A Discourse concerning the Beauty of PROVIDENCE In all the rugged passages of it. Very seasonable to quiet and support the heart in these times of public confusion. By JOHN WILKINS. B. D. PSAL. 25. 10. All the paths of the Lord are mercy and truth, to such as keep his Co●●●●●● and his Testimonies. LONDON: Printed for Sa: Ge●●ibrand at the brazen Serpent in St. Paul's churchyard. 1649. THE PREFACE to the READER. AMongst all other Doctrines, this of Providence (though it do properly belong to natural Theology, yet) is of as Universal concernment, both for knowledge and practice, as any other point, in Christian Divinity. The very Heathen have acknowledged, not only a universal providence of God, which puts the general kinds of things into a regular way of working, But his particular providence likewise, which takes care of individual persons and actions. Why else do all religions oblige men to pray unto him, and to expect his special assistance, in every kind of want or necessity? But now, though this common principle be so universally acknowledged in the Notion of it, yet men are generally very negligent in the practical application of it, to particular times and conditions; And so loose that comfort and satisfaction that may be reaped from it. It is the chief aim and business of this Discourse, to convince and quicken men unto this duty, as being by so much the more seasonable for these times, by how much the present troubles and confusions do now call upon us for it. It cannot but occasion some suggestions of Diffidence and infidelity, to consider those many strange revolutions and changes in the world, which in outward appearance, seem so full of disorder and wild contingencies. And therefore it must needs be of special consequence for a man to have his heart established in the knowledge and belief of this truth here insisted upon. In all ages of the Psal. 73. Ier. 12. world men have been much startled in their judgements, by that unequal dispensation which seems to be in these outward things. That one event should Eccles. 9 2 be to the righteous and the wicked. Nay, That Cap. 7. 15. a just man should perish in his righteousness, and the wicked should C. 8. 14. prosper in his wickedness. That on the side of the Oppressor there C. 4 v. 1 should be might, and the Oppressed should have none to comfort them. This hath sometimes so amazed and perplexed the thoughts of considering men, that whilst they looked barely upon events, they could not tell how to extricate themselves from these difficulties; which occasioned that speech of Solomon, Surely oppression makes a wise man mad: that C. 7. v. 7. is, puts him to his wit's end, transports him with wild imaginations, whilst he knows not readily what to answer in defence of such proceedings. But now, he that shall seriously consider, how every thing is managed by an all-seeing Providence, which is exactly careful, and infinitely wise, such a man will be easily satisfied, that in all these obscure administrations, (which seem unto us so full of casual, negligent, promiscuous events) there is an admirable, (though unsearchable) contrivance. As for the particular design which Providence may aim at in some dispensations, this doth not always fall under our reach. It is the glory of God Prov. 25. 2 to conceal a matter. And many of his works are so ordered, that though a man labour to seek them out, yet he shall not find them. Yea further, Though a wise man Eccles 8. 17. think to know them, yet shall he not be able to find them. And therefore, where we cannot understand his ways, it is there our duty, with an humble reverence to believe and admire the wisdom of them. How would this, (if rightly considered and applied) silence all those unseemly murmurings & complaints of men in these times. Remember, there is nothing befalls us but what the counsel of God had before determined to be Act. 4. 28. done. And he can order things for the best, as well when they cross our desires, as when they comply with them. And therefore when Eccles. 5. 8. you see the violent perverting of judgement and justice in a Province, marvel not at the matter. That is, Be not transported with wonder or impatience, or unbelief, as if the Providence of God were regardless or negligent. For he that is higher than the highest regardeth. Though they that have the highest power amongst men, may be so far from remedying, that they rather encourage such disorders, yet God hath a strict, watchful eye upon them. And though men may be apt to secure themselves in such proceedings, by the greatness of their own strength, as if there were nothing above them, yet there are higher than they. And there is a C. 3. 17. time, when God will judge both the righteous and the wicked. Let us be careful of our own duty, to serve Providence in the usual means, and leave the disposal of events to him. It should be every man's chief business, to clear up the evidences of his particular title and relation, unto this great Governor of the world, and this will be the surest means to set us above the fear or hurt of all outward changes. We see with what Artifice and compliance men will insinuate themselves, into the affection of those who (according to several revolutions) are advaneed into the places of power. Of how much greater advantage would it be, to get an interest in his favour, who doth and shall always rule over the sons of men, having all times at his disposal, out of whose hands no strength or policy, shall ever be able to wrest the sway and dominion of things. It cannot but afford strong consolation unto every true believer to consider, that he who hath the chief influence, in all these great changes and variety of events in the world, is both his God, and his Father. How did this quiet the heart of old Eli, I Sam. 3. 18. It is the Lord, let him do what seenieth him good. And David upon the same consideration professeth, I was dumb, and opened not my mouth, Psal. 39 9 because thou didst it. And our blessed Saviour himself makes use of this argument. The Ioh. 18. 11 cup that my Father hath given me, shall I not drink it? Though the potion be bitter, and displeasing, yet so long as it comes from a loving and careful Father, we have no reason to fear any hurt by it. And on the other side, much of men's unquietness and dejection, is occasioned, either by the want of this evidence, or by the neglect of applying it. When they terminate their thoughts upon secondary instruments, Fearing Isa. 51. 12, 13. men that shall die, and the sons of men that shall be made as grafse: Forgetting the Lord their maker, who stretched forth the heavens, & laid the foundations of the earth. This is that which makes men to fear continually, because of the fury of the Oppressor. How would it compose all these fears and distempers, if men would but labour after this assurance of their interest in God with the same zeal and intention of mind wherewith they prosecute their particular engagements, and animosities against one another. He that hath God for his strength and refuge, is always sure to be on the strongest side, & need not fear the most tempestuous mutations. Though the earth be removed, Psal. 46. 1, 2, 3. and the mountains should be carried into the midst of the Sea: Though the waters thereof roar, and be troubled, and the mountains shake with the swelling thereof. Thus much I thought fit to premise in the general, concerning the necessity, and seasonableness of this Subject. As for the particular occasion of publishing this Discourse, I have nothing to say but this: That being solicited for a copy of it, by divers persons (and some of eminent quality) before whom it was occasionally Preached, I knew not any more convenient way to satisfy their desires, than by such a public communication of it. I could speak something from my own experience concerning the efficacy of this Doctrine against those damps and dejections of mind, unto which, such times as these, will expose a man. It is my hearty prayer, that it may be useful to others also in this respect. Farewell. THE BEAUTY of PROVIDENCE. Eccles. 3. 