THis Book contains Solomons experience in his search for contentment; which be­ing not to be found a­mongst [Page 2] any of the crea­tures, he advises, never to trouble our selves in an eager prosecution af­ter them, but to injoy our possessions with a chear­full liberall minde, with­out perplexing our selves 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 in­joy 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 am lifies, and confirms in the follow­ing parts of his Sermon. [Page 3] It being his chief scope in this book, to direct men how to behave themselves with chear­fulnesse 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 Gods government and disposall of times; and is therefore not unfitly sti­led, the Calendar or E­phemerides of seasons: whence the Wiseman with divers arguments urges upon us what he had before commended, a cheerfull and content­ed minde.

[Page 4] The text is one of these arguments: God hath made every thing beautifull 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 then they are, though they do crosse our pri­vate hopes and desires; yet God best understands the fittest order and sea­son for all things, ma­king them beautifull in his time.

[Page 5] Also he hath set the world in their heart: By world here is not meant this materiall world, but se­culum, the succession and course of things, as the o­riginal word [...] does properly import. This God hath set in, or [...] ex. pounded unto mens harts, that is, he hath endowed us with an ability to dis­cern in some measure that seasonablenes 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 [Page 6] cannot finde them fully out from the beginning to the end.

Others conceive that the words may be more This very sutable to the origi­nall. properly rendred thus: 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 onely 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, wherin men may be able to discern a beauty and comlinesse though there are some other particulars, which we cannot understand. The sence of both Inter­pretations, [Page 7] being for the substance, much alike.

That's the connexion and meaning of the whole verse. The text ac­cording to its naturall fulnesse doth compr [...]ze in it these three particu­lars.

1. Every thing has its time.

2. Every thing in its time is beautifull.

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 onely for such natu­rall events, as beare in them a kind of necessity, as a time to be born, and a [Page 8] time to dye: 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 wise­dome of Providence in the government of this lower world, hath dis­posed to every thing its particular season. This is that which we call, the fulnesse of time, the ripe­nesse of season. Prov. 27. 1. the wiseman saies there, that the day brings forth events, Paritura est di­es, alluding to a teem­ing [...] mother, to whom there is a set date for hir delivery. So doth Time travail with the decrees of Providence, and for [Page 9] each several action, there is a pregnancy, a fulnes of time.

2. Every thing in its time is beautifull, 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 warre, ver. 8. The scorching of Sommer, & the extreme cold of Winter, though both in themselves alike distaftfull, yet are come­ly in their seasons, and those times would not be so beautifull without them. Nor is it the natu­rall goodnesse of any thing that can make it comely, out of its proper [Page 10] season. That which Beau­ty is in bodies, and Har­mony in sounds, that is opportunity in Time; Now as white and red, which are the usuall materials of beautie, as those par­ticular notes of which Musick doth consist, may be so disposed of, as to cause deformitie and dis­cord. So actions which in themselves are good, may be depraved by their unseasonablenes.

3. That is the proper season for all things which God appoints. Or thus. Every particular event, is most beautifull in that time which the Providence of God hath allotted to it. Tis above [Page 11] the contrivance of hu­mane policy to bring matters about in their fittest order. And there­fore twere but folly to conclude that things do not fall out well, unlesse 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 beautifull, and in its time; Even those events, which do most thwart our private ends, (could all circumstances be duly considered) we should finde them to be performed, in their most comely order, and best opportunity.

[Page 12] As for the two first par­ticulars, though they are implyed in the text, yet are they more expresly handled in the former verses. And therefore I shall passe them over, without any further in­largement, insisting one­ly 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 especiall attention; Tis not com­monly treated of. And besides, it may very much conduce to our contentment, to settle our hearts, against all those [Page 13] conditions that may be fall us in the world. Tis of very generall use and concernment, sutable to all times and occasions. For times of suffering, to make us patient and submissive; For times of mercy, to make us cheer­full, and thankfull. In brief, it extends to all persons, relations, busi­nesses, seasons; nothing is more generally usefull then this, to have our hearts fully perswaded of that wise order and contrivance which there is, in the disposall of eve­ry particular event in the world. And tis more e­specially seasonable for times of trouble and con­fusion, [Page 14] 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 wisdome of Providence, to shew that every thing which God doth is best, and consequently, that these many distractions and confusions under which we suffer are farre better, then any other (though the most flou­rishing) condition could be. And that's the subject I am now to insist upon. The point is this.

