The First General Head: Providence Proved

First, I shall undertake the proof and defense of this great truth, That the affairs of the saints in this world are certainly conducted by the wisdom and care of special Providence.

And herein I address my self with cheerfulness, to perform (as I am able) a service for that Providence, which has throughout my life performed all things for me, as the Text speaks.

There is a twofold consideration of Providence according to its twofold Object, and manner of dispensation; the one is general, exercised about all creatures, rational and irrational, animate and inanimate; the other special and peculiar. Christ has an universal Empire over all things, Ephesians 1:22 the head of the whole world, by way of dominion; but an head to the Church, by way of union and special influence, John 17:2 the Savior of all men, but especially of them that believe, 1 Timothy 4:10 The Church is his special care and charge; he rules the world for its good, as an head consulting the welfare of the body.

Heathens generally denied Providence, and no wonder, since they denied a God: for the same Arguments that prove one, will prove the other. Aristotle the Prince of Heathen Philosophers, could not by the utmost search of reason, find out the Worlds original, and therefore concludes, it was from Eternity. The Epicureans did in a sort acknowledge a God, but yet denied a Providence, and wholly excluded him from any interest or concern in the affairs of the world, as being inconsistent with the felicity and tranquillity of the Divine Being to be diverted and cumbered with the care and labor of government. This assertion is so repugnant to reason, that it is a wonder themselves blush not at its absurdity; but I guess at the design, and one of them speaks it out in broad language. Itaque imposuistis cervicibus nostris sempiternum dominum, quem dies & noctes timeremus. Quis enim non timeat omnia providentem, & cogitantem, & animadvertentem, & omnia ad se pertinere putantem, curiosum & plenum negotii Deum? Vell. apud Cicer. de Natura Deorum. They foresaw, that the concession of a Providence, would impose an eternal yoak upon their necks, by making them accountable for all they did to an higher Tribunal: and that they must necessarily pass the time of their sojourning here in fear, whilst all their thoughts, words and ways were strictly noted and recorded, in order to an account by an All-seeing and righteous God: and therefore laboured to persuade themselves that was not, which they had no mind should be. But these Atheistical and foolish conceits fall flat before the undeniable evidence of this so great and clear a truth. Now,

My business here, is not so much to deal with professed Atheists, who deny the existence of God; and consequently deride all evidences brought from Scripture, of the extraordinary events, that fall out in favor of that people that are called His: but rather to convince those, that professedly own all this; yet never having tasted Religion by experience, suspect at least, that all these things which we call special providences to the saints, are but natural events, or meer contingencies: and thus whilst they profess to own a God, and a Providence, (which profession is but the effect of their education) they do in the mean time live like Atheists; and both think and act, as if there were no such things: and really I doubt, this is the case of the far greatest part of the men of this generation.

But if it were indeed so, that the affairs of the world in general, and more especially those of the saints, were not conducted by divine Providence, but (as they would persuade us) by the steady course of natural causes: beside which, if at any time we observe any event to fall out, it's meerly casual and contingent, or that which proceeds from some hidden and secret cause in nature: If this indeed were so, let them that are tempted to believe it, rationally satisfy the following demands.

First Demand.

How comes it to pass, that so many signal mercies and deliverances have befallen the people of God, above the power, and against the course of natural causes: to make way for which, there has been a sensible suspension and stop put to the course of nature? It is most evident, that no natural effect can exceed the power of its natural cause. Nothing can give to another, more than it has in it self. And it is as clear, that whatsoever acts naturally, acts necessarily: Fire burns adultimum sui posse to the uttermost of its power: Waters overflow, and drown all that they can. Lions and other rapacious and cruel easts, especially when hungry, tear and devour their prey: And for Arbitrary and rational Agents, they also act according to the principles and Laws of their natures. A wicked man when his heart is fully set in him, and his will stands in a full bent of resolution, will certainly (if he have power in his hand, and opportunity to execute his conceived mischief) give it vent, and perpetrate the wicked devices of his heart: for having once conceived mischief, and travailing in pain with it (according to the course of nature) he must bring it forth, as it is Psalm 7:14 But if any of these inanimate, brutal, or rational agents, when there is no natural obstacle or remora, have their power suspended, and that when the effect is near the birth, and the design at the very article of execution, so that though they would, yet cannot hurt; to what think you is this to be assigned and referred? Yet so it has often been seen, where Gods interest has been immediately concerned in the danger and evil of the event. The Sea divided it self in its own Channel, and made a wall of water, on each side, to give Gods distressed Israel a safe passage, and that not in a calm, but when the Waves thereof roared; *as it is Isaiah 51:15 The fire when blown up to the most intense and vehement flame, had no power to singe one hair of Gods faithful Witnesses, when at the same instant it had power to destroy their intended Executioners at a greater distance, Daniel 3:22 Yea, we find it has some time been sufficient to consume, but not to torment the body; as in that known instance of blessed Bayncha, who told his Enemies, The flames were to him as a bed of Roses. The hungry Lions put off their natural fierceness, and became gentle and harmless, when Daniel was cast among them for a prey. The like account the Church Sory gives us of Polycarpe, and Dionysius Areopagia, whom the fire would not touch, but stood ater the manner of a Ship-man's fail filled with the wind about them.

