witnesses, when at the same instant it had power to destroy their intended executioners at a greater distance, Dan. iii. 22. The hungry lions put off their natural fierceness and became gentle and harmless, when Daniel was cast among them for a prey. Are these things according to the course and law of nature? To what secret and natural cause can they be ascribed?

In like manner, we find the vilest and fiercest of wicked men have been withheld by an invisible hand from injuring the Lord's people. By what secret cause in nature was Jeroboam's hand dried up and made inflexible at the very instant in which it was stretched out against the man of God, 1 Kings xiii. 4? No wild beasts rend and devour their prey more greedily, than wicked men would destroy the people of God who 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 lions, and I lie among them that are set on fire." The disciples were sent forth as sheep in the midst of wolves, Mat. x. 16.

66

It will not avail, in this case, to object that these miraculous events depend only upon scripture-testimony; for besides all that may be alleged for the authority of that testimony, what are they more than every eye sees or may see at this day? Do we not behold a weak, defenceless handful of men, wonderfully and unaccountably preserved from ruin in the midst of potent, enraged, and turbulent enemies, that fain would, but cannot, destroy them, when as yet no natural impediment can be assigned why they cannot?

And if this silence us, what shall we say, when we see events produced in the world for the good of God's chosen, by those very hands and means which were intentionally employed for their ruin? These things are as much contrary to the intention of their enemies, as they are above their own expectations; yet such things are not rare in the world. Was not the envy of Joseph's brethren, the cursed plot of Haman, and the decree procured by the envy of the princes against Daniel, turned, by the secret and strange hand of Providence, to the ad

C

vancement and benefit of God's servants? Their enemies lifted them up to all the honor and preferment to which they attained.

II. If the saints' concerns are not ordered by a special divine Providence, how is it that natural causes unite for their relief and benefit, in so strange a manner as they are found to do?

It is undeniably evident, that there are marvellous coincidences of Providence, confederating and agreeing, as it were, to meet and unite themselves to bring about the good of God's chosen. There is a like face of things showing itself in divers places when any work for the good of the church is coming on the stage of the world. When the Messiah came to the temple, Simeon and Anna were brought thither by Providence as witnesses to it. When, during the reformation, the images were pulled down in Holland, one and the same spirit of zeal possessed them in every city and town, so that the work was done in a night. He who heedfully reads the history, of Joseph's advancement to be lord of Egypt, may number in that story twelve remarkable acts or steps of Providence,

by which he ascended to honor and authority. If but one of them had failed, in all likelihood the event had failed too; but every one fell in its order, keeping exactly its own time and place. Even in viewing the accurate structure of the body of a man, the figure, position, and mutual relations of the several members and vessels, have convinced some, and are sufficient to convince all, that it is the effect of divine wisdom and power. In like manner if the admirable adapting of the means and instruments employed for mercy to the people of God are considered, who can but confess, that as there are instruments of all sorts and sizes in the power 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 axe, saw, or chisel could cut or carve a rude log into a beautiful figure, without the hand of a skilful 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 they themselves never thought of. They hold no in

telligence, communicate not their counsels to each other, yet they 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 foreappointment betwixt themselves. Can any man question, but that such a meeting of means and instruments is certainly, though secretly, overruled by some wise invisible agent?

III. If the concerns of God's people are not governed by a 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 defence and comfort, are 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, that the more apt and powerful the means are, the more successful and prosperous they must needs be; and where they are weak and contemptible, nothing can be expected from them. Thus reason lays it down according to the rules of nature; but Providence crosses its hands, as