[Page 15] Every particular event is Propos. most beautifull 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 beleeve it.

The Observation lyes plainly both in the scope of the place, and the most obvious sence 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 wayes are judgement, a God of truth and without ini­quity, just and right. Not onely his first work of cre­ation is exactly good and [Page 16] perfect; but his wayes of Providence also are dis­posed with judgement and righteousnesse.

So again, Isa. 28. 29. The Lord of hosts is wonderfull So Ier. 32. 19. in counsell, and excellent in working. That is, every e­vent of Providence, is managed & pre-ordain­ed by an admirable wis­dome, and therfore must needs be of excellent con­trivance.

And again. Dan. 2. 20, 21. Wisdome and might are his, he changeth the times and the seasons: he removeth Kings, and he setteth up Kings. Those two attri­butes of strength & wise­dome Iob 36. 5. are for the most part put together in Scri­pture; [Page 17] God never shews any argument of his strength, but his wisdome is ingaged in it also. Those great alterations & sub­versions, which happen in the world, do not more demonstrate the greatnesse of his power in the doing of them, then the greatnesse of his wis­dom, in disposing of them for the best.

And again. Psal. 104. 24. O Lord how manifold are thy works, in wisedome 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 [Page 18] directly intimated by that vision of Ezekiel, in the first Chapter of his Prophesie, wherein he doth expresse 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 [Page 19] any speciall 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 foure living creatures, that Ver. 10. is, by the Angels of God, who are fitted for all their services, with foure 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. Sedulitie, and dili­gence, the face of an ox.

4. Swiftnesse and dis­patch, [Page 20] 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 Humane 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 shew the harmony they observed in the govern­ment of the world. And Bacons Sap. Vet. Mid [...] was condemned to wear Asses ears, be­cause he preferred Pans Pipe before Apollo's Lute; [Page 21] Humane policy, before Divine Providence.

Nay the devill himself doth acknowledge the wisdom and seasonable­nesse of Divine proceed­ings, and therfore 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 doubtles that must needs be an evident and a great truth, which is confest by the mouth of so great a lyar.

For the further con­firmation of this, let us a little consider, some of [Page 22] 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 nearnesse to slaughter from their hands, he should be sold into a far Countrey, whence there was no hopes ever to hear of him again; That [Page 23] there he should be so endangered by the rage of a lustfull woman, and suffer so tedious and un­just an imprisonment, all this might seem to be an over-sight 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 onely 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 [Page 24] much money as they sold him for, it had not been so great a kindnesse as he received from their intended crueltie.

It is an elegant glosse of St. Gregory upon this story, Divino judicio quod declinare conati sunt, reni­tendo servierunt: Ideo ven­dit us 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 worshipped because he [Page 25] was sold. Sic divinum con­silium dum devitatur, im­pletur; sic humana sapientia dum reluctatur, comprehen­ditur. Even so the divine counsell is accomplished in being opposed; so hu­mane 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 straights was he put to before he attain'd it? being forced into the wildernesse like a wan­dring out-law, and fol­lowed there by a compa­ny of discontented per­sons, who were as readie perhaps, upon every tri­viall [Page 26] occasion to revolt from him, as before from Saul. But above all the rest, his last distresse 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 Souldiers in their mutiny and discontent were ready to stone him; there being then but lit­tle hopes to save his life, much lesse to get a King­dom: And yet this di­stresse 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 [Page 27] of other spoils from them, as served him for rich presents, whereby he might renew and con­firm the friendship of his well-wishers 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 fourty dayes off, that he [Page 28] should now make delayes and fly to Tarshish, that upon such a straight, he should run himself into hazards, might seem to argue some carelesnesse, 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 busi­nesse. For tis a probable opinion that these mari­ners, who cast Jonah into the Sea, were a speciall occasion that his preach­ing was so successefull afterwards. The Ninivites being by them informed, that this was that Pro­phet, for whom they had [Page 29] 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 wisedome of Providence so to contrive it, that this offence of Jonah should [Page 30] 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 dissen­tion that an enemy could not wish them worse. No­thing could more thwart the promulgation of the Gospel of Peace, then the contentions of those that [Page 31] preach it. If that State which is already esta­blished into a Kingdome, divided against it self, can­not Matth. 12. 25. stand, much lesse 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 tho­row 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 wayes, that so they might the better water the barren and thirstie [Page 32] corners of the world.

