
indefatigable
,
much
more
manage
the
concernments
of
the
World
without
labour
to
himself
?
Is
it
not
as
easie
with
God
to
guide
all
these
things
by
one
single
act
of
his
Will
,
as
for
me
by
an
act
of
my
Soul
to
do
many
things
without
a
distinct
act
of
cogitation
or
consideration
before
?
Can
it
be
more
laborious
to
him
,
to
govern
the
world
,
than
it
is
to
know
all
things
in
the
world
?
He
sees
all
things
in
an
instant
by
one
act
of
his
understanding
,
and
he
orders
all
creatures
in
a
moment
by
one
act
of
his
will
.
Can
one
act
of
his
will
be
more
painful
,
than
one
act
of
his
understanding
?
Can
he
with
a
word
make
this
great
Ball
,
and
can
he
not
with
as
much
ease
order
all
to
conform
to
the
law
of
his
own
righteous
will
?
Can
a
continual
eruption
of
goodness
be
a
difficulty
to
an
infinite
Being
,
which
we
find
natural
to
the
Sun
,
to
the
Fountains
,
to
the
Sea
,
to
many
works
of
that
Omnipotent
Goodness
?
Or
,
2.
Disparagement
.
Denial
of
Gods
Providence
over
the
lesser
things
of
the
World
,
did
arise
from
the
consideration
of
the
state
of
Monarchs
,
who
thought
it
an
abridgment
of
their
felicity
and
dignity
to
stoop
to
such
low
considerations
as
the
minutula
of
their
estates
might
exact
from
them
,
but
left
them
to
their
Vicegerents
.
But
they
consider
not
,
that
the
felicity
of
God
as
it
respects
the
creature
,
is
to
communicate
his
goodness
to
as
many
subjects
as
he
hath
made
capable
of
his
care
.
If
it
were
his
glory
to
create
the
world
,
can
it
be
his
dishonour
to
govern
it
?
The
glorifying
his
Wisdom
is
as
honourable
to
him
as
the
magnifying
his
Power
;
though
both
are
eminent
in
Creation
and
Providence
,
yet
his
Wisdom
is
more
signal
in
the
Governing
,
as
his
Power
was
in
framing
of
the
world
.
Why
was
it
not
as
much
a
disparagement
to
God
to
create
things
contemptible
in
our
eyes
,
as
since
he
hath
created
them
to
take
care
of
them
,
and
marshal
them
for
his
own
glorious
ends
.
The
Sun
in
the
Heavens
is
a
shadow
of
God
,
which
doth
not
disdain
to
communicate
its
natural
goodness
,
and
emit
its
beams
to
the
meanest
Creatures
,
and
let
the
little
flies
sport
themselves
in
them
,
as
well
as
the
greatest
Princes
:
and
transmits
its
influences
upon
things
obscure
and
at
a
distance
from
it
,
whereby
it
manifests
an
universal
regard
to
all
.
And
would
it
not
be
a
disparagement
to
an
infinite
goodness
to
be
out
stript
by
a
Creature
which
he
hath
set
up
for
a
natural
communication
of
goodness
to
the
rest
of
the
World
?
The
very
consideration
of
the
Sun
,
and
the
nature
of
it
,
gives
us
as
much
an
account
of
God
,
as
any
inanimate
being
whatsoever
:
'T
is
as
much
the
Suns
honour
to
produce
asmall
Insect
,
as
the
growth
of
the
greatest
Plant.
Have
not
all
Creatures
a
natural
affection
in
them
to
preserve
and
provide
for
their
own
?
hath
not
God
much
more
,
who
endued
all
creatures
with
that
disposition
?
Whatsoever
is
a
natural
perfection
in
creatures
,
is
eminently
an
infinite
perfection
in
God
.
If
it
be
therefore
a
praise
to
you
to
preserve
your
own
,
can
it
be
a
disgrace
to
God
?
You
may
as
well
say
,
it
is
as
much
a
dishonour
to
him
to
be
good
,
as
to
have
a
tender
regard
to
his
creatures
.
Censure
him
as
well
,
you
may
,
for
creating
them
for
your
delight
,
as
preserving
and
governing
them
for
the
same
end
.
They
are
all
good
,
for
he
pronounced
them
so
,
and
being
so
,
a
God
of
goodness
will
not
account
them
unworthy
of
his
care
.
Are
they
now
the
Products
of
his
Omnipotent
Wisdom
,
and
shall
not
they
be
the
objects
of
his
directing
wisdom
?
If
they
are
not
unworthy
of
God
to
create
,
how
can
they
be
unworthy
of
God
to
govern
them
?
It
would
be
as
much
below
him
to
make
them
,
as
to
rule
them
when
they
were
made
.
4.
God
doth
actually
preserve
and
govern
the
world
;
though
Angels
are
in
Ministry
in
some
particular
works
of
his
providence
,
yet
God
is
the
Steersman
,
who
gives
out
his
particular
orders
to
them
.
Jacobs
Ladder
had
the
top
in
Heaven
,
where
God
stood
to
keep
it
firm
:
Its
foot
on
Earth
,
and
the
Angels
going
up
and
down
upon
several
errands
at
their
Masters
beck
.
As
God
made
all
things
for
himself
,
so
he
orders
the
ends
of
all
things
made
by
him
,
for
his
own
glory
.
For
being
the
most
excellent
and
intelligent
agent
,
he
doth
reduce
all
the
motions
of
his
Creatures
to
that
end
for
which
he
made
them
.
This
actual
government
of
the
World
by
God
,
brancheth
it self
out
in
three
things
.
1.
Nothing
is
acted
in
the
World
without
Gods
knowledge
.
The
vision
of
the
Wheels
in
Ezekiel
presents
us
with
an
excellent
portraiture
of
Providence
,
there
are
eyes
round
about
the
wheels
[
‡
](A79420-e12540-b)
‡
Ezek.
10.
their
wings
were
full
of
eyes
,
&c.
.
The
ey
of
God
is
upon
the
whole
circle
of
the
creatures
motion
.
In
all
the
revolutlons
in
the
world
,
there
is
the
Eye
of
Gods
Omniscience
to
see
them
,
and
the
arm
of
his
Omnipotence
to
guide
them
:
Not
the
most
retired
corner
,
or
the
darkest
cell
,
not
the
deepest
cavern
,
or
most
inward
project
,
nor
the
most
secret
wickedness
,
not
the
closest
goodness
,
but
the
eye
of
the
Lord
beholds
it
,
[
†
](A79420-e12580-b)
†
Pro.
15.3
.
Prov.
15.3
.
The
eyes
of
the
Lord
are
in
every
place
,
beholding
the
evil
and
the
good
.
He
hears
the
words
,
sees
the
actions
,
knows
the
thoughts
,
registers
the
gracious
discourses
,
bottles
up
the
penitent
tears
,
and
considers
all
the
ways
of
men
;
not
a
whispered
Oath
,
not
an
Atheistical
thought
,
though
but
only
peeping
upon
the
heart
,
and
sinking
down
again
in
that
mass
of
corruption
;
not
a
disorderly
word
,
but
he
knows
and
marks
it
.
The
Soul
hath
a
particular
knowledge
of
every
act
,
because
it
is
the
spring
of
every
act
in
any
member
;
and
nothing
is
done
in
this
little
World
,
but
the
Soul
knows
it
.
Surely
,
then
there
is
not
an
act
done
in
the
world
,
nor
the
motion
of
any
creature
,
but
as
God
doth
concur
to
it
,
he
must
needs
know
what
he
doth
concur
to
.
The
knowledg
and
ordaining
every
thing
is
far
less
to
the
infinite
being
of
God
,
than
the
knowledg
and
ordaining
every
motion
of
the
body
is
to
a
finite
Soul
.
Or
,
Suppose
a
Soul
cloathed
with
a
body
of
as
big
a
proportion
as
the
matter
of
the
whole
creation
,
it
would
actuate
this
body
,
tho
of
a
greater
bulk
,
and
know
every
motion
of
it
.
How
much
more
God
,
who
hath
infinity
,
and
excellency
and
strength
of
all
Angels
and
Souls
,
must
needs
actuate
this
world
,
and
know
every
motion
of
it
?
There
is
nothing
done
in
the
World
,
but
some
creature
or
other
knows
it
;
he
that
acts
it
,
doth
at
least
know
it
:
If
God
did
not
know
it
,
the
creatures
then
in
that
particular
knowledge
would
be
superiour
to
God
,
and
know
something
more
than
God
knows
;
can
this
be
pessible
?
2.
Nothing
is
acted
in
the
World
without
the
will
of
God
.
His
Will
either
commands
it
,
or
permits
it
[
*
](A79420-e12640-b)
*
Eph.
1.11
He
works
all
things
after
the
Counsel
of
his
own
will
.
.
Psal.
135.6
.
Whatsoever
the
Lord
pleased
,
that
did
he
in
heaven
and
earth
.
Even
the
sins
of
the
World
,
his
will
permits
them
,
his
power
assists
in
the
act
,
and
his
Wisdom
orders
the
sinfulness
of
the
act
for
holy
ends
.
The
Four
Chariots
in
Zech.
6.2
,
3
,
4
,
5.
by
which
some
understand
Angels
,
are
sent
upon
commission
into
the
several
parts
of
the
world
,
and
compared
to
Chariots
,
both
for
their
strength
,
their
swiftness
,
their
imployment
in
a
military
way
to
secure
the
Church
.
These
are
said
to
come
[
*
](A79420-e12710-b)
*
v.
1.
out
of
the
two
Mountains
of
brass
,
which
signify
the
irreversible
decrees
of
God
,
which
the
Angels
are
to
execute
.
[
*
](A79420-e12740-b)
*
Psal.
107.25
,
26.
.
Bread
hath
a
natural
vertue
in
it
to
nourish
,
but
it
must
be
accompanied
with
his
secret
blessing
,
Mat.
4.4
.
Virtute
primi
actus
,
agunt
agentia
omnia
quicquid
agunt
.
3.
Nothing
doth
subsist
without
Gods
care
and
power
.
His
eyes
running
to
and
fro
,
implies
not
only
knowledge
,
but
care
.
He
doth
not
carelesly
behold
what
is
done
in
the
World
,
but
like
a
skilful
Pilot
,
he
sits
at
the
helm
,
and
steers
the
World
in
what
course
it
should
Sail.
Our
being
we
owe
to
his
power
,
our
well
being
to
his
care
,
our
motion
and
exerting
of
every
faculty
,
to
his
merciful
providence
and
concurrence
;
in
him
we
live
,
and
move
,
and
have
our
being
[
*
](A79420-e12830-b)
*
Act.
17.28
.
.
He
frames
our
being
,
preserves
our
life
,
concurs
with
our
motion
.
This
is
an
Idea
that
bears
date
in
the
minds
of
men
,
with
the
very
notion
of
a
God
.
Why
else
did
the
Heathen
in
all
their
streights
fly
to
their
altars
,
and
fill
their
Temples
with
cries
and
sacrifices
?
To
what
purpose
was
this
,
if
they
had
not
acknowledged
Gods
superintendency
,
his
taking
notice
of
their
cause
,
hearing
their
prayers
,
considering
their
cries
?
Why
should
they
do
this
,
if
they
thought
that
God
did
not
regard
humane
affairs
,
but
stood
untouched
with
a
sense
of
their
miseries
?
If
all
things
were
done
by
chance
,
there
could
be
no
predictions
of
future
things
,
which
we
frequently
find
in
Scripture
,
and
by
what
ways
accomplished
.
Impossible
it
is
that
anything
can
be
continued
without
his
care
.
If
God
should
in
the
least
moment
withhold
the
influence
of
his
Providence
,
we
should
melt
into
nothing
,
as
the
impression
of
a
Sea
upon
the
water
,
vanishes
,
as
soon
as
the
Seal
is
removed
,
or
as
the
reflection
of
the
face
in
the
glass
disappears
upon
the
first
instant
of
our
removal
from
it
.
The
light
in
the
air
is
by
participation
of
the
light
of
the
Sun
;
The
light
in
the
air
withdraws
upon
the
departure
of
the
Sun
.
The
Physical
and
moral
goodness
of
the
Creature
would
vanish
upon
the
removal
of
God
from
it
,
who
is
the
Fountain
of
both
.
What
an
Artificer
doth
work
,
may
continue
,
tho
the
workman
dies
,
because
what
he
doth
is
materially
,
as
to
the
matter
of
it
,
ready
to
his
hands
,
he
creates
not
the
matter
,
but
only
sets
materials
together
,
and
disposeth
them
into
such
a
form
and
Figure
:
But
God
gives
a
being
to
the
matter
and
form
of
all
things
,
and
therefore
the
continuance
of
that
being
depends
upon
his
preserving
influence
[
*
](A79420-e12880-b)
*
Stilling-fleer
Orig.
sacrae
lib.
3.
cap.
3.
Sect.
3.
.
God
upholds
the
World
,
and
causes
all
those
laws
which
he
hath
impressed
upon
every
creature
,
to
be
put
in
execution
;
not
as
a
man
that
makes
a
Watch
,
and
winds
it
up
,
and
then
suffers
it
to
go
of
it self
;
Or
that
turns
a
River
into
another
Channel
,
and
lets
it
alone
to
run
in
the
graff
he
hath
made
for
it
;
but
there
is
a
continual
concurrence
of
God
to
this
goodly
frame
.
For
they
do
not
only
live
,
but
move
in
him
,
or
by
him
;
his
living
and
Omnipotent
power
runs
through
every
vein
of
the
Creation
,
giving
it
life
and
motion
,
and
ordering
the
acts
of
every
part
of
this
great
body
.
All
the
motions
of
second
causes
are
ultimately
resolved
into
the
Providence
of
God
,
who
holds
the
first
link
of
them
in
his
hands
[
*
](A79420-e12920-b)
*
Hos.
2.21
,
22.
.
More
particularly
the
nature
of
Providence
may
be
explained
by
Two
propositions
.
The
universality
of
it
.
'T
is
over
all
Creatures
,
1.
The
highest
.
2.
The
lowest
.
I.
The
highest
and
most
magnificent
pieces
of
the
Creation
.
1.
Over
Jesus
Christ
,
the
first
born
of
every
creature
.
Gods
providence
was
in
an
especial
manner
conversant
about
him
,
and
fixed
upon
him
.
It
was
by
the
determinate
counsel
of
God
,
that
he
was
delivered
up
[
*
](A79420-e13060-b)
*
Acts.
2.23
.
:
His
providence
was
diligently
exercised
about
him
in
his
whole
course
.
Christ
answers
his
Mothers
solicitousness
with
the
care
his
Father
took
of
him
[
*
](A79420-e13080-b)
*
Luk.
2.49
.
Wist
you
not
that
I
must
be
about
my
Fathers
buisines
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hammond
in
loc.
.
Do
you
not
know
that
I
am
about
those
things
my
Father
takes
care
of
?
*
This
exposition
best
agrees
with
his
reproof
,
who
blames
them
for
creating
so
much
trouble
to
themselves
upon
their
missing
him
in
the
Town
.
'T
is
not
,
why
do
you
interrupt
me
in
my
dispute
with
the
Jewish
Doctors
?
But
[
How
is
it
that
you
sought
me
?
Do
you
think
I
am
not
under
the
care
of
my
Father
?
]
It
was
particularly
exercised
on
him
in
the
midst
of
his
passion
.
[
*
](A79420-e13130-b)
*
Zach.
3.9
.
Seven
eyes
were
upon
the
Stone
.
Seven
,
a
number
of
perfection
,
a
perfect
and
peculier
care
of
God
attended
him
.
2.
Over
Angels
and
Men.
The
Soul
of
the
least
Animal
,
and
the
smallest
plant
,
is
formed
and
preserved
by
God
,
but
the
breath
of
Mankind
is
more
particularly
in
his
hand
:
Job
12.10
.
In
whose
hand
is
the
Soul
of
every
living
thing
,
and
the
breath
of
all
Mankind
.
1.
Over
good
Angels
and
Men.
He
charges
his
Angels
with
folly
and
weakness
.
They
cannot
direct
themselves
without
his
wisdom
,
nor
preserve
themselves
without
his
power
.
God
hath
a
Book
of
Providence
wherein
he
writes
down
who
shall
be
preserved
,
and
this
Book
Moses
understands
,
Exod.
32.33
.
Whosoever
hath
sinned
against
me
,
him
will
I
blot
out
of
my
Book
;
not
the
Book
of
Election
;
no
names
written
there
are
blotted
out
;
but
out
of
the
Book
of
Providence
.
As
it
is
understood
,
Isa.
4.3
.
[
every
one
that
is
writtin
among
the
living
in
Jerusalem
]
i.e.
every
one
whom
God
designs
to
preservation
and
deliverance
.
[
*
](A79420-e13290-b)
*
Hortons
Serm.
Ps.
87.
P.
56.
That
God
,
surely
,
that
hath
a
care
of
the
mean
animals
,
will
not
be
careless
of
his
affectionate
Worshippers
.
He
that
feeds
the
Ravens
,
will
not
starve
his
Doves
.
He
that
satisfies
the
Ravening
Wolf
,
will
not
famish
his
gentle
Lambs
and
harmless
Sheep
.
He
shelters
Jacob
from
Labans
fury
,
and
[
*
](A79420-e13330-b)
*
Gen.
31.29
.
tutors
him
how
he
should
carry
himself
towards
the
good
man
.
He
brought
Haman
out
of
favour
,
and
set
Mordecai
in
his
place
for
the
deliverance
of
the
Jews
which
were
design'd
for
slaughter
.
2.
Over
evil
Angls
and
Men.
Gods
power
preserves
them
,
his
patience
suffers
them
,
his
wisdom
orders
them
and
their
evil
purposes
and
performances
to
his
own
glory
.
The
Devil
cannot
arrest
Job
,
nor
touch
a
Lamb
of
his
Flock
,
nor
a
hair
of
his
head
,
without
a
commission
from
God
.
He
cannot
enter
into
one
filthy
Swine
in
the
Gaderens
herd
,
without
asking
our
Saviour
leave
.
Whatever
he
doth
,
he
hath
a
grant
or
permission
from
Heaven
for
it
.
Gods
special
providence
is
over
his
people
,
but
his
general
providence
over
all
Kingdoms
and
Countreys
.
He
takes
care
of
Syria
,
as
well
as
of
Judaea
,
and
sends
Elisha
to
anoint
Hazael
King
of
Syria
,
as
well
as
Jehu
King
of
Israel
[
*
](A79420-e13490-b)
*
1
King
.
19.15
.
.
Though
Ishmael
had
mocks
for
Isaac
,
yet
the
God
of
Isaac
provided
for
the
wants
of
Ishmael
[
*
](A79420-e13540-b)
*
Gen.
25.16
,
17
,
18.
.
He
causeth
his
Sun
to
shine
upon
the
unjust
as
well
as
the
just
;
to
produce
Fruits
and
Plants
for
their
preservation
.
II.
Over
the
meanest
Creatures
.
As
the
Suns
light
,
so
Gods
Providence
disdains
not
the
meanest
worms
.
'T
is
observed
,
that
in
the
enumeration
of
the
works
of
Creation
[
*
](A79420-e13590-b)
*
Gen.
1.21
.
,
only
the
great
Whales
and
small
creeping
things
are
mentioned
,
and
not
the
intermediate
creatures
,
to
shew
that
the
least
as
well
as
the
greatest
are
under
his
care
.
'T
is
one
of
his
Titles
to
be
the
preserver
of
Beasts
as
well
as
men
[
*
](A79420-e13610-b)
*
Neh.
9.6
.
.
He
is
the
great
Caterer
for
all
creatures
[
*
](A79420-e13620-b)
*
Ps.
104.21
.
.
The
young
Lyons
seek
their
meat
from
God
.
They
attend
him
for
their
daily
portion
;
and
what
they
gather
and
meet
with
in
their
pursuit
,
is
Gods
gift
to
them
,
vers.
27
,
28.
He
listens
to
the
cries
of
the
young
Ravens
,
though
they
are
Birds
of
Prey
.
[
*
](A79420-e13650-b)
*
Psal.
147.9
.
He
gives
to
the
Beast
his
food
,
and
to
the
young
Ravens
which
cry
.
In
Psalm
104.
David
throughout
the
whole
reads
a
particular
Lecture
of
this
Doctrine
,
wherein
you
may
take
a
prospect
of
Gods
providence
all
over
the
world
.
He
acts
them
by
a
Commandment
and
imprinted
Law
upon
their
natures
,
and
makes
them
observe
exactly
those
statutes
he
enacts
for
the
guidance
of
them
in
their
proper
operations
.
Psal.
147.15
.
[
he
sendeth
forth
his
Commandment
upon
earth
,
and
his
word
runs
very
swiftly
,
]
viz.
his
word
of
Providence
.
God
keeps
them
in
the
observation
of
their
first
ordinance
[
*
](A79420-e13710-b)
*
Psal.
119.91
.
They
continue
this
day
according
to
thine
Ordinances
,
for
all
are
thy
Servants
,
i.
e.
The
Earth
and
what
is
upon
it
.
.
They
observe
their
stations
,
the
Law
God
hath
set
them
,
as
if
they
had
a
rational
knowledge
of
their
duty
in
their
particular
motions
,
Ps.
104.19
.
the
Sun
knoweth
his
going
down
.
Sometimes
he
makes
them
instruments
of
his
Ministry
to
us
;
sometimes
executioners
of
his
judgments
.
Lice
and
Frogs
arm
themselves
at
his
command
to
punish
Egypt
.
He
makes
a
Whale
to
attend
Jonas
dropping
into
the
Sea
,
to
be
an
instrument
both
to
punish
and
preserve
him
;
Yea
,
and
which
is
more
wonderful
,
the
multitude
of
the
very
Cattle
is
brought
among
others
as
a
reason
of
a
peoples
preservation
from
destruction
,
Jonah
4.11
.
the
multitude
of
the
Cattle
are
joyned
with
the
multitude
of
the
infants
,
as
an
argument
to
spare
Nineveh
.
He
remembers
Noah's
Cattel
as
well
as
his
Sons
,
Gen.
8.1
.
God
remembred
Noah
and
every
living
thing
,
and
all
the
Cattel
that
were
with
him
in
the
Ark.
He
numbers
the
very
hairs
of
our
heads
,
that
not
one
falls
without
his
Will
.
Not
only
the
immortal
Soul
,
but
the
decaying
body
;
not
only
the
vital
parts
of
that
body
,
but
the
inconsiderable
hairs
of
the
head
,
are
under
his
care
.
A
particular
act
of
remembrance
is
exercised
by
God
for
the
very
Cattle
.
I.
This
is
no
dishonour
to
God
,
to
take
care
of
the
meanest
Creatures
.
'T
is
as
honourable
for
his
power
to
preserve
them
,
and
his
Wisdom
to
govern
them
,
as
for
both
to
create
them
.
'T
is
one
part
of
a
mans
righteousness
to
be
merciful
to
his
beast
which
he
never
made
;
and
is
it
not
a
part
of
Gods
righteousness
as
the
Rector
of
the
World
,
to
take
care
of
those
creatures
which
he
did
not
disdain
to
give
a
being
to
?
II.
It
rather
conduceth
to
his
honour
.
1.
The
honour
of
his
goodness
.
It
shews
the
comprehensiveness
of
his
goodness
,
which
embraceth
in
the
arms
of
his
Providence
,
the
lowest
Worm
,
as
well
as
the
highest
Angel
.
Shall
infinite
goodness
frame
a
thing
,
and
make
no
provision
for
its
subsistence
?
At
the
first
creation
he
acknowledged
whatever
he
had
created
,
good
in
his
kind
,
good
in
themselves
,
good
in
order
to
the
end
for
which
he
created
them
;
't
is
therefore
an
honourable
thing
for
his
goodness
to
conduct
them
to
that
end
,
which
in
their
creation
he
design'd
them
for
;
and
not
leave
them
to
wild
disorders
unsutable
to
the
end
of
that
goodness
which
first
called
them
into
being
.
If
he
grow
out
of
love
with
the
operations
of
his
hands
,
he
would
seem
to
grow
out
of
love
with
his
own
goodness
that
formed
them
.
2.
The
honour
of
his
Power
and
Wisdom
.
The
Power
of
God
is
as
much
seen
in
making
an
insect
full
of
life
and
spirit
in
all
the
parts
of
it
,
to
perform
all
the
actions
suitable
to
its
life
and
nature
,
as
in
making
creatures
of
a
greater
bulk
;
and
is
it
not
for
the
honour
of
his
power
to
preserve
them
,
and
the
honour
of
his
Wisdom
to
direct
these
little
animals
to
the
end
he
intended
in
their
creation
?
for
as
little
as
they
seem
to
be
,
an
end
they
have
,
and
glorious
too
,
for
natura
nihil
facit
frustra
.
It
seems
not
to
consist
with
his
wisdom
to
neglect
that
which
he
hath
vouchsafed
to
create
.
And
though
the
Apostle
seems
to
deny
Gods
care
of
Brutes
,
1
Cor.
9.
Doth
God
take
care
for
Oxen
?
'T
is
true
God
did
not
in
that
Law
only
take
care
of
Oxen
,
i.e.
with
a
legislative
care
,
as
making
a
Law
only
for
them
,
though
with
a
providential
care
he
doth
;
but
the
Apostle
there
doth
not
deny
Gods
care
for
Oxen
,
but
makes
an
argument
a
minori
ad
majus
.
2.
Providence
extends
to
all
the
actions
and
motions
of
the
Creature
.
Every
second
cause
implies
a
dependance
upon
a
first
cause
in
its
operation
.
If
God
did
not
extend
his
providence
over
the
actions
of
creatures
,
he
would
not
every where
,
and
in
all
things
and
beings
be
the
first
cause
.
1.
To
natural
actions
.
What
an
orderly
motion
is
there
in
the
natural
actions
of
Creatures
,
which
evidenceth
a
guidance
by
an
higher
reason
,
since
they
have
none
of
their
own
?
How
do
fish
serve
several
coasts
at
several
seasons
,
as
if
sent
upon
a
particular
message
by
God
?
This
cannot
be
by
any
other
faculty
than
the
instinct
their
Maker
hath
put
into
them
.
Plants
that
grow
between
a
barren
and
fruitful
Soil
,
shoot
all
their
roots
towards
the
moist
and
fruitful
ground
;
by
what
other
cause
then
a
secret
direction
of
Providential
Wisdom
[
*
](A79420-e14020-b)
*
An.
drews
Catechi
—
stical
Doctrine
,
P.
60.
?
There
is
a
Law
imprest
upon
them
and
their
motions
,
that
are
so
orderly
,
as
if
they
were
acted
according
to
a
covenant
and
agreement
between
them
and
their
Creator
,
and
therfore
called
the
Covenant
of
the
day
and
night
[
*
](A79420-e14080-b)
*
Jer.
33.20
.
.
What
avails
the
toyl
and
labour
of
man
in
plowing
,
trading
,
watching
,
unless
God
influence
,
unless
he
bless
,
unless
he
keep
the
City
?
The
proceed
of
all
things
depends
upon
his
goodness
in
blessing
,
and
his
power
in
preserving
.
God
signified
this
,
when
he
gave
the
Law
from
Mount
Sinai
,
promising
the
People
,
that
if
they
kept
his
Commandments
,
he
would
give
them
rain
in
due
season
,
and
that
the
Earth
should
bring
forth
her
Fruit
[
*
](A79420-e14100-b)
*
Levit.
26.3.4
.
Then
will
I
give
you
rain
,
and
the
land
shall
yield
her
increase
,
and
the
trees
of
the
field
shall
yield
their
fruit
.
.
Evidencing
thereby
,
that
those
natural
causes
can
produce
nothing
without
his
blessing
;
that
though
they
have
natural
principles
to
produce
such
Fruits
according
to
their
natures
,
yet
he
can
put
a
stop
to
their
operations
,
and
make
all
their
Fruits
abortive
.
He
weighs
the
waters
,
how
much
shall
be
poured
out
in
showrs
of
rain
upon
the
parched
earth
.
He
makes
a
decree
for
the
rain
,
and
gives
the
Clouds
a
Commission
to
dissolve
themselves
so
much
and
no
more
[
*
](A79420-e14120-b)
*
Job
28.23
;
24
,
25
,
26.
.
Yea
,
he
doth
order
the
conduct
of
them
by
counsel
,
as
imploying
his
wisdom
about
these
things
which
are
of
concern
to
the
World
.
Job
37.11
,
12.
He
scattereth
his
bright
cloud
,
and
it
is
turned
round
about
by
his
counsels
,
that
they
may
do
whatsoever
he
commands
them
upon
the
face
of
the
world
in
the
earth
.
2.
To
Civil
actions
.
Counsels
of
men
are
ordered
by
him
to
other
ends
than
what
they
aim
at
,
and
which
their
Wisdom
cannot
discover
.
God
stirred
up
Senacherib
to
be
the
Executioner
of
his
justice
upon
the
Jews
,
and
afterwards
upon
the
Aegyptians
,
when
that
great
King
designed
only
the
satisfaction
of
his
ambition
in
the
enlarging
his
Kingdom
,
and
supporting
his
greatness
.
Isa.
10.6
,
7.
I
will
send
him
against
an
hypocritical
nation
,
&
against
the
people
of
my
wrath
:
howbeit
he
means
not
so
,
neither
doth
his
heart
think
so
,
(
He
designs
not
to
be
an
instrument
of
my
justice
)
but
it
is
in
his
heart
to
destroy
and
cut
off
nations
not
a
few
.
His
thoughts
and
aims
were
far
different
from
Gods
thoughts
.
The
hearts
of
Kings
are
in
his
hands
,
as
wax
in
the
hands
of
a
man
,
which
he
can
work
into
what
form
and
shape
he
pleases
.
He
hath
the
soveraignty
over
,
and
the
ordering
the
hearts
of
Magistrates
,
Psa.
47.9
.
the
shields
of
the
earth
belong
unto
God
.
Counsels
of
men
for
the
good
of
his
people
,
are
his
act
.
The
Princes
advised
Jeremiah
and
Baruch
,
Jer.
36.19
.
to
hide
themselves
,
which
they
did
;
yet
ver.
26.
it
is
said
the
Lord
hid
them
.
Though
they
followed
the
advice
of
their
Court-friends
,
yet
they
could
not
have
been
secured
,
had
not
God
stept
in
by
his
providential
care
,
and
covered
them
with
his
hand
.
It
was
the
Courtiers
counsel
,
but
God
challenges
the
honour
of
the
success
.
Military
actions
are
ordered
by
him
.
Marshal
employments
are
ordered
by
his
Providence
.
He
is
the
great
General
of
Armies
.
'T
is
observed
that
in
the
two
Prophets
,
Isaiah
and
Jeremiah
,
God
is
called
the
Lord
of
Hosts
no
less
than
a
Hundred
and
Thirty
times*
.
Arrow
smith
Chain
of
Principles
.
Exercit
.
1.
Sect.
1.
3.
To
preternatural
actions
.
God
doth
command
creatures
to
do
those
things
which
are
no
way
suitable
to
their
inclinations
;
and
gives
them
sometimes
for
his
own
service
a
writ
of
ease
from
the
performance
of
the
natural
Law
he
hath
impressed
upon
them
.
A
devouring
Raven
is
made
,
by
the
Providence
of
God
,
the
Prophets
caterer
in
a
time
of
Famine
[
*
](A79420-e14350-b)
*
1
King
17.4
.
.
God
instructs
a
ravenous
Bird
in
a
lesson
of
abstinence
for
Elijah's
safety
,
and
makes
it
both
a
Cook
and
a
Serving-man
to
the
Prophet
.
The
Whale
that
delights
to
play
about
the
deepest
part
of
the
Ocean
,
approaches
to
the
shore
,
and
attends
upon
Jonah
to
transport
him
to
the
dry
land
[
‡
](A79420-e14380-b)
‡
Jonah
2.10
.
.
The
fire
[
‡
](A79420-e14390-b)
‡
Dan.
3.
was
slaked
by
God
,
that
it
should
not
singe
the
least
hair
of
the
three
childrens
heads
,
but
was
let
loose
to
consume
the
Officers
of
the
Court
.
The
mouths
of
the
ravenous
Lions
which
had
been
kept
with
an
empty
stomach
,
were
muzled
by
God
,
that
they
should
not
prey
upon
Daniel
in
a
whole
nights
space
.
God
taught
them
an
Heroical
temeperance
with
so
dainty
a
dish
at
their
mouths
;
and
yet
they
tore
the
accusers
in
a
trice
.
4.
To
all
supernatural
and
miraculous
actions
of
the
creatures
which
are
as
so
many
new
creations
;
as
when
the
Sun
went
backward
in
Hezekaih's
time
;
when
it
stood
still
in
the
valley
of
Ajalon
,
that
Joshuah
might
compleat
his
Victory
on
the
Canaanites
.
The
boysterous
waves
stood
on
a
heap
like
Walls
to
secure
the
Israelites
passage
;
but
returning
to
their
natural
motion
,
were
the
Aegyptians
Sepulchre
.
When
creatures
have
stept
out
of
their
natural
course
,
it
could
not
be
the
act
of
the
creatures
,
it
being
so
much
against
and
above
their
natures
,
but
it
must
be
by
the
order
of
some
Superior
Power
.
5.
To
all
fortuitous
actions
.
What
is
easual
to
us
,
is
ordained
by
God
;
as
effects
stand
related
to
the
second
cause
,
they
are
many
times
contingent
;
but
as
they
stand
related
to
the
first
cause
,
they
are
acts
of
his
Counsel
,
and
directed
by
his
Wisdom
.
God
never
left
second
causes
to
straggle
and
operate
in
a
Vagabond
way
;
tho
the
effect
seem
to
us
to
be
a
loose
act
of
the
creature
,
yet
it
is
directed
by
a
Superior
cause
to
a
higher
end
than
we
can
presently
imagine
.
The
whole
disposing
of
the
lot
which
is
cast
into
the
lap
,
is
from
the
Lord*
.
[
*
](A79420-e14530-b)
*
1
King
.
22.34
.
;
which
death
was
foretold
by
Micajah
,
v.
17.28
,
God
gives
us
a
certain
Rule
to
judge
of
such
contingencies
,
Exod.
21.13
.
And
if
a
man
lie
not
in
wait
,
but
God
deliver
him
into
his
hand
.
A
man
accidentally
kills
another
,
but
it
is
done
by
a
secret
commission
from
God
.
[
God
delivered
him
into
his
hands
.
]
Providence
is
the
great
Clock
,
keeping
time
and
order
,
not
only
hourly
,
but
instantly
to
its
own
honour
[
*
](A79420-e14580-b)
*
Fuller
Eccles
Hist.
Cent.
6.
book
2.
P.
51.
.
6.
To
all
voluntary
actions
.
1.
To
good
actions
.
Not
by
compelling
,
but
sweetly
inclining
,
determining
the
Will
,
so
that
it
doth
that
willingly
,
which
by
an
unknown
and
unseen
necessity
cannot
be
omitted
.
It
constrains
not
a
man
to
good
against
his
will
,
but
powerfully
moves
the
will
to
do
that
by
consent
,
which
God
hath
determined
shall
be
done
.
The
way
of
man
is
not
in
himself
;
the
motion
is
mans
,
the
action
is
mans
,
but
the
direction
of
his
steps
is
from
God
.
Jer.
10.23
.
'T
is
not
in
man
that
walketh
,
to
direct
his
steps
.
2.
To
evil
actions
.
1.
In
permitting
them
to
be
done
.
Idolatries
and
follies
of
the
Heathen
were
permitted
by
God
.
He
checked
them
not
in
their
course
,
but
laid
the
reins
upon
their
necks
,
and
suffered
them
to
run
what
race
they
pleased
,
Acts
14.16
.
Who
in
times
past
suffered
all
nations
to
walk
in
their
own
wayes
.
Not
the
most
execrable
villany
that
ever
was
committed
in
the
world
,
could
have
been
done
without
his
permission
.
Sin
is
not
amabile
propter
se
,
and
therefore
the
permission
of
it
is
not
desirable
in
it self
,
but
the
permission
of
it
is
only
desirable
,
and
honestaturex
fine
.
God
is
good
and
wise
and
righteous
in
all
his
acts
;
so
likewise
in
his
act
of
permitting
sin
:
and
therefore
he
wills
it
out
of
some
good
and
righteous
end
,
which
belongs
to
the
manifestation
of
his
glory
,
which
is
that
he
intends
in
all
the
acts
of
his
will
;
of
which
this
is
one
.
Wicked
men
are
said
to
be
a
staff
in
Gods
hand
;
as
a
man
manages
a
staff
which
is
in
his
own
power
,
so
doth
God
manage
wicked
men
for
his
own
holy
purposes
,
and
they
can
go
no
further
than
God
gives
them
license
.
2.
In
ordering
them
.
God
governs
them
by
his
own
unsearchable
Wisdom
and
Goodness
,
and
directs
them
to
the
best
and
holiest
ends
.
Contrary
to
the
natures
of
the
sins
,
and
the
intentions
of
the
sinner
.
Joseph's
brothers
sold
him
to
gratifie
their
revenge
,
and
God
ordered
it
for
their
preservation
in
a
time
of
famine
.
Pharaoh's
hardness
is
ordered
by
God
for
his
own
glory
,
and
that
Kings
destruction
:
God
decrees
the
delivering
up
Christ
to
death
,
and
Herod
,
Pilate
,
the
Pharisees
and
common
rout
of
People
in
satisfying
their
own
passion
,
do
but
execute
what
God
had
before
ordained
.
Act.
4.28
.
For
to
do
whatsoever
thy
hand
and
thy
counsel
determined
before
to
be
done
.
Judas
his
covetousness
and
the
Devils
malice
are
ordered
by
God
to
execute
his
decree
for
the
redemption
of
the
World
.
Titus
the
Emperour
,
his
ambition
led
him
to
Jerusalem
,
but
Gods
end
is
the
fulfilling
of
his
threatnings
,
and
the
taking
revenge
upon
the
Jews
for
their
murdering
of
Christ
.
The
aim
of
the
Physician
is
the
Patients
health
,
when
the
intent
of
the
Leeches
is
holy
to
suck
the
blood
.
God
hath
holy
ends
in
permitting
sin
,
while
man
hath
unworthy
ends
in
committing
it
.
The
rain
which
makes
the
Earth
fruitful
,
is
exhaled
out
of
the
Salt-waters
,
which
would
of
themselves
spoil
the
ground
,
and
make
it
unfruitful
.
The
deceiver
and
the
deceived
are
his
,
Job
12.16
.
Both
the
action
of
the
Devil
the
Seducer
,
and
of
wicked
men
the
seduced
,
are
restrained
by
God
within
due
bounds
,
in
subserviency
to
his
righteous
will
[
for
with
him
is
strength
and
wisdom
.
]
2.
As
Providence
is
universal
,
so
it
is
mysterious
.
Who
can
trace
the
motions
of
Gods
eyes
in
their
race
?
He
[
‡
](A79420-e14910-b)
‡
Psal.
104.3
.
makes
the
Clouds
his
Chariot
in
his
motions
about
the
Earth
,
and
his
throne
is
in
the
dark
.
He
walks
upon
the
wings
of
the
wind
.
His
providential
speed
makes
it
too
quick
for
our
understanding
.
His
wayes
are
mysterious
,
and
put
the
reason
&
wisdom
of
men
to
a
stand
.
The
clearest
sighted
Servants
of
God
do
not
see
the
bottom
of
his
works
;
the
motion
of
Gods
eyes
is
too
quick
for
ours
.
John
Baptist
is
so
astonisht
at
the
strange
condescention
of
his
Saviour
to
be
baptized
of
him
,
that
he
forbids
it*
;
But
this
mysteriousness
and
darkness
of
Providence
adds
a
lustre
to
it
.
As
stones
set
in
Ebony
,
though
the
grounds
be
dark
,
make
the
beauty
and
sparkling
the
clearer
.
1.
His
wayes
are
above
human
methods
.
Dark
Providences
are
often
the
ground-work
of
some
excellent
piece
he
is
about
to
discover
to
the
world
.
His
methods
are
like
a
plaited
Picture
,
which
on
the
one
side
represents
a
Negro
,
on
the
other
a
Beauty
.
He
lets
Sarahs
womb
be
dead
,
and
then
brings
out
the
root
of
a
numerous
Progeny
.
He
makes
Jacob
a
Cripple
,
and
then
a
Prince
to
prevail
with
God
;
He
gives
him
a
wound
,
and
then
a
Blessing
.
He
sends
not
the
Gospel
till
reason
was
nonplust
,
and
that
the
world
in
that
highest
wisdom
it
had
at
that
time
attained
unto
,
was
not
able
to
arrive
to
the
knowledge
of
God
.
1
Cor.
1.21
.
After
that
the
world
by
wisdom
knew
not
God
,
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
believe
.
2.
His
ends
are
of
a
higher
strain
than
the
aims
of
men
.
Who
would
have
thought
that
the
forces
Cyrus
raised
against
Babylon
to
satisfie
his
own
ambition
,
should
be
a
means
to
deliver
the
Israelites
,
and
restore
the
Worship
of
God
in
the
Temple
?
God
had
this
end
,
which
Isaiah
prophecyed
of
,
and
Cyrus
never
dreamt
of
,
Isa.
44.28
.
That
saith
of
Cyrus
,
thou
art
my
Shepherd
,
and
shalt
perform
all
my
pleasure
,
even
saying
that
Jerusalem
shall
be
built
,
&c.
*
And
this
a
long
time
before
Cyrus
was
born
:
[
‡
](A79420-e15160-b)
‡
Isa.
45.1
.
Pharoah
sent
Israel
away
in
the
very
night
,
at
the
end
of
the
four
hundred
and
thirty
years
,
the
time
prefixt
by
God
;
he
could
not
keep
them
longer
because
of
Gods
promise
;
he
would
not
because
of
Gods
Plagues
.
God
aims
at
the
glorifying
his
truth
,
in
keeping
touch
with
his
word
.
Pharaoh
designs
not
the
accomplishing
Gods
will
,
but
his
deliverance
from
Gods
judgements
.
There
is
an
observable
consideration
to
this
purpose
,
how
Gods
ends
are
far
different
from
mans
.
Luke
2.1
,
4.
In
the
taxing
the
whole
World
by
Augustus
.
Augustus
out
of
pride
to
see
what
a
numerous
people
he
was
Prince
of
,
would
tax
the
whole
world
:
Some
tell
us
he
had
apointed
the
enrolling
the
whole
Empire
Twenty
Seven
years
before
the
Birth
of
our
Saviour
,
and
had
proclaimed
it
at
Tarracon
in
Spain
:
But
soon
after
this
proclamation
,
Augustus
found
a
breaking
out
of
some
stirs
,
and
thereupon
deferred
his
resolution
to
some
other
fit
time
,
which
was
the
very
time
of
the
birth
of
Christ
.
See
now
Gods
wise
disposal
of
things
,
in
changing
Augustus's
resolution
,
and
deferring
it
till
the
Forty
fourth
year
of
his
Reign
,
when
Christ
was
ready
to
come
into
the
World
!
And
this
by
giving
occasion
,
yea
necessitating
Mary
to
come
from
Nazareth
,
where
Joseph
and
Mary
dwelt
,
who
perhaps
being
big
with
Child
,
without
this
necessity
laid
upon
her
by
the
Emperors
Edict
,
would
not
have
ventured
upon
the
Journey
to
Bethlehem
:
there
she
falls
in
travel
,
that
so
Christ
the
seed
of
David
being
conceived
in
Nazareth
,
should
be
born
at
Bethlem
,
where
Jesse
lived
,
and
David
was
born
.
How
wisely
doth
God
order
the
ambition
and
pride
of
men
to
fulfil
his
own
predictions
,
and
to
publish
the
truth
of
Christs
birth
of
the
seed
of
David
?
for
the
names
of
Joseph
and
Mary
were
found
in
the
Records
of
Rome
in
Tertullians
time
?
3.
God
hath
several
ends
in
the
same
action
.
Jacob
is
opprest
with
Famine
,
Pharaoh
enricht
with
plenty
,
but
Joseph's
imprisonment
is
in
order
to
his
Fathers
relief
,
and
Pharaohs
wealth
;
his
Mistresses
anger
flings
him
into
a
prison
.
Joseph
is
wronged
,
and
hath
Captivity
for
a
reward
of
his
chastity
.
God
makes
it
a
step
to
his
advancement
,
and
by
this
way
brings
him
from
a
Captive
to
be
a
favourite
.
What
is
Gods
end
?
Not
only
to
preserve
the
Egyptian
Nation
,
but
old
Jacob
and
his
Family
.
Was
this
all
that
God
aimed
at
?
No.
He
hath
a
further
design
,
and
lays
the
Foundation
of
something
to
be
acted
in
the
future
age
.
By
this
means
Jacob
is
brought
into
Aegypt
,
leaves
his
posterity
there
,
makes
way
for
that
glory
in
the
working
of
the
future
miracles
for
their
deliverance
,
such
an
action
that
the
world
should
continually
ring
of
,
and
which
should
be
a
type
of
the
spiritual
deliverance
by
Christ
.
4.
God
has
more
remote
ends
than
short
sighted
Souls
are
able
to
espy
.
God
doth
not
eye
only
the
present
advantage
of
himself
and
his
Creature
,
but
hath
an
eye
to
his
own
glory
in
all
,
yea
,
in
the
very
last
ages
of
the
world
.
In
small
things
,
there
are
often
great
designs
laid
by
God
,
and
mysteries
in
the
least
of
his
acts
.
Isaac
was
delivered
from
his
Fathers
Sword
,
when
he
was
intentionally
dead
,
to
set
forth
to
the
World
a
type
of
Christs
resurrection
,
and
a
Ram
is
conducted
thither
by
God
,
and
entangled
in
the
thickets
and
apointed
to
sacrifice
,
whereby
God
sets
forth
a
type
of
Crists
death
[
*
](A79420-e15570-b)
*
Halls
Contempl.
p.
796.
.
He
useth
the
captivities
of
the
people
to
enlarge
the
bounds
of
the
Gospel
.
The
wise
men
were
guided
by
a
Star
to
Christ
as
King
of
the
Jews
,
and
come
to
pay
homage
to
him
in
his
infancy
;
when
was
the
foundation
of
this
remarkable
event
laid
?
Probably
in
Balaams
prophecy
(
Numb.
24.17
.
I
shall
see
him
,
but
not
now
:
I
shall
behold
him
,
but
not
nigh
.
There
shall
come
a
Star
out
of
Jacob
,
and
a
Scepter
shall
rise
out
of
Israel
,
&c.
)
transmitted
by
tradition
to
those
Wise
men
,
and
perhaps
renewed
by
Sybylla
Chaldaea
,
and
confirm'd
in
their
minds
by
the
Jews
,
whilst
in
the
Babylonish
captivity
they
conversed
with
them
.
Thus
God
many
ages
before
,
in
this
prophecy
had
an
end
in
promoting
the
readier
entertainment
of
Christ
among
this
people
,
when
he
should
be
born
;
what
the
wise
mens
end
was
,
the
Scripture
doth
not
acquaint
us
;
but
however
,
their
gifts
were
a
means
to
preserve
our
Saviour
,
Joseph
and
Mary
,
from
the
rage
of
a
Tyrant
,
and
affording
them
wherewithal
to
support
them
in
Aegypt
,
whither
they
were
ordered
by
God
to
fly
for
security
.
So
[
*
](A79420-e15700-b)
*
2
King
.
7-1
,
2
,
17.
God
threatens
by
the
Prophet
the
Noble-man
for
his
scoffing
unbelief
,
that
though
he
should
see
the
plenty
,
that
he
should
not
taste
of
it
.
See
how
God
doth
order
Second
causes
,
naturally
to
bring
about
his
own
decree
!
The
King
gives
this
person
charge
of
the
gate
,
whilst
the
people
croud
for
provision
to
satisfie
their
hunger
,
they
accomplish
the
threatning
which
they
had
no
intentions
to
do
,
and
trod
him
to
death
.
Now
I
come
to
shew
,
That
there
is
a
Providence
,
1.
The
Wisdom
of
God
would
not
be
so
perspicuous
,
were
there
not
a
providence
to
the
world
.
'T
is
eminent
in
the
creation
,
but
more
illustrious
in
the
Government
of
the
creatures
.
A
Musician
discovers
more
skill
in
the
touching
an
instrument
and
ordering
the
strings
,
to
sound
what
notes
he
pleaseth
,
than
he
doth
in
the
first
framing
and
making
of
it
.
[
*
](A79420-e15730-b)
*
Isa.
28.29
.
This
also
comes
from
the
Lord
of
Hosts
,
which
is
wonderful
in
Counsel
and
excellent
in
working
.
All
Gods
providences
are
but
his
touchof
the
string
of
this
great
instrument
of
the
World
.
And
all
his
works
are
excellent
,
because
they
are
the
fruit
of
his
wonderful
counsel
and
unsearchable
wisdom
,
which
is
most
seen
in
his
providence
,
as
in
reading
the
verses
before
.
His
power
is
glorified
in
creating
and
upholding
this
Fabrick
.
How
shall
his
wisdom
be
glorified
but
in
his
government
of
it
?
Surely
God
will
be
no
less
intent
upon
the
honour
of
his
wisdom
,
than
upon
that
of
his
power
.
For
if
any
Attribute
may
be
said
to
excel
another
,
it
is
his
Wisdom
and
Holiness
,
because
those
are
perfections
which
God
hath
stampt
upon
the
nobler
part
of
his
Creation
.
Inferior
creatures
have
more
power
and
strength
than
man
;
but
Wisdom
is
the
perfection
of
a
rational
creature
.
Now
it
is
Gods
wisdom
to
direct
all
things
to
their
proper
end
,
as
well
as
to
appoint
them
their
ends
,
which
direction
must
be
by
a
particular
providence
,
especialy
in
those
things
which
know
not
their
end
,
and
have
no
reason
to
guide
them
.
We
know
in
the
World
it
is
not
a
part
of
wisdom
to
leave
things
to
chance
,
but
to
state
our
ends
,
and
lay
a
platform
of
those
means
which
direct
to
an
attaining
of
them
.
And
Wisdom
is
most
seen
in
drawing
all
things
together
,
and
making
them
subservient
to
the
end
he
hath
fixed
to
himself
;
and
therefore
one
of
the
great
things
that
shall
be
admired
at
last
,
next
to
the
great
work
of
redemption
,
will
be
the
harmony
and
consent
of
those
things
which
seem'd
contrary
,
how
they
did
all
conspire
for
the
bringing
about
that
end
which
God
aimed
at
.
2.
The
means
whereby
God
acts
,
discover
a
providence
.
He
acts
I.
By
small
means
.
The
considerable
actions
in
the
World
have
usually
very
small
beginnings
.
As
of
a
few
letters
,
how
many
Thousand
words
are
made
?
of
Ten
figures
,
how
many
Thousand
Numbers
?
And
a
point
is
the
beginning
of
all
Geometry
.
A
little
stone
flung
into
a
pond
,
makes
a
little
circle
,
then
a
greater
,
till
it
in
largeth
it self
to
both
the
sides
.
So
from
small
beginnings
,
God
doth
cause
an
efflux
through
the
whole
World
.
1.
He
useth
small
means
in
his
ordinary
works
.
The
common
works
of
nature
spring
from
small
beginnings
.
Great
Plants
are
formed
from
small
seeds
.
The
Clouds
which
water
the
great
Garden
of
the
World
,
are
but
a
Collection
of
Vapours
.
The
noblest
operations
of
the
Soul
are
wrought
in
an
Organ
,
viz.
the
Brain
,
composed
of
coagulated
Phlegm
.
Who
would
imagine
that
Saul
in
seeking
his
Fathers
Asses
,
should
find
a
Kingdom
?
2.
In
his
extraordinary
works
he
useth
small
means
.
Elisha
that
waited
upon
Elijah
,
and
poured
water
upon
his
hands
,
shall
do
greater
miracles
than
his
Master
.
And
the
Apostles
shall
do
greater
works
than
Christ
[
*
](A79420-e15880-b)
*
John
.
14.12
.
;
that
the
world
may
know
that
God
is
not
tyed
to
any
means
that
men
count
excellent
;
that
all
Creatures
are
his
,
and
act
not
of
themselves
,
but
by
his
Spirit
and
power
.
In
his
extraordinary
works
of
Justice
.
He
makes
a
Rod
in
the
hand
of
Moses
to
confound
the
skill
of
the
Aegyptian
Magicians
:
He
commissioned
Froggs
and
Flyes
to
countercheck
a
powerful
and
mighty
people
.
When
Benhadad
was
so
proud
as
to
say
,
the
dust
of
Samaria
should
not
suffice
for
handfuls
for
his
Army
,
God
scattered
his
army
by
the
Lacquies
of
the
Princes
[
*
](A79420-e15960-b)
*
1
King
20-14
.
The
young
men
of
the
Princes
of
the
Provinces
.
,
about
two
hundred
thirty
two
.
The
little
sling
in
the
hand
of
David
a
youth
,
guided
by
Gods
eye
and
hand
,
is
a
match
sit
enough
for
a
blasphemous
Gyant
,
and
defeats
the
strength
of
a
Weavers
beam
.
In
his
extraordinary
works
of
mercy
.
1.
In
the
deliverance
of
a
people
or
person
.
A
dream
was
the
occasion
of
Josephs
greatness
and
Jacob's
preservation
.
He
used
the
Cacklings
of
Geese
to
save
the
Roman
Capitol
from
a
surprize
by
the
Gauls
.
He
picks
out
Gideon
to
be
a
General
,
who
was
least
in
his
fathers
esteem
[
*
](A79420-e16080-b)
*
Judg.
6.15
.
;
and
what
did
his
army
consist
of
,
but
few
,
and
those
fearful
[
*
](A79420-e16100-b)
*
Judg.
7.6
,
7.
,
those
that
took
water
with
their
hands
,
(
which
as
Josephus
saith
,
is
a
natural
sign
of
fear
)
did
God
choose
out
to
overthrow
the
Midianites
,
who
had
overspread
the
Land
as
Grashoppers
,
to
shew
that
he
can
make
the
most
fearful
men
to
be
sufficient
instruments
against
the
greatest
Powers
,
when
the
concernments
of
his
Church
and
people
lye
at
stake
.
God
so
delights
in
thus
baffling
the
pride
of
men
,
that
Asa
uses
it
as
an
argument
to
move
God
to
deliver
him
in
the
strait
he
was
in
,
when
Zerah
the
Aethiopian
came
against
him
with
a
great
multitude
,
when
he
was
but
a
small
Point
and
center
in
the
midst
of
a
wide
circumference
[
*
](A79420-e16180-b)
*
2
Chron.
14.11
.
Lord
,
it
is
nothing
with
thee
to
help
with
many
or
with
few
.
.
Hereby
God
sets
off
his
own
power
,
and
evidenceth
his
superintendent
care
of
his
People
.
It
was
more
signally
the
arm
of
God
for
Moses
to
confound
Pharaoh
with
his
Lice
and
Frogs
,
than
if
he
had
beaten
him
in
a
plain
field
with
his
Six
Hundred
Thousand
Israelites
.
2.
In
the
Salvation
of
the
Soul
.
Our
Saviour
himself
,
though
God
,
the
great
Redeemer
of
the
World
,
was
so
mean
in
the
eyes
of
the
World
,
that
he
calls
himself
a
worm
,
and
no
man
[
*
](A79420-e16280-b)
*
Psal.
22.6
.
.
He
picks
out
many
times
the
most
unlikely
persons
to
accomplish
the
greatest
purposes
for
mens
Souls
.
He
lodgeth
the
Treasures
of
Wisdom
in
vessels
of
Earth
.
He
chose
not
the
Cedars
of
Lebanon
,
but
the
Shrubs
of
the
valley
;
not
the
learned
Pharisees
of
Jerusalem
,
but
the
poor
men
of
Galilee
;
out
of
the
mouths
of
Babes
and
Sucklings
he
ordains
praise
to
himself
.
The
Apostles
breeding
was
not
capable
of
ennobling
their
minds
,
and
fitting
them
for
such
great
actions
as
Christ
employed
them
in
.
But
after
he
had
new
moulded
and
enflamed
their
Spirits
,
he
made
them
of
Fishermen
,
greater
conquerors
of
the
World
,
than
the
most
magnified
Grandees
could
pretend
to
.
Thus
Salvation
is
wrought
by
a
crucified
Christ
;
and
that
God
who
made
the
world
by
wisdom
,
would
save
it
by
the
foolishness
of
preaching
;
and
make
Paul
,
the
least
of
the
Apostles
,
as
he
terms
himself
,
more
succesful
than
those
who
had
been
instructed
at
the
feet
of
Christ
[
*
](A79420-e16360-b)
*
2
Cor.
15.9
,
10.
.
2.
By
contrary
means
.
God
by
his
Providence
makes
contrary
things
contribute
to
his
glory
,
as
contrary
Colours
in
a
picture
do
to
the
beauty
of
the
piece
.
Nature
is
Gods
instrument
to
do
whatsoever
he
pleases
;
and
therefore
nothing
so
contrary
,
but
he
may
bring
to
his
own
ends
.
As
in
some
Engines
you
shall
see
wheels
have
contrary
motions
,
and
yet
all
in
order
to
one
and
the
same
end
.
God
cured
those
by
a
Brazen
Serpent
,
which
were
stung
by
the
fiery
ones
;
whereas
Brass
is
naturally
hurtful
to
those
that
are
bit
by
Serpents
[
*
](A79420-e16400-b)
*
Grotius
.
Mat.
20.16
.
Es
naturaliter
nocet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
.
1.
Afflictions
.
Joseph
is
sold
for
a
slave
,
and
God
sends
him
as
a
Harbinger
;
his
Brother
sold
him
to
destroy
him
,
and
God
sends
him
to
save
them
.
Pauls
bonds
in
the
opinion
of
some
might
have
stifl●d
the
Gospel
,
but
he
tells
us
,
that
they
had
fallen
out
to
the
furtherance
of
the
Gospel
,
Phil.
1.12
.
2.
Sins
[
*
](A79420-e16500-b)
*
Hall
contempl
.
book
3.
p.
806
,
807.
God
doth
often
effect
his
just
Will
by
our
weakness
,
neither
thereby
justifying
our
infirmities
,
nor
blemishing
his
own
action
.
Jacob
gets
the
blessing
by
unlawful
means
,
telling
no
less
then
two
lies
to
attain
it
;
[
I
am
Esau
,
and
this
is
venison
]
But
hereby
God
brings
about
the
performance
of
his
promise
,
which
Isaac's
natural
affection
to
Esau
would
have
hindred
Jacob
of
.
The
breach
of
the
first
Covenant
was
an
occasion
of
introducing
a
better
.
Mans
sinning
away
his
first
flock
,
was
an
occasion
to
God
to
enrich
him
with
a
surer
.
The
loss
of
his
original
righteousness
made
way
for
a
clearer
and
more
durable
.
The
folly
of
man
made
way
for
the
evidence
of
Gods
wisdom
;
and
the
sin
of
man
for
the
manifestation
of
his
grace
,
and
by
the
wise
disposal
of
God
,
opens
a
way
for
the
honour
of
those
Attributes
,
which
would
not
else
have
been
experimentally
known
by
the
Sons
of
men
.
3.
Casual
means
.
The
Viper
which
leapt
upon
Pauls
hand
out
of
the
bundle
of
sticks
,
was
a
casual
act
,
but
designed
by
the
providence
of
God
for
the
propagation
of
the
Gospel
.
Pharaoh's
Daughter
comes
casually
to
wash
her self
in
the
river
,
but
indeed
conducted
by
the
secret
influence
of
God
upon
her
,
to
rescue
Moses
exposed
to
a
forlorn
condition
,
and
breed
him
up
in
the
Aegyptian
learning
,
that
he
might
be
the
fitter
to
be
his
Kindreds
deliverer
.
Saul
had
been
hunting
David
,
and
at
last
had
lodged
him
in
a
place
whence
he
could
not
well
escape
,
and
being
ready
to
seize
upon
him
,
in
that
very
instant
of
time
a
Post
comes
to
Saul
and
brings
the
news
that
the
Philistines
had
invaded
the
Land
,
which
cut
out
other
work
for
him
,
and
David
for
that
time
escapes
[
*
](A79420-e16700-b)
*
1
Sam
23.26
,
27
,
28.
Thirdly
.
.
3.
Reason
.
Such
actions
and
events
of
things
are
in
the
world
,
which
cannot
rationally
be
ascribed
to
any
other
cause
than
a
supreme
providence
.
'T
is
so
so
in
common
things
.
Men
have
the
same
parts
,
the
same
outward
advantages
,
the
same
industry
,
and
yet
prosper
not
alike
.
One
labours
much
,
and
gets
little
;
another
uses
not
altogether
such
endeavours
,
and
hath
riches
flowing
in
upon
him
.
Men
lay
their
projects
deep
,
and
question
not
the
accomplishment
of
them
;
and
are
disappointed
by
some
strange
and
unforeseen
accident
.
And
sometimes
men
attain
what
they
desire
in
a
different
way
,
and
many
times
contrary
to
the
Method
they
had
projected
.
This
is
evidenced
,
1.
By
the
restraints
upon
the
passions
of
men
.
The
waves
of
the
Sea
,
and
the
tumults
of
the
People
are
much
of
the
same
impetuous
natures
,
and
are
quelled
by
the
same
power
[
*
](A79420-e16770-b)
*
Psal.
65.7
.
Which
stilleth
the
noise
of
the
Sea
;
and
tumult
of
the
people
.
.
Tumults
of
the
People
could
no
more
be
stilled
by
the
force
of
a
man
,
than
the
Waves
of
the
Sea
by
a
puff
of
breath
.
How
strangely
did
God
qualify
the
hearts
of
the
Aegyptians
willingly
to
submit
to
the
sale
of
their
Land
,
when
they
might
have
risen
in
a
tumult
,
broke
open
the
Granaries
,
and
supplied
their
wants
[
*
](A79420-e16800-b)
*
Gen.
47.19
,
21.
.
Indeed
,
if
the
World
were
left
to
the
conduct
of
chance
or
fortune
,
what
work
would
the
savage
lusts
and
passions
of
men
make
among
us
?
How
is
it
possible
that
any
but
an
Almighty
Power
can
temper
so
many
jarring
Principles
,
and
rank
so
many
quarrelsom
and
turbulent
Spirits
in
a
due
order
?