Are these things according to the course and Law of nature? To what secret natural cause, can they be ascribed? In like manner, we find the vilest, and iercest of wicked men, have been withheld by an invisible hand of restraint from injuring the Lords people. By what secret cause in nature, was Jeroboam's hand dried up, and made inflexible at the same instant it was stretched out against the Man of God? 1. King. 13:4 No wild Beasts rend and devour their prey more greedily, than wicked men would destroy the people of God that dwell among them, were it not for this providential restraint upon them. So the Psalmist expresses his case in the words following my Text, My soul is among Lyons, and I lye among them that are set on fire. The Disciples were sent forth as Sheep into the midst of Wolves, Matthew 10:16 It will not avail in this case to object, Those miraculous events depend only upon Scripture testimony, which the Atheist is not concluded by: for beside all that may be alledged for the Authority of that testimony (which is needless to produce to men that own it) what is it less that every eye sees, or may see at this day? Do we not behold a weak defenceless handful of men, wonderfully, and (except this way) unaccountably preserved from ruine in the midst of potent, enraged and truculent enemies, that fain would, but cannot destroy them; when as yet, no natural impediment can be assigned why they cannot?

And if this pose us, what shall we say, when we see events produced in the world for the good of Gods chosen, by those very hands and means, which were intentionally employed for their ruine? These things are as much beside the intentions of their enemies, as they are above their own expectations; yet such things are no rarities in the world. Was not the Envy of Joseph's brethren, the cursed Plot of Haman, the Decree procured by the nvy of the Princes against Daniel, with many more of the like nature, all turned by a secret and strange hand of Providence, to their greater advancement and benefit: their Enemies lifted them up to all that honor and preferment they had.

Second Demand.

How is it (if the saints Concerns are not ordered by a special divine Providence) that natural causes unite and associate themselves for their relief and benefit in so strange a manner as they are found to do? It is undeniably evident, that there are marvellous coincidencies of Providence, confederating and agreeing as it were, to meet and unite themselves to bring about the good of Gods Chosen. There is a like face of things shewing it self in divers places at that time, when any work for the good of the Church is come upon the stage of the world. As when the Messiah the capital mercy came to the Temple, then Simeo and Anna were brought thither by Providence, as witnesses to it. So in Reformation work, when the Images were pulled down in Holland, one and the same spirit of zeal possessed them in every City and Town, that the work was done in a night. He that heedfully reads the History of Joseph's advancement to be the Lord of Egypt, may number in that story twelve remarkable acts or steps of Providence, by which he ascended to that honor and authority: if but one of them had failed, in all likelihood the Event had done so too: but every one sell in its order, exactly keeping its own time and place. So in the Churches deliverance rom the plot of Haman, we find no less than seven acts of Providence concurring strangely to produce it, as if they had all met by appointment and consent, to break that snare for them: one thing so aptly suiting with, and making way for another, that every heedful observer must needs conclude, this cannot be the effect of casualty, but wise counsel. Even as in viewing the accurate structure of the body of a man, the igure, position, and mutual respects of the several members and vessels has convinced some, (and is sufficient to convince all) that it was the effect of divine wisdom and power: in like manner, if the admirable adaptation of the means and instruments employed for mercy to the people of God be heedfully considered, who can but confss, that as there are tools of all sorts and sizes in the shop of Providence; so there is a most skilful hand that uses them, and that they could no more produce such effects of themselves, than the Ax, Saw, or Chisell can cut or carve a rude logg into a beautiful figure, without the hand of a silful Artificer?

