time Also he hath set the World in their heart by world here is not meant this material world but seculum the succession and course of things as the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does properly import This God hath set in or expounded unto mens hearts that is he hath endowed us with an ability to descern in some measure that seasonableness which he observes in the government of the World Yet there is no man can find out the work that God makes from the beginning to the end that is 't is above humane ability to comprehend the reason of all Divine proceedings we cannot find them fully out from the beginning to the end Others conceive that the words may be more properly rendred thus as long as the World shall last God doth reveal unto mens hearts the work which he makes from the beginning to the end excepting only some things unto which man cannot attain As if he should have said in all ages of the World there are still some passages of Providence wherein men may be able to discern a beauty and comeliness though there are some other particulars which we cannot understand The â—ense of both Interpretations being for the substance much alike That 's the connexion and meaning of the whole verse The Text according to its natural fulness doth comprize in it these three particulars 1. Every thing has its time 2. Every thing in its time is beautiful 3. That is the proper season for all things which God appoints 1. Every thing has â—s â—me To all things there is an appointed season ver 1. Not only for such natural events as bear in them a kind of necessity as a time to be born and a time to dye ver 2. but also for those voluntary actions that seem to be most alterable and contingent A time to weep and a time to laugh ver 4. The wisdom of Providence in the government of this lower world hath disposed to every thing its particular season This is that we call the fulness of time the ripeness of season Prov. 27 1. The Wise man says there that the day brings forth events Paritura est dies alluding to a teeming-Mother to whom there is a set date for her delivery So doth Time travel with the decrees of Providence and for each several action there is a pregnancy and fulness of time 2. Every thing in its time is beautiful even such matters as in their own natures are not without some deformity A time to kill v. 4. A time to mourn a time of war v. 8. The scorching of Summer and the extream cold of Winter though both in themselves alike distastful yet are comely in their seasons and those times would not be so beautiful without them Nor is it the natural goodness of any thing that can make it comely out of its proper season That which Beauty is in Bodies and Harmony in Sounds that is Opportunity in Time Now as White and Red which are the usual Materials of Beauty as those particular Notes of which Musick doth consist may be so disposed of as to cause deformity and discord so actions which in themselves are good may be depraved by their unseasonableness 3. That is the proper season for all things which God appoints Or thus Every particular Event is most beautiful in that time which the Providence of God hath allotted to it 'T is above the contrivance of Human Policy to bring matters about in their fittest order And therefore 't were but folly to conclude That things do not fall out well unless they answer our desires for God best understands the fittest season for every purpose And whatsoever or whensoever he works you may be sure 't is both beautiful and in its time Even those Events which do most thwart our private Ends could all circumstances be duly confidered we should find them to be performed in their most comely order and best opportunity As for the two first Particulars though they are implied in the Text yet are they most expresly handled in the former verses And therefore I shall pass them over without any ther enlargement insisting only upon this latter as being more directly agreeable to the main scope of the words And 't is a Subject that in many respects will deserve your more especial attention 't is not commonly treated of And besides it may very much conduce to our contentment to settle our hearts against all those conditions that may befal us in the World 'T is of very general use and concernment suitable to all times and occasions For times of suffering to make us patient and submissive For times of mercy to make us cheerful and thankful In brief it extends to all persons relations businesses seasons nothing is more generally useful than this to have our hearts fully perswaded of that wise order and contrivance which there is in the the disposal of every particular Event in the World And 't is more especially seasonable for times of Trouble and Confusion when men are apt to mistrust the Government of Providence as if God neglect the care of this lower world and leave all things to their own jarring-principles Then I say 't is more especially seasonable to vindicate the care and wisdom of Providence to shew that every thing God doth is best and consequently that those many distractions and confusions under which we suffer are far better than any other though the most flourishing condition could be And that 's the Subject I am now to insist upon The point is this Every particular Event is most beautiful in that time which the Providence of God hath allotted to it A Truth by so much the more seasonable for these times by how much 't is now the more difficult to believe it The Observation lies plainly both in the scope of the place and the most obvious sense of the words The Scripture is copious in other proofs to this purpose Deut. 32. 4. His work is perfect and his ways are judgment a God of truth and without iniquity just and right Not only his first work of Creation is exactly good and perfect but his ways of Proviâ—â—nce also are disposed with judgment and righteousness So again Isa. 28. 29. The Lord of Hosts is wonderful in counsel and excellent in working that is every event of Providence is managed and pre-ordained by an admirable Wisdom and therefore must needs be of excellent contrivance And again Dan. 2. 20 21. Wisdom and might are his he changeth the times and the seasons he removeth Kings and he setteth up Kings Those two Attributes of Strength and Wisdom are for the most part put together in Scripture God never shews any Argument of his Strength but his Wisdom is engaged in it also Those great alterations and subversions which happen in the world do not more demonstrate the greatness of his Power in the doing of them than the greatness of his Wisdom in disposing
