THE BEAUTY OF Providence.
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 our selves [Page 102] in an eager prosecution after them, but to enjoy our possessions with a cheerful, liberal mind, without perplexing our selves in such cares and 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, ch. 2. v. 24. That is one of the Conclusions which Solomon infers from his former discourse, and which he farther amplifies, 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 eventts 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 stiled, the Calendar or Ephemerides of seasons: whence the Wise-man with divers arguments urges upon us what he had before commended, [Page 103] 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 [...] does properly import. This God hath set in, or [...] expounded unto mens hearts; that is, he hath endowed us with an ability to descern in some measure [Page 104] 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 humane 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 properly rendred thus: This very suitable to the Original. as long as the World shall last, God doth reveal unto mens 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 there 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 [...]ense of both Interpretations being for the substance much alike.
That's the connexion and meaning of the whole verse. The Text, according [Page 105] to its natural fulness, doth comprize 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 [...]s [...]me. 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 dye, ver. 2. but also for those voluntary actions that seem to be most alterable and 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 we call the fulness of time, the ripeness of season. Prov. 27, 1. The Wise man says there, that the day brings forth events, Paritura est dies; alluding to a teeming-Mother, to whom. [Page 106] there is a set date for her delivery. So doth Time travel with the decrees of Providence, and for each several action there is a pregnancy, and fulness 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, v. 4. A time to mourn, a time of war, v. 8. The scorching of Summer, and the extream cold of Winter, though both in themselves alike distastful, 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 Musick doth consist, may be so disposed of, as to cause deformity and discord: so actions, which in themselves are good, may be depraved [Page 107] 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 confidered) we should find them to be performed in their most comely order, and best opportunity.
As for the two first Particulars, though they are implied in the Text, yet are they most expresly handled in the former verses: And therefore I shall pass them over without any [Page 108] ther 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 befal 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 perswaded of that wise order and contrivance which there is in the 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 [Page 113] Government of Providence, as if God 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 shew that every thing God doth, is best; and consequently, that those 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 most Propos. 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.
[Page 114] The Scripture is copious in other proofs to this purpose. Deut. 32. 4. Confirmation by Testimony Divine. His work is perfect, and his ways are judgment; 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 Provi [...]nce also are disposed with judgment and righteousness.
So again, Isa. 28. 29. The Lord of So Jer. 32. 19. Hosts is wonderful in counsel, and excellent in working; that is, every event of Providence is managed and pre-ordained 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 and Wisdom are for the most part Job 36. 5. put together in Scripture. God never shews any Argument of his Strength, but his Wisdom is engaged in it also. Those great alterations [Page 115] and 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 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 foretel; because God himself, by whom he was inspired, had such a special influence in the orderly managing of all inferiour Events.
[Page 116] 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. And then besides, 2 Chron. 16. 9. Prov. 15. 3. ver. 10. these wheels are likewise governed by the four living creatures; that is by the Angels of God, who are fitted for all their services, with four remarkable Endowments.
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 fore-cast the Providence of God doth dispose of all these inferior Events.
[Page 117] This Truth may yet be further evidenced, Humane Testimony. from 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 shew the harmony they observed in the government of the world. And Midas Bacon's Sap. Vet. was condemned to wear Asses ears, because he preferred Pan's Pipe before Apollo's L [...]te; Humane Policy before Divine Providence.
Nay the Devil himself doth acknowledg the wisdom and seasonableness of Divine proceedings, and therefore would fain have sheltred 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 [Page 118] those rugged passages of Providence which seem to be performed with the greatest negligence and deformity.
Look upon the History of Joseph: Examples He was (you 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 sould into a far Countrey, whence there was no hopes ever to hear on him again: That there he should be so endangered by the rage of a lustful woman, and suffer so tedious and unjust Imprisonment; all this might seem to be an oversight and neglect of Providence, as if it had forgotten the 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, [Page 119] not only to his advancement, but all to the safety and preservation of that whole [...]amily, 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 worshiped, and yet he was therefore worshiped, because he was sold. Sic divinum consilium dum deviatur, impl [...]tur; sic humana sapientia dum reluctatur, comprehenditur. Even so the Divine Councel is accomplished in being opposed; so Humane [Page 120] Policy is defeated by the means of promoting it.
Thus also is it in the 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 wandring Out-law, and followed there by a company of discontented persons, who was as ready (perhaps) upon every trivial occasion to revolt from him, as before from Saul. But, above all the rest, his last distress was the 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 Souldiers 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 such abundance of other [Page 121] 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 to Nineveh Jonah. about so weighty a matter as the safety of that great and 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 strait 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 [Page 122] special occasion that his Preaching was so succesful afterwards; the Ninevites 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 calm again, when they had once cast him into the Sea from whence in 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 mightily advantage that End which it did seem most directly to oppose.