If
those
brutish
passions
which
boyl
in
the
hearts
of
men
,
were
let
loose
by
that
infinite
power
that
bridles
them
,
how
soon
would
the
World
be
run
headlong
into
unconceivable
confusions
,
and
be
rent
in
pieces
by
its
own
disorders
?
2.
By
the
sudden
changes
which
are
made
upon
the
Spirits
of
men
for
the
preservation
of
others
.
God
takes
off
the
Spirit
of
some
as
he
did
the
wheels
from
the
Egyptian
Chariots
,
in
the
very
act
of
their
rage
.
Paul
was
struck
down
,
and
changed
while
he
was
yet
breathing
out
threatnings
,
&c.
God
sees
all
the
workings
of
mens
hearts
,
all
those
cruel
intentions
in
Esau
against
his
Brother
Jacob
;
but
God
on
a
sudden
turns
away
that
torrent
of
hatred
,
and
disposeth
Esau
for
a
friendly
meeting
[
*
](A79420-e16900-b)
*
Gen.
33.4
.
.
And
he
who
had
before
an
exasperated
malice
by
reason
of
the
loss
of
his
birth-right
and
blessing
,
was
in
a
moment
a
changed
man
.
Thus
was
Sauls
heart
changed
towards
David
,
and
from
a
Persecutor
,
turns
a
justifier
of
him
,
confesseth
Davids
innocence
,
and
his
own
guilt
,
1
Sam.
24.17
,
18.
thou
art
more
righteous
than
I
,
for
thou
hast
rewarded
me
good
,
whereas
I
have
rewarded
thee
evil
,
&c.
What
reason
can
be
rendred
for
so
sudden
a
change
in
Saul's
revengeful
Spirit
,
which
had
all
the
force
of
interest
to
support
it
,
and
considered
by
him
at
that
very
time
?
For
vers.
24.
he
takes
special
notice
that
his
Family
should
be
disinherited
,
and
David
be
his
Successor
in
the
Throne
.
How
suddenly
did
God
turn
the
Edge
of
the
Sword
,
and
the
heart
of
an
Enemy
from
Jehosaphat
?
2
Chron.
18.31
.
Jehosaphat
cried
out
,
and
the
Lord
helped
him
,
and
God
moved
them
to
depart
from
him
.
The
Holy
Ghost
emphatically
ascribes
it
to
Gods
motion
of
their
wills
,
by
twice
expressing
it
.
But
stranger
is
the
preservation
of
the
Jews
from
Hamans
bloody
designs
,
after
the
decree
was
gone
out
against
them
.
Mordecai
the
Jew
is
made
Ahasuerus's
Favourite
by
a
strange
wheeling
of
Providence
:
First
,
The
Kings
Eyes
are
held
waking
,
and
he
is
inclined
to
pass
away
the
solitariness
of
the
night
with
a
Book
rather
than
a
Game
,
or
some
other
Court
past-time
;
no
book
did
he
six
on
but
the
Records
of
that
Empire
,
no
place
in
that
voluminous
Book
,
but
the
Chronicle
of
Mordecai's
service
*
in
the
discovery
of
a
treason
against
the
Kings
life
;
he
doth
not
carelesly
pass
it
over
,
3.
In
causing
Enemies
to
do
things
for
others
,
which
are
contrary
to
all
rules
of
policy
.
'T
is
wonderful
,
that
the
Jews
,
a
People
known
to
be
of
a
stubborn
nature
,
and
tenacious
of
their
Laws
,
wherein
they
differed
from
all
the
Nations
,
should
in
the
worst
of
their
captivities
be
so
often
befriended
by
their
Conquerors
not
only
to
rebuild
their
City
,
and
reedify
their
Temple
,
but
at
the
charge
of
their
Conquerors
too
.
The
very
Enemies
that
had
captived
the
Jews
,
though
they
knew
them
to
be
a
People
apt
to
rebel
:
That
the
People
whose
Temple
they
helped
to
build
,
would
keep
up
a
distinct
worship
and
difference
in
Religion
,
which
is
usually
attended
with
the
greatest
animosities
;
and
when
they
knew
it
to
be
so
strong
in
scituation
as
to
be
a
Fort
as
well
as
a
place
of
worship
.
That
for
this
,
their
Enemies
should
furnish
them
with
materials
,
when
they
were
not
in
a
condition
to
procure
any
for
themselves
,
and
give
them
money
out
of
the
publick
Exchequer
,
and
timber
out
of
the
Kings
Forrest
,
as
we
read
[
*
](A79420-e17180-b)
*
Ezra
1.1
,
2
,
4
,
7.
Ezra
4-12
,
15
,
19.
Ezra
6-4
,
5
,
8
,
9
,
11.
Nehem.
2.8
.
.
And
all
this
they
look
upon
as
the
hand
of
God
.
Ezra
6.22
.
The
Lord
had
turned
the
heart
of
the
King
of
Assyria
unto
them
,
to
strengthen
their
hands
in
the
work
of
the
house
of
God
.
And
the
Heathen
Artaxerxes
takes
notice
of
it
.
Cicero
tells
us
,
that
in
his
time
Gold
was
carried
out
of
Italy
for
the
ornament
of
the
Temple
.
They
had
their
rites
in
Religion
preserved
intire
under
the
Roman
Government
,
though
more
disserent
from
the
Roman
customs
than
any
Nation
subdued
by
them
.
Dion
and
Seneca
,
and
others
,
observe
,
that
whereever
they
were
transplanted
,
they
prosper'd
and
gave
Laws
to
the
victors
And
this
was
so
generally
acknowledged
,
that
Hamans
Cabinet
councel
(
who
were
surely
none
of
the
meanest
States-men
)
gave
him
no
hopes
of
success
,
when
he
appeared
against
Mordecai
,
because
he
was
of
the
race
of
the
Jews
[
*
](A79420-e17310-b)
*
Esth.
6.13
.
;
so
much
did
God
own
them
by
his
gracious
Providence
:
They
were
also
intire
so
in
all
their
Captivities
before
their
crucifying
of
our
Lord
and
Saviour
,
that
they
count
their
genealogies
.
4.
In
infatuating
the
Counsels
of
men
.
God
sets
a
stamp
of
folly
upon
the
Wisdom
of
men
,
Isa.
44.25
.
That
turns
the
wise
men
backward
,
and
makes
their
knowledge
foolishness
:
And
makes
their
Counsels
as
Chaff
and
Stubble
.
Isaiah
33.11
.
[
Ye
shall
conceive
chaff
,
and
shall
bring
forth
stubble
.
]
Herod
was
a
crafty
person
,
insomuch
that
Christ
calls
him
Fox
.
How
foolish
was
he
in
managing
his
project
of
destroying
Christ
,
his
supposed
competitor
in
the
Kingdom
?
When
the
wise
men
came
to
Jerusalem
,
and
brought
the
news
of
the
birth
of
a
King
of
the
Jews
,
he
calls
a
Synod
of
the
ablest
men
among
the
Jews
.
The
result
of
it
is
to
manifest
the
truth
of
Gods
prediction
in
the
place
of
our
Saviours
birth
,
and
to
direct
the
wise
men
in
their
way
to
him
.
Herod
had
no
resolutions
,
but
Bloody
,
concerning
Christ
[
*
](A79420-e17430-b)
*
Mat
2.3
,
4
,
5
,
6
,
7
,
8.
.
God
blinds
his
mind
in
the
midst
of
all
his
craft
,
that
he
sees
not
those
rational
waies
which
he
might
make
use
of
for
the
destruction
of
that
which
he
feared
;
he
sends
those
wise
men
,
meer
strangers
to
him
,
and
intrusts
them
with
so
great
a
concern
;
he
goes
not
himself
,
nor
sends
any
of
his
Guard
with
them
to
cut
him
off
immediately
,
upon
the
discovery
,
but
leaves
the
whole
conduct
of
the
business
to
those
he
had
no
acquaintance
with
,
and
of
whose
faithfulness
he
could
have
no
assurance
.
God
crosses
the
intentions
of
men
.
Joab
slew
Abner
because
he
thought
him
his
rival
in
Davids
favour
,
and
then
imagined
he
had
rid
his
hands
of
all
that
could
stand
in
his
way
;
yet
God
raised
up
Benajah
,
who
drew
Joab
from
the
horns
of
the
Altar
,
and
cut
him
in
pieces
at
Solomons
command
.
God
doth
so
order
it
many
times
,
that
when
the
most
rational
Counsel
is
given
to
men
,
they
have
not
hearts
to
follow
it
.
Achitophel
gave
as
suitable
Counsel
for
Absaloms
design
,
as
the
best
Statesman
in
the
World
could
give
[
*
](A79420-e17530-b)
*
2
Sam.
17.1
,
2.
.
To
surprize
David
while
he
was
amuz'd
at
his
Sons
rebellion
,
and
dejected
with
grief
at
so
unnatural
an
action
,
and
whilst
his
forces
had
not
yet
made
their
Rendezvouz
,
and
those
that
were
with
him
were
tired
in
their
march
.
Speed
was
best
in
attempts
of
this
nature
.
David
in
all
probability
had
been
cut
off
,
and
the
hearts
of
the
people
would
have
melted
at
the
fall
of
their
Soveraign
.
But
Absalom
inclines
rather
to
Hushai's
Counsel
,
which
was
not
so
proper
for
the
business
he
had
engaged
in
,
v.
the
7th
,
to
v.
14
Now
this
was
from
God
.
For
the
Lord
had
appointed
to
defeat
the
good
counsel
of
Ahithophel
,
to
the
intent
that
the
Lord
might
bring
evil
upon
Absalom
.
So
foolish
were
the
Egyptians
against
reason
,
in
entring
into
the
Red
Sea
after
the
Israelites
;
for
could
they
possibly
think
that
that
God
who
had
by
a
strong
hand
,
and
an
Army
of
Prodigies
brought
Israel
out
of
their
Captivity
,
and
conducted
them
thus
far
,
and
now
by
a
miracle
opened
the
Red
Sea
,
and
gave
them
passage
through
the
bowels
of
it
,
should
give
their
Enemies
the
same
security
in
pursuing
them
,
and
unravel
all
that
web
he
had
been
so
long
a
working
.
5.
In
making
the
Counsels
of
men
subservient
to
the
very
ends
they
design
against
.
God
brings
a
Cloud
upon
mens
understandings
,
and
makes
them
the
contrivers
of
their
own
ruin
,
wherein
they
intend
their
own
safety
;
and
gains
honour
to
himself
by
outwitting
the
Creature
.
The
Babel-projectors
fearing
to
be
scattered
abroad
,
would
erect
a
tower
to
prevent
it
&
this
proved
the
occasion
of
dispersing
them
over
the
World
in
such
a
confusion
that
they
could
not
understand
one
another
[
*
](A79420-e17680-b)
*
Gen.
11.4
,
8.
.
God
ordered
Pharaohs
policies
to
accomplish
the
end
against
which
they
were
directed
;
He
is
afraid
Israel
should
grow
too
mighty
,
and
so
wrest
the
Kingdom
out
of
his
hands
,
and
therefore
he
would
oppress
them
to
hinder
their
increase
,
which
made
them
both
stronger
,
and
more
numerous
.
[
Exercise
strengthens
men
,
and
Luxurie
softens
the
Spirit
.
]
The
Jews
fear
,
if
they
suffered
Christ
to
make
a
farther
progress
in
his
Doctrine
and
Miracles
,
they
should
lose
Cesars
favour
,
and
expose
their
Countrey
as
a
prey
to
a
Roman
Army
;
this
caused
their
destruction
by
those
enemies
they
thought
by
this
means
to
prevent
.
God
ordering
it
so
,
that
a
Roman
army
was
poured
in
upon
them
,
which
swept
them
into
all
corners
of
the
Earth
.
Priests
and
Pharisees
sit
close
together
in
Counsel
,
how
to
hinder
mens
believing
in
Christ
,
and
the
result
of
their
consultation
was
to
put
him
to
death
,
and
no
man
then
would
believe
in
a
dead
person
,
not
capable
of
working
any
miracles
,
[
*
](A79420-e17750-b)
*
Joh.
11.47
,
48
,
49
,
50.
for
the
a
musin
of
the
People
;
and
by
this
means
there
were
a
greater
number
of
believers
on
him
,
than
in
the
time
of
his
life
,
according
to
his
own
prediction
,
Joh.
12.32
.
and
I
,
if
I
be
lifted
up
from
the
earth
,
will
draw
all
men
unto
me
.
6.
In
making
the
fancies
of
men
subservient
to
their
own
ruine
.
God
brings
about
strange
events
by
the
meer
imaginations
and
conceits
of
men
,
which
are
contrary
to
common
and
natural
observation
,
and
the
ordinary
course
of
rational
consequences
[
*
](A79420-e17810-b)
*
2
King
.
3.22.23
.
.
The
Army
of
the
Moahites
which
had
invaded
Israel
,
thought
the
two
Kings
of
Judah
&
Israel
had
turned
their
Swords
against
one
another
,
because
the
rising
Sun
had
coloured
those
unexpected
waters
,
and
made
them
look
red
,
which
they
took
for
the
blood
of
their
Enemies
,
and
so
disorderly
run
without
examination
of
the
truth
of
their
conceit
;
but
instead
of
dividing
the
spoil
,
they
left
their
lives
upon
the
points
of
the
Israelites
swords
.
So
the
Syrian
Army
are
scared
with
a
panick
fear
,
and
scatter
themselves
upon
an
empty
sound
.
Thus
a
dream
struck
a
terror
into
the
Midianites
,
The
Lord
set
every
mans
sword
against
his
fellow
.
But
here
I
shall
answer
3
Questions
which
may
be
proposed
as
objections
against
Gods
Providence
.
First
Question
.
If
Gods
Providence
orders
all
things
in
the
world
,
and
concurrs
to
every
thing
,
how
will
you
free
God
from
being
the
Author
of
sin
?
I
Answer
in
several
propositions
.
1.
'
T
is
certain
,
God
hath
a
hand
about
all
the
sinful
actions
in
the
World
.
The
selling
Joseph
to
the
Ishmalites
,
was
the
act
of
his
Brethren
;
The
sending
him
into
Egypt
,
was
the
act
of
God
[
*
](A79420-e18060-b)
*
Psal.
105.17
.
He
sent
a
man
before
them
,
even
Joseph
,
who
was
sold
for
a
Servant
.
,
Gen.
45.8
.
It
was
not
you
that
sent
me
hither
,
but
God
.
Where
Joseph
ascribes
it
more
to
God
than
to
them
.
Their
wicked
intention
was
to
be
rid
of
him
,
that
he
might
tell
no
more
tales
of
them
to
his
Father
;
Gods
gracious
intention
was
to
advance
him
for
his
honour
and
their
good
;
&
to
bring
about
this
gracious
purpose
,
he
makes
use
of
their
sinful
practice
.
Gods
end
was
righteous
,
when
theirs
was
wicked
.
'T
is
said
,
God
moved
David
to
number
the
People
,
2
Sam.
24.1
.
the
anger
of
the
Lord
was
kindled
against
Israel
,
and
he
moved
David
against
them
to
say
,
Go
number
Israel
and
Judah
.
Yet
Satan
is
said
to
provoke
David
to
;
number
the
people
,
1
Chron.
21.1
.
And
Satan
stood
up
against
Israel
,
and
provoked
David
to
number
Israel
.
Here
are
two
agents
;
But
the
text
mentions
Gods
hand
in
it
out
of
Justice
to
punish
Israel
;
Satans
end
,
no
question
,
was
out
of
malice
to
destroy
.
Satan
wills
it
as
a
sin
,
God
as
a
punishment
,
God
,
say
some
,
permissive
;
Satan
efficaciter
.
In
the
most
villanous
and
unrighteous
action
that
ever
was
done
,
God
is
said
to
have
an
influence
on
it
.
God
is
said
to
deliver
up
Christ
,
Act.
2.23
.
Him
,
being
delivered
by
the
determinate
counsel
and
foreknowledge
of
God
,
ye
have
taken
,
and
by
wicked
hands
have
crucified
and
slain
.
Acts
4.28
.
for
to
do
whatsoever
thy
hand
and
thy
counsel
determined
before
to
be
done
.
Not
barely
as
an
act
of
his
Prescience
,
but
his
Counsel
,
and
that
determinate
,
i.
e
stable
and
irreversible
.
He
makes
a
distinction
between
those
two
acts
.
In
God
it
was
an
act
of
Counsel
,
in
them
an
act
of
wickednses
[
by
wicked
hands
;
]
there
was
Gods
counsel
about
it
,
an
actual
tradition
.
Rom.
8.32
.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
.
All
the
Agents
had
several
ends
.
God
in
that
act
aimed
at
the
redemption
of
the
world
;
Satan
at
the
preventing
it
;
Judas
to
satisfie
his
covetousness
;
the
Jews
to
preserve
themselves
from
the
Roman
invasion
,
and
out
of
malice
to
him
for
so
sharply
reproving
them
.
God
had
a
gracious
principle
of
love
to
mankind
,
and
acted
for
the
Salvation
of
the
World
in
it
;
the
instruments
had
base
principles
and
ends
,
and
moved
freely
in
obedience
to
them
.
So
in
the
affliction
of
Job
,
both
God
and
Satan
had
an
hand
in
it
.
Job
1.12
.
The
Lord
said
unto
Satan
,
Behold
,
all
that
he
hath
is
in
thy
power
,
vers.
11.
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
;
their
ends
were
different
,
the
one
righteous
for
Tryal
,
the
other
malicious
against
God
,
that
he
might
be
cursed
,
and
against
Job
that
he
might
be
damned
.
Gods
end
was
the
brightning
of
his
grace
,
and
the
Devils
end
was
the
ruin
of
his
integrity
,
and
despoilng
him
of
Gods
favour
.
2.
In
all
Gods
acts
about
sin
,
there
is
no
stain
to
Gods
holiness
[
*
](A79420-e18370-b)
*
Senguer
.
Metaph.
lib.
2.
cap
15.
S.
5.
.
In
second
causes
,
one
and
the
same
action
proceeding
from
divers
causes
,
in
respect
of
one
cause
may
be
sinful
;
in
respect
of
the
other
,
righteous
.
As
when
two
Judges
condemn
a
guilty
person
,
one
condemns
him
out
of
love
to
justice
,
because
he
is
guilty
;
the
other
condemns
him
out
of
a
private
hatred
and
spleen
:
One
respects
him
as
a
Malefactor
only
,
the
other
as
a
private
Enemy
chiefly
.
Here
is
the
same
action
with
two
concurring
causes
,
one
being
wicked
in
it
,
the
other
righteous
.
Much
more
may
we
conceive
it
in
the
concurrence
of
the
Creator
,
with
the
action
of
the
Creature
.
1.
God
moves
every
thing
in
his
ordinary
providence
according
to
their
particular
natures
.
God
moves
every
thing
ordinarily
according
to
the
nature
he
finds
it
in
.
Had
we
stood
in
innocency
,
we
had
been
moved
according
to
that
originally
righteous
nature
;
but
since
our
Fall
we
are
moved
according
to
that
nature
introduced
by
us
with
the
expulsion
of
the
other
.
Our
first
corruption
was
our
own
act
,
not
Gods
work
;
we
owe
our
creation
to
God
,
our
corruption
to
our selves
.
Now
,
since
God
will
govern
his
creature
,
I
do
not
see
how
it
can
be
otherwise
,
than
according
to
the
present
nature
of
the
creature
,
unless
God
be
pleased
to
alter
that
nature
.
God
forces
no
man
against
his
nature
;
he
doth
not
force
the
will
in
conversion
,
but
graciously
and
powerfully
inclines
it
.
He
doth
never
force
nor
incline
the
will
to
sin
,
but
leaves
it
to
the
corrupt
habits
it
hath
settled
in
it self
,
Psal.
81.12
.
So
I
gave
them
up
to
their
own
hearts
lusts
,
and
they
walked
in
their
own
counsels
;
Counsels
of
their
own
framing
,
not
of
Gods
.
He
moves
the
will
which
is
sponte
mala
,
according
to
its
own
nature
&
counsels
.
As
a
man
flings
several
things
out
of
his
hand
,
which
are
of
several
figures
,
some
spherical
,
tetragons
,
cylinders
,
conicks
,
some
round
,
and
some
square
;
though
the
motion
be
from
the
agent
,
yet
the
variety
of
their
motions
is
from
their
own
figure
and
frame
;
and
if
any
will
hold
his
hand
upon
a
ball
in
its
motion
,
regularly
it
will
move
according
to
its
nature
and
figure
:
and
a
man
by
casting
a
boul
out
of
his
hand
,
is
the
cause
of
the
motion
,
but
the
bad
biass
is
the
cause
of
its
irregular
motion
.
The
power
of
action
is
from
God
,
but
the
viciousness
of
that
action
from
our
own
nature
.
As
when
a
Clock
or
Watch
hath
some
fault
in
any
of
the
wheels
,
the
man
that
winds
it
up
,
or
putting
his
hand
upon
the
wheels
moves
them
,
he
is
the
cause
of
the
motion
,
but
it
is
the
flaw
in
it
,
or
deficiency
of
something
is
the
cause
of
its
erroneous
motion
;
that
error
was
not
from
the
Person
that
made
it
,
or
the
person
that
winds
it
up
,
and
sets
it
on
going
,
but
from
some
other
cause
,
yet
till
it
be
mended
it
will
not
go
otherwise
,
so
long
as
it
is
set
upon
motion
.
Our
motion
is
from
God
[
Acts
17.28
.
In
him
we
move
]
but
not
the
disorder
of
that
motion
.
'T
is
the
foulness
of
a
mans
stomach
at
Sea
is
the
cause
of
his
sickness
,
and
not
the
Pilots
government
of
the
ship
.
2.
God
doth
not
infuse
the
lust
or
excite
it
,
though
he
doth
present
the
object
about
which
the
lust
is
exercised
.
God
delivered
up
Christ
to
the
Jews
,
he
presented
him
to
them
;
but
never
commanded
them
to
crucifie
him
,
nor
infused
that
malice
into
them
,
nor
quickned
it
;
but
he
seeing
such
a
frame
,
withdrew
his
restraining
grace
,
and
left
them
to
the
conduct
of
their
own
witiated
wills
.
All
the
corruption
in
the
World
ariseth
from
lust
in
us
,
not
from
the
object
which
God
in
his
providence
presents
to
us
.
2
Pet.
1.4
the
corruption
that
is
in
the
World
through
lust
.
The
Creature
is
from
God
,
but
the
abuse
of
it
from
corruption
.
God
created
the
grape
,
and
filled
the
Wine
with
a
sprightliness
;
but
he
doth
never
infuse
a
drunken
frame
into
a
man
,
or
excite
it
.
Providence
presents
us
with
the
Wine
,
but
the
precept
is
to
use
it
soberly
.
Can
God
be
blamed
,
if
that
which
is
good
in
it self
,
be
turned
into
Poyson
by
others
?
No
more
than
the
flower
can
be
called
a
criminal
,
because
the
Spiders
nature
turns
that
into
venome
which
is
sweet
in
it self
.
Man
hath
such
a
nature
,
not
from
Creation
,
wherein
God
is
positive
;
but
from
corruption
,
wherein
God
is
permissive
.
Providence
brings
a
man
into
such
a
condition
of
poverty
,
but
it
doth
not
encourage
his
stubbornness
and
impatience
.
There
is
no
necessity
upon
thee
from
God
to
exercise
thy
sin
under
affliction
,
when
others
under
the
same
exercise
their
graces
.
The
Rod
makes
the
Child
smart
,
but
it
is
its
own
stubbornness
makes
it
curse
.
In
short
,
though
it
be
by
Gods
permission
that
we
can
do
evil
,
yet
it
is
not
by
his
inspiration
that
we
will
to
do
evil
,
that
is
wholly
from
our selves
.
3.
God
supports
the
faculties
wherewith
a
man
sinneth
,
and
supports
a
man
in
that
act
wherein
he
sinneth
,
but
concurrs
not
to
the
sinfulness
of
that
act
.
No
sin
doth
properly
consist
in
the
act
it self
,
as
an
act
;
but
in
the
deficiency
of
that
act
from
the
rule
.
No
action
wherein
there
is
sin
,
but
may
be
done
as
an
action
,
though
not
as
an
irregular
action
.
Killing
a
man
is
not
in
it self
unlawful
,
for
then
no
Magistrate
should
Execute
a
Malefactor
for
murdering
another
,
and
justice
would
cease
in
the
World
;
man
also
must
divest
himself
of
all
thoughts
of
preserving
his
Life
against
an
invader
;
but
to
kill
a
Man
without
just
cause
,
without
authority
,
without
rule
,
contrary
to
rule
,
out
of
revenge
,
is
unlawful
.
So
that
it
is
not
the
act
,
as
an
act
,
is
the
sin
,
but
the
swerving
of
that
act
from
the
rule
,
makes
it
a
sinful
act
:
So
speaking
,
as
speaking
,
is
not
a
sin
,
for
it
is
a
power
and
act
God
hath
endued
us
with
;
but
speaking
irreverently
and
dishonourably
of
God
,
or
falsly
and
slanderously
of
man
,
or
any
otherwise
irregularly
,
therin
the
sin
lyes
.
So
that
it
is
easie
to
conceive
that
an
act
and
the
viciousness
of
it
are
separable
.
That
act
which
is
the
same
in
kind
with
another
,
may
be
laudable
,
and
the
other
base
and
vile
in
respect
of
its
circumstances
.
The
mind
wherewith
a
man
doth
this
or
that
act
,
and
the
irregularity
of
it
,
makes
a
man
a
criminal
.
There
is
a
concurrence
of
God
to
the
act
wherein
we
sin
,
but
the
sinfulness
of
that
act
is
purely
from
the
inherent
corruption
of
the
creature
.
As
the
power
and
act
of
seeing
is
communicated
to
the
eye
by
the
Soul
,
but
the
seeing
doubly
or
dimly
,
is
from
the
vitiousness
of
the
Organ
,
the
eye
.
God
hath
no
manner
of
immediate
efficiency
in
producing
sin
;
as
the
Sun
is
not
the
efficient
cause
of
darkness
,
tho
the
darkness
immediately
succeeds
the
setting
of
the
Sun
,
but
it
is
the
deficient
cause
.
So
God
withdraws
his
grace
,
and
leaves
us
to
that
lust
which
is
in
our
wills
.
Act
14.16
.
Who
in
times
past
suffered
all
Nations
to
walk
in
their
own
wayes
.
He
bestowed
no
grace
upon
them
,
but
left
them
to
themselves
.
As
a
man
who
lets
a
glass
fall
out
of
his
hand
is
not
the
efficient
cause
that
the
glass
breaks
,
but
it
s
own
brittle
nature
,
yet
he
is
the
deficient
cause
,
because
he
withdraws
his
support
from
it
.
God
is
not
obliged
to
give
us
grace
,
because
we
have
made
a
total
forfeiture
of
it
.
He
is
not
a
debtor
to
any
man
by
way
of
merit
,
of
any
thing
but
punishment
.
He
is
indeed
in
some
sence
a
debtor
to
those
that
are
in
Christ
upon
the
account
of
Christs
purchase
,
and
his
own
promise
,
but
not
by
any
merits
of
theirs
.
4.
Gods
providence
is
conversant
about
sin
as
a
punishment
,
yet
in
a
very
righteous
manner
.
God
did
not
will
the
first
sin
of
Adam
as
a
punishment
,
because
there
was
no
punishment
due
to
him
before
he
sinned
;
but
he
willed
the
continuance
of
it
as
a
punishment
to
the
nature
sub
ratione
boni
.
This
being
a
judicial
act
of
God
,
is
therefore
righteously
willed
by
him
.
Punishment
is
a
moral
good
.
'T
is
also
a
righteous
thing
to
suit
the
punishment
to
the
nature
of
the
offence
;
and
what
can
be
more
righteous
than
to
punish
a
man
by
that
wherein
he
offends
?
Hence
God
is
said
to
give
up
men
to
sin
.
Rom.
2.26
,
27.
for
this
cause
God
gave
them
up
unto
vile
affections
.
And
to
send
strong
delusions
that
they
may
believe
a
lye
.
And
the
reason
is
rendred
2
Thes.
2.12
.
that
they
all
might
be
damned
,
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
.
What
more
righteous
than
to
make
those
vile
affections
,
and
that
unrighteousness
their
punishment
,
which
they
made
their
pleasure
,
and
to
leave
them
to
pursue
their
own
sinful
inclinations
,
&
make
them
(
as
the
Psalmist
speaks
)
Psal.
5.10
.
fall
by
their
own
counsels
?
A
Drunkards
Beastliness
is
his
punishment
as
well
as
his
Sin
.
Thus
God
delivers
up
some
to
their
own
lusts
as
a
punishment
both
to
themselves
and
others
.
As
he
hardened
Pharaohs
heart
for
the
destruction
both
of
himself
and
his
People
.
5.
God
by
his
providence
draws
glory
to
himself
,
and
good
out
of
sin
.
'T
is
the
highest
excellency
to
draw
good
out
of
evil
;
and
it
is
Gods
right
to
manifest
his
excellency
when
he
pleases
,
and
to
direct
that
to
his
honour
,
which
is
acted
against
his
Law
.
The
Holiness
of
God
could
never
intend
Sin
as
Sin
.
But
the
Wisdom
of
God
foreseeing
it
,
and
decreeing
to
permit
it
,
intended
the
making
it
subservient
to
his
own
honour
.
He
would
not
permit
it
but
for
some
good
,
because
he
is
infinitely
good
,
and
could
not
by
reason
of
that
goodness
,
suffer
that
which
is
purely
evil
,
if
by
his
Wisdom
he
could
not
raise
good
out
of
it
:
'T
is
purely
evil
as
it
is
contrary
to
Law
;
It
is
good
ratione
sinis
as
God
orders
it
by
his
Providence
;
yet
that
goodness
flows
not
from
the
nature
of
sin
,
but
from
the
wise
disposal
of
God
.
As
God
at
the
Creation
framed
a
beautiful
world
out
of
a
Chaos
,
out
of
matter
without
form
,
and
void
:
So
by
his
infinite
wisdom
he
extracts
honour
to
himself
,
out
of
the
sins
of
men
.
As
sin
had
dishonoured
him
at
its
entrance
,
in
defacing
his
works
,
and
depraving
his
creature
:
So
he
would
make
use
of
the
sins
of
men
in
repairing
his
honour
,
and
restoring
the
creature
.
'T
is
not
conceivable
by
us
,
what
way
there
could
be
more
congruous
to
the
Wisdom
and
Holiness
of
God
,
as
the
state
of
the
World
then
stood
,
to
bring
about
the
death
of
Christ
,
which
in
his
decree
was
necessary
to
the
satisfaction
of
his
justice
,
without
ordering
the
evil
of
some
mens
hearts
to
serve
his
gracious
purpose
.
If
we
could
suppose
that
Christ
could
commit
some
capital
crime
for
which
he
should
deserve
death
,
which
was
impossible
by
reason
of
the
hypostatical
union
,
the
whole
design
of
God
for
redemption
had
sunk
to
the
ground
.
Therefore
God
doth
restrain
or
let
out
the
fury
of
mens
passions
,
and
the
corrupt
habits
of
their
wills
to
such
a
degree
as
should
answer
directly
to
the
full
point
of
his
most
gracious
will
,
and
no
further
.
He
lets
out
their
malice
so
far
as
was
conducing
to
the
grand
design
of
his
death
,
and
restrains
it
from
every
thing
that
might
impair
the
truth
of
any
prediction
,
as
in
the
parting
his
garments
,
or
breaking
his
bones
.
If
God
had
put
him
to
death
by
some
thunder
or
otherwise
,
and
after
raised
him
,
how
could
the
voluntariness
of
Christ
appear
,
which
was
necessary
to
make
him
a
perfect
oblation
?
How
would
his
innocency
have
appeared
?
The
strangeness
of
the
judgment
would
have
made
all
men
believe
him
some
great
and
notorious
sinner
.
How
then
could
the
Gospel
have
been
propagated
?
Who
would
have
entertained
the
Doctrine
of
one
,
whose
innocency
could
not
be
cleared
?
If
it
be-said
,
God
might
raise
him
again
,
what
evidences
would
have
been
had
,
that
he
had
been
really
dead
?
But
as
the
case
was
,
his
Enemies
confess
him
dead
really
,
and
many
Witnesses
there
were
of
his
resurrection
.
1.
God
orders
the
sins
of
men
to
the
glory
of
his
grace
.
As
a
foil
serves
to
make
the
luster
of
a
Diamond
more
conspicuous
;
so
doth
God
make
use
of
the
deformities
of
men
to
make
his
own
grace
more
illustrious
,
and
convey
it
with
a
more
pleasing
rellish
to
them
.
Never
doth
grace
appear
more
amiable
,
never
is
God
entertained
with
so
high
admirations
,
as
by
those
who
of
the
worst
of
sinners
are
made
the
choicest
of
Saints
:
Paul
often
takes
occasion
from
the
greatness
of
his
sin
,
to
admire
the
unsearchable
riches
of
that
grace
which
pardoned
him
.
2.
God
orders
them
to
bring
forth
temporal
mercies
.
In
Providence
there
are
two
things
considerable
.
First
,
Mans
Will
.
2.
Gods
Purpose
.
What
mans
will
intends
as
a
harm
in
sin
,
God
in
his
secret
purpose
orders
to
some
eminent
advantage
.
In
the
selling
of
Joseph
,
his
Brothers
intend
the
execution
of
their
revenge
;
And
God
orders
it
for
the
advancement
of
himself
,
and
the
preservation
of
his
unrighteous
Enemies
,
who
might
otherwise
have
starved
.
His
Brothers
sent
him
to
frustrate
his
dream
,
and
God
to
fulfil
it
.
Our
reformation
and
return
from
under
the
yoke
of
Antachrist
,
was
by
the
wise
disposal
of
God
occasioned
by
the
three
great
Idols
of
the
world
,
the
lust
of
the
Eye
,
the
lust
of
the
Flesh
,
and
the
pride
of
life
;
lust
,
covetousness
and
ambition
,
three
vices
notoriously
eminent
in
Henry
the
Eighth
,
the
first
instrument
in
that
work
.
What
he
did
for
the
satisfaction
of
his
Lust
is
ordered
by
God
for
the
glory
of
his
mercy
to
us
.
And
though
the
Papists
upon
that
account
reflect
upon
our
Reformation
,
they
may
as
well
reflect
upon
the
glorious
work
of
Redemption
,
because
it
was
in
the
wisdom
of
God
brought
about
by
Judas
his
covetousness
,
and
the
Jews
malice
.
3.
God
orders
them
for
the
glory
of
his
Justice
upon
others
.
Nathan
had
threatned
David
,
that
one
of
his
own
house
should
lye
with
his
Wives
in
the
sight
of
the
Sun
[
*
](A79420-e18900-b)
*
2
Sam.
12.11
.
Ahithophel
adviseth
Absalom
to
do
so
,
not
with
any
design
to
fulfil
God's
threatning
,
but
secure
his
own
stake
by
making
the
quarrel
between
the
Father
and
the
Son
irreconcilable
;
because
he
might
well
fear
,
that
upon
a
peace
between
David
and
Absalom
he
might
be
offered
up
as
a
Sacrifice
to
David's
Justice
.
God
orders
Ahithophel's
counsel
and
Absalom's
sin
to
the
glory
of
his
Justice
in
David's
punishment
.
The
ambition
of
Vespasian
and
Titus
was
only
to
reduce
Judea
to
the
Roman
Province
after
the
revolt
of
it
.
But
God
orders
hereby
the
execution
of
his
righteous
will
in
the
punishment
of
the
Jews
for
their
rejecting
Christ
,
and
the
accomplishment
of
Christ's
prediction
,
for
the
days
shall
come
,
that
thy
enemies
shall
cast
a
trench
about
thee
,
&c.
To
conclude
,
if
we
deny
God
the
Government
of
sin
in
the
course
of
his
providence
,
we
must
necessarily
deny
him
the
governmnt
of
the
World
,
because
there
is
not
an
action
of
any
man
's
in
the
World
,
which
is
under
the
government
of
God
,
but
is
either
a
sinful
action
,
or
an
action
mixt
with
sin
.
God
therefore
in
his
government
doth
advance
his
Power
in
the
weakness
,
Question
.
If
there
be
a
providence
,
how
come
those
unequal
distributions
to
happen
in
the
World
?
How
is
it
so
bad
with
good
men
,
as
if
they
were
the
greatest
enemies
to
God
,
and
so
well
with
the
wicked
,
as
if
they
were
the
most
affectionate
friends
?
Doth
not
virtue
languish
away
in
obscurity
,
whiles
wickedness
struts
about
the
world
?
What
is
the
reason
that
splendid
virtue
is
opprest
by
injustice
,
and
notorious
vices
triumph
in
prosperity
?
It
would
make
men
believe
that
the
world
was
governed
rather
by
a
blind
and
unrighteous
,
than
by
a
wise
,
good
,
and
just
Governor
,
when
they
see
things
in
such
disorder
,
as
if
the
Devil
had
,
as
he
pretends
,
the
whole
power
of
the
world
delivered
to
him
[
*
](A79420-e19250-b)
*
Luk.
4.6
.
,
and
God
had
left
all
care
of
it
to
his
will
.
Answ.
See
instances
in
Jackson
,
vol.
1.8
.
cap.
4.
Sect
5.
This
consideration
has
heightned
the
minds
of
many
against
a
providence
.
It
was
the
notion
of
many
Heathens
,
when
they
saw
many
who
had
acted
with
much
gallantry
for
their
Countries
,
afflicted
,
they
questioned
whether
there
were
a
superintendent
power
over
the
World
.
This
hath
also
been
the
stumbling-block
of
many
taught
in
an
higher
School
than
that
of
Nature
,
the
Jews
,
Mal.
2.17
.
17.
ye
say
every
one
that
doth
evil
is
good
in
the
sight
of
the
Lord
,
and
he
delighteth
in
them
,
and
where
is
the
God
of
judgment
?
Yea
,
and
the
observation
of
the
outward
felicities
of
vice
,
and
the
oppressions
of
goodness
,
have
caused
fretting
commotions
in
the
hearts
of
God's
People
;
the
Psal.
73.
is
wholly
designed
to
answer
this
case
.
Jeremy
,
though
fixed
in
the
acknowledgment
of
God's
righteousness
,
would
debate
the
reason
of
it
with
God
,
Jer.
12.1
.
Righteous
art
thou
,
oh
Lord
,
yet
let
me
talk
with
thee
of
thy
judgments
;
wherefore
doth
the
way
of
the
wicked
prosper
,
wherefore
are
all
they
happy
that
deal
very
treacherously
?
thou
hast
planted
them
,
yea
,
they
have
taken
root
,
they
grow
,
yea
,
they
bring
forth
fruit
.
He
perceiving
it
a
universal
case
[
wherefore
are
all
they
happy
,
&c.
]
did
not
know
how
to
reconcile
it
with
the
righteousness
of
God
.
Nor
Habbakkuk
with
the
holiness
of
God
.
Hab.
1.14
.
[
thou
art
of
purer
ejes
than
to
behold
iniquity
;
wherefore
holdest
thou
thy
tongue
,
when
the
wicked
devoureth
the
man
that
is
more
righteous
than
he
?
In
point
of
God's
goodness
too
,
Job
expostulates
the
case
with
God
,
Job
10.3
.
Is
it
good
unto
thee
that
thou
shouldest
oppress
,
that
thou
shouldest
despise
the
work
of
thy
hands
,
and
shine
upon
the
counsel
of
the
wicked
?
You
see
upon
the
account
of
holiness
,
righteousness
,
goodness
,
the
three
great
Attributes
of
God
,
it
hath
been
questioned
by
good
men
,
and
upon
the
account
of
his
wisdom
by
the
wicked
Jews
.
1.
Answer
in
general
:
Is
it
not
an
high
presumption
for
ignorance
to
judg
God's
proceedings
?
In
the
course
of
providence
such
things
are
done
that
men
could
not
imagine
could
be
done
without
injustice
;
yet
when
the
whole
connexion
of
their
ends
is
unravelled
,
they
appear
highly
beautiful
,
and
discover
a
glorious
wisdom
and
righteousness
.
If
it
had
entered
into
the
heart
of
man
to
think
that
God
should
send
his
Son
in
a
very
low
estate
to
die
for
sinners
,
would
it
not
have
been
judged
an
unjust
and
unreasonable
act
,
to
deliver
up
his
Son
for
rebels
,
the
innocent
for
the
criminals
;
to
spare
the
offender
,
and
punish
the
observer
of
his
Law
?
Yet
when
the
design
is
revealed
and
acted
,
what
an
admirable
connection
is
there
of
justice
,
wisdom
,
mercy
,
and
holiness
,
which
men
could
not
conceive
of
?
It
will
be
known
to
be
so
at
last
in
God's
dealing
with
all
his
members
.
We
are
incompetent
Judges
of
the
righteousness
and
wisdom
of
God
,
unelss
we
were
infinitely
righteous
and
wise
our selves
;
we
must
be
God's
,
or
in
another
state
,
before
we
can
understand
the
reasons
of
all
God's
actions
.
We
judg
according
to
the
law
of
sense
and
self
,
which
are
inferior
to
the
rules
whereby
God
works
.
Judg
nothing
then
before
the
time
[
*
](A79420-e19540-b)
*
1
Cor.
4.5
.
.
It
is
not
a
time
for
us
to
pass
a
judgment
upon
things
.
A
false
judgment
is
easily
made
,
when
neither
the
Counsels
of
mens
hearts
,
nor
the
particular
Laws
of
God's
actions
are
known
to
us
.
In
general
it
is
certain
,
God
doth
righteously
order
his
providences
;
he
may
see
some
inward
corruptions
in
good
men
to
be
demolished
by
afflictions
;
and
some
good
moral
affections
,
some
useful
designs
,
or
some
services
he
employs
wicked
men
in
to
be
rewarded
in
this
life
.
2.
God
is
Soveraign
of
the
World
.
He
is
sui
juris
;
The
Earth
is
his
,
and
the
fulness
thereof
.
may
he
not
do
what
he
will
with
his
own
[
*
](A79420-e19610-b)
*
Mat.
20.15
.
?
Who
shall
take
upon
them
to
controul
God
,
and
prescribe
Laws
to
him
how
to
deal
with
his
Creatures
?
Why
should
afinite
understanding
prescribe
measures
and
methods
to
an
infinite
Majesty
?
3.
God
is
wise
and
just
,
and
knows
how
to
distribute
.
If
we
question
his
providence
,
we
question
his
wisdom
.
Is
it
fit
for
us
who
are
but
of
yesterday
,
and
know
nothing
,
to
say
to
an
infinite
wisdom
,
what
dost
thou
?
and
to
direct
the
only
wise
God
to
a
method
of
his
actions
?
His
own
wisdom
will
best
direct
him
to
the
time
when
to
punish
the
insolence
of
the
wicked
,
and
relieve
the
miseries
of
his
people
:
We
see
the
present
dispensations
,
but
are
we
able
to
understand
the
internal
motives
?
May
there
not
be
some
sins
of
righteous
mens
Parents
that
he
will
visit
upon
their
Children
,
some
virtues
of
their
ancestors
that
he
will
reward
even
in
their
wicked
posterity
?
He
may
use
wicked
men
as
instruments
in
some
service
.
'T
is
part
of
his
distributive
Justice
to
reward
them
.
They
aim
at
these
things
to
their
service
,
and
he
gratifies
them
according
to
their
desires
.
Let
not
then
his
righteousness
be
an
argument
against
his
providence
;
't
is
righteous
with
God
not
to
be
in
Arrears
with
them
.
Sometimes
God
gives
them
not
to
them
as
rewards
of
any
moral
virtue
,
but
puts
power
into
their
hands
,
that
they
may
be
instruments
of
his
Justice
upon
some
offenders
against
him
,
Isa.
10.5
.
The
staff
in
the
Assyrians
hand
was
God's
indignation
.
4.
There
is
a
necessity
for
some
seeming
inequality
at
least
in
order
to
the
good
government
of
the
world
.
Can
all
in
any
community
of
men
be
of
an
equal
height
?
A
house
hath
not
beams
and
rafters
of
an
equal
bigness
,
some
are
greater
,
and
some
less
.
The
world
is
God's
Family
.
'T
is
here
as
in
a
Family
,
all
cannot
have
the
same
Office
,
but
they
are
divided
according
to
the
capacities
of
some
persons
,
and
the
necessities
of
others
:
Providence
would
not
be
so
apparent
in
the
beauty
of
the
world
,
if
all
men
were
alike
in
their
stations
.
Where
would
the
beauty
of
the
body
be
,
if
all
the
members
had
one
Office
and
one
immediate
End
?
Man
would
cease
to
be
man
,
if
every
member
had
not
some
distinct
work
,
and
an
universal
agreement
in
the
common
profit
of
the
Body
.
All
mankind
is
but
one
great
Body
constituted
of
several
Members
,
which
have
distinct
Offices
,
but
all
ordered
to
the
good
of
the
whole
;
the
Apostle
argues
this
excellently
in
a
parallel
case
of
the
diversities
of
gifts
in
the
Church
,
1
Cor.
12.19
.
If
all
were
one
member
,
where
were
the
body
?
v.
23
.
those
members
of
the
body
which
we
think
to
be
less
honourable
,
upon
those
we
bestow
more
abundant
honour
.
v.
24.
God
hath
tempered
the
body
together
,
having
given
more
abundant
honour
to
that
part
which
lackt
.
What
harmony
could
there
be
,
if
all
voices
and
sounds
were
exactly
the
same
in
a
consort
?
Who
can
be
delighted
with
a
Picture
that
hath
no
shadows
?
The
afflictions
of
good
men
are
a
foyl
to
set
off
the
beauty
of
Gods
providence
in
the
world
.
5.
Vnequal
dispensations
do
not
argue
carelesness
.
A
father
may
give
one
child
a
gayer
Coat
than
he
gives
another
,
yet
he
extends
his
fatherly
care
and
tenderness
over
all
:
According
to
the
several
employments
he
puts
his
children
upon
,
he
is
at
greater
expence
,
and
yet
loves
one
as
well
as
another
,
and
makes
provision
for
all
.
As
the
Soul
takes
care
of
the
lowest
member
,
and
communicates
Spirits
to
every
part
for
their
motions
:
So
though
God
place
some
in
a
higher
,
some
in
a
lower
condition
,
yet
he
takes
care
of
all
.
God
divides
to
every
man
as
he
will
[
*
](A79420-e19790-b)
*
1
Cor.
12.11
.
.
Every
man
hath
a
several
share
according
to
Gods
pleasure
,
of
a
goodness
in
the
world
,
as
well
as
of
gifts
in
the
Church
.
6.
Yet
upon
due
consideration
the
inequality
will
not
appear
so
great
as
the
complaint
of
it
.
If
the
wants
of
one
,
and
the
enjoyment
of
another
were
weighed
in
the
balance
,
the
Scales
might
not
appear
so
uneven
;
we
see
such
a
mans
wealth
;
but
do
you
understand
his
cares
?
A
running
sore
may
lye
under
a
purple
Robe
.
Health
,
the
salt
of
Blessings
,
as
one
calls
it
,
is
bestowed
upon
the
Labourer
,
when
many
that
wallow
in
abundance
,
have
those
torturing
diseases
which
imbitter
their
pleasures
.
If
some
want
those
worldly
ornaments
which
others
have
,
may
they
not
have
more
wisdom
than
those
that
enjoy
them
,
(
the
noblest
perfection
of
a
rational
creature
?
)
Pro.
3.13
,
14.
The
merchandize
of
it
is
better
than
the
merchandize
of
Silver
,
and
the
gain
thereof
than
fine
gold
[
*
](A79420-e19870-b)
*
Pro.
15.16
.
.
Pro.
15.16
.
better
is
a
little
with
the
fear
of
the
Lord
,
than
great
treasure
,
and
trouble
therewith
.
As
some
are
stript
of
wealth
and
power
,
so
they
are
stript
of
the
incumbrances
they
bring
with
them
.
One
hath
that
serenity
and
tranquility
of
mind
,
which
the
cares
and
fears
of
others
will
not
suffer
them
to
enjoy
;
and
a
grain
of
contentment
is
better
than
many
pounds
of
wealth
.
'T
is
not
a
desirable
thing
to
be
a
great
Prince
,
attended
with
as
many
cares
and
fears
as
he
hath
Subjects
in
his
Empire
.
He
made
a
true
estimate
of
greatness
,
that
said
he
would
not
stoop
to
take
up
a
Crown
if
it
lay
at
his
feet
.
But
more
particularly
to
the
parts
of
the
case
,
I.
It
is
not
well
with
bad
men
here
.
1.
Is
it
well
with
them
who
are
tortured
by
their
own
lusts
?
What
peace
can
worldly
things
bestow
upon
a
Soul
filled
with
impurity
?
In
2
Cor.
7.1
.
Sin
is
called
filthiness
;
can
it
be
well
with
them
that
have
nasty
Souls
?
Is
it
well
with
them
who
are
rackt
by
pride
,
stung
with
cares
,
gnawn
with
envy
,
distracted
by
unsatiable
desires
,
and
torn
in
pieces
by
their
own
fears
?
Can
it
be
well
with
such
who
have
a
multitude
of
vipers
in
their
breasts
,
sticking
all
their
stings
into
them
,
though
the
Sun
shine
,
and
the
showers
drop
upon
them
?
You
are
the
Spectators
of
their
felicity
,
but
do
you
understand
their
inward
gripes
?
Prov.
14.13
.
even
in
laughter
the
heart
is
sorrowful
.
Can
silken
Curtains
,
or
purple
Clothes
,
confer
an
happiness
upon
those
who
have
a
mortal
plague-sore
poysoning
their
bodies
,
and
are
ready
to
expire
?
Sin
is
their
plague
,
whatever
is
their
happiness
[
*
](A79420-e19980-b)
*
1
King
.
8.38
.
Sin
is
called
the
plague
of
the
heart
.
.
Their
insolent
lusts
are
a
far
greater
misery
than
the
possession
of
all
the
Kingdoms
in
the
World
can
be
an
happiness
.
II.
Is
it
well
with
them
who
have
so
great
an
account
to
make
,
and
know
not
how
to
make
it
?
Those
that
enjoy
much
,
are
more
in
God's
debt
,
and
therefore
more
accountable
.
The
account
of
wicked
men
is
the
greater
,
because
of
their
abundance
;
and
their
unfitness
to
make
that
account
is
the
greater
,
because
of
their
abuse
.
Would
any
reckon
themselves
happy
to
be
called
upon
to
give
an
account
of
their
Stewardship
for
Talents
,
and
know
not
how
to
give
a
good
account
of
one
farthing
?
Luke
16.2
.
give
an
account
of
thy
stewardship
.
III.
Is
it
well
with
them
who
are
the
worse
for
what
they
have
?
Is
it
an
happiness
to
command
others
,
and
be
more
slaves
to
the
worst
of
Creatures
,
than
any
can
be
to
them
?
The
wicked
man's
well-spread
Table
sometimes
proves
his
snare
[
*
](A79420-e20070-b)
*
Psal.
5.22
.
,
and
his
destruction
is
bound
up
in
his
very
prosperity
,
Pro.
1.32
.
and
the
prosperity
of
fools
shall
destroy
them
.
Prosperity
falling
upon
an
unregenerate
heart
,
like
the
Sun
and
Rain
upon
bad
ground
,
draws
forth
nothing
but
weeds
and
vermin
.
Would
you
think
it
your
happiness
to
be
Masters
of
their
concerns
,
and
slaves
to
their
pride
?
Is
a
stubbornness
against
God
so
desirable
a
thing
,
which
is
strengthned
by
those
things
in
the
hands
of
the
wicked
?
IV.
Is
it
well
with
them
who
in
the
midst
of
their
prosperity
are
reserved
for
justice
?
Can
that
Traitor
be
accounted
happy
that
is
fed
in
Prison
by
the
Prince
with
better
Dishes
than
many
a
loyal
Subject
hath
at
his
table
,
but
only
to
keep
him
alive
for
his
Tryal
,
and
a
publick
Example
of
Justice
?
God
raises
some
for
greater
falls
:
Miserable
was
the
felicity
of
Pharaoh
,
to
be
raised
up
by
God
for
a
Subject
to
shew
in
him
the
power
of
his
Wrath
[
*
](A79420-e20140-b)
*
Exod.
9.16
.
.
'T
is
but
a
little
time
before
they
shall
be
cut
down
as
grass
,
and
wither
as
the
green
herb
,
Psal.
37.2
.
None
would
value
the
conditionof
that
Soldier
who
leaping
into
a
River
to
save
a
Kings
Crown
,
and
putting
it
upon
his
own
head
,
that
he
might
be
enabled
to
swim
out
with
it
,
was
rewarded
for
saving
it
,
and
executed
for
wearing
it
.
God
rewards
wicked
men
for
their
service
,
and
punisheth
them
for
their
insolence
.
2.
Neither
is
it
bad
here
with
good
men
,
if
all
be
well
considered
.
Other
mens
judgment
of
a
good
man
is
frivolous
;
they
cannot
rightly
judge
of
his
state
and
concerns
,
but
he
can
make
a
judgment
of
theirs
.
1
Cor.
2.15
.
A
spiritual
man
judgeth
all
things
,
but
he
himself
is
judged
of
no
man
.
No
man
can
make
a
sound
judgment
and
estimate
of
a
righteous
mans
state
in
any
condition
,
unless
he
hath
had
experience
of
the
like
in
all
the
circumstances
,
the
inward
Comforts
as
well
as
the
outward
Crosses
.
For
,
I.
Adversity
cannot
be
called
absolutely
an
evil
,
as
prosperity
cannot
be
called
absolutely
a
good
.
They
are
rather
indifferent
things
,
because
they
may
be
used
either
for
the
honour
or
dishonour
of
God
.
As
they
are
used
for
his
honour
,
they
are
good
;
and
as
used
for
his
dishonour
,
they
are
evil
.
The
only
absolutely
bad
thing
in
the
world
is
sin
,
which
cannot
be
in
its
own
nature
but
a
dishonour
to
God
.
The
only
absolutely
good
thing
in
the
world
is
holiness
,
and
a
likeness
to
God
,
which
cannot
be
in
its
own
nature
but
for
his
glory
.
As
for
all
other
things
,
I
know
no
true
satisfaction
can
be
in
them
,
but
as
they
are
subservient
to
Gods
honour
,
and
give
us
an
advantage
for
imitating
some
one
or
other
of
his
perfections
.
Crosses
in
the
Scripture
are
not
excluded
from
those
things
we
have
a
right
to
by
Christ
,
when
they
may
conduce
to
our
good
,
1
Cor.
3.22
.
Life
and
Death
,
things
present
,
and
things
to
come
,
are
yours
,
and
you
are
Christs
.
Since
the
revelation
of
the
Gospel
,
I
do
not
remember
that
any
such
complaint
against
the
Providence
of
God
fell
from
any
holy
man
in
the
New
Testament
;
for
our
Saviour
had
given
them
another
prospect
of
those
things
.
The
holy
men
in
the
Old
Testament
comforted
themselves
against
this
Objection
by
the
end
of
the
wicked
which
should
happen
,
and
the
rod
cease
.
[
*
](A79420-e20280-b)
*
Psal.
73.
Rom.
8.
In
the
New
Testament
we
are
more
comforted
by
the
certain
operation
of
crosses
to
our
good
and
spiritual
advantage
.
Our
Saviour
did
not
promise
wealth
and
honour
to
his
followers
,
nor
did
he
think
it
worth
his
pains
of
coming
and
dying
,
to
bestow
such
gifts
upon
his
Children
.
He
made
Heaven
their
happiness
,
and
the
Earth
their
Hell
;
the
Cross
was
their
badge
here
,
and
the
Crown
their
reward
hereafter
;
they
seemed
not
to
be
a
purchase
congruous
to
so
great
a
price
of
Blood
.
Was
God's
Providence
to
Christ
the
more
to
be
questioned
because
he
was
poor
?
Had
he
the
less
love
to
him
because
he
was
a
man
of
sorrows
,
even
while
he
was
a
God
of
glory
?
Such
groundless
conceits
should
never
enter
into
Christians
,
who
can
never
seriously
take
up
Christs
Yoke
without
a
proviso
of
afflictions
;
who
can
never
be
God's
Sons
,
without
expecting
his
corrections
.
2.
God
never
leaves
good
men
so
bare
,
but
he
provides
for
their
necessity
,
Psal.
84.11
.
the
Lord
will
give
grace
and
glory
,
and
no
good
thing
will
he
withhold
from
them
that
walk
uprightly
.
If
any
thing
be
good
,
and
upright
,
man
may
expect
in
from
God's
providence
;
if
it
be
not
good
,
he
should
not
desire
it
.
Howsoever
grace
,
which
is
necessary
for
preparing
thee
for
happiness
;
and
glory
,
which
is
necessary
for
fixing
thee
in
it
,
he
will
be
sure
to
give
;
we
have
David's
experience
for
it
[
*
](A79420-e20370-b)
*
Psa.
37.5
.
in
the
whole
course
of
his
life
.
3.
The
little
good
men
have
,
is
better
than
the
highest
enjoyments
of
wicked
men
.
Ps.
37.16
.
a
little
that
a
righteous
man
hath
,
is
better
than
the
riches
of
many
wicked
;
not
better
than
many
riches
of
the
wicked
,
but
better
than
the
riches
of
many
wicked
,
better
than
all
the
treasures
of
the
whole
Mass
of
the
wicked
world
.
Others
have
them
in
a
providential
way
,
good
men
in
a
gracious
way
.
Pro.
16.8
.
better
is
a
little
with
righteousness
,
than
great
revenues
without
right
,
without
a
Covenant
right
.
Wicked
prosperity
is
like
a
shadow
that
glides
away
in
a
moment
;
whereas
a
righteous
mans
little
is
a
part
of
Christ's
purchase
,
and
part
of
that
inheritance
which
shall
endure
for
ever
,
Psa.
37.18
.
their
inheritance
shall
be
for
ever
,
i.
e.
God
regards
the
state
of
the
righteous
,
whether
good
or
evil
,
all
that
befalls
them
,
God
doth
all
with
a
respect
to
his
everlasting
inheritance
.
No
man
hath
worldly
things
without
their
wings
.
And
though
the
righteous
have
worldly
things
with
their
wings
,
yet
that
love
whereby
they
have
them
,
hath
no
wings
ever
to
sly
away
from
them
;
how
can
those
things
be
good
to
a
man
that
can
never
tast
them
,
nor
God
in
them
?
4.
No
righteous
man
would
in
his
sober
wits
be
willing
to
make
an
exchange
of
his
smartest
afflictions
for
a
wicked
mans
prosperity
,
with
all
the
circumstances
attending
it
.
It
cannot
therefore
be
bad
with
the
righteous
in
the
worst
condition
.
Would
any
man
be
ambitious
of
snares
,
that
knows
the
deceit
of
them
?
Can
any
but
a
mad
man
exchange
Medicines
for
poysons
?
Is
it
not
more
desirable
to
be
upon
a
Dunghil
with
an
intimate
converse
with
God
,
than
upon
a
Throne
without
it
?
They
gain
a
world
in
prosperity
;
a
righteous
man
gains
his
Soul
by
afflictions
,
and
possesses
it
in
patience
;
is
the
exchange
of
a
valuable
consideration
?
God
strips
good
men
of
the
enjoyment
of
the
World
,
that
he
may
wean
them
from
the
love
of
it
;
keeps
them
from
Idolatry
,
by
removing
the
fuel
of
it
;
sends
afflictions
that
he
may
not
lose
them
,
nor
they
their
Souls
.
Would
any
man
exchange
a
great
goodness
laid
up
for
him
that
fears
God
,
for
a
lesser
goodness
laid
out
upon
them
that
are
Enemies
to
him
[
*
](A79420-e20470-b)
*
Psal.
31.19
.
?
Who
would
exchange
a
few
outward
comforts
with
God's
promise
,
inward
comforts
with
assurance
of
Heaven
,
Godliness
with
contentment
,
a
sweet
and
Spiritual
life
,
Soveraignity
over
himself
and
lusts
,
though
attended
with
sufferings
,
for
the
Government
of
the
whole
World
?
5.
It
is
not
ill
with
the
righteous
in
afflictions
,
because
they
have
high
advantages
by
them
.
That
cannot
be
absolutely
evil
,
which
conduceth
to
a
greater
good
.
As
,
First
,
sensible
experiments
of
the
tender
providence
of
God
over
them
.
If
the
righteous
had
not
afflictions
in
this
life
,
God
would
lose
the
glory
of
his
providence
,
and
they
the
sweetness
in
a
gracious
deliverance
from
them
in
wayes
which
make
the
affliction
the
sweeter
,
as
well
as
the
mercy
;
they
would
lose
the
comfort
of
them
in
not
having
such
sensible
evidences
of
God's
gracious
care
.
The
sweetness
of
the
promises
made
for
times
of
trouble
,
would
never
be
tasted
.
Psal.
37.19
.
They
shall
not
be
ashamed
in
the
evil
time
;
that
is
,
they
shall
be
mightily
encouraged
and
supported
.
God's
people
do
best
understand
God's
strength
,
when
they
feel
the
smart
of
mens
malice
.
2
Tim.
4.17
.
[
The
Lord
stood
with
me
,
and
strengthened
me
.
]
He
had
never
felt
so
much
of
God's
strength
,
if
he
had
not
tasted
much
of
mans
wickedness
in
forsaking
him
,
Psal.
37.39
.
[
he
is
their
strength
]
when
in
times
of
trouble
they
experiment
more
of
his
care
in
preserving
them
,
and
his
strength
in
supporting
them
,
than
at
other
times
;
Abundance
of
consolations
are
manifested
in
abundance
of
sufferings
[
*
](A79420-e20580-b)
*
2
Cor.
1.5
.
1
Pet.
4.13
,
14
:
.
A
greater
sense
of
joy
and
glory
lights
upon
them
in
a
sterm
or
persecutions
.
Men
see
the
sufferings
of
the
godly
,
but
they
do
not
behold
that
inward
peace
which
composeth
and
delights
their
Souls
,
worth
the
whole
Mass
of
the
woulds
goodness
,
and
pleasures
of
the
unrighteous
.
2.
Inward
improvements
.
Opportunities
to
manifest
more
love
to
God
,
more
dependance
on
him
,
the
perfection
of
the
Soul
.
1
Tim.
5.5
.