11. He hath made every thing beautiful in his time: also he hath set the world in their heart, yet no man can find out the work that God maketh from the beginning to the end. THis Book contains Solomon's experience in his search for contentment; which being not to be found amongst any of the creatures, he advises, never to trouble ourselves in an eager prosecution after them, but to enjoy our possessions with a cheerful liberal mind, without perplexing ourselves in such cares & labours, as may defraud us of those honest comforts to be had by them. For there is nothing better for a man then that he should eat and drink, and make his soul enjoy good in his labour. ca. 2. v. 24. That's one of the conclusions which Solomon in●ers from his former discourse, and which he further an, and confirms in the following parts of his Sermon. It being his chief scope in this book, to direct men how to behave themselves with cheerfulness and contentment, under all those great revolutions, and that variety of events, which may befall them in the world. This Chapter contains a discourse concerning God's government and disposal of times; and is therefore not unfitly styled, the Calendar or Ephemerides of seasons: whence the Wiseman with divers arguments urges upon us what he had before commended, a cheerful and contented mind. The text is one of these arguments: God hath made every thing beautiful in his time; that is, There is a wise order and contrivance in all the works of Providence; Every particular event is most seasonable in that time which God appoints; And therefore we have no reason to repine at our condition, as if matters did not go well with us, for 'tis impossible they should have been better than they are, though they do cross our private hopes and desires; yet God best understands the fittest order and season for all things, making them beautiful in his time. Also he hath set the world in their heart: By world here is not meant this material world, but seculum, the succession and course of things, as the original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} does properly import. This God hath set in, or * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ex. pounded unto men's hearts, that is, he hath endowed us with an ability to discern in some measure that seasonableness which he observes in the government of the world. Yet there is no man can find out the work that God makes from the beginning to the end: that is, 'tis above human ability to comprehend the reason of all divine proceedings, we cannot find them fully out from the beginning to the end. Others conceive that the words may be more This very suitable to the original. properly rendered thus: As long as the world shall last, God doth reveal unto men's hearts, the work which he makes, from the beginning to the end, excepting only some things unto which man cannot attain. As if he should have said, In all ages of the world, here are still some passages of providence, wherein men may be able to discern a beauty and comeliness though there are some other particulars, which we cannot understand. The sense of both Interpretations, being for the substance, much alike. That's the connexion and meaning of the whole verse. The text according to its natural fullness doth compr●ze in it these three particulars. 1. Every thing has its time. 2. Every thing in its time is beautiful. 3. That is the proper season for all things which God appoints. 1. Every thing has its time. To all things there is an appointed season. ver. 1. Not only for such natural events, as bear in them a kind of necessity, as a time to be born, and a time to die: ver. 2. But also for those voluntary actions, that seem to be most alterable & contingent, A time to weep, and a time to laugh; ver. 4. The wisdom of Providence in the government of this lower world, hath disposed to every thing its particular season. This is that which we call, the fullness of time, the ripeness of season. Prov. 27. 1. the wiseman says there, that the day brings forth events, Paritura est dies, alluding to a teeming {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} mother, to whom there is a set date for her delivery. So doth Time travail with the decrees of Providence, and for each several action, there is a pregnancy, a fullness of time. 2. Every thing in its time is beautiful, even such matters as in their own natures are not without some deformity. A time to kill, ver. 3. A time to mourn, ver. 4. A time of hate, and a time of war, ver. 8. The scorching of summer, & the extreme cold of Winter, though both in themselves alike distaftfull, yet are comely in their seasons, and those times would not be so beautiful without them. Nor is it the natural goodness of any thing that can make it comely, out of its proper season. That which Beauty is in bodies, and Harmony in sounds, that is opportunity in Time; Now as white and red, which are the usual materials of beauty, as those particular notes of which music doth consist, may be so disposed of, as to cause deformity and discord. So actions which in themselves are good, may be depraved by their unseasonableness. 3. That is the proper season for all things which God appoints. Or thus. Every particular event, is most beautiful in that time which the Providence of God hath allotted to it. 'tis above the contrivance of human policy to bring matters about in their fittest order. And therefore 'twere but folly to conclude that things do not fall out well, unless they answer our desires; for God best understands the fittest season for every purpose. And whatsoever, or whensoever he works, you may be sure, 'tis both beautiful, and in its time; Even those events, which do most thwart our private ends, (could all circumstances be duly considered) we should find them to be performed, in their most comely order, and best opportunity. As for the two first particulars, though they are employed in the text, yet are they more expressly handled in the former verses. And therefore I shall pass them over, without any further enlargement, insisting only upon this latter, as being more directly agreeable to the main scope of the words. And 'tis a subject, that in many respects will deserve your more especial attention; 'tis not commonly treated of. And besides, it may very much conduce to our contentment, to settle our hearts, against all those conditions that may be fall us in the world. 'tis of very general use and concernment, suitable to all times and occasions. For times of suffering, to make us patient and submissive; For times of mercy, to make us cheerful, and thankful. In brief, it extends to all persons, relations, businesses, seasons; nothing is more generally useful than this, to have our hearts fully persuaded of that wise order and contrivance which there is, in the disposal of every particular event in the world. And 'tis more especially seasonable for times of trouble and confusion, when men are apt to mistrust the government of Providence, as if he did neglect the care of this lower world, and leave all things to their own jarring principles. Then (I say) 'tis more especially seasonable, to vindicate the care and wisdom of Providence, to show that every thing which God doth is best, and consequently, that these many distractions and confusions under which we suffer are far better, than any other (though the most flourishing) condition could be. And that's the subject I am now to insist upon. The point is this. Every particular event is Propos. most beautiful in that time, which the providence of God hath allotted to it. A truth, by so much the more seasonable for these times, by how much 'tis now the more difficult to believe it. The Observation lies plainly both in the scope of the place, and the most obvious sense of the words. The Scripture is copious in other proofs to Confirmation by Testimony Divine. this purpose. Deut. 32. 4. His work is perfect, and his ways are judgement, a God of truth and without iniquity, just and right. Not only his first work of creation is exactly good and perfect; but his ways of Providence also are disposed with judgement and righteousness. So again, Isa. 28. 29. The Lord of hosts is wonderful So Ier. 32. 19 in counsel, and excellent in working. That is, every event of Providence, is managed & preordained by an admirable wisdom, and therefore must needs be of excellent contrivance. And again. Dan. 2. 20, 21. wisdom and might are his, he changeth the times and the seasons: he removeth Kings, and he setteth up Kings. Those two attributes of strength & wisdom Job 36. 5. are for the most part put together in Scripture; God never shows any argument of his strength, but his wisdom is engaged in it also. Those great alterations & subversions, which happen in the world, do not more demonstrate the greatness of his power in the doing of them, than the greatness of his wisdom, in disposing of them for the best. And again. Psal. 104. 24. O Lord how manifold are thy works, in wisdom hast thou made them all, the earth is full of thy riches. Which is as well true of the works of Providence, as of the works of creation. But this truth is more directly intimated by that vision of Ezekiel, in the first Chapter of his prophecy, wherein he doth express how all events in the world are wisely disposed of, by the care and government of Providence. The scope of that vision was to confirm the faith of the Prophet in the certainty of those things which he was to foretell; because God himself by whom he was inspired, had such a special influence, in the orderly managing of all inferior events. Though matters might seem to run upon wheels (as we say) to follow their own courses, without any special guidance, to go at random, yet these wheels have eyes in them, v. 18. that is, there is the eye of Providence which directs them in their revolutions. Chron. 6 9 Prov. 15. 