We find by manifold instances, that there certainly are strong combinations, and predispositions of persons and things, to bring about some issue and design for the benefit of the Church, which themselves never thought of: they hold no intelligence, communicate not their counsels to each other, yet meet together, and work together as if they did: which is, as if ten men should all meet together at one place, and in one hour, about one and the same business, and that without any fore-appointment betwixt themselves; can any question, but such a meeting of means and instruments is certainly, though secretly over-ruled by some Wise invisible Agent?

Third Demand.

If the Concerns of Gods people be not governed by special Providence, Whence is it, that the most apt and powerful means employed to destroy them are rendered ineffectual, and weak contemptible means employed for their defense and comfort, crowned with success? This could never be, if things were wholly swayed by the course of nature. If we judge by that rule, we must conclude, the more apt and powerful the means are, the more successful and prosperous they must needs be; and where they are inept, weak, and contemptible, nothing can be expected from them: thus reason layes it according to the rules of nature; but Providence crosses its hands, as Jacob did in blessing the Sons of Joseph, and orders quite contrary issues and events. Such was the mighty power and deep policy used by Pharaoh to destroy Gods Israel, that to the eye of reason, it was as impossible to survive it, as for crackling thorns to abide unconsumed amidst devouring flames; by which Emblem, their miraculous preservation is expressed, Exodus 3:2 the bush was all in a flame, but no consumption of it. The Heathen Roman Emperours, who made th world tremble, and subdued the nations under them, have employed all their power and policy against the poor, naked, defenceless Church, to ruine it; yet could not accomplish it, Revelation 12. 3, 4. O the Seas of blood that Heathen Rome shed in the ten persecutions! yet the Church lives, and when the Dragon gave his power to th Beast, Revelation 13:2 (i. e.) the State of Rome became Antichristian, O what slaughters have been made by the Beast in all his dominions; so that the Holy Ghost represents him, as drunken with the blood of the saints, Revelation 17:6 And yet all will not do: the gates (i. e.) the powers and policies of Hell cannot prevail against it. How manifest is the care and power of Providence herein? Had half that power been employed against any other people, it had certainly swallowed them up immediately, or in the hundredth part of the time wo them out. How soon was the Persian Monarchy swallowed up by the Grecian, and that again by the Roman?Dioclesian and Maximin in the height of their persecution ound themselves so baffled by Providence, that they both resigned the government, and lived as private men. But in this wonderful preservation God makes good that promise, Jeremiah 30:11 though I make a full end of all nations, yet will I not make a full end of Thee: and that in Isaiah 54:17 no weapon formed against you shall prosper.

On the contrary, how successful have weak and contemptible means been made for the good of the Church? Thus in the first planting of Christianity in the world, by what weak and improbable instruments was it done? Christ did not chuse the eloquent Orators, or men of Authority in the Courts of Kings and Emperours, but twelve poor Mechanicks, and Fisher-men; and these not sent together in a troop, but some to take one Countrey to conquer it, and some another: the most ridiculous course (in appearance) for such a design as could be imagined; and yet in how short a time was the Gospel spread, and the Churches planted by them in the several kingdoms of the world? This the Psalmistoresaw by the Spirit of Prophecy, when he said, Out of the mouth of Babes and Sucklings hast you ordained strength, to still the Enemy, and the Avenger, Psalm 8:2 At the sound of Rams horns Jericho is delivered into the hands of Israel: see Joshua 6:20 By three hundred men with their Pitchers and Lamps, the huge host of Midian is discomsited, Judges 6:19 The Protestants besieged in Beziers in France are delivered by a drunken Drummer, who going to his Quarters at midnight, rang the Alarm-Bell of the Town, not knowing what he did; and just then were their enemies making their assault. And as weak and improbable means have been blessed with success to the Church in general, so to the preservation of its particular members also. A Spider by weaving her web over the mouth of an Oven, shall hide a servant of Christ, Du Moulin from his Enemies, who took refuge there in that Bloody Parisian Massacre. A Hen shall sustain another many days at the same time, by lodging her egg every day, in the place where he had hid himself from the Cutthroats. Examples might be easily multiplied in the case; but the truth is too plain and obvious to the observation of all ages to need them. And can we but acknowledge a divine and special Providence over-ruling these matters, when we see the most apt and potent means for the Churches ruine frustrated, and the most silly and contemptible means succeeded and prospered for its good?

Fourth Demand.