Now
she
that
is
a
Widow
indeed
,
and
desolate
,
trusts
in
God
,
and
continues
in
Supplications
and
Prayers
night
and
day
;
there
is
a
ground
of
more
exercise
of
trust
in
God
,
and
supplication
to
him
.
The
poor
and
desolate
have
an
advantage
for
the
actual
exercise
of
those
graces
,
which
a
prosperous
condition
wants
:
God
changeth
the
metal
by
it
;
what
was
Lead
and
Iron
,
he
makes
come
forth
as
Gold
.
Job
23.10
.
when
he
hath
tried
me
,
I
shall
come
forth
as
gold
.
Crosses
and
sufferings
which
fit
good
men
for
special
service
here
,
and
eternal
happiness
hereafter
,
can
no
more
be
said
to
be
evil
,
than
the
fire
which
refines
the
gold
,
and
prepares
it
for
a
Prince's
use
.
If
there
were
not
such
evils
,
what
ground
could
you
have
to
exercise
patience
?
what
Heroick
acts
of
faith
could
you
put
forth
without
difficulties
?
how
could
you
believe
against
hope
,
if
you
had
not
sometimes
something
to
contradict
your
hopes
?
And
if
a
good
man
should
have
a
confluence
of
that
which
the
ignorant
and
pedantical
world
calls
happiness
,
he
might
undervalue
the
pleasures
of
a
better
life
,
deface
the
beauty
of
his
own
soul
,
and
withdraw
his
love
from
the
most
gratifying
,
as
well
as
the
most
glorious
object
,
unto
that
which
is
not
worth
the
least
grain
of
his
affection
.
3.
Future
glory
.
The
great
enquiry
at
the
day
of
Christ's
appearing
,
will
be
,
How
good
men
bear
their
sufferings
,
what
improvements
they
had
;
and
the
greater
their
purity
by
them
,
the
greater
will
be
their
praise
and
honour
.
1
Pet.
1.7
.
That
the
tryal
of
your
faith
[
viz.
by
manifold
Temptations
]
may
be
found
to
praise
,
and
honour
,
and
glory
,
at
the
appearing
of
Jesus
Christ
.
For
a
good
improvement
by
them
,
they
will
have
a
Publick
praise
from
God's
mouth
,
and
a
Crown
of
Honour
set
upon
their
heads
.
Providence
sends
even
light
afflictions
as
so
many
Artificers
,
to
make
the
Crown
more
Massy
,
and
more
bright
,
2
Cor.
4.17
.
[
Works
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
]
They
are
at
work
about
a
good
man's
Crown
,
while
they
make
him
smart
.
They
prepare
him
for
heaven
,
and
make
it
more
grateful
to
him
when
he
comes
to
possess
it
.
A
Christians
carriage
in
them
prepares
for
greater
degrees
of
Glory
.
Every
stroke
doth
but
more
beautifie
the
Crown
.
6.
Sufferings
of
good
men
for
the
Truth
highly
glorifies
the
Providence
of
God
.
This
is
a
matter
of
glory
and
honour
,
1
Pet.
4.16
.
If
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
on
this
behalf
.
They
thereby
bear
a
Testimony
to
the
highest
Act
of
providence
that
God
ever
exercised
,
even
the
redemption
of
the
world
by
the
blood
of
his
Son
.
And
the
Church
,
which
is
the
highest
object
of
his
Providence
in
the
world
,
takes
the
deeper
root
,
and
springs
up
the
higher
;
the
foundation
of
it
was
laid
in
the
blood
of
Christ
,
and
the
growth
of
it
is
furthered
by
the
blood
of
Martyrs
.
The
carriage
of
the
righteous
in
them
,
makes
the
Truth
they
profess
more
valued
.
It
enhanceth
the
excellency
of
Religion
,
and
manifests
it
to
be
more
amiable
for
its
beauty
,
than
for
its
dowry
;
since
they
see
it
desirable
by
the
sufferers
,
not
only
without
worldly
enjoyments
,
but
with
the
sharpest
miseries
.
This
consideration
hath
wrought
upon
many
to
embrace
the
Religion
of
the
Sufferers
.
If
it
reaches
as
far
as
death
,
they
are
but
dispatched
to
their
Fathers
house
,
and
the
day
of
their
death
is
the
day
of
their
Coronation
;
and
what
evil
is
there
in
all
this
?
To
conclude
,
This
Argument
is
stronger
(
upon
the
infallible
righteousness
of
God's
nature
)
for
a
day
of
Reckoning
after
this
life
,
than
against
Providence
.
'T
is
a
more
rational
conclusion
,
That
God
will
have
a
time
to
justifie
the
righteousness
and
wisdom
of
his
Providential
Government
,
and
repair
the
honour
of
the
righteous
,
oppressed
by
the
injustice
of
the
wicked
.
And
indeed
,
unless
there
be
a
retribution
in
another
world
,
the
question
is
unanswerrble
,
and
all
the
reason
in
the
world
knows
not
how
to
salve
the
Holiness
and
Righteousness
of
God
in
his
Providential
Dispensations
in
this
life
;
since
we
see
here
Goodness
unrewarded
and
debased
to
the
dunghill
,
Vice
glorying
in
impunity
,
and
ranting
to
the
firmament
.
We
cannot
see
how
it
can
consist
with
the
nature
of
God's
Wisdom
,
Righteousness
and
Holiness
,
if
there
were
not
another
life
wherein
God
will
manifest
his
Righteousness
in
the
punishing
sin
,
and
rewarding
goodness
:
For
it
is
impossible
that
a
God
of
infinite
Justice
should
leave
sin
unpunished
,
and
Grace
unrewarded
here
or
hereafter
.
The
Scripture
gives
us
so
full
an
acount
of
a
future
state
,
that
may
satisfie
all
Christians
in
this
business
.
The
wicked
rich
man
is
in
his
Purple
,
and
Lazarus
in
his
rags
;
yet
Abraham's
Bosom
is
prepared
for
the
one
,
and
an
endless
Hell
for
the
other
.
Jeremy
resolves
the
case
in
his
dispute
with
God
about
it
,
Jer.
12.3
.
Pull
them
out
like
sheep
for
the
slaughter
,
and
prepare
them
for
the
day
of
slaughter
.
They
are
but
fattening
for
the
knife
of
justice
;
and
the
day
will
come
when
they
shall
be
consum'd
,
like
the
fat
of
Lambs
in
the
Sacrifice
,
which
shall
wholly
evaporate
into
smoke
;
so
the
Psalmist
resolves
it
in
Psal.
37.20
.
a
Psalm
written
for
the
present
case
.
God
laughs
at
their
security
in
a
way
of
mockery
,
Psal.
37.13
.
The
Lord
shall
laugh
at
him
,
for
he
sees
that
his
day
is
coming
.
God's
day
for
the
justification
of
his
proceedings
in
the
world
,
and
the
wicked
man's
day
for
his
own
destruction
,
wherein
they
shall
all
be
destroyed
together
,
Psal.
37.38
.
The
whole
mass
of
them
in
one
bundle
.
Who
then
will
charge
God
with
unequal
distributions
at
that
day
which
is
appointed
for
the
clearing
up
of
his
righteousness
,
which
is
here
maskt
in
the
world
?
who
can
be
fond
of
the
State
of
the
wicked
?
Who
would
be
fond
of
a
dead
mans
condition
,
because
he
lies
in
State
,
whose
Soul
may
be
condemned
,
whilst
his
body
with
a
pompous
solemnity
is
carried
to
the
Grave
;
and
both
body
and
Soul
joyned
together
at
the
resurrection
,
adjudged
to
eternal
misery
?
Q.
3.
What
hath
been
said
in
this
,
will
also
answer
another
Question
,
Why
God
doth
not
immediately
punish
notorious
offenders
,
since
the
best
governments
in
the
world
are
such
as
call
the
violaters
of
the
Law
to
a
speedy
account
,
to
keep
up
the
honour
of
Justice
?
Thus
the
Epicures
charge
God
with
neglects
of
providence
,
because
if
he
doth
punish
wicked
men
,
it
is
later
than
is
fit
and
just
;
because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
Sons
of
men
is
fully
set
in
them
to
do
evil
.
Eccles.
8.11
.
Delay
of
Justice
is
an
encouragement
to
Sin
.
Answ.
1.
This
is
an
argument
for
Gods
patience
,
none
against
his
providence
.
Should
he
make
such
quick
work
,
what
would
become
of
the
world
?
Could
it
have
held
out
to
this
day
?
If
God
had
instantly
taken
revenge
upon
those
that
thus
disparage
his
providence
,
the
framer
of
such
an
objection
had
not
been
alive
.
No
man
is
so
perfectly
good
,
but
he
might
fall
under
the
revenging
stroke
of
his
sword
,
if
he
pleased
to
draw
it
.
Suffer
God
to
evidence
his
patience
here
,
since
after
the
winding
up
of
the
World
,
he
will
have
no
time
to
manifest
it
.
God
doth
indeed
sometimes
send
the
sharp
arrow
of
some
judgment
upon
a
notorious
offender
,
to
let
him
understand
that
he
hath
not
forgotten
how
to
govern
;
but
he
doth
not
alwayes
do
so
,
that
his
patience
may
be
glorified
in
bearing
with
his
rebellious
creature
.
2.
God
is
just
in
that
wherein
the
question
supposeth
him
unjust
.
He
suffers
wicked
men
to
continue
to
be
the
plagues
of
the
places
where
they
live
,
and
the
executioners
of
his
Justice
upon
offenders
against
him
,
Psal.
17.13
.
The
wicked
are
God's
Sword
.
Jeremiah
47.6
.
Those
that
God
would
stir
up
against
the
Philistines
,
are
called
the
Sword
of
the
Lord
,
Isa.
10.5
.
Ashur
is
said
to
be
the
Rod
of
his
anger
;
would
it
consist
with
his
wisdom
to
drop
the
instruments
out
of
his
hand
,
as
soon
as
he
begins
to
use
them
?
To
cast
his
Rods
out
of
his
hand
as
soon
as
he
takes
them
up
?
The
rules
of
justice
are
as
much
unknown
to
us
,
as
the
communications
of
his
goodness
to
his
people
are
unknown
to
the
world
.
3.
Let
me
ask
such
a
one
,
whether
he
never
injur'd
another
man
?
and
whether
he
would
not
think
it
very
severe
,
if
not
unjust
,
that
the
offended
person
should
presently
take
revenge
of
him
?
If
every
man
should
do
the
like
,
how
soon
would
mankind
be
dispatcht
,
and
the
World
become
a
shambles
,
men
running
furiously
to
one
anothers
destruction
for
the
injuries
they
have
mutually
received
?
Do
we
praise
the
lenity
of
parents
to
their
Children
,
and
dispraise
the
mercy
of
God
,
because
he
doth
not
presently
use
his
right
?
Is
then
forbearance
of
revenge
accounted
a
virtue
in
a
man
,
and
shall
it
be
an
imperfection
in
God
?
With
what
reason
can
we
thus
blame
the
eminent
patience
of
God
,
which
we
have
reason
to
adore
,
and
which
every
one
of
us
are
monuments
of
?
The
use
is
,
Vse
1.
Of
information
,
I.
How
unworthy
and
absurd
a
thing
is
it
to
deny
Providence
?
Some
of
the
Heathens
fancied
,
that
God
walked
his
Circuit
in
Heaven
,
or
sat
with
folded
arms
there
,
taking
no
cognizance
of
what
was
done
in
the
World
.
Some
indeed
upon
some
great
emergencies
have
acknowledged
the
Mercies
and
Justice
of
God
,
which
are
the
two
arms
of
his
providence
.
The
Barbarians
,
his
justice
,
when
they
saw
a
Viper
leap
upon
Paul's
hand
,
Act.
28.4
.
they
say
among
themselves
,
no
doubt
this
man
is
a
murderer
,
whom
though
he
hath
escaped
the
sea
,
yet
vengeance
suffers
not
to
live
.
The
Mariners
in
Jonah
implored
his
mercy
in
their
distress
at
Sea
;
yet
they
generally
attributed
affairs
to
blind
chance
,
and
worshipped
Fortune
as
a
Deity
.
For
this
vain
conceit
,
the
Psalmist
calls
the
Atheist
fool
,
Psal.
14.1
.
The
fool
hath
said
in
his
heart
,
there
is
no
God
.
Potiphar
acknowledged
it
;
he
saw
that
the
Lord
was
with
Joseph
,
and
favoured
his
designs
.
Gen.
39.3
.
And
his
Master
saw
that
the
Lord
was
with
him
,
and
that
the
Lord
made
all
things
that
he
did
to
prosper
in
his
hand
.
It
will
not
be
amiss
to
consider
this
;
For
the
root
of
denial
of
providence
is
in
the
hearts
of
the
best
men
,
especially
under
affliction
.
Asah
was
a
holy
man
;
yet
Psal.
73.13
.
saith
he
,
Verily
I
have
cleansed
my
heart
in
vain
,
and
washed
my
hands
in
innocence
.
He
had
taken
much
pains
with
his
heart
,
and
had
been
under
much
affliction
.
V.
14.
[
all
the
day
long
have
I
been
plagued
and
chastned
every
morning
.
And
the
consideration
of
this
,
that
he
should
have
so
much
affliction
with
so
much
holiness
,
so
strangely
puzled
him
,
that
he
utters
that
dreadful
Speech
,
as
if
he
had
a
mind
to
cast
off
all
cares
about
the
worship
of
God
,
and
sanctifying
his
heart
,
and
repent
of
all
that
he
had
done
in
that
business
;
as
much
as
to
say
,
Had
I
been
as
very
a
villain
as
such
,
or
such
a
man
,
I
might
have
prospered
as
well
as
they
;
but
I
was
a
fool
to
have
any
fear
of
God
.
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
.
1.
It
gives
a
liberty
to
all
sin
.
[
*
](A79420-e21450-b)
*
Targum
Hierosolymit
.
Mercer
in
Gen.
4.7
.
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
,
[
*
](A79420-e21530-b)
*
Gen.
4.7
,
8.
v
7
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
,
v.
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
,
v
9.
seems
to
favour
it
,
am
I
my
Brothers
keeper
?
Thou
dost
say
,
thou
art
the
governour
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
every
where
places
sin
upon
this
root
.
Psal.
10.11
.
[
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
,
v.
9
,
10.
So
Isa.
26.10
.
●
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
?
'T
is
from
this
Topick
all
iniquity
will
draw
arguments
to
encourage
it self
;
for
nothing
doth
so
much
discountenance
those
rising
corruptions
,
and
put
them
out
of
heart
,
as
an
actuated
belief
,
that
God
takes
care
of
humane
affairs
.
Upon
the
want
of
this
actuated
knowledg
God
charges
all
the
sin
of
Ephraim
.
Hosea
.
7.2
.
They
consider
[
*
](A79420-e21730-b)
*
Heb.
they
speak
not
to
their
hearts
.
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.
11.6
.
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
Governour
of
the
World
.
This
denial
would
shut
up
Bibles
and
Temples
,
and
bring
irreligious
disorder
into
all
Societies
.
1.
All
Worship
.
He
that
hath
no
design
to
govern
,
is
supposed
to
expect
no
homage
;
if
he
regards
not
his
creatures
,
he
cares
for
no
worship
from
them
.
How
is
it
possible
to
perswade
men
to
regard
him
for
God
,
who
takes
no
care
of
them
?
Who
will
adore
him
,
who
regards
no
adoration
?
2.
Prayer
.
To
what
purpose
should
they
beg
his
directions
,
implore
his
assistance
in
their
calamities
,
if
he
had
no
regard
at
all
to
his
Creatures
?
What
favour
can
we
expect
from
him
who
is
regardless
of
dispensing
any
?
3.
Praise
.
Who
would
make
acknowledgments
to
one
,
from
whom
they
never
received
any
favour
,
and
hath
no
mind
to
receive
any
acknowledgements
from
them
,
because
he
takes
no
care
of
them
?
If
the
Deity
have
no
relation
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
Religion
,
if
he
concern
not
himself
with
us
?
4.
Dependance
,
Trust
and
Hope
.
What
reason
have
we
to
commit
our
concerns
to
him
,
and
to
depend
upon
him
for
relief
?
Hence
the
Apostle
saith
,
Ephes.
2.12
.
The
Gentiles
were
withone
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.
5.2
.
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
regardlesness
of
his
creature
,
disobligeth
the
Creature
from
any
service
to
him
.
3.
It
is
a
high
disparagement
of
God
.
To
believe
an
impotent
,
ignorant
,
negligent
God
,
without
care
of
his
works
,
is
as
bad
or
worse
than
to
believe
no
God
at
all
.
The
denyal
of
his
providence
is
made
equal
with
the
denyal
of
God
,
Psal.
14.1
.
the
fool
hath
said
in
his
heart
there
is
no
God
.
He
denied
God
,
Elohim
,
which
word
notes
God's
providence
.
Not
there
is
no
Jehovah
,
which
notes
his
essence
;
he
denied
not
God
,
quoad
essentiam
,
but
quoad
providentiam
,
whereupon
the
Psalmist
dubbs
the
Atheist
fool
.
It
strips
God
of
his
judicial
power
.
How
shall
he
judg
his
creatures
,
if
he
know
not
what
they
think
,
and
regards
not
what
they
do
?
How
easie
will
it
be
for
him
to
be
imposed
upon
by
the
fair
pretences
,
and
lying
excuses
of
men
?
'T
is
Diabolical
.
The
Devil
denies
not
God's
right
to
govern
,
but
he
denies
God's
actual
government
;
for
he
saith
,
Luke
.
4.6
.
the
power
and
glory
of
the
World
is
delivered
unto
him
,
and
to
whomsoever
,
saith
he
,
I
will
,
I
give
it
.
God
had
cast
offall
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
and
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
possessed
with
a
Devil
[
*
](A79420-e22090-b)
*
Montagne
against
Selden
.
p.
525.
.
Should
God
create
a
man
anew
with
a
sound
judgment
,
and
bring
him
into
the
World
,
when
he
should
see
the
harmony
,
multitude
,
vertues
and
operations
of
all
Creatures
,
the
stated
times
and
seasons
;
must
he
not
needs
confess
that
some
invisible
,
unconceivable
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
the
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
judgments
in
the
World
,
[
*
](A79420-e22120-b)
*
Job
19.29
.
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
exercise
.
The
Scripture
frequently
declaring
the
reason
of
such
and
such
judgments
to
be
,
that
men
may
know
that
the
Lord
is
God
.
2.
The
second
thing
is
,
grounds
of
the
denial
of
providence
.
This
Atheism
has
been
founded
,
1.
Vpon
an
overweening
conceit
of
mens
own
worths
;
when
men
saw
themselves
frustrated
of
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
40.8
.
[
Wilt
thou
also
disannul
my
Judgment
?
wilt
thou
condemn
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
governour
;
and
in
Job's
answer
you
find
no
syllable
or
word
of
his
integrity
to
God
,
but
a
self
abhorrency
,
Job
42.26
.
Wherefore
I
abhor
my self
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
enquiry
into
the
sin
that
is
the
cause
of
it
.
But
I
doubt
ordinarily
there
is
too
much
of
a
reflection
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
pleasure
and
delight
,
to
look
down
upon
this
World
;
or
,
as
though
it
were
a
molestation
of
an
infinite
Power
,
to
busie
himself
about
the
care
of
sublunary
things
.
They
thought
it
unsutable
to
the
felicity
of
God
,
that
it
would
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
Kingdon
,
nor
so
much
as
provide
for
the
well-being
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
usher'd
in
by
a
stuttering
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
,
Psal.
37.11
.
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
on
the
ground
;
muffled
with
Clouds
,
as
Job
22.13
,
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
too
high
apprehensions
of
God's
Majesty
and
Excellency
:
But
we
must
take
heed
of
entertaining
superstitious
conceits
of
God
,
and
such
as
are
dishonourable
to
him
,
or
make
the
grandeur
and
ambition
of
men
,
the
measures
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
Christian
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
condescention
,
who
notwithstanding
his
greatness
,
humbles
himself
to
behold
what
is
done
upon
the
Earth
.
The
Psalmist
sets
a
pattern
for
both
,
Psal.
113.5
,
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
unabounded
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.
1.12
.
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
Governour
,
a
ship
without
a
Pilot
,
exposed
to
the
mercy
of
winds
and
waves
.
A
man
to
be
without
reason
,
that
passion
and
lust
should
act
their
pleasures
;
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
goverment
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
extreamly
hardned
,
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
[
*
](A79420-e22420-b)
*
Rom.
2.14
.
.
In
the
most
flagitious
courses
which
the
Apostle
reckons
up
[
*
](A79420-e22440-b)
*
Rom.
1
29
,
30
,
31
,
32.
,
they
cannot
put
off
the
knowledg
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
parctically
deny
providence
,
or
abuse
it
,
or
contemn
it
.
1.
When
we
will
walk
on
in
a
way
contrary
to
checks
of
providenes
.
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
be
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
poored
out
upon
him
;
he
would
march
against
Israel
to
take
them
out
of
God's
hand
into
his
own
service
again
,
Exod.
15.9
.
The
enemy
said
,
I
will
pursue
,
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
governour
of
the
World
,
resolved
to
dispute
God's
Royalty
with
him
in
spight
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
till
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
in
actions
against
the
revelations
of
God's
mind
both
by
the
Prophet
and
his
Providence
.
Jehosaphat
had
made
a
league
with
Ahab
[
*
](A79420-e22560-b)
*
2
Chron.
18.1
,
2
,
3.
,
and
God
had
ordered
Micajah
to
acquaint
him
with
the
ill
success
of
the
affair
they
went
about
,
shouldest
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
Jehosaphat
after
he
had
a
signal
providence
in
delivering
him
from
another
army
,
2
Chron.
20.24
.
Yet
after
this
he
goes
on
in
this
way
,
2
Chron.
20.35
.
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
dangarous
invasion
in
a
miraculous
way
,
he
enters
into
a
league
with
Ahab's
Son
,
as
wicked
as
his
Father
,
ver.
36.
he
joyned
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
,
v.
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
,
tho
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
.
Psal.
14.1
,
4.
The
Lord
looked
down
from
heaven
to
see
if
there
were
any
that
did
understand
and
seek
God
.
'T
is
certainly
either
a
denying
of
God's
sufficiency
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
King
1.3
.
Is
it
not
because
there
is
not
a
God
in
Israel
,
that
you
go
to
enquire
of
Baalzebub
the
god
of
Ekron
?
Seeking
to
any
thing
else
with
a
neglect
of
God
,
is
a
denying
the
care
of
God
over
his
creature
.
Do
we
not
in
this
case
make
our selves
our
own
governours
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
providence
,
and
an
infinite
powerful
goodness
to
help
us
,
he
would
hear
from
us
oftener
then
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
15.4
.
Thou
casteth
off
fear
,
why
?
and
restrainest
prayer
before
God
.
The
neglect
of
prayer
ariseth
from
a
conceit
of
the
uprofitableness
of
it
.
Job
21.15
.
What
profit
should
we
have
if
we
pray
unto
him
?
Which
conceit
must
be
grounded
upon
a
secret
notion
of
God's
carelesness
of
the
world
;
such
fruit
could
not
arise
,
but
from
that
bitter
root
.
But
the
Prophet
Malachi
plainly
expresses
it
,
Mal.
3.14
.
Ye
have
said
,
it
is
in
vain
to
serve
God
,
and
what
profit
is
it
that
we
have
kept
his
ordinances
?
Whence
did
this
arise
,
but
from
a
denial
of
providence
,
upon
the
observation
of
the
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
riseth
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
King
.
6.33
.
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
35.9
,
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
cryes
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
cheerfulness
even
in
a
time
of
darkness
.
This
was
the
charge
God
by
his
Prophet
brought
against
Asa
,
2
Chron.
16.7
.
(
before
the
text
)
Thou
hast
relyed
on
the
King
of
Syria
,
and
not
relyed
on
the
Lord
thy
God
,
herein
thou
hast
done
foolishly
,
v.
9.
where
he
sets
a
relyance
on
the
Creature
,
and
a
relyance
on
God
in
direct
opposition
.
In
several
cases
men
do
thus
deny
and
put
a
contempt
on
God
,
as
the
governour
of
the
World
;
when
we
will
cast
about
to
find
out
some
creature
resuge
,
rather
than
have
recourse
to
God
for
any
supply
of
our
necessities
.
Doth
not
he
slight
his
fathers
care
,
that
will
not
seek
to
him
in
his
distress
?
This
was
Asa's
Sin
.
2
Chron.
16.12
.
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.
40.14
.
but
think
on
me
when
it
shall
be
well
with
thee
,
and
shew
kindness
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
considence
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
probability
of
the
Jews
conceit
.
Or
also
when
we
do
seek
to
him
,
but
it
is
out
of
a
general
belief
of
his
providence
and
sufficiency
,
not
out
of
an
actuated
consideration
;
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
,
Pro.
3.5
.
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
advocate
,
and
never
interests
God
in
his
business
:
This
is
not
to
acknowledge
God
in
thy
wayes
,
which
is
the
command
,
Pro.
6.
in
all
thy
waies
acknowledge
him
,
as
though
our
works
were
not
in
the
hand
of
God
,
Eccles.
9.1
.
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
disown
his
providence
in
the
bestowing
it
upon
us
.
The
Apostle
seems
to
intimate
this
in
the
opposition
which
he
makes
between
uncertain
riches
and
the
living
God
[
*
](A79420-e23160-b)
*
1
Tim.
6.17
.
.
These
and
many
more
actions
sutable
to
them
,
are
vertual
denials
of
God's
superintendency
,
as
though
God
had
left
off
the
government
of
the
World
to
the
wits
,
or
rather
follies
follies
of
men
.
These
are
to
magnifie
the
things
we
seek
to
,
above
God
,
as
the
chief
Authors
of
all
our
good
.
'T
is
to
imagine
him
less
careful
than
man
,
more
insufficient
then
man
.
'T
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
bide
our
counsels
from
him
,
(
Isa.
29.15
.
Wo
to
them
that
seek
deep
to
hide
their
counsel
from
the
Lord
,
and
they
say
,
who
seeth
us
?
and
who
knoweth
us
?
)
an
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
.
'T
is
a
reflection
upon
God's
Wisdom
to
do
so
,
which
the
Prophet
mentions
with
a
wo.
Isa.
31.1
,
2.
Wo
to
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
of
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
emergent
occasions
,
we
trust
more
to
our
own
Wisdom
,
Counsel
and
Sufficiency
,
than
to
God's
,
and
set
up
our selves
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
a
more
grateful
acknowledgment
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
instruments
had
dispossessed
God
of
his
governing
providence
,
and
engrost
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
Physician
'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.
10.13
,
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.
It
was
Belshazzar's
offence
also
,
Dan.
5
23.
thou
hast
lifted
up
thy self
against
the
Lord
of
heaven
,
and
praised
the
Gods
of
silver
,
as
though
they
were
the
authors
of
all
thy
greatness
;
so
Hab.
1.16
.
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
[
*
](A79420-e23320-b)
*
Dought.
Analect
.
Sacr.
Ex
curs
182.
.
How
base
a
usage
is
this
of
God
,
to
rifle
him
of
all
his
glory
,
and
bestow
it
upon
the
unworthiest
instruments
,
inanimate
creatures
?
'T
is
as
high
Idolatry
as
that
of
the
Heathens
,
in
as
much
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
begger
,
as
to
give
it
to
a
Prince
?
[
*
](A79420-e23350-b)
*
Amiraut
de
diverses
religions
.
'T
is
a
depriving
a
man
of
his
right
:
Yet
,
is
not
this
ordinary
?
Do
not
men
ascribe
more
to
the
Physician
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
every
Drug
?
'T
is
as
if
the
kindness
a
Prince
shews
to
his
subjects
,
should
be
attributed
to
a
Scullion
in
his
Kitchin
,
rather
than
to
himself
.
This
is
to
bely
God
and
say
,
it
is
not
he
[
*
](A79420-e23360-b)
*
Ier.
5.12
.
:
'T
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.
2.8
.
she
did
not
know
that
I
gave
her
corn
,
and
wine
,
and
oyl
,
and
multiplyed
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
consequent
from
this
Scripture
,
that
those
that
employ
the
good
things
they
enjoy
upon
their
lusts
,
do
deny
the
providential
goodness
of
God
in
their
possession
and
enjoyment
of
them
,
because
they
prepare
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
Peoples
applause
,
that
his
voice
was
the
voice
of
God
,
and
not
of
man
.
5.
When
we
use
indirect
courses
,
and
dishonest
waies
to
gain
wealth
or
honour
.
This
is
to
leave
God
,
to
seek
relief
at
Hells
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
.
'T
is
a
convenanting
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
Conjurers
are
reported
to
make
,
that
the
Devil
shall
give
them
such
knowledge
,
such
wealth
,
or
bring
them
to
such
honour
;
't
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
absolutly
to
promise
or
bestow
.
So
when
a
man
will
commit
Sin
to
gain
the
ends
of
his
ambition
or
covetousness
,
does
he
not
implicitely
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
dependance
?
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
,
Matt.
4.3
.
Command
that
these
stones
be
made
bread
,
as
though
God
could
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
government
of
the
World
,
to
be
a
Lacky
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
affairs
in
answer
to
our
greedy
desires
.
'T
is
to
endeavour
that
by
God's
curse
which
we
should
only
expect
by
God's
blessing
:
For
when
God
hath
forbid
sinful
wayes
,
severely
threatned
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
?
'T
is
to
disparage
his
blessing
,
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
,
Psal.
37.3
.
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
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
creatures
,
or
that
he
were
like
an
Artificer
that
could
not
act
without
his
Tools
:
As
if
God
were
tyed
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
unfaithful
,
not
walking
by
rules
of
unerring
goodness
;
or
if
we
acknowledge
him
wise
,
and
able
,
and
faithful
,
yet
it
must
then
be
a
denyal
of
his
gracious
tenderness
,
which
is
as
great
as
his
power
and
wisdom
,
and
a
perfection
equal
with
any
of
the
rest
.
If
his
careing
for
us
be
a
principal
argument
to
move
us
to
cast
our
care
upon
him
,
as
it
is
,
1
Pet.
5.7
.
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
governour
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
without
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
,
Isa.
51.12
,
13.
who
art
thou
that
art
afraid
of
a
man
that
shall
dye
,
&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
,
Psal:
9.10
.
for
thou
Lord
,
hast
not
forsaken
them
that
seek
thee
;
Then
a
distrust
of
him
discovers
an
ignorance
and
inconsideration
of
his
name
and
his
wayes
of
working
,
and
implies
his
forsaking
of
his
creature
.
He
that
trusts
in
any
thing
else
besides
God
,
denies
all
the
powerful
operations
of
God
,
and
conceives
him
not
a
strength
sufficient
for
him
,
Psal.
52.7
.
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
sence
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
;
't
is
to
question
whether
the
Summer-Sun
will
warm
me
,
though
it
shine
directly
upon
me
,
and
I
feel
the
vigor
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
Belshazzars
Sin
,
Dan.
5.23
.
and
the
God
in
whose
hand
thy
breath
is
,
and
whose
are
all
thy
wayes
,
hast
thou
not
glorified
;
he
glorified
not
God
in
the
way
of
his
providence
,
but
was
playing
the
Epicure
,
and
was
sacrilegiously
quaffing
in
the
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
v.
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
Domestick
example
of
God's
vindicating
his
government
of
the
World
;
and
yet
went
in
the
same
steps
;
so
Jer.
5.3
,
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
,
v.
4.
they
are
foolish
,
for
they
know
not
the
way
of
the
Lord
,
nor
the
judgment
of
their
God
.
Correction
calls
for
submission
;
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
.
T
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.
7.9
.
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
acknowledg
whence
their
misery
came
,
they
would
not
seek
God
for
all
this
,
v.
10.
'T
is
like
a
mans
picking
a
pocket
,
or
cutting
a
throat
under
the
gallows
in
contempt
of
Justice
[
*
](A79420-e23800-b)
*
Jenkin
.
;
where
as
good
men
are
both
affected
with
,
and
remember
God's
judgments
.
Eber
called
his
Son
Peleg
,
division
,
because
in
his
daies
the
Earth
was
divided
;
that
in
the
dayly
sight
of
his
Son
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
remoeved
,
men
return
to
their
beloved
wayes
,
as
though
God
had
shot
away
all
his
arrows
,
and
was
departed
,
to
mind
them
no
more
.
Take
heed
of
this
,
't
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.
22.12
,
13.
And
in
that
day
did
the
Lord
God
of
hosts
call
to
weeping
and
mourning
;
and
behold
joy
,
and
gladness
,
eating
flesh
and
drinking
wire
;
let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
When
God
many
judgment
shews
himself
to
be
Lord
God
of
Hosts
,
and
calls
us
to
weeping
,
and
we
behave
our selves
jollily
in
spight
of
his
government
,
it
is
a
sin
he
will
remember
,
and
bind
the
guilt
upon
us
,
v.
14
and
it
was
revealed
in
my
ears
by
the
Lord
of
Hosts
,
suerly
this
iniquity
shall
not
be
purged
from
you
till
you
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
unjust
or
unwise
distribution
[
*
](A79420-e23920-b)
*
Cajetan
Summal
.
p.
428.
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
.
'T
is
a
temper
we
are
all
subject
to
,
Psal.
37.1
.
Fret
no
thy self
because
of
evil
doers
,
neither
be
thou
envious
against
the
workers
of
iniquity
.
'T
is
peculiarly
the
product
of
self-love
,
which
affects
the
principality
in
the
world
,
and
particularly
affects
the
conduct
of
God
in
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
.
'T
is
such
a
sin
that
it
seems
to
be
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
he
as
Gods
.
Hence
perhaps
the
Jews
say
,
Cain
denied
the
providence
of
God
,
as
envying
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
Ninivites
the
advantage
of
it
;
he
woul
dhave
God
conform
the
way
of
his
providence
to
his
pleasure
and
reputation
.
Indeed
it
is
to
envy
God
the
honour
of
his
p
rovidence
in
those
gifts
or
good
things
another
possesses
,
whereby
he
is
instrumental
to
glorifie
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
providences
is
a
denial
und
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
flight
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
humor
in
his
government
,
Job
18.4
.
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
sence
of
his
affairs
according
to
our
model
and
platform
;
and
because
be
doth
not
observe
our
rules
and
methods
,
must
we
tear
our selves
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.
8.21
,
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
ambitions
to
become
a
God
.
Adam's
posterity
have
in
one
sort
or
other
imitated
him
.
This
1.
Is
a
wrong
to
the
Soveraignty
of
providence
.
'T
was
a
good
admonition
of
Luther's
to
Melanctoa
when
he
was
troubled
much
about
the
affairs
of
the
Church
,
monendus
est
Philippus
ut
desinat
esse
rector
mundi
.
By
this
temperawe
usurp
God's
place
,
and
set
our selves
in
his
throne
,
we
invade
his
supremacy
by
desiring
every
thing
to
be
at
our
beek
;
and
are
displeased
with
him
,
because
he
doth
not
put
the
reins
of
the
worlds
government
into
our
hands
.
As
if
we
would
command
his
will
,
and
become
his
Soveraigns
.
'T
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.
45.9
.
Wo
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
interests
,
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
Soveraign
Will
disputed
,
as
if
I
were
but
the
creatures
Servant
;
I
am
content
you
should
ask
of
me
things
to
come
,
v.
11.
and
pray
to
me
,
but
notwithstanding
yet
to
submit
to
my
pleasure
without
a
peevish
endeavouring
to
wrest
the
Soveraignty
out
of
my
hand
,
and
pull
the
Crown
from
my
head
.
T
is
a
wrong
to
the
goodness
and
righteousness
of
providence
.
'T
is
a
charging
God
with
ill
management
,
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.
15.4
.
If
patience
be
a
giving
God
the
honour
of
his
righteousnesess
in
his
Judgments
,
Psal.
191.75
.
I
know
,
O
Lord
,
that
thy
judgments
are
right
,
and
that
thou
in
faithfulness
hast
afflicted
me
:
impatience
must
be
a
charge
against
God
for
unrighteousness
in
his
judicial
proceedings
,
and
a
saying
the
way
of
the
Lord
is
not
equal
,
Ezek.
18.25
.
'T
is
implied
in
that
complaint
,
Isa.
58.2
,
3.
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
nor
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
righteousness
.
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
every
thing
,
both
for
our selves
and
the
world
,
of
which
we
are
members
,
and
for
his
own
glory
,
to
which
we
ought
to
subject
our selves
,
when
perhaps
our
projects
rend
immediately
to
gratifie
some
sensual
or
spiritual
lust
in
us
.
'T
is
the
commendation
the
Holy
Ghost
gives
of
Job
,
Job
1.22
.
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
,
Jerem.
20.
7
O
Lord
,
thou
hast
deceived
me
,
and
I
was
deceived
,
in
the
ill
success
of
his
prophecy
;
as
though
an
immense
goodness
would
,
and
a
Soveraign
power
needed
to
deal
in
a
fraudulent
way
with
his
Creatures
to
bring
his
ends
about
.
3.
'T
is
a
wrong
to
the
wisdom
of
Providence
.
We
would
degrade
his
O
uniscience
and
Wisdom
,
and
sway
him
by
our
foolish
and
purblind
dictates
;
't
is
as
if
we
would
instruct
him
better
in
the
management
of
the
world
,
and
direct
him
to
a
reformation
of
his
methods
,
Job
40.2
.
shall
he
that
contends
with
the
almighty
,
instruct
him
?
he
that
reproves
God
,
let
him
answer
it
:
'T
is
a
reproving
God
,
and
reproofs
imply
a
greater
authority
,
or
righteousness
,
or
wisdom
in
the
person
reproving
;
we
reprove
God
,
as
if
God
should
have
consulted
with
us
,
and
asked
our
advice
;
't
is
to
take
upon
us
to
be
God's
counselors
,
and
to
conclsude
the
only
wise
God
by
our
imperfect
reason
,
Rom.
11.34
.
Who
hath
been
his
counsellor
?
'T
is
a
secret
boasting
of
some
excellency
in
our selves
,
as
if
God
did
not
govern
well
,
or
we
could
govern
better
.
Shall
a
silly
passenger
,
that
understands
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
roul
about
according
to
the
conceits
of
our
fancy
?
Is
nto
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
vertually
in
this
sin
of
impatience
.
10.
In
charging
our
sins
,
and
miscarriages
by
them
,
upon
providence
.
In
this
we
contemn
it
.
Some
think
Cain
doth
so
,
Gen.
4.9
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
?
'T
is
certain
the
first
man
did
so
,
Gen.
3.12
.
the
woman
thou
gavest
to
be
with
me
,
she
gave
me
of
the
tree
;
thy
gift
is
the
cause
of
my
sin
and
ruine
.
'T
is
as
certain
David
laid
the
Sin
of
Vriah's
murder
at
the
door
of
providence
,
1
Sam
11.25
.
when
he
heard
that
Vriah
was
dead
,
the
Sword
,
soith
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
,
layes
the
blame
both
of
his
sin
and
following
mischiefs
upon
him
.
Pro.
19.3
.
the
foolishness
of
man
perverts
his
way
,
and
his
heart
frets
against
the
Lord
.
There
are
many
other
wayes
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
our selves
.
As
Benhaded
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
[
*
](A79420-e24620-b)
*
2.
King
.
20.10
.
;
wherein
he
swaggers
with
God
,
and
vaunts
as
if
he
were
the
Governour
of
the
World
;
yet
this
man
with
his
numerous
Host
was
routed
by
a
troop
of
Lacquies
,
v.
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
[
*
](A79420-e24650-b)
*
Psal.
49.11
.
.
3.
Oppression
.
They
slay
the
fatherless
,
and
say
,
the
God
of
Jacob
shall
not
regard
it
[
*
](A79420-e24710-b)
*
Psal.
94.6
,
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
[
*
](A79420-e24730-b)
*
Psal
14.1
,
4.
4.
Misinterpretations
of
providence
.
Such
cursed
jealousies
had
the
Jews
of
God
,
Numb.
14.3
.
and
wherefore
hath
the
Lord
brought
us
into
this
land
to
fall
by
the
sword
?
were
it
not
better
for
us
to
return
into
Egypt
?
As
tho
God
in
that
mighty
deliverance
had
cheated
tem
with
a
design
to
destroy
them
in
the
wilderness
,
when
one
of
those
plagues
poured
out
upon
Pharaouh
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
dispates
against
god
.
5.
In
limiting
providence
.
In
bounding
it
to
time
,
manner
to
other
circumstances
as
they
did
,
Psal.
78.41
.
they
limited
the
holy
one
of
Israel
,
for
they
remembred
not
his
hand
.
As
though
God
must
manage
every
thing
according
to
the
will
of
a
simple
Creature
.
It
was
a
forgetfulness
of
providence
,
at
least
,
that
was
the
cause
of
it
.
The
Second
Vse
is
of
Comfort
.
[
*
](A79420-e24920-b)
*
It
was
an
excellent
Speech
of
a
Stoick
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
eispair
in
the
godly
?
't
is
as
great
a
matter
of
joy
to
the
godlly
,
that
God
reigns
,
as
it
is
of
terror
to
the
wicked
,
Psal.
97.1
.
The
Lord
reigns
,
let
the
Earth
rejoice
,
Psal.
99.1
.
The
Lord
reigns
,
let
the
people
tremble
.
'T
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
a
man
,
who
is
more
peculiarly
the
work
of
his
head
,
in
whose
creation
he
took
Counsel
,
Gen.
1.92
.
let
us
make
man
in
our
Image
,
after
our
likeness
;
and
the
work
of
his
heart
in
being
made
according
to
his
Image
,
and
intended
as
a
subordinate
end
of
his
whole
creation
next
to
the
principal
,
that
of
God's
glory
;
he
is
the
preserver
of
man
and
beast
:
of
a
man
principally
,
of
beasts
in
subserviency
to
mans
good
,
and
preservation
.
2.
Hloy
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
,
Psal.
33.18
.
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
any
thing
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
,
Psal.
37.23
.
the
steps
of
a
good
man
are
ordered
by
the
Lord
,
and
he
delighteth
in
his
wyas
;
't
is
a
special
,
because
a
delightful
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
Worlds
Soveraign
,
but
a
good
mans
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
.
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
.
Innocent
sufferings
;
There
is
a
righteous
Governour
,
who
orders
all
,
and
will
reward
them
for
their
pains
,
as
well
as
their
service
,
Heb.
6.10
.
for
God
is
not
unrighteous
to
forget
your
work
and
labour
of
love
;
there
is
one
that
presides
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
soveraign
power
to
whom
they
might
make
their
moan
in
their
distress
,
to
whom
they
might
ease
their
consciences
,
if
there
were
no
Governour
to
whom
they
might
offer
up
their
petitions
.
In
the
storms
they
meet
with
in
the
world
.
How
doth
the
presence
of
a
skilful
Pilot
in
a
weather-beaten
Ship
cheer
the
hearts
of
the
fearful
Passengers
?
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
wisdom
for
a
good
mans
safety
,
than
the
Enemy
can
for
his
destruction
;
he
can
countermine
their
Plots
with
more
power
than
they
can
execute
them
;
he
can
out-wit
their
craft
,
over-power
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
mans
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
sence
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
Frindes
?
The
very
unjust
as
well
as
the
just
are
enlightned
by
his
Sun
,
and
refresht
by
his
rain
;
and
shall
he
not
have
a
providence
for
those
who
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
?
Psal.
34.10
.
the
young
Lions
do
lack
and
suffer
hunger
,
but
they
that
seek
the
Lord
,
shall
not
want
any
good
thing
,
v.
9.
for
there
is
no
want
to
them
that
fear
him
.
A
good
man
shall
have
what
he
needs
,
not
alwayes
what
he
thinks
he
needs
.
Providence
intends
the
supply
of
our
necessities
,
not
of
our
desires
;
he
will
satisfie
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
every
thing
is
beautiful
in
its
season
[
*
](A79420-e25220-b)
*
Eccles.
9.11
.
.
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
wanting
to
give
,
where
his
heart
hath
been
so
large
in
working
.
Others
live
that
have
an
interest
only
in
common
providence
,
but
good
men
have
providence
cabinetted
in
a
promise
,
and
assured
to
them
by
a
deed
of
covenant-conveyance
;
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
[
*
](A79420-e25250-b)
*
1
Tim.
4.8
.
;
of
this
life
,
not
to
our
desires
,
but
necessities
;
of
the
life
to
come
to
both
,
wherein
they
shall
have
whatsoever
they
can
want
,
and
whatsoever
they
can
desire
.
Again
consider
,
God
doth
exercise
a
more
special
providence
over
men
,
as
cloathed
with
miserable
circumstances
,
and
therefore
among
his
other
Titles
,
this
is
one
,
to
be
a
helper
of
the
Fatherless
[
*
](A79420-e25280-b)
*
Psal.
10.14
.
.
'T
is
the
argument
the
Church
used
to
express
her
return
to
God
,
Hos.
14.3
.
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
by
his
wisdom
and
goodness
at
a
tender
Father
.
'T
is
not
his
greatest
pleasure
to
shew
his
Soveraign
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
every
thing
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
infinite
Wisdom
,
unwearied
because
of
his
incomprehensible
Omnipotency
,
and
righteous
because
of
his
unbounded
Goodness
and
Holiness
.
3.
Vse
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
influence
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
troublesom
?
Submit
to
it
.
Is
it
either
good
or
bad
,
and
present
,
we
must
study
to
understand
it
:
is
it
a
good
&
present
?
give
God
the
glory
of
it
.
1.
Seek
every
thing
you
need
at
the
hands
of
God
.
'T
is
not
only
the
skilfulness
of
the
Pilot
,
but
a
favourable
gale
from
Heaven
,
which
must
conduct
the
Ship
to
the
intended
port
.
As
his
providence
is
the
foundation
,
so
it
is
the
encouragement
of
all
prayer
.
The
end
of
the
Lords
prayer
is
,
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
concerns
,
and
for
his
directing
them
to
his
glory
in
his
providential
administrations
.
Every
one
of
our
daies
,
and
both
the
mercy
and
the
misery
of
them
,
depend
upon
him
,
Pro.
27.1
.
thou
knowest
not
what
a
day
may
bring
forth
.
But
God
foresees
all
events
;
have
recourse
the
refore
to
his
care
for
every
very
day
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
toyl
,
and
catch
nothing
,
till
God
speaks
the
word
,
and
sends
the
fish
into
our
net
[
*
](A79420-e25460-b)
*
Luk.
5
5.
.
The
way
of
man
is
not
in
himself
[
*
](A79420-e25480-b)
*
Jer.
10.13
.
.
O
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
.
Humane
prudence
may
lay
the
platform
,
and
God's
power
blast
the
execution
,
when
it
seems
to
be
grown
up
nearest
to
maturity
.
Hezekiah
was
happy
in
his
affairs
,
because
he
was
assisted
by
God
;
Ahaz
unhappy
,
because
he
is
deserted
by
God
.
If
we
would
have
a
Clock
go
well
,
we
must
look
chiefly
to
the
motions
of
the
chief
Wheel
;
a
failure
in
that
,
makes
an
error
in
all
the
rest
:
nothing
can
terminate
it's
motion
to
our
benefit
without
providence
.
Coloured
glass
can
reflect
no
beams
without
the
Sun's
light
,
nor
fruits
be
ripened
without
its
influence
.
Our
dependance
on
God
is
greater
than
theirs
on
the
Sun
,
God
lets
men
play
with
their
own
wit
and
strength
,
and
come
to
the
brink
of
execution
of
their
designs
,
and
then
blows
upon
them
,
that
they
may
know
there
is
a
God
in
the
Earth
.
Pythagoras
could
say
,
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
ridiculous
thing
,
to
seek
that
which
is
brave
and
virtuous
any where
else
than
of
God
[
*
](A79420-e25550-b)
*
Jamblich●
vita
Pithag
.
lib
1.
cap
18.
p.
89
.
Cyrus
is
a
brave
pattern
,
who
is
mentioned
in
Scripture
,
and
represented
by
Xenophon
calling
upon
God
when
he
was
first
chosen
General
;
and
in
his
Speech
to
his
Captains
to
encourage
them
to
hope
for
a
good
success
of
the
expedition
,
Thou
shalt
make
thy
prayer
unto
him
,
thou
shall
also
decree
a
thing
,
and
it
shall
be
established
unto
thee
.
The
interessing
Providence
in
our
concerns
,
is
the
high
way
to
success
.
The
reason
we
miscarry
,
is
because
we
consult
not
God
,
but
determine
without
him
;
and
then
we
have
no
reason
to
complain
of
him
for
not
prospering
our
way
,
when
we
never
commended
our
affairs
to
his
conduct
.
It
hath
been
the
practice
of
holy
men
.
Nehemiah
first
petitioned
God
before
he
would
use
his
interest
in
the
Kings
favour
,
Nehem.
2.4
.
then
the
King
said
unto
me
,
for
what
dost
thou
make
request
?
So
I
prayed
to
the
God
of
Heaven
,
and
I
said
unto
the
King
,
&c.
So
Abraham's
Steward
puts
up
his
request
to
God
,
before
he
would
put
the
business
he
came
upon
,
in
execution
,
Gen.
24.12
.
David
frequently
in
particular
cases
,
1
Sam.
23.9
.
2
Sam.
2.1
.
2
Sam.
19.23
.
God
only
doth
what
he
pleaseth
in
Heaven
and
in
Earth
;
He
only
can
blese
us
,
he
only
can
blast
us
.
Shall
we
be
careless
in
any
undertaking
,
whether
we
have
his
favour
or
no
?
'T
is
a
ridiculous
madness
to
resolve
to
do
any
thing
without
God
,
without
whose
assistance
and
preserving
of
us
,
we
had
not
been
able
to
make
that
resolution
.
2.
Trust
Providence
.
To
trust
God
when
our
Ware-houses
and
Bags
are
full
,
and
our
Tables
spread
,
is
no
hard
thing
,
but
to
trust
him
,
when
our
purses
are
empty
,
but
a
handful
of
meal
and
a
cruse
of
Oil
left
,
and
all
ways
of
relief
stopt
,
herein
lies
the
wisdom
of
a
Christians
grace
.
Yet
none
are
exempted
from
this
duty
;
all
are
bound
to
acknowledg
their
trust
in
him
by
the
dayly
prayer
for
dayly
bread
;
even
those
that
have
it
in
their
Cupboards
as
well
as
those
that
want
it
;
The
greatest
Prince
,
as
well
as
the
meanest
beggar
.
Whatever
your
wants
are
,
want
not
faith
,
and
you
cannot
want
supplies
.
'T
is
the
want
of
this
binds
up
his
hand
from
doing
great
works
for
his
Creatures
:
The
more
we
trust
him
,
the
more
he
concerns
himself
in
our
affairs
.
The
more
we
trust
our selves
,
the
more
he
delights
to
cross
us
;
for
he
hath
denounced
such
an
one
cursed
that
maketh
Flesh
his
arm
[
*
](A79420-e25800-b)
*
Jor.
17.5
.
,
though
it
be
the
best
flesh
in
the
world
,
because
it
is
a
departing
from
the
Lord
.
No
wonder
then
that
God
departs
from
us
,
and
carries
away
his
blessing
with
him
.
While
we
trust
our selves
,
we
do
but
trouble
our selves
,
and
know
not
how
to
reconcile
our
varions
reasons
for
hopes
and
fars
;
but
the
committing
our
way
to
the
Lord
,
renders
our
minds
calm
and
composed
,
Prov.
16.3
.
commit
thy
works
unto
the
Lord
,
and
thy
thoughts
shall
be
astablished
.
Thou
shalt
have
no
more
of
those
quarrelling
disturbing
thoughts
,
what
the
success
shall
be
.
1.
Trust
providences
in
the
greatest
extremities
.
He
brings
us
into
straits
,
that
he
may
see
the
exercise
of
our
faith
Zech.
3.12
.
I
will
leave
in
the
midst
of
thee
an
afflicted
and
poor
people
,
and
they
shall
trust
in
the
name
of
the
Lord
.
When
we
are
most
desolate
,
we
have
most
need
of
this
exercise
,
and
have
the
fittest
season
to
practise
it
:
he
is
always
our
refuge
and
our
strength
,
but
in
time
of
trouble
a
present
help
,
Psal.
46.1
.
Daniel's
new
advancement
by
Belshazzar
but
a
day
before
the
City
was
taken
by
the
Enemy
[
*
](A79420-e25910-b)
*
Dan.
5.29
.
,
the
King
slain
,
and
(
no
doubt
)
many
of
his
Nobility
,
and
those
that
were
nearest
in
Authority
with
him
,
it
being
the
interest
of
the
Enemy
to
dispatch
them
,
was
a
danger
;
yet
God
by
wayes
not
expressed
,
preserved
Daniel
,
and
gave
him
favour
with
the
Conqueror
.
God
sometimes
leads
his
people
into
great
dangers
,
that
they
may
see
and
acknowledg
his
hand
in
their
preservation
.
Daniel
had
not
had
so
signal
an
experience
of
Gods
care
of
him
,
had
he
been
in
the
lower
condition
he
was
in
before
his
new
preserment
.
God's
eye
is
always
upon
them
that
fear
him
;
not
to
keep
distress
from
them
,
but
to
quicken
them
in
it
,
and
give
them
as
it
were
a
new
life
from
the
dead
,
Psal.
33.18
,
19.
To
deliver
their
Soul
from
death
,
and
to
keep
them
alive
in
famine
.
God
brings
us
into
straits
,
that
we
may
have
more
lively
experiments
of
his
tenderness
in
his
seasonable
relief
:
If
he
be
angry
,
he
will
repent
himself
for
his
Servants
,
when
he
sees
their
power
is
gone
;
because
then
the
glory
of
his
providence
is
appropriated
to
himself
,
Deut.
32.36
,
39.
See
now
that
I
,
even
I
am
he
,
and
there
is
no
God
with
me
,
I
kill
,
and
I
make
alive
.
No
Creature
can
have
any
pretence
to
share
in
it
;
He
delights
thereby
to
blow
up
both
our
affections
to
him
,
and
admirations
of
him
,
and
store
up
in
us
a
treasure
of
experiments
to
encourage
our
trusting
in
him
in
the
like
straits
.
We
should
therefore
repose
our selves
in
God
in
a
desart
,
as
well
as
in
the
Cities
;
with
as
much
faith
among
Savage
beasts
,
as
in
the
best
company
of
the
most
sociable
men
[
*
](A79420-e26000-b)
*
Durant
de
Tentat
.
p.
168.
.
And
answer
the
greatest
strait
with
Abraham's
Speech
to
Isaac
,
God
will
provide
.
For
we
have
to
do
with
a
God
who
is
bound
up
to
no
means
,
is
at
no
expence
in
miraculous
succors
,
who
delights
to
perfect
his
strength
in
the
Creatures
weakness
.
We
have
to
do
with
a
God
,
who
only
knows
what
may
further
our
good
,
and
accordingly
orders
it
;
what
may
hinder
it
,
and
therefore
prevents
it
.
He
can
set
all
causes
in
such
a
posture
,
as
shall
conspire
together
as
one
link
to
bring
about
success
,
and
make
even
contrary
motions
meet
in
one
gracious
end
;
as
the
Rivers
which
run
from
North
and
South
,
the
contrary
quarters
of
the
world
,
agree
in
the
surges
of
one
Sea
.
Though
providences
may
seem
to
cross
one
another
,
they
shall
never
cross
his
word
and
promise
,
which
he
hath
magnified
above
all
his
name
.
And
his
Providence
is
but
a
servant
to
his
Truth
.
2.
Trust
it
in
the
way
of
means
.
Though
we
are
sure
God
hath
decreed
the
certain
event
of
such
a
thing
,
yet
we
must
not
encourage
our
idleness
,
but
our
diligence
.
Though
Moses
was
assured
of
the
victory
,
when
Amalek
came
armed
against
him
,
yet
he
commands
Joshua
to
draw
up
the
valiant
men
into
a
body
,
himself
goes
to
the
Mount
to
pray
,
and
is
as
diligent
in
the
use
of
all
means
,
as
if
he
had
been
ignorant
of
God's
purpose
,
and
had
rather
suspected
the
rout
of
his
own
than
his
Enemies
forces
.
Neither
doth
Joshua
afterwards
,
though
secured
by
promise
in
his
conquest
of
Canaan
,
omit
any
part
of
the
duty
of
a
wise
and
watchful
General
,
he
sends
spies
,
disciplines
his
forces
,
besiegeth
Cities
,
and
contrives
stratagems
.
Providence
directs
us
by
means
;
not
to
use
them
,
is
to
tempt
our
Guardian
;
where
it
intends
any
great
thing
for
our
good
,
it
opens
a
door
,
and
puts
such
circumstances
into
our
hands
,
as
we
may
use
without
the
breach
of
any
Command
,
or
the
neglect
of
our
own
duty
.
God
could
have
secured
Christ
from
Herod's
sury
,
by
a
miraculous
stroke
from
Heaven
upon
his
Enemy
;
but
he
orders
Joseph
and
Maries
flight
into
Egypt
as
a
means
of
his
preservation
.
God
rebukes
Moses
for
praying
,
and
not
using
the
means
in
continuing
the
Peoples
march
,
Exod.
14.15
.
Wherefore
criest
thou
unto
me
?
speak
unto
the
children
of
Israel
,
that
they
go
forwards
.
To
use
means
without
respect
to
God
,
is
proudly
to
contemn
him
;
to
depend
upon
God
without
the
use
of
means
,
is
irreligiously
to
tempt
him
;
in
both
we
abuse
his
providence
;
In
the
one
we
disobey
him
in
not
using
the
means
he
hath
appointed
;
in
the
other
,
presumptuously
impose
upon
him
for
the
encouragement
of
our
laziness
.
Diligence
on
our
part
,
and
the
blessing
on
God's
,
Solomon
joyns
together
,
Prov.
10.4
.
The
hand
of
the
diligent
makes
rich
;
but
v.
22.
The
blessing
of
the
Lord
maketh
rich
.
So
Eccles.
9.1
.
Our
works
are
in
the
hand
of
God
;
our
works
,
but
God's
blessing
;
God's
blessing
,
but
not
without
our
works
.
It
was
the
practice
of
good
men
.
Jacob
wrestles
with
God
to
divert
his
Brother's
fury
,
yet
sends
a
Present
to
his
Brother
to
appease
him
[
*
](A79420-e26280-b)
*
Gen.
32.9
,
13.
.
David
trusts
in
the
name
of
the
Lord
his
God
in
his
duel
with
Goliah
,
but
not
without
his
sling
:
Our
labour
should
rather
be
more
vigorous
than
more
faint
,
when
we
are
assured
of
the
blessing
of
providence
by
the
infallibility
of
the
promise
.
3.
Trust
providence
in
the
way
of
the
precept
.
Let
not
any
reliance
upon
an
ordinary
providence
induce
you
into
any
way
contrary
to
the
command
.
1.8
,
9
,
10
,
&c
but
Daniel
purpojed
in
his
heart
that
he
would
not
defile
himself
with
the
portion
of
the
Kings
meat
.
Daniel
had
many
inducements
from
an
appearance
of
providence
to
eat
the
Kings
meat
,
his
necessity
of
a
compliance
in
his
captivity
,
probability
of
preferment
by
learning
the
wisdom
of
the
Countrey
,
whereby
he
might
both
have
advanced
himself
,
and
assisted
his
Countrey-men
,
the
greatness
of
the
consideration
for
a
Captive
to
be
fed
from
the
Kings
Table
,
the
ingratitude
he
might
be
accused
of
,
for
despising
so
kind
a
treatment
;
but
none
of
these
things
moved
him
against
a
command
;
because
the
Law
of
God
forbad
it
,
he
would
not
eat
of
the
King's
meat
.
Daniel
might
have
argued
,
I
may
wind
my self
into
the
King's
favour
,
do
the
Church
of
God
a
great
service
by
my
interest
in
him
,
which
may
be
dasht
in
pieces
by
my
refusal
of
this
kindness
;
but
none
of
these
things
wrought
upon
him
.
No
providences
wherein
we
have
seeming
circumstances
of
glorifying
God
,
must
lead
us
out
of
the
way
of
duty
;
this
is
to
rob
God
one
way
to
pay
him
another
.
God
brought
Daniel's
ends
about
,
he
finds
favour
with
the
Governour
,
his
request
is
granted
,
the
success
is
answerable
,
and
all
those
ends
attained
,
which
he
might
in
a
sinful
way
by
an
ill
construction
of
providence
have
proposed
to
himself
,
all
which
he
might
have
missed
of
,
had
he
run
on
in
a
carnal
manner
.
This
,
this
is
the
way
to
success
,
Psal.
37.5
.
Commit
thy
way
unto
the
Lord
,
trust
also
in
him
,
and
be
shall
bring
it
to
pass
.
Commit
thy
way
to
the
guidance
of
his
providence
,
with
an
obedience
to
his
precept
,
and
reliance
on
his
promise
,
and
refer
all
success
in
it
to
God
.
If
we
set
up
our
golden
Calfs
made
of
our
own
ear-rings
,
our
wit
and
strength
,
and
carnal
prudence
,
because
God
seems
to
neglect
us
,
our
fate
may
be
the
same
with
theirs
,
and
the
very
dust
of
our
demolisht
Calf
may
be
as
bitter
Spice
in
our
drink
as
it
was
in
theirs
.
4.
Trust
him
solely
without
prescribing
any
methods
to
him
.
Leave
him
to
his
wise
choice
,
wait
upon
him
because
he
is
a
God
of
judgment
[
*
](A79420-e26440-b)
*
Isa
30.28
.
,
who
goes
judiciously
to
work
,
and
can
best
time
the
executions
of
his
will
.
The
wise
God
observes
particular
periods
of
time
,
for
doing
his
great
works
.
John
2.4
.
my
hour
is
not
yet
come
,
woman
,
what
have
I
to
do
with
thee
?
Which
man
is
no
competent
Judge
of
:
I
will
do
this
miracle
,
but
the
season
is
not
yet
come
wherein
it
will
be
most
beautiful
.
God
hath
as
much
wisdom
to
pitch
the
time
of
performance
of
his
promise
,
as
he
had
mercy
at
first
to
make
it
.
How
presumptuous
would
it
be
for
the
shallow
world
,
a
thing
worse
than
nothing
,
and
vanity
,
to
prescribe
rules
to
the
Creator
?
Much
more
for
a
single
person
,
a
little
Atom
of
dust
,
infinitely
worse
than
nothing
,
and
vanity
,
to
do
it
.