3 And then besides, these wheels are likewise governed by the four living creatures, that Ver. 10. is, by the Angels of God, who are fitted for all their services, with four remarkableendowments 1. With wisdom and prudence, typified in that vision, by the face of a man. 2. Courage and resolution, the face of a Lion. 3. Sedulity, and diligence, the face of an ox. 4. Swiftness and dispatch, the face of an Eagle. In all which the Prophet doth at large explain unto us, with what deliberate care and forecast, the Providence of God doth dispose of all these inferior events. This truth may yet be further evidenced, from human testimony. the very light of Nature, and the testimony of the Heathen. Hence was it that the Ancients did set forth their Gods with Harps in their hands, to show the harmony they observed in the government of the world. And Bacon's Sap. Vet. Mid●● was condemned to wear Asses ears, because he preferred Pan's Pipe before Apollo's Lute; human policy, before Divine Providence. Nay the devil himself doth acknowledge the wisdom and seasonableness of Divine proceedings, and therefore would fain have sheltered himself under this pretence, Matth. 8. 29. Art thou come to torment us before our time? Implying that it would not become the God of order to do any thing untimely. And doubtless that must needs be an evident and a great truth, which is confessed by the mouth of so great a liar. For the further confirmation of this, let us a little consider, some of those rugged passages of Providence, which seem to be performed with the greatest negligence and deformity. Look upon the History of Joseph, he was (you Examples. know) one of the promised Seed, concerning whom, God had foretold, a superiority and dominion, over the rest of his family. Now, that after this, he should be exposed to the treachery of his malicious brethren; That besides his nearness to slaughter from their hands, he should be sold into a far country, whence there was no hopes ever to hear of him again; That there he should be so endangered by the rage of a lustful woman, and suffer so tedious and unjust an imprisonment, all this might seem to be an oversight and neglect of Providence, as if it had forgotten that promotion which Joseph was designed to. And yet do but reflect upon the latter part of the story, and you shall find, how all these misfortunes did mightily conduce, not only to his advancement, but alto to the safety and preservation of that whole family, which was then the visible Church. So that if each of his brethren had given him as much money as they sold him for, it had not been so great a kindness as he received from their intended cruelty. It is an elegant gloss of St. Gregory upon this story, Divino judicio quod declinare conati sunt, renitendo servierunt: Ideo venditus est à fratribus Joseph, ne adoraretur, sed ideo est adoratus quia venditus. It was so ordered by Providence, that what they sought to decline, they did promote, even by their striving against it; Joseph was therefore sold by his brethren, that he might not be worshipped, and yet he was therefore worshipped because he was sold. Sic divinum consilium dum devitatur, impletur; sic humana sapientia dum reluctatur, comprehenditur. Even so the divine counsel is accomplished in being opposed; so human policy is defeated by the means of promoting it. Thus also is it in the David. history of David, he was (you know) designed to a Kingdom, but how many straits was he put to before he attained it? being forced into the wilderness like a wandering outlaw, and followed there by a company of discontented persons, who were as ready perhaps, upon every trivial occasion to revolt from him, as before from Saul. But above all the rest, his last distress was one of the most desperate, when he was spoiled at Ziglag, not only of his goods, but his wives and children too, when his own soldiers in their mutiny and discontent were ready to stone him; there being then but little hopes to save his life, much less to get a Kingdom: And yet this distress also, was in the event of it contrived to his advantage. For having afterwards pursued the Amalekites, he not only recovered his own, but got also such abundance of other spoils from them, as served him for rich presents, whereby he might renew and confirm the friendship of his wellwishers in Israel, that after the death of Saul (which presently followed) he might by their free votes be chose to succeed him. 1 Sam. 30. and Chap. 31. You may observe likewise somewhat to this purpose in the story of Jonah, when he was sent Jonah. to Nineveh about so weighty a matter as the safety of that great populous City, and that too, when their destruction was within ken, but forty days off, that he should now make delays and fly to Tarshish, that upon such a straight, he should run himself into hazards, might seem to argue some carelessness, and neglect in the government of Providence. And yet this error of his was so wisely managed in the event, that it proved a great advantage to the main end of his business. For 'tis a probable opinion that these mariners, who cast Jonah into the Sea, were a special occasion that his preaching was so successful afterwards. The Ninivites being by them informed, that this was that Prophet, for whom they had lately suffered so violent a tempest, how the wind ceased, and all was calmed again, when they had once cast him into the Sea; from whence it was not possible he should be delivered but by a miracle. And therefore they concluded, that this must needs be some man extraordinarily inspired from above, and that his preaching was not idle threats, but such as might justly fright them into that rigorous Fast which afterwards we read of, both for man and beast. It being the wisdom of Providence so to contrive it, that this offence of Jonah should mightilyadvantage that end, which it did seem most directly to oppose. So likewise for that Paul & Barnabas. distention betwixt Paul and Barnabas, Act 15. it might seem the unseasonable breach, that could possibly be imagined, when the Church of the Christians was now in its beginnings and infancy, that then the two chief members of it should fall at variance amongst themselves, was such an untimely dissension that an enemy could not wish them worse. Nothing could more thwart the promulgation of the Gospel of Peace, than the contentions of those that preach it. If that State which is already established into a kingdom, divided against itself, cannot Matth. 12. 25. stand, much less could those small beginnings think to increase into a Church by divisions. And yet this likewise was so disposed of in the event, that it did mightily conduce to the propagation of the Gospel thorough the whole world; for by this means, those two parted asunder, the one into Cyprus, the other into Syria and Cylicia, and like two mighty streams Ver. 39, 40, 41. spread themselves several ways, that so they might the better water the barren and thirsty corners of the world. Thus have you seen the Beauty of Providence in some rugged passages of it. 'tis so in everyother partincular, though seeming unto us never so deformed. But man cannot find out the work of God from the beginning to the end. For the further evidencing of this truth, Confirmation by Reason. there are two grounds upon which 'tis bottomed, that being rightly understood and considered, will make the point very clear. 1. God is exactly careful of every thing. 2. He is infinitely wise for the disposal of all to the best. 1. God doth overlook 1 Reason. all things by an especial Providence. Ephes. 1. 11. He worketh all things after the counsel of his own will. There is no event in the world but it is ordered both according to God's will, and by his counsel. Psal. 135. 6. Whatsoever the Lord pleased, that did he, both in heaven, and in earth, and in the Sea, and in all deep places. Not only in the heaven, where his glory is more especially conspicuous, but in the earth too, where matters seem to be full of confusion; And in the Sea, and in all deep places, where we cannot so much as take notice of them. There is nothing so great but is under his power; nothing so little but is within his care. Those actions and events that seem unto us most free, casual, inconsiderable, are all of them ordered by his providence. 1. That which is most free, the hearts and affections of men do follow the guidance of his decrees; men may do after their own counsels and inclinations, but they are still suitable to his Providence; there is nothing more in our command, than our thoughts and words, and yet both the preparation of the heart, and the answer of the tongue is from the Lord. Prov. 16. 1. 2. That which seems most casual, The disposing the Lot is from him. Prov. 16. 33. He who is accidentally slain by another is said to be delivered into his hands by God. Exod. 21. 13. That casual arrow shot at random was directed by Providence to fulfil the prediction of Ahaós death. 1 Kin. 22. 34 There is no liberty for causes to operate in a loose and straggling way, but in matters of greatest uncertainty there is a preordained course of effects. 3. The least most inconsiderable things, are not neglected by Providence. It was a * Like that of the Poet: profane speech of the Aramites, Non vacat exiguis rebus adesse Jovi. That God was the God of the mountains, not of the valleys. 1 King. 20. 23. whereas he regards the lowest the least thing as well as the greatest. The young Lions, Psal. 104. 21. The Ravens, Psal. 147. 