numerable forms of intelligence, in the lowest of these we sit, one remove from beasts; being endowed with capacities suitable to that inferior station, and to those meaner employments, for which we were designed and framed; whence our mind hath a pitch, beyond which it cannot soar; and things clearly intelligible to more noble creatures, moving in a higher orb, may be dark and unexplicable to us: As an angel of God, so is my Lord the king, to discern good and bad, was an expression importing this difference, how those glorious creatures do overtop us in intellectual capacities. Also diverse notions not simply passing our capacity to know, we are not yet in condition to ken, by reason of our circumstances here, in this dark corner of things, to which we are confined, and wherein we lie under many disavantages of attaining knowledge. He that is shut up in a close place, and can only peep through chinks, who standeth in a valley, and hath his prospect intercepted, who is encompassed with fogs, who hath but a dusky light to view things by, whose eyes are weak or foul, how can he see much or far; how can he discern things remote, minute, or subtile, clearly and distinctly? Such is our case: our mind is pent up in the body, and looketh only through those clefts by which objects strike our sense; its intuition is limited within a very small compass; it resideth in an atmosphere of fancy, stuffed with exhalations from temper, appetite, passion, interest; its light is scant and faint (for sense and experience do reach only some few gross matters of fact; light infused, and revelation imparted to us, proceed from arbitrary dispensation, in definite measures ;) our ratiocination consequently from such principles must be very short and defective; nor are our minds ever thoroughly sound, or pure and defecate from prejudices; hence no wonder that now we are wholly ignorant of divers great truths, or have but a glimmering notion of them, which we may and hereafter shall come fully and clearly to understand; so that even apostles, the secretaries of Heaven, might say, We know in part, and we prophesy in part; we now see through a glass darkly, but then face to face. In fine, those rules of equity or expe dience, which we in our transactions with one another do use (being derived from our original inclinations to like some good things, or from notions stamped on our soul when God made us according to his image, from common experience, from any kind of rational collection, from the prescription of God's word), if they be applied to the dealings of God, will be found very incongruous, or deficient; the case being vastly altered, from that infinite distance in nature and state between God and us; and from the immense differences which his relations toward us have from our relations to one another. Wherefore, in divers inquiries about Providence, to which our curiosity will stretch itself, it is impossible for us to be resolved; and launching into them, we shall soon get out of our depth, so as to swim in dissatisfaction, or to sink into distrust: Why God made the world at such an instant, no sooner or later; why he made it thus, not exempt from all disorder; why he framed man (the prince of visible creatures) so fallible and frail, so prone to sin, so liable to misery; why so many things happen offensive to him, why his gifts are distributed with such inequality? Such questions we are apt to propound and to debate; but the resolution of them our mind perhaps was not made to apprehend, nor in its most elevate condition shall attain it: however, in this state we by no means can come at it; ti at least being kept close from us among those things, of which it is said, the secret things belong unto the Lord our God, in distinction from others, about which it is added, but those that are revealed belong unto us, and to our children for ever.1 In such cases the absolute will, the sovereign authority, the pure liberality of God, do supply the place of reasons; sufficient, if not to satisfy the minds of men fondly curious, yet to stop the mouths of those who are boldly peremptory; the which are alleged, not with intent to imply that God ever acteth unaccountably, or without highest reason, but that sometimes his methods of acting are not fit 1 Cor. xiii. 9, 12. f Deut. xxix. 29. Rom. ix. 20; Isa. xlv. 9. subjects of our conception or discussion; | weight every scale will be turned ; he for otherwhile God appealeth to the ver- discerneth all the connections, all the dict of our reason; when the case is such entanglements of things, and what the that we can apprehend it, and the appre- result will be upon the combination, or hension of it may conduce to good pur- the clashing of numberless causes; in poses. correspondence to which perceptions he doth order things consistently and conveniently; whereas we being stark blind, or very dim-sighted in such respects (seeing nothing future, and but few things present), cannot apprehend what is fit and feasible; or why that is done, which 2. As the standing rules of God's acting, so the occasional grounds thereof, are commonly placed beyond the sphere of our apprehension. God is obliged to prosecute his own immutable decrees; working all things (as the apostle saith) according to the coun-appeareth done to us. sel of his own will; which how can we anywise come to discover? Can we climb up above the heaven of heavens, and there unlock his closet, rifle his cabinet, and peruse the records of everlasting destiny, by which the world is governed? No: Who knoweth his mind, or hath been his counsellor? Who (saith the prophet) hath stood in the counsel of the Lord; or hath perceived and heard his word ?i .