AMongst all other Doctrines, this of Providence (though it do properly belong to Naturall Theology, yet) is of as Universal concernment, both for knowledge and practise, as any other point, in Christian Divinity.
The very Heathen have acknowledged, not onely a Universall providence of God, which puts the general kinds of things into a regular way of working, But his particular providence likewise, which takes care of Individuall persons and actions. Why else do all religions oblige men to pray unto him, and to expect his speciall assistance, in every kind of want or necessitie?
But now, though this common principle be so universally acknowledged in the Notion of it, yet men are generally very negligent in the practicall application of it, to particular times and conditions; And so loose that comfort and satisfaction that may be reaped from it.
It is the chief aime and businesse of this Discourse, to convince and quicken men unto this dutie, as being by so much the more seasonable for these times, by how much the present troubles and confusions do now call upon us for it.
It cannot but occasion some suggestions of Diffidence and Infidelitie, to consider those many strange revolutions and changes in the world, which in outward appearance, seem so full of disorder and wilde contingencies. And therfore it must needs be of speciall consequence for a man to have his heart established in the knowledge and belief of this truth here insisted upon.
In all ages of the1 world men have been much startled in their judgements, by that unequall dispensation which seems to be in these outward things. That one event should (Eccles. 9. 2) be to the righteous and the wicked. Nay, That (Cap. 7. 15) a just man should perish in his righteousnesse, and the wicked should2 prosper in his wickednesse. That on the side of the Oppressor there3 should be might, and the Oppressed should have none to comfort them. This hath sometimes so amazed and perplexed the thoughts of considering men, that whilest they looked barely upon events, they could not tell how to extricate themselves from these difficulties; which occasioned that speech of Solomon, Surely oppression makes a wise man mad: that4 is, puts him to his wits end, transports him with wilde imaginations, whilst he knows not readily what to answer in defence of such proceedings.
But now, he that shal seriously consider, how every thing is mannaged by an allseeing Providence, which is exactly carefull, and infinitely wise, such a man will be easily satisfied, that in all these obscure administrations, (which seem unto us so full of casuall, negligent, promiscuous events) there is an admirable, (though unsearchable) contrivance.
As for the particular designe which Providence may ayme at in some dispensations, this doth not alwayes fall under our reach. It is the glorie of God (Prov. 25. 2) to conceal a matter. And many of his works are so ordered, that though a man labour to seek them out, yet he shall not finde them. Yea further, Though a wise man (Eccles 8. 17) think to know them, yet shall he not be able to find them. And therfore, where we cannot understand his wayes, it is there our dutie, with an humble reverence to beleeve and admire the wisedome of them.
How would this, (if rightly considered and applyed) silence all those unseemly murmurings & complaints of men in these times. Remember, there is nothing befalls us but what the counsell of God had before determined to be (Act. 4. 28) done. And he can order things for the best, as well when they crosse our desires, as when they comply with them.
And therefore when (Eccles. 5. 8) you see the violent perverting of judgement and justice in a Province, marvell not at the matter. That is, Be not transported with wonder or impatience, or unbelief, as if the Providence of God were regardlesse or negligent. For he that is higher then the highest regardeth. Though they that have the highest power amongst men, may be so farre from remedying, that they rather incourage such disorders, yet God hath a strict, watchfull eye upon them. And though men may be apt to secure themselves in such proceedings, by the greatnes of their own strength, as if there were nothing above them, yet there are higher then they. And there is a5 time, when God will judge both the righteous and the wicked.
Let us be carefull of our own duty, to serve Providence in the usuall means, and leave the disposall of events to him. It should be every mans chief businesse, to clear up the evidences of his particular title and relation, unto this great Governor of the world, and this will be the surest means to set us above the fear or hurt of all outward changes.
We see with what Artifice and complyance men will insinuate themselves, into the affection of those who (according to severall revolutions) are advaneed into the places of power. Of how much greater advantage would it be, to get an interest in his favour, who doth and shall alwayes rule over the sons of men, having all times at his disposal, out of whose hands no strength or policy, shall ever be able to wrest the sway and dominion of things.
It cannot but afford strong consolation unto every true beleever to consider, that he who hath the chief influence, in all these great changes and variety of events in the world, is both his God, and his Father.
How did this quiet the heart of old Eli, I Sam. 3. 18. It is the Lord, let him do what seenieth him good. And David upon the same consideration professeth, I was dumbe, and opened not my mouth, (Psal. 39. 9) because thou didst it. And our blessed Saviour himself makes use of this argument. The (Ioh. 18. 11) cup that my Father hath given me, shall I not drink it? Though the potion be bitter, and displeasing, yet so long as it comes from a loving and carefull Father, we have no reason to fear any hurt by it.
And on the other side, much of mens unquietnesse and dejection, is occasioned, either by the want of this evidence, or by the neglect of applying it. When they terminate their thoughts upon secondary instruments, Fearing (Isa. 51. 12, 13) men that shall dye, and the sonnes of men that shall be made as grafse: Forgetting the Lord their maker, who stretched forth the heavens, & layed the foundations of the earth. This is that which makes men to feare continually, because of the fury of the Oppressor.
How would it compose all these fears and distempers, if men would but labour after this assurance of their interest in God with the same zeal and intention of mind wherewith they prosecute their particular ingagements, and animosities against one another. He that hath God for his strength and refuge, is alwayes sure to be on the strongest side, & need not fear the most tempestuous mutations. Though the earth be removed, (Psal. 46. 1, 2, 3) and the mountains should be carried into the midst of the Sea: Though the waters thereof roar, and be troubled, and the mountains shake with the swelling thereof.
Thus much I thought fit to premise in the generall, concerning the necessitie, and seasonablenesse of this Subject.
As for the particular occasion of publishing this Discourse, I have nothing to say but this: That being sollicited for a Copie of it, by divers persons (and some of eminent quality) before whom it was occasionally Preached, I knew not any more convenient way to satisfie their desires, then by such a publick communication of it.
I could speak something from my own experience concerning the efficacie of this Doctrine against those damps and dejections of minde, unto which, such times as these, will expose a man. It is my hearty prayer, that it may be usefull to others also in this respect.
Farewe’l.
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