9 are provided for by him. He feeds the fowls of the air, adorns the lily, and clothes the grass of the field, which to day is, and to morrow is cast into the oven. Sparrows (you know) are but cheap birds, Are not two of them sold for a farthing? Matth. 10. 29. And yet not one of these doth fall to the ground without your Father. He must give the Fowler leave to kill them; nay when they are upon the wing in their frequent and often repeated motions, yet than it is he that must appoint them the time and place when and where they shall settle; and in this sense also, not one of them doth fall to the ground without your Father. The hairs of our head, are yet less observable, contemptible even to a Proverb, Pili non facio, Ne pilo quidem melius. And yet these with God, are inter numerata, amongst those things whereof he takes an exact account. That place, 1 Cor. 9 9 Doth God take care for oxen? doth not simply exempt such things from thelaw of his Providence; but 'tis Argumentum a minori, and doth imply his more especial care of that higher rank of creatures to whom these are subordinate. The plain meaning of it is, That if God hath by a particular law provided that the Ox should not be muzzled, which treads out the corn, He will be much more careful of the labourers in his Harvest. 'tis recorded to the glory of some Ancient Generals, that they were able to call every common soldier by his own name, and careful to provide, not only pay for their Captains, but litter also for the meanest beast that did serve the Camp. Now you know there is not any creature but is a soldier to the Lord of hosts, he doth sometimes muster up an Army of lice & flies, and therefore 'tis but reason that his Providence should take care for such things also. Why should it not be as great an argument of his power to preserve and order these lesser creatures, as it was at first to make them? The creation of a glorious Angel, did not cost him more, then that of a despicable fly. Was it not he, that out of the same primitive nothing, put that difference, which there is amongst several natures? And if the Painter in the same piece draw a silken & a woollen garment, why should he value the one above the other, since it was the same art that did both make and distinguish them? 2. As his Providence 2 Reas. doth extend to all things; so likewise does his wisdom. As he is exactly careful, so is he infinitely wise; & therefore as able for the contrivance of every the least particular thing, as he would be, if he had nothing but that to look after. If the Providence of God had but one project on foot, we could easily conceive how he might be able to drive that through all the windings and circumstances of it, with care and wisdom. Nay we would trust any wise man with the managing of a single business, when he had nothing else to distract his endeavours: But for all those multitude of affairs amongst men and Angels, nay for the very circumstances and manner of all those several actions and motions, which are performed in every moment of time through the whole world; we cannot conceive but that in such a tumult of business, the eye of Providence may be sometimes over-seen. But this arises from our mistake of the Divine nature, we measure God by our own finite abilities, whereas we should consider, that that which is infinite cannot be confined by time, or number, or place; but is as well able at all times, to look to all things, in all places, as if there were only one business to be cared for: You may see some imperfect resemblance of this amongst the Creatures. Do but consider the Sun how that at the same time, without labour or confusion, is employed in divers services for all the creatures under heaven. The distinctions of seasons, the growth of several plants, its various influence upon Minerals, the cherishing of living creatures, with sundry other such variety of employments, which we are not able so much as to take notice of. Or else, do but mark the nature of the Soul, which at the same time perhaps doth contemplate heaven, direct the body in its sundry motions, distribute the food in a wise proportion to the several parts, not neglecting so much as the least hair about it, but supplying that with suitable nourishment. And all this it does without weariness or distraction. And if a creature can do thus, much more than the Creator, who gives to every thing its proper ability, and doth actuate all things, by a more immediate assistance than the Soul itself. So that though we suppose infinite occasions, (which notwithstanding creatures are not capable of) yet the Providence and wisdom of God is infinite also; and there is the same proportion of infinite to infinite, as of one to one. Now put both these Reasons together, if the Providence of God be thus exactly careful of every the least particular: If he be thus infinitely wise for the disposal of all to the best, no wonder then, though every event in the world be both beautiful, and in its time. For the further clearing of this truth, there Vindication from doubts & objections are two doubts or queries to be resolved, that seem to oppose it. 1. What's the reason why this Beauty of Providence doth not appear to us, but that many things seem so full of disorder and confusion in the world? 2. How may this consist with the permission of sinful actions, which can neither be beautiful nor seasonable? I begin with the first, to show the reason why in so many things we cannot discern this beauty of Providence. The verse of the text tells us, That man cannot find out the work of God from the beginning to the end: that is, 'tis above human capacity to comprehend the reason of all divine proceedings, we cannot find them fully out, from the beginning to the end. And so Job 9 10. He doth great things past finding out: Lo, he goeth by me, and I see him not; He passeth on also but I perceive him not. And again, Chap. 23. 8, 9 Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him. The meaning is, that where ever Job turned his eyes, there were still some passages of Providence which he could not apprehend the meaning of. God hath reserved this as a peculiar prerogative to himself. It is not for us to know the times and the seasons, which the Father hath put in his own power. Act. 1. 7. There may be a twofold reason of this. 1. The obscurity of the things themselves. There are treasures of wisdom, Col. 2. 3. Not only for their preciousness, but for their privateness too. Hidden wisdom, 2 Cor. 1. 7. Secrets of wisdom, And these are double to that which is (as Zophar speaks) Job 11. 6. that is, Those concealed providences, which we do not discern the reason of, are of much greater proportion than those that appear. We read in that forecited place, Ezek. 1. 16. of a wheel within a wheel, signifying those involutions and intricacies which there are in the ways of Providence. And the Psalmist tells us that His way is in the Sea, and his paths in the great waters; and his footsteps are not known. Psal. 77. 19 As it is in the works of Nature, where there are many common things of excellent beauty, which for their littleness do not fall under our sense; they that have experimented the use of Microscopes; can tell, how in the parts of the most minute creatures, there may be discerned such gildings and embroideries, and such curious variety as another would scarce believe. Why 'tis so in the works of Providence, there are very many passages of frequent daily occurrence, whose excellent contrivance doth not fall under our sense or observation. 2. Our own ignorance and short sightedness, and that in a twofold respect. 1. We cannot see that end and drift which Providence aims at in many particulars; and therefore, no wonder though they seem unto us rude and uncomely. We measure things by this false balance of opinion, which weighs only their outsides, and doth not look upon their ends and relations. Now the beauty of things doth consist much in their tendency and reference to their proper ends. If an ignoraut man that knows not the reason of a windmill or Water-mill, should look upon them only as places of habitation, he cannot think them well situated, where they are so much exposed to the violence of winds & waves: whereas he that understands how the wisdom of the Artificer hath contrived those motions unto useful ends, must needs confess a beauty and comeliness in the work. 'tis so likewise in the events of Providence, which none can rightly apprehend, but he that understands the special drift and purposes which they are designed to. 2. We cannot see the whole frame of things, how sundry particular events in a mutual relation do concur to make up the beauty of the whole. He that can discern only two or three wheels in a Clock, how they move one against another, would presently think, that there were contrariety and confusion in the work. Whereas he that beholds the whole frame, and discerns how all those divers motions do jointly conduce to the same end, cannot choose but acknowledge a wise order in the contrivance of it. So likewise is it in the frame of times, where he alone is fit to judge of particulars, who understands how they refer to the general. But now we are but of yesterday and know nothing, because our days upon earth are as a shadow (saith Bildad) Job 8. 