Thus have you seen the Beauty of Providence in some rugged passages of it. Tis so in everyother partīcular, 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 care­full of every thing.

2. He is infinitely wise for the disposall of all to the best.

[Page 33] 1. God doth overlook 1 Reason. all things by an especiall Providence. Ephes. 1. 11. He worketh all things after the counsell of his own will. There is no event in the world but it is ordered both according to Gods will, and by his counsell. 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 onely 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 [Page 34] 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, casuall, 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 sutable to his Provi­dence; there is nothing more in our command, then 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.

[Page 35] 2. That which seems most casuall, 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 casuall ar­row shot at random was directed by Providence to fulfill the prediction of Ahaós death. 1 Kin. 22. 34 There is no libertie for causes to operate in a loose and stragling way, but in matters of greatest uncertainty there is a pre-ordained course of effects.

3. The least most incon­siderable things, are not neglected by Providence. It was a Like that of the Poet: prophane [Page 36] 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 lilly, and clothes the grasse 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 [Page 37] when they are upon the wing in their frequent and often repeated mo­tions, yet then it is he that must appoint them the time and place when and where they shall settle; and in this sence also, not one of them doth fall to the ground without your Father. The hairs of our head, are yet lesse 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 [Page 38] such things from thelaw of his Providence; but tis Argumentum a minori, and doth imply his more especiall 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, which treads out the corn, He will be much more carefull of the la­bourers in his Harvest.

Tis recorded to the glory of some Ancient Generals, that they were able to call every com­mon Souldier by his own name, and carefull to provide, not onely pay [Page 39] 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 & 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 [Page 40] primitive nothing, put that difference, which there is amongst severall natures? And if the Pain­ter in the same peece 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 al things; so likewise does his wise­dome. As he is exactly carefull, 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 [Page 41] 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 wisedom. Nay we would trust any wise man with the managing of a single busines, 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 seve­rall actions and motions, which are performed in every moment of time through the whole world; we cannot con­ceive [Page 42] but that in such a tumult of businesse, 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 businesse 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 [Page 43] confusion, is imployed in divers services for all the creatures under heaven. The distinctions of sea­sons, the growth of seve­rall plants, its various in­fluence upon Minerals, the cherishing of living creatures, with sundrie other such variety of im­ployments, 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 sundrie motions, distribute the food in a wise proporti­on to the severall parts, not neglecting so much as the least hair about it, [Page 44] but supplying that with sutable nourishment. And all this it does with­out wearinesse or distra­ction. And if a creature can do thus, much more then the Creator, who gives to every thing its proper abilitie, and doth actuate all things, by a more immediate assist­ance then the Soul it self. So that though we sup­pose infinite occasions, (which notwithstanding creatures are not capable of) yet the Providence and wisedome of God is infinite also; and there is the same proportion of infinite to infinite, as of one to one.

Now put both these [Page 45] Reasons together, if the Providence of God be thus exactly carefull of eve­ry the least particular: If he be thus infinitely wise for the disposall 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 quaeries 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 [Page 46] with the permission of finfull actions, which can neither be beautifull nor seasonable?

I begin with the first, to shew the reason why in so many things we cannot discern this beau­tie of Providence. The verse of the text tels us, That man cannot finde 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 finde 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 [Page 47] 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 [Page 48] reason of this.