Since
we
had
no
hand
in
Creating
the
world
or
our selves
,
let
us
not
presume
to
direct
God
in
the
government
of
it
,
Job
38.4
.
Where
wast
thou
when
I
laid
the
foundations
of
the
earth
?
declare
if
thou
hast
understanding
?
Would
it
not
be
a
disparagement
to
God
to
stoop
to
thy
foolish
desires
,
yea
?
would
you
not
your selves
have
a
lower
conceit
of
him
,
if
he
should
degrade
his
wisdom
to
the
wrong
biass
of
your
blind
reason
?
Thirdly
,
Submit
to
providence
.
'T
is
God's
right
to
govern
the
World
,
and
dispose
of
his
Creature
;
't
is
his
glory
in
heaven
to
do
what
he
will
[
*
](A79420-e26520-b)
*
Psal
115
3.
But
our
God
is
in
the
Heaven
,
he
hath
done
what
soever
he
pleased
.
;
let
us
not
by
our
unsubmissive
carriage
deprive
him
of
the
same
Glory
on
earth
;
he
brings
to
pass
his
will
by
wayes
the
Creature
cannot
understand
.
'T
is
the
wisest
speech
in
that
medley
of
fooleries
,
the
Turkish
Alcoran
[
*
](A79420-e26550-b)
*
Deus
triumphat
in
sua
causa
,
&c.
.
We
must
walk
by
the
rule
of
reason
which
God
hath
placed
in
us
for
our
guide
;
yet
if
Providence
brings
to
pass
any
other
event
contrary
to
our
rational
expectations
,
because
it
is
a
clear
evidence
of
his
will
,
we
must
acquiesce
.
As
when
a
Traveller
hath
two
wayes
to
come
to
his
journeys
end
,
the
one
safe
,
the
other
dangerous
,
reason
perswades
him
to
chuse
the
safest
way
,
wherein
he
falls
among
thieves
;
now
having
used
his
reason
,
which
in
that
case
was
to
be
his
director
,
he
must
acquiesce
:
God's
Providence
bringeth
forth
an
event
,
which
he
could
not
without
violence
to
his
reason
avoid
.
And
therefore
it
is
a
great
vanity
,
when
a
man
hath
resolved
the
most
probable
way
in
a
business
,
and
fails
in
it
,
to
torment
himself
;
because
though
our
consultations
depended
upon
our selves
,
yet
the
issues
of
them
are
solely
in
the
hand
of
God
.
It
concerns
us
therefore
to
submit
to
Gods
disposal
of
us
and
our
affairs
,
since
nothing
can
come
to
pass
but
by
the
will
of
God
effecting
it
,
or
permitting
it
.
If
the
fall
of
a
Sparrow
is
not
without
his
Will
[
*
](A79420-e26570-b)
*
Matth.
10.29
.
,
much
less
can
the
greater
events
which
befall
men
the
nobler
Creatures
,
be
without
the
same
concurrence
of
Gods
pleasure
;
therefore
submit
.
For
,
1.
Whatsoever
God
doth
,
he
doth
wisely
.
His
acts
are
not
sudden
and
rash
,
but
acts
of
Counsel
;
not
taken
up
upon
the
present
posture
of
things
,
but
the
resolves
of
Eternity
.
As
he
is
the
highest
wisdom
,
so
all
his
acts
relish
of
it
,
and
he
guides
his
will
by
Counsel
,
Eph.
1.11
.
Who
worketh
all
things
after
the
counsel
of
his
own
will
.
If
God
took
Counsel
in
Creating
the
World
,
much
more
in
laying
a
platform
of
government
,
much
more
in
the
act
of
government
;
for
men
can
frame
models
of
government
,
that
can
never
reduce
them
into
practice
.
Now
God
being
infinitely
wise
,
and
his
will
infinitely
good
,
it
must
needs
be
that
goodness
and
wisdom
are
the
rules
whereby
he
directs
himself
in
his
actions
in
the
world
.
And
what
greater
motive
can
there
be
to
perswade
our
submission
,
than
Wisdom
and
Goodness
transacting
all
things
?
Gods
counsel
being
the
firmest
,
as
well
as
the
wisest
,
it
is
a
folly
both
ways
to
resist
it
.
2.
God
discovers
his
mind
to
us
by
providences
.
Every
work
of
God
being
the
result
of
his
Counsel
,
when
we
see
it
actually
brought
forth
into
the
World
,
what
else
doth
it
discover
to
us
,
but
that
Counsel
and
Will
of
his
?
Every
single
providence
hath
a
language
wherein
Gods
mind
is
signified
,
much
more
a
train
and
contexture
of
them
,
Luk.
7.22
.
tell
John
what
things
you
have
seen
and
heard
,
how
that
the
blend
see
,
the
lame
walk
,
the
leapers
are
cleansed
,
the
deaf
hear
,
the
dead
are
raised
to
life
,
to
the
poor
the
gospel
is
preached
.
Our
Saviour
informs
John's
Disciples
from
acts
of
providence
;
he
gives
him
no
other
answer
,
but
turns
him
over
to
interpret
and
construe
his
works
in
the
case
.
Providence
therefore
must
not
be
resisted
,
when
Gods
mind
in
it
is
discovered
:
'T
is
disingenuous
to
act
against
his
pleasure
and
manifest
mind
;
't
is
the
Devils
sin
.
Aaron
when
he
lost
his
two
Sons
,
in
so
judicial
a
manner
by
Fire
from
Heaven
,
yet
held
his
peace
[
*
](A79420-e26690-b)
*
Levit
10
1
,
2
,
3.
;
because
God
had
declared
his
mind
positively
,
I
will
be
glorified
.
'T
is
dangerous
to
resist
the
mind
of
God
,
for
the
word
of
his
providence
shall
prosper
in
spight
of
Men
and
Devils
,
Isa.
55.11
.
My
word
that
goes
forth
of
my
mouth
,
shall
not
return
unto
me
void
,
it
shall
prosper
in
the
thing
whereto
I
sent
it
;
and
therefore
a
resisting
of
it
is
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fighting
against
God
,
by
Gamaliel
,
no
great
friend
to
the
Church
,
Acts.
5.38
,
39.
4.
Murmur
not
at
providence
.
Though
we
do
not
clearly
resist
it
,
if
there
be
a
repining
submission
,
it
is
a
partial
opposition
to
the
Will
of
God
.
We
might
as
well
murmur
at
God's
creation
,
as
at
his
providence
,
for
that
is
as
arbitrary
as
this
;
he
is
under
no
Law
but
his
own
righteous
will
:
we
should
therefore
leave
the
government
of
the
world
to
God's
wisdom
,
as
we
acknowledge
the
frame
of
it
to
be
an
act
of
his
power
.
If
God
should
manage
his
wayes
according
to
our
prescriptions
,
what
satisfction
would
God
have
,
what
satisfaction
would
the
world
have
?
He
might
be
unjust
to
himself
,
and
unjust
to
others
.
Your
own
complaints
would
not
be
stilled
,
when
you
should
feel
the
smart
of
your
own
Counsels
;
yet
if
they
were
,
what
satisfaction
could
there
be
to
the
complaints
of
others
,
whose
interests
and
therefore
judgments
and
desires
lye
cross
to
yours
?
Man
is
a
cross
Creature
.
The
Isarelites
exclaimed
to
God
against
Pharaoh
;
and
when
the
Scene
was
changed
,
they
did
no
less
murmur
against
Moses
in
the
wilderness
.
They
were
as
troublesom
when
they
were
delivered
,
as
when
they
were
afflicted
.
In
Egypt
they
would
have
their
liberty
,
and
in
the
Wilderness
their
stomachs
turn
,
and
they
long
for
the
Onyons
and
Garlick
,
though
attended
with
their
former
slavery
.
Let
God
govern
the
World
according
to
his
own
Wisdom
and
Will
,
till
all
mankind
can
agree
in
one
method
to
offer
to
him
,
and
that
I
think
will
never
be
,
though
the
world
should
last
forever
.
Murmur
not
therefore
;
whatsoever
is
done
in
the
world
,
is
the
work
of
a
wise
agent
,
who
acts
for
the
perfection
of
the
whole
universe
;
and
why
should
I
murmur
at
that
which
promotes
the
common
happiness
and
perfection
,
that
being
better
and
more
desirable
,
than
the
perfection
of
any
one
particular
person
?
Must
a
Lutinist
break
all
his
strings
,
because
one
is
out
of
tune
?
And
must
God
change
his
course
,
because
things
are
out
of
order
with
one
man
,
though
in
regard
of
divine
providence
things
are
not
out
of
order
in
themselves
,
or
without
any
care
,
for
God
is
a
God
of
order
?
This
temper
will
hinder
our
prayers
;
With
what
face
can
we
pray
to
that
God
whose
wisdom
we
thus
repine
at
?
If
God
doth
exercise
a
providence
in
the
World
,
why
do
we
murmur
?
if
he
doth
not
take
care
of
those
things
,
why
do
we
pray
to
him
?
't
is
a
contradiction
.
It
also
hinders
us
from
giving
God
the
glory
,
and
our selves
the
comfortable
sight
of
his
providence
.
God
may
have
taken
something
from
us
,
which
is
the
matter
of
our
sorrow
,
and
given
another
thing
to
us
,
which
might
be
the
matter
of
our
joy
.
Jacob
lost
a
joint
,
and
got
a
blessing
[
*
](A79420-e26840-b)
*
Gen.
32.29
,
31.
:
What
advantage
can
it
be
to
murmur
?
Can
all
your
cryes
stop
the
motions
of
the
Heavens
,
when
a
storm
reaches
you
?
Can
your
clamours
make
the
Clouds
move
the
faster
,
or
perswade
the
showers
from
drenching
us
?
Murmuring
at
any
afflictive
providence
,
is
the
way
to
make
the
Rod
smarter
in
it self
,
and
sharper
to
us
.
5.
Study
providence
.
'T
is
a
part
of
Atheism
not
to
think
the
acts
of
God
in
the
World
worth
our
serious
thoughts
.
And
if
you
would
know
the
meaning
of
his
administrations
,
grow
up
in
the
fear
of
God
,
Psal.
25.14
.
The
secret
of
the
Lord
is
with
them
that
fear
him
.
God
is
highly
angry
with
those
that
mind
him
not
,
Psal.
28.5
.
because
they
regard
not
the
operation
of
his
hands
,
he
shall
destroy
them
,
and
not
build
them
up
:
He
shall
utterly
root
them
out
.
1.
Study
providence
universally
.
The
darkest
;
God
brings
order
out
of
the
Worlds
confusion
,
even
as
he
framed
a
beautiful
Heaven
and
Earth
out
of
a
rude
Mass
.
The
terriblest
;
these
offer
something
worth
our
observation
;
the
dreadful
providence
of
God
makes
Sodom
an
example
to
after
ages
.
Jude
7.
They
are
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
,
&c.
The
smallest
;
God
is
a
wise
agent
,
and
so
the
least
of
his
actions
are
significant
.
There
is
nothing
superfluous
in
those
acts
,
we
account
the
meanest
;
or
to
act
vainly
and
lightly
,
argues
imperfection
,
which
cannot
be
attributed
to
God
.
The
wisdom
of
God
may
be
much
seen
in
those
providences
the
blind
World
counts
small
;
as
a
little
picture
is
oft
times
of
more
value
,
and
hath
more
of
the
workman's
skill
than
a
larger
which
an
ignorant
person
might
prize
at
a
higher
rate
;
the
Lilies
,
Flowers
,
Sparrows
,
our
Saviour
raises
excellent
observations
from
.
2.
Regularly
.
By
the
Word
;
compare
providence
and
the
promise
together
.
God's
manner
of
administrations
,
and
the
meaning
of
them
,
is
understood
by
the
word
,
Psal.
77.13
.
Thy
way
,
O
God
,
is
in
the
Sanctuary
.
By
Faith
;
we
many
times
correct
our
sence
by
reason
,
when
we
look
through
a
blew
or
green
glass
,
and
see
all
things
blew
or
green
;
though
our
sense
represents
them
so
,
yet
our
reason
discovers
the
mistake
;
Why
should
we
not
correct
reason
by
faith
?
Indeed
our
purblind
reason
stands
in
as
much
need
of
a
regulation
by
faith
,
as
our
deceitful
sence
doth
of
a
regulation
by
reason
.
We
may
often
observe
in
the
Gospel
,
that
the
holy
Chest
taking
notice
of
the
particular
circumstances
in
the
bringing
Christ
into
the
World
,
and
in
the
course
of
his
life
,
often
hath
those
expressions
,
as
it
was
written
;
that
the
Scriptures
might
be
fulfilled
.
There
is
not
a
providence
happens
in
the
World
,
but
there
are
some
general
rules
in
the
World
,
whereby
we
may
apprehend
the
meaning
of
it
.
From
God's
former
work
discovered
in
his
word
,
we
may
trace
his
present
foot-steps
:
Observe
the
timings
of
providence
wherein
the
beauty
of
it
appears
,
since
God
hath
made
every
thing
beautiful
in
its
time
.
3.
Intirely
.
View
them
in
their
connexion
.
A
harsh
touch
single
would
not
be
pleasing
,
but
may
rarely
affect
in
consort
:
The
providences
of
God
bear
a
just
proportion
to
one
another
,
and
are
beautiful
in
their
intire
Scheme
;
but
when
regarded
apart
,
we
shall
come
far
short
of
a
delightful
understanding
of
them
.
As
in
a
piece
of
Arras
folded
up
,
and
afterwards
particularly
opened
,
we
see
the
hand
or
foot
of
a
man
,
the
branch
of
a
tree
,
or
if
we
look
on
the
outside
,
we
see
nothing
but
knots
and
threads
,
and
uncouth
shapes
that
we
know
not
what
to
make
of
;
but
when
it
is
fully
opened
,
and
we
have
the
whole
Web
before
us
,
we
see
what
Histories
and
pleasing
characters
are
interwoven
in
it
.
View
them
in
their
end
;
there
is
no
true
judgment
to
be
made
of
a
thing
in
motion
,
unless
we
have
a
right
prospect
of
the
end
to
which
it
tends
.
Many
things
which
may
seem
terrible
in
their
motion
,
may
be
excellent
in
their
end
.
Providence
is
crowned
by
the
end
of
it
.
Asaph
was
much
troubled
about
the
prosperity
of
the
wicked
,
and
affliction
of
the
Godly
,
but
he
was
well
satisfied
when
he
understood
their
end
,
which
was
the
end
of
Providence
too
,
Psal.
73.16
,
17.
When
I
thought
to
know
this
,
it
was
too
painful
for
me
,
until
I
went
into
the
Sanctuary
,
then
understood
I
their
end
.
Moses
his
Rod
was
a
Serpent
in
its
motion
upon
the
ground
;
but
when
taken
up
,
it
was
a
Rod
again
to
work
miracles
.
God
set
us
a
pattern
for
this
in
the
Creation
.
He
views
the
Creatures
as
they
came
into
being
,
and
pronounced
them
good
;
he
takes
a
review
of
them
afterward
in
their
whole
frame
,
and
the
subordination
of
them
to
one
another
,
and
the
ends
he
had
destined
them
to
,
and
then
pronounceth
them
very
good
.
The
merciful
providences
of
God
if
singly
looked
upon
,
will
appear
good
,
but
if
reviewed
in
the
whole
web
,
and
the
end
of
them
,
will
commence
very
good
in
our
apprehensions
.
4.
Calmly
.
Take
heed
of
passion
in
this
study
;
that
is
a
mist
before
the
eye
of
the
mind
.
Sensual
pleasures
also
disturb
and
stifle
the
noble
operations
of
the
intellective
part
,
and
all
improving
thoughts
of
Gods
providence
,
Isa.
5.12
.
And
the
harp
and
the
viol
and
wine
are
in
their
feasts
,
but
they
regard
not
the
work
of
the
Lord
,
nor
consider
the
operations
of
his
bands
;
All
thoughts
of
them
are
choaked
by
the
pleasures
of
sense
.
Passions
and
sensual
pleasures
are
like
flying
clouds
in
the
night
,
interposing
themselves
between
the
stars
and
our
eyes
,
that
we
cannot
observe
the
motions
of
them
.
Turbulent
passions
or
Swinish
pleasures
prevailing
,
obscure
the
providence
of
God
.
Our
own
humour
and
interest
we
often
make
the
measures
of
our
judgment
of
providence
:
Shimei
when
Absalom
rebels
against
his
father
,
looks
no
further
than
his
own
interest
,
and
therefore
interprets
it
as
a
judgment
of
God
in
revenging
the
house
of
Saul
,
2
Sam.
16.7
,
8.
The
Lord
hath
returned
upon
thee
all
the
blood
of
the
house
of
Saul
,
in
whose
stead
thou
hast
reigned
.
Therefore
the
Spirit
of
God
takes
particular
notice
that
he
was
of
the
house
of
Saul
,
v.
5.
when
indeed
this
judgment
was
quite
another
thing
,
for
David's
sin
in
the
matter
of
Vriah
was
written
in
the
forehead
of
it
.
5.
Seriously
.
'T
is
not
an
easie
work
;
for
the
causes
of
things
are
hid
as
the
seminal
virtues
in
plaints
,
not
visible
till
they
manifest
themselves
.
Providence
is
God's
Lanthorn
in
many
affairs
,
if
we
do
not
follow
it
close
,
we
may
be
left
in
the
dark
,
and
lose
our
way
.
With
much
Prayer
;
For
we
cannot
of
our selves
find
out
the
reason
of
them
;
being
shallow
Creatures
,
we
cannot
find
out
those
infinite
wise
methods
God
observes
in
the
managing
of
them
;
but
if
we
seriously
set
to
work
,
and
seek
God
in
it
,
God
may
inform
us
,
and
make
them
intelligible
to
us
.
Though
a
man
may
not
be
able
of
himself
to
find
out
the
frame
and
motions
of
an
Engine
,
yet
when
the
Artificer
hath
explained
the
work
,
discovered
the
intent
of
the
Fabrick
,
it
may
be
easily
understood
.
If
it
be
dark
,
whilst
you
seriously
muse
on
it
,
God
may
send
forth
a
light
into
you
,
and
give
you
an
understanding
of
it
,
Mat.
2.20
.
Joseph
thought
of
those
things
,
and
whilst
he
thought
on
them
,
the
Angel
of
the
Lord
appeared
to
him
in
a
dream
;
God
made
them
known
to
him
.
The
Israelites
saw
God's
acts
in
the
bulk
of
them
,
but
Moses
saw
his
way
and
the
manner
how
he
wrought
them
,
Psal.
103.7
.
He
made
known
his
wayes
unto
Moses
,
his
acts
unto
the
Children
of
Israel
.
Moses
had
more
converse
with
God
than
they
,
and
therefore
was
admitted
in
to
his
secrets
.
6.
Holily
.
With
a
design
to
conform
to
that
duty
providence
calls
for
.
Our
motions
should
be
according
to
the
providences
of
God
,
when
we
understand
the
intent
of
them
.
There
is
a
call
of
providence
,
Isa.
22.12
.
In
that
day
the
Lord
called
to
weeping
and
mourning
;
Sometimes
to
sorrow
,
sometimes
to
joy
.
If
it
be
a
providence
to
discover
our
sin
,
let
us
comply
with
it
by
humiliation
;
if
it
be
to
further
our
grace
,
suit
it
by
lively
and
fresh
actings
.
As
the
sap
in
plants
descends
with
the
Sun's
declination
,
and
ascends
at
the
return
of
the
Sun
from
the
Tropick
;
there
are
several
graces
to
be
exercised
upon
several
acts
of
providence
;
either
publick
to
the
Church
and
Nation
,
or
particular
to
our
own
persons
.
Sometimes
faith
,
sometimes
joy
,
sometimes
patience
,
sometimes
sorrow
for
sin
.
There
are
spiritual
lessons
in
every
providence
;
for
it
doth
not
only
offer
something
to
be
understood
,
but
something
to
be
practised
,
Mark
10.15
.
A
Child
is
brought
to
Christ
,
and
Christ
from
thence
teaches
them
a
lesson
of
humility
.
Luk.
13.1
,
2
,
3.
When
Christ
discourses
of
that
sad
providence
of
the
blood
of
the
Galileans
,
and
the
Tower
of
Siloa
,
he
puts
them
upon
the
exercise
of
repentance
.
The
Ruler
enquired
the
time
when
his
Son
began
to
recover
,
that
his
faith
in
Christ
might
be
confirmed
,
for
upon
that
circumstance
it
did
much
hang
;
and
in
doubtful
cases
after
a
serious
study
of
it
,
and
thou
knowest
not
which
way
to
determine
,
consider
what
makes
most
for
God's
glory
and
thy
spiritual
good
,
for
that
is
the
end
of
all
.
Let
us
therefore
study
providence
;
not
as
Children
do
Histories
,
to
know
what
men
were
in
the
World
,
or
to
please
their
fancy
only
;
but
as
wise
men
,
to
understand
the
motions
of
States
,
and
the
intrigues
of
Counsels
;
to
enrich
them
with
a
knowledge
whereby
they
may
be
serviceable
to
their
Countrey
.
So
let
us
enquire
into
the
Providence
of
God
to
understand
the
mind
of
God
,
the
interest
of
the
Church
,
the
wisdom
and
kindness
of
God
and
our
own
duty
in
comormity
thereunto
.
6.
Ascribe
the
glory
of
every
providence
to
God
.
Abraham
.
Steward
petitioned
God
at
the
beginning
of
his
business
,
Gen.
24.12
.
and
he
blesses
God
at
the
success
of
it
,
ver.
26
,
27.
We
must
not
thank
the
tools
which
are
used
in
the
making
an
engine
,
and
ascribe
unto
them
what
we
owe
to
the
Workmans
skill
:
Men
is
but
the
instrument
,
God's
Wisdom
is
the
Artist
.
Let
us
therefore
return
the
Glory
of
all
where
it
is
most
rightly
placed
.
We
may
see
the
difference
between
Rachel
and
Leah
in
this
respect
;
when
Rachel
had
a
Son
by
her
maid
Bilhah
,
she
ascribes
it
to
God's
care
,
and
calls
his
name
Dan
,
which
signifies
judging
,
Gen.
30.6
.
God
hath
judged
me
,
and
heard
my
voice
.
That
the
very
Name
might
put
her
in
remembrance
of
the
kindness
of
God
in
answering
her
prayer
.
And
the
next
Napthali
,
she
esteems
as
the
fruit
of
prayer
,
vers.
8.
Whereas
Leah
takes
no
notice
of
God
,
but
vaunts
of
the
multitude
of
her
Children
,
vers.
11
be
hold
a
troop
comes
.
She
imposeth
the
name
of
Gad
upon
them
,
which
also
signifies
fortune
or
good
luck
.
And
the
next
Asher
,
vers.
13.
which
is
fortunate
or
blessed
.
And
we
find
Leah
of
the
same
mind
afterward
,
ver.
17.
It
is
said
God
hearkned
unto
her
,
so
that
her
Son
Issachar
was
an
answer
of
Prayer
;
but
she
ascribes
it
to
a
lower
cause
which
had
moved
God
;
because
she
had
given
her
maid
to
her
Husband
,
vers
18.
Not
unto
us
,
not
unto
us
,
O
Lord
,
but
to
thy
name
be
the
glory
.
Doct.
2.
All
the
motions
of
providence
in
the
World
are
ultimately
for
the
good
of
the
Church
;
of
those
whose
heart
is
perfect
towards
him
.
Providence
follows
the
rule
of
Scripture
.
Whatsoever
was
written
,
was
written
for
the
Churches
comfort
[
*
](A79420-e27730-b)
*
Rom.
15.4
.
.
Whatsoever
is
acted
in
order
to
any
thing
written
,
is
acted
for
the
Churches
good
.
All
the
providences
of
God
in
the
World
are
conformable
to
his
declarations
in
his
word
.
All
former
providences
were
ultimately
in
order
to
the
bringing
a
Mediator
into
the
World
,
and
for
the
glory
of
him
;
then
surely
all
the
providences
of
God
shall
be
in
order
to
the
perfecting
the
glory
of
Christ
in
that
mystical
body
,
whereof
Christ
is
head
,
and
wherein
his
affection
and
his
Glory
are
so
much
concerned
.
See
the
Proof
of
this
by
a
Scripture
or
two
.
Psal.
25.10
.
All
the
paths
of
the
Lord
are
mercy
and
truth
unto
such
as
keep
his
Covenant
and
his
Testimonies
.
Not
one
path
,
but
[
all
]
the
works
and
motions
;
not
one
particular
act
or
passage
of
providence
,
but
the
whole
tract
of
his
proceedings
;
not
only
those
which
are
more
smooth
and
pleasant
,
but
those
which
are
more
rugged
and
bitter
.
All
[
mercy
and
truth
]
sutable
to
that
affection
he
bears
in
his
heart
to
them
,
and
sutable
to
the
declaration
of
that
affection
he
hath
made
in
his
promise
.
There
is
a
contexture
and
a
friendly
connexion
of
kindness
and
faithfulness
in
every
one
of
them
.
They
both
kiss
and
embrace
each
other
in
every
motion
of
God
towards
them
.
As
mercy
made
the
Covenant
,
so
truth
shall
perform
it
And
there
shall
be
as
much
mercy
as
truth
in
all
Gods
actings
towards
those
that
that
keep
it
,
Rom.
8
28.
We
know
that
all
things
work
together
for
good
to
them
that
love
God
,
to
them
who
are
the
called
according
to
his
purpose
;
[
we
know
,
we
do
not
conjecture
or
guess
so
,
but
we
have
an
infallible
assurance
of
it
.
[
All
things
]
even
the
most
frightful
,
and
so
those
that
have
in
respect
of
sense
,
nothing
but
Gall
and
Wormwood
in
them
;
[
work
together
]
they
all
conspire
with
an
admirable
harmony
and
unanimous
consent
for
a
Christian's
good
.
One
particular
act
may
seem
to
work
to
the
harm
of
the
Church
,
as
one
particular
act
may
work
to
the
good
of
wicked
men
:
but
the
whole
series
and
frame
of
things
combine
together
for
the
good
of
those
that
are
affectionate
to
him
.
Both
the
Lance
that
makes
us
bleed
,
and
the
plaister
which
refresheth
the
Wounds
.
Both
the
griping
purges
and
the
warming
Cordials
combine
together
for
the
Patients
cure
[
to
them
who
are
called
according
to
his
purpose
.
]
Here
the
Apostle
renders
a
reason
of
this
position
;
because
they
are
called
not
only
in
the
general
amongst
the
rest
of
the
world
,
to
whom
the
Gospel
comes
;
but
they
are
such
that
were
in
Gods
purpose
and
counsel
from
Eternity
to
save
,
and
therefore
resolved
to
encline
their
will
to
Faith
in
Christ
.
Therefore
all
his
other
Counsels
about
the
affairs
of
the
world
shall
be
for
their
good
.
Another
reason
of
this
,
the
Apostle
intimates
vers.
27.
The
spirit
makes
intercession
for
the
saints
according
to
the
will
of
God
.
The
intercessions
of
the
Spirit
which
are
also
according
to
Gods
will
and
purpose
,
will
not
be
fruitless
in
the
main
end
,
which
both
the
intercessions
of
the
Spirit
and
purpose
of
God
,
and
the
will
and
desires
of
the
Saints
do
aim
at
,
which
is
their
good
.
Indeed
where
any
is
the
object
of
this
grand
purpose
of
God
,
he
is
the
object
of
God's
infinite
and
innumerable
thoughts
,
Psal.
40.5
.
Many
,
O
Lord
my
God
,
are
thy
wonderful
works
which
thou
hast
done
,
and
thy
thoughts
which
are
to
us-ward
,
they
cannot
be
reckoned
up
in
order
unto
thee
;
if
I
would
declare
and
speak
of
them
,
they
are
more
than
can
be
numbred
.
The
Psalmist
seems
to
intimate
that
in
all
the
wonderful
works
which
God
hath
done
,
his
thoughts
are
toward
his
people
.
He
thinks
of
them
in
all
his
actions
;
and
those
thoughts
are
infinite
,
and
cannot
be
numbred
,
and
reckoned
up
by
any
Creature
.
He
seems
to
restrain
the
thoughts
of
God
to
his
people
in
all
those
works
of
wonder
which
he
doth
in
the
World
,
and
which
others
are
the
Subjects
of
:
But
his
thoughts
or
purposes
and
intentions
in
all
(
for
the
word
signifies
purposes
too
)
are
chiefly
,
next
to
his
own
glory
,
directed
toward
his
people
,
those
that
trust
in
him
,
which
vers.
4.
he
had
pronounced
blessed
.
They
run
in
his
mind
as
if
his
heart
was
set
upon
them
,
and
none
but
them
.
Here
I
shall
premise
two
things
as
the
ground-work
of
what
follows
.
1.
God
certainly
in
all
his
actions
has
some
end
;
that
is
without
question
,
because
he
is
a
wise
agent
;
to
act
vainly
and
lightly
is
an
evidence
of
imperfection
,
which
cannot
be
ascribed
to
the
only
wise
God
.
The
Wheels
of
Providence
are
full
of
Eyes
[
*
](A79420-e27940-b)
*
Ezek.
1.18
.
.
There
is
motion
,
and
a
knowledge
of
the
end
of
that
motion
.
And
Jesus
Christ
,
who
is
Gods
Deputy
in
the
providential
government
,
hath
Seven
Eyes
,
as
well
as
Seven
Horns
[
*
](A79420-e27950-b)
*
Revel.
5.6
.
a
perfect
strength
,
and
a
perfect
knowledg
how
to
use
that
strength
,
and
to
what
end
to
use
it
.
Seven
being
the
number
of
perfection
in
Scripture
.
2.
That
certainly
is
Gods
end
which
his
heart
is
most
set
upon
,
and
that
which
is
last
in
execution
.
What
doth
God
do
at
the
folding
up
of
the
World
,
but
perfect
his
people
,
and
welcome
them
into
Glory
?
Therefore
God
principally
next
to
himself
,
loves
his
Church
.
The
whole
Earth
is
his
,
but
the
Church
is
his
treasure
,
Ex.
19.5
.
If
you
will
keep
my
Covenant
,
then
shall
you
be
a
peculiar
treasure
unto
me
above
all
people
,
for
all
the
Earth
is
mine
;
Segullah
such
a
treasure
,
that
a
Man
,
a
King
will
intrust
in
no
hands
but
his
own
;
all
the
Earth
is
mine
,
is
not
a
reason
why
the
Church
was
his
treasure
,
but
an
incentive
of
thankfulness
,
that
when
the
whole
Earth
was
his
,
and
lay
before
him
,
and
there
were
many
people
that
he
might
have
chosen
and
loved
before
them
,
yet
he
pitched
upon
them
to
make
them
his
choicest
treasure
.
And
when
the
blessed
God
hath
pitched
upon
a
people
,
and
made
them
his
treasure
,
what
he
doth
for
them
,
is
with
his
whole
heart
,
and
with
his
whole
Soul
,
Jer.
32
41
,
42.
speaking
of
making
an
everlasting
Covenant
,
he
adds
,
yea
I
will
rejoyce
over
them
to
do
them
good
,
&c.
assuredly
with
my
whole
heart
,
and
with
my
whole
Soul
:
As
though
God
minded
nothing
else
but
those
people
he
had
made
an
everlasting
Covenant
with
;
which
is
the
highest
security
,
and
most
pregnant
expression
of
his
affection
that
can
be
given
to
any
,
not
to
give
them
a
parcel
or
moiety
of
his
heart
,
but
the
whole
infinite
intire
piece
,
and
to
engage
it
all
with
the
greatest
delight
in
doing
good
to
them
.
That
infinite
heart
of
God
,
and
all
the
contrivances
and
workings
of
it
,
center
in
the
Churches
welfare
.
The
World
is
a
Wilderness
,
but
the
Church
is
a
Garden
.
If
he
water
the
Wilderness
,
will
he
not
much
more
dress
his
Garden
?
If
the
flights
of
Birds
be
observed
by
him
,
shall
not
also
the
particular
concernments
of
the
Church
?
He
hath
a
repository
for
them
and
all
that
belong
to
them
;
He
hath
a
book
of
Life
for
their
Names
[
*
](A79420-e28040-b)
*
Luk.
10.20
.
,
a
book
of
Record
for
their
members
[
*
](A79420-e28060-b)
*
Psal.
139.16
.
,
a
Note-book
for
their
Speeches
,
Mal.
3.16
.
A
book
of
remembrance
was
written
before
him
for
them
that
feared
the
Lord
;
and
a
book
of
providence
for
their
preservation
,
Exod.
32.32
.
In
the
prosecution
of
this
,
I
shall
shew
-
1.
That
it
is
so
de
facto
,
-
2.
-
3.
The
improvement
of
it
,
1.
de
facto
,
and
has
been
so
.
1.
First
,
All
good
things
.
Secondly
,
All
bad
things
are
for
their
good
.
First
,
All
good
things
.
-
I.
The
World
.
-
II.
Gifts
and
common
graces
of
men
in
the
World
.
-
III.
Angels
.
I.
The
World
,
I.
The
continuance
of
the
World
is
for
their
sakes
.
God
would
have
destroyed
the
World
because
of
the
ignorance
and
wickedness
of
it
before
this
time
,
but
he
overlooked
it
all
,
and
had
respect
to
the
times
of
Christ
,
and
the
publishing
faith
in
him
,
and
repentance
,
Act.
17.30
.
And
the
times
of
this
ignorance
God
winked
at
,
God
overlooked
[
*
](A79420-e28380-b)
*
〈…〉
;
he
looked
not
so
upon
them
,
as
to
be
provoked
to
destroy
the
world
;
but
his
eyes
were
fixed
on
the
times
of
Christianity
;
therefore
would
not
take
notice
in
the
extremity
of
his
justice
of
the
wickedness
of
those
foregoing
ages
.
Believers
are
the
Salt
of
the
Earth
[
*
](A79420-e28390-b)
*
Mat.
5.13
.
,
which
makes
the
World
savoury
to
God
,
and
keeps
it
from
corrupting
.
'T
is
meant
not
only
of
the
Apostles
,
but
of
Christs
Disciples
,
of
all
Christians
;
for
to
them
was
that
Sermon
made
,
v.
1.
If
the
Salt
have
lost
his
savour
,
if
the
Salt
be
corrupted
,
and
Christianity
overthrown
in
the
World
,
wherewith
shall
the
World
be
salted
?
how
can
it
be
kept
from
corruption
?
If
they
that
persecuted
the
Prophets
before
you
in
Judea
,
(
which
is
sometimes
called
the
Earth
in
Scripture
)
cannot
relish
you
,
and
find
nothing
grateful
to
their
Palates
in
your
Doctrine
and
Conversation
,
wherewith
shall
they
be
salted
?
How
shall
they
be
preserved
from
corruption
?
The
Land
will
be
good
for
nothing
but
to
be
given
as
a
prey
to
the
Romans
to
be
trod
under
their
feet
,
as
being
cast
out
of
Gods
protection
.
They
are
the
foundation
of
the
world
,
Pro.
10.25
.
the
righteous
are
an
everlasting
foundation
.
Maimonides
understands
it
thus
,
that
the
World
stands
for
the
righteous
sakes
.
When
God
had
Noah
and
his
Family
lodged
in
the
Ark
,
he
cares
not
what
deluge
and
destruction
he
brings
upon
the
rest
of
the
World
.
When
he
had
conducted
Lot
out
of
Sodom
,
he
brings
down
that
dreadful
storm
of
fire
.
He
cares
for
no
place
,
That
in
the
dispensation
of
the
fulness
of
time
he
might
gather
together
in
one
all
things
in
Christ
.
When
Christ
hath
summed
up
all
together
,
he
hath
attained
his
end
.
And
to
what
purpose
then
can
we
imagine
God
should
continue
the
World
any
longer
?
for
his
delight
is
not
simply
in
the
World
,
but
in
the
Saints
there
.
Psal.
16.3
.
But
to
the
Saints
that
are
in
the
Earth
,
in
whom
is
all
my
delight
,
not
in
the
Earth
,
but
in
the
Saints
there
,
which
are
the
only
excellent
things
in
it
,
which
Christ
speaks
(
of
whom
that
Psalm
is
meant
)
who
knew
well
what
was
the
object
of
his
Fathers
pleasure
.
The
sweet
savour
God
smelt
in
Noah's
sacrifice
,
was
the
occasion
of
God's
declaration
for
the
Worlds
standing
,
Gen.
8.21
.
and
the
Lord
said
in
his
heart
,
I
will
not
curse
the
ground
any
more
for
mans
sake
.
That
he
would
no
more
smite
it
with
a
totally
destroying
judgment
.
It
was
his
respect
to
Christ
represented
in
that
sacrifice
,
and
to
the
faith
and
grace
of
Noah
the
sacrificer
.
What
Savour
could
an
infinitely
pure
spirit
smell
in
the
blood
and
flames
of
beasts
?
2.
The
course
of
natural
things
is
for
the
good
of
the
Church
,
or
particular
members
of
it
.
God
makes
articles
of
agreement
with
the
Beasts
and
Fowls
,
whose
nature
is
raging
and
ravenous
,
and
binds
them
in
sure
bonds
for
the
performance
of
those
articles
,
Hosea
2.18
.
And
in
that
day
will
I
make
a
Covenant
for
them
with
the
beasts
of
the
field
,
and
with
the
fowls
of
heaven
,
and
with
the
creeping
things
of
the
ground
,
and
will
make
them
to
lye
down
safely
.
As
upon
our
sin
God
can
arm
them
against
us
;
so
upon
our
obedience
he
can
make
them
serviceable
even
against
their
natures
;
as
if
he
had
made
a
Covenant
with
them
,
and
they
had
both
the
reason
and
virtue
to
observe
it
.
I
do
not
remember
any
instance
in
Scripture
,
that
God
went
out
of
the
usual
tract
of
his
providence
,
and
acted
in
an
extraordinary
manner
,
but
where
his
people
were
one
way
or
other
concerned
.
It
was
for
Joshua's
and
the
Israelites
sake
that
the
Sun
was
arrested
to
stand
still
in
the
Valley
of
Ajalon
,
that
they
might
have
light
enough
to
defeat
their
Enemies
,
and
pursue
their
victory
[
*
](A79420-e28670-b)
*
Josh.
10.12
,
13.
.
The
Sea
shall
against
its
natural
course
stand
in
heaps
like
walls
of
brass
to
assist
the
Israelites
escape
[
*
](A79420-e28700-b)
*
Exod.
14.22
.
.
The
fire
is
restrained
in
the
operation
of
its
nature
,
even
whilst
it
retains
its
burning
quality
,
when
the
lives
of
the
three
valiant
believing
Children
are
in
danger
[
*
](A79420-e28720-b)
*
Dan.
6.22
.
.
The
mouths
of
Lyons
are
muzled
,
when
the
safety
of
his
beloved
Daniel
is
concerned
[
*
](A79420-e28750-b)
*
Dan.
6.22
.
.
And
the
shadow
goes
back
upon
the
Dial
for
Hezekiah's
sake
[
*
](A79420-e28780-b)
*
2
King
20.11
.
.
When
God
would
at
any
time
deliver
his
people
,
He
can
muster
up
Lightnings
and
Thunders
for
their
assistance
[
*
](A79420-e28800-b)
*
1
Sam.
7.10
.
;
He
can
draw
all
the
Regiments
of
Heaven
into
battel-array
,
and
arm
the
stars
to
fight
against
Sisera
,
when
Israels
condition
needs
it
;
and
make
even
the
lowest
Creatures
to
list
themselves
as
Auxiliaries
in
the
service
.
God
hath
nor
a
displeasure
with
sensless
Creatures
,
neither
is
transported
with
strains
of
sury
against
such
objects
,
when
he
alters
their
natural
course
.
Hab.
3.8
.
Was
the
Lord
displeased
against
the
Rivers
,
was
thy
wrath
against
the
Sea
,
that
thou
didst
ride
upon
thy
Horses
,
and
Chariots
of
Salvation
?
No
,
but
he
made
those
Creatures
the
Horses
and
Chariots
to
speed
assistance
and
salvation
to
his
people
,
which
the
Psalmist
elegantly
describes
,
Psal.
114.
All
Creatures
are
his
Host
,
and
that
God
that
created
them
,
hath
still
the
Soveraign
command
over
them
,
and
can
imbody
them
in
an
Army
to
serve
his
purpose
for
the
deliverance
of
his
people
,
as
he
did
against
Pharaoh
.
3.
The
interest
of
Nations
is
ordered
as
is
most
for
the
Churches
good
He
orders
both
the
course
of
natural
things
,
and
of
civil
affairs
,
for
their
interest
.
He
alters
the
state
of
things
,
and
changeth
Governours
and
Governments
for
the
sake
of
his
people
.
For
these
causes
God
sent
Elisha
to
Crown
Jehu
King
,
2
King
.
9.6
,
7.
I
have
anointed
thee
King
over
the
people
of
the
Lord
,
&c.
that
I
may
avenge
the
blood
of
my
Servants
the
Prophets
,
and
the
blood
of
all
the
servants
of
the
Lord
at
the
hand
of
Jezabel
.
For
the
sakes
of
the
Godly
in
that
Nation
,
and
the
revenging
the
blood
of
the
Prophets
which
had
been
shed
,
was
he
raised
up
by
the
Lord
.
He
sent
such
judgments
upon
Egypt
,
that
it
was
as
much
the
interest
of
that
Nation
to
let
Israel
go
,
as
it
was
before
to
keep
them
their
vassals
.
God
orders
the
interest
and
affairs
of
Nations
for
those
ends
;
and
according
to
this
disposition
of
affairs
,
Christ
times
his
intercessions
for
his
Church
.
The
Angels
had
been
sent
out
to
view
the
state
of
the
World
,
and
found
it
in
peace
,
Zech.
1.11
.
behold
,
all
the
Earth
sits
still
,
and
is
at
rest
;
there
had
been
Wars
in
Artaxarexes
and
Xerxes
his
time
,
but
in
the
time
of
Darius
,
that
part
of
the
World
had
an
universal
peace
,
which
was
the
fittest
time
for
the
restoration
of
the
Jews
,
and
building
the
Temple
;
because
it
could
not
be
built
,
but
by
the
Kings
cost
,
whose
treasure
in
the
time
of
War
was
expended
another
way
;
nor
would
it
consist
with
their
policy
to
restore
the
Jews
to
their
government
at
such
a
time
when
they
had
Wars
with
the
Neighbour
parts
of
Egypt
.
See
how
God
orders
the
state
of
the
World
in
subserviency
to
his
gracious
intentions
towards
his
Church
.
The
time
of
the
Jewish
captivity
was
now
out
according
to
the
promise
of
God
,
and
God
gives
that
part
of
the
World
a
general
peace
,
that
the
restauration
of
the
Jews
,
and
the
rebuilding
of
the
Temple
might
be
facilitated
,
and
the
truth
of
his
promise
in
their
deliverance
accomplished
.
Upon
the
news
of
this
general
peace
in
that
part
of
the
World
,
Christ
expostulates
with
God
for
the
restauration
of
Jerusalem
,
vers
.
12.
How
long
,
O
Lord
,
wilt
thou
not
have
mercy
on
Jerusalem
,
and
on
the
cities
of
Judeah
,
against
which
thou
hast
had
indignation
these
threescore
and
ten
years
?
The
time
of
the
Captivity
determined
by
God
,
was
now
expired
.
The
first
reformation
in
Germany
was
back'd
by
reason
of
state
as
it
was
then
ordered
;
it
being
the
interest
of
many
Princes
of
that
Countrey
to
countenance
Luther's
Doctrine
,
for
the
putting
a
stop
to
the
growing
greatness
of
Charles
the
fifth
,
who
had
evident
designs
to
enslave
them
.
I
might
mention
many
more
;
only
by
the
way
let
me
advise
those
that
have
an
inclination
to
read
histories
of
former
transactions
,
to
which
men
naturally
are
addicted
,
to
make
this
your
end
,
to
observe
the
strange
providences
of
God
in
the
World
,
and
how
admirably
he
hath
made
them
subservient
to
the
interest
of
the
Church
;
which
will
be
the
most
profitable
way
of
reading
them
,
whereby
they
will
not
only
satisfie
your
curiosity
,
but
establish
your
Christianity
.
Calvin
understands
that
place
,
Deut.
32.8
.
He
sets
the
bounds
of
the
people
according
to
the
number
of
the
Children
of
Israel
,
that
in
the
whole
ordering
of
the
state
of
the
World
,
God
proposeth
this
as
his
end
to
consult
for
the
good
of
his
people
,
and
his
care
extends
to
the
rest
only
in
order
to
them
;
and
though
they
are
but
a
small
number
,
yet
he
orders
his
whole
government
of
the
Worlds
affairs
as
may
best
tend
to
their
Salvation
.
Therefore
God
sets
the
people
bounds
,
or
enlargeth
them
according
as
they
may
be
serviceable
one
way
or
other
to
this
end
.
And
the
reason
is
rendred
,
v.
9.
For
the
Lords
portion
is
his
people
,
and
Iacob
is
the
lot
of
his
inheritance
.
Therefore
God
orders
all
the
rest
of
the
World
in
subserviency
to
the
maintaining
and
improving
his
portion
and
inheritance
.
2.
As
the
World
,
so
the
gifts
and
common
graces
of
men
in
the
world
are
for
the
good
of
the
Church
,
which
is
a
great
argument
for
providence
in
general
;
since
there
is
nothing
so
considerable
in
government
as
the
disposing
of
places
to
men
according
to
their
particular
endowments
and
abilities
for
them
.
And
the
bestowing
such
gists
upon
men
,
is
none
of
the
meanest
argument
for
Gods
providential
government
of
the
World
.
As
,
1.
The
gifts
of
good
men
.
The
gifts
conferred
upon
Paul
were
deposited
in
him
not
only
to
be
possessed
by
him
,
but
used
and
laid
out
for
the
good
of
the
Church
,
Col.
1.25
.
Whereof
I
am
made
a
Minister
according
to
the
dispensation
of
God
which
is
given
to
me
for
you
:
The
manifestation
of
the
Spirit
to
any
man
is
given
to
profit
withal
,
1
Cor.
12.7
.
And
this
is
the
great
end
for
which
men
should
seek
to
excel
,
viz.
for
the
edifying
of
the
Church
,
1
Cor
14.12
.
For
as
much
as
you
are
zealous
of
Spirtual
gifts
,
seek
that
you
may
excel
to
the
edifying
of
the
Church
.
2.
The
gists
and
common
graces
of
bad
men
.
There
is
something
that
is
amiable
in
men
,
though
they
have
not
grace
.
As
in
Stones
,
Plants
and
Flowers
,
though
they
have
not
sense
,
there
is
something
grateful
in
them
,
as
colour
and
smell
,
&c.
And
all
those
things
that
are
lovely
in
men
,
are
for
the
Churches
good
,
the
best
life
,
and
the
worst
death
,
things
present
,
let
who
will
be
the
possessor
,
all
things
between
Life
and
Death
are
for
the
good
of
Believers
,
because
they
are
Christs
,
1
Cor.
3.22
.
Whether
Paul
,
or
Apollo
,
or
Cephas
,
or
the
world
,
i.e.
[
Whether
the
gifts
of
the
prime
lights
in
the
Church
,
or
the
common
gifts
of
the
world
]
are
all
yours
,
and
ye
are
Christs
,
and
Christ
is
Gods
.
God
is
the
dispencer
of
them
,
Christ
is
the
Governour
of
them
,
and
all
for
your
sakes
.
As
the
medicinable
qualities
of
waters
are
not
for
the
good
of
themselves
,
but
the
accommodation
of
the
indigencies
of
men
.
By
the
common
works
of
the
Spirit
God
doth
keep
his
children
from
suffering
much
evil
in
the
World
.
For
it
cannot
be
supposed
,
that
the
Spirit
,
whose
mission
is
principally
for
the
Church
,
should
give
such
gifts
out
of
love
to
men
which
hate
him
,
and
are
not
the
objects
of
his
eternal
purpose
;
but
he
hath
some
other
ends
indoing
it
,
which
is
the
advantage
of
his
Church
and
people
:
and
this
God
causes
by
the
preaching
of
the
Gospel
,
which
when
it
works
gracious
works
in
some
,
produceth
common
works
in
others
for
the
good
of
those
gracious
ones
.
As
a
seed
of
corn
hath
straw
,
husks
,
and
chaff
come
up
with
it
,
which
are
shelters
to
that
little
seed
which
lies
in
the
midst
;
so
in
the
preaching
of
the
Gospel
there
are
some
husks
come
up
among
natural
men
,
which
God
makes
to
be
shelters
to
the
Church
as
those
common
works
,
and
restraining
men
through
the
knowledge
of
Christ
.
God
gives
gifts
to
them
,
not
out
of
love
to
them
,
but
love
to
his
Church
.
As
Nurses
of
great
mens
Children
are
fed
with
better
meat
than
the
other
Servants
,
not
out
of
any
particular
personal
respect
to
them
,
but
to
their
office
,
that
the
milk
whereby
the
child
is
nourished
,
may
be
the
sweeter
and
wholesomer
;
were
it
not
for
that
Relation
,
she
must
be
content
with
the
Diet
allowed
to
the
rest
of
the
Servants
.
Some
stinking
plants
may
have
medicinal
virtues
which
the
Physician
extracts
for
the
cure
of
a
disease
,
and
flings
the
rest
upon
the
Dunghil
.
God
bestows
such
qualities
upon
men
otherwise
unsavoury
to
him
,
which
he
draws
forth
upon
several
occasions
for
the
good
of
those
that
are
more
peculiarly
under
his
care
,
and
then
casts
them
away
.
These
gifts
are
indeed
the
ruin
of
bad
men
,
because
of
their
pride
,
but
the
Churches
advantage
in
regard
of
their
excellency
,
and
are
often
as
profitable
to
others
,
as
dangerous
to
themselves
.
As
all
that
good
which
is
in
plants
and
animals
is
for
the
good
of
man
;
so
all
the
gifts
of
natural
men
are
for
the
Churches
good
,
for
they
are
for
that
end
as
the
principal
next
the
glory
of
God
,
because
every
inferior
thing
is
ordained
to
something
superior
as
its
end
.
Plants
are
ordained
for
the
nourishment
of
Beasts
,
and
both
Plants
and
Beasts
for
Men.
The
inferior
men
for
the
service
of
higher
,
and
all
for
the
community
;
yet
still
there
is
a
higher
end
beyond
those
,
viz.
the
glory
of
God
,
to
which
they
are
ultimately
ordained
,
which
is
so
connected
with
the
Churches
good
,
that
what
serves
one
,
serves
the
other
.
3.
Angels
,
the
top
Creatures
in
the
Creation
,
are
ordered
for
the
good
of
the
Church
.
If
the
Stars
are
not
Cyphers
in
the
World
only
to
be
gaz'd
upon
,
but
have
their
influences
both
upon
Plants
and
Animals
;
As
the
Sun
in
impregnating
the
Earth
,
and
enlivening
the
Plants
,
and
assisting
the
growth
of
fruits
for
the
good
of
mankind
:
If
the
stars
have
those
natural
influences
upon
the
sensible
world
,
the
Angels
which
are
the
morning-stars
,
have
no
less
interest
as
instruments
in
the
government
of
it
.
The
Heathens
had
such
a
notion
of
Daemons
working
those
things
which
were
done
in
the
world
,
but
according
to
the
will
and
order
of
the
supream
God
.
The
Angels
are
called
Watchers
,
Dan.
4.13
.
a
Watcher
and
an
holy
one
,
vers
.
17.
this
is
by
the
decree
of
the
watchers
,
and
the
demand
by
the
word
of
the
holy
ones
:
they
watch
for
Gods
orders
,
and
watch
for
Gods
honour
,
and
the
Churches
good
.
There
are
orders
of
state
among
them
;
for
we
read
of
their
decree
;
't
is
called
their
decree
ministerially
,
as
they
execute
it
,
to
the
intent
that
the
living
may
know
that
the
most
high
rules
in
the
kingdoms
of
men
.
Their
care
therefore
must
be
for
the
Chuch
,
since
God
rules
all
things
in
order
to
that
,
and
since
that
is
Gods
portion
and
inheritance
;
so
that
as
they
have
a
care
of
Gods
glory
,
they
must
also
have
a
care
of
Gods
portion
and
his
peculiar
treasure
.
on
Numb
.
p.
58.
so
good
Angels
project
for
it
.
Though
in
the
Scripture
we
find
Angels
sometimes
employed
in
affairs
of
common
providence
,
and
doing
good
to
them
that
are
not
of
the
Church
;
as
one
is
sent
to
comfort
Hagar
,
and
relieve
Ishmael
upon
his
cry
,
though
he
had
scoffed
at
Isaac
the
heir
of
the
covenant
,
when
he
was
in
Abraham's
Family
[
*
](A79420-e29560-b)
*
Gen.
21.17
.
;
yet
for
the
most
part
they
were
employed
in
the
concerns
of
some
of
his
special
Servants
.
Angels
thrust
Lot
out
of
Sodom
[
*
](A79420-e29600-b)
*
Gen.
19.15
,
16.
.
An
Angel
stopt
the
Lyons
mouths
when
Daniel
was
in
the
Den
,
Dan
6.18
.
My
God
hath
sent
his
angel
,
and
hath
shut
the
lyons
mouths
.
God
emploies
Angels
in
the
preserving
and
ruining
of
Empires
,
which
is
clear
in
the
prophecy
of
Daniel
,
and
some
understand
,
Isa.
10.34
.
And
lebanon
shall
fall
by
a
mighty
one
,
of
an
Angel
.
As
the
Soul
sends
forth
a
multitude
of
Spirits
swiftly
into
the
nerves
for
the
supply
of
the
lowest
member
,
which
run
thither
upon
the
least
motion
:
So
do
the
Angels
which
are
Gods
Ministers
,
run
at
the
appointment
of
God
,
and
are
employed
in
all
the
wheels
of
providence
.
The
Spirit
of
the
living
Creatures
was
in
the
wheels
of
providence
[
*
](A79420-e29680-b)
*
Ezek.
1.20
.
.
1.
The
highest
orders
among
them
are
not
exempted
from
being
officers
for
the
Church
.
Though
they
are
called
Gods
Angels
in
respect
of
their
immediate
attendance
on
God
;
yet
they
are
called
mans
Angels
in
respect
of
the
service
they
do
for
them
,
Matth.
18.10
.
Their
angels
do
alwaies
behold
the
face
of
my
Father
which
is
in
Heaven
.
They
are
not
the
ordinary
sort
of
Angels
only
which
attend
upon
those
little
ones
,
upon
young
converts
,
humble
Souls
,
those
little
ones
in
the
Kingdom
of
Heaven
;
but
they
are
the
highest
Courtiers
there
,
such
as
see
the
face
of
God
,
and
stand
before
him
.
A
King
hath
many
Servants
;
but
not
every
Servant
,
only
the
chief
of
the
Nobility
stand
before
him
;
so
they
are
not
Angels
of
the
meanest
order
and
rank
in
Heaven
,
that
are
ordered
to
attend
the
lowest
Christian
.
The
Apostle
makes
no
doubt
of
this
,
Heb.
1.14
.
are
they
not
all
ministring
Spirits
[
there
is
no
question
but
they
are
]
sent
forth
to
minister
for
them
who
shall
be
heirs
of
Salvation
?
He
asserts
confidently
that
not
one
of
them
is
blotted
out
of
the
List
for
this
employment
.
Are
they
not
all
?
none
are
exempted
from
the
service
of
God
,
so
none
are
exempted
from
the
end
of
that
service
,
which
is
the
good
of
Believers
.
They
are
Gods
servants
,
but
for
the
Churches
good
,
for
them
which
shall
be
heirs
,
[
are
they
not
all
?
]
it
is
irrational
to
deny
it
.
And
they
are
sent
forth
,
every
one
of
them
hath
his
commission
sign'd
by
God
for
this
purpose
,
and
not
only
for
the
Church
in
general
,
but
for
every
member
in
particular
[
for
the
heirs
of
salvation
.
]
And
not
only
for
them
which
are
already
called
and
enrolled
,
but
for
them
who
shall
be
called
,
whose
names
are
written
in
the
book
of
Gods
election
[
who
shall
be
heirs
.
]
And
they
are
not
only
faintly
sent
as
if
they
might
go
if
they
will
;
but
they
have
a
strict
charge
to
look
after
them
well
,
not
in
one
or
two
of
their
works
or
ways
,
but
in
all
,
Psal.
91.11
.
He
shall
give
his
Angels
charge
over
thee
to
keep
thee
in
all
thy
wayes
,
to
bear
thee
up
in
their
hands
,
lest
thou
dash
thy
foot
against
a
stone
;
they
are
to
use
all
their
strength
to
this
purpose
,
to
bear
them
up
in
their
hands
.
As
the
elder
Children
are
appointed
by
Parents
to
have
a
care
of
the
younger
in
their
works
and
motions
,
and
to
use
both
their
wisdom
and
strength
for
them
.
The
Angels
are
a
guard
to
secure
them
here
,
and
at
last
to
convey
them
to
their
fathers
house
,
Luk.
16.22
.
When
a
man
is
in
favour
with
a
Prince
,
all
the
Courtiers
will
be
observant
of
him
.
2.
Armies
of
them
are
employed
upon
this
occasion
.
There
are
great
multidudes
of
them
,
as
Bildad
speaks
,
Job
25.3
.
Is
there
any
number
of
his
armies
?
that
is
,
of
his
Angels
:
when
Joel
speaks
of
the
heathens
gathering
together
;
thither
,
saith
he
,
Lord
,
cause
thy
mighty
ones
to
come
down
[
*
](A79420-e29930-b)
*
Joel
3.11
.
.
A
whole
squadron
of
them
shall
attend
upon
a
gracious
man
according
to
the
circumstances
he
is
involved
in
.
Gen.
32.
1
,
2.
And
Jacob
went
on
his
way
,
and
the
Angels
of
God
met
him
,
and
when
Jacob
saw
them
,
he
said
,
this
is
Gods
host
.
Regiments
of
Angels
,
enough
to
make
up
an
Army
(
for
so
Jacob
terms
them
)
me
thim
upon
the
way
to
secure
him
from
his
Brother
Esau
,
and
to
encourage
him
in
his
journey
.
So
some
interpret
,
2
Sam.
5.24
.
the
sound
of
a
going
in
the
tops
of
the
mulberry
trees
.
The
sign
of
the
marching
of
a
Brigade
of
Angels
,
with
the
Lord
in
the
head
of
them
for
the
discomfiture
of
David's
enemies
,
then
shall
the
Lord
go
out
before
thee
to
smite
the
host
of
the
philistins
.
And
this
they
do
not
of
their
own
heads
,
but
by
the
pleasure
of
God
,
not
only
by
a
bare
will
,
but
a
delight
,
Psal.
103.21
.
Bless
the
Lord
allye
his
hosts
,
ye
ministers
of
his
that
do
his
pleasure
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
choicest
pleasure
,
he
delights
to
see
this
his
Militia
upon
action
.
3.
Christ
hath
the
government
of
them
to
this
end
,
for
his
Church
.
Angels
are
all
put
in
subjection
to
him
,
Heb.
2.7
,
8.
In
that
he
put
all
in
subjection
under
him
,
he
left
nothing
that
is
not
put
under
him
.
He
is
exalted
above
all
principality
and
power
;
God
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
the
head
over
all
things
to
the
Church
,
Eph.
1.21
,
22.
all
things
,
even
principalities
and
powers
,
are
put
under
his
feet
,
to
be
commissioned
and
influenced
by
him
for
the
good
of
his
Church
[
*
](A79420-e30110-b)
*
Ezek.
1.12
.
Whither
the
Spirit
was
to
go
,
they
went
.
;
they
are
ordered
by
the
Spirit
of
Christ
to
this
purpose
,
Zech.
1.10
.
Those
are
they
whom
the
Lord
hath
sent
to
walk
to
and
fro
through
the
earth
.
They
are
his
faithful
messengers
dispatcht
into
the
World
by
him
,
as
scouts
and
spies
to
take
notice
of
the
state
of
the
World
,
and
to
give
him
intelligence
,
and
an
exact
account
of
affairs
;
and
v.
11.
they
give
an
account
to
Christ
.
Christ
is
the
Head
and
General
of
them
,
Col.
2.10
.
They
are
his
Host
,
alwaies
in
a
warlike
posture
,
with
Christ
in
the
Head
of
them
,
Zech.
1.8
.
upon
their
Horses
,
which
notes
readiness
to
move
,
and
speed
in
motion
:
And
as
an
Host
they
are
said
to
pitch
their
tents
round
about
them
that
fear
him
;
and
are
in
a
continual
conflict
with
the
evil
Angels
to
prevent
their
designs
in
the
behalf
of
Christ
,
whom
they
acknowledge
as
their
head
by
their
worship
of
him
[
*
](A79420-e30190-b)
*
Heb.
1.6
.
.
Christ
orders
them
to
take
care
to
seal
his
Servants
in
the
foreheads
,
that
they
may
be
preserved
in
the
storms
which
shall
happen
in
the
World
at
the
time
of
the
ruine
of
the
Romish
Papacy
,
Revel.
7.2
,
3.
An
Angel
comes
that
had
the
seal
of
the
living
God
(
commission
of
God
)
saying
,
hurt
not
the
earth
,
nor
the
sea
,
nor
the
trees
,
till
we
have
sealed
the
Servants
of
our
God
in
the
foreheads
.
4.
The
great
actions
which
have
been
done
in
the
World
,
or
shall
be
done
for
the
Church
,
are
performed
by
them
.
Angels
were
sent
as
expresses
by
God
with
his
great
decrees
concerning
the
revolutions
of
times
[
*
](A79420-e30260-b)
*
Dan.
7.16
.
Dan.
8.16
.
And
I
heard
a
mans
voice
which
called
and
said
,
Gabriel
,
make
this
man
to
understand
the
vision
.
.
An
Angel
was
sent
to
Daniel
with
the
message
of
a
Redeemer
,
and
the
clearest
prophecy
of
Christ
,
which
the
Jews
are
not
able
to
answer
to
this
day
,
which
they
most
startle
at
.
Part
of
the
discovery
of
the
Revelation
to
John
,
which
is
as
a
standing
Almanack
to
the
Church
,
was
made
us
by
an
Angel
[
*
](A79420-e30330-b)
*
Dan.
9.21
.
Revel.
10.8
,
9.
Revel.
22.8
,
9.
.