9 We look upon things according to a short succession, and so are not able to discern that beauty which there is in their references to other matters a far of. But now to God a Psal. 90. 4. 2 Pet. 3. 8. thousand years are but as one day. He beholds all things whether past or to come in the same instant. There is no succession in eternity, but all things within the reach of time are present unto that. Though in the revolution of a wheel, there be a mutual succession betwixt the parts contained in it; yet an eye that is placed without can at the same time discern the whole motion. Thus also is it in the revolution of time, where though there be a mutual succession, betwixt those things that are contained under time, yet God who is without and above it, doth at the same view behold all together. So that 'tis no wonder, though many things seem beautiful to him, which to us who are so shortsighted may appear harsh and deformed. 2. The 2d. query was this. If there be such an overruling Providence, which doth dispose of all to the best; how comes it to pass that there are so many sinful actions in the world? To this I answer two things. 1. When men thwart God's will of Precept, they serve his will of Providence. Those particular intersts of gain, honour, pleasure, revenge, which sway men's desires and actions, are wisely contrived to the promoting of God's decrees and glory. When Augustus made the general tax upon the world, His end was to enrich himself, and fill his coffers But God used it as a means to fulfil the prophecy of Christ's birth at Bethlehem. Rehoboam, and Jehu, and Cyrus, had all their several aims, in those works, wherein they were subservient to Providence And they did still accomplish his counsel in prosecuting their own designs. 2. That which in respect of man's execution is wicked and disorderly, in respect of God's appointment is beautiful and comely. There could not be any more horrid act, than the Betraying and crucifying of our blessed Saviour; and yet even in this, as it was decreed by the determinate counsel and foreknowledge of God: Act. 2. 23. there was the greatest miracle of divine wisdom that ever was extended to the creature. Such depths of policy, which all the subtlety of men or Angels, was not able to contrive, no nor to suspect, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as the Apostle calls it, Ephes. 3. 10. Interchangeable wisdom, of curious variety, as the word signifies. Now if God could thus manage the worst action of man to the best advantage of man, well than may we conclude, that every event of providence is beautiful in its time. I have now done with the Explication and Confirmation Application. of the text. In the Application, it may be useful for these lessons. 1. For Information, and that in a twofold respect. 1 Use. For Information. 1. It may teach us our duty to take notice of, and observe the works of Providence. 2. It may direct us what to judge of the affairs of these times, under which we are fallen. 1. If all the events of Providence, be so wisely contrived, 'tis certainly then our duty to consider and to take notice of them. Psal. 111. 2. The works of the Lord are great, sought out of all them that have pleasure therein. And again, v. 4. He hath so done his marvellous works that they ought to be had in remembrance. Now a man cannot be said to seek out or to remember that which he doth not carefully observe. 'tis the chief scope of that Psalm to excite men unto this duty. And David makes it a note of piety for men to delight themselves in the contemplation of God's works, to remember him in his ways, as the Prophet Isaiah speaks. This, Asaph Isa 64. 5. found by experience to be a special Antidote against all diffidence and carnal fears. In the 77. Psalm when he was surprised V. 7, 8, 9 with those sad thoughts, Will the Lord cast us off for ever, and will he be no more entreated? Hatb God forgotten to be gracious? &c. he presently applies himself to this remedy, v. 11, 12. I will remember the works of the Lord, surely I will remember thy wonders of old: I will meditate also of thy works, and talk of thy doings. If a man were but well read in the story and various passages of his life, he might be able to make an experimental divinity of his own. He that is observant of God's former dealings and dispensations towards him, may be thence furnished with a rich treasury of experience against all future conditions. There are very many duties that depend upon a right understanding of the times. A man knows not how to order his services of prayer and praises, without some observation and skill in these. It was a great commendation which was given to the men of Issachar, that they had understanding in the times to know what Israel ought to do. 1 Chron. 12. 32. And the ignorance of these, the wise man complains of, as being a very great evil: Eccles. 9 12. For man knoweth not his time, but as fishes are taken in an evil net, and as birds are caught in the snare, so are the sons of men snared in an evil time when it falls suddenly upon them. Now this observance of God's works and dispensations, is a duty always seasonable, but more especially in such times as these. 'tis commonly observed, that though smooth and peaceable times are best for the liver, the man that lives in them; yet times that are full of change and vicissitude are best for the writer, the Historian that writes of them; so though quiet seasons may best suit with our desires and outward condition, yet these disturbed confused times, may be best improved by observation, and do most set forth the wisdom of Providence. The common providence of God in the various seasons and order of nature, may afford excellent matter for contemplation, much more that special providence of his in the guidance of human affairs, which have been always managed with various wisdom. But especially in his dispensations towards these later ages, wherein there have been many new, unusual emergencies, such as our forefathers have not known. How many strange observable passages, may a considering man pick out, amongst the affairs of these few last years? How strangely hath the whole course of things both in Church & State, been turned about, beyond all men's imaginations! How hath God in every respect, and on all sides, puzzled the wisdom of the wise, and enfeebled the strength of the mighty, abating the glory of all human power, lifting himself up above others, in those things wherein they dealt most proudly, effecting great matters, by despised means; what strange ebbs and flows of hope have we known? When men have been most full of confidence, than some unexpected accident hath intervened, and disappointed all. So that the wisest men have been often put to stand at a gaze, not knowing what to judge of the issue of things; And (though we have not had leisure to observe it, yet) there has been something equivalent to this, in other Nations▪ The whole Christian world being generally full of strange commotions. Now we may certainly conclude, that all these unusual turns and changes of things are not for nothing. There is some great design to be accomplished by them. 'tis our duty with diligence to observe the passages, and with patience to attend the issue. 2. This may direct us what to judge of the present times under which we are fallen. If it be so that every particular event is so exactly regular and beautiful; hence than we may infer, how all that confusion and disorder, which seems to be in the affairs of these times, is not so much in the things themselves, as in our mistake of them. The Roughest Seasons, (though they may be unsuitable to our desires) yet have in them a proper comeliness, as well as times of the greatest serenity. True indeed, the Scripture doth sometimes Ephes. 5. 16. mention evil days; but this is not so to be understood as if time in itself could be evil, either Naturally, for so God pronounced it good; or Morally, because 'tis not subjected to any moral rule: but only accidentally in respect of our mistake and abuse of it: when either we judge of it according to our own wishes, or misspend it according to our own lusts. 'tis only unwise, 2 Tim 3. 1, 5. unholy men, that make unhappy times. As in the works of Creation nothing is properly deformed, but every thing hath a peculiar beauty, according to tha rank and station wherein 'tis placed; Though in vulgar speech we use to call a toad and a serpent ugly, yet that is only in reference to common esteem; whereas in respect of the universe they are as regular and comely parts as any of the rest; their outward shapes being suitable to their inward forms, and those purposes for which they were intended. So is it likewise in the ways of Providence, those designs that in respect of our apprehensions are carried on by a cryptical involved method, are yet in themselves of as excellent contrivance, as any of those, that seem to be of more facile and perspicuous order. If a man in these times shall with his reason consult only the outward face of things, they must needs seem full of irregularities & disorder; when the spirits of men in the prosecution of the same ends, and the pretence of public welfare shall be imbittered against one another, even to public ruin, when there is a violent perverting of judgement and Eccles. 