1. The obscuritie of the things themselves. There are treasures of wisedome, Col. 2. 3. Not onely for their preciousnesse, but for their privatenesse too. Hid­den wisedome, 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, w ^ch we do not discern the reason of, are of much greater proportion then those that appear. We read in that fore-cited place, Ezek. 1. 16. of a wheel within a wheel, signi­fying those involutions and intricacies which there are in the wayes of [Page 49] Providence. And the Psalmist tels 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 littlenesse do not fall under our sence; 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 embroderies, and such curious varietie as ano­ther would scarse believe. Why tis so in the works of Providence, there are [Page 50] very many passages of frequent daily occur­rence, whose excellent contrivance doth not fall under our sence or obser­vation.

2. Our own ignorance and short sightednesse, and that in a twofold re­spect.

1. We cannot see that end and drift which Provi­dence aimes at in many particulars; and there­fore, no wonder though they seem unto us rude and uncomely. We mea­sure things by this false ballance of opinion, which weighs onely their out­sides, and doth not look upon their ends and rela­tions. Now the beauty of [Page 51] things doth consist much in their tendency and re­ference to their proper ends. If an ignoraut man that knows not the rea­son of a Winde-mill or Water-mill, should look upon them onely as pla­ces of habitation, he can­not think them well sci­tuated, where they are so much exposed to the vio­lence of winds & waves: whereas he that under­stands how the wisdome of the Artificer hath con­trived those motions un­to usefull ends, must needs confesse a beauty and comelinesse in the work. Tis so likewise in the e­vents of Providence, which none can rightly [Page 52] apprehend, but he that understands the speciall drift and purposes which they are designed to.

2. We cannot see the whole frame of things, how sundry particular events in a mutuall relation do concur to make up the beauty of the whole. He that can discern onely 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 joyntly conduce to the same end, cannot choose but ac­knowledge [Page 53] 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 generall. But now we are but of yesterday and know nothing, because our dayes 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 beautie which there is in their re­ferences to other matters a farre of. But now to God a Psal. 90. 4. 2 Pet. 3. 8. thousand yeers are but as one day. He beholds all things whether past or to come in the same instant. There [Page 54] 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 mutuall 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 mutuall 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 seeme beautifull to him, [Page 55] which to us who are so short-sighted may appear harsh and deformed.

2. The 2d. Quaerie was this. If there be such an over-ruling Providence, which doth dispose of all to the best; how comes it to passe that there are so many sinfull actions in the world?

To this I answer two things.

1. When men thwart Gods will of Precept, they serve his will of Providence. Those particular intersts of gain, honour, pleasure, revenge, which sway mens desires and actions, are wisely contrived to the promoting of Gods decrees and glory. When [Page 56] Augustus made the gene­rall tax upon the world, His end was to inrich himself, and fill his cof­fers But God used it as a means to fulfill the pro­phesie of Christs birth at Bethlehem. Rehoboam, and Jehu, and Cyrus, had all their severall aymes, in those works, wherin they were subservient to Pro­vidence And they did stil accomplish his counsell in prosecuting their own designes.

2. That which in respect of mans execution is wicked and disorderly, in respect of Gods appointment is beauti­ful and comely. There could not be any more horrid act, then the Betraying [Page 57] and crucifying of our blessed Saviour; and yet even in this, as it was de­creed by the determinate counsell and fore-knowledge of God: Act. 2. 23. there was the greatest miracle of di­vine wisedome that ever was extended to the cre­ature. Such depths of po­licy, which all the subtil­tie of men or Angels, was not able to contrive, no nor to suspect, [...], as the Apostle cals it, Ephes. 3. 10. Interchange­able wisedom, of curious va­riety, as the word signifies. Now if God could thus mannage the worst action of man to the best advan­tage of man, well then may we conclude, that [Page 58] every event of providence is beautifull in its time.

I have now done with the Explication and Con­firmation Applica­tion. of the text. In the Application, it may be usefull 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 [Page 59] 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 pietie for men to delight themselves in the con­templation of Gods works, to remember him in his wayes, as the Prophet Isaiah speaks. This, Asaph Isa 64. 5. found by experience to be a speciall Antidote a­gainst all diffidence and [Page 60] carnall fears. In the 77. Psalm when he was sur­prized V. 7, 8, 9. with those sad thoughts, Will the Lord cast us off for ever, and will he be no more intreated? Hatb God forgotten to be gracious? &c. he pre­sently applyes himself to this remedie, 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 experimentall divini­tie of his own. He that is observant of Gods former dealings and dispensati­ons [Page 61] 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 [Page 62] man knoweth not his time, but as fishes are taken in an evill net, and as birds are caught in the snare, so are the sons of men snared in an evil time when it fals suddenly upon them.