If all things be governed by the course of nature, and force of natural causes, How then comes it to pass, that men are turned (like a bowle by a rub) out of the way of evil, unto which they were driving on with full speed? Good men have been engaged in the way to their own ruine, and knew it not; but Providence has met them in the way and preserved them by strange diversions, the meaning of which they understood not, till the Event discovered it. Paul lay bound at Caesarca, the High Priest and chief of the Jews request Festu, that he might be brought bound to Jerusalem, having laid wait in the way to kill him; but Festus (though ignorant of the plot) utterly refuses it, but chues rather to go with them to Caesarea, and judge him there: by this rub, their bloody design is frustrated, Acts 25. 3, 4.

Possido in the lie of Augustine, tells us, that the good Father going to teach the people of a certain Town, took a Guid with him, to shew him th way; the guide mistook the usual road, and ignoratly foll into a by-path, by which means he escaped [] by the hands of the bloody Donatists, who knowing his intention way-laid him to kill him in the road.

And as memorable and wonderul are those rubs and diversions wicked men have met with in the way of perpetrating the evils conceived and intended in their own hearts.Laban and Esa came against Jacob with mischievous purposes; but no sooner are they come nigh him, but the shackles of restraint are immediately clapt upon them both, so that their hands cannot perform their enterprizes. Balaam runs greedily for reward to curse Isral; but meets with an unexpected check at his very out-set, and though that stopt him not, but he essay'd every way to do them mischief, yet he still finds himself etter'd by an effectual bond of restraint, that he can no way shake off, Numb. 22. 25, 38. Saul the High-Priest's Blood-hound, breaths out threatnings against the Church, and goes with a bloody commission towards Damasus, to hale the poor lock of Christ to the slaughter; but when he comes nigh the place, he meets an unexpected stop in the way, by which the mischief is not only diverted, but himself converted to Christ, Acts 9. 1, 2, 3, 4. Who can but see the singer of God in these things?

Fifth Demand.

If there be not an over-ruling Providence ordering all things for the good of Gods people, How comes it to pass, that the good and evil which is done to them in this world, is accordingly repaid into the bosoms of them that are instrumental therein?

1. How clear is it to every mans observation, that the kindnesses and benefits any have done to the Lords people, have been rewarded with full measure into their bosoms? The Egyptian Midwives ressed to obey Pharaoh's inhumane command, and saved the Male Children of Israel: for this the Lord dealt well with them, and built them houses, Exodus 1:21 The Shunamite was hospitable, and careful for Elisha, and God recompenced it with the desirable enjoyment of a Son, 2 Kings 4:9 17. Rahab hid the Spies, and was exempted from the common destruction, for it Hebrews 11:31 Publius the chief man of the Island Melita, courteously received and lodged Paul after his shipwrack: the Lord speedily repaid him for that kindness, and healed his Father, who lay sick at that time of a Bloody Flux and Fever, Acts 28. 7, 8.—

In like manner, we find the evils done to Gods people have been repaid, by a just retribution to their enemies.

Pharaoh and the Egyptians were cruel enemies to Gods Israel, and designed the ruine of their poor innocent babes; and God repaid it, in smiting all the first-born of Egypt in one night, Exodus 12:29

Haman erected a Gallows fifty Cubits high for good Mordecai, and God so ordered it, that himself and his ten Sons were hanged on it. And indeed it was but meet, that he should eat the fruit of that tree which himself had planted, Esther 7:10

Ahitophel plots against David, and gives counsel like an Oracle, how to procure his fall; and that very counsel, like a surcharged Gun, recoils upon himself, and procures his ruine: for seeing his good counsel rejected, (good politically, not morally,) it was now easie for him to guess at the issue, and so at his own fate, 2 Samuel 17:23

Charles the Ninth most inhumanely made the very Canals of Paris to stream with Protestant blood, and soon after he died miserably, his blood streaming from all parts of his body.

Stephen Gardiner, that burnt so many of Gods dear servants to ashes, was himself so scorched up by a terrible inflammation, that his very tongue was black and hung out of his mouth, and in dreadful torments ended his wretched days.

Maximinus that cruel Emperour, who set forth his Proclamation engraven in Brass, for the utter abolishing of the Christian Religion, was speedily smitten like Herod, with a dreadful judgement, swarms of Lice preying upon his Entrails, and causing such a stench, that his Physicians could not endure to come nigh him, and for refusing it were slain. Hundreds of like Instances might easily be produced, to confirm this Observation. And who can but see by these things, that verily there is a God that judgeth in the Earth?

Yea, so exact have been the retributions of Providence to the Enemies of the Church, that not only the same persons, but the same members that have been the instruments of mischief, have been made the subjects of wrath.