5. 8 justice in a Nation; and on the side of the oppressor there is might, but the oppressed have none to comfort them. Cap. 4. 1. When there is a total subversion of those degrees, in which the order and harmony of things doth consist, Servants being Eccles. 10. 7. on horses, and Princes walking as servants on the earth. When the mountains are removed, Job 95, 6. and the pillars of the earth tremble. When Religion and Laws (which are the foundations of a people) are out of course. Psal. 11. 3. And yet even in all this, there may be a design of Providence for our good. This is certain, all God's promises to his Church are infallibly true, and all his dispensations (though never so cross in outward appearance) have a tendency towards the fulfilling of those promises. And why should not a man rest himself in this belief? In our natural inquiries after the efficient cause of things, when our reason is at a stand, we are fain sometimes to sit down, and satisfy ourselves, in the notion of occult qualities; And therefore much more should we be content to be ignorant in the final cause of things, which lie more deep & obscure then the other. Let no man than presume to censure the several vicissitudes & changes of things, as if they were unseasonable and ill contrived. Remember we are but shortsighted, and cannot discern the various, references, and dependencies, amongst the great affairs in the world, and therefore may be easily mistaken in our opinion of them. We do in this world (for the most part) see only the dark side of Providence. At the last & great day of manifestation, when the whole plot of divine love shall be laid open, than we shall be able to discern the beauty of Providence in all the rugged passages of it, how tribulation, distress, persecution, famine, Rom. 8. 28. 35. nakedness, peril, and the sword, do all work for the best to those that love God. Judge nothing therefore before its time: 1 Cor. 4. 5. Consider, We cannot see the works of God from the beginning to the end. And you know there is a vast difference, betwixt the beginning and the end of a building. It may be our lots perhaps in these times, to see only the beginning of the fabric, when the old frame is demolished, the rubbish lies scattered about, the new materials being so gathered into heaps Posterity perhaps may see the end of it, when all these confused preparations shall be made up into a beautiful structure. 2. This may serve for 2 Use. For Reproof. reproof of two sorts of persons. 1. Those that do not observe or regard the works of the Lord. 2. Those that murmur and repine at them. 1. This may reprove those that do not observe or regard the works of the Lord. 'tis a great argument of Infidelity and irreligion, when men let many remarkable providences pass by them without notice or observation. Or when they look upon them only in a slight and superficial manner, like those whom the Prophet Isaiah complains of, Seeing many things, but observing not. Isa. 42. 20. This sin of inadvertency of God's various Providences, hath been oftentimes severely threatened and punished in Scripture. Isa. 5. 12. Because they regard not the work of the Lord, nor consider the operation of his hands, therefore is my people gone into captivity. And again, Jer. 12. 11. The whole Land is made desolate, because no man layeth it to heart. The heaviest judgements that can befall a Nation, are Captivity and Desalation. And yet they are both denounced against this stupidity and carelessness of spirit. And you may guess at the heinousness of the sin, by the greatness of the punishment. 'tis a sin, that is after a more especial manner appropriated to wicked men. Psal. 10. 4, 5. The wicked through the pride of his countenance will not seek after God; God is not in all his thoughts. Thy judgements are far above out of his sight. Things that he never inquires after or regards, as if he were not at all concerned in them. Que supra ●os nihil ad nos. He ●ooks no further than second causes, unto which he ascribes the success or miscarriage of events; and doth not take notice of that divine Providence by whose influence they are guided. You see, this is made the note of wicked men. And therefore, as we would avoid that censure, so will it concern us to avoid the sign. 2. This may serve for the reproof of those, that murmur and repine at the works of Providence, that take upon them the magisterial judgement of events; as if they could tell, how to frame things much better, and to contrive the issue of things to greater advantage. How ordinary is it, for men to discourse thus, concerning the great changes of these times? As if the unsearchable ways of God, were to be judged before the tribunal of human reason; Who art thou O man that disputest with God? (saith the Apostle) how despicable in comparison to his infinite majesty and wisdom. If there be a commonwealth amongst Ants and Bees (as some Naturalists say there is) 'twould make a man smile to think, that they should take upon them the censure of State matters amongst us men; and yet here the disproportion is finite, whereas betwixt God and man 'tis infinite. As the heavens are higher than the earth, so are Isa 55. 8, 9 my thoughts higher than your thoughts; and my ways then your ways. He that will take upon him to mend the contrivance of things, let him remember (Says one of the Stoics) that the first thing he is to do, is to mend God, to teach him Epictetus wisdom and care. And if he shall think himself unfit for that, let him not presume upon this. For consider, is not the Providence of God exactly careful of every thing? Is not he infinitely wise to dispose of all to the best? Are not all things subservient to his will? Why certainly then, (however matters may appear to us) yet nothing could have been better than it is. Every thing shall prove for the best in respect of his glory, and (if we belong to him) in respect of our good too. 'tis an observable check which Solomon gives to such presumptuous persons as are apt to repine at, and censure the course of things. Eccles. 7. 10. Say not thou, what is the cause why the former days were better than these? far thou dost not inquire wisely concerning this. It should seem, that those flourishing days of Solomon, so very eminent for all kind of plenty and peace (Silver being in Jerusalem 1 King. 10. 7. as stones; & Cedars, as the Sycamores in the vale for abundance) were not yet without some morose repining spirits, who were still maligning the present condition of things; And therefore no wonder, if we find the like humour amongst men in other times. This the wiseman doth here reprove, both by a prohibition and a reason. 1. A prohibition. Say not thou, What is the cause why the former days were better than these? that is, be not transported with that common humour, of censuring and condemning the present state of times, and commending the times past; As if the course of events were not managed by the same wise Providence now, which governed the world before. He doth not forbid men to inquire after the cause of public sufferings; For this is frequently elsewhere enjoined in Scripture, that upon the occasion of any special judgement, we should search and try our hearts, consider our ways, and our doings, labouring to find out the cause of God's displeasure, that we may accordingly meet him in his ways. But the meaning is, that we should not take upon us the peremptory censure of times and dispensations, presuming to condemn those things, which we cannot understand. 2. The Reason. For thou dost not inquire wisely concerning this thing. That's a figurative expression styled a Meiosis, when a phrase signifies much more than the naked words do import. The meaning is, 'tis extreme folly for men to take upon them the censure of times and providences, as if they were competent judges of such matters. There are two places of Scripture, that will make up a syllogism to prove this conclusion. He that judgeth of a matter before he hath inquired into, and understands it, It is folly and shame unto him: Prov. 18. 13. But now, It doth not belong unto us to know the times and the seasons which the Father hath kept in his own power. Act. 1. 7. And therefore it must needs be folly to take upon us the magisterial censure of such things. Every day hath its proper evil, as well the former Matt. 6. 34 as these; and every day hath its proper advantage, as well these as the former. The very dregs of time, if we endeavour to make a right use of them, may be redeemed Ephes. 5. 16. into opportunity. There are two reasons of men's offending in this kind. 1. When they look only upon some particulars, without the consideration of their proper ends, or general frame; Now 'tis true indeed that some particular events, singly looked upon, may seem very prejudicial; but the whole contexture of affairs in their cooperation shall prove for the best. All things shall work together, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for good to those that love God. Ro. 8. 