Now this observance of Gods works and dispen­sations, is a duty alwayes 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 [Page 63] sute 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 speciall providence of his in the guidance of hu­mane affairs, which have been alwayes mannaged with various wisdom.

But especially in his dispensations towards these later ages, wherein there have been many new, unusuall emergen­cies, [Page 64] such as our fore-fa­thers have not known.

How many strange ob­servable passages, may a considering man pick out, amongst the affairs of these few last yeers? How strangely hath the whole course of things both in Church & 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 migh­tie, abating the glory of all humane power, lift­ing himself up above o­thers, in those things wherein they dealt most proudly, effecting great [Page 65] matters, by despised means; what strange ebbs and flowes of hope have we known? When men have been most full of confidence, then 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 [Page 66] these unusuall turns and changes of things are not for nothing. There is some great designe 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 beautifull; hence then 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. [Page 67] The Roughest Seasons, (though they may be un­sutable to our desires) yet have in them a proper comelinesse, as well as times of the greatest sere­nity.

True indeed, the Scri­pture doth sometimes Ephes. 5. 16. mention evill dayes; but this is not so to be under­stood as if time in it self could be evil, either Na­turally, for so God pro­nounced it good; or Mo­rally, because tis not sub­jected to any morall rule: but onely accidentally in respect of our mistake and abuse of it: when either we judge of it according to our own wishes, or mi­spend it according to our [Page 68] own lusts. Tis onely 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 onely in reference to common e­steeme; Wheras in respect of the universe they are as regular and comely parts as any of the rest; their outward shapes be­ing sutable to their in­ward forms, and those purposes for which they were intended. So is it [Page 69] likewise in the wayes of Providence, those designes that in respect of our ap­prehensions are carried on by a crypticall 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 onely 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 publick welfare shall be im­bittered against one ano­ther, even to publick ruine, [...] [Page 68] [...] [Page 69] [Page 70] 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 totall 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, Iob 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 designe of Providence for our good. This is certain, all Gods [Page 71] promises to his Church are infallibly true, and all his dispensations (though never so crosse in outward appearance) have a tendency towards the fulfilling of those promises. And why should not a man rest himself in this beleif?

In our naturall 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 finall cause of things, which lye more deep & obscure then the other.

[Page 72] Let no man then pre­sume to censure the seve­rall vicissitudes & chan­ges of things, as if they were unseasonable and ill contrived. Remember we are but short-sighted, and cannot discern the vari­ous, references, and de­pendancies, 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 onely the dark side of Providence. At the last & great day of mani­festation, when the whole plot of divine love shall be layed open, then we shall be able to discern the beauty of Providence [Page 73] in al the rugged passages of it, how tribulation, di­stresse, persecution, famine, Rom. 8. 28. 35. nakednesse, perill, 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 onely the beginning of the fabrick, when the old frame is demolished, the rubbish lyes scattered a­bout, the new materials being so gathered into heaps Posterity perhaps [Page 74] may see the end of it, when all these confused preparations shall be made up into a beautifull 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 passe by them without notice or obser­vation. Or when they [Page 75] look upon them onely in a slight and superficiall manner, like those whom the Prophet Isaiah com­plains of, Seeing many things, but observing not. Isa. 42. 20.

This sin of inadverten­cie of Gods various Pro­vidences, hath been of­tentimes severely threat­ned 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 [Page 76] Desalation. And yet they are both denounced a­gainst this stupiditie and carelesnesse of spirit. And you may guesse at the heinousnesse of the sin, by the greatnesse of the pu­nishment.

Tis a sin, that is after a more especiall 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 farre above out of his sight. Things that he never en­quires after or regards, as if he were not at all concerned in them. Que supra [...]os nihil ad nos. He [...]ooks no further then se­cond [Page 77] causes, unto which he ascribes the successe 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 wil it con­cern us to avoid the signe.