The same Arm which Jeroboam stretched out to smite the Prophet, God smites. The Emperour Aurelian when he was ready to subscribe the Edict for the persecution of the Christians, was suddenly crampt in his Knuckles, that he could not write.

Mr. Greenhill in his Exposition upon Ezekiel 11:13 tells his Auditory, that there was one then present in the Congregation, who was an eyewitness of a Woman scossing at another for purity and holy walking, who had her tongue stricken immediately wth the Palsie, and died thereof within two days.

Henry the Second of France in a great rage against a Protestant Counsellor, committed him to the hands of one of his Nobles to be imprisoned, and that with these words, that he would see him burned with his own eyes: but mark the righteous Providence of God, within a ew days after, the same Noble man, with a Lance put into his hands by the King, did at a Tilting match run the said King into one of his eyes, whereof he dyed.

Yea, Providence has made the very place of sinning, the place of punishment, 1 Kings 21:19 In the place where Dogs licked the blood of Naboth, shall Dogs lick, your blood: and it was exactly fulfilled, 2 Kings 9:26 Thus Tophet is made a burying place for the Jews, till there was no room to bury; and that was the place where they had offered up their Sons to Molech, Jeremiah 7. 31, 32. The Story of Nightingale is generally known which Mr. Fox relates, how he fll out of the Pulpit and brake his neck, whilst he was abusing that Scripture, 1 John 1:10

And thus the Scriptures are made good by Providence, whoso diggeth a pit shall fall therein, and he that rolleth a stone, it shall return upon him, Proverbs 26:27 and Matth. 7:2 with what measure you mete, it shall be measured to you again.

If any shall yet say, These things may fall out casually: That many thousands of the Churches Enemies have dyed in peace, and their end been like other men.

We answer with Augustine, If no sin were punished here, no Providence would be believed; and if every sin should be punished here, no Judgement would be expected. But, that none may think these Events to be meerly casual and accidental, we yet further demand.

Sixth Demand.

If these things be meerly casual, How is it that they square and agree so exactly with the Scriptures in all particulars?

We read, Amos 3. 3: Can two walk together except they be agreed? If two men travel in one road, it's like they are agreed to go to the same place. Providences and Scriptures go all one way: and if they seem at any time to go diverse or contrary waies; be sure, they will meet at the journeys nd. There is an agreement betwixt them so to do.

Doth God miraculously suspend the power of natural Causes, as in the first Demand was opened? Why, this is no accidental thing, but what harmonizeth with the word, Isaiah 4:3 2. When you passest through the waters, I will be with you, and through the rivers, they shall not overflow you. When you walkest through the fire, you shalt not be burnt, neither shall the shame kindle upon you.

Do natural Causes unite and associate themselves for the good of Gods people? Why, this is no more than what is contained in the Promises, and is but the ulilling of that Scripture, 1 Corinthians 3:22 All is yours, for ye are Christs; (i. e.) the use, benefit and service of all the Creatures is for you, as your need shall require.

Are the most apt and powerful means employed for their ruine frustrated? Who can but see the Scriptures fulfilled in, and expounded by such Providences? See Isaiah 54. 15, 16, 17. and 8. 8, 9, 10. expounded by 2 Kings 18:17 & seq.

See you at any time a rub of Providence diverting the course of good men from falling into evil, or wicked men from committing evil; how loudly do such Providences proclaim the truth and certainty of the Scriptures, which tell us, That the way of man is not in himself, neither is it in him that walks to direct his steps, Jeremiah 10:23 and that in Proverbs 16:9 A mans heart deviseth his way, but the Lord directeth his steps.

Do you see adequate retributions made to those that injure or befriend the people of God? Why, when you see all the kindness and love they have shown the saints returned with an Overplus into their bosoms; how is it possible, but you must see the accomplishment of these Scriptures in such Providences? Isaiah 32:8 2 Corinthians 9:6 The liberal soul deviseth liberal things, and by liberal things he shall stand.

And when you see the evils men have done, or intended to do to the Lords people, recoiling upon themselves; he is perfectly blind, that sees not the harmony such Providences bear with these Scriptures, Psalm 140. 11, 12. Psalm 7. 14, 15, 16. Psalm 9:16

O what exact proportions do Providences and Scriptures hold! little do men take notice of it. Why did Cyru contrary to all rules of State policy freely dismiss the Captives, but to fulfil that Scripture, Isaiah 45:13 So that it was well observed by One, That as God has stretcht out the Expansum or Firmament over the natural; so he has stretcht out his Word over the rational world. And as the Creatures on earth are influenced by those heavenly bodies, so are all Creatures in the world influenced by the Word, and do inallibly fulfil it, when they design to cross it.