** God observeth in what relations, and what degrees of comparison (as to their natures, their virtues, their consequences) all things do stand, each toward others; so poising them in the balance of right judgment, as exactly to distinguish their just weight and worth: whereas we cannot tell what things to compare, we know not how to put them into the scale, we are unapt to make due allowances, we are unable to discern which side doth overweigh in the immense variety of objects, our knowledge doth extend to few things eligible, nor among them can we pick out the best competitors for our choice: hence often must we be at great losses in scanning the designs, or tracing the footsteps of Providence. - He doth search the hearts, and try the reins of men; he doth weigh their spirits, and their works; he doth know their frame, he doth understand their thoughts afar off he perceiveth their closest intentions, their deepest contrivances, their most retired behaviours; he consequently is acquainted with their true qualifications, capacities, and merits; unto which 3. We are also uncapable thoroughly he most justly and wisely doth accommo- to discern the ways of Providence from date his dealings with them; the which, our moral defects, in some measure comtherefore, must often thwart the opinions mon to all men; from our stupidity, our and expectations of us, who are ignorant sloth, our temerity, our impatience, our of those particulars, and can only view impurity of heart, our perverseness of the exterior face or semblance of things: will and affections: we have not the perfor (as Samuel, in the case of preferring spicacity to espy the subtile tracks and David before his brethren, did say) God secret reserves of divine wisdom; we 1 seeth not as man seeth: for man looketh have not the industry, with steady applion the outward appearance, but God look-cation of mind, to regard and meditate eth on the heart.' on God's works; we have not the temper and patience to wait upon God, until he discover himself in the accomplishment of his purposes; we have not that blessed purity of heart, which is requisite to the seeing God in his special dispensations;" we have not that rectitude of will and government of our passions, as not to be scandalized at what God doeth, if it thwarteth our conceit or humour: such defects are observable in the best men; who therefore have misapprehended, have disrelished, have fretted, and God also hath a perfect foresight of contingent events; he seeth upon what pin each wheel moveth, and with what * Ἡμεῖς μὲν γὰρ μόνα ὁρῶμεν τὰ πράγματα. ὁ δὲ τῶν ὅλων Θεός, καὶ τῶν ταῦτα δρώντων ἐπίσταται τὸν σκοπόν, καὶ τοῦτῳ μᾶλλον, ἢ τοῖς ἔργοις δικάζων ἐκφέρει τὴν ψῆφον.—Theod. Ep. 3. Gen. xviii. 25; Ezek. xviii. 25; Isa. v. 3. i Eph. i. 11. Rom. xi. 34; fa. xl. 13; Jer. xxiii. 18; Wisd. ix. 13. Prov. xvi. 2; Isa. xxvi. 7; 1 Sam. ii. 3; Psal. ciii, 14; cxxxix. 2; lxiv. 6; Job xiv. 16. 1 Sam. xvi. 7. murmured at the proceedings of God: we might instance in Job, in David, in Eltás, in Jonah, in the holy apostles themselves, by whose speeches and deportments in some cases it may appear how difficult it is for us, who have eyes of flesh, as Job speaketh, and hearts, too, never quite freed of carnality, to see through, or fully to acquiesce in the dealings of God. 0 or pleasure (it would be a mad world if he should), neither indeed could he do so if he would, their judgments and their desires being infinitely various, inconsistent, and repugnant. Again, 4. The nature of those instruments which divine Providence doth use in administration of human affairs, hindereth us from discerning it: it is an observation among philosophers, that the footIt is indeed a distemper incident to us, steps of divine wisdom are, to exclusion which we can hardly shun or cure, that of doubt, far more conspicuous in the we are apt to measure the equity and works of nature, than in the manageexpedience of things according to our ment of our affairs; so that some, who opinions and passions; affecting conse- by contemplation of natural appearances quently to impose on God our silly im- were convinced of God's existence, and aginations as rules of his proceeding, his protection of the world (who thence, and to constitute him the executioner of could not doubt but that an immense our sorry passions: what we conceit fit wisdom had erected the beautiful frame to be done, that we take God bound to of heaven and earth, had ranged the stars perform; when we feel ourselves stirred, in their order and courses, had formed then we presume God must be alike con- the bodies and souls of animals,† had cerned to our apprehensions, every provided for the subsistence and propagaslight inconvenience is a huge calamity, tion of each species, had settled and doth every scratch of fortune is a ghastly uphold the visible world in its so comely wound; God, therefore, we think, should and convenient state, that even such men), have prevented