2. This may serve for the reproof of those, that murmure and repine at the works of Providence, that take upon them the magisteriall judgement of events; as if they could tell, how to frame things much better, and to con­trive the issue of things to greater advantage. [Page 78] How ordinary is it, for men to discourse thus, concerning the great changes of these times? As if the unsearchable wayes of God, were to be judged before the tribu­nall of humane reason; Who art thou O man that disputest with God? (saith the Apostle) how despi­cable in comparison to his infinite majestie and wisedome. 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 [Page 79] is finite, whereas be­twixt God and man tis infinite. As the heavens are higher then the earth, so are Isa 55. 8, 9 my thoughts higher then your thoughts; and my wayes then your wayes.

He that will take up­on him to mend the con­trivance of things, let him remember (saies one of the Stoicks) 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 carefull of every thing? Is not he infinitely wise to dispose of all to the best? [Page 80] Are not all things sub­servient to his will? Why certainly then, (however matters may appear to us) yet nothing could have been better then 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 dayes were better then these? far thou doest not enquire wisely concerning this. It should seem, that those [Page 81] flourishing dayes of Solo­mon, so very eminent for all kinde 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 finde the like humor 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 dayes were better then these? that is, be not transported with [Page 82] that common humor, 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 en­quire after the cause of publick sufferings; For this is frequently else­where injoyned in Scrip­ture, that upon the occa­sion of any special judge­ment, we should search and try our hearts, con­sider our wayes, and our doings, labouring to find out the cause of Gods displeasure, that we may [Page 83] accordingly meet him in his wayes. But the mean­ing is, that we should not take upon us the perem­ptory censure of times and dispensations, pre­suming to condemne those things, which we cannot understand.

2. The Reason. For thou dost not enquire wisely concerning this thing. Thats a figurative expression stiled a Meiosis, when a phrase signifies much more then the naked words do import. The meaning is, tis extreame folly for men to take up­on them the censure of times and providences, as if they were compe­tent judges of such mat­ters.

[Page 84] There are two places of Scripture, that will make up a Sillogisme 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 therfore it must needs be folly to take up­on us the magisteriall censure of such things.

Every day hath its pro­per evill, as well the for­mer Matt. 6. 34 as these; and every day hath its proper ad­vantage, as well these as the former. The verie [Page 85] dregs of time, if we en­deavour to make a right use of them, may be re­deemed Ephes. 5. 16. into opportu­nitie.

There are two reasons of mens offending in this kinde.

1. When they look onely 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 prejudiciall; but the whole contexture of af­fairs in their cooperation shall prove for the best. All things shall work toge­ther, [...] for good to those that love God. Ro. 8. 28.

[Page 86] 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 naturall body, the variety and dissimilitude of parts, is required to the beauty of the whole; the roundnesse of the head, the length of the arm, the flatnesse of the hand, blacknesse in one part, and whitenesse in another; all these being singly compared amongst themselves, though they may seem to argue some opposition and difformi­tie, [Page 87] yet look upon them as they stand in relation to the whole frame, and it will appear how in their severall waies, they do each of them conduce to its comlinesse 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 masse.

2. Another occasion of mens offending in this kinde, is, when they will judge of events, accor­ding as they sute with their own wishes. And in this case, tis impossible that every humor should be satisfied; because par­ticular [Page 88] desires, (besides their opposition to one another) will likewise be inconsistent with the generall design. It would seem better perhaps to every private man, if he himself were a Magi­strate, or a King, and eve­ry common Souldier a Commander, or a Gene­rall. 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 necessitie of severall imployments. Tis so in the government of this great Universe: That difference which there is, betwixt parti­cular [Page 89] things, and times and persons, doth much conduce to the beauty and convenience 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 & destroy his peculiar people, and that for his own glory and advantage, He con­cludes, His judgements are unsearchable, and his wayes past finding out. But of him, [Page 90] and to him, are all things. As if he should have said, God wil 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 un­measurablenesse, not to be fathomed by our shal­low apprehensions; yet his righteousnesse is as the strong mountains, for their eminency and stablenes. Psal. 36. 6. Though clouds [Page 91] and darknesse may be round about him, yet righteousnes and judgement are the ha­bitation of his throne. Psal. 97. 2.