And
when
by
the
course
of
time
those
turnings
are
to
happen
in
the
World
,
the
Angels
must
have
their
share
of
service
in
them
.
The
Trumpets
are
sounded
by
Angels
,
and
the
Vials
which
are
filled
with
the
causes
of
such
alterations
,
are
poured
out
by
the
hands
of
Angels
.
Some
indeed
by
the
Angels
there
mentioned
,
understand
the
visible
instruments
of
reformation
,
not
excluding
the
Angels
who
are
the
invisible
Ministers
in
the
affairs
of
the
World
[
*
](A79420-e30370-b)
*
Lightfoot
.
Temple
.
Chap.
38.
p.
253
,
256.
.
5.
They
engage
in
this
work
for
the
Church
with
delight
.
They
act
as
Gods
Ministers
in
his
providence
with
a
unanimous
consent
[
†
](A79420-e30410-b)
†
Ezek.
1.9
.
Their
wings
were
joyned
one
to
another
.
.
So
that
they
perform
their
office
with
the
same
swiftness
,
and
with
the
same
affection
,
without
emulation
to
go
one
before
another
,
which
makes
many
actions
succeed
ill
among
men
;
but
they
go
hand
in
hand
.
They
do
it
with
affection
;
both
in
respect
of
the
kind
disposition
of
their
natures
,
and
as
they
are
fellow-members
of
the
same
body
,
for
they
are
parts
of
the
Church
,
and
of
the
Heavenly
Jerusalem
,
Heb.
12.22
.
Ye
are
come
to
the
Heavenly
Jerusalem
,
and
to
an
innumerable
company
of
Angels
,
to
the
general
Assembly
and
Church
of
the
first-born
,
and
therefore
act
out
of
affection
to
that
which
is
a
part
of
their
body
,
as
well
as
out
of
obedience
to
their
head
.
They
do
it
in
respect
of
their
own
improvement
too
,
and
increase
of
their
knowledg
(
which
is
the
desire
of
all
intellectual
Creatures
.
)
For
they
compleat
their
understandings
by
the
sight
of
the
methods
of
infinite
wisdom
in
the
perfecting
his
gracious
designs
.
And
it
is
Gods
intent
that
they
should
grow
in
the
knowledge
of
his
great
mystery
by
their
employment
,
Eph.
3.10
.
To
the
intent
that
now
unto
the
principalities
and
powers
in
heavenly
places
might
be
known
by
the
church
the
manifold
wisdom
of
God
,
i.
e.
By
the
gracious
works
of
God
towards
the
Church
,
and
in
the
behalf
of
it
,
for
the
security
and
growth
of
the
Church
,
and
in
the
executions
of
those
decrees
which
as
instruments
they
are
imployed
in
.
For
I
do
not
understand
,
how
it
can
be
meant
of
the
knowledge
of
Christ
,
for
of
that
they
know
more
than
the
Church
below
can
acquaint
them
with
;
for
without
question
they
have
a
clear
insight
into
the
offices
of
Christ
who
is
their
Head
,
and
whom
they
are
ordered
to
worship
.
They
understand
the
aim
of
his
death
,
and
resurrection
,
and
can
better
explain
the
dark
predictions
of
Scripture
,
than
purblind
man
can
.
But
by
observing
the
Methods
which
God
uses
in
the
accomplishment
of
them
,
they
become
more
intelligent
,
and
commence
Masters
of
knowledg
in
a
higher
degree
,
which
it
is
probable
is
one
reason
of
their
joy
,
when
they
see
Gods
infinite
Wisdom
and
Grace
in
the
conversion
of
a
sinner
:
without
affection
to
them
,
&
their
employment
about
them
,
they
could
not
rejoice
so
much
.
And
their
rejoicing
in
their
first
bringing
in
to
God
,
argues
their
joy
in
all
their
employments
,
which
concerns
their
welfare
.
2.
As
all
good
things
,
so
all
bad
things
are
ordered
by
providence
for
the
good
of
the
church
.
That
which
in
its
own
nature
is
an
injury
,
by
Gods
ordering
puts
on
the
nature
of
a
mercy
;
and
what
is
poyson
in
it self
,
by
the
Almighty
art
becomes
a
Soveraign
medicine
.
Are
Gods
dispensations
in
their
own
nature
destructive
?
that
wise
Physician
knows
how
to
make
poysons
work
the
effect
of
purges
.
Are
they
sharp
?
It
is
to
humble
and
purge
the
Church
.
As
shadows
serve
to
set
out
the
pictures
,
so
the
darkest
passages
of
providence
are
made
by
God
to
commend
the
beauty
of
those
glorious
things
he
works
for
his
Church
:
We
may
see
this
in
,
1.
Bad
persons
.
As
,
1.
The
Devil
.
God
manageth
him
for
his
own
glory
,
and
the
strengthning
of
Believers
[
†
](A79420-e30540-b)
†
Math.
8.31
,
32.
.
The
Devils
desired
to
enter
into
the
herd
of
swine
,
with
an
intent
,
probably
,
not
only
to
destroy
the
swine
,
but
to
incense
the
Gadarenes
against
him
,
out
of
whom
they
had
been
cast
,
to
do
him
some
considerable
mischief
.
But
what
is
the
issue
?
As
they
discover
their
malice
,
so
they
inhance
the
value
of
Christs
kindness
to
the
distressed
man
,
whom
he
had
freed
from
this
tyranny
:
Hereby
also
was
the
Law
of
God
justified
,
in
commanding
the
Jews
to
abstain
from
Swines
flesh
,
which
the
Gadarenes
being
Apostate
Jews
had
broken
;
he
magnified
his
own
power
in
the
routing
such
a
number
of
unclean
Spirits
,
which
had
not
been
so
conspicuous
in
the
turning
them
out
of
one
man
,
had
not
this
regiment
discoveed
themselves
among
the
Swine
,
and
brought
such
a
loss
upon
the
Gadarenes
;
whereby
as
they
shewed
their
own
strength
and
malice
,
so
they
discovered
occasionally
the
greatness
of
Christs
charity
,
and
his
power
over
them
;
so
that
in
granting
the
malicious
petition
of
this
exasperated
Legion
,
the
Law
of
God
is
justified
,
our
Saviours
love
glorified
,
his
power
manifested
,
and
a
foundation
laid
for
the
gaining
Proselytes
in
that
Country
,
(
to
which
purpose
he
left
the
man
he
had
cured
[
*
](A79420-e30610-b)
*
Luk.
8.39
.
,
)
and
to
strengthen
the
faith
of
those
poor
Believers
which
then
followed
him
.
God
makes
use
of
the
Devils
by
the
Soveraignty
of
providence
,
to
bring
about
ends
unknown
to
themselves
for
all
their
wisdom
.
The
malice
of
the
Devil
against
Job
hath
rendred
him
a
standing
miracle
of
patience
for
ever
They
are
the
rulers
of
the
darkness
of
this
world
[
*
](A79420-e30650-b)
*
Eph.
6.12
.
,
not
of
the
light
of
the
World
;
they
are
the
rulers
of
the
wicked
,
and
the
scullions
of
the
Saints
to
scour
and
cleanse
them
.
They
are
the
rulers
of
the
World
,
but
subordinate
to
serve
the
providence
of
God
;
wherein
God
declares
his
wisdom
by
serving
himself
of
the
worst
of
his
Enemies
.
The
Devil
thought
he
had
brought
a
total
destruction
upon
mankind
,
when
he
perswaded
our
first
Parents
to
eat
of
the
forbidden
fruit
:
but
the
only
wise
God
ordered
it
to
bring
about
a
greater
glory
to
himself
,
and
a
more
firm
stability
to
his
people
,
in
introducing
an
everlasting
covenant
which
could
not
be
broken
,
and
establishing
their
happiness
upon
surer
terms
than
it
was
settled
in
Paradise
.
And
afterwards
in
filling
the
heart
of
Judas
to
betray
Christ
,
and
the
hearts
of
the
Jews
to
crucifie
him
.
Even
by
that
way
whereby
the
thought
to
hinder
the
good
of
mankind
,
he
occasionally
promotes
their
perpetual
redemption
.
And
I
do
not
much
question
but
those
very
principles
which
the
Devil
had
distilled
into
the
gentile
World
of
shedding
human
blood
in
sacrisices
for
expiation
of
guilt
;
and
the
Gods
conversing
with
men
in
humane
shapes
,
and
the
imagination
of
the
intercession
of
Daemons
for
them
;
the
first
out
of
rage
against
mankind
,
and
both
that
and
the
other
to
induce
them
to
Idolatry
,
might
facilitate
the
entertainment
of
Christ
as
the
great
expiatory
sacrifice
,
and
the
receiving
of
him
as
the
Sun
of
God
,
though
in
an
humane
shape
,
and
the
belief
of
his
intercession
.
God
over-reaches
the
Devil
,
and
makes
him
instrumental
for
good
,
where
he
designs
hurt
and
mischief
.
2.
Wicked
men
.
All
the
wicked
in
the
midst
of
the
Church
are
for
the
good
of
it
,
either
for
the
exercise
of
their
grace
,
or
security
of
their
persons
,
or
interest
,
Pro.
16.7
.
When
a
mans
ways
please
the
Lord
,
he
will
make
his
enemies
to
be
at
peace
with
him
.
Sometimes
he
will
incline
their
hearts
intentionally
to
favour
,
or
order
even
their
actions
against
them
to
procure
their
peace
,
contrary
to
their
intentions
.
Sometimes
God
makes
them
his
Sword
to
cut
his
people
,
sometimes
Physick
to
purge
them
,
sometimes
Fire
to
melt
and
refine
them
,
sometime
hedges
to
preserve
them
,
sometimes
a
ransom
to
redeem
them
[
*
](A79420-e30740-b)
*
Pro.
●5
.
18
.
.
A
Traveller
makes
use
of
the
mettle
of
a
head-strong
Horse
to
carry
him
to
his
journeys
end
.
That
wind
which
would
overturn
a
little
Boat
,
the
skilful
Pilot
makes
use
of
to
drive
his
Ship
into
the
Harbour
,
and
the
Husbandman
to
cleanse
his
Corn
from
the
Chaff
.
Though
the
ends
of
the
workers
,
viz.
God
and
wicked
men
,
are
different
,
yet
the
end
of
the
work
is
but
one
,
which
is
ordered
by
Gods
Soveraign
pleasure
.
It
was
promised
in
the
promise
of
the
Gospel
to
the
Gentiles
,
Gen.
9.27
.
God
shall
enlarge
Japhet
,
and
he
shall
dwell
in
the
tents
of
Shem
,
and
Canaan
shall
be
his
servant
.
God
shall
allure
Japhet
,
the
Gentiles
of
Europe
to
dwell
in
the
tents
of
Shem
,
and
Canaan
the
head
of
the
cursed
posterity
,
shall
be
Servants
to
the
Church
beside
their
will
,
and
sometimes
against
it
by
an
over-ruling
hand
.
And
Christ
hath
bought
them
to
be
his
Servants
,
2
Pet.
2.1
.
denying
the
Lord
that
bought
them
,
and
therefore
hath
the
disposing
of
them
,
whether
they
voluntarily
give
up
themselves
to
him
or
no.
He
is
a
Lord
by
purchase
over
them
,
who
own
him
not
as
a
Saviour
.
The
hatred
of
the
Churches
enemies
sometimes
conduceth
more
to
her
good
,
than
the
affections
of
all
her
worldly
Friends
.
Now
this
appears
,
1.
In
furthering
the
Gospel
.
capsarious
Ecclesiae
,
such
that
carry
the
Books
of
the
Children
of
great
men
after
them
to
School
.
When
the
Authority
of
the
Revelation
was
anciently
questioned
,
the
Church
of
Rome
was
instrumental
to
keep
it
in
the
number
of
the
Canonical
books
,
not
thinking
they
should
find
their
own
Church
so
plainly
Deciphered
in
it
,
to
be
the
mother
of
abominations
.
To
this
we
may
refer
the
action
of
Ptolemy
Philadelphus
King
of
Egypt
,
in
causing
the
Scripture
to
be
translated
about
three
hundred
years
before
the
coming
of
Christ
;
through
which
the
Nations
[
*
](A79420-e30960-b)
*
Jackson
vol.
1.
Fol.
p.
62.
might
better
discern
(
as
it
were
through
a
prospective
glass
)
the
new
star
of
Jacob
which
was
shortly
to
arise
:
No
doubt
but
many
of
the
Gentiles
by
comparing
the
old
Scripture
Prophecies
,
which
they
now
could
read
in
the
Greek
language
,
might
be
more
easily
induced
to
an
embracing
the
Gospel
,
and
acknowledging
Christ
to
be
the
Messiah
,
when
it
came
to
be
divulged
among
them
.
Herod
is
the
cause
of
the
consultation
about
the
place
of
Christs
birth
;
not
for
any
good
will
he
had
to
him
,
wham
he
intended
to
murther
,
but
God
makes
use
of
this
to
clear
up
the
truth
of
the
prophecy
concerning
Bethlehem
,
the
plane
of
his
birth
,
Mat
2.5
,
6.
Out
of
thee
shall
come
a
governour
that
shall
rule
my
people
Israel
.
And
they
certainly
were
not
very
good
,
who
preached
Christ
out
of
envy
,
and
propagated
the
Gospel
,
wherein
Paul
rejoyced
,
not
in
their
sin
,
but
in
the
providential
fruit
of
it
,
Phil.
1.15
,
18.
some
indeed
preach
Christ
even
of
envy
and
strife
,
what
then
!
Notwithstanding
every
way
,
whether
in
pretence
or
truth
,
Christ
is
preached
,
and
I
therein
do
rejoyce
,
yea
,
and
will
rejoyce
.
2.
In
furthering
the
temporal
good
of
the
Church
;
1.
In
its
preservation
.
Wicked
men
are
often
serviceable
to
the
Church
,
as
the
filthy
Raven
was
to
holy
Elijah
,
or
as
the
Lyon
which
would
have
devoured
Sampson
,
is
a
store-house
to
provide
him
food
;
for
in
his
hunger
he
finds
a
table
spread
in
the
belly
of
his
Enemy
.
Pharoah's
design
was
to
destroy
Israel
,
and
the
Daughter
of
that
irreconcilable
Enemy
,
is
directed
by
God
to
preserve
Moses
,
who
was
to
be
the
ruine
of
her
family
,
the
destruction
of
the
Fgyptian
glory
,
and
the
Deliverer
of
the
Church
.
She
saves
him
out
of
charity
,
and
God
out
of
a
wise
design
;
She
by
his
Education
in
the
Egyptian
learning
,
fits
him
for
the
Court
,
and
God
for
the
deliverance
of
his
Church
.
Egypt
had
corn
to
relieve
first
Abraham
[
*
](A79420-e31240-b)
*
Gen.
12.10
.
,
afterward
Jacob
in
a
time
of
famine
;
the
only
family
wherein
the
Church
of
God
was
then
bound
up
.
Herod
lies
in
wait
for
Christs
destruction
;
and
Egypt
,
the
most
Idolatrous
Country
in
the
world
,
and
an
ancient
Enemy
to
Gods
Church
,
affords
him
shelter
.
God
makes
Moab
to
hide
his
out-casts
,
and
be
their
covert
from
the
face
of
the
spoiler
[
*
](A79420-e31300-b)
*
Isa.
16.3
,
4.
.
Some
think
,
Gods
design
in
sending
Jonah
to
Nineveh
,
to
work
so
remarkable
a
change
by
repentance
,
was
to
soften
some
of
their
hearts
,
and
the
hearts
of
their
posterity
to
deal
more
tenderly
with
those
gracious
Israelites
,
who
in
the
captivity
of
the
ten
Tribes
,
some
years
after
,
should
be
their
guests
.
God
making
thereby
provision
for
his
own
people
in
that
common
judgment
which
should
come
upon
the
Nation
.
This
God
doth
sometimes
by
reviving
the
law
of
Nature
,
and
the
common
sentiments
of
Religion
in
the
hearts
of
natural
men
;
whereby
their
own
consciences
bearing
witness
to
the
innocency
and
excellency
of
the
church
of
God
,
put
them
upon
thoughts
for
its
security
.
Sometimes
it
is
above
their
own
Sphere
,
and
besides
their
own
intentions
.
The
Whale
which
swallowed
Jonah
,
intended
him
as
a
morsel
to
quell
his
hunger
,
but
proves
his
security
,
and
disgorgeth
him
upon
the
shore
:
The
understand
their
own
aim
but
not
the
design
of
God
.
The
Leech
that
sucks
the
Patients
blood
,
knows
not
the
Chyrurgions
design
,
who
useth
it
for
the
cure
of
a
disease
.
Sometimes
their
rage
proves
their
own
ruine
,
and
the
Churches
safety
;
as
the
Leech
bursts
it self
sometimes
,
and
saves
the
patient
.
The
very
Earth
,
whereby
is
meant
the
carnal
world
;
is
said
to
help
the
Woman
the
Church
,
by
swallowing
up
the
flood
which
the
Dragon
casts
out
of
this
mouth
against
her
[
*
](A79420-e31360-b)
*
Rov.
12.10
.
.
Just
as
the
old
rags
were
the
instruments
whereby
Jeremiah
was
drawn
out
of
the
Dungeon
2.
In
the
advancement
of
the
Church
,
or
persons
eminent
.
Abner
had
a
Plot
for
bringing
Israel
to
David's
Scepter
,
which
concurred
both
with
Gods
purpose
and
promises
,
but
sprung
from
an
ill
cause
,
a
disdain
to
be
checked
by
Ishbosheth
,
though
his
King
,
for
an
unjustifiable
act
,
for
having
too
much
familiarity
with
one
of
Sauls
Concubines
David
,
v.
18.
for
the
Lord
hath
spoken
of
David
,
By
the
hand
of
my
servant
David
I
will
save
my
people
Israel
out
of
the
hand
of
the
Philistines
.
He
is
the
first
Engine
that
moves
in
this
business
,
and
by
him
and
his
correspondents
after
his
death
,
v.
17.
the
business
is
brought
about
by
Gods
over-ruling
hand
,
wherein
Gods
promise
is
accomplished
,
and
David
a
type
of
Christ
,
and
the
great
Champion
for
the
Church
against
its
enemies
round
about
,
is
advanced
.
Very
remarkable
is
the
advancement
of
Mordecai
,
in
order
to
the
advancing
the
Jews
as
well
as
preserving
them
,
when
the
necks
of
all
the
visible
Church
God
had
in
the
World
,
were
upon
the
block
.
Haman
ignorantly
is
the
cause
of
this
preferment
of
Mordecai
,
and
at
that
time
too
,
when
he
came
to
petition
for
his
death
,
Esther
6.4
.
He
was
come
to
speak
to
the
king
to
hang
Mordecai
upon
the
gallows
,
which
he
had
prepared
for
him
:
The
King
asks
him
,
what
should
be
done
to
the
man
whom
the
King
delights
to
honour
,
v.
16.
He
imagineth
that
the
Kings
question
did
respect
himself
,
lays
out
a
Scheme
of
what
honour
he
was
ambitious
of
,
v.
8
,
9.
which
was
by
the
King
designed
for
Mordecai
,
and
Haman
made
the
Herald
to
proclaim
him
:
Here
Haman
,
not
only
a
wicked
man
in
himself
,
but
the
greatest
Enemy
Mordecai
and
the
whole
Church
of
God
had
,
is
made
unwittingly
an
instrument
to
exalt
Mordecai
,
and
in
him
the
whole
Church
of
God
.
3.
In
enriching
the
Church
,
or
some
persons
in
it
,
whereby
it
may
become
more
serviceable
to
God
.
How
wonderful
was
it
,
that
when
the
Israelites
were
abominated
by
the
Egyptians
,
God
should
so
order
their
hearts
,
that
the
Egyptians
should
lend
them
Gold
and
Jewels
[
*
](A79420-e31710-b)
*
Exod.
12.35
,
36.
,
and
dismiss
them
with
wealth
as
well
as
safety
;
and
not
so
much
as
one
person
molest
them
,
till
they
arrived
at
the
Red
Sea
?
The
very
gain
and
honour
of
the
Enemies
is
sometimes
consecrated
to
the
Lord
of
the
whole
Earth
,
Micah
4.13
.
Arise
and
thresh
,
oh
daughter
of
Sion
,
I
will
make
thy
horn
Iron
,
and
thou
shalt
beat
in
pieces
many
people
,
and
I
will
consecrate
their
gain
unto
the
Lord
,
and
their
substance
to
the
Lord
of
the
whole
earth
:
This
was
when
many
Nations
were
gathered
against
Sion
,
v.
11.
The
wealth
of
the
Sinner
is
laid
up
for
the
just
,
Pro.
13.22
.
And
God
sometimes
makes
the
wicked
unwittingly
to
themselves
,
in
their
carking
,
be
the
factors
for
good
men
,
into
whose
lap
providence
pours
the
fruit
of
their
labour
.
God
gave
Cyrus
the
spoils
of
Babilon
,
and
the
treasures
of
Croesus
,
to
enable
him
to
furnish
the
Jews
with
materials
for
building
the
Temple
,
and
I
will
give
thee
the
treasure
of
darkness
,
and
hidden
riches
of
secret
places
,
(
speaking
of
Cyrus
)
that
thou
mayest
know
,
that
I
the
Lord
which
call
thee
by
thy
name
,
am
the
God
of
Israel
,
for
Jacob
my
servants
sake
,
&c.
That
he
might
acknowledge
him
the
God
of
Israel
,
and
lay
his
wealth
out
in
the
service
of
God
,
and
the
service
of
Jacob
his
servant
.
2.
As
bad
persons
,
so
bad
things
are
ordered
to
the
good
of
the
church
,
whether
they
be
sinful
evils
,
or
afflictive
.
1.
Sin
.
1.
A
mans
own
sin
.
Onesimus
runs
from
his
Master
,
and
finds
a
spiritual
Father
;
his
being
a
runnagate
,
is
the
occasion
of
his
being
a
convert
By
flying
from
his
Master
,
he
becomes
a
Brother
in
the
Lord
[
*
](A79420-e31960-b)
*
Phil.
10
12
,
16.
,
What
Joseph's
brethren
sinfully
intended
for
revenge
against
their
brother
,
and
security
from
their
Fathers
checks
,
(
who
acquainted
Jacob
with
their
miscarriages
)
God
ordered
for
the
preservation
of
them
who
were
the
only
visible
Church
in
the
World
.
Their
sin
against
their
Brother
contrary
both
to
their
intentions
and
expectations
,
became
the
means
of
their
safety
.
God
makes
the
remainders
of
sin
in
a
good
man
,
an
occasion
to
exercise
his
grace
,
discover
his
strength
,
and
shew
his
loyalty
to
God
.
2.
Other
mens
sins
.
That
might
be
in
Sarah
but
a
beady
passion
,
for
hearing
her
Son
mocked
By
Ishmael
,
that
made
her
so
desirous
to
have
the
bondwoman
and
her
son
thrust
out
[
*
](A79420-e32040-b)
*
Gen.
21.10
.
,
but
God
makes
use
of
it
to
make
a
separation
between
Isaac
the
heir
of
the
Covenant
,
and
Ishmael
,
that
he
might
not
be
corrupted
by
any
evil
example
from
him
:
God
orders
Abraham
to
hearken
to
her
voice
,
because
in
Isaac
his
seed
should
be
called
[
*
](A79420-e32100-b)
*
ver.
12.
.
And
the
revengeful
threatning
of
Esau
was
the
occasion
of
Jacob's
flight
,
whereby
he
was
hindred
from
marrying
with
any
of
the
people
of
the
Land
by
whom
he
might
have
been
induced
to
Idolatry
[
*
](A79420-e32130-b)
*
Gen.
2.7.3.46
.
.
Why
should
we
mistrust
that
God
that
can
make
use
of
the
Lusts
of
men
to
bring
about
his
own
gracious
purposes
?
2.
Commotions
in
the
World
.
There
is
the
eye
of
God
,
that
eye
which
runs
to
and
fro
throughout
the
whole
Earth
in
the
Wheels
of
worldly
motions
,
even
in
the
most
dreadful
providences
in
the
World
,
that
stare
upon
men
with
a
grim
countenance
[
*
](A79420-e32170-b)
*
Ezek.
1.18
.
their
wings
were
dreadful
,
and
their
wings
were
full
of
eyes
.
.
All
the
overturnings
in
the
World
are
subservient
to
the
Churches
interest
,
though
they
are
not
visibly
so
,
unless
diligently
attended
[
*
](A79420-e32190-b)
*
Broughton
on
Revel.
13.
Sect.
177.
.
God
orders
the
confusions
of
the
world
,
and
is
in
the
midst
of
the
tumults
of
the
people
,
Psal.
29.10
,
11.
The
Lord
sits
upon
the
flood
,
yea
the
Lord
sits
King
for
ever
,
the
Lord
will
give
sirength
to
his
people
,
the
Lord
will
bless
his
people
with
peace
.
He
sits
upon
the
flood
as
a
Charioteer
in
his
Chariot
,
guiding
it
with
holy
and
merciful
intentions
to
his
people
,
to
give
them
both
strength
and
peace
in
the
midst
of
them
,
and
as
the
issue
of
them
.
By
Water
and
Floods
is
frequently
meant
tumults
and
confusions
in
the
World
.
If
it
were
not
so
,
why
would
our
Saviour
encourage
his
Disciples
and
all
their
Successors
in
the
same
profession
,
to
lift
up
their
heads
when
they
hear
of
wars
,
if
their
redemption
[
*
](A79420-e32240-b)
*
Luk
21.25
,
26
,
27
,
28.
were
not
designed
by
God
in
them
?
they
are
all
testimonies
of
the
nearer
approaches
of
Christ
in
power
and
glory
to
judge
the
Earth
,
and
glorifie
his
people
.
Gods
great
end
in
the
shaking
of
Nations
,
is
the
performing
those
gracious
promises
to
his
Church
which
yet
remain
unaccomplisht
:
These
earthquakes
in
the
world
,
will
bring
Heaven
to
the
Church
.
The
great
revolutions
in
the
Eastern
part
of
the
world
,
the
ruine
of
the
Babylonian
Empire
,
the
erecting
the
Persian
,
and
all
the
means
whereby
it
was
brought
about
,
God
ordered
,
God
foretold
,
God
directed
for
Jacobs
service
.
Cyrus
led
by
ambition
,
levies
an
army
against
Eabylon
;
yet
though
he
was
a
ravenous
Bird
,
he
was
to
execute
the
Counsel
of
God
,
Isa.
46.11
.
calling
a
ravenous
bird
from
the
east
,
the
man
that
executeth
my
Counsel
,
to
be
an
instrument
for
the
delivery
of
the
captiv'd
Jews
,
and
the
restorer
of
the
ruin'd
Temple
.
He
had
called
him
out
by
name
to
make
a
great
revolution
of
the
World
.
He
foretold
by
his
Prophet
Isaiah
many
years
before
,
the
means
he
should
use
in
the
siege
of
Babylon
to
attain
the
victory
,
the
very
dividing
Euphrates
,
which
was
the
great
confidence
of
the
Babylonians
.
Isa.
44.27
.
that
say
to
the
deep
,
be
dry
,
and
I
will
dry
up
the
rivers
;
whereby
it
was
as
it
were
dried
up
for
them
to
pass
over
;
the
very
opening
of
the
gates
,
Isa.
45.1
.
and
the
gates
shall
not
be
shut
;
the
Babylonians
in
a
presumptuous
security
had
left
them
open
,
thinking
it
impossible
the
City
could
be
taken
,
because
of
the
River
Euphrates
,
I
will
go
before
thee
,
and
make
the
crooked
places
straight
;
and
what
was
the
end
of
that
great
revolution
and
motion
in
that
part
of
the
World
?
See
Isa.
45.4
.
For
Jacob
my
servants
sake
,
and
Israel
mine
elect
,
I
have
even
called
thee
by
thy
name
:
This
prophecy
was
when
Jerusalem
and
the
Temple
were
standing-God
casts
about
long
before
his
people
needs
,
for
their
welfare
in
the
great
revolutions
and
changes
of
the
World
.
In
Isa.
44.28
.
that
saith
of
Cyrus
,
he
is
my
shepherd
,
and
shall
perform
all
my
pleasure
,
even
saying
to
Jerusalem
,
thou
shall
be
built
,
and
to
the
temple
,
thy
foundation
shall
be
laid
.
Cyrus
had
no
knowledge
of
this
end
of
God
;
though
thou
hast
not
known
me
,
Isa.
45
4
,
5.
twice
repeated
.
Cyrus
did
not
know
God
,
neither
did
he
know
Gods
end
;
he
acts
his
own
purposes
,
and
is
acted
by
God
to
higher
purposes
than
he
understood
.
In
all
the
siftings
of
Nations
,
and
sifting
the
Church
among
the
Nations
,
as
Corn
is
sifted
in
a
Sieve
,
God
designs
not
the
destruction
of
his
people
,
but
the
cleansing
them
,
the
separating
the
flower
from
the
bran
.
3.
Destroying
judgments
,
yea
,
and
the
very
curses
sometimes
are
turned
into
blessings
.
Destroying
judgments
.
The
desolation
of
the
Jews
was
not
only
in
order
to
the
fulfilling
gods
truth
in
his
threatnings
,
but
useful
for
the
great
Gospel
design
;
the
fall
of
the
Jews
was
the
calling
of
the
Gentiles
,
Rom.
11.11
,
12.
Through
their
fall
Salvation
is
come
unto
the
gentiles
:
And
also
their
fall
and
dispersion
among
the
Gentiles
,
was
prophesied
of
as
the
occasion
of
their
return
to
God
,
Ezek
,
20.36
,
37.
Like
as
I
pleaded
with
your
Fathers
in
the
Wilderness
,
so
will
I
plead
with
you
,
and
cause
you
to
pass
under
the
rod
,
and
bring
you
into
the
bond
of
the
Covenant
;
when
they
are
in
the
Wilderness
of
Captivity
,
then
God
shall
plead
with
them
,
and
make
them
to
pass
under
the
rod
of
propriety
,
and
bring
them
into
Covenant
.
The
like
also
is
prophesied
of
that
Captivity
of
the
ten
Tribes
to
this
day
not
known
where
they
are
,
Hos.
2.14
.
The
time
of
Gods
speaking
kindly
to
her
,
should
be
in
the
Wilderness
.
and
then
I
will
give
her
the
valley
of
Achor
for
a
door
of
hope
.
No
question
but
god
hath
performed
his
promise
,
and
brought
many
of
the
posterity
of
the
ten
Tribes
into
the
Church
,
among
the
Mass
of
the
Gentiles
,
among
whom
they
were
dispersed
.
Curses
,
sometimes
as
God
orders
them
,
prove
blessings
.
The
curse
of
inspir'd
Jacob
upon
Levi
[
*
](A79420-e32680-b)
*
Gen.
49.7
.
Cursed
be
their
anger
,
for
it
was
fierce
,
and
their
wrath
,
for
it
was
cruel
;
I
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
.
,
was
the
advantage
both
of
Levi
and
the
Israelites
;
that
they
were
dispersed
among
the
several
Tribes
without
any
universal
cohabitation
as
the
rest
,
was
a
curse
:
But
that
they
should
be
the
instructiors
of
the
people
in
the
matters
of
the
Law
,
was
an
honour
God
put
upon
the
head
of
that
Tribe
,
and
a
publick
blessing
to
the
people
.
4.
Divisions
in
the
Church
.
One
would
think
this
of
all
other
things
should
shake
the
foundation
of
it
;
yet
God
orders
even
these
to
the
good
of
the
Church
.
Paul
and
Barnabas
,
two
great
Apostles
,
fell
out
[
*
](A79420-e32760-b)
*
Acts
15.36
,
37
,
38
,
39
,
&c.
.
the
contention
comes
to
be
very
sharp
,
a
thing
naturally
of
very
ill
consequence
,
in
two
of
the
prime
guides
of
Christianity
,
and
at
the
laying
the
first
foundation
of
it
;
but
the
Gospel
gains
ground
:
One
sails
to
Cyprus
,
and
the
other
travels
into
Syria
.
Perhaps
had
not
this
quarrel
been
between
them
,
and
they
thus
disjoynted
from
one
another
,
some
of
those
poor
Souls
had
never
,
or
at
least
not
so
soon
heard
of
the
Gospel-mercy
.
5.
Persecutions
.
These
naturally
tend
to
the
dissolution
and
utter
extirpation
of
it
,
but
God
orders
them
otherwise
.
God
doth
often
lay
the
Scene
of
his
amazing
providences
in
very
dismal
afflictions
:
As
the
Limner
first
puts
on
the
dusky
colours
,
on
which
he
intends
to
draw
the
portraiture
of
some
illustrious
beauty
.
The
Oppression
of
Israel
immediately
before
their
Deliverance
,
was
the
dusky
colour
whereupon
God
drew
those
gracious
lines
of
their
Salvation
from
Egypt
,
the
pattern
of
all
the
after
Deliverances
of
the
Church
in
all
Ages
,
and
a
Type
of
our
Spiritual
Redemption
by
Christ
.
The
Humiliation
,
Persecution
and
Death
of
the
Son
of
God
,
was
the
dusky
colour
upon
which
God
drew
that
amazing
piece
of
Divine
Love
and
Wisdom
in
mans
salvation
,
which
the
eyes
of
Saints
and
Angels
will
be
fix'd
on
with
ravishing
admirations
to
all
Eternity
.
All
Afflictions
in
the
World
,
which
God
doth
exercise
the
Church
with
,
are
parts
of
his
Providence
,
and
like
mournful
Notes
in
Musick
,
which
make
the
melody
of
the
Tune
more
pleasant
,
and
set
off
those
sweeter
Aires
which
follow
upon
them
.
Afflictions
here
,
cause
the
joys
of
Heaven
to
appear
more
glorious
in
the
eyes
of
glorified
Saints
.
The
Persecutions
of
the
Martyrs
did
but
highten
their
Graces
,
send
them
to
the
place
of
Rest
,
and
enlarge
their
Robes
of
Glory
.
God
many
times
saves
his
People
by
sufferings
,
and
brings
them
to
the
shore
upon
the
planks
of
a
broken
ship
,
and
makes
that
which
was
the
occasion
of
their
loss
,
to
be
a
means
of
their
safety
:
they
sometimes
evidence
that
which
they
would
destroy
.
Herods
Murdering
the
Children
to
destroy
him
that
was
born
King
of
the
Jews
,
made
his
Birth
more
Conspicuous
in
the
World
:
Snuffing
the
Candle
makes
it
burn
the
clearer
.
They
sometimes
make
,
1.
To
the
improvement
of
the
Church
.
One
of
the
sorest
Judgments
God
brought
upon
the
Jewish
Church
,
is
expresly
asserted
by
God
to
be
for
their
good
;
Jer.
24.5
.
speaking
of
the
Captiv'd
Jews
,
Whom
I
have
sent
out
of
this
place
into
the
Land
of
the
Chaldeans
for
their
good
.
The
Chaldeans
had
over-run
their
Land
,
carried
them
Captives
,
made
them
Slaves
,
destroyed
the
Temple
;
yet
God
tells
them
this
was
for
their
good
;
when
there
was
no
present
appearance
of
any
good
in
it
.
It
should
be
good
in
respect
of
Gods
Favour
towards
them
,
which
retired
to
return
with
the
greater
force
;
ver.
6.
I
will
set
mine
eyes
upon
them
for
good
,
I
will
build
them
and
not
pull
them
down
:
God
would
give
them
a
more
durable
settlement
.
In
respect
also
of
that
frame
of
heart
they
should
have
toward
God
;
their
knowledg
of
him
,
and
cleaving
to
him
:
ver.
7.
I
will
give
them
a
heart
to
know
me
,
and
they
shall
return
to
me
with
their
whole
heart
:
God
had
but
a
moiety
of
their
hearts
before
,
but
then
he
should
have
the
whole
.
And
indeed
it
was
remarkably
for
their
good
;
for
they
who
before
were
addicted
to
Idolatry
,
were
never
guilty
of
the
same
sin
after
:
And
God
kept
them
from
being
drawn
away
to
it
by
the
example
and
solicitation
of
those
among
whom
they
were
.
The
Church
grows
by
tears
,
and
withers
by
smiles
.
Gods
Vine
thrives
the
better
for
pruning
.
God
makes
our
Persecutions
fit
us
for
that
for
which
we
are
persecuted
.
As
Saul
by
his
persecution
of
David
for
the
Title
God
had
given
him
to
the
Kingdom
,
made
him
fitter
to
succed
him
in
the
Throne
,
and
manage
the
Government
.
God
uses
persecutors
as
lances
,
which
whiles
they
wound
us
,
let
out
the
purulent
and
oppressive
matter
;
and
makes
them
instruments
of
his
Providence
to
work
out
his
Peoples
Happiness
,
and
thus
makes
the
very
wrath
of
man
to
be
an
occasion
of
his
Peoples
Praise
;
Psal.
76.10
.
The
wrath
of
man
shall
praise
thee
.
God
doth
in
this
as
a
Father
deals
with
his
Son
,
sends
him
to
a
sharp
school
,
that
he
may
be
Trained
up
in
Learning
.
2.
In
the
increase
of
the
church
.
The
Jews
Crucified
our
Saviour
to
diminish
the
multitude
of
his
followers
,
and
by
this
means
the
number
is
increased
.
The
whole
World
runs
after
him
by
that
means
they
used
to
stop
their
Course
;
which
Christ
fore
told
,
that
when
he
was
lifted
up
,
he
should
draw
all
men
after
him
;
And
that
a
grain
of
Corn
brings
not
forth
more
seed
,
unless
it
be
cast
into
the
ground
,
and
dye
.
1.
In
the
increase
of
it
within
its
own
bounds
.
When
the
Israelites
were
most
opprest
in
Egypt
,
the
more
they
multiplied
[
†
](A79420-e33080-b)
†
Exod.
1.20
.
.
When
the
Dragons
fury
did
most
swell
against
the
Woman
,
she
brought
forth
a
Man
child
[
‡
](A79420-e33100-b)
‡
Rev.
12.1
,
3
4
.
When
the
Roman
Empire
was
at
the
highest
,
and
was
most
enflam'd
with
Anger
against
the
Christians
:
When
the
Learning
of
the
Philosophers
,
the
Witchcrafts
of
Hereticks
,
the
Power
of
the
Emperors
,
and
the
Strength
of
the
whole
World
was
set
against
them
,
the
Christians
grew
more
flourishing
and
unmerous
by
those
very
means
which
were
used
to
destroy
them
.
Not
only
a
new
succession
of
Saints
sprung
up
from
the
Martyrs
Ashes
,
but
their
Flames
were
the
occasion
of
warming
some
so
much
with
a
heavenly
fire
,
that
some
persecutors
have
become
Preachers
.
Their
very
bonds
for
the
Truth
have
sometimes
a
seminal
Vertue
in
them
to
beget
men
to
Faith
in
Christ
.
Phil.
1.12
.
The
things
which
have
happened
unto
me
,
have
fallen
out
rather
to
the
furtherance
of
the
gospel
.
2.
In
the
increase
of
it
in
other
parts
.
Pauls
Prison
made
his
Preaching
Famous
in
Rome
,
and
was
an
occasion
of
bringing
Christianity
into
Nero's
Court
,
that
Monster
of
Mankind
[
*
](A79420-e33190-b)
*
Phil.
1.13
.
;
one
might
have
looked
for
Saints
in
Hell
as
soon
:
therefore
they
that
were
scattered
abroad
,
went
every
where
preaching
the
Word
.
As
Clouds
scattered
by
the
Winds
,
they
Rain'd
down
the
Gospel
in
several
Quarters
.
The
Jews
when
scattered
in
their
several
slights
,
did
scatter
among
the
Heathen
the
Notions
of
the
true
Religion
.
When
they
shall
go
down
to
Egypt
to
secure
themselves
from
Senacheribs
Invasion
,
they
shall
be
a
means
to
make
many
Converts
among
that
Idolatrous
Nation
.
Isa.
19.18
.
In
that
day
(
the
day
of
the
Jews
Trouble
)
shall
five
Cities
in
the
land
of
Egypt
speak
the
Language
of
Canaan
,
and
swear
to
the
Lord
of
hosts
:
so
one
expounds
it
,
but
I
rather
think
it
meant
of
the
times
of
the
Gospel
.
The
flight
of
the
Israelites
shall
be
the
occasion
of
some
Egyptians
Conversion
.
A
poor
Slave
in
Naamans
Family
was
an
occasion
both
of
the
cure
of
his
Body
,
and
of
that
of
his
Soul
;
2
Kings
5.2
,
3
,
17.
So
much
for
the
first
Reason
,
drawn
from
an
enumeration
of
things
.
2.
Reason
;
To
prove
that
all
Providence
is
for
the
good
of
the
Church
;
is
,
Because
God
hath
sometimes
preferred
Mercy
to
the
Church
,
and
Care
of
it
,
above
his
own
concernments
of
Justice
.
He
values
his
mercy
to
them
,
above
his
Justice
upon
his
Enemies
.
He
consults
their
safety
before
he
brings
ruin
upon
the
Wicked
,
whose
sins
are
full
.
He
first
prepared
the
ark
for
Noah
,
and
sees
him
lodged
in
it
,
before
he
begins
to
showr
down
destruction
upon
the
World
.
He
hath
sometimes
punished
a
Nation
more
for
their
Offences
against
his
People
,
than
their
Sins
against
himself
.
Amalek
was
guilty
of
many
Idolatries
and
other
sins
against
God
;
but
God
chargeth
none
of
them
upon
them
,
but
their
malicious
hindring
the
Israelites
in
their
March
to
Canaan
,
1
Sam.
15.2
.
Thus
saith
the
Lord
of
Hosts
,
I
remember
that
which
Amalek
did
to
Israel
,
how
he
laid
wait
for
him
in
the
way
when
he
came
up
from
Egypt
.
He
shews
his
love
to
them
,
and
how
much
he
values
them
,
that
when
he
is
acting
Justice
,
and
pouring
out
his
Wrath
,
when
he
is
(
as
it
were
)
cutting
and
slashing
on
all
sides
,
and
is
in
fury
with
wicked
Men
,
he
hath
nothing
but
sweetness
and
tenderness
towards
his
own
.
Amos
9.9
,
10.
in
the
sifting
of
Israel
and
the
Nations
,
Not
the
least
grain
shall
fall
upon
the
earth
.
All
the
sinners
of
my
people
shall
dye
by
the
sword
.
While
he
thunders
out
his
Fury
upon
wicked
Men
,
he
hath
his
Eyes
upon
the
least
grain
of
the
true
Israel
.
What
would
it
be
for
God
,
when
he
is
raising
the
Glory
of
his
Justice
upon
the
People
that
have
provoked
him
,
not
to
regard
the
concernments
of
this
,
or
that
,
or
many
sincere
Souls
,
but
put
no
stop
to
his
Fury
?
Yet
he
doth
,
not
a
grain
shall
perish
.
He
is
more
desirous
to
hear
of
the
preservation
and
welfare
of
a
few
Righteous
,
than
of
the
just
Punishment
of
the
Wicked
wherein
his
Justice
is
gloriously
interessed
,
The
Man
cloathed
with
Linnen
,
that
was
to
mark
the
Mourners
,
return'd
to
God
,
and
gave
an
account
that
he
had
done
according
to
his
Command
;
[
*
](A79420-e33500-b)
*
Ezek
9.11
.
the
other
five
,
which
were
to
kill
,
returned
not
to
give
any
account
of
their
severe
and
sharp
proceeding
.
The
Angels
that
held
the
four
Winds
of
the
Earth
,
Rev.
7.1
.
which
some
understand
of
Wars
and
Commotions
in
the
World
for
the
overthrow
of
the
Romish
power
,
were
ordered
not
to
let
the
Winds
go
,
till
the
servants
of
God
were
sealed
in
their
Foreheads
.
3.
Reason
;
God
takes
particular
notice
of
the
meanest
of
his
people
,
and
mightily
condescends
to
them
,
much
more
of
the
Church
.
'T
is
strange
to
consider
,
that
the
Scripture
mentions
none
of
those
great
Potentates
among
the
Heathen
,
but
either
as
they
were
instruments
of
his
Peoples
good
,
or
executions
of
his
Justice
upon
them
,
or
subjects
of
his
Peoples
Triumph
.
Cyrus
and
Darius
are
mentioned
as
their
friends
:
Nebuchadnezzar
,
and
Senacherib
,
and
others
,
as
Gods
instruments
in
scourging
them
[
*
](A79420-e33620-b)
*
Gen.
14.9
,
10.
.
Chedorlaomer
and
the
other
Kings
with
him
as
they
were
the
subjects
of
Abrahams
Valour
and
Triumph
.
He
takes
no
notice
of
the
Names
of
any
in
his
Word
,
but
upon
such
Accounts
:
Cyrus
and
Nebuchadnezzar
had
done
,
no
doubt
,
many
actions
before
,
but
none
taken
notice
of
but
those
.
But
he
takes
notice
of
the
meanest
wherein
was
Grace
,
and
the
meanest
of
their
concerns
and
actions
.
[
†
](A79420-e33680-b)
†
Rivet
in
Gen.
exercite
.
129.
He
mentions
in
his
Word
Jacob's
Flocks
,
&c.
things
of
no
great
moment
;
the
actions
,
speeches
,
gestures
of
his
People
,
to
shew
how
his
Providence
wrought
for
them
,
and
how
much
he
is
concern'd
in
the
least
of
their
Affairs
.
But
the
great
Empires
of
the
World
,
their
Original
and
Progress
,
and
the
magnified
Founders
of
them
,
he
speaks
not
of
,
but
as
they
have
some
relation
or
other
to
his
People
.
As
we
love
to
use
the
names
of
our
Friends
,
so
doth
God
love
the
rellish
of
the
names
of
his
servants
.
The
name
of
Noah
is
repeated
several
times
,
as
the
Jews
observe
[
*
](A79420-e33740-b)
*
Gen.
7.
Gen.
8.
.
The
Spirit
of
God
loves
the
very
mention
of
their
names
:
he
delights
to
dwell
upon
the
Catalogue
of
their
names
.
The
Scripture
uses
to
reckon
the
Genealogies
of
wicked
Men
in
short
characters
.
Cains
Generation
is
numbred
in
haste
,
as
if
God
had
no
care
at
all
of
them
[
*
](A79420-e33780-b)
*
Gen.
7.17
,
18.
,
he
puts
them
off
with
a
kind
of
,
&c.
But
he
insists
much
upon
the
Generation
of
the
Godly
.
Seths
Posterity
are
written
in
a
larger
scroul
,
and
more
legible
hand
[
*
](A79420-e33820-b)
*
Gen.
5
,
6
,
7
,
8
,
9.
&c.
,
with
the
number
of
the
years
which
they
lived
;
which
in
Cains
Posterity
there
is
no
notice
taken
of
.
His
whole
Respect
,
his
Heart
,
his
Eye
,
his
All
is
fixed
upon
them
.
And
Christ
himself
stands
more
astonished
,
and
wondring
at
the
Faith
of
the
Centurian
,
the
importunity
of
the
Canaanitish
Woman
;
condescends
to
them
to
grant
them
what
they
would
have
.
You
never
find
him
taking
notice
of
the
Learning
of
the
Rabbies
,
the
Magnificence
of
Herod
,
or
the
glorious
Building
of
the
Temple
.
See
how
condescending
God
is
,
to
work
a
Miracle
for
the
support
and
strengthning
of
a
weak
Faith
,
and
the
peevish
distrust
of
his
people
.
Gideons
Faith
was
weak
,
yet
how
compassionate
is
God
towards
him
[
*
](A79420-e33890-b)
*
Judg.
6.36
.
&c.
He
would
have
one
time
the
Fleece
dry
,
another
time
wet
.
God
condescends
to
him
in
all
.
in
ordering
his
Providence
as
Gideon
would
have
it
,
without
upbraiding
him
;
just
as
a
tender
Mother
cherishes
a
weak
Child
.
And
this
Miracle
was
in
order
to
the
Churches
Deliverance
from
a
present
oppressive
Enemy
.
Certainly
when
we
find
God
taking
care
,
and
ordering
even
the
very
Pins
,
Snuffers
and
Basins
of
the
Temple
,
the
place
of
his
Worship
,
as
well
as
the
more
stately
Ornaments
of
it
;
we
may
say
,
doth
his
Care
extend
to
the
meanest
Utensils
in
his
Temple
,
and
not
much
more
to
the
Worshippers
in
it
?
Doth
he
give
order
for
the
Candlesticks
,
and
will
he
not
have
much
more
care
of
the
lights
in
them
?
His
care
to
the
least
,
implies
his
care
of
the
greatest
too
.
In
a
building
,
the
little
stones
must
be
well
laid
as
well
as
the
greatest
.
Every
Believer
is
a
stone
in
the
Spiritual
building
.
4
Reason
,
God
reveals
often
to
his
people
what
he
will
do
in
the
world
,
as
if
he
seemed
to
ask
their
advice
;
and
therefore
surely
all
his
providences
shall
work
for
their
good
.
God
would
not
surely
acquaint
them
,
and
advise
with
them
what
he
should
do
,
did
he
intend
to
do
any
thing
to
their
hurt
.
There
is
not
any
thing
in
the
heart
of
Christ
wherein
the
Church
is
concerned
,
but
he
doth
reveal
it
to
them
,
John
15.5
.
I
have
called
you
friends
;
for
all
things
I
have
heard
of
my
Father
,
I
have
made
known
to
you
;
he
discovered
all
to
them
,
the
ends
of
his
coming
,
his
Fathers
love
,
his
death
and
resurrection
,
what
he
would
do
after
his
ascension
,
the
progress
of
his
affairs
,
and
the
glory
of
Heaven
,
and
the
end
of
all
.
John
must
be
the
Pen-man
of
the
Revelation
,
which
concerned
the
future
state
of
the
Church
in
all
ages
.
Joseph
must
know
the
interpretation
of
dreams
in
order
to
the
Churches
preservation
.
Moses
must
be
acquainted
with
Gods
methods
in
the
Israelites
deliverance
,
with
the
Egyptians
ruine
.
Sodom
,
Gen.
18.17
.
And
the
Lord
said
,
shall
I
hide
from
Abraham
the
thing
which
I
do
?
i.
e.
I
will
by
no
means
do
it
,
it
will
not
consist
with
my
Love
and
Friendship
to
him
,
to
hide
any
thing
from
him
.
And
see
the
reason
of
it
,
v.
18.
seeing
that
Abraham
shall
surely
become
a
great
and
mighty
nation
,
and
all
the
nations
of
the
earth
shall
be
blessed
in
him
.
It
was
first
his
great
affection
to
him
,
because
he
had
advanced
him
,
and
promised
that
a
Mighty
Nation
should
spring
out
of
his
Loins
.
And
he
had
not
withheld
from
him
the
secret
of
giving
the
Messias
,
which
was
a
universal
blessing
,
and
so
many
ages
were
to
run
out
before
it
was
to
be
accomplisht
;
he
had
discovered
to
him
his
acts
of
mercy
,
and
therefore
would
not
hide
from
him
his
acts
of
justice
;
he
would
know
his
mind
in
it
,
and
what
he
thought
of
it
.
And
you
know
the
story
,
how
God
regulated
himself
by
Abraham's
prayer
,
and
denyed
him
nothing
,
till
Abraham
left
off
suing
any
more
.
It
would
make
one
conjecture
,
that
if
Abraham
had
proceeded
farther
,
he
had
quite
diverted
the
judgment
from
Sodom
.
And
when
the
Israelites
had
provoked
God
by
a
Golden
Calf
,
he
would
not
do
any
thing
against
them
,
till
he
had
consulted
Moses
,
and
therefore
layes
the
whole
case
before
him
,
and
seeks
to
take
him
off
from
pleading
with
the
Lord
,
and
promising
to
make
of
him
a
great
Nation
[
*
](A79420-e34180-b)
*
Exod.
32.9
,
10.
and
the
Lord
said
to
Moses
,
I
have
seen
this
people
,
and
behold
it
is
a
stiff-necked
people
,
now
therfore
let
me
alone
that
my
wrath
may
wax
hot
against
them
.
,
and
in
such
terms
,
that
one
would
wonder
at
.
Now
therefore
let
me
alone
.
As
if
God
did
fear
Moses's
interposition
would
prevent
him
and
disswade
him
from
it
.
Do
not
you
stand
in
the
way
;
my
wrath
will
cool
if
you
interpose
your self
;
as
much
as
to
say
,
God
could
not
do
it
unless
Moses
gave
his
consent
:
Moses
would
not
be
quiet
,
but
pleads
the
providences
of
God
which
had
been
all
for
them
,
the
promise
of
God
made
to
Abraham
concerning
them
.
And
he
would
not
leave
,
till
God
repented
of
the
evil
which
he
thought
to
do
unto
his
people
,
v.
14.
If
Angels
,
as
Calvin
saith
,
are
Gods
counsellours
in
Heaven
,
Believers
are
(
as
it
were
)
his
Counsellors
on
Earth
.
5.
God
has
given
the
choicest
things
he
hath
to
his
people
.
He
hath
given
his
Law
.
The
Church
is
the
Sphere
wherein
the
light
of
the
Gospel
is
fixed
,
and
wherein
it
shines
,
from
whence
its
beams
do
dart
out
to
others
.
Isa
2.3
.
out
of
Sion
shall
go
forth
the
law
.
The
oracles
of
God
,
the
great
things
of
the
Law
,
as
it
is
phrased
,
Hosea
8.12
.
his
Covenant
,
and
the
counsel
of
his
will
,
are
intrusted
with
the
Church
.
Now
this
being
a
mercy
which
exceeds
all
other
things
in
the
World
,
is
therefore
comprehensive
of
all
other
,
as
the
greater
comprehends
the
lesser
.
And
the
Psalmist
considers
it
as
the
top-stone
of
all
blessings
;
for
after
summing
up
the
Providences
of
God
,
he
shews
how
God
had
distinguished
Jacob
by
more
eminent
marks
of
his
favour
.
Psal.
147.29
,
30.
He
shews
his
word
to
Jacob
,
his
statutes
and
his
judgments
unto
Israel
,
he
hath
not
dealt
so
with
any
Nation
;
he
hath
not
left
so
rich
a
Legacy
to
any
,
or
given
any
so
much
of
his
heart
.
Others
are
ordered
by
the
word
of
his
power
,
(
for
that
is
meant
by
word
in
the
foregoing
verse
)
;
but
Jacob
hath
the
word
of
his
grace
too
.
And
this
being
the
choicest
piece
of
affection
which
God
hath
shewn
to
the
Church
,
implies
the
making
all
lesser
providences
subservient
to
it
.
The
Church
,
wherein
God
hath
laid
up
his
Gospel
,
and
those
Souls
which
are
as
the
Ark
wherein
God
hath
deposited
his
Law
,
shall
be
shadowed
with
the
wings
of
his
merciful
providence
,
in
a
perpetual
succession
of
all
true
blessings
.
All
the
providences
of
God
are
to
preserve
his
Law
in
the
World
;
his
severest
judgments
are
to
quicken
up
the
law
of
nature
in
men
that
know
no
other
,
〈◊〉
the
Law
of
his
Gospel
in
men
that
〈◊〉
under
it
.
And
he
hath
given
Ch●●●
〈◊〉
Church
,
and
thereby
hath
given
in
earnest
,
that
still
their
good
shall
be
promoted
:
'T
is
not
to
be
thought
,
that
God
will
spare
any
thing
else
,
when
he
hath
given
them
his
Son
.
The
Second
thing
.
It
must
needs
be
that
all
providences
are
for
the
good
of
the
Church
.
1.
All
the
providence
of
God
is
for
the
glorifying
his
grace
in
Christ
.
that
in
the
dispensation
of
the
fulness
of
time
he
might
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
Heaven
,
and
which
are
on
earth
,
even
in
him
.
In
him
as
their
head
.
This
was
the
design
in
all
his
dispensations
,
both
before
his
coming
,
and
since
,
ever
since
the
promise
made
to
Adam
,
though
it
be
more
manifest
in
the
latter
Age.
This
the
Apostle
represents
as
the
main
purpose
of
God
,
v.
9.
This
was
the
mystery
of
his
will
,
which
according
to
his
good
pleasure
he
had
purposed
in
himself
,
that
is
,
purposed
in
himself
,
as
a
thing
he
was
mightily
pleased
with
;
and
ver.
11.
saith
he
,
〈◊〉
works
all
things
after
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
counsel
of
his
own
will
,
or
of
that
purpose
which
he
had
purposed
in
himself
,
to
gather
all
things
in
one
,
in
Christ
.
All
the
things
that
God
acts
,
are
referred
to
this
as
their
end
,
and
ordered
by
this
Counsel
as
their
rule
.
As
it
was
the
design
of
Gods
providence
to
make
way
for
Christs
entrance
into
the
World
,
and
all
the
prophecies
in
the
old
Testament
tended
to
the
discovery
of
it
;
so
since
the
coming
of
Christ
,
the
end
of
all
is
to
advance
him
in
respect
of
his
headship
,
Eph.
1.22
,
23.
and
hath
put
all
things
under
his
feet
,
and
gave
him
to
be
the
head
over
all
things
to
the
Church
,
which
is
his
body
,
the
fulness
of
him
that
fills
all
in
all
.
God
would
advance
Christ
to
the
highest
pitch
,
v.
21.
far
above
all
principality
and
power
,
both
in
this
world
,
and
in
the
world
to
come
;
and
there
is
still
a
fulness
wanting
to
Christ
to
compleat
him
,
not
only
a
personal
fulness
,
but
a
fulness
belonging
to
him
as
a
Head
,
which
is
the
advancement
God
designs
him
.
He
is
already
advanced
above
all
principality
and
power
.
He
is
already
given
as
a
Head
to
the
Church
;
but
the
compleatness
of
it
is
not
till
all
his
members
be
perfected
,
to
which
all
his
providences
in
the
world
doth
ultimately
tend
:
Therefore
if
the
design
of
God
be
to
honour
Christ
,
and
if
the
spiritual
happiness
of
the
Church
be
part
of
that
Glory
and
fulness
of
Christ
,
it
must
needs
be
carried
on
by
God
,
else
he
will
want
part
of
his
compleatness
as
a
Head
:
But
this
shall
not
be
wanting
,
since
,
as
all
things
are
squared
according
to
that
Counsel
of
glorifying
Christ
as
Head
,
so
all
things
are
acted
for
believers
by
that
power
whereby
he
raised
Christ
from
the
grave
to
be
their
Head
,
which
power
is
the
Copy
according
to
which
all
acts
which
respect
the
Church
,
are
framed
,
v
19.
and
what
is
the
exceeding
greatness
of
his
power
to
us-ward
,
who
believe
,
according
to
the
working
of
his
mighty
power
,
which
he
wrought
in
Christ
when
he
raised
him
up
from
the
dead
.
God
intended
the
good
of
the
Church
in
this
very
act
of
glorifying
Christ
,
for
he
is
made
the
head
over
all
things
to
the
Church
.
As
if
God
then
had
prescribed
him
that
order
,
that
the
glory
he
gave
him
should
be
also
managed
for
the
Churches
interest
.
Christ
is
Lord
of
the
rest
of
the
World
,
but
Head
of
the
Church
:
All
things
are
under
his
feet
,
but
are
not
his
members
;
He
is
Head
over
all
things
to
the
Church
,
and
therefore
to
every
member
of
the
Church
,
the
least
as
well
as
the
greatest
;
and
to
the
whole
Church
,
even
that
part
of
it
which
is
on
Earth
,
as
well
as
that
part
which
is
in
Heaven
,
who
are
compleated
.
This
Church
is
the
fulness
of
Christ
,
he
would
be
bodyless
without
it
:
therefore
since
Christ
will
be
a
head
without
a
body
,
if
the
Church
be
not
preserved
;
in
order
to
the
preservation
of
it
,
all
things
must
necessarily
concur
by
the
wise
disposal
of
affairs
.
Therefore
since
they
are
travelling
to
be
where
their
head
is
,
he
having
the
government
of
the
world
,
will
make
all
things
contribute
assistance
to
them
in
their
journey
;
that
Christ
may
have
that
compleatness
of
glory
,
which
God
intends
him
.
He
expresly
tells
his
Father
,
John
17.10
.
that
he
is
glorifyed
in
his
people
[
*
](A79420-e34590-b)
*
John
17.10
.
And
I
am
glorifyed
in
them
.
.
And
at
the
sound
of
the
seventh
Trumpet
,
the
Kingdoms
of
this
world
are
to
become
the
Kingdoms
of
the
Lord
and
of
his
Christ
,
and
he
shall
reign
forever
and
ever
[
*
](A79420-e34620-b)
*
Revel.
11.15
.
Now
since
all
the
motions
in
the
world
,
are
,
that
the
Kingdoms
of
the
world
may
become
the
Kingdoms
of
his
Christ
,
pecenliarly
his
,
as
a
being
anointed
King
by
hm
:
It
must
needs
be
,
that
all
things
must
be
subservient
one
time
or
other
to
this
end
,
was
rein
the
good
of
his
people
doth
consist
;
otherwise
they
would
not
bless
God
so
highly
for
it
as
they
do*
.
We
give
thee
thanks
,
O
Lord
God
almighty
,
because
thou
hast
taken
to
thee
thy
great
power
,
and
hast
reigned
.
And
where
there
is
a
resistance
of
this
glory
of
Christ
,
it
is
a
natural
effect
of
that
decree
whereby
Christ
is
constituted
King
,
that
the
resisters
should
be
broken
in
pieces
,
and
dasht
like
a
Potters
vessel
,
Psal.
2.6
,
9.
and
the
issue
of
all
is
the
blessedness
of
those
that
put
their
trust
in
him
,
v.
12.
The
care
that
God
hath
of
Christ
and
the
Church
in
the
types
of
them
,
seems
to
be
equal
.
The
Ark
,
which
was
a
type
of
Christ
,
and
the
Table
of
shew-bread
a
figure
of
the
Church
,
had
three
coverings
,
whereas
all
the
rest
of
the
Vessels
,
&c.
belonging
to
the
cerimonial
part
had
but
two
[
*
](A79420-e34700-b)
*
Numb.
4.5
,
6
,
7
,
8.
;
On
the
Ark
there
was
the
vail
and
covering
of
badgers
skins
,
and
a
covering
of
blew
:
On
the
Table
of
shew-bread
there
was
a
cloth
of
Blew
,
a
cloth
of
Scarlet
,
and
a
covering
of
badgers
skins
.