So likewise for that dissention betwixt Paul and Barnabas, Act. 15. Paul and Barnabas. it might seem the most unseasonable breach that could possibly be imagined; when the Church of the Christians [Page 123] was now in its beginning and infancy, that then the two chief Members of it should fall at variance amongst themselves, was such an untimely dissen [...]ion, 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 it self, cannot stand; much Mat. 12. 25. less could those small beginnings think to encrease into a Church by divisions.
And yet this likewise was so disposed of in the event, that it did mightily conduce to the Gospel thorow the whole world: for by this means those two parted asunder, the one into Cyprus, the other into Syria and Cilicia, and like two mighty streams spread Ver. 39, 40, 41. 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 [Page 124] of it. 'Tis so in every other particular, 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 Confirmation by Reason. truth, there are two grounds upon which 'tis bottomed, that being 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. Reas. 1.
1. God doth overlook all things by an especial Providence. Eph. 1. 11. He worketh all things after the counsel of his own will. There is no event in the World i [...] 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 especiolly conspicuous; but in the earth too, where matters seem to be [Page 125] 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, and 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 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 flain 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 Ahab's death, [Page 126] 1 King. 22. 34. There is no liberty for Causes to operate in a loose and stragling 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, Non vacat exiguis rebus adesse Jovi. prophane speech of the Aramites, 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 Lillies, 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? Mat. 10. 29. And yet not one of these do 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; [Page 127] yet then 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 your 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 the Law of his providence; but 'tis Argumentum a minori, and doth imply his 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 muzled that 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 [Page 128] to call every common Souldier 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 Souldier to the Lord of Hosts. He doth sometimes muster up an Army of Lice and 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 than 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 and 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?
[Page 129] 2. As his Providence doth extend Reas. 2. to all things, so likewise does his Wisdom. As he is exactly careful, so is he infinitely wise; and therefore as able for the contrivance of every the the least particular thing, as he would be if he had nothing but that to look after. If the Providence o [...] 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 overseen. But this arises from our mistake of the Divine Nature; we [Page 130] 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, it 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 [Page 131] that with suitable nourishment. And all this it does without weariness or distraction. And if a Creature can do thus, much more then the Creator, who gives to every thing its proper ability, and doth actuate all things by a more immediate assistance than the Soul it self. 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 Vindication from Doubts and Objections. Truth, there are two Doubts or Queries to be resolved, that seem to oppose it.
[Page 132] 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 the permission of sinful actions, which can neither be beautiful nor seasonable?
I begin with the first, to shew 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 humane 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, [Page 133] but I cannot hehold 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 s [...]asons which the Father hath put in his own power, Acts. 1. 7.
There may be a two-fold reason of this:
1. The obscurity of the things themselves. There are treasures of wisdom. Col. 2. 3. not only for their preciousne [...]s, but for their privateness too; hidd [...]n 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 fore-cited place, Ezek. 1, 16. of a wheel within a wheel, signifying those involutions and intricacies [Page 134] 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 foot steps 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 shortsightedness; and that in a two-fold respect:
1. We cannot see that end and drift which Providence aims at in many [Page 135] 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 ignorant man that knows not the reason of a Wind-Mill 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 and 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, [Page 136] 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 chuse but acknowledg a wise order in the contrivance of it. So likew [...]se is it in the frame of times; where he alone is fit to judg of particulars, who understands how they r [...]ter to the general. But now we are but of yesterday, and know nothing, because our days upon the 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 afar off. But n [...]w, to God a thousand years Psa. 90. 4. 2 Pet. 3. 8. is but as one day. He beholds all things, w [...]ther past or to come, in the same instant. There is no succession in Eternity, [Page 137] 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 [...]nder 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 desormed.
2. The second Quaere was this, If there be such an over-ruiing Providence which doth dispose of all to the best; How comes it to pass that there are so many sinsul actions in the World?
To this I answer two things:
1, When men thwart Gods will of Precept, they serve his will of Providence. [Page 138] Those particular Interests of Gain, Honour, Pleasure, Revenge, which sway mens desires and actions, are wisely contrived to the promoting of Gods 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 re [...]pect 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 fore-knowledg of God, Acts 2. 23.) there was the greatest Miracle of Divine Wisdom that ever [Page 139] was extended to the Creature: such depths of Policy, which all the subtilty of Men and Angels was not able to contrive, no nor to suspect, [...], as the Apostle calls it, Eph, 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 may we conclude, That every event of Providence is Beautiful in its time.