3. This may serve for 3 Use. For Ex­hortation. Exhortation, to perswade us unto these foure du­ties.

1. Not to be too hasty in our desire or prosecu­tion of any thing.

2. Not to trouble our selves with any sollici­tous care about the suc­cesse of things.

3. To be equally pre­pared for all future e­vents.

4. To behave ourselves with chearfulnesse and contentment in all con­ditions.

[Page 92] 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 beauti­full: 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. Fearfull. of a hasty heart, [...] Isa. 35. 4. who are too heady and impatient in their hopes. And it is a weaknesse that arises [Page 93] from our infidelity and distrust of Providence. For he that beleeveth, ma­keth not haste. Cap. 28. 16. Tis Gods usuall 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 naturall affairs, we are fain to expect the proper season, and maturitie of things; the husbandman will wait for his harvest, he doth not expect to sowe and reap both in a day. It should be so like­wise in other matters; And since that is alwaies the fittest time for every thing which God ap­points, it will become us [Page 94] then patiently to wait his leisure, and not with over-hasty desires to run before him.

Abraham was fain to tarrie a long time for a Son, David for a King­dome; 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 poore man, at the pool of Bethesda, being sensible of his own lame­nesse, was content to tar­rie there 38. yeers in hopes of remedie. Sup­pose a promise were de­serred to the utmost, yet do but compare the shortnesse of our lives, [Page 95] with the duration of our souls and then no delay can seem tedious. Ne (que) 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 immorta­litie, cannot think any time long, which is con­fined within the narrow bounds of life.

Is there then any mer­cie 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 de­vises of thine owne. Though it be long in coming, yet it will come [Page 96] at last, it cannot be more slow then sure. When Isaac was layed upon the Altar, and bound for a sacrifice, and his Fathers hand lift up for the fatal blow, yet then there came a rescue from hea­ven, which would not have been so beautifull, if by any unlawfull act it had been hastned be­fore that time, either by Abrahams sparing his Son, or Isaacs 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 [Page 97] But then he had lost his preferment; whereas by tarrying Gods leisure, he was delivered with ad­vantage. Though David had been a long while a­nointed to a Kingdome, yet because he did not use any hasty means for the injoying 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 then he had been over­hastie: 'twere better they should fall by their Ene­mies. The Lord shall smite them when their day shall come to dye. 1 Sam. 26. 10. [Page 98] And before that, 'twould be but rashnes to attempt it. And so likewise when he stopt 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 forwardnesse in the hastning 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 distrust of the pro­mise, and fear of being childlesse, she must needs give Hagar to Abraham. [Page 99] So likewise for Jacobs 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 wold have brought it about for him by a more easie and beautifull 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 fitnesse of sea­sons by our own weak apprehensions, is not this to set the Son by our Diall? We are too short-sighted, apt to Ante-date the promises. The Lord [Page 100] will arise and have mercy Psal 27. 13 upon Sion, wben the time to favour her; ye a when the set time is come. Psal. 102. 13.

2. Hence we learn not to trouble our selves with any sollicitous care about the successe of things. To serve Provi­dence is the usuall means, that is our work; But the issue and event of things that's Gods 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 disposall, but that all events do depend upon an higher Ver. 9. Providence, 'twere but a vain thing then to busie our selves, with hopes [Page 101] and fears about them. Much of the disquietnes amongst men in the world arises from hence, that they busie them­selves about Gods work, and neglect their own.

Is there then an evill 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 sate 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 successe towards him, [Page 102] 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 [Page 103] count it a mad thing for one that is naturally lowe, to busie himself in the study and labour of growing tall, because this is not alterable by any thing in our power; Since no man can adde 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 our selves, we can as little adde 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 [Page 104] helps and probabili­ties of advancement. Yet the battell is not alwayes 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 successe.