28. But now 'tis above our capacity to comprehend the whole frame of things; And that is not disorder in respect of the whole, which to us may appear so, being compared with some particulars. You know, that in the natural body, the variety and dissimilitude of parts, is required to the beauty of the whole; the roundness of the head, the length of the arm, the flatness of the hand, blackness in one part, and whiteness in another; all these being singly compared amongst themselves, though they may seem to argue some opposition and difformity, yet look upon them as they stand in relation to the whole frame, and it will appear how in their several ways, they do each of them conduce to its comeliness and order. If this lower world had in it no changes and varieties, but were in all respects alike, it would not then be so properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a beautiful world, as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a lump or mass. 2. Another occasion of men's offending in this kind, is, when they will judge of events, according as they suit with their own wishes. And in this case, 'tis impossible that every humour should be satisfied; because particular desires, (besides their opposition to one another) will likewise be inconsistent with the general design. It would seem better perhaps to every private man, if he himself were a Magistrate, or a King, and every common soldier a Commander, or a general. But how could this consist with the exigencies of a commonwealth, or an Army, where there must be degrees, and disproportion of places according to the necessity of several employments. 'tis so in the government of this great Universe: That difference which there is, betwixt particular things, and times and persons, doth much conduce to the beauty and convenience of the whole. 'tis our safest way than to conclude that all matters are for the best, beautiful in their times, though to us they may seem full of disorder and contrariety. Thus the Apostle, in that remarkable place Rom. 11. 33. speaking concerning the rejection of the Jews, when God would cast off & destroy his peculiar people, and that for his own glory and advantage, He concludes, His judgements are unsearchable, and his ways past finding out. But of him, and to him, are all things. As if he should have said, God will do this strange work, and though for my part, I know not the reason of it. His judgements are unsearchable, &c. yet sure I am, that of him, and to him are all things; that is, as the making of all things, was of his power, so the resolution of all things shall be to his glory. Though his judgements are as the great deep, for their obscurity and unmeasurableness, not to be fathomed by our shallow apprehensions; yet his righteousness is as the strong mountains, for their eminency and stableness. Psal. 36. 6. Though clouds and darkness may be round about him, yet righteousness and judgement are the habitation of his throne. Psal. 97. 2. 3. This may serve for 3 Use. For Exhortation. Exhortation, to persuade us unto these four duties. 1. Not to be too hasty in our desire or prosecution of any thing. 2. Not to trouble ourselves with any solicitous care about the success of things. 3. To be equally prepared for all future events. 4. To behave ourselves with cheerfulness and contentment in all conditions. 1. Hence we learn not to be too hasty in our desire or prosecution of any thing. God best knows the fittest season for every event; we shall have it when its time is come, and before that, 'twould not be beautiful: Like snow in Harvest Prov. 25. 13. (as the Wiseman speaks) which though it might possibly be some refreshment to our particular, yet would be a deformity in the course of Nature. There are some men, whom the Prophet styles Translat. Fearful. of a hasty heart, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa. 35. 4. who are too heady and impatient in their hopes. And it is a weakness that arises from our infidelity and distrust of Providence. For he that believeth, maketh not haste. Cap. 28. 16. 'tis God's usual course to defer what he promises, thereby to exercise our faith, to put an edge on our desires, and a value upon the blessing. In natural affairs, we are fain to expect the proper season, and maturity of things; the husbandman will wait for his harvest, he doth not expect to sow and reap both in a day. It should be so likewise in other matters; And since that is always the fittest time for every thing which God appoints, it will become us then patiently to wait his leisure, and not with overhasty desires to run before him. Abraham was fain to tarry a long time for a Son, David for a kingdom; and the whole world for Christ. He that rightly understands the worth of any blessing, & his own want, cannot think much to wait for it. The poor man, at the pool of Bethesda, being sensible of his own lameness, was content to tarry there 38. years in hopes of remedy. Suppose a promise were deferred to the utmost, yet do but compare the shortness of our lives, with the duration of our souls and then no delay can seem tedious. Neque Boetius. Consol. lib 4. enim est aliquid in tam brevibus vitae metis ita serum quod longum expectaere immortalis putet animus. A man conscious to himself of his own immortality, cannot think any time long, which is confined within the narrow bounds of life. Is there then any mercy which thou expectest? do not over rashly hasten it, with any indirect project, as if thou wert able to help the providence of God, with wiles and devices of thine own. Though it be long in coming, yet it will come at last, it cannot be more slow than sure. When Isaac was laid upon the Altar, and bound for a sacrifice, and his father's hand lift up for the fatal blow, yet than there came a rescue from heaven, which would not have been so beautiful, if by any unlawful act it had been hastened before that time, either by Abraham's sparing his Son, or Isaac's resisting his Father. Joseph did undergo a tedious imprisonment in the Land of Egypt; 'tis likely, being the key-keeper, he might have taken his own time, and have scaped when he would But than he had lost his preferment; whereas by tarrying God's leisure, he was delivered with advantage. Though David had been a long while anointed to a kingdom, yet because he did not use any hasty means for the enjoying of it, therefore did Providence clear the passage for him, and prospered it to him afterwards. He might have killed Saul in the Cave, and Abner too, when he 1 Sam. 24. 11. 26. 7. found them sleeping; but than he had been overhasty: 'twere better they should fall by their Enemies. The Lord shall smite them when their day shall come to die. 1 Sam. 26. 10. And before that, 'twould be but rashness to attempt it. And so likewise when he stopped himself in his haste after Nabals life, you know within awhile after, God took him away by his own immediate hand, and gave both his wife and estate to David. An over forwardness in the hastening of our hopes, is the ready way to embitter them unto us. You know how much trouble and contention there grew, from that hasty act of Sarah, when in her distrust of the promise, and fear of being childless, she must needs give Hagar to Abraham. So likewise for Jacob's too much haste in getting the blessing by a wrong means; you know it cost him afterwards, many dangers, and a tedious exile. Whereas if he had tarried longer, God would have brought it about for him by a more easy and beautiful way. God's time is the best, and he never fails his own season, I the Lord will hasten it in its time. Isa. 60 22. For us to measure the fitness of seasons by our own weak apprehensions, is not this to set the Son by our dial? We are too shortsighted, apt to Ante-date the promises. The Lord will arise and have mercy Psal 27. 13 upon Zion, wben the time to favour her; ye a when the set time is come. Psal. 102. 13. 2. Hence we learn not to trouble ourselves with any solicitous care about the success of things. To serve Providence is the usual means, that is our work; But the issue and event of things that's God's work, we, have nothing to do in it. That which is not under our power, should not be under our care. If there be nothing at our disposal, but that all events do depend upon an higher Ver. 9 Providence, 'twere but a vain thing then to busy ourselves, with hopes and fears about them. Much of the disquietness amongst men in the world arises from hence, that they busy themselves about God's work, and neglect their own. Is there then an evil thou fearest, why 'tis not in the power of any creatureto hurt thee. Though men should use plots, and threats against thee, yet they can do nothing. They sat together, and counselled against David, devising to take away his life, Psal. 31. 13. But what was his comfort, why, saith he, ver. 15. My times are in thy hands O Lord. He knew that no ill success towards him, was in the power of others. Or is there an evil thou feelest? why it comes from the hand of God. Be not then impatient at the instrument. 