I have now done with the Explication Applicat. and Confi [...]mation of the Text. In the Application it may be useful for these lessons:
1. [...]or Information, and that in a twofold respect:
1. It may teach us our duty to take notice of, and observe the works 1. Use For Inmation. of Providence.
2. It may direct us what to judg 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 [Page 140] 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 Isa. 65. 4. speaks. This Asaph found by experience to be a special Antidote against all diffidence and carnal fears; in the 77 Psalm when he was surprised with those sad thoughts, Will the Lord cast us off for ever? and will he be no more entreated? Hath 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 [Page 141] 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 Gods 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 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 under standing 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, Ec [...]les. 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 [Page 142] nared in an evil time, when it falls suddenly upon them.
Now this observance of Gods 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 W [...]er, 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 the 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 humane affairs, which have been always managed with various wisdom.
[Page 143] But especially in his dispensations towards these latter 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 Churh and State, been turned about, beyond all mens imaginations? How hath God in every respect, and on all sides, pusled the wisdom of the wise, and enfeebled the strength of the mighty, abating the glory of all humane 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, then some unexpected accident hath [...]ntervened, and disappointed all: so that the wisest men have been often put to stand at a gaze, not knowing what to [Page 144] judg 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 judg of the present times under which we are fallen. If it be so that every particular Event is so exactly regular and beautiful; hence then we may infer, how all that confusion and disorder which seem 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.
[Page 145] True indeed, the Scripture doth sometimes mention evil days; but Eph. 5. 16. this is not so to be understood, as if Time in it self could be evil, either naturally, for so God pronounceth 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 judg of it according to our own wishes, or mispend it according to our own lusts. 'Tis only unwise, 2 Tim. 3. 1, 2. 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 that 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 [Page 146] are intended. So it is 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 facil 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 and disorder; when the spirits of men in the prosecution of the same ends, and the pretence of publick welfare, shall be imbittered against one another, even to publick ruin: when there is a violent Eccl. 5. 8. perverting of judgment and justice in a Nation, and on the side of the oppressor is might: but the oppressed Chap. 4. 1. have none to comfort them.
When there is a total subversion of those degrees in which the order and harmony of things doth confist, Servants being on horses, & Princes walking as Eccl. 10. 7 servants on the earth: When Job 9. 5, 6. the mountains are removed, and pillars [Page 147] of the earth tremble. When Religion and Laws (which are the foundation of a People) are out of Psal. 11. 6. course.
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 enquiries after the efficient cause of things, when our Reason is at a stand, we are fain sometimes to sit down, and satisfie our selves in the notion of occult qualities; and therefore much more should we be content to be ignorant in the final cause of things, which lye more deep and obscure than the other.
Let no man then presume to censure the several vicissitudes and changes of things, as if they were unseasonable [Page 148] and ill contrived. Remember we are but short-sighted, and cannot discern the various reserences and dependences 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 and great day of manifestation, when the whole plot of Divine Love shall be laid open, then we shall be able to discern the Beauty of Providence in all the rugged passages of it; how tribulation, distress, persecution, famine, nakedness, peril, and the sword, Rom. 8. 28. 35. do all work for the best to those that love God.
Judg 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 Fabrick; when the old frame is [Page 149] demolished, the rubbish lies scattered about, the new materials being 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 reproof of Use 2. For Reproof. 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 Isa. 42. 20. things but observing not.
This sin of Inadvertency of God's various Providences, hath been oftentimes severely threatned and punished [Page 150] 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 Judgments that can befal a Nation, are Captivity and Desolation. And yet they are both denounced against this stupidity and carelesness of Spirit. And you may guess at the hainousness 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 judgments are far above, out of his sight. Things that he never enquires after, or regards, as if he were not at all concern'd in them. Quae supra nos nihil ad nos: He looks no further than second Causes, unto which he [Page 151] 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 still it concerns us to avoid the sin.
2. This may serve for the reproof of those that murmour and repine at the works of Providence, that take upon them the Magisterial judgment 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 Humane 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 [Page 152] 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 it finite; whereas betwixt God and man 'tis infinite: As the Heavens are higher than the earth, so are my thoughts higher than Is. 55. 8, 9. your thoughts, and my ways than your ways.
He that will take upon him to mend the contrivance of things, let him remember (says one of the Stoicks) that the first thing he is to do, is to mend God, to teach him wisdom Epictetus. 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 [...]or the best, in respect of His Glory, [Page 153] 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, Eccl. 7. 10. Say not thou, What is the cause why the former days were better than these? for thou dost not enquire wisely concerning 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 as stones, and Cedars as the Sycamore 2 Kings 20. 5. 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 among men in other times.