They that with a com­passe wisdom will belay events, that with fore­casts, and provisions will binde Providence, for the most part, are not onely [Page 105] 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 compasse 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 then another. What ever comes to passe shall be beautifull, and therefore should be welcome. All things that befall us shal lead us on to the same journeys end, Happines. [Page 106] And therefore we should not in our expectation of future matters ingage our selves in the desire of any particular successe. But with a travailers in­differency (as Epictetus Disert. li. 2. ca. 7. speaks in Arian.) who when he comesto doubt­full turnings, doth not desire one way should be true more then 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 businesse, our jour­ney to happinesse. And [Page 107] therefore to be very sol­licitous about any parti­cular successe, what is it but to limit and confine the power of God? nay, to prefer our own policy before the wisedome 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) doest thou not desire that which will be most convenient for thee? And can there be any thing better then what God appoints. [...]. Wherfore by such immoderate and [Page 108] eager desires, thou doest (as much as in thee lies) to corrupt thy Judge, and seduce thy coun­sellor.

The Stoicks 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 crosse e­vent, He knows nothing could have been better then it is. Omnia illi suc­cedunt, nihil praeter opinio­nem accidit. All things are successefull to him, he is disappointed in no­thing, because indiffe­rent to every thing. [Page 109] Whilest 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 then should a Christians faith in the providence of God, with those many promises wherein he hath an in­terest, raise his minde to this heroick 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 [Page 110] deliverance or bles­sing?

I answer. Yes. But in Sol. all temporall matters, it must be still with a tacit submission to the will of God, who knows better what is fit for us, then we our selves. See the exam­ple of David to this pur­pose. 2 Sam. 15. 25. He was there put to a verie great exigence, his Son Absolon, 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. [Page 111] For (saith he) if I shall finde favour in the eyes of the Lord, he will bring me again, and shew 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 anxietie or aestuation of spirit. No bitter exclaiming against his unnaturall son, and disloyall Subjects, but a quiet succumbency, an indifferent composure of minde, which resolves to be content in every con­dition. He puts the case both wayes, and is pro­vided for either. If it prove after this manner, why then so. If otherwise, [Page 112] 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 illabo­tur orbis, yet his minde is still calm and peaceable.

Ob. But would you Ob. have a man turn Stoick? 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 [Page 113] them. But then it should be his care to quiet his heart from im­moderate trouble, by the confideration of that wise Providence, who doth dispose of all for the best.

4. Lastly, hence we learn, to behave our selves with chearfulnesse and contentment under all those conditions which the Providence of God shall think fittest for us. Tis the Wisemans own inference from the text, in the verses immediate­ly after it. There is nothing better then for a man to re­joyce, V. 12, 13. and do good in his life; that he should eat and drink, and injoy the good of his la­bour. [Page 114] 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 crosse our desires, yet 'twould not have been so well, if it had been otherwise. Things cannot be better with us then they are. David thought it a hard case, that his childe by Bathsheba must dye. But did he loose 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 our selves [Page 115] and affairs to the go­vernment of Providence. What though that do straiten us in our desires? you are content to let the Physitian 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 Physitian 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 dis-in­herit him; Answered, [Page 116] Non faciet nisi faciendum: He will do nothing but what he should. Thus should a Christian wil lingly resigne up himself in every condition to the disposall of Providence.

Do but apply this con­sideration according to the severall occasions of your lives. When your hearts are at any time a­mazed or dejected with the thought of the pub­lick 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 [Page 117] hath some kinde of pri­vate trouble & grievance to which he is more espe­cially exposed. Either weaknes of body, or too narrow a fortune, losses in your estates, disap­pointment in yourhopes, unhappie relations, or the like. And these things as we are men, cannot chuse but grate upon our spirits, with some kinde of harshnesse and discon­tent. But now, as Belee­vers, we have a remedie against them. For consi­der, there is nothing be­fals us by chance. All things are ordered by the deliberate counsell and fore-knowledge of God. He is as exactly [Page 118] carefull of every one of us, as if he had nothing else to look after. Do not think that any trouble befals 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 wisedome finds that condition to be fit­test for thee; there is some thing amisse which shold be mended. When the su­perfluous humour is cor­rected, the physicall po­tion shal be taken away. And tis not reasonable to expect physick and [Page 119] health both together. When the wound is hea­led, the smarting plaister 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 faithfulnes hast afflicted me.

How happy might we be, if we could settle our hearts upon these consi­derations?