'tis but a childish, currish thing to beat the rod, or bite the stone that hurt thee. David could quietly undergo the railing of Shimei, when once he had discerned in it the Providence of God. Or is there a good thou hopest for? why it is not within the reach of thy abilities. And therefore 'twere but in vain to think thou couldst command it by thine own endeavours. We should count it a mad thing for one that is naturally low, to busy himself in the study and labour of growing tall, because this is not alterable by any thing in our power; Since no man can add one cubit to his stature. Why 'tis so in other things likewise, God doth as well set bounds to our estates, as to our statures; and of ourselves, we can as little add one penny to that, as one cubit to this. And therefore, never let any one think that he can raise himself as he pleases, and be the master of his own fortunes. Though he were furnished with the greatest helps and probabilities of advancement. Yet the battle is not always to Eccles. 9 11. the strong, nor the race to the swift; neither bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and ehance happens to them all. That is, there is a secret Providence, which doth so unavoidably dispose of these lower events, that the likeliest means we can use, cannot promise us any certain success. They that with a compass wisdom will belay events, that with forecasts, and provisions will bind Providence, for the most part, are not only disappointed in what they hoped for, but do meet with a curse instead of it. See that place, Isa. 50. 11. Behold, all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that you have kindled; This shall you have of my hands, you shall lie down in sorrow. 3. Hence we learn to be equally prepared for all future events, not wishing for one more than another. What ever comes to pass shall be beautiful, and therefore should be welcome. All things that befall us shall lead us on to the same journey's end, happiness. And therefore we should not in our expectation of future matters engage ourselves in the desire of any particular success. But with a travellers indifferency (as Epictetus Disert. li. 2. ca. 7. speaks in Arian.) who when he comesto doubtful turnings, doth not desire one way should be true more than another. So should we entertain every thing that we meet with in our passage through this life. Especially since we are sure, that there is none of them, but if we belong to God, shall further us in that which is our main business, our journey to happiness. And therefore to be very solicitous about any particular success, what is it but to limit and confine the power of God? nay, to prefer our own policy before the wisdom of Providence, as if we alone were able to discern what would be the best issue of things. Mark how the same Heathen bespeaks such a person. Thou foolish man (saith he) dost thou not desire that which will be most convenient for thee? And can there be any thing better than what God appoints. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Wherefore by such immoderate and eager desires, thou dost (as much as in thee lies) to corrupt thy Judge, and seduce thy counsellor. The Stoics have many excellent passages to this purpose. Nunquam sapientem De Benef. lib. 4. 34. poenitentia subit, (saith Seneca) quia nihil melius illo tempore fieri potuit quam quod factum est. A wise man is never troubled at any cross event, He knows nothing could have been better than it is. Omnia illi succedunt, nihil praeter opinionem accidit. All things are successful to him, he is disappointed in nothing, because indifferent to every thing. Whilst others are tossed up and down betwixt hopes and fears, his mind is established. Now if mere reason could advance Heathen men to such resolutions, much more than should a Christians faith in the providence of God, with those many promises wherein he hath an interest, raise his mind to this heroic temper, and make him bend himself with a submissive compliance unto every condition. Ob. But what then, Ob. may not a man (nay should he not) be very earnest in his desires and prayers, for some particusar deliverance or blessing? I answer. Yes. But in Sol. all temporal matters, it must be still with a tacit submission to the will of God, who knows better what is fit for us, than we ourselves. See the example of David to this purpose. 2 Sam. 15. 25. He was there put to a very great exigence, his Son Absalon, had suddenly raised a great Army against him, in so much as he was fain to fly for his life. There were some of the Priests adhered to him, and followed him with the Ark. But he, upon serious thoughts desires them to return again. For (saith he) if I shall find favour in the eyes of the Lord, he will bring me again, and show me both it and his hahitation; But if he thus say unto me, I have no delight in thee, Behold here I am, let him do to me, as seemeth good unto him. Here's no deep anxiety or aestuation of spirit. No bitter exclaiming against his unnatural son, and disloyal Subjects, but a quiet succumbency, an indifferent composure of mind, which resolves to be content in every condition. He puts the case both ways, and is provided for either. If it prove after this manner, why then so. If otherwise, than thus. So true is that common Emblem, that every wise man is a cube or die, not to be flung from his bottom. Let him be cast any way, he still lights upon his right basis, whatever his condition may be, Si fractus illabotur orbis, yet his mind is still calm and peaceable. Ob. But would you Ob. have a man turn Stoic? should he not be troubled at the afflictions that befall him? Sol. I answer. Yes: He must be sensible of his Sol. sufferings, and consequently cannot but grieve under them; especially so far as his own sin and neglect hath occasioned them. But than it should be his care to quiet his heart from immoderate trouble, by the consideration of that wise Providence, who doth dispose of all for the best. 4. Lastly, hence we learn, to behave ourselves with cheerfulness and contentment under all those conditions which the Providence of God shall think fittest for us. 'tis the wiseman's own inference from the text, in the verses immediately after it. There is nothing better than for a man to rejoice, V. 12, 13. and do good in his life; that he should eat and drink, and enjoy the good of his labour. For if every thing AEquum est ut homini placet, quicquid placet Deo. be best which God appoints, we have no reason then to be troubled at any event. What though it do cross our desires, yet 'twould not have been so well, if it had been otherwise. Things cannot be better with us than they are. David thought it a hard case, that his child by Bathsheba must die. But did he lose any thing by it? was it not better for him to have such a legitimate Heir as Solomon was? We are but ill contrivers of our own welfare, and therefore should without murmuring submit ourselves and affairs to the government of Providence. What though that do straightened us in our desires? you are content to let the physician bar you of many things, because he hath cast your water, felt your pulse. Consider then, doth it not as much concern us to provide for the salvation of our souls, as the health of our bodies? or doth not God understand this, as well as the physician that? What reason have we then to repine at his proceedings? He was a wise Son in Plutarch, who being told by a friend that his Father would disinherit him; Answered, Non faciet nisi faciendum: He will do nothing but what he should. Thus should a Christian willingly resign up himself in every condition to the disposal of Providence. Do but apply this consideration according to the several occasions of your lives. When your hearts are at any time amazed or dejected with the thought of the public confusions; Remember, that God sits in heaven, observing and ordering all these inferior motions for the best. And so too in the case of particular sufferings, 'tis likely that there is not any amongst you, but hath some kind of private trouble & grievance to which he is more especially exposed. Either weakness of body, or too narrow a fortune, losses in your estates, disappointment in yourhopes, unhappy relations, or the like. And these things as we are men, cannot choose but grate upon our spirits, with some kind of harshness and discontent. But now, as believers, we have a remedy against them. For consider, there is nothing befalls us by chance. All things are ordered by the deliberate counsel and foreknowledge of God. He is as exactly careful of every one of us, as if he had nothing else to look after. Do not think that any trouble befalls you (because he doth not regard, for his care & providence doth extend to all things; nor because he cannot help, for he is Almighty; nor because he will not, for he is equally infinite in all his Attributes; But because his wisdom finds that condition to be fittest for thee; there is some thing amiss which should be mended. When the superfluous humour is corrected, the physical potion shall be taken away. And 'tis not reasonable to expect physic and health both together. When the wound is healed, the smarting plaster shall be removed. And thou mayest confidently say with David, Psal. 119. 75. I know O Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. How happy might we be, if we could settle our hearts upon these considerations? FINIS.