This the wise man doth here reprove, both by a prohibition and a reason.
1. A Prohibition, Say not thou, What is the cause why the former [Page 154] days were better than these? that is, Be not transported with that common humour of censuring and condemning the 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 enquire after the cause of publick sufferings: For this is frequently enjoined in Scriptue, that upon the occasion of any special judgment, we should search and try our hearts, consider our ways, and our doings, labouring to find out the cause of Gods displeasure, that we may accordingly meet him in his ways. But the meaning is, that we should not take upon us the p [...]remptory censure of times and dispensations, presuming to condemn those things which we cannot understand.
2. The Reason. For thou dost not enquire wisely concerning this thing. That's a figurative expression, stiled a Meiosis, when a phrase signifies [Page 155] much more than the naked words do import. The meaning is, 'tis extream 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 enquired 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 & the seasons which the Father hath kept in his power, Act. 17. 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 as these; and every Mat. 6. 34. doy 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, Eph. 5. 16. may be redeemed into opportunity.
There are two reasons of mens offending in this kind:
[Page 156] 1. When they look only upon some partlculars, without the consideration of their proper end, 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 co-operation, shall prove for the best. All things shall work together [...] for good to those that love God, Rom. 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 deformity, yet look up [...]n them as they [Page 157] 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 [...], a beautiful World, as [...], a Lump or Mass.
2. Another occasion of mens offending in this kind, is, when they will judg of Events according as they suit with their own wishes. And in this case, 'tis impossible that every humor 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 the Commonwealth, or an Army, where their must be degrees, and disproportion of places, according to the necessity of several [Page 158] employments? 'Tis so in the government of this great Universe: that difference which their is betwixt particular things, and times, and persons, doth much conduce to the beauty and conveniency of the whole.
'Tis our safest way then 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 and destroy his peculiar people, and that for his own glory and advantage; he concludes, His judgments 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 judgments 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 should be to his glory.
[Page 159] Though his judgments 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 judgment are the habitation of his throne, Psal. 97. 2. Use 3. For Exhortation
3. This may serve for Exhortation, to perswade us unto these four duties.
1. Not to be too hasty in our desire or prosecution of any thing.
2. Nor to trouble our selves with any solicitous care about the success of things.
3. To be equally prepared for all future Events.
4. To behave our selves with carefulness 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 fitest season for every Event; we shall [Page 160] have it when its time is come; and before that, 'twould not be beautiful: Like Snow in Harvest (as the Wise Prov. 25. 13. man 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 stiles of a hasty heart, [...] Translated Fearful. 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 no hast, Chap. 28. 16. 'Tis God's usual course to defer what he promises, thereby to exercise our faith, to put an edg 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 [Page 161] to wait his leisure, and not with over-hasty 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, and 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 thirty eight years in hopes of a 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. Ne (que) enim est aliquid in tam brevibus vitae metis ita serum, quod longum expectare immortalis putet Boetius Consol. l. 4 animus. A man conscious to himself of his own mortality, 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 [Page 162] 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 Alter, and bound for a Sacrifice, and his Father's hand lift up for the fatal blow, yet then 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 then 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 [Page 163] clear the Passage for him, and prospered it to him afterwards. He might have killed Saul in the Cave, and Abner 1. Sam. 24 11. 26. 17. too, when he found them sleeping; but then he had been over-hasty; 'twere better they should fall by their Enemies. The Lord shall smite them when their day shall come to dye, 1. Sam. 26. 10. And before that, 'twould be but rashness to attempt it. And so likewise when he stopt himself in his haste after Nabal's life, you know within a while 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 imbitter them unto us. You know how much trouble and contention there grew from that hasty act of Sarah, when in her mistrust 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 [Page 164] 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 easie and beautiful way.
Gods 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 Sun by our Dial? we are too short-sighted, apt to antedate the Promises. The Lord will arise, and have mercy upon Sion, when the time to favour her, yea, when the set-time is come. Psal. 102, 13.
2. Hence we learn, Not to trouble our selves with any solicitous care about the success of things. To serve Providence in 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 Ver. 9. [Page 165] depend [...] upon an higher Providence, 'twere but a vain thing than to busie our selves with hopes and fears about them. Much of the disquietness amongst men in the world, arises from hence, that they busie themselves about God's work, and neglect their own.
