[4.] As creation, so also providence discovers a God. All natural
^ See this head of the Creation more fully handled in the third verse.
132 SERMONS UPON HEBREWS XI. [SeR. XXX.
things work for an end, and therefore they are governed by the counsel of some wise ruler ; for all things that work for an end, it must either be by their own choice or by the government of another. Many things cannot do so by their own choice, because they have no knowledge, yet they have a clear and certain inclination to some end ; therefore this bespeaks the wise governor of the world, that sways all things. The parts of the world being disposed into such an order, and the sv,-eet harmony and agreement of things, which are of such different and destructive natures, show there is a wise God that guideth all things to a certain end ; all would run into disorder and confusion, if it were not poised with the art and care of providence. Many times, when we are stupid, and do not mind these things, then God discovers the sway of his providence more sensibly. God will awaken us by more notable effects : sometimes by miracles, exceeding the force of all natural causes ; sometimes by sudden and unex})ected strokes in the rescue of the good and destruction of the wicked, especially of the atheists, few or none of which have escaped without some remarkable token of divine vengeance: Ps. ix. 16, 'The Lord is known by the judgment which he executeth ; the wicked is snared in the works of his own hands ; ' and Ps. Iviii. 10, 11, 'The righteous shall rejoice when he seeth the vengeance ; he shall wash his feet in the blood of the wicked. So that a man shall say, Verily, there is a reward for the righteous ; verily, he is a God that judgeth in the earth.' God doth so sensibly interpose in the eyes of men to those that discern his dealings, that they are even forced to say, ' Verily, there is a reward for the righteous,' &c.
[5.] That there is a God, appeareth by several experiences. By the power of his word breaking in upon the consciences of men : 1 Cor. xiv. 25, ' And thus are the secrets of his heart made manifest ; and so, falling down on his face, he will worship God, and report that God is in you of a truth,' Surely there is some God guides these men. I might instance, in the prediction of things to come, which could never be foreseen by any created mind hundreds of years before they came to pass. Cyrus was named a hundred years before he was born, Isa. xlv. 1 ; and hundreds of years before Josiah was born, it was prophesied of him, 1 Kings xiii. 2, ' Behold a child shall be born unto the house of David, Josiah by name, and upon thee shall he offer the priests of the high places,' &c. And the building of Jericho was foretold five hundred years before it was re-edified, Joshua vi. 26, compared with 1 Kings xvi. 34. There were many prophecies of things long before ever they came to pass, and they had their certain and effectual accomplish- ment. To instance, in those general prophecies of the rejection and casting off of the Jews and the calling of the gentiles, which were prophesied of long before they were brought about ; but all that was foretold was accomplished. The devils may guess at things, but they cannot certainly and infallibly know them ; God avoucheth it as his own prerogative, and he puts his godhead upon the trial: Isa. xli. 21-23, ' Produce your cause, saith tbe Lord ; bring forth your strong reasons, saith the king of Jacob. Let them bring them forth, and shew us what shall happen : let them show the former things, what they be, that we may consider them, and know the latter end of them ; or declare us things for to come. Show the things that are to come
VeR. 6.] SERMONS UPON HEBREWS XI. 133
hereafter, that we may know that ye are gods.' God puts it to the decision and trial. These predictions certainly were, and, as certainly, were accomplished, which shows there is a God. There are devils, and they would undo all things, were they not bound up by the chains of an irresistble providence. God suffers them now and then to dis- cvoer their malice, that we may know by whose goodness we subsist. Plutarch speaketh of some that by seeing of gliosts believed there was a God. There are virtues and vices, therefore there is a God ; there is a distinction between good and evil, therefore there is a God. For good is not by the appointment of man's will, for then every thing that man wills would be good ; it cannot be out of any eternal reason which is in the things themselves. What should differ the conjugal act from adultery, or the process of a magistrate from that of an assassinate ? No, it is from a proportion and conformity to some supreme being, that doth interpose by a law that makes those things good, and these evil. Thus you have the arguments to refresh your souls, with the reviving of the sense of his being upon your hearts.