Seventh Demand.

If these things be contingent, How is it that they fall out in such remarkable nicks and junctures of time, which makes them so greatly observable to all that consider them?

We find a multitude of Providences so timed to a minute, that had they fallen out never so little sooner or later, they had signified but little what now they do. Certainly, it cannot be casualty, but counsel, that so exactly nicks the opportunity. Contingen. keep to no Rules.

How remarkable to this purpose, was the tidings brought to Saul, that the Philistines had invaded the Land? 1 Samuel 23:27 just as he was ready to grasp the prey. The Angel calls to Abraham, and shews him another Sacrifice, just when his hand was giving the atal stroke to Isaac, Genesis 22. 10, 11. A Well of water is discovered to Hagar, just when she had let the Child, as not able to see its death, Genesis 21. 16, 19. Rabshakh meets with a blasting Providence, hears a rumour that frustrated his design, just when ready to give the shock against Jerusalem, Isaiah 27. 7, 8. So when Haman's plot against the Jews was ripe, and all things ready for execution; On that night could not the King sleep, Esther 6:1 When the horns are ready to gore Judah, immediately Carpenters are prepared to ray them away, Zechariah 1. 18, 19, 20, 21. How remarkable was the relief of Rochell by a Shoal of Fish that came into the Harbour, when they were ready to perish with famine, such as they never observed before, nor after that time. Mr. Dod could not go to bed one night, but has a strong impulse to visit, (though unseasonably) a neighbor Gentleman, and just as he came, he meets him at his door, with an halter in his pocket, just going to hang himself. Dr. Tate and his Wife in the Irish Rebellion, flying through the Woods with a Sucking-Child, which was just ready to expire; the Mother going to rest it upon a Rock, puts her hand upon a bottle of warm Milk, by which it was preserved. A good Woman (from whose mouth I received it) being driven to a great extremity, all supplies failing, was exceedingly plunged into unbelieving doubts and fears, not seeing whence supplies should come; when lo! in the nick of time, turning some things in a Chest, unexpectedly lights upon a piece of Gold, which supplied her present wants, till God opened another door of supply. If these things fall out casually, how is it, they observe the very nick of time so exactly? as that it is become proverbial in Scripture, Genesis 22:14 In the Mount of the Lord it shall be seen.

Eighth Demand.

Lastly, Were these things casual and contingent, how can it be, that they should fall out so immediately upon, and consonantly to the prayers of the saints? So that in many Providences, they are able to discern a very clear answer to their prayers, and are sure they have the petitions they asked of him, 1 John 5:15

Thus when the Sea divided it self, just upon Israels cry to Heaven, Exodus 14:10 When so signal a victory is given to Asa, immediately upon that pathetical cry to Heaven, Help us O Lord our God, 2 Chron. 14. 11, 12. When Ahitophel shall go and hang himself, just upon that prayer of distressed David, 2 Samuel 15:31 When Haman shall fall and his plot be broken, just upon the Fast kept by Mordecai and Hester, Esther 4:16 Our own Speed, in his History of Britain, tells us, that Richard the First besieged a Castle with his Army, they offered to surrender, if he would save their lives; he refuses, and threatens to hang them all: upon this an Arbalaster charged his Bow with a square Arrow, making first his prayer to God, that he would direct the shot, and deliver the Innocent from oppression; it struck the King himself, whereof he dyed, and they were delivered. Abraham's servant prayed for success; and see how it was answered, Genesis 24:45 Peter was cast into prison, and prayer was made for him by the Church, and see the event, Acts 12. 5, 6, 7, 12. I could easily add to these, the wonderful examples of the return of prayers which was observed in Luther, and Dr. Winter in Ireland, and many more; but I judge it needless, because most Christians have a stock of experience of their own, and are well assured, that many of the Providences that befal them are, and can be no other than the return of their prayers.

And now who can be dissatisfied in this point, that wisely considers these things? Must we not conclude as it is, Job 36:7 He withdraweth not his eye from the Righteous: and as 2 Chron. 16:9 The eyes of the Lord run to and fro through the whole earth, to shew himself strong in tho behalf of them whose heart is perfect towards him. His providences proclaim him to be a God hearing prayers.