it, or must presently re- reflecting on the course of human transmove it; every pitiful bauble, every actions, have staggered into distrust trivial accommodation is a matter of high whether a divine wisdom doth sit at the consequence, which if God withhold, we helm of our affairs; many thence hardly are ready to clamour on him, and wail would admit God to be concerned in as children for want of a trifle. Are them, but supposed him to commit their we soundly angry, or inflamed with zeal ? conduct to a fatal swinge, or casual flucthen fire must come down from heaven," tuation of obvious causes: one great reathen thunderbolts must fly about, then son of this difference may be, that wherenothing but sudden woe and vengeance as the instruments of divine power in are denounced. Are we pleased? then nature are in themselves merely passive, showers of blessings must descend on the or act only as they are acted by pure heads, then floods of wealth must run necessity (as a pen in writing or a haminto the laps of our favourites, otherwise mer in striking), being thence determinwe are not satisfied; and scarce can ate, uniform, constant, and certain in deem God awake, or mindful of his their operation; whenever there any footcharge. We do beyond measure hate steps of counsel, any tendency to an end, or despise some persons, and to those and deviation from the common tracks of God must not afford any favour, any motion do appear, such effects cannot mercy, any forbearance, or time of re- reasonably be imputed merely to natural pentance; we excessively admire or dote causes, but to a superior wisdom, wieldon others, and those God must not touching them in such a manner, and steering or cross; if he doth not proceed thus, he is in danger to forfeit his authority: he must hardly be allowed to govern the world, in case he will not square his administrations to our fond conceit or froward humour: hence no wonder that men often are stumbled about Providence; for God will not rule according to their fancy • Job x. 4. P Luke ix. 54. them to such a mark: but the visible Nam cum dispositi quæsissem fœdera mundi, tunc omnia rebar Consilio firmata Dei Sed cum res hominum tanta caligine volvi -rursus labefacta cadebat engines of Providence in our affairs 5. Indeed, as in nature, the influences are self-moving agents, working with of heaven, and of inferior causes, so knowledge and choice; the which, as commonly in the production of these in themselves they are indeterminate, ir-events, divine and human agency are so regular, and uncertain; so they are knit and twisted one with the other, that capable to be diversified in number- it is not easy to discriminate them, so as less unaccountable ways, according to sever the bounds of common and specto various representations of objects, ial providence; or to discern what God or by influence of divers principles performeth by natural instruments, what inclining to judge and choose differ- by superior efficacy; when the balance ently temper, humour, passion, preju- turneth from our inclinations, when it is dice, custom, example, together with con- cast from a grain thrown in by divine intingencies of occasion (depending on like terposition; the management of these afprinciples in adjacent free causes), do fairs being a concert, wherein God's wismove, singly or combinedly, in ways so dom beareth one part, man's free-will playimplicate, to the production of so various eth another;* fortune and occasion also do events, that nothing hardly can fall out, strike in; we, not seeing the first, are which may not with some plausible col- prone to ascribe all the harmony to the our of reason be derived from some one last, which are most obvious and visible. of those sources, or from a complication 6. The more apt we are to do thus, beof them: nothing can appear so uncouth cause the manner of divine efficacy is or extravagant, which may not be father- ever very soft and gentle : God disposeth ed on some fetch of wit, or some hit of things fortiter et suaviter ; so as effectualfancy, or some capricio of humour, or ly to perform what he designeth, but in some transport of passion, or some lucky the most sweet and easy way: his provi advantage, or on divers of those conspir-dence doth not hurry along like an impetuing; whence, in accounting for the rea-ous rumbling torrent, but glideth on as a son of such events, men deem they may smooth and still current, with an irresisleave out Providence as superfluous; es- tible but imperceptible force carrying pecially considering, that usually disor-things down therewith: without much ders and defects, only imputable to man's ado, without any clatter, by a nod of his will, do accompany and further such events. For instance, what other cause would many think needful to assign for the conveyance of Joseph into Egypt, than the envy of his brethren; for Shimei's reviling David, than his base malignity; for David's numbering the people, than his wanton pride; for Jeroboam's revolt, than his unruly ambition; for Job's being robbed, than the thievish disposition of the Arabs; for his being diseased, than a redundance of bad humours; for our Lord's suffering, than the spiteful rage of the Jewish rulers and people; together with the treacherous avarice of Judas, and the corrupt easiness of Pilate ? These events all of them are ascribed to God's hand and special ordination; but men could not see or avow it in them: what need, will men ever say, in such cases to introduce God's aid, when human means suffice to achieve the feat? a Gen. xlv. 5; 1. 