God
orders
as
much
for
the
security
of
the
Church
,
as
for
the
security
of
Christ
;
therefore
the
same
things
that
tend
to
the
glorifying
of
Christ
,
shall
tend
to
the
advantage
of
the
Church
.
2.
God
has
given
the
power
of
the
providential
administration
of
things
to
Christ
to
this
very
end
,
for
the
good
of
the
Church
.
If
God
had
constituted
him
Head
over
all
things
to
the
Church
,
can
there
be
any
doubt
but
that
he
will
manage
the
Government
for
that
which
is
the
principal
end
of
his
Government
,
which
he
hath
shed
his
Blood
for
,
and
which
is
chiefly
intended
by
God
who
appointed
him
?
1.
All
power
of
government
is
given
to
Christ
.
Matth.
11.27
.
All
things
are
delivered
to
me
of
my
Father
.
And
the
Father
judges
no
man
,
but
hath
committed
all
judgment
to
the
son
;
Joh.
5.22
.
that
is
,
the
whole
Government
and
Administration
of
Affairs
.
'T
is
not
to
be
understood
of
the
last
Judgment
,
for
then
it
would
be
a
limitation
of
that
word
all
;
not
that
the
Father
lays
aside
all
care
of
things
,
but
as
the
Father
discovers
himself
only
in
him
,
so
he
governs
things
only
by
him
.
All
this
power
was
committed
to
him
upon
his
interposition
after
the
Fall
of
Man
:
He
was
made
Lord
and
Christ
,
that
is
,
anointed
by
God
to
the
Government
of
the
World
.
For
upon
the
Fall
,
God
as
a
Rector
,
had
overturned
all
;
Man
could
not
with
any
Comfort
have
treated
with
the
Father
,
had
not
Christ
stept
in
and
pleaded
for
the
Creation
;
whereupon
God
commits
all
judgment
to
the
Son
,
that
he
might
temper
it
.
It
was
by
Christ
as
a
covenanting
Mediator
,
that
the
Earth
was
established
[
*
](A79420-e34780-b)
*
Isa.
49.8
.
.
He
had
this
Government
Anciently
,
and
it
was
confirmed
to
him
upon
his
death
;
Heb.
1.3
.
Who
being
the
brightness
of
his
glory
,
and
the
express
image
of
his
person
,
and
upholding
all
things
by
the
word
of
his
power
.
Calvin
understands
the
first
word
not
only
of
the
Deity
of
Christ
,
but
of
the
discovery
the
Father
made
of
himself
in
and
through
him
as
Mediator
.
The
latter
words
some
understand
both
of
his
Providential
and
Mediatory
Kingdom
:
by
the
word
of
his
power
,
this
,
say
some
,
is
referred
to
the
Father
,
whose
image
Christ
is
,
as
ating
by
a
delegated
Authority
and
Commission
from
his
Father
:
others
,
to
Christ
;
as
,
that
Christ
upholds
or
bears
up
all
things
by
his
own
powerful
word
.
Calvin
thinks
both
may
be
taken
,
but
embraceth
the
second
as
being
more
generally
received
.
I
may
offer
,
whether
it
may
not
be
meant
also
,
of
the
powerful
interposit
ion
of
Christ
as
Mediator
;
whose
interest
in
God
was
so
great
,
that
he
kept
up
the
World
by
his
powerful
Intercession
,
when
all
was
forfeited
;
and
God
put
it
upon
that
interposition
,
into
his
hands
as
heir
of
all
things
;
(
who
having
a
hand
with
him
in
Creation
,
understood
both
the
Rights
of
God
,
and
the
Duty
of
the
Creature
)
upon
the
condition
of
purging
sin
by
his
Death
,
which
he
did
,
and
thereupon
went
to
Heaven
to
take
Possession
of
the
Government
,
at
the
right
hand
of
God
;
sat
down
,
took
his
seat
at
the
right
hand
of
the
Majesty
on
high
,
as
due
to
him
by
Covenant
and
Articles
agreed
on
between
them
.
I
know
nothing
at
present
against
such
an
interpretation
of
the
words
;
but
I
will
not
contend
about
it
.
All
this
honour
was
confirm'd
unto
him
upon
his
Death
.
For
having
perform'd
the
Condition
requisite
on
his
part
,
God
deputes
him
and
intrusts
him
with
the
Government
of
things
,
that
he
might
order
all
things
so
,
as
to
see
the
full
Travel
of
his
Soul
.
2.
All
this
power
was
intended
by
God
for
this
End
,
the
good
of
the
Church
.
As
God
appointed
Christ
a
Priest
for
his
Church
to
sacrifice
for
them
,
a
Prophet
to
teach
them
;
so
the
other
Office
of
King
is
conferred
upon
him
for
the
same
end
,
the
advantage
of
the
Church
.
God
acquaints
us
of
this
End
,
aimed
at
by
him
in
the
Promise
of
the
Government
to
him
.
Jer.
33.15
,
16.
In
those
dayes
,
and
at
that
time
,
will
I
cause
the
Branch
of
righteousness
to
grow
up
to
David
,
and
he
shall
execute
judgment
and
righteousness
in
the
land
;
what
is
the
end
?
In
those
dayes
shall
Judah
be
saved
,
and
Jerusalem
shall
dwell
safely
.
He
should
execute
Judgment
,
that
is
,
Administer
the
Government
for
the
salvation
of
Judah
,
and
security
of
Jerusalem
.
It
was
his
Office
both
to
build
the
Temple
,
and
to
bear
the
Glory
,
and
to
Rule
upon
his
Throne
;
to
be
a
Priest
upon
his
Throne
,
to
Rule
as
King
and
Priest
,
Zech.
6.12
,
13.
He
shall
build
the
temple
of
the
Lord
,
even
he
shall
build
the
temple
of
the
Lord
.
The
erecting
a
Church
is
the
sole
work
of
Christ
by
Gods
appointment
.
And
he
was
to
bear
up
the
Glory
of
it
.
He
should
rule
to
this
End
;
for
the
Counsel
of
peace
shall
be
between
them
both
.
If
by
[
both
]
be
meant
,
the
Lord
,
and
the
Man
whose
name
is
the
Branch
;
it
then
chiefly
aims
at
our
Reconciliation
,
as
wrought
by
Covenant
between
them
If
by
[
both
]
be
meant
the
two
Offices
of
King
and
Priest
,
and
that
the
counsel
of
Peace
be
between
them
;
it
will
extend
to
all
the
Blessings
of
the
Church
,
to
the
good
and
Glory
of
the
Church
,
which
is
the
fruit
of
his
Kingly
,
as
well
as
the
first
Reconciliation
was
the
fruit
of
his
Priestly
Office
.
By
Peace
,
in
Scripture
,
is
meant
the
confluence
of
all
Blessings
;
so
that
the
intent
of
God
in
bestowing
those
Offices
upon
Christ
,
and
so
great
a
Rule
,
was
for
the
good
and
advantage
of
that
Church
or
Temple
,
which
he
appointed
him
only
to
build
.
And
in
Isaiah
11.9
.
where
the
Prophecy
of
the
Government
of
Christ
is
,
the
End
is
exprest
to
be
,
that
none
should
hurt
or
destroy
in
all
his
holy
mountain
.
And
certainly
,
since
God
set
him
at
his
right
hand
,
and
confirm'd
this
power
unto
him
,
after
he
had
purged
our
sins
;
it
was
certainly
out
of
the
high
value
God
had
for
him
,
and
therefore
must
be
the
intent
of
God
,
that
he
should
govern
all
things
in
reference
to
the
design
of
that
death
,
and
for
the
good
of
those
,
whose
sins
he
had
by
himself
purged
.
For
the
possessing
this
Government
,
was
the
very
end
why
Christ
died
and
rose
again
;
Rom.
14.9
.
For
to
this
end
Christ
both
died
and
rose
and
revived
,
that
he
might
be
Lord
both
of
dead
and
living
.
If
this
were
Christs
End
in
dying
and
rising
,
it
was
his
Fathers
End
too
,
who
appointed
him
to
Death
,
and
raised
him
by
his
mighty
power
.
And
since
he
was
delivered
for
our
offences
,
and
rose
again
for
our
justification
,
Rom.
4.25
.
The
Government
he
is
invested
with
,
being
Lord
of
the
dead
and
of
the
living
,
must
be
for
the
sakes
of
those
for
whom
he
was
delivered
,
and
for
whom
he
rose
.
His
Regal
power
,
which
was
one
end
of
his
Death
,
cannot
cross
the
other
main
end
,
the
constituting
a
church
,
and
carrying
on
the
good
of
them
that
believe
.
The
Government
being
in
the
hands
not
of
God
as
Creator
,
but
in
and
through
the
hands
of
a
Mediator
,
and
that
Mediator
which
both
died
and
rose
again
peculiarly
for
them
;
therefore
it
cannot
in
the
least
be
for
their
hurt
but
advantage
.
The
whole
management
of
Christs
Kingly
Office
in
relation
to
the
Church
,
is
prescrib'd
unto
Christ
by
God
.
God
reveals
to
him
what
shall
be
done
in
the
World
,
what
acts
he
shall
perform
for
the
Church
,
and
gives
him
a
History
of
all
that
was
to
be
done
upon
the
stage
,
together
with
an
order
to
communicate
it
unto
his
Servants
,
Revel.
1.1
.
The
Revelation
of
Jesus
Christ
,
which
God
gave
unto
him
,
to
shew
unto
his
Servants
[
to
be
communicated
to
the
whole
Church
]
things
that
must
shortly
come
to
pass
.
Whether
this
Revelation
was
made
to
the
human
nature
of
Christ
at
his
incarnation
,
as
Tirinus
thinks
,
or
rather
upon
his
ascension
,
is
not
material
;
The
whole
Scheme
of
what
was
to
be
done
in
the
World
,
is
revealed
here
by
God
to
Christ
:
And
you
find
all
the
motions
in
the
World
,
relating
to
the
Church
,
and
the
end
of
all
,
is
the
good
of
the
Heavenly
Jerusalem
.
3.
All
power
thus
given
,
and
intended
for
this
end
,
is
actually
administred
by
Christ
for
this
end
.
Christ
as
the
head
of
the
Church
,
doth
like
a
natural
head
:
It
never
sees
,
nor
hears
,
nor
exerciseth
any
act
of
sence
only
for
it self
,
but
for
the
good
of
the
whole
Body
:
The
eye
watches
for
the
body
,
the
Tongue
speaks
for
it
,
the
understanding
contrives
for
it
;
every
part
of
the
head
is
active
for
the
whole
body
.
Now
Christ
as
head
is
more
bound
to
act
for
the
Church
militant
,
than
for
the
Church
triumphant
;
because
the
greatest
part
of
his
work
for
the
Church
triumphant
,
viz.
the
bringing
them
to
Heaven
,
is
already
performed
.
And
they
are
above
the
reach
of
all
things
in
the
World
,
and
all
the
actions
and
motions
in
the
world
cannot
touch
or
disorder
them
.
But
the
command
of
God
concerning
the
other
part
behind
,
is
not
yet
performed
,
and
even
they
are
the
members
of
Christ
,
as
well
as
those
in
Heaven
.
The
Apostle
[
*
](A79420-e35140-b)
*
Col.
1.16
,
17
,
18.
seems
to
refer
both
Christs
creation
,
and
the
preservation
of
things
to
this
title
of
headship
.
All
things
were
created
by
him
and
for
him
,
and
by
him
all
things
consist
,
and
he
is
the
head
of
the
body
the
Church
,
and
therefore
the
conservation
and
government
of
all
things
shall
be
subservient
to
the
Church
,
which
is
the
body
of
this
governing
Head
.
The
chief
seat
Christs
Soveraignty
is
the
Church
,
Psal.
2.6
.
yet
have
I
set
my
King
upon
my
holy
hill
of
Sion
:
And
he
stands
upon
Mount
Sion
,
Rev.
14.1
.
The
Church
is
the
proper
Seat
and
Metropolis
of
his
Empire
,
the
Royal
Chamber
of
this
Great
King
.
All
the
conquests
of
Princes
redound
to
the
advantage
of
that
place
where
they
fix
their
Residence
.
He
is
King
of
the
World
,
but
for
the
sake
of
Sion
.
Christ
did
manage
this
charge
anciently
for
his
People
;
when
Joshuah
had
passed
over
Jordan
,
and
first
entered
upon
the
conquest
of
Canaan
,
he
sees
a
man
over-against
him
with
a
sword
drawn
in
his
hand
;
Joshua
5.13
,
14.
And
Joshua
said
unto
him
,
Art
thou
for
us
,
or
for
our
adversaries
?
and
he
said
,
Nay
,
but
as
Captain
of
the
hosts
of
the
Lord
am
I
now
come
.
This
was
Christ
that
came
armed
for
his
People
,
according
to
his
charge
,
as
their
Captain
and
General
.
It
was
not
an
Angel
,
because
Joshua
worshipped
him
;
ver.
14.
An
Angel
did
not
use
to
receive
any
Worship
from
Men
;
and
he
accepts
the
Worship
,
and
commands
him
to
loose
his
shooe
from
his
foot
,
for
the
place
whereon
he
stood
was
holy
;
ver.
15.
And
the
same
Person
,
Josh.
6.2
.
is
called
Jehovah
;
and
there
he
gives
him
orders
how
he
should
manage
his
War
.
Christ
came
here
to
direct
his
People
in
their
concerns
;
He
employs
his
Wisdom
for
his
Church
,
as
well
as
his
other
excellencies
.
He
is
called
a
Counsellor
[
*
](A79420-e35310-b)
*
Isa.
9.6
.
;
't
is
one
of
the
great
Letters
in
his
Name
:
and
this
,
as
the
rest
there
mentioned
,
hath
a
relation
to
the
Church
.
For
unto
us
a
Child
is
born
,
unto
us
a
Son
is
given
.
And
the
first
use
he
makes
of
his
Power
,
after
the
confirmation
of
it
to
us
,
upon
his
Resurrection
,
is
for
the
Church
;
Matth.
28.18
.
All
power
is
given
unto
me
in
heaven
and
in
earth
;
all
Authoritative
Power
over
Angels
,
and
the
affairs
of
the
World
;
Go
you
therefore
and
teach
all
Nations
,
baptizing
them
,
&c.
and
lo
,
I
am
with
you
always
,
even
unto
the
end
of
the
World
.
He
commands
the
Apostles
to
gather
a
Church
among
all
Nations
;
and
doth
,
by
Vertue
of
this
Authority
committed
to
him
,
promise
his
Presence
with
them
,
in
all
such
services
they
should
do
to
this
End
,
even
to
the
end
of
the
World
.
He
promises
his
Spirit
and
his
Providential
Presence
;
as
his
Power
should
endure
to
the
end
of
the
World
,
so
the
exercise
of
it
for
this
End
should
run
Parallel
with
the
continuance
of
it
;
There
should
be
no
alteration
or
change
in
this
great
end
of
his
,
as
long
as
the
World
lasts
.
How
can
Christ
be
with
them
,
and
that
to
the
end
of
the
world
,
if
all
the
parts
of
his
providential
government
were
not
ordered
to
serve
this
end
,
the
good
of
the
Church
?
For
the
Church
is
the
fulness
of
him
that
fills
all
in
all
,
Eph.
1.23
.
that
fills
all
in
all
places
,
all
in
all
actions
and
motions
,
for
the
good
of
his
Church
,
which
is
his
body
.
3.
God
in
the
church
discovers
the
glory
of
all
his
attributes
.
In
Judah
is
God
known
,
his
name
is
great
in
Israel
,
in
Salem
also
is
his
tabernacle
,
and
his
dwelling
place
in
Sion
.
'T
is
in
his
Church
he
doth
manifest
his
power
:
'T
is
called
therefore
a
glorious
high
throne
,
Jer.
17.12
.
a
glorious
high
throne
from
the
beginning
is
the
place
of
our
sanctuary
.
Kings
use
to
display
all
their
Glory
and
Majesty
upon
their
Thrones
;
in
this
sense
Heaven
is
called
Gods
Throne
,
Isa.
60.1
.
because
the
prospect
of
the
Heavens
affords
us
discoveries
of
the
wisdom
and
power
of
God
,
more
than
in
any
other
visible
thing
,
both
in
their
essence
,
magnitude
and
motion
:
So
is
there
a
greater
discovery
of
Gods
attributes
in
the
Church
(
which
is
also
stiled
Heaven
in
Scripture
)
than
in
the
whole
World
besides
:
There
it
is
that
the
Angels
look
to
learn
more
of
the
Wisdom
of
God
than
they
understood
before
[
*
](A79420-e35470-b)
*
Eph.
3.10
.
.
'T
is
there
the
day
of
his
power
dawns
,
Psal.
110.3
.
'T
is
there
his
Saints
see
his
power
and
his
glory
,
Psal.
63.2
.
the
Sanctuary
is
called
the
firmament
of
his
power
,
Psal.
150.1
.
The
glory
of
Gods
attributes
is
centered
in
Christ
in
a
higher
manner
than
in
the
creation
,
and
in
that
work
did
excel
themselves
in
what
they
had
done
in
the
framing
of
the
world
;
and
the
Church
being
the
glory
of
Christ
,
all
those
attributes
which
are
glorified
in
Christ
,
do
in
and
through
him
shine
forth
more
clearly
upon
the
Church
,
than
upon
any
other
part
of
the
world
.
He
stiles
himself
their
Creator
,
as
much
as
the
Creator
of
the
whole
frame
of
Heaven
and
Earth
,
Isa.
43.15
.
I
am
the
Lord
,
your
holy
one
,
the
Creator
of
Israel
,
your
King
.
As
though
all
the
attributes
of
God
,
his
Power
in
Creation
,
his
Holiness
in
redemption
,
were
designed
for
none
else
but
them
.
And
indeed
by
virtue
of
the
Covenant
,
they
are
to
be
so
;
for
if
God
be
their
God
,
then
all
of
God
is
theirs
.
What
wisdom
,
power
,
sufficiency
,
grace
,
and
kindness
he
hath
,
is
principally
for
them
.
If
God
he
their
God
,
it
is
in
their
concerns
he
will
glorify
himself
as
a
God
,
in
the
manifestation
of
all
his
perfections
.
This
cannot
be
without
the
ordering
all
providences
for
their
advantage
.
4.
There
is
a
peculiar
relation
of
God
and
Christ
to
the
Church
;
[
*
](A79420-e35570-b)
*
Isa.
68.5
.
.
A
Mother
to
suckle
them
[
*
](A79420-e35590-b)
*
Isa.
49.15
.
.
Chrit
is
a
Husband
to
love
and
protect
them
[
*
](A79420-e35610-b)
*
Eph.
5.29
.
.
A
Brother
to
counsel
them
[
*
](A79420-e35630-b)
*
John
20.17
.
:
And
when
all
these
Relations
meet
in
one
and
the
same
person
,
the
result
of
it
must
be
very
strong
.
Any
one
relation
where
there
is
affetion
,
is
a
great
security
;
but
here
all
the
relations
are
twisted
together
with
the
highest
affections
of
them
in
God
to
the
Church
.
A
Father
will
order
all
for
the
good
of
his
child
;
a
Mother
for
her
Infant
;
a
Husband
for
his
Wife
;
and
one
kind
Brother
for
another
;
So
doth
God
for
his
People
;
and
what
soever
those
Relations
bind
Men
to
on
Earth
,
in
respect
of
Care
,
Love
and
Faithfulness
,
that
is
God
to
his
Church
.
The
Church
hath
that
Relation
to
God
,
which
none
in
the
World
have
besides
.
They
are
his
Jewels
,
therefore
he
will
keep
them
;
they
are
his
Children
,
therefore
he
will
spare
them
[
*
](A79420-e35650-b)
*
Mal.
3.17
.
.
They
shall
have
protection
from
him
as
they
are
his
Jewels
,
and
compassion
from
him
as
they
are
his
Sons
.
The
Church
is
Christs
Flesh
,
as
dear
to
him
as
our
flesh
,
is
to
us
;
as
much
his
as
our
flesh
is
ours
.
Eph.
5.29
.
No
man
hates
his
own
flesh
,
but
nourisheth
it
,
as
Christ
doth
his
Church
.
No
man
can
have
a
higher
value
for
hsi
own
flesh
,
than
Christ
hath
for
his
Church
.
The
Church
,
as
Tertullian
speaks
,
is
nothing
else
but
Christus
explicatus
,
Christ
unfolded
;
and
as
considered
in
union
with
Christ
,
is
called
Christ
;
1
Cor.
12.12
.
'T
is
the
Apple
of
his
eye
;
Zech.
2.8
.
A
tender
and
beloved
part
.
The
Church
is
Christs
Spouse
;
the
contract
is
made
,
the
Espousals
shall
be
at
the
last
Day
,
the
Members
are
pick'd
out
one
by
one
to
be
presented
to
the
Lamb
at
last
as
a
Glorious
Bride
for
him
,
Rev.
21.2
.
And
all
Gods
dealings
with
them
in
the
World
,
are
but
preparations
of
them
for
that
State
.
Upon
the
making
of
the
Match
,
God
promises
a
communion
of
Goods
;
Hos.
2.20
.
I
will
even
betroth
thee
unto
me
in
faithfulness
,
which
is
a
fruit
of
Marriage
,
the
Wife
being
invested
in
her
Husbands
Estate
.
When
God
hath
given
the
blood
of
his
Son
for
the
Church
,
he
will
not
deny
her
the
service
of
the
Creatures
,
but
Jointure
her
in
that
as
one
part
of
her
Dowry
.
In
that
day
will
I
hear
the
heavens
,
&c.
ver.
21.
In
what
day
?
in
the
day
of
betrothing
,
in
the
day
of
the
Evangelical
Administration
;
when
the
contract
shall
be
made
between
me
and
my
Church
.
Heavens
,
Earth
,
Corn
,
Wine
,
and
Oil
;
the
voice
and
motions
of
all
Creatures
are
for
Jezreel
,
which
signifies
the
seed
of
God
.
This
great
Prince
he
hath
a
care
of
all
his
subjects
,
somore
peculiarly
of
his
Spouse
and
Princess
,
which
is
his
seed
too
;
and
all
Creatures
shall
be
her
Servants
.
This
Fatherly
Relation
and
Affection
is
strong
and
pure
,
not
as
the
love
which
acts
an
ambitious
man
to
Ambition
,
or
a
covetous
man
to
Wealth
,
which
respects
nothing
but
the
grasping
and
possessing
the
Objects
they
dote
upon
,
and
have
nothing
of
love
for
the
Objects
themselves
,
therefore
deserves
not
the
name
of
Love
.
But
it
is
the
love
of
a
Father
,
whose
love
is
pure
towards
his
children
;
He
seeks
their
good
as
his
own
.
Consider
these
two
things
.
1.
God
hath
a
peculiar
love
to
his
very
Relation
,
and
often
mentions
it
with
delight
,
as
if
he
loved
to
hear
the
sound
of
it
in
his
own
Lips
:
Cant.
8.12
.
My
vineyard
which
is
mine
,
is
before
me
.
Me
,
My
,
Mine
.
The
Church
is
always
under
his
Eye
,
seated
in
his
Affection
;
and
God
is
pleased
with
his
propriety
in
them
.
God
never
calls
the
World
,
My
World
,
though
he
created
it
;
sometimes
he
saith
,
the
Earth
is
mine
,
but
it
is
either
to
check
the
presumptions
of
Men
,
who
ascribe
that
to
themselves
which
is
due
to
the
first
Cause
;
Or
to
encourage
his
People
in
the
expectation
of
Deliverance
,
because
all
things
in
the
Earth
are
at
his
beck
:
Or
to
shew
his
own
sufficiency
,
without
the
services
of
his
people
;
as
when
he
saith
,
th
eEarth
is
mine
and
the
fulness
thereof
:
but
it
is
never
mentioned
in
such
a
way
,
as
to
discover
any
pleasure
he
hath
in
the
Relation
between
him
and
it
,
simply
considered
;
but
My
Vineyard
,
My
People
,
My
Children
,
My
Jewels
,
My
Sanctuary
,
very
often
.
So
much
doth
God
esteem
his
Propriety
in
them
.
2.
This
Relation
is
prevalent
with
God
in
the
highest
Emergencies
and
Distresses
of
his
People
.
The
very
consideration
that
they
are
his
People
,
kindles
his
Affection
,
and
enlivens
his
Strength
for
them
.
Isa.
63.8
.
And
he
said
,
Surely
they
are
my
People
,
Children
that
will
not
lye
;
so
he
was
their
Saviour
.
God
is
brought
in
,
as
one
that
had
heard
the
cries
of
his
Church
,
and
had
not
been
moved
;
but
when
he
recollects
himself
,
and
considers
that
they
were
his
People
,
and
that
he
was
in
a
special
manner
related
to
them
,
he
became
their
Saviour
;
He
could
no
longer
bear
it
,
but
stirs
up
himself
to
relieve
them
.
Nay
,
it
hath
so
strong
an
influence
upon
him
,
htat
if
this
Note
be
often
sounded
in
his
Ears
,
it
doth
as
it
were
change
his
Voice
;
and
when
he
seems
to
have
a
mind
to
cast
them
off
,
he
cannot
.
When
Israel
had
offended
by
erecting
and
worshipping
a
golden
Calf
,
he
calls
them
no
more
his
People
,
but
Moses
People
;
Exod.
32.7
.
And
the
Lord
said
unto
Moses
,
Go
,
get
thee
down
,
for
thy
people
which
thou
broughtest
out
of
the
land
of
Egypt
have
corrupted
themselves
.
As
though
God
had
not
been
concerned
in
this
Miraculous
conduct
out
of
Egypt
;
And
ver.
9.
this
people
;
as
if
he
had
had
no
interest
in
them
,
but
particularizes
them
with
disdain
.
God
had
here
discarded
them
,
and
turn'd
them
over
upon
Moses's
hands
,
as
if
he
would
have
no
longer
any
thing
to
do
with
them
;
but
Moses
in
Prayer
turns
them
upon
God
again
,
and
would
not
own
them
as
his
,
but
pleads
that
they
were
God's
proper
Goods
;
ver.
11.
Lord
why
doth
thy
wrath
wax
hot
against
thy
people
,
which
htou
hast
brought
forth
out
of
the
land
of
Egypt
?
And
ver.
12.
again
thy
People
;
and
God
at
last
resumes
his
former
Notes
,
ver
,
14.
And
the
Lord
repented
him
of
the
evil
he
thought
to
do
unto
his
people
.
Now
they
are
Gods
People
again
;
the
repetition
of
this
Relation
,
is
a
powerful
Rhetorique
to
perswade
him
to
own
them
again
,
which
he
had
cashiered
and
turned
off
.
5.
The
whole
interest
of
God
in
the
World
lies
in
his
Church
and
People
.
Yeae
,
for
thy
sake
are
we
killed
all
the
day
long
.
God
surely
will
concern
himself
in
the
Churches
interest
,
since
it
is
his
own
.
His
Interest
lies
,
1.
In
the
persons
of
his
People
.
'T
is
his
Inheritance
[
8
](A79420-e36210-b)
8
Isa.
19.
last
.
It
is
his
Portion
[
*
](A79420-e36230-b)
*
Deut.
32.9
.
.
Deut.
32.9
.
The
Lords
portion
is
his
people
,
Jacob
is
the
lot
of
his
inheritance
.
Every
part
of
an
inheritance
,
and
a
portion
,
doth
as
particularly
belong
to
the
owner
,
as
the
whole
.
Every
part
of
the
ground
which
belongs
to
the
Inheritance
,
is
the
Heirs
,
as
well
as
the
whole
Field
.
He
will
not
suffer
the
World
,
which
is
but
the
work
of
his
hands
,
to
lay
waste
his
Church
which
is
his
proper
inheritance
'T
is
his
Treasure
;
and
where
a
mans
treasure
is
,
there
is
his
heart
;
and
where
Gods
Treasure
is
,
there
is
Gods
heart
.
2.
In
the
services
and
actions
of
the
Church
.
If
the
Church
should
be
destroyed
,
whom
hath
God
to
love
and
imitate
him
,
and
to
shew
forth
his
Glory
?
If
the
Candlestick
is
broken
,
what
is
sit
to
hold
out
the
light
to
the
World
?
He
hath
none
in
the
World
besides
,
that
do
intentionally
mind
his
Honour
,
that
take
pleasure
in
glorifying
his
Name
,
and
writing
after
his
Copy
,
and
observing
his
Works
.
And
will
it
stand
with
his
interest
to
govern
things
contrary
to
theirs
,
which
is
really
his
own
?
When
God
had
made
the
World
,
and
pronounced
it
good
,
what
would
it
have
signified
,
if
he
had
not
brought
in
man
as
his
Rent-gatherer
,
and
the
Collector
of
his
Tribute
,
to
return
it
to
him
?
And
what
would
Man
signifie
?
since
the
corrupted
World
embezles
that
which
is
Gods
Right
,
and
turns
it
to
its
own
use
;
if
God
had
not
some
honest
stewards
,
who
faithfully
act
for
him
,
and
give
him
the
Glory
of
his
Works
?
And
God
will
spare
them
as
a
man
spares
his
own
Son
that
serves
him
.
God
hath
no
voluntary
service
in
the
World
but
from
them
;
therefore
he
is
more
interessed
in
their
good
,
than
in
the
good
of
the
whole
World
besides
.
The
services
of
the
Church
,
are
all
the
delight
God
hath
in
the
World
;
Hos.
9.10
.
I
found
Israel
like
grapes
in
the
wilderness
,
I
saw
your
fathers
as
the
first
ripe
in
the
figtree
at
her
first
time
.
They
are
as
the
refreshing
Wine
and
Grapes
,
as
the
delicious
fruit
of
the
first
ripe
Figs
;
wherewith
a
weary
Traveller
recruits
his
Spirits
after
a
long
and
tyring
journey
.
And
God
hath
a
greater
delight
in
the
fruit
he
receives
from
the
Church
,
than
in
it
simply
as
it
is
his
inheritance
;
for
no
inheritance
is
valued
but
for
the
fruit
and
revenue
it
yields
;
and
therefore
God
orders
all
his
blackest
providences
in
the
World
,
like
dark
clouds
to
be
the
watering
pots
of
this
his
Garden
;
that
the
Fruit
and
Flowers
of
it
may
be
brought
to
maturity
,
which
yield
him
so
much
pleasure
and
honour
.
God
only
is
acknowledged
by
them
and
in
them
,
as
the
Jews
were
bound
to
acknowledge
God
the
Author
of
their
mercies
,
by
presenting
the
first
fruits
of
their
increase
to
God
.
And
Believers
are
called
so
,
Rev.
14.4
.
These
were
redeemed
from
among
men
,
being
the
first
fruits
to
God
and
the
Lamb.
'T
is
by
and
in
them
that
God
hath
the
acknowledgment
of
all
his
mercies
and
blessings
to
the
World
.
6.
It
cannot
be
but
all
the
providences
of
God
shall
work
to
the
good
of
his
Church
,
if
we
consider
the
affections
of
God
.
1.
His
love
.
What
hath
God
in
the
World
as
an
object
to
bestow
his
affections
upon
,
and
communicate
the
rayes
of
his
love
unto
,
since
he
created
it
,
but
his
Church
?
The
men
of
the
World
hate
him
:
He
can
see
nothing
amiable
in
them
;
for
what
was
first
lovely
,
they
have
defaced
and
blotted
out
;
but
the
Church
hath
Gods
comliness
put
upon
her
,
Ezek.
16.14
.
it
was
perfect
through
my
comliness
which
I
had
put
upon
thee
,
saith
the
Lord
God
;
and
he
did
not
lay
those
glorious
colours
upon
her
,
to
manage
his
government
,
or
any
part
of
it
,
against
her
,
to
deface
her
.
Besides
their
loveliness
which
is
conferred
upon
them
by
God
,
they
have
a
love
to
God
,
and
no
man
will
act
against
those
whom
he
thinks
to
be
his
friends
.
God
being
purus
actus
,
there
being
nothing
but
purity
and
activity
in
God
,
his
love
must
be
the
purest
and
highest
love
,
the
most
vigorous
and
glowing
:
As
fire
which
sets
all
other
Bodies
,
so
this
all
other
powers
in
the
World
in
motion
for
them
.
God
cannot
love
them
,
but
he
must
wish
all
good
to
them
,
and
do
all
good
for
them
;
for
his
love
is
not
a
lazy
love
,
but
hath
its
raptures
and
tenderness
,
and
his
affection
is
twisted
with
his
Almighty
Power
to
work
that
good
for
them
,
which
in
their
present
condition
in
the
world
they
are
capable
of
.
Now
it
is
certain
God
loves
his
Church
:
For
,
1.
He
carries
them
in
his
hand
[
*
](A79420-e36450-b)
*
Deut.
33.3
.
,
and
that
not
in
a
loose
manner
to
be
cast
out
,
but
they
are
engraven
upon
the
palms
of
his
hands
[
*
](A79420-e36470-b)
*
Isa.
49.16
.
,
that
he
cannot
open
his
hand
to
bestow
a
blessing
upon
any
person
,
but
the
picture
of
his
Church
doth
dart
in
his
eye
.
God
alludes
to
the
Rings
wherein
men
engrave
the
image
of
those
that
are
dear
to
them
.
And
the
Jews
did
in
their
captivity
engrave
the
Effigies
of
their
City
Jerusalem
upon
their
Rings
,
that
they
might
not
forget
it
[
*
](A79420-e36510-b)
*
Sanctius
in
Isa.
49.16
.
.
If
his
eye
be
alway
upon
the
Church
,
his
thoughts
can
never
be
off
it
in
all
his
works
.
2.
He
loves
the
very
gates
and
outworks
.
Psal.
87.2
.
the
Lord
loveth
the
gates
af
Sion
.
He
loves
a
Cottage
where
a
Church
is
,
more
than
the
stately
Palaces
of
Princes
.
The
gates
were
the
places
where
they
consulted
together
,
and
gave
judgment
upon
affairs
:
God
loved
the
assemblies
of
his
Saints
,
because
of
the
truths
revealed
,
the
ordinances
adminstred
,
the
worship
presented
to
him
.
3.
Nay
one
Saint
is
more
valued
by
him
than
the
whole
World
of
the
wicked
.
God
is
the
God
of
all
Creatures
,
but
peculiarly
the
God
of
Abraham
,
and
of
his
seed
.
One
Abraham
is
more
deeply
rooted
in
his
heart
,
than
all
the
World
;
and
he
doth
more
entitle
himself
the
God
of
Abraham
,
than
the
God
of
the
whole
World
;
for
in
that
style
he
speaks
to
Isaac
,
Gen.
26.24
.
I
am
the
God
of
Abraham
thy
Father
,
much
more
the
God
of
Israel
;
The
God
of
the
whole
Church
,
of
which
Abraham
was
but
a
member
,
though
the
Father
of
the
faithful
,
and
a
Feoffee
of
the
Covenant
.
God
hath
a
greater
value
for
one
sincere
Soul
,
than
for
a
whole
City
.
He
saves
a
Lot
,
and
burns
a
Sodom
:
Yea
,
than
for
a
whole
World
,
he
drowns
a
World
,
and
preserves
a
Noah
.
He
secures
his
Jewels
,
whilst
he
flings
away
the
pebbles
.
4.
He
loves
them
so
,
that
he
overlooks
their
crabbed
and
perverse
misconstructions
of
his
providence
.
When
the
Israelites
had
jealous
thoughts
of
him
,
and
of
Moses
his
instrument
,
when
they
saw
that
mighty
Egyptian
Army
just
at
their
heels
,
and
themselves
cooped
up
between
Mountains
,
Forts
and
Waters
,
God
doth
not
upon
this
provoking
murmuring
draw
up
his
cloudy
Pillar
to
Heaven
,
but
puts
it
in
the
rear
of
them
,
when
before
it
had
marched
in
the
van
[
*
](A79420-e36730-b)
*
Exod.
14.19
.
,
and
wedgeth
himself
in
between
them
,
and
Pharaoh's
enraged
host
,
to
shew
,
that
they
should
as
soon
sheath
their
swords
in
his
heart
,
as
in
their
bowels
;
and
if
they
could
strike
them
,
it
should
be
through
his
own
Deity
,
which
was
the
highest
expression
of
his
affection
:
And
though
they
often
murmured
against
his
providence
after
they
were
landed
on
the
shore
,
yet
he
left
them
not
to
shift
for
themselves
,
but
bore
them
all
the
way
in
his
arms
,
as
a
Father
doth
his
Child
[
*
](A79420-e36760-b)
*
Deut.
1.31
.
;
and
,
bare
them
like
an
Eagle
upon
his
Wings
[
*
](A79420-e36780-b)
*
Deut.
32.11
.
.
and
God
loves
them
magnificently
and
royally
,
Hos.
14
4
I
will
love
them
freely
[
*
](A79420-e36820-b)
*
Hosea
.
14.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sept
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
any
doubting
,
without
any
reluctancy
.
I
will
love
thee
without
any
repugnancy
in
my
heart
,
to
draw
me
back
from
thee
;
for
mine
anger
is
turned
away
,
as
the
streams
of
a
River
,
quite
another
way
.
Now
all
this
considered
,
can
the
Governour
of
the
World
,
the
King
of
Saints
,
act
any
thing
against
his
own
affections
?
Yea
,
will
he
not
make
all
things
subservient
to
them
whom
he
loves
?
2.
His
Delight
.
See
what
an
inundation
of
sweetning
joy
there
was
in
him
,
for
which
he
had
not
Terms
of
Expression
to
suit
the
narrow
apprehensions
of
Men
;
Zeph.
3.17
.
The
Lord
thy
God
in
the
midst
of
thee
is
mighty
,
he
will
save
,
he
will
rejoyce
over
thee
with
joy
,
he
will
rest
in
his
love
,
he
will
joy
over
thee
with
singing
.
He
seems
in
his
expression
to
know
no
measure
of
his
delight
in
the
Church
,
and
no
end
of
it
;
I
will
rejoyce
over
thee
with
joy
:
Joy
sparkles
up
fresh
after
joy
:
'T
is
his
rest
where
his
Soul
and
all
that
is
within
him
centers
it self
with
infinite
contentment
.
Joy
over
thee
with
finging
;
A
Joy
that
blossoms
into
Triumph
.
Never
had
any
such
charming
transports
in
the
company
of
any
he
most
affected
,
as
God
hath
in
his
Church
;
he
doth
so
delight
in
the
graces
of
his
People
,
that
he
delights
to
mention
them
.
He
twice
mentions
Enochs
walking
with
him
[
*
](A79420-e36940-b)
*
Gen.
5.22
,
24.
.
And
certainly
God
cannot
but
delight
in
it
more
than
in
the
World
,
because
it
is
a
fruit
of
greater
pains
than
the
Creation
of
the
World
.
The
World
was
created
in
the
space
of
six
daies
by
a
Word
;
the
Erecting
a
Church
hath
cost
God
more
Pains
and
Time
.
Before
the
Church
of
the
Jews
could
be
settled
,
he
had
both
a
contest
with
the
Peevishness
of
his
People
,
and
the
Malice
of
their
Enemies
.
And
his
own
Son
must
bleed
and
dye
,
before
the
Church
of
the
Gentiles
could
be
fixed
.
Men
delight
in
that
which
hath
cost
them
much
Pains
,
and
a
great
Price
.
God
hath
been
at
too
much
Pains
,
and
Christ
at
too
great
a
Price
,
to
have
small
delight
in
the
Church
;
will
he
then
let
wild
Beasts
break
the
Hedges
,
and
tread
down
the
fruit
of
it
?
shall
not
all
things
be
ordred
to
the
good
of
that
which
is
the
Object
of
his
greatest
delight
in
the
World
?
7.
The
presence
of
God
in
his
Church
will
make
all
providence
tend
to
the
good
of
it
.
It
would
be
an
idle
useless
Presence
,
if
it
were
not
operative
for
their
good
.
The
Lord
is
there
,
is
the
very
name
of
the
Gospel
Church
[
*
](A79420-e37020-b)
*
Esa.
48.35
.
;
what
would
it
signifie
if
it
were
an
useless
Presence
?
Christ
stands
upon
Mount
Sion
,
his
Throne
is
in
the
Church
,
when
the
great
things
in
the
World
shall
be
acted
for
the
Ruin
,
of
Antichrist
[
*
](A79420-e37050-b)
*
Revel.
14.1
.
.
Gods
Presence
in
his
Church
,
is
the
Glory
and
Defence
of
it
;
As
the
presence
of
the
King
is
the
Glory
of
the
Court
,
Zech.
2.5
,
For
I
,
saith
the
Lord
,
will
be
unto
her
a
wall
of
fire
round
about
,
and
will
be
the
glory
in
the
midst
of
her
.
Her
presence
is
a
Covenant-presence
.
Isa.
41.10
.
Fear
not
,
I
am
with
thee
;
be
not
dismayed
,
for
I
am
thy
God
:
whence
follows
Strength
,
Help
and
Support
;
I
will
strengthen
thee
,
yea
,
I
will
help
thee
,
yea
,
I
will
uphold
thee
,
with
the
right
hand
of
my
Righteousness
:
that
is
,
with
my
Righteous
Power
,
with
my
power
engaged
to
thee
in
a
Righteous
Covenant
.
His
Presence
and
Providence
in
the
World
,
is
in
a
way
of
Absolute
Dominion
;
but
in
his
Church
,
in
a
way
of
Federal
Relation
.
He
is
the
God
of
Israel
,
and
God
to
Israel
,
or
for
Israel
[
*
](A79420-e37150-b)
*
1
Chro.
17.24
.
;
yea
,
and
a
God
in
the
midst
of
Israel
.
Every
one
of
them
sufficient
engagements
to
protect
Israel
,
and
provide
for
Israel
,
and
govern
every
thing
for
Israels
good
.
God
is
under
an
Oath
to
do
good
to
srael
;
will
he
violate
his
Oath
?
tear
his
Seal
?
break
his
Covenant
,
who
never
broke
his
League
with
any
of
his
people
yet
?
8.
The
Prayers
of
the
Church
have
a
might
force
with
God
to
this
end
.
God
is
entitled
a
God
hearing
Prayer
;
and
what
prayers
should
God
hear
,
if
not
the
prayers
of
his
Church
,
which
aim
at
Gods
Glory
in
their
own
good
?
Though
the
prayers
of
the
Church
may
in
some
particular
fail
,
yet
in
general
they
do
not
;
because
they
submit
their
desires
to
the
Will
of
God
,
which
always
works
what
is
best
for
them
.
When
God
would
do
any
mighty
work
in
the
World
,
he
stirs
up
his
people
to
pray
for
it
;
and
their
prayers
by
his
own
appointment
have
a
mighty
influence
upon
the
Government
of
the
World
:
For
when
they
come
before
him
in
behalf
of
the
Church
in
general
,
he
doth
indulge
them
a
greater
liberty
and
boldness
,
and
as
it
were
a
kind
of
Authority
over
him
,
than
upon
other
occasions
of
their
own
:
Isa.
45.11
.
Thus
saith
the
Lord
,
the
holy
one
of
Israel
,
and
his
maker
,
ask
of
me
things
to
come
,
concerning
my
sons
,
and
concerning
the
work
of
my
hands
command
you
me
.
God
would
be
more
positively
,
considently
,
and
familiarly
dealt
with
,
about
the
concerns
of
his
sons
,
though
they
were
things
to
come
to
pass
in
after
Ages
.
And
indeed
the
prayers
of
the
Church
have
a
powerful
and
invisible
efficacy
on
the
great
actions
and
overturnings
which
are
in
the
World
.
The
Being
of
the
World
is
maintained
by
them
from
sinking
,
according
to
the
Jews
saying
,
sine
stationibus
non
subsisteret
mundus
;
(
standing
in
prayer
was
their
usual
prayer-gesture
.
)
And
that
they
have
actually
such
a
force
,
is
evident
,
Rev.
8.3
,
4.
An
Angel
hath
a
golden
Censer
with
Incense
,
to
offer
it
with
the
prayers
of
the
Saints
,
upon
the
Altar
which
was
before
the
Throne
.
And
ver.
5.
the
Censer
wherein
their
prayers
were
offered
,
was
filled
with
the
fire
of
the
Altar
,
and
cast
into
the
Earth
;
and
there
were
Voices
,
Thundrings
,
Lightnings
,
and
Earthquakes
.
When
the
prayers
of
the
Saints
were
offered
to
God
,
and
ascended
upon
before
him
,
that
is
,
(
were
very
pleasing
to
him
:
)
The
issue
is
,
the
Angel
fills
the
Censer
with
fire
of
the
Altar
,
and
thereby
causes
great
commotions
and
alterations
in
the
World
;
signifying
,
that
the
great
changes
of
the
World
are
an
answer
unto
those
prayers
which
are
offered
unto
God
;
for
fire
is
taken
from
that
altar
upon
which
they
were
offered
,
and
flung
into
the
World
.
And
it
must
needs
be
that
the
prayers
of
the
Church
should
have
an
influence
on
the
government
of
the
World
.
1.
Because
God
hath
a
mighty
delight
in
the
prayers
of
his
people
.
The
prayer
of
the
upright
is
his
delight
,
and
he
loves
to
hear
the
Churches
voice
,
Cant.
2.14
.
O
my
dove
,
let
me
hear
thy
voice
;
for
sweet
is
thy
voice
;
[
Chaldee
]
thy
voice
is
sweet
in
prayer
.
In
the
times
of
the
Gospel
God
promises
that
the
offerings
of
Judah
and
Jerusalem
should
be
pleasant
to
him
,
Mal.
3.4
.
When
Christ
shall
sit
as
a
refiner
,
v.
3.
what
is
the
issue
of
those
prayers
,
v.
5.
I
will
come
near
to
you
to
Judgment
,
and
I
will
be
a
swift
witness
against
the
sorcerers
,
&c.
Prayer
awakes
providence
to
judge
the
Enemies
of
the
Church
.
A
Parent
delights
,
not
in
the
bare
crying
,
or
the
voice
of
his
Child
simply
considered
in
it self
,
but
in
the
significations
and
effects
of
it
.
He
delights
in
the
matter
of
their
prayers
,
it
being
so
agreeable
to
his
own
heart
and
will
,
and
in
the
sence
they
have
of
the
sufferings
of
the
whole
body
.
2.
Because
Prayer
is
nothing
else
but
a
pleading
of
Gods
promises
.
Unto
this
they
are
directed
by
that
Spirit
which
knows
the
mind
of
God
,
and
Marshals
their
petitions
according
to
his
will
.
Now
as
God
turns
his
own
decrees
and
purposes
concerning
his
Church
into
promises
to
them
,
so
the
Church
turns
those
promises
into
prayers
for
them
:
So
that
promises
being
for
the
good
of
the
Church
,
and
there
being
an
exact
harmony
between
those
promises
and
the
Churches
prayers
,
all
those
providences
which
are
the
issue
of
those
promises
,
and
the
answer
of
the
Churches
prayers
,
must
needs
be
for
the
Churches
good
.
3.
Because
there
are
united
supplications
and
pleadings
both
in
Heaven
and
Earth
;
all
the
hands
of
the
whole
Family
in
Heaven
and
Earth
are
concerning
in
their
petitions
.
1.
Christ
intercedes
for
the
Church
,
who
alwaies
desires
mercy
and
deliverance
for
them
in
the
appointed
time
,
Zech.
1.12
.
How
long
wilt
thou
not
have
mercy
on
Jerusalem
?
and
the
issue
is
alwayes
gracious
:
For
,
v.
13.
God
answers
him
with
good
and
comfortable
words
;
and
thereupon
Carpenters
are
raised
to
cut
off
the
horns
which
had
scattered
Judah
,
v.
20.
2.
Angels
in
all
probability
plead
for
the
Church
,
as
we
have
already
heard
:
'T
is
likely
they
offer
and
present
that
to
God
which
makes
for
his
glory
,
and
that
is
the
good
of
the
Church
.
Angels
surely
desire
that
which
their
head
doth
,
who
is
[
*
](A79420-e37590-b)
*
Zech.
1.12
.
described
as
one
of
their
own
order
,
and
called
an
Angel
.
Do
they
rejoyce
at
the
repentance
of
a
sinner
,
and
do
they
not
likewise
triumph
at
the
happiness
of
the
Church
,
which
is
part
of
that
Family
they
are
of
?
And
we
know
,
that
the
greatness
of
our
joy
is
suted
to
the
measure
of
our
desires
;
where
our
joy
is
most
triumphant
,
it
implies
that
our
desires
before
were
most
vehement
.
3.
Glorified
Saints
are
not
surely
behind
.
The
rich
man
in
the
Parable
desired
his
Friend
on
Earth
might
not
come
into
that
place
of
torment
[
*
](A79420-e37630-b)
*
Luk.
16.28
.
If
there
be
so
much
charity
in
Hell
,
can
there
be
less
in
Heaven
?
If
he
desired
it
,
that
by
the
presence
of
his
cmpanions
in
sin
,
his
own
torments
might
not
be
increased
;
Do
not
the
Saints
in
Heaven
desire
the
presence
of
the
whole
Church
,
that
their
happiness
in
that
of
the
whole
body
may
be
compleated
?
If
the
Head
Christ
be
not
compleat
without
the
body
,
the
members
of
the
body
cannot
be
compleat
without
one
another
.
The
souls
of
them
that
were
slain
for
the
word
of
God
,
cry
under
the
Altar
for
vengeance
on
them
that
dwell
on
the
Earth
,
as
Revel.
6.9
,
and
10.
How
long
,
O
Lord
,
holy
and
true
,
dost
thou
not
judge
and
avenge
our
blood
on
them
that
dwell
on
the
earth
?
Will
not
their
kindness
to
their
fellow-members
,
be
as
strong
as
their
justice
?
And
their
love
for
the
good
of
their
Friends
draw
out
their
prayers
as
well
as
their
desire
of
vengeance
on
their
Enemies
?
Why
may
they
not
as
well
pray
for
us
,
as
we
praise
God
for
them
?
Had
they
not
some
likeness
to
their
great
Master
whilst
they
were
on
Earth
?
and
shall
they
not
be
more
like
to
him
now
they
are
in
Heaven
,
and
behold
his
face
,
and
feel
all
the
stirrings
of
his
heart
?
And
if
they
have
no
sence
at
all
of
the
Churches
sufferings
,
how
shall
they
be
like
to
him
who
hath
?
As
their
bodies
shall
be
like
the
glorious
body
of
Christ
at
the
resurrection
,
are
not
their
Souls
now
like
his
glorious
Soul
?
merciful
,
and
compassionate
,
and
sympathizing
in
all
the
afflictions
of
the
Church
?
and
can
this
be
without
some
breathings
for
a
full
compleating
of
the
Churches
freedom
?
Are
such
desires
and
pleas
any
hindrance
to
their
present
happiness
?
'T
is
so
far
from
that
,
that
it
doth
rather
further
their
glory
,
which
cannot
be
compleat
,
as
the
glory
of
Christ
,
as
head
,
is
not
mounted
to
the
highest
pitch
of
glory
,
till
his
mystical
body
be
all
gathered
in
,
and
lodged
with
him
.
If
it
be
thus
,
will
God
do
any
thing
prejudicial
to
the
Church
,
and
contrary
to
the
combin'd
desires
of
all
those
that
are
so
ner
him
?
If
God
doth
sometimes
stir
up
himself
upon
the
supplication
of
one
man
,
grant
an
order
upon
his
petition
according
to
his
mind
,
and
if
the
prayers
of
one
faithful
Moses
,
or
Elias
,
or
Samuel
,
have
such
a
kind
of
Almighty
power
in
them
,
much
more
is
the
jovnt
force
of
so
many
prayers
twisted
together
.
Vse
.
1.
For
information
.
Is
it
so
,
that
all
providence
is
for
the
good
of
the
Church
?
Then
,
1.
God
will
alwaies
have
a
Church
in
the
World
,
he
will
have
some
to
serve
him
.
The
whole
course
of
his
providence
being
designed
for
it
;
As
long
as
the
world
,
which
is
the
object
of
his
providence
,
doth
endure
,
he
will
have
a
Church
.
God
would
otherwise
lose
the
end
of
the
motion
of
his
eyes
[
*
](A79420-e37760-b)
*
The
Text.
,
the
operation
of
his
providence
,
since
it
is
to
shew
himself
strong
for
the
Church
and
every
member
of
it
.
As
long
as
the
candle
and
light
of
the
Gospel
burns
and
shines
,
God
will
have
a
candlestick
to
set
the
candle
in
[
*
](A79420-e37770-b)
*
Cham.
les
trais
verit
.
liv
.
3.
cap.
1.
p.
16.
.
His
great
design
in
making
a
World
,
was
not
to
have
a
Sun
,
Moon
and
Stars
,
but
a
Church
,
a
company
of
men
that
might
ear
his
mark
,
and
honour
him
,
to
whom
he
might
speak
,
and
extend
his
grace
abroad
,
which
he
was
so
full
of
within
.
As
a
Limner
,
who
would
draw
an
excellent
draught
,
draws
his
design
in
the
midst
of
the
cloth
,
and
fills
the
void
places
with
clouds
and
land
skips
,
and
other
fancies
at
his
pleasure
,
which
communicate
some
beauty
and
lustre
to
the
work
:
But
that
was
not
the
principal
design
of
the
workman
.
That
Redeemer
which
bears
the
Church
upon
his
heart
,
will
create
a
stability
for
it
;
't
is
a
part
of
his
Priestly
Office
to
have
a
care
of
the
Lamps
:
'T
is
one
of
his
Titles
to
be
he
that
walks
in
the
midst
of
the
Seven
Golden
Candlesticks
[
*
](A79420-e37810-b)
*
Revel.
2
,
1.
.
Priests
under
the
Law
were
to
look
to
the
grant
Candlestick
in
the
Temple
,
supply
the
Lamps
with
Oyl
,
and
make
them
clean
[
*
](A79420-e37830-b)
*
Levit.
24.3
,
4.
Chap.
27.20
.
Chap.
30.8
.
.
The
Church
indeed
may
be
eclips'd
,
but
not
extinguished
;
if
it
be
not
conspicuous
on
the
mountain
,
yet
it
shall
be
hid
in
the
Wilderness
.
There
shall
be
sprinklings
of
professors
among
all
people
.
God
will
leaven
the
places
where
they
are
,
into
Christianity
,
and
cause
them
to
fructify
and
grow
up
in
purity
and
glory
:
[
*
](A79420-e37870-b)
*
Micah
5.7
.
And
the
remnant
of
Jacob
shall
be
in
the
midst
of
many
people
,
as
a
dew
from
the
Lord
,
as
the
showers
upon
the
grass
,
that
tarrieth
not
for
man
,
nor
waiteth
for
the
Sons
of
men
.
Is
tarries
not
for
man
.
It
attends
not
the
power
of
man
,
the
precepts
of
man
,
or
inventions
of
man
;
but
whose
descent
is
from
Heaven
,
and
is
carried
on
,
not
by
human
power
,
but
by
the
divine
Spirit
and
providence
:
It
shall
be
firmer
than
all
worldy
power
,
and
the
strongest
Kings
,
Isa.
2.2
.
And
the
Mountain
of
the
Lords
house
shall
be
established
upon
the
top
of
the
Mountains
,
and
shall
be
exalted
above
the
hills
.
Above
mountains
and
Hills
,
to
which
sometimes
the
powers
of
the
World
are
compared
,
2.
God
will
in
the
greatest
exigencies
find
out
means
for
the
protection
of
his
Church
.
This
will
be
till
his
providence
be
at
an
end
.
When
God
hath
removed
one
instrument
of
his
Churches
protection
,
he
hath
his
choice
of
his
Churches
protection
,
he
hath
his
choice
of
others
,
whom
he
can
raise
and
spirit
for
his
work
.
When
those
upon
whom
the
Churches
hopes
hang
,
are
taken
off
;
he
can
raise
things
that
are
unlikely
,
to
supply
the
place
.
As
the
Lutenist
accidentally
had
a
Grasshopper
leap
upon
his
instrument
,
to
supply
by
its
noise
the
place
of
a
string
which
had
newly
crackt
,
whereby
his
Musick
was
continued
without
interruption
.
God
can
Spirit
men
against
their
own
natural
fears
.
It
was
very
improbable
,
that
Nicodeus
,
one
of
a
fearful
disposition
,
who
came
to
our
Saviour
by
night
for
fear
of
the
Jews
,
should
have
the
courage
to
assert
his
cause
in
the
face
of
a
whole
Councel
of
Pharisees
,
contriving
his
death
;
and
at
present
blunt
the
edge
of
their
malice
,
though
we
read
of
none
at
that
time
in
the
Councel
to
second
him
[
*
](A79420-e37990-b)
*
Joh.
7.50
,
51.
:
The
holy
Ghost
takes
particular
notice
that
it
was
he
that
came
to
Jesus
by
night
.
Joseph
of
Arimathea
,
whose
name
we
meet
not
with
in
any
of
the
Catalogues
of
his
Desciples
,
till
the
time
of
his
death
,
then
appears
boldly
to
beg
the
body
of
Jesus
of
Pilate
.
God
will
never
want
instruments
for
the
preserving
that
Church
,
which
he
owns
as
his
.
'T
is
observed
by
some
,
that
God
so
ordered
it
,
that
the
same
day
,
that
Pelagius
the
great
poysoner
of
the
Christian
Doctrine
was
born
in
Brittain
;
Austin
the
most
famous
defender
of
the
truth
was
born
in
Africk
;
That
the
horn
,
which
pushed
the
truth
,
should
no
sooner
appear
,
but
the
Carpenter
to
cut
it
off
,
should
be
provided
too
.
As
it
is
observed
where
poysons
grow
,
Antidotes
grow
near
them
by
the
indulgent
provisiof
the
God
of
Nature
.
As
there
is
the
Wisdom
of
the
Serpent
against
the
Church
,
so
there
is
the
Wisdom
of
God
for
it
.
Gods
goodness
upon
his
Church
in
former
Ages
is
not
all
laid
out
:
He
hath
his
stores
still
,
neither
is
his
Wisdom
non-plust
,
nor
his
Power
weakned
,
neither
is
he
,
nor
can
he
be
weary
of
his
care
.
3.
The
Church
shall
in
the
end
prove
Victorious
against
all
its
Adversaries
,
or
Providence
must
miss
of
its
Aim
.
The
Church
is
compared
to
an
Olive
Tree
,
Hos.
14.6
.
In
respect
of
beauty
,
his
Beauty
shall
be
as
the
Olive
Tree
.
It
is
so
also
in
respect
of
Victory
.
Olive
Branches
were
used
in
Triumph
.
God
is
on
the
Churches
side
,
and
he
is
stronger
than
the
strongest
,
and
wiser
than
the
wisest
,
and
higher
than
the
highest
.
Jesus
Christ
is
the
Churches
Head
and
General
:
Christ
the
Head
watcheth
for
the
good
of
the
Church
,
the
Body
.
He
must
be
destroyed
before
the
Church
can
.
There
is
a
mighty
Arm
,
which
though
it
may
for
a
time
seem
withered
,
will
in
the
end
be
stretched
out
,
and
get
it self
the
victory
.
Whilst
Christ
is
in
the
Ship
,
it
may
be
tosted
,
but
it
shall
not
be
sunk
.
It
may
be
beaten
down
,
but
like
a
Ball
to
rebound
the
higher
.
The
young
Tree
that
is
shaken
by
the
wind
,
may
lose
some
leaves
,
and
some
fruit
too
,
but
the
root
gets
greater
strength
,
and
strikes
it self
deeper
into
the
Earth
,
and
makes
the
Branches
more
capable
of
a
rich
return
of
Fruit
the
following
year
.
The
Churches
Stature
is
compared
to
a
Palm-Tree
[
*
](A79420-e38130-b)
*
Cant.
7.7
.
which
cannot
be
deprest
by
by
the
weights
which
hang
upon
it
,
but
riseth
the
higher
.
God
uses
the
same
method
in
the
Churches
.
as
in
Christs
advancement
.
Our
Saviours
Death
was
necessary
to
his
Glory
[
*
](A79420-e38140-b)
*
Luk
24.26
.
And
the
Churches
affliction
sometimes
to
its
exaltation
.
A
Nation
may
lose
some
Battlels
,
and
yet
be
victorious
:
The
Church
may
have
many
a
cross
,
but
in
the
end
will
surmount
all
difficulties
:
Though
Judgments
and
Apostacies
may
be
great
in
a
Nation
,
yet
God
will
have
a
care
of
his
own
Plants
[
*
](A79420-e38150-b)
*
Isa.
4.12
,
13.
.
There
shall
be
a
tenth
.
It
shall
return
,
the
Holy
seed
shall
be
the
substance
thereof
:
As
a
Tree
in
Winter
which
seems
dead
,
but
its
juyce
shall
revive
into
rich
and
generout
Blossoms
.
The
Ark
shall
float
above
the
waters
.
Babylon
shall
fall
,
the
Lamb
shall
stand
upon
Mount
Sion
.
Men
may
as
well
stop
the
rising
of
the
Sun
in
its
mounting
to
the
Meridian
,
Bridle
in
the
Tyde
of
the
Ocean
,
as
hinder
the
current
of
an
Almighty
Providence
.
4.
The
interest
of
Nations
is
to
bear
a
respect
to
the
Church
,
and
countenance
the
Worship
of
God
in
it
.
This
is
to
concur
with
Gods
main
end
,
and
imitate
him
in
his
Providential
Administrations
.
Gods
people
,
(
whatever
their
Enemies
suggest
to
the
contrary
)
are
a
Blessing
in
the
midst
of
a
Land
[
*
](A79420-e38220-b)
*
Isa.
19.24
.
;
their
interest
is
greater
than
the
interest
of
all
the
World
besides
;
though
they
be
but
a
handful
,
their
fruit
shall
shake
like
Lebonon
[
*
](A79420-e38240-b)
*
Psal
72.16
.
Broughtn
on
Dan.
10
20.
.
The
neglect
of
Religion
is
the
Ruin
of
Nations
,
'T
is
observed
that
Cyrus
was
slain
in
the
War
in
Sci
thia
,
a
little
after
he
neglected
the
building
of
the
Temple
of
Hierusalem
which
he
had
begun
.
Those
Persian
Kings
Reigned
the
longest
,
that
favoured
the
Jews
in
that
and
their
other
just
requests
:
God
Honoured
or
disgraced
them
as
they
were
kind
or
cruel
to
his
People
.
And
when
any
act
for
the
good
of
his
people
,
they
shall
not
be
without
their
Reward
.