Is there then an evil thou fearest? why, 'tis not in the power of any creature to hurt thee. Though men should use plots and threats against thee, yet they can do nothing. They sate together, and counselled against David, devising to take away his life, Psal. 31. 13. But what was his comfort? why, saith he, v. 15. My times are in thy hands, O Lord. He knew that no ill sccess 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. 'Tis but a childish currish thing to beat the rod or bite the stone that hurt thee. David could quietly vndergo the railing of Shimei, when once he had discerned [Page 166] 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 would count it a mad thing for one that is naturally low, to busie himself in the study & labour of growing tall, because this is not alterable by any thing in our power; since no man can Eccl. 9. 11. add one cuhit 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 our selves 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 the strong, nor the race to the swift; neither bread to the wise, nor yet riches to men of understanding, nor yet fauour to men of skill; [Page 167] but time and chance happen 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 delay 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 your selves 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 lye down in sorrow.
3. Hence we learn to be equally prepared for all future Events, not wishing for one more than another. Whatever comes to pass shall be beautiful, and therefore should be welcom. All things that befall us, shall lead us on to the same Journey's end, Happiness. And therefore [Page 168] we should not in our expectation of future matters, engage our selves in the desire of any particular success; but with a Traveller's indifferency (as Epictetus speaks in Disp. 1. 4. c. 7. Arian) who when he comes to 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 [Page 169] for thee? And can there be any thing better than what God appoints? [...]. Wherefore by such immoderate and eager desires, thou dost as much as in thee lies to corrupt the Judg, and seduce the Counsellor.
The Stoicks have many excellent passages to this purpose: Nunquam sapientem poenitentiae subit (saith Seneca) De benef. lib. 4. 34. 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 preter 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 meer Reason could advance Heathen men to such resolutions, much more than should a Christian's Faith in the Providence of [Page 170] God, with those many Promises wherein he hath an interest, raise his mind to this Heroick temper, and make him bend himself with a submissive compliance unto every condition.
Obj. But what then, may not a Object. man (nay, should he not) be very earnest in his desires and prayers, for some particular deliverance or blessing?
I answer, Yes. But in all temporal Sol. matters, it must be still with a tacit submission to the will of God, who knows better what is fit for us, than we do our selves. See the example of David to this purpose, 1 Sam. 15. 25. He was there put to a very great exigence, his Son Absolom had suddenly raised a great Army against him, insomuch 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 [Page 171] again: For (saith he) if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation. 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 difloyal Subjects; but 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, then thus. So true is that common Emblem, That every wise man is a Cube or Dye, 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 illabatur orbis, yet his mind is still calm and peaceable.
[Page 172] Obj. But would you have a man Object. turn Stoick? should he not be troubled at the afflictions that befall him?
Sol. I answer: Yes: He must be Sol. sensible of his sufferings, and consequently cannot but grieve under them, especially so far as his own sin and neglect hath oceasioned them. But then 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 our selves with cheerfulness and contentment under all those conditions which the Providence of God shall think fittest for us. 'Tis the Wise-man's own inference from the Text in the Verses immediately after it: There is nothing better, than for a man to rejoyce, and do good in V. 12, 13. his life; that he should eat and drink, and enjoy the good of his labour. For [Page 173] if every thing be best which God appoints, Aequ [...]in est ut ho mini placeat, quicquid placet D [...]o. 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, as if it had been otherwise. Things cannot be better with us than they are. David thought it a hard case, that that his Child by Bathsheba must dye. 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 therfore should without murmuring submit our selves and affairs to the government of Providence. What though that do straiten 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 [Page 174] repine at his proceedings? He was a wise Son in Plutarch, who being told by a freind 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 times amazed or dejected with the thought of the publick confusions; remember, that God sits in Heaven, observing and ordering all these inferiour 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 and grievance to which he is more especially exposed; either weakness of body, or too narrow a fortune, losses in your estates, disappointment in your hopes, unhappy relations, or the like. And these things, as we [Page 175] are men, cannot chuse 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 fore-knowledg of God. He is as exactly careful of every one of us, as if he had nothing else to look after. Do not thinkthat any trouble befals you, because he doth not regard; for his Care and Providence doth extend to all things: nor because he cannot help; for He is Almighty: nor because he doth not regard; for He is equally infinite in all his Attributes: But because his Wisdom finds that condition to be fittest for thee: there is something amiss which should be mended. When the superfluous humour is corrected, the Physical Potion shall be taken away. And 'tis not reasonable to expect Physick and Health both together. When the wound is healed, the smarting-plaster shall be removed. And [Page 176] thou mayest confidently say With David, Psal. 119. 75. I know O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.
How happy might we be, if we could settle our hearts upon these Considerations.