20; Psal. cv. 17; 2 Sam. xvi. 10; xxiv. 1; 1 Kings xii. 15, 24; Job i. 15, &c.; Acts ii. 23; iv. 28. head, by a whisper of his mouth, by a turn of his hand, he doth effect his purposes: winding up a close spring, he setteth the greatest wheels in motion :† and thrusting in an insensible spoke, he stoppeth the greatest wheels in their career; injecting a thought, exciting an humour, presenting an occasion, insinuating a petty accident, he bringeth about the most notable events. He doth so fashion the hearts of men, so manage their hands, so guide their steps, that even they who are acted by him cannot feel the least touch upon them. For, the king's heart is in the hand of the Lord, as the rivers of waters; he turneth it wheresoever he will; that is, by secret pipes, by obscure channels, God conveyeth the minds is our blind impatience prone to muse and mutter; not considering how many good designs God is carrying on in a calm and steady pace, by well measured steps, all which, in due season, when they are ripe for accomplishment, shall undoubtedly be effected; for The Lord (as St. Peter saith) is not slack concerning his promise, as some men count slackness ; but is longsuffering toward all men;" that is, he certainly will express his faithful benignity toward good men, yet so as also to extend his merciful patience to and wills of greatest persons (the chief | turn, O Lord, how long? Such are engines of his providence) unto such our prayers, such our expostulations; so points of resolution as he pleaseth, so that they seem to flow thither of their own accord, without any exterior direction or impulse hence do his most effectual operations slip by us without making impression on our minds, which are wont to apprehend things, as with a gross palpability they do incur into the senses, so that the Preacher, comparing the methods of Providence with the most occult proceedings in nature, might well say, As thou knowest not the way of the spirit, nor how the bones do grow in the womb of her that is with child; so thou know-ward others; he so will tender the interest not the works of God, who maketh all. Again, 7. God, in his progress toward the achievement of any design, is not wont to go in the most direct and compendious ways, but commonly windeth about, and taketh a large compass, enfolding several other coincident purposes, some whereof may be no less considerable, than is that, which we deem most necessary, and affect to see despatched: but this course seemeth tedious to us, who have not the wit to perceive that complexion of ends, nor the temper to wait for the completion of them. If God, when we seem to need, doth not instantly appear in our favour and succour; if he doth not presently vindicate truth and right; if he doth not nip wicked designs in the bud, and repress the first onsets of outrageous violence; if for a while he suffereth the tabernacles of robbers to prosper, and iniquity to lift up its horn; then he is in a slumber, quite unmindful or insensible of us; then he turneth aside his face, or doth behold what passeth as an unconcerned spectator; the he standeth aloof, unready to help us; then doth he hold off his hand, not meddling in our affairs; in such cases we are apt to cry out, Estis ubi? O superi!" How long, O Lord, wilt thou forget; how long wilt thou hide thy face? Lord, how long wilt thou look on? Awake, why sleepest thou, O Lord? why standest thou afar off? why withdrawest thou thy hand? pluck it out of thy bosom : Eccles. xi. 5. "Sil. Ital. Re ests of some, as concurrently to procure the welfare of all, and accordingly will time his proceedings, allowing the leisure and opportunities requisite thereto : he can, although we cannot, wait to be gracious; for as in him there are no passions to precipitate action, so to him there are no sensible differences of time, one year being with the Lord as a thousand years, and a thousand years as one day. 8. Again, God (as is the property of every wise agent) is wont to act variously, according to the state and circumstances of things, or to the dispositions and capacities of persons; so as to do the same thing for different ends, and different things for the same end; to apply one instrument to several uses, and by several instruments to work out one purpose: so he afflicteth good men out of love, for trial and improvement of their virtues; bad men in displeasure, to illustrate his power and justice on them; he encourageth and blesseth the one, he punisheth and curseth the other with prosperity; he reclaimeth both from error and sin by either of those methods, as their temper and their circumstances do require. Whence it is very difficult for us ever from the kind of accidents befalling men, to divine how far God is concerned in them, or to what particular scope they are aimed; so that well might Psal. xiii. 1; lxxxix. 46; xc. 13; lxxiv. 10; xliv. 24; lv. 1; xciv. 3; xxxv. 17; xliv. 23; xxxv. 23; vii. 6; lxxiv. 11; x. 1; xc. 13; vi. 4; vii. 7; lxxx. 14; xxii. 1; xi. 19; xxxviii. 2; lxxi. 12. Vide Hab. i. 2. (Jer. xxiii. 20;) 2 Pet. iii. 9, 0. * Isa. xxx. 18. |