When
Cyrus
should
let
the
Jemish
Captives
go
free
without
Ransom
,
he
should
be
no
loser
by
it
.
God
would
give
him
the
labour
of
Egypt
,
the
Merchandize
of
Ethiopia
,
and
the
strength
of
the
Sabeans
into
his
hand
for
the
price
of
his
Peoples
Delivery
[
*
](A79420-e38370-b)
*
Isa.
45.13
,
14.
;
those
Nations
which
should
favour
them
in
the
times
of
their
persecutions
and
Flights
,
and
give
them
shelter
in
their
Countreys
,
should
thrive
and
prosper
by
the
blessing
of
God
upon
them
.
If
Moab
give
entertainment
to
the
flying
Israelites
in
the
time
of
the
Invasion
of
Salmanassar
;
God
will
preserve
their
Land
that
the
Spoyler
shall
not
enter
into
the
Consines
of
it
,
and
they
shall
have
Kings
and
Judges
under
the
protection
of
the
House
of
David
;
i.
e.
under
the
Kings
of
Israel
,
(
as
some
understand
it
[
*
](A79420-e38430-b)
*
Isa.
16.4
,
5.
.
)
Saints
are
the
Guardians
of
the
Places
where
they
live
,
their
Prayers
have
a
greater
insluence
than
the
wisest
Counsels
or
the
mightiest
Force*
.
cried
,
My
Father
,
my
Father
,
the
Chariot
of
Israel
,
and
the
Horsemen
thereof
.
The
Chaldee
paraphraseth
thus
.
Thou
art
better
of
Israel
by
thy
Prayers
,
than
Chariots
and
Horsemen
.
This
is
the
Elogy
of
one
single
Prophet
;
what
influence
then
hath
the
whole
Church
of
God
in
a
place
?
The
whole
world
is
the
better
for
the
Church
of
God
.
The
Chaldee
Paraphrase
hath
a
notion
upon
that
,
Psalm
22.3
.
But
thou
art
holy
,
oh
thou
that
inhabitest
the
Praises
of
Israel
:
Thou
that
establishest
the
World
for
the
Praises
of
Israel
.
God
hath
nothing
to
do
in
the
World
but
the
saving
his
People
:
When
that
is
once
done
,
he
will
put
an
end
to
this
Frame
of
things
:
When
he
hath
gathered
his
Wheat
into
his
Garner
,
he
will
burn
up
the
Chaff
.
His
People
are
the
Spirit
and
Quintessence
of
the
World
:
When
this
is
extracted
,
the
rest
are
flung
upon
the
Dung
hill
,
as
a
Caput
Mortuum
.
5.
We
may
see
hence
the
ground
of
most
of
the
Judgments
in
the
World
.
Men
by
their
rage
against
the
Church
,
will
not
acknowledge
God's
Government
of
the
World
for
the
Churches
good
:
Therefore
saith
the
Psalmist
,
Psal.
59.13
.
Consume
them
in
wrath
,
consume
them
that
they
may
net
be
,
and
let
them
know
that
God
rules
in
Jacob
unto
the
ends
of
the
Earth
.
The
Church
is
the
Seat
of
his
Government
,
and
from
thence
he
extends
it
to
the
utermost
parts
of
the
Earth
.
In
Jacob
he
rules
,
and
for
the
sake
of
Jacob
he
orders
his
Government
to
the
ends
of
the
Earth
:
The
not
acknowledging
this
,
brings
wrathful
Consumptions
upon
men
:
And
it
is
also
the
end
of
his
Judgments
,
to
make
men
know
it
'T
is
likely
enough
the
four
Kings
[
*
](A79420-e38610-b)
*
Gen
14.9
.
.
might
have
gone
clear
away
with
all
their
Booty
,
had
not
they
laid
their
singers
upon
Lot
:
But
when
they
would
pack
him
up
among
the
rest
,
they
did
but
sollicite
their
own
Ruin
,
and
arm
the
Almighty
God
against
tham
.
God
did
not
think
any
of
the
People
worth
the
mention
,
verse
11.
only
Lot
,
a
righteous
person
,
vers.
12.
he
is
named
as
having
Gods
eye
only
upon
him
.
And
when
Abraham
returns
from
the
Victory
,
v.
16.
the
rest
of
the
delivered
Captives
are
mentioned
in
the
bulk
,
Lot
only
in
particular
.
As
though
all
that
had
been
done
,
had
been
done
by
God
only
for
Lots
sake
.
They
might
have
preserved
the
whole
Prey
to
themselves
,
had
it
not
been
for
this
Jewel
too
precious
in
Gods
accompt
for
their
Custody
.
And
the
fearful
Curse
that
God
pronounced
against
the
Ammonite
and
Moabite
,
that
they
should
not
come
into
the
Congregation
for
ten
Generations
,
though
any
of
them
turned
Proselytes
,
was
because
they
came
nor
out
with
so
much
as
Bread
and
Water
to
meet
the
Israelites
,
and
because
they
hired
Balaam
to
Curse
them
.
The
utter
wasting
of
Nations
and
Kingdoms
is
because
they
will
not
serve
the
interest
of
God
in
his
People
.
For
the
Nation
and
Kingdom
that
will
not
serve
thee
,
shall
perish
,
yea
,
those
Nations
shall
be
utterly
wasted
:
God
will
bring
an
utter
Consumption
upon
those
people
that
refuse
to
love
them
,
much
more
upon
those
that
hate
them
.
6.
What
esteem
then
should
there
be
of
the
Godly
in
the
World
?
The
Providence
of
God
,
being
chiefly
for
the
good
of
his
people
,
cannot
well
fall
upon
them
but
some
drops
will
fall
upon
those
involved
with
them
in
a
common
interest
.
When
the
Corn
and
Wine
and
Oyl
hear
Jezreel
(
the
Seed
of
God
)
and
the
Earth
hears
the
Corn
,
and
the
Heavens
hear
the
Earth
,
and
God
hears
the
Heavens
[
*
](A79420-e38800-b)
*
Hos.
20
21
,
22
,
:
When
their
supplications
come
up
to
the
great
Superintendent
of
the
World
;
many
of
the
Wicked
will
fare
the
better
for
that
Providence
which
is
given
only
in
answer
to
Jezreels
Prayer
:
God
causes
his
Sun
to
shine
upon
the
unjust
,
upon
them
,
not
for
their
sakes
.
When
Nebuchadnezzar
issued
out
that
unjust
order
for
the
slaying
the
Chaldeans
for
not
performing
an
impossible
command
in
telling
him
the
Dream
he
had
forgotten
,
Daniel
was
sought
out
to
undergo
the
same
fate
:
[
*
](A79420-e38850-b)
*
Dan.
2.12
.
Yet
by
his
Wisdom
God
bends
the
heart
of
Arioch
the
Executioner
of
this
Decree
to
stay
his
hand
.
Daniel
goes
to
the
King
,
God
stayes
Nebuchadnezzars
Fury
and
moves
his
heart
to
give
them
time
.
The
Providence
is
chiefly
intended
for
the
preservation
of
Daniel
and
his
godly
Companions
,
but
the
rest
of
the
wise
men
have
the
Benefit
of
it
.
As
the
water
with
which
a
man
waters
his
choicest
Plants
and
Flowers
in
his
Garden
,
is
intended
only
for
them
,
yet
some
falling
off
from
those
Flowers
,
refresheth
the
Weeds
that
grow
under
them
.
If
God
had
not
had
such
flowers
as
Daniel
and
his
Companions
,
the
Weeds
in
Chaldea
had
been
plucked
up
.
Yet
the
ungrateful
World
takes
no
notice
of
the
benefits
they
receive
from
this
Salt
of
the
Earth
,
which
preserves
them
,
and
to
whom
they
are
all
so
much
beholding
.
Lot
had
been
the
occasion
of
restoring
Zoar
from
Captivity
,
as
I
mentioned
before
,
for
the
inhabitants
of
that
City
were
engaged
with
those
of
Sodom
in
the
Fight
against
the
four
Kings
.
And
the
King
of
Bela
,
the
same
is
Zoar.
And
perhaps
were
carried
Captives
with
the
rest
of
their
Neighbours
:
And
it
had
been
saved
from
the
Flames
which
fell
upon
Sodom
meerly
by
Lots
prayer
,
Gen.
19.21
.
See
I
have
accepted
thee
concerning
this
thing
,
that
I
will
not
overthrow
this
City
for
the
which
thou
hast
spoken
.
Yet
he
found
them
a
surly
people
,
and
was
requited
with
a
rude
reception
notwithstanding
his
kindness
,
verse
30.
He
went
up
out
of
Zoar
,
for
he
feared
to
dwell
in
Zoar
:
It
was
not
likely
he
was
so
distrustful
of
God
that
he
should
overthrow
it
,
when
he
had
absolutely
promised
him
the
contrary
:
Therefore
most
likely
for
some
churlish
threatnings
from
them
:
Nay
,
Sodom
it self
was
beholding
to
him
for
a
sinall
respite
of
the
Judgment
intended
against
them
.
For
God
tells
him
he
could
do
nothing
till
he
were
come
thither
[
*
](A79420-e39060-b)
*
Gen.
19.
.
And
it
was
so
,
for
Lot
was
entred
into
Zoar
before
a
drop
of
Brimstone
and
Fire
was
rained
down
upon
Sodom
[
*
](A79420-e39100-b)
*
Ver.
23
,
24.
.
Then
the
Lord
rained
upon
Sodom
;
when
?
when
Lot
was
entred
into
Zear
.
This
good
the
Wicked
World
get
by
Gods
People
is
so
evident
,
that
sometimes
wicked
men
cannot
but
take
notice
of
it
.
Laban
,
a
selfish
Idolater
,
was
sensible
of
it
,
Gen.
30.27
.
I
have
found
by
experience
that
the
Lord
hath
blessed
me
for
thy
sake
.
It
was
a
Lesson
so
legible
,
that
he
might
have
learned
it
sooner
than
in
fourteen
years
.
The
Church
is
the
chief
object
of
preservation
,
wicked
men
are
preserved
for
their
sakes
;
as
Dung
is
preserved
,
not
for
its
own
sake
,
but
for
the
manuring
a
fruitful
field
,
and
Thorns
in
the
Hedge
are
preserved
for
the
Gardens
sake
.
7.
'T
is
then
a
very
foolish
thing
for
any
to
contend
against
the
welfare
of
Gods
People
.
'T
is
to
strive
against
an
Almighty
and
unwearied
Providence
.
Men
may
indeed
sometimes
be
suffered
by
God
for
holy
ends
to
have
their
Wills
,
in
some
measure
upon
the
Church
,
but
not
altogether
:
They
must
first
depose
him
from
his
Throne
,
blind
his
eyes
,
or
hold
his
Arm.
'T
is
as
foolish
as
if
a
worm
should
design
to
dig
down
a
Mountain
,
or
Chaff
to
Marshal
it self
in
Battel-array
against
the
Wind
,
or
for
a
poor
Flye
to
stop
the
motion
of
a
Milstone
.
1.
'T
is
foolish
,
Because
it
is
exceeding
sinful
.
What
is
done
against
the
Church
,
is
rather
done
against
God
,
than
against
her
;
Since
all
her
Constitution
,
Worship
,
Observances
,
are
directed
to
God
as
their
ultimate
end
;
so
that
to
endeavour
to
destroy
the
Church
,
is
to
deny
God
a
Worship
,
deprive
him
of
his
Sanctuary
,
break
open
his
House
,
Ravish
his
Spouse
,
cut
off
Christ's
Body
,
rob
him
of
his
Jewels
,
and
will
be
so
interpreted
by
God
at
the
last
,
upon
the
scanning
of
things
.
If
the
Church
be
Gods
house
,
the
Enemies
shall
answer
for
every
Invasion
,
every
forcible
Entry
,
for
the
breaking
down
the
Gates
and
Bars
of
it
,
God
will
sue
them
at
last
for
dilapidations
.
2.
Very
unsuccessful
.
Shall
God
be
afraid
of
the
multitudes
and
power
of
Men
?
No
more
than
a
Lyon
,
or
a
young
Lyon
roaring
after
his
Prey
,
when
a
multitude
of
shepherds
are
called
forth
against
him
,
shall
he
be
afraid
of
their
voice
,
or
abase
himself
for
their
noise
[
*
](A79420-e39240-b)
*
Isa.
31.4
.
.
Noise
and
Clamor
is
all
they
can
do
,
and
that
not
long
:
The
fierceness
of
the
Lyon
quickly
scatters
them
.
The
Associations
,
and
mens
girding
themselves
against
the
Church
,
is
but
a
preparation
to
their
own
Ruine
,
Isa.
8.9
.
Associate
your selves
together
,
oh
ye
people
,
and
ye
shall
be
broken
in
pieces
,
three
times
repeated
.
Your
Counsels
,
saith
he
,
shall
not
stand
against
that
presence
of
God
that
is
with
us
,
For
God
is
with
us
3.
It
is
very
Destructive
too
.
God
will
not
alway
be
still
and
refrain
himself
:
he
seems
to
do
so
for
a
while
;
but
when
he
doth
arise
,
he
will
destroy
and
devour
at
once
[
*
](A79420-e39300-b)
*
Isa.
42.14
.
,
he
will
make
but
one
morsel
of
them
.
When
God
is
angry
with
his
people
,
and
gives
them
into
the
hands
of
men
to
execute
his
Justice
upon
them
,
and
punish
them
,
he
will
even
punish
those
enemies
for
their
Cruelty
,
and
going
beyond
their
commission
,
in
satisfying
there
own
immoderate
Passions
upon
them
.
Upon
this
account
God
threatens
Babylon
,
Isa.
47.6
.
I
was
wroth
with
my
People
,
I
have
polluted
mine
Inheritance
,
and
given
them
into
thy
hand
,
thou
didst
shew
them
no
mercy
.
Wherupon
God
threatens
them
afterwards
,
&c.
so
Zech.
1.15
.
God
was
sore
displeased
with
the
Heathen
,
for
when
he
was
but
a
little
displeased
with
his
people
,
they
helped
forward
the
affliction
.
Vse
.
2.
Is
for
Comfort
.
If
all
the
Providence
of
God
be
for
the
good
of
the
Church
;
If
his
eyes
run
to
and
fro
to
shew
himself
strong
for
them
;
it
affords
matter
of
great
comfort
.
His
Providence
is
continual
for
them
,
*
,
He
rode
upon
a
cherub
,
and
did
fly
,
yea
,
he
did
flye
upon
the
wings
of
the
wind
.
He
doth
not
only
ride
upon
a
Cherub
,
but
flye
.
His
wings
are
nothing
but
wind
,
which
hath
the
quickest
and
the
strongest
motion
,
which
moves
the
greatest
bodies
,
and
turns
down
all
before
it
.
What
is
for
the
good
of
the
whole
,
hath
an
influence
upon
every
member
of
the
Body
.
1.
'T
is
comfort
in
Duties
,
and
special
Services
.
Nothing
shall
be
wanting
for
encouragement
to
Duty
and
success
in
it
,
when
God
calls
any
to
it
,
since
all
his
Providence
is
for
the
good
of
the
Church
.
Let
there
be
but
sincerity
on
our
parts
,
in
our
attempts
of
service
upon
Gods
call
,
and
we
need
not
fear
a
want
of
Providence
on
Gods
part
:
God
never
calls
any
to
serve
his
Church
in
anystation
,
but
he
doth
both
Spirit
and
encourage
them
.
God
hath
in
his
common
Providence
suited
the
nature
of
every
Creature
to
that
place
in
which
he
hath
set
it
in
the
World
:
and
will
he
not
much
more
in
his
special
Providence
suit
every
one
to
that
place
he
calls
them
to
,
for
the
service
of
his
Church
?
He
did
not
forsake
Christ
in
redeeming
his
Church
,
neither
will
he
forsake
any
in
assisting
his
Church
.
When
Joseph
of
Arimathea
would
boldly
demand
the
body
of
our
Saviour
,
Providence
made
the
way
plain
before
him
,
he
meets
with
no
check
,
neither
from
Pilate
nor
the
Priests
[
*
](A79420-e39460-b)
*
Mat.
27.58
.
Mark
.
15.43
.
.
2.
In
meanness
and
lowness
.
'T
is
one
and
the
same
God
that
rules
the
affairs
of
the
whole
World
,
of
the
Church
and
of
every
particular
Member
of
it
.
As
it
is
the
same
Soul
that
informs
the
whole
Body
,
the
meanest
Member
as
well
as
that
which
is
most
excellent
.
Not
the
meanest
sincere
Christian
but
is
under
Gods
eye
for
good
.
The
Spirit
acts
and
animates
every
Member
in
the
Church
,
the
weakest
as
well
as
the
most
towring
Christian
.
Baruch
was
but
the
Prophet
Jeremy's
Amanuensis
or
Scribe
,
and
Servant
to
Jeremy
,
(
who
was
no
great
man
in
the
World
himself
)
yet
God
takes
notice
so
of
his
Service
,
that
he
would
particularly
provide
for
him
,
and
commands
Jeremy
in
a
way
of
Prophecy
to
tell
him
as
much
,
Jer.
45.5
.
I
will
bring
evil
upon
all
flesh
,
but
thy
life
will
I
give
unto
thee
for
a
prey
whithersoever
thou
goest
.
3.
In
the
greatect
Judgments
upon
others
.
In
an
Epidemical
Judgment
upon
the
whole
Nation
of
the
Jews
,
God
would
have
a
special
care
of
Baruch
.
If
he
should
cast
his
people
far
off
among
the
Heathen
,
and
scatter
them
among
the
Countries
,
yet
even
there
he
would
be
a
little
Sanctuary
unto
them
.
His
own
presence
should
supply
the
want
of
a
Temple
;
so
he
is
pleased
to
express
himself
[
*
](A79420-e39600-b)
*
Ezek.
11.16
.
;
but
how
is
it
possible
the
great
God
can
be
but
a
little
Sanctuary
?
His
eye
is
upon
them
to
see
their
dangers
,
and
his
hand
upon
them
to
secure
them
for
it
.
His
Promise
shall
shield
them
,
and
his
Wings
shall
cover
them
[
*
](A79420-e39610-b)
*
Psal.
91.4
.
.
While
he
hath
indignation
,
he
hath
a
secret
Chamber
for
their
security
[
*
](A79420-e39620-b)
*
Isa.
26.20
.
.
An
Almighty
shadow
,
under
which
they
may
abide
[
*
](A79420-e39630-b)
*
Psal.
91.1
.
.
In
times
of
the
most
devouring
danger
,
he
hath
a
Seal
to
set
upon
their
foreheads
as
a
mark
of
his
special
Protection
.
We
never
have
so
much
experience
of
Gods
care
and
strength
,
as
in
times
of
Trouble
,
Psal.
37.39
.
He
is
their
strength
in
time
of
trouble
.
He
is
a
friend
,
who
is
as
able
as
willing
,
and
as
willing
as
able
to
help
them
,
whose
watchfulness
over
them
is
as
much
above
their
apprehension
,
as
it
is
above
their
merits
.
4.
In
the
greatest
extremities
wherein
his
people
may
be
,
there
are
promises
of
comfort
[
*
](A79420-e39680-b)
*
Isa.
43
2.
.
Both
in
overflowing
waters
,
and
scorching
fires
,
he
will
be
with
them
.
His
Providence
shall
attend
his
Promise
,
and
his
Truth
shall
be
their
Shield
and
Buckler
,
Psal.
91.4
.
That
surely
is
a
sufficient
support
;
Christ
thought
it
so
,
when
he
only
said
to
his
Disciples
,
't
is
I
,
be
not
afraid
[
*
](A79420-e39710-b)
*
John
6.17
,
18.
.
What
though
there
be
a
Storm
,
a
darkness
and
trouble
?
't
is
I
am
he
.
The
darkness
of
the
night
troubles
not
the
Pilot
whilst
he
hath
his
Compass
to
steer
by
.
If
all
his
providences
be
for
the
good
of
them
that
fear
him
,
he
can
never
want
means
to
bring
them
out
of
trouble
,
because
he
is
always
actually
exercised
in
governing
that
which
is
for
their
good
;
and
till
he
sees
it
fit
to
deliver
them
,
he
will
be
with
them
.
Great
Mercies
succeed
the
sharpest
Afflictions
.
[
*
](A79420-e39730-b)
*
Jer.
30.5
,
6
,
7.
&c.
.
When
there
should
be
a
voice
of
trembling
,
and
men
with
their
hands
upon
their
Loins
as
women
in
Travel
,
and
paleness
in
their
faces
,
from
the
excess
of
their
fears
:
In
that
day
God
would
break
the
Yoak
from
them
,
and
they
should
serve
the
Lord
their
God
,
and
David
their
King
.
Though
the
night
be
never
so
dark
,
yet
it
is
certain
the
Sun
will
rise
and
disperse
its
light
next
morning
,
and
one
time
or
other
shew
it self
in
its
brightness
.
We
have
no
reason
to
despond
in
great
extremities
,
since
he
can
think
us
into
safety
,
Psal.
40.17
.
Lord
think
on
me
;
much
more
look
us
into
it
;
his
thoughts
and
his
eyes
move
together
.
5.
In
fear
of
wants
.
The
power
of
the
Governor
of
the
World
cannot
be
doubted
.
His
love
,
as
little
as
it
seems
,
since
it
hath
moved
him
to
prepare
Heaven
to
entertain
his
people
at
the
end
of
their
Journey
,
will
not
be
wanting
to
provide
accommodation
for
them
upon
the
way
,
since
all
things
both
good
and
bad
are
at
his
beck
,
and
under
the
government
of
his
gracious
Wisdom
.
His
eyes
run
to
and
fro
through
the
whole
Earth
,
not
only
to
defend
them
in
dangers
,
but
supply
them
in
wants
:
for
his
strength
is
shewed
both
ways
.
Doth
he
providentially
regard
them
that
have
no
respect
for
him
,
and
will
he
not
employ
his
power
for
,
and
extend
his
care
to
them
that
adore
and
love
him
,
and
keep
up
his
honour
in
the
World
?
He
will
not
surely
be
regardless
of
the
afflictions
of
his
Creatures
,
His
people
are
not
only
his
Creatures
but
his
new
Creatures
,
their
bodies
are
not
only
created
by
him
,
but
redeemed
by
his
Son
.
The
purchase
of
the
Redeemer
is
joyned
to
the
Providence
of
the
Creator
.
If
he
took
care
of
you
when
he
might
have
damned
you
for
your
sins
,
will
he
not
much
more
since
you
are
Believers
in
Christ
?
And
he
cannot
damn
you
Believing
,
unless
he
renounce
his
Sons
Mediation
,
and
his
own
Promise
.
A
natural
man
provides
for
his
own
,
much
more
a
Righteous
man
,
Prov.
19.22
.
A
good
man
leaves
an
inheritance
to
his
children
,
much
more
the
God
of
Righteousness
,
a
God
who
hath
his
eye
always
upon
them
.
His
eye
will
affect
his
heart
,
and
his
heart
spirit
the
hand
of
his
Power
to
relieve
.
He
hath
prepared
of
his
goodness
for
the
poor
,
Psal.
68.10
.
6.
'T
is
comfort
in
the
low
estate
of
the
Church
at
any
t
i
me
.
Gods
eye
is
upon
his
Church
,
even
whilst
he
seems
to
have
forsaken
them
.
If
he
seem
to
be
departed
,
it
is
but
in
some
other
part
of
the
Earth
,
to
shew
himself
strong
for
them
;
where
ever
his
eye
is
fixed
in
any
part
of
the
World
,
his
Church
hath
his
heart
,
and
his
Churches
relief
is
his
end
.
Though
the
Church
may
sometimes
lye
among
the
Pots
,
in
adirty
condition
,
yet
there
is
a
time
of
Resurrection
,
when
God
will
restore
it
to
its
true
glory
,
and
make
it
as
white
as
a
Dove
with
its
Silver
Wings
[
*
](A79420-e39840-b)
*
Psal.
68.13
.
The
Sun
is
not
alway
obscured
by
a
thick
Cloud
,
but
will
be
freed
from
the
darkness
of
it
.
God
will
judge
his
peole
,
and
repent
himself
concerning
his
servants
[
*
](A79420-e39860-b)
*
Psal
135.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Comfort
himself
.
:
'T
is
a
comfort
to
God
to
deliver
his
People
,
and
he
will
do
it
in
such
a
Season
when
it
shall
be
most
comfortable
,
to
his
Glory
&
their
Hearts
.
The
very
name
Hierusalem
,
some
derive
from
Jireh
Salem
,
God
will
provide
in
Salem
.
The
new
Jerusalem
is
the
title
given
to
Gods
Church
,
Rev.
1.
and
is
still
the
object
of
his
Providence
,
and
he
will
provide
for
it
at
a
pinch
,
Gen.
22.14
.
Jehovah
Jireh
.
God
will
raise
up
the
honour
and
beauty
of
his
Church
.
Great
men
shall
be
servants
to
it
,
and
employ
their
strength
for
it
,
when
God
shall
have
mercy
on
it
[
*
](A79420-e39940-b)
*
Isa.
60.10
,
11
,
12.
:
Yea
,
the
Learning
and
knowledg
of
the
world
shall
contribute
to
the
building
of
it
,
v.
13.
The
glory
of
Lebanon
shall
come
unto
thee
,
the
fir-tree
,
the
pine
tree
,
and
the
box
together
,
to
beautifie
the
place
of
my
sanctuary
.
It
shall
be
called
the
city
of
the
Lord
,
the
Sion
of
the
holy
one
of
Israel
,
that
she
may
know
that
the
Lord
is
her
Saviour
,
and
her
Redeemer
the
mighty
one
of
Jacob.
As
Christ
rose
in
his
Natural
,
so
he
will
in
his
Spiritual
Body
.
If
Christ
when
dead
could
not
be
kept
from
Rising
,
Christ
now
living
shall
not
be
hindred
from
raising
and
helping
his
Church
.
His
own
Glory
is
linked
with
his
Peoples
security
;
and
though
he
may
not
be
moved
for
any
thing
in
them
because
of
thehir
sinfulness
;
he
will
for
his
own
name
,
because
of
its
Excellency
[
*
](A79420-e39980-b)
*
Ezek
36.
,
Ezek.
36.22
.
I
do
not
this
for
your
sakes
,
O
house
of
Israel
,
but
for
my
holy
names
sake
.
As
Sorrows
encreased
upon
the
Israelites
,
the
nearer
their
Deliverance
approached
.
Because
this
Method
of
God
is
the
greatest
startling
even
to
good
men
,
let
us
consider
this
a
little
;
that
God
doth
,
and
why
God
doth
leave
his
Church
to
extremities
before
he
doth
deliver
it
.
Take
the
Resolution
of
this
in
some
propositions
.
1.
'T
is
indeed
Gods
usual
method
to
loave
the
Chuch
to
extremity
before
he
doth
command
help
.
You
never
heard
of
any
eminent
Deliverance
of
the
Church
but
was
ushered
in
by
some
amazing
distress
.
The
Israelites
were
not
saved
till
they
were
put
in
between
Sea
,
Hills
and
Forts
,
that
their
Destruction
was
inevitable
unless
Heaven
relieved
them
.
Pharaoh
resolves
to
have
his
will
,
and
God
resolves
to
have
his
;
but
he
lets
him
come
with
his
whole
Force
and
open
mouth
at
the
Israelites
backs
,
and
then
makes
the
Waters
his
Sepulchre
.
Constantine
the
man-child
in
the
revelation
,
was
preceded
by
Dioclesian
the
sharpest
Persecutor
.
When
his
People
are
at
a
loss
,
't
is
his
usual
time
to
do
his
greatest
works
for
them
.
God
had
promised
Christ
many
ages
,
and
yet
no
appearance
of
him
;
still
Promise
after
Promise
,
and
no
Performance
,
Psal.
40.8
.
It
was
then
[
〈◊〉
come
]
yet
many
hundred
years
rowl'd
away
,
and
no
sight
of
him
yet
.
Captivity
and
affliction
and
no
Redeemer
;
but
when
the
World
was
over-run
with
Idolatry
,
the
Jews
oppressed
by
the
Romans
,
the
Scepter
departed
from
Judah
,
Herod
an
Edomite
,
and
stranger
King
,
and
scarce
any
Faith
left
,
then
,
then
he
comes
.
The
World
will
be
in
much
the
like
case
at
his
next
coming
,
Luke
.
18.8
.
When
the
son
of
man
comes
,
shall
he
find
faith
in
the
earth
?
there
shall
be
faintings
,
despondency
,
unbelief
of
his
Promise
,
as
though
he
had
cast
off
all
care
of
his
Churches
concerns
.
'T
is
not
meant
of
a
Justifying
Faith
,
but
a
Faith
in
that
particular
Promise
of
his
coming
.
The
Faith
of
the
Israelites
must
needs
begin
to
flag
,
when
they
saw
their
Males
murdered
by
the
Egyptians
;
could
they
believe
the
Propagation
of
the
Seed
of
Abraham
,
when
murder
took
off
the
Infants
,
and
Labour
and
Age
would
in
time
,
the
old
ones
?
Whilst
their
Children
were
preserved
,
the
Promise
might
easily
be
believed
.
But
consider
,
this
was
but
just
before
their
deliverance
;
like
a
violent
Crisis
before
Recovery
.
He
doth
then
judge
his
people
,
and
repent
himself
for
his
servants
,
when
he
sees
their
power
is
gone
,
and
there
is
none
shut
up
or
left
[
*
](A79420-e40230-b)
*
Deut.
32.36
.
;
He
doth
so
for
the
wicked
many
times
;
when
the
affliction
of
Idolatrous
Israel
was
bitter
,
when
there
was
not
any
shut
up
,
nor
an
left
,
nor
any
helper
for
Israel
,
then
he
saved
them
by
the
hand
of
Jeroboam
the
Son
of
Joash
[
*
](A79420-e40280-b)
*
2
King
14.26
,
27.
.
He
doth
so
with
private
persons
;
Peter
might
have
been
delivered
by
God's
Power
out
of
Prison
,
when
he
was
first
sent
thither
;
but
God
thought
it
fittest
for
him
to
lie
in
Chains
,
and
free
him
but
the
night
before
his
intended
Execution
[
*
](A79420-e40300-b)
*
Acts
12.6
,
7.
.
Lot
had
his
Goods
rifled
and
carried
away
Captive
before
God
stirred
up
Abraham
to
rescue
him
.
When
the
hand
of
the
wicked
lies
heaviest
upon
the
heads
of
the
Righteous
,
and
writings
the
most
mournful
sighs
from
them
,
when
they
are
needy
,
and
the
wicked
securely
puffing
at
them
,
as
though
they
had
brought
them
to
so
low
a
condition
as
to
blow
them
away
with
a
blast
,
now
saith
God
will
I
arise
,
Psal.
12.5
.
For
the
oppression
of
the
poor
,
for
the
sighing
of
the
needy
,
now
will
I
arise
,
saith
the
Lord
,
I
will
set
him
at
safety
from
him
that
puffeth
at
him
.
Now
,
rhis
is
the
time
I
watched
for
,
as
fittest
for
my
own
Glory
,
and
their
safety
.
Then
God
disappoints
them
,
when
they
seem
to
have
got
to
the
Goal
with
the
Ball
at
their
foot
.
Secondly
.
God
hereby
doth
glorify
himself
.
He
then
discovers
that
there
is
nothing
too
high
for
his
power
to
check
nothing
too
subtil
for
his
Wisdom
to
disappoint
,
nothing
too
low
for
his
love
to
embrace
.
That
is
the
season
wherein
his
Mercy
will
be
most
prized
,
his
Power
most
admired
,
his
Wisdom
most
adored
,
and
his
Justice
most
cleared
.
God
lets
the
concerns
of
his
Church
go
backward
that
he
may
bring
them
on
with
more
Glory
to
himself
,
and
satisfaction
to
his
creature
.
God
will
divide
the
benefit
and
the
honour
between
himself
and
the
creature
:
He
will
have
the
whole
Glory
,
and
his
creature
shall
have
the
sensible
advantage
.
They
shall
enjoy
Salvation
,
there
is
their
benefit
;
but
not
by
Sword
or
Bow
,
but
by
the
Lord
their
God
[
*
](A79420-e40410-b)
*
Hos.
17.
〈◊〉
.
Saved
they
should
be
,
but
in
such
a
way
wherein
the
honour
of
God
might
most
appear
without
any
mixture
of
the
Creature
.
1.
God
glorifies
his
Power
.
His
eyes
run
to
and
fro
to
shew
himself
strong
.
He
will
then
pitch
upon
such
a
season
when
his
strength
may
appear
most
illustrious
,
and
none
else
have
any
pretence
to
claim
an
equal
strength
with
him
.
A
time
of
extremity
is
the
fittest
opportunity
for
this
.
When
his
power
cannot
be
clouded
by
any
interposition
of
the
creature
for
challenging
a
share
in
it
.
The
greater
the
malice
against
the
Church
,
the
weaker
the
Churches
ability
to
help
it self
,
the
more
glorious
is
the
power
of
God
magnified
in
deliverance
;
little
dangers
are
not
so
suitable
for
the
triumph
of
an
infinite
strength
.
As
God
let
Christ
lye
three
daves
in
the
Grave
,
that
his
Resurrection
might
be
known
to
be
the
fruit
of
Divine
power
;
for
the
same
end
he
lets
his
mystical
Body
lye
in
the
same
condition
.
Had
God
brought
Israel
out
of
Egypt
in
the
time
of
the
Kings
that
were
friends
to
them
from
a
kindly
remembrance
of
Joseph
,
there
had
been
no
character
of
a
Divine
power
,
though
there
had
been
of
a
divine
truth
apparent
in
the
case
;
but
he
set
apart
that
time
for
their
deliverance
when
he
was
to
contest
with
the
mightiest
opposition
from
the
whole
body
of
the
Egyptian
Nation
,
who
had
forgot
Joseph
their
great
Benefactor
.
Had
nto
the
Disciples
been
in
a
great
Storm
ready
to
be
cast
away
,
and
Christ
asleep
,
till
they
were
in
extremity
;
they
had
not
seen
such
[
*
](A79420-e40490-b)
*
Isa.
33.7
,
8.
&c.
visible
marks
of
the
extensiveness
of
their
Masters
power
.
When
the
hearts
of
the
strong
men
fainted
,
when
the
Assyrians
would
not
hear
the
Embassadors
of
Peace
,
when
they
had
broke
their
former
Covenant
,
resolved
to
invade
the
Land
,
when
their
Calamity
and
despair
had
arrested
all
their
hopes
,
Now
,
when
all
things
are
in
such
a
deplorable
state
,
will
I
arise
saith
the
Lord
,
now
will
I
be
exalted
,
now
will
I
lift
up
my self
.
God
was
not
asleep
or
unconcerned
,
but
he
sate
still
,
watching
for
such
a
season
.
Now
,
is
three
times
repeated
.
The
Psalmist
gives
us
a
Record
of
this
in
his
particular
case
.
When
the
waters
of
his
affliction
were
many
,
the
Enemy
strong
,
and
too
strong
for
him
,
their
strength
edged
with
an
intense
hatred
,
then
God
appears
to
be
his
stay
,
and
prevents
them
in
the
day
of
his
Calamity
,
Psal.
18.16
,
17
,
18.
God
lets
his
Enemies
be
too
strong
for
him
,
that
he
might
appear
his
only
stay
,
without
any
mixture
of
Davids
strength
in
the
case
.
When
the
Jews
thrust
Christ
out
of
Nazareth
,
led
him
to
the
Brow
of
the
Hill
,
and
were
ready
to
cast
him
down
,
then
,
and
not
till
then
,
he
frees
himself
out
of
their
hands
,
and
disappoints
the
effects
of
their
rage
.
As
Christ
dealt
thus
for
him self
,
so
he
deals
for
his
Church
in
all
Ages
.
2.
God
glorifies
his
Wisdom
.
His
eyes
run
to
and
fro
throughout
the
whole
earth
to
shew
himself
strong
;
't
is
not
a
bare
strength
that
God
would
shew
,
or
such
a
Power
which
we
call
in
man
a
brutish
valor
,
without
wit
or
skill
;
but
to
shew
his
strength
with
his
Wisdom
,
when
all
his
other
Attributes
may
be
glorified
with
that
of
his
Power
.
When
all
worldly
helps
are
departed
,
we
can
as
little
ascribe
our
security
to
our
own
wisdom
and
industry
,
as
to
our
own
strength
and
power
.
The
Physitians
skill
is
best
evidenced
in
mastering
a
desperate
Disease
.
He
will
bring
the
Councils
of
the
Heathen
to
nought
[
*
](A79420-e40590-b)
*
Psal.
33.10
.
.
He
will
let
them
counsel
,
he
will
let
them
devise
and
carry
on
their
Councils
near
to
Execution
,
that
he
may
shew
,
that
is
the
strength
of
Hell
is
no
match
for
his
power
,
so
the
craft
of
Satan
is
no
mate
for
his
Wisdom
.
But
he
raises
the
Trophies
of
his
Wisdom
upon
the
subtil
devices
of
his
Enemies
.
3.
God
glorifies
his
Care
and
Compassion
.
When
his
people
are
nearest
crushing
,
God
is
nearest
preserving
.
Gods
Mercy
is
greatest
when
his
Saints
Misery
is
deepest
;
when
Sion
is
as
an
outcast
,
it
shall
be
taken
into
Gods
protection
,
Jer.
30.16
,
17.
I
will
heal
thee
of
thy
Wounds
because
they
called
thee
an
Out-cast
,
saying
,
this
is
Sion
whom
no
man
seeks
after
.
When
none
stood
up
to
plead
for
her
,
when
her
Lovers
she
depended
on
had
forgotten
and
forsaken
her
;
when
they
thought
her
cast
out
of
the
care
of
any
creature
,
the
Creator
would
take
her
up
.
When
the
ruine
was
inevitable
as
to
man
,
their
preservation
was
most
regarded
by
God
.
Had
God
stopped
Pharaoh
as
his
first
March
by
raising
some
Mutiny
in
his
Army
,
his
mercy
to
his
people
as
well
as
his
power
against
his
Enemies
had
not
been
so
conspicuous
.
The
more
desperate
things
are
,
the
fitter
subject
for
the
advancement
of
Gods
kindness
.
Had
God
conducted
the
Israelites
through
a
rich
and
fruitful
Country
,
it
would
have
obscured
the
glory
of
his
care
of
them
,
which
was
more
signal
in
directing
them
through
a
Barren
Desert
,
crowded
with
fiery
Serpents
,
without
Bread
to
nourish
them
,
or
Water
to
cool
them
,
wherein
he
manifested
himself
to
be
both
their
Caterer
and
Physitian
.
Moses
was
never
more
peculiarly
under
Gods
protection
,
no
not
when
he
had
the
whole
Guard
of
Israel
about
him
in
the
Wilderness
,
than
when
his
Mother
had
exposed
him
to
the
River
forlorn
,
in
a
pitched
Ark
,
and
forsaken
by
his
Sister
,
who
stood
a
loof
off
to
see
how
Providence
would
conduct
him
.
When
Laban
was
possessed
with
Fury
against
Jacob
,
God
countermands
it
,
and
issues
out
his
own
order
to
him
,
how
he
should
behave
himself
towards
his
Son
[
*
](A79420-e40720-b)
*
Gen.
31.24
,
29.
.
God
times
his
kindness
,
so
that
it
may
appear
to
be
nothing
else
but
Grace
,
Grace
with
a
Witness
;
that
his
people
may
be
able
to
understand
the
very
particularities
of
it
,
Isa.
30.18
.
therefore
will
the
Lord
wait
that
he
may
be
gracious
unto
you
:
He
leaves
them
therefore
for
a
while
to
the
will
of
their
enemies
,
verse
17.
At
the
rebuke
of
five
shall
you
flee
till
you
be
left
as
a
beacon
upon
the
top
of
a
mountain
,
and
as
an
ensign
upon
a
hill
:
Never
is
Salvation
sweeter
,
and
Mercy
better
relisht
,
than
when
it
snatches
us
out
of
the
teeth
of
danger
.
God
would
have
his
mercy
valued
,
and
't
is
fit
it
should
.
And
when
is
a
Calm
more
grateful
than
after
the
bitterest
Storm
,
attended
with
the
highest
despair
?
Gods
mercy
in
sparing
Isaac
after
the
knife
was
at
his
throat
,
was
more
welcome
and
more
delicious
both
to
Father
and
Son
,
than
if
God
had
revealed
his
intent
to
Abraham
in
the
three
days
Journey
to
the
Mount
Moriah
.
But
God
suspending
his
Soul
in
bitterness
all
that
time
prepared
his
heart
for
the
valuation
of
that
mercy
.
When
humane
help
forsaketh
us
,
God
most
embraceth
us
,
Psal.
27.10
.
When
my
father
and
mother
forsake
me
,
then
the
Lord
will
take
me
up
.
4.
God
glorifies
his
Righteousness
and
Justice
.
There
is
a
measure
of
wickedness
God
stays
for
,
which
will
be
an
object
of
his
Justice
without
exception
.
When
the
measure
of
a
peoples
Covetousness
is
come
,
then
their
end
is
come
,
and
God
will
fill
them
with
men
as
with
Caterpillers
,
and
they
shall
lift
up
a
shout
against
them
[
*
](A79420-e40830-b)
*
Jer.
51.13
,
14.
.
Hereby
God
clears
the
Justice
of
his
proceedings
,
that
he
exercised
patience
so
long
;
that
things
were
come
to
that
pass
,
that
either
his
People
or
his
Enemies
must
be
destroyed
.
As
the
case
was
with
the
Israelites
,
had
not
God
marvellously
appeared
,
every
man
of
them
had
been
cut
off
or
reduced
to
Slavery
.
The
Dye
was
cast
,
either
the
Egyptians
or
the
Israelites
must
be
defeated
:
either
God
must
appear
for
his
Church
,
or
none
would
be
left
in
the
World
to
profess
him
.
In
such
a
case
the
Justice
of
God
is
more
unexceptionable
:
No
man
has
any
semblance
for
complaining
of
him
.
For
he
struck
not
till
the
safety
of
his
Adversaries
was
inconsistent
with
his
own
Honour
and
Interest
in
the
World
.
When
men
come
to
such
a
height
,
as
to
slight
,
and
resolve
to
break
the
laws
of
God
,
then
is
the
time
for
the
Honour
of
his
Righteousness
in
his
own
institutions
,
to
vex
them
in
his
sore
displeasure
,
Psal.
2.3
,
5.
Then
shall
be
speak
to
them
in
his
wrath
,
and
vex
them
,
&c.
When
?
When
they
resolve
to
cost
away
his
hands
and
cords
from
them
,
ver.
2.
He
is
forced
to
rise
then
,
when
men
make
void
his
Law
,
and
tread
down
the
Honour
of
it
:
When
they
would
not
have
God
to
have
a
standing
Law
in
the
World
,
or
a
people
to
profess
him
,
Psal.
119.126
.
'T
is
time
for
the
Lord
to
work
,
for
they
have
made
void
thy
Law
.
When
the
Grapes
of
Wickedness
are
thus
fully
ripe
,
then
is
Gods
time
for
the
honour
of
his
Justice
to
cast
them
into
the
Wine
press
of
his
Wrath
[
*
](A79420-e40920-b)
*
Rev.
14
19
,
20.
.
This
is
Gods
set
time
when
he
may
glorify
,
without
any
exception
,
his
Justice
in
punishing
his
enemies
sins
,
his
Wisdom
in
defeating
his
enemies
Plots
,
his
power
in
destroying
his
enemies
strength
,
and
his
mercy
in
relieving
his
Peoples
wants
.
Thirdly
,
Such
extremities
and
dellverance
in
them
are
most
advantagious
for
his
People
.
1.
It
being
a
season
to
improve
and
know
their
interest
.
Men
do
not
usually
seek
to
God
,
or
at
least
earnestly
as
when
they
are
in
distress
;
the
time
of
the
tempest
was
the
time
of
the
Disciples
praying
to
Christ
:
The
Israelits
,
you
scarce
find
them
calling
upon
God
but
in
times
of
danger
and
distress
;
hereby
God
doth-incourage
and
give
an
argument
for
Prayer
.
The
Psalmist
useth
the
extremity
of
the
Church
often
as
an
Argument
to
move
God
to
pity
,
Psal.
123.3
.
Have
mercy
upon
us
,
O
Lord
,
have
mercy
upon
us
,
for
we
are
exceedingly
filled
with
contempt
.
We
are
glutted
with
contempt
,
as
low
as
low
can
be
.
So
Psal.
44.23
,
24.
Awake
,
why
sleepest
thou
?
O
Lord
,
arise
,
cast
us
not
off
for
ever
,
our
soul
is
bowed
to
the
dust
.
That
is
the
most
successful
time
for
Prayer
which
is
the
time
of
the
stirring
of
Gods
Bowels
.
He
hath
been
a
strength
to
the
Poor
,
a
strength
to
the
Needy
in
his
Distress
,
a
refuge
from
the
Storm
,
a
shadow
from
the
heat
,
when
the
blast
of
the
terrible
ones
is
as
a
storm
against
the
Wall
[
*
](A79420-e41030-b)
*
Isa.
25.4
.
.
They
in
such
a
time
find
how
considerable
their
interest
is
with
God
,
when
upon
their
Prayer
they
shall
find
relief
suitable
to
every
kind
of
danger
they
are
in
:
The
Spirit
of
Prayer
upon
the
Church
is
but
the
Presage
of
their
Adsaries
ruin
.
When
God
seeks
to
destroy
the
Nations
that
come
against
Herusalem
,
he
will
pour
upon
the
Inhabitants
of
it
,
a
spirit
of
Grace
and
of
Supplication
,
Zech.
12.9
And
in
that
day
I
will
seek
to
destroy
all
the
Nations
that
come
against
Jerusalem
,
and
I
will
pour
upon
the
house
of
David
,
and
the
Inhabitants
of
Jerusalem
,
the
Spirii
of
Grace
and
of
supplication
.
This
time
of
extremity
,
when
all
their
hands
fail
,
should
edge
the
Churches
prayers
.
Our
great
Intercessor
seems
in
this
case
to
set
us
a
pattern
,
Zech.
1.12
.
O
Lord
of
Hosts
,
how
long
wilt
thou
not
have
mercy
upon
Jerusalem
?
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
single
by
it self
,
not
in
an
affix
]
When
all
the
Earth
sits
still
and
is
at
rest
,
unconcerned
in
the
affairs
of
thy
Church
,
if
thou
wilt
not
have
mercy
on
them
in
this
strait
,
who
shall
relieve
them
;
none
else
have
any
mind
to
it
;
then
issue
out
comfortable
words
to
the
Angel
from
the
mouth
of
God
.
This
is
an
advantage
of
extremity
,
it
sets
Christ
a
pleading
,
and
the
Church
on
praying
.
2.
As
a
season
for
acting
Faith
at
present
,
and
an
encouragement
of
relyance
upon
him
in
future
straits
.
As
a
season
for
acting
Faith
at
present
.
Our
Saviour
lets
Lazarus
dye
and
stink
in
the
Grave
,
before
he
raised
him
,
that
he
might
both
confirm
Faith
in
his
Disciples
hearts
,
and
settle
it
in
the
hearts
of
some
of
the
Jews
[
*
](A79420-e41150-b)
*
John
11
15.45
.
.
I
am
glad
for
your
sakes
that
I
was
not
there
,
to
the
intent
that
ye
may
believe
.
What
,
let
Lazaus
die
,
one
that
he
loved
,
one
so
strongly
pleaded
for
by
two
Sisters
,
that
he
loved
too
,
and
sollicited
upon
his
friendship
to
relieve
him
,
v.
3.
Behold
he
whom
thou
lovest
is
sick
;
and
our
Saviour
glad
he
was
not
there
to
prevent
it
;
yes
,
not
glad
of
Lazarus
his
extremity
,
nor
of
the
Churches
;
But
of
the
opportunity
to
give
them
greater
ground
of
Faith
and
encouragement
to
trust
him
.
The
Churches
Faith
is
Gods
Glory
:
He
that
hath
many
things
to
trust
to
,
is
in
suspence
which
he
should
take
hold
of
:
But
when
there
is
but
one
left
,
with
what
greediness
will
he
clasp
about
that
?
God
cuts
down
worldly
props
,
that
we
might
make
him
our
stay
.
How
will
the
Church
in
extremity
recollect
all
the
deliverances
of
it
in
former
ages
,
and
put
them
up
in
pleas
to
God
,
for
a
renewal
of
his
wonted
kindness
and
new
successions
of
deliverance
,
whereby
God
gets
the
glory
of
his
former
work
,
and
his
Church
the
present
comfort
in
renewing
fiducial
acts
upon
him
?
How
doth
Jehosaphat
put
God
in
mind
of
his
gracious
assistance
acted
some
ages
before
,
when
he
was
in
a
straight
,
by
the
Invasion
of
a
powerful
Army
!
2
Chron.
20.7
.
Art
not
thou
our
God
that
didst
drive
out
the
Inhabitants
of
this
land
before
thy
people
Israel
?
v.
12.
We
know
not
what
to
do
,
but
our
eyes
are
upon
thee
:
Never
are
the
Churches
eyes
so
fixed
upon
God
;
never
Gods
eyes
so
sixed
upon
the
Church
,
as
in
times
of
their
distress
.
Then
there
is
a
sweet
Communion
with
,
and
recounting
of
all
their
former
friendships
.
The
Church
then
throws
it self
wholly
upon
God
:
Its
prosperity
is
but
like
a
troubled
Sea
,
its
distress
is
the
time
of
its
rest
.
So
Asa
,
when
assaulted
by
a
million
of
men
under
Zerah
,
the
Ethi●pian
,
how
doth
he
throw
himself
and
the
whole
weight
of
his
concerns
upon
the
hands
of
God
,
and
makes
his
Cause
Gods
?
2
Chron.
14.11
.
Help
us
,
O
Lord
our
God
,
for
we
rest
on
thee
;
oh
Lord
,
thou
art
our
God
,
let
not
man
prevail
against
thee
.
And
there
is
an
encouragement
also
in
the
deliverance
for
future
Faith
.
It
gives
a
ground
fro
future
Faith
from
the
riches
of
the
present
experience
.
In
such
distress
there
is
the
highest
experience
of
God
,
and
hope
is
the
fruit
of
experience
;
How
apt
are
we
to
believe
God
in
other
straits
,
when
we
have
had
assistance
(
like
they
that
dream'd
)
come
unexpectedly
upon
us
?
God
overthrew
Pharaoh's
Host
in
the
Red
Sea
,
when
they
were
upon
the
heels
of
the
affrighted
Israelites
,
and
ready
to
crush
them
,
but
God
gave
them
to
be
meat
to
the
people
inhabiting
the
wilderness
[
*
](A79420-e41350-b)
*
Psal.
74.14
.
,
as
a
standing
excellent
dish
to
feed
their
hopes
for
all
future
deliverances
upon
their
trust
in
God
.
And
indeed
that
deliverance
was
an
earnest
of
their
perpetual
security
,
by
special
Providence
in
any
succeeding
trouble
.
And
God
often
gives
them
a
particular
charge
to
remember
that
deliverance
with
a
practical
remembrance
,
to
still
their
Fear
,
and
support
their
Faith
,
Deut.
7.18
.
Thou
shalt
not
be
affraid
of
them
,
but
shalt
well
remember
what
the
Lord
thy
God
did
unto
Pharaoh
,
and
to
all
the
Egyptians
.
He
would
have
them
remember
it
as
a
Covenant-mercy
,
what
the
lord
thy
God
did
,
thy
God
in
Covenant
;
not
what
the
Lord
did
barely
by
an
arm
of
Power
,
but
what
he
did
by
a
vastness
of
affection
,
and
as
a
God
of
truth
and
firmness
in
his
Covenant
.
3.
In
sitting
them
by
the
extremity
for
a
holy
reception
of
the
Mercy
intended
.
God
keeps
up
the
distress
of
the
Church
to
expel
self-considence
.
Trust
in
earthly
things
is
the
great
check
of
Gods
Kindness
.
We
hardly
forsake
this
temper
,
till
we
are
forsaken
by
all
those
things
we
confide
in
.
Times
of
extremity
make
us
more
humble
,
and
humility
like
the
Plow
,
fits
us
for
the
seed
of
Mercy
.
The
Gardeners
digging
up
the
clods
is
but
to
prepare
the
earth
for
the
receiving
and
nourshing
some
excellent
Plants
he
intends
to
put
into
its
Womb.
There
is
a
certain
set
time
for
Gods
great
actions
.
He
lets
the
powers
of
darkness
have
their
hour
,
and
God
will
take
his
hour
,
Psal.
102.13
.
Thou
shalt
arise
and
have
mercy
upon
Sion
,
for
the
time
to
favour
her
,
yea
the
set
time
is
come
.
He
hath
a
set
time
for
the
discovery
of
his
mercy
,
and
he
will
not
stay
a
jot
beyond
it
.
What
is
this
time
?
v.
9.
&c.
When
they
eat
ashes
like
Bread
,
and
mingle
their
drink
with
weeping
.
When
they
are
most
humbled
;
and
when
the
servants
of
God
have
most
affection
to
the
Church
When
their
humble
and
ardent
affections
are
strong
,
even
to
the
ruine
and
rubbish
of
it
;
when
they
have
a
mighty
desire
and
longing
for
the
reparation
of
it
,
as
the
Jews
in
Captivity
had
for
the
very
dust
of
the
Temple
,
ver.
14.
For
thy
Servants
take
pleasure
in
her
Stones
,
and
favour
the
dust
thereof
.
For
,
there
,
notes
it
to
be
a
reason
why
the
set
time
was
judged
by
them
to
be
come
.
That
is
Gods
set
time
,
when
the
Church
is
most
believing
,
most
humble
,
most
affectionate
to
Gods
interest
in
it
,
and
most
sincere
.
Without
Faith
we
are
not
fit
to
desire
mercy
;
without
humility
we
are
not
fit
to
receive
it
,
without
affection
we
are
not
fit
to
value
it
,
without
sincerity
we
are
not
fit
to
improve
it
.
Times
of
extremity
contribute
to
the
growth
and
exercise
of
those
qualifications
.
4.
In
securing
them
against
future
Streights
.
For
Gods
disappointing
Enemies
when
they
think
themselves
sure
of
all
,
is
the
highest
discouragement
to
them
,
and
those
of
the
like
temper
to
renew
the
like
attempts
;
but
if
they
do
,
it
is
an
evidence
they
shall
meet
with
the
like
success
;
'T
is
the
highest
vexation
to
see
their
projects
diverted
,
when
they
have
lighted
their
match
,
and
are
ready
to
give
fire
.
Men
may
better
take
notice
how
God
loves
his
people
,
when
he
apprehends
their
adversaries
in
the
very
Pinnacle
of
their
Pride
,
and
slings
them
down
from
the
Mount
of
their
hopes
.
It
doth
not
only
dash
the
present
designs
,
but
dishearten
future
attempts
.
The
Egyptians
after
their
overthrow
at
the
Bed
Sea
never
attempted
to
disturb
them
in
their
journey
in
the
Wilderness
.
It
was
a
Bridle
to
all
their
enemies
,
except
Amalek
,
upon
whose
Country
they
travelled
in
the
Wilderness
,
when
it
was
the
interest
of
State
in
all
those
Nations
to
rout
that
swarm
of
People
that
must
have
some
Seat
to
dwell
in
;
and
every
Nation
might
justly
fear
to
be
dispossessed
by
them
;
yet
we
read
of
no
League
among
those
Nations
bordering
upon
the
Wilderness
,
such
a
terror
did
God
strike
into
them
by
that
relief
he
gave
his
People
in
their
extremity
at
the
Red
Sea
;
whereby
he
provided
for
their
future
security
in
their
whole
Journey
.
It
was
this
metled
the
hearts
of
the
Gibeonites
,
one
of
the
Nations
of
Canaan
,
and
brought
them
to
a
submission
to
Joshua
as
the
sentiment
of
all
their
Neighbours
,
Josh.
9.9
.
We
are
come
because
of
the
name
of
the
Lord
thy
God
,
for
we
have
heard
the
fame
of
him
,
and
all
that
he
did
in
Egypt
.
And
for
this
and
other
reasons
it
may
be
,
that
the
times
before
the
Churches
last
deliverance
shall
be
sharper
than
any
before
;
which
our
Saviour
intimates
,
Matt.
24.21
.
For
then
there
shall
be
great
tribulation
,
such
as
was
not
since
the
beginning
of
the
world
,
no
nor
ever
shall
be
.
In
Discoursing
his
Disciples
of
the
troubles
at
the
destruction
of
Jerusalem
,
which
was
a
type
of
the
trouble
preceding
the
end
of
the
World
,
he
adds
a
discourse
of
what
shall
be
at
the
end
of
the
World
,
in
the
last
attempt
of
the
enemies
of
the
Church
,
for
ver.
29.
he
saith
immediately
after
the
tribulatin
of
those
days
,
he
speaks
of
his
coming
in
the
Clouds
of
Heaven
with
great
power
and
glory
.
And
also
in
the
Revelation
,
Rev.
16.18
.
And
there
was
a
great
earthquake
,
such
as
was
not
since
men
were
upon
the
earth
,
so
mighty
an
earthquake
,
and
so
great
.
This
perhaps
at
the
pouring
out
of
the
seventh
Vial
may
concern
the
Christian
Church
as
well
as
the
Antichristian
Party
.
But
the
reason
why
it
may
be
sharper
just
before
that
last
deliverance
than
it
was
in
former
ages
,
may
be
because
it
is
the
last
effort
the
enemy
shall
make
;
the
last
demonstration
of
Gods
power
and
wisdom
for
,
and
care
of
his
Church
,
and
of
Justice
upon
his
enemies
in
such
cases
.
The
last
season
for
their
multiplying
their
cries
,
and
acting
their
Faith
for
such
a
concern
.
3.
Vs
.
of
Exhortation
.
If
it
be
so
,
that
the
Providence
of
God
is
chiefly
designed
for
the
good
of
the
Church
;
First
,
Fear
not
the
Enemies
of
the
Church
.
'T
is
a
wrong
to
God
.
Fear
of
Man
is
always
attended
with
a
forgetfulness
of
God
,
Isa.
51.12
,
13.
I
,
even
I
am
he
that
comforteth
you
,
who
art
thou
that
art
affraid
of
a
man
that
shall
dye
,
and
of
the
Son
of
Man
that
shall
be
made
as
Grass
,
and
forgettest
the
Lord
thy
Maker
,
who
hath
stretched
forth
the
heavens
,
&c.
'T
is
to
value
the
power
of
Grass
above
the
power
of
the
Creator
,
as
though
that
had
more
ability
to
hurt
,
than
God
to
help
.
As
if
men
were
as
strong
as
Mountains
,
and
God
as
weak
as
a
Bulrush
.
'T
is
a
wrong
to
his
Truth
;
hath
he
not
comforted
you
in
his
Promise
?
What
Creature
should
then
deject
you
?
'T
is
a
wrong
to
his
Mercy
;
is
he
not
the
Lord
thy
Maker
?
Calvin
refers
this
to
Regeneration
,
and
not
Creation
.
Hath
he
not
renewed
you
by
his
Spirit
,
and
will
he
not
protect
you
by
his
strength
?
and
that
you
may
not
question
his
power
,
look
up
to
the
Heavens
which
he
hath
stretched
out
,
and
the
foundations
of
the
Earth
which
he
hath
laid
:
And
is
that
Arm
which
hath
done
such
mighty
works
too
weak
to
defend
that
work
which
is
choicer
in
his
eye
than
either
the
extended
Heaven
,
or
the
established
Earth
?
We
vilifie
God
,
and
defile
his
Glory
,
when
our
fear
of
mans
power
stifles
our
Faith
in
God
,
Isa.
8.12
,
13.
Neither
fear
you
their
fear
,
nor
be
affraid
:
sanctifie
the
Lord
of
hosts
himself
,
and
let
him
be
your
fear
.
Let
the
wicked
fear
the
Assyrians
,
and
engage
in
confederacies
against
them
,
but
let
your
eyes
be
lifted
up
to
me
and
my
Providence
.
God
will
either
turn
away
the
mouth
of
the
Cannon
from
the
Church
,
or
arm
it
against
the
shot
;
either
preserve
it
from
a
danger
,
protect
it
in
it
,
or
sanctifie
it
to
the
Church
,
and
who
need
fear
a
Sword
in
a
fathers
hand
?
1.
Will
you
fear
man
,
who
have
a
God
to
secure
you
?
The
Church
belongs
to
God
,
not
to
man
,
as
a
just
propriety
.
Isa.
43.1
.
Fear
not
,
for
I
have
redeemed
thee
,
I
have
called
thee
by
my
name
,
thou
art
mine
;
when
thou
passest
through
the
waters
I
will
be
with
thee
,
&c.
Thou
art
mine
,
not
mans
.
Thou
art
mine
,
I
am
thine
.
I
will
be
with
thee
as
thine
,
I
will
secure
thee
as
mine
.
Is
my
Creating
,
is
my
forming
,
is
my
redeeming
thee
to
no
purpose
?
I
will
not
secure
you
from
trouble
;
but
surely
my
redemption
of
you
,
the
propriety
I
have
in
you
,
should
secure
you
from
fears
in
those
troubles
.
None
shall
hurt
you
whilst
I
have
power
to
defend
you
.
God
with
us
,
if
well
considered
and
believed
,
is
sufficient
to
still
those
fears
which
have
the
greatest
outward
objects
for
their
encouragement
,
Psal.
27.1
.
The
Lord
is
the
strength
of
my
life
,
of
whom
shall
I
be
affraid
?
If
God
be
our
strength
to
support
us
,
why
should
the
weakness
of
dust
and
ashes
scare
us
?
Alliance
to
great
men
,
and
Protection
of
Princes
,
prop
up
mens
hearts
against
the
fears
of
others
;
and
shall
alliance
to
God
be
of
a
weaker
efficacy
?
A
[
*
](A79420-e41870-b)
*
Arram
in
Epist
lib.
1.
c.
9.
Heathen
could
so
argue
that
knew
nothing
of
Redemption
.
Let
the
Counsels
of
Enemies
be
crafty
[
*
](A79420-e41890-b)
*
Psal.
83.3
.
,
yet
they
consult
against
Gods
hidden
ones
,
hidden
by
God
whilst
Plotted
against
by
men
:
who
would
fear
the
stratagems
of
men
,
whilst
protected
in
an
impregnable
Tower
?
God
hides
,
when
men
are
ready
to
seize
the
Prey
.
How
did
the
Angel
protect
a
sincere
,
trembling
Lot
against
the
invasion
of
a
whole
City
,
and
secured
his
person
whilst
he
blinded
his
enemies
eyes
that
they
could
not
find
the
door
!
Instruments
cannot
design
more
maliciously
than
Christ
watches
over
them
affectionately
.
Christ
hath
his
Eye
to
see
your
works
and
danger
,
where
Satan
hath
his
Thorne
.
2.
Will
you
fear
man
,
who
have
a
God
to
watch
over
their
motions
?
What
counsels
can
prevail
where
God
intends
to
over-rule
their
resolves
?
There
is
no
place
so
close
as
to
keep
private
resolutions
from
his
knowledge
.
This
was
the
thought
of
those
States-men
against
whom
the
Prophet
Isaiah
thunders
,
Isa.
29.15
,
16.
Wo
unto
them
that
seek
deep
to
hide
their
counsel
from
the
Lord
,
and
their
works
are
in
the
dark
;
surely
your
turning
of
things
upside
down
shall
be
esteemed
as
the
Potters
Clay
Their
Counsels
were
as
well
known
to
him
as
the
Potters
clay
is
to
the
Potter
,
which
he
can
either
frame
into
a
vessel
,
or
fling
away
into
the
Mass
from
whence
he
took
it
.
God
hath
not
despoyled
himself
of
his
Government
;
nor
will
devolve
his
right
upon
any
men
to
dispose
of
his
concerns
.
When
men
think
to
act
so
secretly
as
though
they
framed
themselves
,
as
though
Gods
eye
were
not
upon
them
;
He
will
watch
and
trace
all
their
Motions
,
and
make
them
insignificant
to
their
purposes
.
Satan
himself
,
the
slyest
and
subtilest
agent
,
is
too
open
to
God
to
hide
his
Councils
from
him
.
Never
fear
man
till
the
whole
combined
Polices
of
Hell
can
controul
the
resolves
of
Heaven
.
Till
God
wants
Omniscience
to
dive
into
their
secrets
,
skill
to
defeat
their
Councils
,
and
an
arm
to
abate
their
power
.
3.
Will
you
fear
men
or
devils
who
have
a
God
to
restrain
them
?
The
great
Dragon
and
General
of
the
Serpents
Seed
is
under
a
binding
power
,
who
can
bind
him
not
only
a
thousand
fears
,
out
a
thousand
Ages
[
*
](A79420-e42000-b)
*
Rev.
20.2
.
.
Have
his
Seed
more
force
to
resist
Almightiness
than
their
Captain
?
The
Prophet
speaking
of
the
Assyrians
threatning
Jerusalem
,
and
the
confusion
in
some
Cities
for
fear
of
them
,
yet
,
saith
he
,
he
shall
remain
at
Nob
,
a
City
of
the
Levites
,
not
far
from
Jerusalem
,
where
he
might
have
a
full
Prospect
of
the
City
.
He
shall
but
shake
his
hand
,
he
shall
not
gripe
it
in
his
Talons
;
He
shall
shew
his
teeth
,
but
not
bite
;
snarl
,
but
not
worry
,
Isa.
10.32
.
God
will
let
out
so
much
of
the
enemies
wrath
as
may
answer
his
gracious
ends
to
the
Church
in
purging
o●
them
,
but
the
remainder
of
Wrath
,
which
remains
in
their
hearts
for
the
Churches
Destruction
,
he
will
restrain
[
*
](A79420-e42070-b)
*
Psal.
76.9
,
10.
.
As
a
Physitian
weighs
out
so
much
as
may
curb
the
Disease
,
not
kill
the
Pacient
.
The
Chain
of
Providence
controuls
the
Power
of
Satan
,
when
it
doth
not
change
his
desires
.
The
Egyptians
Will
against
the
Israelites
was
strong
,
but
his
power
was
weak
.
Might
and
Power
is
only
in
the
hand
of
God
,
who
Reigus
over
all
,
1
Chron.
29.12
.
And
God
will
exert
so
much
of
Power
to
bridle
the
inclinations
of
Nature
in
the
wicked
for
the
good
of
his
people
.
He
will
give
them
so
much
line
as
may
serve
his
holy
purposes
,
but
not
so
much
as
shall
prejudice
the
Churches
standing
.
A
Staff
is
not
capable
of
giving
a
smart
blow
without
the
force
of
the
hand
that
holds
it
.
Wicked
men
are
no
more
than
a
staff
in
Gods
hand
,
Isaiah
10.5
.
The
rod
of
my
anger
,
the
staff
in
their
hand
is
my
indignation
;
be
can
either
strike
with
it
,
or
break
it
in
pieces
.
The
Staff
is
still
in
the
hand
of
God
,
and
can
do
no
more
than
what
his
merciful
Arm
moves
it
to
;
as
he
can
restrain
it
,
so
he
can
divert
it
.
What
should
we
fear
those
whose
hearts
are
in
Gods
hands
,
whose
enmity
is
under
Gods
restraint
,
who
can
change
their
fury
into
favour
,
or
at
least
bridle
it
as
he
doth
the
Waves
of
the
Sea
?
No
Enemies
shot
can
exceed
Gods
Commission
.
God
often
laughs
when
men
Plot
,
and
disappoints
when
they
begin
to
act
.
Sometimes
he
makes
them
act
contrary
to
their
intentions
.
Balaam
comes
to
curse
the
People
,
and
God
turns
his
tongue
to
bless
them
,
which
if
guided
by
his
own
heart
,
would
have
poured
out
execrations
upon
them
[
*
](A79420-e42140-b)
*
Numb.
23.7
,
8.
.
God
puts
the
words
into
his
mouth
,
but
not
in
his
heart
,
v.
5.
and
makes
him
bless
that
which
his
heart
hates
.
4.
Will
you
fear
them
who
have
a
God
to
ruin
them
?
Though
the
Beast
in
the
Revelations
hath
seven
heads
,
a
reaching
Wisdom
;
and
ten
horne
,
a
mighty
power
[
*
](A79420-e42190-b)
*
Rev.
17.3
.
,
(
both
the
numbers
of
seven
,
and
ten
,
being
numbers
of
perfection
in
Scripture
)
yet
with
all
his
Wisdom
and
Strength
he
shall
tumble
down
to
Destruction
,
they
can
no
more
resist
Gods
power
than
blustring
Winds
or
raging
Waves
can
cross
his
Will.
When
the
enemies
of
the
Church
are
in
Combination
,
like
Thorns
full
of
prickles
folded
together
,
then
shall
they
be
consumed
like
stubble
that
is
dry
.
Nahum
1.10
.
God
loves
to
defeat
Pride
,
Exod.
18.11
.
In
the
thing
wherein
they
dealt
proudly
,
he
was
above
them
.
God
waits
but
the
time
of
their
swelling
to
make
them
burst
.
Absalom
kills
his
Brother
,
withdraws
the
people
from
their
obedience
to
the
King
,
stirs
them
up
to
revolt
,
enters
Jerusalem
in
his
Fathers
absence
,
pollutes
his
Concubines
,
engages
in
designs
against
his
life
,
raiseth
an
Army
against
him
;
who
would
not
say
David
was
in
extremity
,
and
Absolom
alone
prospering
in
his
designs
?
but
when
Absalom
comes
to
open
force
,
God
arises
,
an
Oak
catches
him
,
his
Mule
forsakes
him
,
and
Joab
dispatches
him
.
Senacherib
had
prospered
in
his
Conquest
of
Judea
,
taken
many
strong
Towns
laid
siege
to
Jerusalem
,
sollicites
the
People
to
revolt
,
blasphemes
the
God
of
Heaven
,
and
then
an
Angel
comes
and
makes
a
dreadful
slaughter
in
a
night
,
and
he
returning
to
his
own
Countrey
is
killed
by
his
own
Sons
[
*
](A79420-e42330-b)
*
2
Kings
19
7
,
35
,
36
,
37.
.
God
Arrows
shall
never
miss
their
mark
,
and
he
hath
more
than
one
to
strike
into
the
hearts
of
his
enemies
,
Psal.
18.14
.
He
sent
out
his
arrows
and
scattered
them
.
What
reason
then
to
fear
even
multitudes
,
who
can
never
be
too
strong
for
that
God
who
gave
them
that
little
strength
they
have
?
Secondly
,
The
second
Duty
to
which
we
are
exhorted
.
If
all
Gods
Providences
tend
to
the
good
of
his
Church
and
People
,
2.
Then
censure
not
God
in
his
dark
Providences
.
As
we
are
often
too
hasty
,
in
our
desires
for
mercy
,
and
are
not
content
to
stay
Gods
Time
,
so
we
are
too
hasty
in
making
constructions
of
Providence
,
and
will
not
stay
Gods
leisure
of
informing
us
.
When
God
seems
at
the
beginning
of
every
Providence
to
speak
the
same
language
as
Christ
did
to
Peter
in
washing
his
feet
,
John
13.7
.
What
I
do
,
thou
knowest
not
now
,
but
thou
shalt
know
hereaster
:
The
Instruments
are
visible
,
the
action
sensible
,
but
the
inward
meaning
still
lies
obscured
from
our
view
.
We
are
too
short
sighted
to
apprehend
and
judge
of
Gods
Works
:
Man
cannot
understand
his
own
way
[
*
](A79420-e42430-b)
*
Prov.
20.24
.
;
much
less
the
ways
of
an
insinite
God
.
Gods
Judgments
are
a
great
deep
[
*
](A79420-e42440-b)
*
Psal.
36.6
.
we
may
sooner
sathom
the
Deepest
part
in
the
Sea
,
understand
all
the
turnings
of
those
subcertancan
passages
,
lave
out
the
Ocean
with
a
spoon
,
or
suck
in
into
our
Bellies
that
great
mass
of
waters
,
than
understand
the
ways
of
God
with
our
shallow
brains
.
He
makes
darkness
his
Pavilion
:
He
is
sometimes
very
obscure
in
his
ways
.
Neither
the
greatness
of
his
Means
,
nor
the
wisdom
of
his
workings
can
be
fully
apprehended
by
men
.
We
have
sence
to
feel
the
effects
,
but
not
heads
to
understand
the
reasons
and
authods
of
the
Divine
Government
.
Eccles.
3.11
.
No
man
can
find
out
the
work
that
God
makes
from
the
beginning
to
the
end
.
Though
a
man
may
see
the
beginning
of
Gods
works
,
yet
is
he
able
to
walk
understandingly
along
with
Divine
Wisdom
in
every
step
it
takes
?
will
he
not
lose
the
tract
often
before
it
comes
to
an
end
?
'T
is
not
the
face
but
the
back
parts
of
Providence
which
we
behold
;
why
then
should
we
usurp
an
authority
beyond
our
ability
,
and
make
our selves
Gods
Judges
;
as
if
infinite
Wisdom
and
Power
were
bounded
within
the
narrow
compass
of
our
purblind
Reasons
?
His
ways
are
beyond
our
tracing
,
and
his
Councils
too
high
for
our
short
measures
.
Since
therefore
God
satisfies
the
Righteousness
of
his
own
Will
,
let
us
submit
our
curiosity
to
his
Wisdom
,
and
forbear
our
Censures
of
that
exact
righteousness
and
superlative
wisdom
which
we
cannot
comprehend
.
1.
Therefore
,
First
,
six
this
into
your
minds
,
that
God
is
righteous
,
wise
and
good
in
every
thing
.
Good
,
therefore
nothing
can
be
hurtful
to
his
People
:
Righteous
,
therefore
nothing
Unjust
:
Wise
,
therefore
nothing
to
vain
.
Our
injurious
thoughts
of
him
make
us
so
uncharitable
towards
him
,
and
greater
Censurers
of
his
righteous
ways
,
than
we
are
of
mens
wicked
actions
.
Clouds
and
Darkness
are
about
him
:
our
eye
cannot
pierce
through
his
darkness
,
or
see
the
frame
of
his
counsels
;
yet
let
these
Principles
be
kept
as
the
Center
,
that
Righteousness
and
Judgment
are
the
habitation
of
his
Throne
[
*
](A79420-e42500-b)
*
Psal.
9.2
.
.
He
is
righteous
in
his
darkness
,
wise
in
his
cloudiness
;
though
his
Judgments
are
unsearchable
to
us
,
and
his
ways
past
finding
out
,
by
our
most
industrious
inquisitions
;
and
a
depth
of
knowledge
and
wisdom
there
is
in
them
too
deep
for
us
to
measure
[
*
](A79420-e42510-b)
*
Rom.
9.33
.
.
God
was
always
Righteous
,
Wise
,
and
Good
,
he
is
the
same
still
:
Though
the
motions
of
the
Planets
b
e
contrary
,
yet
the
Sphere
where
they
are
fixed
,
the
natures
wherewith
they
were
created
,
are
the
same
still
.
Though
the
Providences
of
God
have
various
motions
,
yet
the
Spring
of
his
Counsel
the
Rule
of
his
Goodness
,
the
Eye
of
his
Wisdom
,
the
Arm
of
his
Power
are
not
altered
:
He
acts
by
the
same
Rule
,
disposeth
by
the
same
Wisdom
,
orders
according
to
the
same
Righteousness
;
he
is
unchangeable
in
the
midst
of
the
changeable
effects
of
Providence
.
The
Sun
is
the
same
body
,
which
admits
of
no
inward
alteration
,
keeps
exactly
its
own
motion
,
though
its
appearances
are
sometimes
ruddy
,
sometimes
clear
,
its
heat
sometimes
more
faint
,
at
another
time
more
scorching
,
its
distance
sometimes
nearer
,
sometimes
farther
off
.
He
must
be
very
ignorant
that
thinks
the
object
upon
which
we
look
through
a
Prisme
or
Trigonal
Glass
change
their
colours
as
often
as
they
are
represented
so
,
in
the
various
turnings
of
the
Glass
.
You
see
the
undulations
and
wavings
of
a
Clain
which
hangs
perpendicularly
,
one
part
moves
this
way
,
and
another
that
way
,
but
the
hand
that
holds
it
,
or
the
beam
to
which
it
is
fastned
is
firm
and
steddy
.
2.
Distinguish
between
preparations
to
the
main
work
,
and
the
perfection
of
the
work
;
between
the
motions
of
Gods
eyes
,
and
the
discovery
of
his
strength
,
his
eyes
move
before
his
Power
.
The
neglect
of
this
was
the
cause
of
the
Israelites
uncharitable
Censures
of
the
kindness
of
God
:
they
interpret
Gods
reducing
them
into
the
Straits
near
the
Red
Sea
,
a
design
for
their
destruction
,
which
was
but
the
preparation
for
their
compleat
deliverance
,
in
a
way
most
glorious
to
God
,
and
most
comfortable
and
advantagious
to
themselves
.
He
that
knows
not
the
use
of
the
Grape
,
Morn
.
de
verit
.
Rel.
Christian
.
cap.
12.
p.
210
,
211.
would
foolishly
censure
a
man
who
should
fling
them
into
a
Wine-press
,
and
squeeze
them
into
mash
,
which
is
but
a
preparation
of
them
to
afford
that
generous
liquor
which
was
the
end
of
their
growth
.
God
treads
his
Grapes
in
a
Wine
press
,
to
draw
from
thence
a
delicate
Wine
,
and
preserve
the
juyce
for
his
own
use
,
which
would
else
wither
upon
the
stalk
,
and
dry
up
to
nothing
.
We
judge
not
the
Hosbandman
angry
with
his
ground
for
tearing
it
with
his
Plow
,
nor
censure
an
Artificer
for
hewing
his
Stones
,
or
beating
his
Iron
,
but
expect
patiently
the
issue
of
the
design
.
Why
should
we
not
pay
the
same
respect
to
God
which
we
do
to
men
in
their
Arts
;
since
we
are
less
capable
of
being
Judges
of
his
incomprehensible
Wisdom
,
than
of
the
skill
of
our
fellow
Creatures
?
God
in
his
cross
Providences
prepares
the
Church
for
fruitfulness
whilest
he
Plows
it
.
He
may
seem
to
be
digging
up
the
Bowels
of
the
Church
,
while
he
is
only
preparing
to
lay
the
foundation
in
Sion
for
the
raising
a
noble
structure
;
and
in
what
shape
soever
he
appears
in
his
preparations
,
he
will
in
his
perfection
of
it
appear
in
glory
,
Psal.
102.16
.
When
the
Lord
shall
build
up
Sion
,
he
shall
appear
in
glory
,
and
evidence
that
he
was
restoring
,
whilst
we
thought
him
destroying
;
and
healing
,
whilst
we
thought
him
wounding
.
As
God
hath
setled
a
gradual
Progress
in
his
works
of
Creation
,
so
by
degrees
he
brings
his
everlasting
Counsels
to
perfection
.
The
seasons
of
the
year
are
not
jumbled
together
,
but
orderly
succeed
one
another
;
&
the
coldness
of
the
Winter
is
but
a
preparation
for
a
seasonable
Spring
,
and
a
Summer-Harvest
.
We
do
not
unrighteously
accuse
God
of
disorder
in
his
common
works
,
why
should
we
do
it
in
his
special
works
of
Providence
?
we
do
not
disparage
the
Musitians
skill
for
the
jarring
and
unintelligble
touches
in
the
tuning
Instrument
,
but
rather
wait
for
the
Lesson
he
intends
to
play
:
If
we
stay
for
Gods
fuller
Touches
of
this
great
Instrument
of
the
World
in
the
way
of
his
Providence
,
it
will
,
like
Davids
Harp
,
chase
away
that
evil
Spirit
from
us
which
is
now
too
apt
to
censure
him
.
3.
Fix
not
your
eye
only
upon
the
sensible
operations
of
providenee
,
but
the
ultimate
end
.
As
in
a
Watch
the
various
wheels
have
different
motions
,
yet
all
subservient
to
one
end
,
to
tell
the
true
hour
of
the
day
,
and
the
motion
of
the
Sun
;
so
are
all
the
Providences
of
God
.
Should
any
have
been
preserved
in
the
Deluge
upon
some
high
mountain
,
who
had
not
known
the
design
of
the
Ark
,
and
had
seen
it
floating
upon
such
a
Mass
of
Waters
,
he
would
have
judged
the
People
in
it
in
a
deplorable
condition
,
and
have
concluded
that
it
would
have
broke
against
a
Mountain
,
or
been
overturned
by
the
Waves
;
yet
that
was
Noah's
preservative
.
Had
any
of
us
been
with
Christ
,
&
acknowledged
him
the
Saviour
of
the
World
,
and
yet
seen
him
Crucified
in
such
a
manner
by
men
,
and
judged
only
by
that
;
what
wise
and
what
just
constructeion
should
we
have
made
of
that
Providence
?
much
the
same
as
some
of
his
Disciples
did
,
Luke
24.21
.
We
trusted
that
it
had
been
he
which
should
have
redeemed
Israel
.
But
the
whole
design
is
spoiled
,
we
were
fools
,
and
he
an
Impostor
.
Yet
this
which
seemed
to
be
the
ruine
of
Redemption
,
was
the
necessary
high-way
to
it
by
Gods
constitution
.
No
other
way
was
it
to
be
procured
,
ver.
26.
Ought
not
Christ
to
have
suffered
these
things
,
and
to
have
entred
into
his
Glory
?
His
entrance
into
Glory
to
perfect
our
Salvation
,
was
the
end
of
the
sensible
suffering
,
wherein
he
laid
the
foundation
.
As
they
charge
Christ
with
imposture
,
not
considering
the
end
,
so
do
we
God
with
unrighteousness
,
when
we
consider
not
his
aim
.
The
end
both
beautifies
and
crowns
the
work
;
The
remarks
of
Gods
Glory
in
the
Creation
are
better
drawn
from
the
ends
of
the
Creatures
and
their
joynt
subserviency
to
them
,
than
from
any
one
single
piece
of
the
Creation
.
We
must
not
only
consider
the
present
end
,
but
the
remote
end
,
because
God
in
his
Providence
towards
his
Church
hath
his
end
for
after
times
.
God
acts
for
ends
at
a
great
distance
from
us
,
which
may
not
be
compleated
till
we
are
dead
and
rotten
.
How
can
we
judge
of
that
which
respects
a
thing
so
remote
from
us
,
unless
we
view
it
in
that
Relation
?
Gods
aims
in
former
Providences
were
things
to
come
,
his
aims
in
present
Providences
are
things
to
come
.
As
the
matter
of
the
Churches
Prayers
,
so
the
objects
of
Gods
Providences
are
things
to
come
,
Isa.
45.11
.
Ask
me
of
things
to
come
,
concerning
my
sons
.
The
matter
of
their
Prayers
then
were
,
that
God
would
order
all
things
for
the
coming
of
the
Messiah
.
The
matter
of
the
Churches
Prayer
now
is
,
that
God
would
order
all
things
for
the
perfecting
the
Messiah
in
his
mystical
Body
.
The
whole
frame
of
Providence
is
for
one
intire
design
.
'T
is
one
intire
Book
with
seven
Seals
[
*
](A79420-e42740-b)
*
Rev.
5.1
.
.
The
beginning
of
a
Book
,
as
well
as
the
middle
,
hath
relation
to
the
end
.
The
design
of
Gods
Book
of
Providence
is
but
one
in
all
the
seven
Seals
and
periods
of
time
.
4.
Consider
not
only
one
single
act
of
Providence
,
but
the
whole
scheme
to
make
a
conclusion
.
The
motions
of
his
eyes
are
various
,
but
all
end
in
discoveries
of
his
strength
.
Men
do
not
argue
from
one
single
proposition
,
but
draw
the
conclusion
from
several
propositions
knit
together
.
'T
is
by
such
a
Spritual
Logick
we
are
to
make
our
conclusions
from
the
ways
of
Providence
.
As
in
the
reading
Scripture
,
Thau
art
not
a
God
that
hath
pleasure
in
unrighteousness
.
If
a
man
should
read
only
,
thou
art
not
a
God
,
and
make
a
full
stop
there
,
it
would
be
blasphemy
;
but
reading
the
whole
verse
,
it
is
excellent
sence
,
and
an
honourable
declaration
of
Gods
holiness
.
Such
Errors
will
be
committed
in
reading
the
Books
of
Providence
,
if
we
fix
our
eyes
only
in
one
place
,
and
make
a
full
stop
where
God
hath
not
made
any
.
We
judge
not
of
a
Picture
by
the
first
daught
,
but
the
last
lines
;
not
by
one
shadow
or
colour
,
but
by
the
whole
composure
.
The
Wisdom
of
God
is
best
judged
of
by
the
view
of
the
harmony
of
Providence
,
The
single
threads
of
Providence
may
seem
very
weak
,
or
knotty
and
uneven
,
and
seem
to
administer
just
occasion
of
Censure
;
but
will
it
not
as
much
raise
the
admiration
to
see
them
all
woven
into
a
curious
piece
of
branched
work
?
Consider
therefore
Gods
ways
of
working
;
but
fully
judge
nothing
,
till
the
conclusion
,
for
that
is
to
judge
before
the
time
.
Judge
not
then
of
Providence
at
the
first
appearance
,
God
may
so
lose
the
glory
of
his
work
,
and
vou
the
comfort
.
Thirdly
.
The
third
Duty
.
Inquire
into
providence
,
and
interpreat
all
publick
providences
by
this
Rule
.
We
must
search
into
it
,
though
we
are
not
able
to
find
out
all
the
reasons
of
it
.
What
can
be
a
braver
study
than
that
which
is
the
object
of
Gods
eternal
counsel
?
We
are
conformed
to
God
in
our
Wills
,
when
we
have
the
same
ends
in
our
motions
;
and
we
are
conformed
to
God
in
our
understandings
,
when
we
have
the
same
object
of
our
thoughts
.
Some
Providences
have
their
interpretation
written
in
their
foreheads
,
we
may
run
and
read
,
such
as
his
sifna
Judgments
in
the
World
,
which
express
the
very
sin
for
which
they
are
inflicted
;
others
are
wrapt
up
in
a
harder
shell
and
more
covers
,
and
therefore
more
labour
is
necessary
to
reach
the
kernel
;
some
are
too
high
for
our
knowledge
,
none
for
our
enquiry
.
'T
is
our
duty
to
seek
after
God
,
though
we
can
never
arrive
to
a
perfect
know
ledge
of
him
.
Job
1.7
.
Canst
thou
by
searching
find
out
God
;
canst
thou
find
out
the
Almighty
unto
perfection
?
He
prohibits
not
the
searching
,
though
he
asserts
the
impossibility
of
finding
him
out
to
perfection
.
What
hath
God
given
us
faculties
for
,
but
to
search
after
him
?
and
we
must
not
do
it
to
satisfie
our
curiosity
,
but
to
encrease
our
knowledge
,
and
consequently
our
admiration
of
his
wise
and
powerful
care
.
Diligence
must
be
used
too
.
Our
first
thoughts
about
things
of
concernment
,
are
usually
confused
;
so
are
our
first
sights
of
Providence
.
Providence
is
a
great
deep
,
deep
things
are
not
seen
without
stooping
down
.
We
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Angels
do
when
they
search
into
the
things
of
the
Gospel
[
*
](A79420-e42870-b)
*
1
Pet.
1.12
.
.
But
let
this
aim
of
God
at
the
good
of
his
Church
be
the
rule
of
your
interpretation
Without
this
compass
to
steer
our
judgments
by
,
we
may
both
lose
and
rack
our selves
in
the
Wilderness
of
Providence
,
and
fortify
our
natural
Atheism
and
Ignorance
instead
of
our
Faith
.
I
must
confess
the
study
of
Providence
is
in
some
respect
more
difficult
than
in
the
former
Ages
of
the
World
,
because
God
seems
to
manage
things
in
the
Church
more
by
his
Wisdom
than
Power
,
which
is
not
so
intelligible
by
man
as
the
sensible
effects
of
his
strength
.
That
attribute
he
manifested
most
in
Miraculous
ways
,
and
the
visible
Ministry
of
Angels
,
as
we
read
in
Scripture
stories
;
now
he
employs
his
Wisdom
more
in
ordering
second
causes
in
ordinary
ways
to
his
own
high
,
merciful
,
and
just
ends
.
Yet
since
the
discovering
of
Christ
God
hath
given
us
a
rule
whereby
we
may
discern
much
of
his
Wisdom
in
the
knowledge
of
his
end
.
As
the
knowledge
of
Christ
removes
the
Veil
from
the
Scripture
in
our
reading
of
it
[
*
](A79420-e42880-b)
*
2
Cor.
3.14
,
15
,
16.
The
same
Veil
remains
in
the
reading
of
the
Old
Testament
,
which
Veil
is
done
away
in
Christ
,
(
which
Veil
is
still
upon
the
Jews
)
and
makes
us
understand
those
parts
of
the
Old
Testament
,
which
otherwise
would
be
utterly
obscure
;
so
in
the
reading
the
Books
of
Providence
,
the
knowledg
of
this
end
of
God
in
them
,
will
help
us
to
understand
the
meaning
of
that
which
otherwise
would
non-plus
the
Reason
of
man
.
He
that
knows
the
end
of
one
that
is
making
a
Watch
,
will
not
wonder
at
his
framing
small
wheels
,
and
filing
little
pins
;
but
he
that
understands
nothing
of
the
design
,
would
count
it
ridiculous
for
a
man
so
to
trifle
away
his
time
.
Without
the
knowledge
of
this
end
,
we
shall
expose
our selves
to
miserable
mistakes
.
As
Plutarch
mistook
the
cause
of
the
ceasing
of
Oracles
,
ascribing
it
to
the
change
of
the
nature
of
the
Soil
,
not
affording
those
exhalations
as
formerly
;
or
the
death
of
the
Demons
which
gave
those
Oracles
.
He
had
judged
otherwise
,
had
be
known
or
believed
the
rising
of
a
higher
power
,
the
Sun
of
Righteousness
in
the
World
,
who
imposed
silence
upon
those
Angels
of
darkness
;
the
most
famous
Oracles
in
the
World
ceasing
about
the
time
of
Christ
.
To
imagine
to
interpret
the
motions
of
Providence
without
a
knowledge
of
Christ
,
and
the
design
of
God
for
his
Church
,
is
as
vain
as
to
imagine
we
can
paint
a
sound
,
or
understand
a
colour
by
our
smell
.
Correct
Sense
by
Reason
in
this
work
,
and
Reason
by
Faith
.
To
what
end
hath
God
prescribed
Faith
to
succour
us
in
the
weakness
of
Reason
,
if
it
had
been
capable
to
understand
his
ways
without
it
,
and
if
we
make
no
use
of
it
upon
such
occasions
.
Fourthly
,
A
fourth
Duty
.
Consider
the
former
Providences
God
hath
wrought
for
the
Church
in
the
past
Ages
.
Let
him
not
lose
the
present
glory
of
his
past
works
,
Psal.
102.18
.
This
shall
be
written
for
the
Generation
to
come
;
and
the
People
which
shall
be
created
shall
Praise
the
Lord
.
Even
for
that
work
of
his
which
is
written
to
be
done
in
former
Ages
.
God
loves
to
have
his
former
works
read
and
pleaded
.
'T
is
a
keeping
a
standing
praise
of
him
in
the
World
.
We
have
had
the
benefit
of
them
,
it
is
fit
God
should
have
the
glory
of
them
,
from
us
as
well
as
from
those
who
immediately
injoyed
them
.
Our
good
was
bo
und
up
in
every
former
preservation
of
the
Church
.
If
the
Candlestick
had
been
broken
,
where
had
the
Candle
been
?
Had
the
Church
been
destroyed
,
how
could
the
Gospel
have
been
transmitted
to
us
?
Let
the
Duty
we
owe
to
Gods
Glory
,
engage
us
to
a
consideration
of
them
;
and
the
benefit
we
have
had
by
them
also
,
incite
us
.
We
usually
forget
not
things
that
are
strange
,
nor
things
that
are
profitable
;
His
works
of
old
have
been
works
of
Wonder
in
themselves
,
and
profitable
to
us
.
To
what
end
are
the
Praises
of
God
discovered
to
the
Generations
to
come
,
but
that
they
should
reflect
those
Praises
to
Heaven
again
,
and
convey
them
down
to
the
Generations
following
;
Psal.
78.4
.
Shewing
to
the
Generation
to
come
the
Praises
of
the
Lord
.
1.
This
will
help
us
in
our
inquiries
into
present
Providences
.
There
is
a
beautiful
connexion
between
former
and
latter
Providences
;
they
are
but
several
links
of
one
Chain
.
The
Principle
and
End
is
the
same
.
That
God
from
whence
they
come
,
that
Christ
to
which
they
tend
,
is
the
same
yesterday
,
to
day
and
for
ever
.
What
god
doth
now
is
but
a
Copy
of
what
he
pouttrayed
in
his
word
as
done
in
former
ages
;
There
are
the
same
characters
of
Wildom
upon
both
;
The
same
goodness
,
the
same
design
in
both
.
The
Births
of
Providence
are
all
of
a
like
temper
and
disposition
.
We
cannot
miss
of
the
understanding
of
them
,
if
we
compare
them
with
the
ancient
Copies
:
For
God
is
in
the
Generation
of
the
Righreous
the
same
God
still
.
God
is
the
same
,
his
ends
are
the
same
,
the
events
will
be
the
same
.
2.
It
will
support
our
Faith
.
The
reason
of
our
diffidence
of
God
in
the
cause
of
the
Church
,
is
the
forgetfulness
of
his
forwer
appearances
for
her
.
O!
if
we
did
remember
his
former
goodness
,
we
should
not
be
soready
to
doubt
of
his
future
care
.
This
was
the
Psalmists
care
in
his
despondencies
,
and
in
his
overwhelming
troubles
of
Spirit
,
Psal.
77.9
.
Hath
Gob
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
but
verse
19.
He
concludes
it
his
infirmity
,
and
resolves
upon
a
review
of
the
Records
or
Gods
ancient
works
for
his
People
,
and
the
years
of
the
right
hand
of
the
most
High
,
those
times
wherein
he
declared
his
Power
and
his
glory
,
and
so
proceeds
to
the
top
of
all
their
deliverances
,
viz.
that
out
of
Egypt
.
Doth
Gods
Wisdom
decay
,
or
his
Power
grow
feeble
?
Is
not
his
Interest
the
same
?
Is
he
not
a
God
still
like
himself
?
Is
not
his
glory
as
dear
to
him
as
before
?
Hath
he
cast
off
his
affection
to
his
own
name
?
Why
should
not
he
then
do
the
same
works
,
since
he
hath
the
same
concern
?
God
himself
to
encourage
us
calls
them
to
our
remembrance
,
Isa.
50.2
.
Is
my
hand
shortned
that
I
cannot
redeem
?
or
have
I
no
Power
to
Deliver
?
Behold
,
at
my
rebuke
I
do
dry
up
the
Sea
,
I
make
the
Rivers
a
Wilderness
,
&c.
Am
not
I
the
same
God
that
dried
up
the
Sea
,
that
wrought
those
ancient
wonders
which
amaz'd
the
World
?
what
doth
your
distrust
signisie
but
the
impair
of
my
Power
?
Rouse
up
your selves
to
a
consideration
of
them
:
And
thence
gather
fresh
supplies
to
strengthen
you
in
your
present
dependence
upon
me
.
He
puts
us
in
mind
of
them
,
because
we
are
apt
to
forget
them
.
Gen.
15.6
.
When
it
is
said
Abraham
believed
in
the
Lord
,
and
it
was
accounted
to
him
for
Righteousness
.
God
answered
him
,
v.
7.
I
am
the
Lord
that
brought
thee
out
of
Ur
of
the
Chaldees
,
keep
up
thy
Faith
,
and
to
that
end
,
remember
what
I
did
for
thee
before
in
calling
thee
;
cast
thy
eye
upon
that
place
whence
I
delivered
thee
;
either
from
the
Idolatries
of
the
place
,
or
the
persecution
he
was
in
for
the
true
Worship
of
God
.
And
as
God
puts
him
in
mind
of
his
Mercy
he
had
shewn
to
him
before
,
for
the
encouragement
of
his
Faith
;
so
the
people
of
God
have
made
use
of
them
to
this
end
.
Goliah's
Sword
was
counted
by
David
the
fittest
for
his
defence
in
his
flight
,
because
it
had
been
a
Monument
of
Gods
former
deliverance
of
him
,
1
Sam.
21.9
.
When
he
asks
for
a
sword
or
Spear
,
Abimelech
said
,
the
Sword
of
Golian
whom
thou
stewest
,
is
here
.
And
David
said
,
there
is
none
like
that
,
give
it
me
.
How
hastily
he
catches
at
it
!
There
is
none
like
that
Sword
that
hath
so
signal
a
mercy
writ
upon
it
.
That
very
Sword
will
not
only
desend
me
against
my
enemies
,
but
guard
my
Faith
against
those
Temptations
that
would
invade
it
.
This
encouragement
of
Faith
and
Hope
is
the
end
of
God
in
his
transmission
of
the
records
of
his
former
Providences
to
us
,
Psal.
78
6
,
7.
That
the
Generation
to
come
might
know
them
,
and
declare
them
to
their
Children
;
From
one
posterity
to
another
,
that
thay
might
set
their
hope
in
God
.
3.
It
will
enliven
our
Prayer
.
'T
is
a
mighty
Plea
in
Prayer
.
How
often
doth
David
urge
it
?
Thou
hast
been
my
help
,
thou
hast
delivered
my
Soul
from
Death
,
wilt
thou
not
deliver
my
feet
from
falling
?
And
in
the
Churches
concerns
too
.
1
Chron.
16.
11
,
12.
Seek
the
Lord
and
hie
Strength
,
seek
his
face
continually
:
remember
the
marvellous
works
that
he
hath
done
.
A
reflection
upon
what
God
hath
done
,
should
be
joyned
with
our
desires
of
what
we
would
have
God
to
do
for
us
.
When
Moses
was
praying
upon
the
top
,
while
Israel
was
fighting
with
Amalek
.
at
the
foot
of
the
hill
,
he
had
the
Rod
of
God
in
his
hand
,
Exod.
17.9
.
That
miraculous
Rod
which
had
amazed
Pharaoh
,
whose
motion
Summoned
all
the
Plagues
upon
him
.
That
Rod
which
had
split
the
Sea
for
their
passage
,
broached
the
Rock
for
their
thirst
,
and
had
been
instrumental
in
many
Miracles
:
certainly
Moses
shewed
this
Rod
to
God
,
and
pleaded
all
those
wonderful
deliverances
God
had
wrought
instrumentally
by
it
.
No
doubt
but
he
caried
it
with
him
to
shew
to
God
for
a
Plea
,
as
well
as
to
the
Israelites
to
spirit
their
Resolutions
against
their
Enemies
.
4.
It
will
prevent
much
Sin
.
A
forget
fulness
of
his
former
works
is
one
cause
of
our
present
provocations
.
It
was
so
in
the
case
of
the
Israelites
sin
,
Psal.
106.7
.
They
remembred
not
the
multitude
of
his
mercies
,
but
provoked
thee
at
the
Sea
,
even
at
the
Red
Sea
:
they
had
lost
the
memory
of
so
many
Miracles
in
Egypt
,
and
which
aggravated
their
Sin
,
they
provoked
him
at
the
Sea
,
at
the
red
Sea
;
they
provoked
him
under
a
present
indigency
,
as
as
well
as
against
former
mercy
:
they
provoked
him
in
that
place
of
straits
where
all
the
powers
on
Earth
could
not
have
relieved
them
,
had
Heaven
neglected
them
.
The
provocation
you
may
see
,
Exod.
14.11
,
12.
Which
sprang
from
a
forgetfulness
of
his
kindness
so
lately
shewed
to
them
.
How
apt
are
we
to
forget
old
Mercies
,
when
we
are
so
naturally
apt
to
blot
out
of
our
memories
mercies
newly
received
?
If
this
were
well
considered
by
men
,
it
would
prevent
their
enterprises
against
the
Church
,
and
consequently
their
shame
and
Ruin
.
Are
there
Records
of
any
who
have
hardned
themselves
against
God
and
prospered
[
*
](A79420-e43500-b)
*
Job
9
4.
?
How
might
in
that
reflection
be
seen
the
frustrations
of
Counsels
,
disgracing
of
attempts
,
showers
of
Fury
and
Vengeance
from
Heaven
upon
the
heads
of
such
?
The
reason
why
the
wonderful
works
of
God
were
to
be
made
known
to
posterity
,
was
that
they
might
not
be
as
their
Fathers
,
as
Stubborn
and
Rebellious
Generation
[
*
](A79420-e43510-b)
*
Psal
7
8
6
8.
of
men
;
if
they
did
consider
those
transactions
of
God
in
and
for
his
Church
,
they
could
no
more
think
to
stop
the
breath
of
perpetual
powerful
Providence
,
than
to
bridle
in
a
Storm
,
or
stop
the
motion
of
the
Sun
.
To
conclud
this
.
Gods
Providential
Judgements
ments
are
to
be
remembred
:
though
they
are
for
the
punishment
of
the
age
that
feel
them
,
they
are
also
for
the
instruction
of
the
age
which
succeeds
them
,
tell
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
number
,
be
as
exact
as
in
your
accounts
,
wherein
you
take
notice
of
every
number
,
minute
and
cipher
.
The
works
of
Providence
as
well
as
the
Doctrine
of
God
,
are
parts
of
a
Childs
Catechism
;
they
are
to
keep
up
the
consideration
of
them
in
themselves
,
and
hand
them
in
instruction
to
their
Children
.
Fifthly
,
The
fifth
Duty
.
Act
faith
on
Gods
Providence
.
Times
of
trouble
should
be
times
of
confidence
;
fixedness
of
heart
on
God
,
would
prevent
fears
of
heart
,
Psal.
11.2.7
.
He
shall
not
be
affraid
of
evil
tydings
,
his
heart
is
fixed
,
how
?
trusting
in
the
Lord
:
his
heart
is
established
,
they
shall
not
be
moved
.
Otherwise
without
it
,
we
shall
be
as
light
as
a
Cork
moved
with
every
blast
of
evil
tydings
,
our
hopes
will
swim
or
sink
according
to
the
news
we
hear
.
Providence
would
seem
to
sleep
,
unless
Faith
and
Prayer
awakened
it
.
The
Disciples
had
but
little
Faith
in
their
Masters
account
,
yet
that
little
Faith
awakened
him
in
a
Storm
,
and
he
relieved
them
.
Unbelief
only
doth
discourage
God
from
shewing
his
power
in
taking
our
parts
.
Every
one
will
walk
in
the
name
of
his
God
,
and
we
will
walk
in
the
name
of
the
Lord
our
God
for
ever
and
ever
,
Micah
4.5
.
Heathens
will
trust
in
their
Idols
,
and
shall
not
we
in
that
God
that
lives
for
ever
?
Have
we
any
reason
to
have
a
less
esteem
of
our
confidence
in
God
,
than
Heathens
had
of
,
and
in
their
Idols
?
We
should
do
our
duty
,
which
is
Faith
and
Hope
,
and
leave
God
to
do
his
work
,
which
is
mercy
and
kindness
.
By
unbelief
we
deny
his
providence
,
disparage
his
Wisdom
,
and
strip
him
of
his
power
.
We
have
none
else
to
trust
,
no
creature
can
order
any
thing
for
the
Churches
good
without
Gods
Commission
and
direction
.
What
should
we
trust
him
for
?
For
that
wherein
his
glory
is
concerned
,
which
is
more
worth
to
him
than
all
the
World
besides
.
Trust
him
most
when
instruments
fail
.
God
takes
them
off
sometimes
,
to
shew
that
he
needs
not
any
,
and
to
have
our
confidence
rightly
placed
on
him
,
which
staggered
before
between
him
and
the
Creature
.
1.
All
the
Godly
formerly
did
act
Faith
on
a
less
foundation
.
The
Godly
Patriarchs
who
lived
eight
or
nine
hundred
years
,
depended
upon
providence
that
long
time
;
and
shall
not
we
for
seventy
years
,
the
usual
term
of
mans
life
!
They
had
Promises
to
support
them
,
we
have
not
only
the
same
Promise
but
the
Performances
of
them
too
.
They
had
Providences
;
we
have
the
same
and
more
,
all
upon
Recordin
Scripture
,
all
since
the
Canon
of
Scripture
was
closed
,
whatsoever
God
hath
remarkably
done
for
his
people
in
all
ages
.
Adam
had
but
one
promise
,
and
but
little
experience
of
Gods
Providence
,
yet
no
doubt
trusted
in
him
.
We
have
a
multitude
of
Promises
not
only
pronounced
,
but
sealed
,
confirmed
by
many
repetitions
,
which
are
fresh
obligations
laid
by
God
upon
himself
.
The
experience
of
all
the
Providences
of
God
towards
his
Church
for
above
five
thousand
years
;
and
shall
our
Faith
stagger
when
upon
us
are
come
the
ends
of
the
World
?
doth
it
become
us
to
have
our
Obligations
to
Faith
so
strong
,
and
our
Exercise
of
it
so
weak
?
The
Promise
of
Christ
[
*
](A79420-e43650-b)
*
Isa.
7
14.
that
a
Virgin
should
bring
forth
a
Son
,
was
thought
by
God
a
sufficient
security
to
support
their
confidence
in
him
against
the
fury
of
their
enemies
;
It
being
a
greater
wonder
that
a
Virgin
without
loss
of
her
Virginity
should
bring
forth
a
Son
,
than
the
routing
of
an
Host
of
Enemies
.
Is
not
then
the
performance
of
this
,
Gods
actual
sending
his
Son
to
us
through
the
Womb
of
a
Virgin
,
a
higher
ground
of
considence
for
the
Churches
success
in
every
thing
else
,
than
barely
the
Promise
could
be
?
All
creatures
in
danger
have
a
natural
confidence
in
God
,
He
is
the
confidence
of
all
the
ends
of
the
Earth
;
but
the
Churches
confidence
may
be
mere
firmly
placed
in
him
,
because
he
is
particularly
the
God
of
their
Salvation
,
Psal.
65
5.
By
terrible
things
,
in
Righteousness
,
wilt
thou
answer
us
,
O
God
of
our
Salvation
,
who
art
the
cenfidence
of
all
the
ends
of
the
Earth
.
2.
'T
is
your
only
way
to
have
mercy
for
the
Church
and
for
your selves
.
If
he
take
pleasure
in
them
that
hope
in
his
mercy
,
as
it
is
in
Psal.
147.11
.
He
will
take
pleasure
to
relieve
them
,
He
will
strengthen
the
bars
of
their
gates
,
verse
13.
If
he
take
pleasure
in
them
that
hope
in
his
mercy
,
then
the
stronger
and
more
lively
their
hope
is
,
the
more
intense
is
Gods
pleasure
in
them
.
If
they
do
not
hope
in
his
Mercy
,
he
hath
no
pleasure
in
them
,
and
no
delight
to
them
.
He
hath
a
goodness
laid
up
for
them
that
fear
him
,
and
he
will
lay
it
out
too
for
them
that
trust
in
him
.
Psal.
31.15
.
O
how
great
is
thy
goodness
which
thou
hast
laid
up
for
them
that
fear
thee
,
which
thou
hast
wrought
for
them
that
trust
in
thee
before
the
sons
of
men
?
'T
is
laid
up
for
all
that
fear
him
,
but
it
is
wrought
for
them
that
trust
in
him
.
It
is
manifested
upon
special
acts
of
trust
and
reliance
,
and
wrought
before
the
sons
of
men
.
Those
that
own
God
publickly
in
a
way
of
reliance
,
God
will
own
them
publickly
in
a
way
of
kindness
.
Faith
is
the
key
that
unlocks
the
Cabinet
of
special
Providence
.
Those
eyes
which
move
about
all
the
World
,
are
fixed
upon
those
that
trust
in
him
,
Psal.
33.28
.
The
eye
of
the
Lord
is
upon
them
that
hope
in
his
Mercy
.
The
sixth
Duty
,
Wait
upon
God
in
the
way
of
his
Providence
.
Wait
upon
him
as
he
is
a
faithful
Creator
[
*
](A79420-e43810-b)
*
1
Pe
4.19
.
;
much
more
since
the
title
of
being
our
Redeemer
is
added
to
that
of
our
Creator
,
which
strengthens
his
Relation
to
us
.
Not
to
wait
,
disparageth
his
care
,
bounds
his
power
,
or
reflects
upon
his
Wisdom
:
as
if
he
had
stript
himself
of
his
immense
goodness
,
and
forgot
both
his
Promise
and
his
People
;
as
if
he
had
cancelled
the
Covenant
,
and
given
up
his
whole
interest
to
the
Lusts
of
men
.
Wait
in
the
saddest
appearances
.
The
Hour
of
Christs
death
was
dismal
in
the
World
,
and
darkness
was
upon
the
Earth
;
a
miraculous
Eclipse
of
the
Sun
,
taken
notice
of
by
the
very
Heathens
;
yet
were
we
never
nearer
to
happiness
than
in
that
dreadful
time
when
our
Saviour
was
most
dyed
in
his
own
Blood
.
The
Sanguine
Complection
of
the
Eveningsky
is
a
presage
of
a
fair
succeeding
Morning
;
so
,
many
times
is
the
red
Vesture
of
the
Church
.
1.
Wait
upon
him
obedientially
.
Commit
your
souls
to
God
,
but
in
well
doing
[
*
](A79420-e43860-b)
*
1
Pet.
4.19
.
.
Use
no
indirect
means
;
a
contempt
of
the
precept
cannot
consist
with
Faith
in
either
Promise
or
Providence
.
The
obeying
part
is
ours
,
the
governing
part
is
Gods
,
Prov.
23.17
.
Let
not
thine
heart
envy
sinners
,
but
be
thou
in
the
fear
of
the
Lord
all
the
day
long
,
for
surely
there
is
an
end
,
and
thine
expectation
shall
not
be
cut
off
.
God
will
govern
all
the
day
,
but
we
must
fear
him
all
the
day
.
When
fear
on
our
part
,
attends
Government
on
Gods
part
,
there
will
be
an
end
of
our
carnal
fears
,
and
a
good
issue
of
our
hopes
.
The
greatest
deliverances
of
his
Church
have
been
when
his
People
has
stood
still
.
Exod.
14.13
.
As
that
deliverance
was
a
type
of
all
future
ones
,
and
a
ground
of
Faith
,
so
the
carriage
God
enjoyned
was
a
rule
to
his
people
in
all
future
straights
.
'T
is
against
the
Laws
of
Gods
Government
for
those
listed
in
his
Service
to
stir
without
order
.
The
Law
is
our
standing
Rule
of
Duty
.
Providence
cannot
be
a
standing
visible
Rule
,
because
of
the
variety
and
seeming
crosness
of
it
sometimes
to
our
apprehensions
.
Do
not
presume
to
lead
God
,
but
be
led
by
him
:
'T
is
our
safety
to
follow
him
,
't
is
our
sin
and
danger
to
presume
to
be
his
Directors
.
We
may
lose
our selves
when
we
are
our
own
blind
guides
,
and
fall
into
a
ditch
;
but
when
we
follow
God
,
he
hath
wisdom
to
foresee
the
Precipices
we
may
stumble
into
,
and
goodness
to
divert
us
from
them
.
By
interposing
carnal
devices
,
men
may
perhaps
have
their
ends
,
but
with
little
comfort
,
perhaps
much
bitterness
to
themselves
.
Jacob
by
his
hasty
using
his
own
and
his
mothers
sinful
project
for
the
Blessing
,
got
it
indeed
,
but
a
cross
too
,
for
he
was
a
man
of
Sorrows
all
his
days
.
By
waiting
in
Gods
way
,
we
shall
have
our
ends
with
more
sweetness
,
because
purely
a
fruit
of
Gods
care
and
goodness
.
2.
Wait
patiently
.
How
often
are
our
Spirits
troubled
about
future
events
,
and
affraid
of
the
evil
which
threatens
us
,
as
if
we
were
in
pain
for
God
,
and
in
doubt
of
his
wise
Conduct
Think
not
Gods
time
too
long
.
He
waits
as
much
for
a
fit
opportunity
to
shew
his
Mercy
as
you
can
wait
for
the
enjoyment
of
it
,
Isa.
13.18
.
Therefore
will
the
Lord
wait
that
he
may
be
gracious
unto
you
;
blessed
are
all
they
that
wait
for
him
.
'T
is
a
part
of
our
blessedness
to
wait
for
God
,
since
it
is
a
part
of
Gods
kindness
to
wait
for
a
fit
season
to
be
gracious
to
us
.
'T
is
not
for
us
to
prescribe
Rules
to
God
,
but
follow
the
Rules
he
prescribes
to
us
.
He
hath
freely
made
his
Promise
,
let
him
be
Master
of
his
own
time
to
make
it
good
.
He
will
shew
as
much
Wisdom
in
accomplishing
,
as
he
did
mercy
in
declaring
it
.
God
can
do
things
in
a
moment
,
but
it
is
his
wisdom
to
take
time
,
that
his
people
may
have
time
to
exercise
their
trust
,
their
hope
,
and
their
patience
.
He
will
take
time
in
the
ways
of
his
providence
as
well
as
he
did
in
the
works
of
Creation
.
He
allotted
six
days
to
that
which
he
could
have
framed
in
a
minute
.
He
is
Judge
of
what
is
needful
for
us
,
and
when
it
is
needful
for
us
.
If
God
should
give
us
that
,
which
is
a
mercy
in
its
own
nature
,
many
times
when
we
desire
it
,
it
might
not
be
a
mercy
.
If
we
will
trust
the
skill
of
his
Wisdom
for
the
best
season
,
it
cannot
but
be
a
mercy
,
for
he
will
give
it
us
with
his
onw
glory
and
grace
wrapt
up
in
it
,
which
will
make
it
sweeter
to
himself
when
his
Wisdom
is
honoured
,
and
sweeter
to
us
when
our
good
is
promoted
.
Gods
methods
appear
in
the
end
both
wiser
and
better
than
our
frames
.
Infinite
goodness
aims
more
at
our
welfare
,
than
our
shallow
self-love
;
and
infinite
wisdom
can
conduct
things
to
our
welfare
better
than
our
short-sighted
skill
He
that
knows
all
the
moments
of
time
,
knows
best
how
to
time
his
actions
.
As
God
staid
for
a
fulness
of
time
to
bring
the
great
Redemption
by
Christ
into
the
World
;
so
he
stays
for
a
fulness
of
time
to
bring
all
the
great
consequences
and
appendices
of
it
unto
his
Church
.
Every
thing
is
beautiful
in
his
time
.
In
its
own
time
,
in
Gods
time
,
not
in
ours
[
*
](A79420-e43960-b)
*
Eccles.
3.11
.
.
2.
Wait
constantly
.
Though
the
Wheels
of
providence
seem
sometimes
to
stand
still
[
*
](A79420-e43990-b)
*
Ezek.
1.21
.
,
and
God
seems
to
put
a
period
to
the
care
of
his
Church
;
yet
let
not
us
neglect
our
duty
.
Wait
a
while
,
and
the
Wheels
will
be
put
upon
their
former
rolling
.
Some
particular
passages
of
Providence
may
trouble
us
for
a
while
,
but
in
the
issue
God
may
answer
our
desires
above
our
expectations
,
and
thereby
confute
our
fears
.
His
Providences
are
sometimes
like
Rivers
that
run
under
ground
,
out
of
sight
;
but
will
rise
again
with
a
delightful
Stream
,
with
some
new
Medicinal
quality
,
contracted
from
the
Earth
by
the
way
.
Joseph
,
a
Prisoner
,
waits
upon
God
for
his
Liberty
,
and
God
gives
him
freedom
with
preferment
.
God
can
bring
about
his
Peoples
safety
by
unexpected
ways
.
Who
would
have
imagined
before
,
that
his
own
Dream
should
make
him
a
Captive
,
and
Pharaohs
Dream
make
him
a
Favourite
?
The
chief
Butler
remembers
him
not
,
till
Pharaoh
was
in
an
exigency
,
and
the
divining
skill
of
the
Wise
men
of
Egypt
confounded
.
Joseph
lost
nothing
by
waiting
upon
God
,
who
made
so
many
circumstances
concur
to
promote
his
Honour
.
Wait
therefore
upon
him
in
the
sorest
afflictions
.
The
Church
is
only
afflicted
in
Mercy
,
but
the
Enemies
of
it
are
pulled
up
by
the
roots
,
Jer.
30.11
.
I
am
with
thee
to
save
thee
;
though
I
make
a
full
end
of
the
Nations
whither
I
have
scattered
thee
,
yet
I
will
not
make
a
full
end
of
thee
,
but
I
will
correct
thee
in
measure
.
God
deals
with
his
People
as
a
Father
,
who
corrects
to
reform
,
not
to
destroy
;
but
with
his
enemies
he
deals
as
a
Judge
.
God's
Providence
,
like
Moses's
Rod
,
may
seem
sometimes
a
devouring
Serpent
,
but
it
is
to
convince
the
Egyptians
,
and
deliver
the
Israelites
.
4.
Wait
in
the
use
of
lawful
means
for
preservation
.
Not
to
use
means
,
is
to
slight
his
Providence
,
not
to
trust
it
.
It
seems
not
to
consist
with
the
wisdom
of
God
to
order
things
always
so
as
to
be
necessitated
to
put
forth
an
extraordinary
power
in
things
which
his
creatures
by
a
common
Providence
can
naturally
accomplish
.
God
saves
by
natural
means
;
when
they
will
not
serve
the
turn
,
he
will
save
by
supernatural
.
God
chose
an
Ark
to
preserve
Noah
in
.
He
did
not
want
supernatural
means
for
his
preservation
.
He
might
have
catched
him
up
in
a
Cloud
,
and
continued
him
there
till
the
drying
up
of
the
waters
.
Noah
doth
not
dispute
the
business
with
God
,
but
prepares
an
Ark
according
to
his
order
,
and
he
was
righteous
in
his
obedience
,
as
well
as
in
his
trust
.
God
would
not
preserve
our
Saviour
by
a
Miracle
,
when
ordinary
means
would
serve
the
turn
.
He
commands
Joseph
by
his
Angel
to
flee
into
Egypt
with
the
Child
[
*
](A79420-e44160-b)
*
Matt.
2.13
.
.
Joseph
desires
not
God
to
preserve
him
by
an
extraordinary
power
,
to
save
his
pains
of
travelling
;
he
submits
to
Gods
order
,
and
God
quickly
clears
the
way
for
his
return
.
Indeed
sometimes
the
wheels
of
Providence
are
lifted
up
from
the
Earth
,
and
do
not
go
in
the
ordinary
tracts
[
*
](A79420-e44180-b)
*
Ezek
1.19
.
;
but
Miracles
must
be
left
to
Gods
Pleasure
;
for
us
to
desire
them
,
is
to
tempt
our
great
Governour
.
The
Seventh
Duty
.
Pray
for
the
Church
.
'T
is
an
encouragement
that
our
Suit
in
this
case
will
not
be
denied
.
The
desire
of
the
Churches
welfare
is
conformable
to
his
Counsel
,
which
shall
stand
notwithstanding
the
Devices
of
men
.
Hear
my
cry
,
O
God
,
attend
unto
my
Prayer
.
David
desires
that
God
would
hear
him
,
as
more
particularly
concerned
in
his
case
.
He
is
so
in
the
concerns
of
his
Church
.
Will
he
hear
an
Ishmael
crying
for
himself
,
and
young
Lyons
roaring
for
their
Prey
;
and
stop
his
Ears
to
the
voice
of
his
own
Spirit
in
his
People
,
pleading
for
the
Church
,
dearer
to
him
than
the
whole
mass
of
Nature
?
We
have
greater
Arguments
to
use
,
than
in
any
other
case
.
The
Relation
the
Church
hath
to
God
;
The
affection
God
hath
to
the
Church
.
Lazarus
whom
thou
lovest
is
sick
,
was
Martha's
argument
to
Christ
.
What
greater
encouragement
to
our
Petitions
,
than
Gods
affection
,
than
Gods
Relation
?
God
loves
to
have
our
affection
comply
with
his
.
God
loves
others
the
better
for
soliciting
its
welfare
.
Moses
had
the
greatest
manifestation
of
Gods
Love
after
he
he
had
prayed
for
the
Israelites
[
*
](A79420-e44300-b)
*
Exod.
32.32
.
,
though
in
a
case
of
sin
;
and
presently
after
in
Exod.
33.11
.
God
speaks
with
him
face
to
face
,
as
a
man
speaks
to
his
friend
;
and
in
the
same
chapter
,
and
the
beginning
of
Exod.
34.
God
shews
him
his
glory
as
much
as
he
was
capable
to
bear
.
Daniel
was
a
great
Petitioner
for
the
Church
[
*
](A79420-e44360-b)
*
Dan
9.3
,
21.
Dan.
10.2
,
5.
.
He
was
Gods
great
favourite
upon
that
account
,
and
had
the
clearest
and
highest
Revelations
made
to
him
of
the
course
of
Providence
in
the
World
.
The
eighth
Duty
.
When
you
receive
any
mercy
for
the
church
in
answer
of
prayer
,
give
God
the
glory
of
it
.
The
variety
of
his
Providences
gives
us
matter
for
new
songs
and
compositions
.
The
Ninth
Duty
.
Imitate
God
in
his
affection
to
the
Church
.
Christ
did
what
he
did
for
the
good
of
his
Church
:
God
doth
what
he
doth
for
the
advantage
of
the
Church
.
Let
the
same
mind
be
in
us
that
was
in
Christ
;
let
the
same
end
be
ours
which
is
the
end
of
God
.
Thus
we
shall
be
like
our
Creator
,
thus
we
shall
be
like
our
Governour
,
thus
we
shall
be
like
our
Redeemer
.
Men
take
it
kindly
from
others
that
love
those
they
have
a
respect
for
.
God
loves
all
that
love
his
people
,
and
blesses
them
that
bless
them
,
Gen.
12.3
.
I
will
bless
them
that
bless
thee
,
and
curse
them
that
curse
thee
.
The
Tenth
Duty
.
Look
after
sincerity
before
God
.
'T
is
for
the
security
of
such
that
God
shews
himself
strong
.
No
man
that
fully
believes
and
understands
this
Doctrine
,
but
should
be
glad
to
be
of
that
happy
Society
,
that
Assembly
of
the
first-born
,
who
are
under
the
care
of
a
watchful
eye
,
and
the
mighty
power
of
the
God
of
the
whole
Earth
.
When
God
chose
Israel
,
the
very
strangers
should
for
their
own
Interest
joyn
with
them
[
*
](A79420-e44540-b)
*
Isa.
14.1
.
And
to
such
as
take
hold
of
his
Covenant
he
Promises
to
give
a
name
in
his
house
that
shall
not
be
cut
off
[
*
](A79420-e44570-b)
*
Isa.
56.4
,
5.
.
Yea
,
even
to
the
Sons
of
the
Strangers
that
should
joyn
themselves
to
the
Lord
.
v.
6.
Let
this
encourage
us
to
Christianity
.
God
never
encouraged
men
to
be
Christians
by
promises
of
Worldly
greatness
,
but
by
Promises
of
a
constant
care
of
them
for
their
happiness
,
by
Promises
of
making
all
things
work
together
for
their
good
.
If
God
will
shew
himself
strong
for
those
that
are
perfect
in
heart
towards
him
,
then
he
hath
no
strength
for
those
that
are
unsound
and
false
in
heart
towards
him
.
No
man
hath
an
interest
in
his
special
Providence
without
Faith
.
The
Power
,
Knowledg
,
Wisdom
,
of
God
,
are
all
set
against
him
.
Though
the
whole
World
be
in
commotions
,
the
earth
be
removed
,
and
the
Mountains
cast
into
the
depths
of
the
Sea
,
there
is
no
ground
of
fear
to
Faith
;
but
what
Buckler
against
them
hath
Unbelief
and
Hypocrisie
?
What
security
against
Wrath
can
Riches
give
you
?
What
defence
against
his
power
can
your
Potsherd
strength
afford
you
?
It
was
not
for
Jobs
wealth
that
God
made
his
boasts
of
him
,
but
for
his
sincerity
,
Job
1.8
.
Hast
thou
considered
my
Servant
Job
,
that
there
is
none
like
him
in
the
earth
,
a
perfect
and
an
upright
man
?
And
for
the
want
of
this
,
he
loaths
a
World
.
Labour
therefore
for
sincerity
towards
God
;
beg
it
of
God
.
Get
the
evidence
of
it
,
and
preserve
it
.
FINIS