to denote worthy and creditable Parentage the being derived from such Ancestors as have been famous in their Generation for some eminent Virtue or Exploit Wherein there is this benefit that a man hath great examples in his own Family and so much the stronger Obligation not to degenerate from them But it shews rather what such a man should be than what he is and to a person that is not Virtuous doth prove a prejudice rather than an advantage Secondly Sometimes 't is used to signify Titles of Place and Digâ—â—ty according to the various orders and degrees of â—obility in sevâ—â—al Nations But this kind of Honour depending meeâ—â—â— upon the Princes Favour muâ—â— therefore be wholly extrinsecal and consequenâ—ly can have no more due to it than a meer external respect Such persons may challenge from us that we should give them their due Titles and demean our selves towards them with that Observance and Ceremony as becomes their Quality But then as to inward esteem and affection they can demand no greater a share of this than according as their real worth and virtue shall require The Royal Stamp upon any kind of Metal may be sufficient to give it an extrinsick value and to determine the Rate at which it is to pass amongst Coins but it cannot give an intrinsick value or make that which is but Brass to be Gold 'T is true indeed there are some Callings and Relations of men to whom an inward Veneration is due though the persons themselves should not be Virtuous namely Magistrates and Ministers and Parents and Benefactors who having somewhat of a Divine Stamp and Impress upon them may therefore challenge from us that we should demean our selves towards them both with such an outward Respect as may become their Places and with such an inward Respect too as may be sutable to that Image which they bear our dependance upon them and obligation to them But then we cannot be obliged to think such persons good men unless we have some evidence to believe them to be so or at least not to be otherwise So that they are beholding to something extrinsical to their Persons namely to their Callings and Relations for that Honour which is paid to them Thirdly the word Honour is sometimes used for that Esteem and Reputation which a man hath in the World especially amongst Virtuous Persons according to which sense 't is defin'd by Tully to be Consentiens Laus Bonorum the concurrent approbation of good men when those who are best able to judg of real worth shall both think and speak well of others this is properly honouring of them And in this sense which is the most proper notion of the words it is one of the greatest blessings that this World can afford much to be preferred before Riches or Pleasures or Life it self A good Name is rather to be chosen than great Riches and loving kindness rather than Silver or Gold Prov. 22. 1. One that is a Generous Virtuous man will choose to dye rather than do any thing that may expose him to Infamy St. Paul was of this mind It were better for me to dye than that any should make my glorying void There have been some wise men who have neglected and refused that other kind of Honour consisting in Titles of Dignity as conceiving more of burden and temptation in it than of real advantage but no man in his wits did ever despise a good name unless such profligate dissolute wretches as did either despair of or resolve against doing any thing that might deserve it 'T is not easy to reckon up the many advantages that belong to this kind of Honour 'T is Power inabling a man to do things great and worthy to be useful to his Friends and his Countrey 'T is Safety and doth give a man such an interest in the esteem and affection of others as will make them concern'd for his Welfare ready to stand by him and assist him in any kind of danger which are so great advantages that whosoever shall wilfully neglect them must needs be rendered very contemptible Having thus Explained the proper Notion of Honour I proceed in the next place to Prove that Religion and Virtue is the only means â—or the attaining of it This I shall endeavour to do by Testimony and by Reason and by Experience which 〈◊〉 all the kinds of Arguments that such matters are capable of First By Testimony The Scripture doth abound in divers Assertions and Promises to this purpose Such as are Religious are stiled the Excellent of the Earth Psal. 16. 3. and said to be more excellent than their Neighbours Prov. 17. 27. They are Gods peculiar Treasure The dearly beloved of his Soul He sets apart the Man that is Godly for himself Though such persons may be but low as to their outward Condition being put to wander up and down in Sheep-skins and Goat-skins being destitute afflicted tormented seeking for refuge in Desarts and Mountains in Dens and Caves of the Earth yet may they upon the account of Religion be of such excellent value that in the Judgment of the Holy Ghost The whole World is not worthy of them Heb. 11. 37 38. The Wise-man speaking of Religion saith that it shall be an ornament of Grace unto thy head and as a chain about thy neck Exalt her and she shall promote thee and bring thee to honour She shall give to thy head an ornament of Grace and a Crown of Glory God hath enâ—â—â—â—ed himself by Promise to those â—â—at are Religious that he will set â—heâ—â—bove other Nations they shall be made the Head and not the Tail Deut. 28. 13. He hath said Those that honour me I will honour 1 Sam. 2. 30. And certainly he who is the King of Kings must needs be the Fountain of Honour and able to dispose of it as he pleases But because such Persons as are no friends to Religion may have but a small esteem for the Authority of Scripture Therefore to these I would suggest the concurrent Opinion of Wise Men in all former Ages Though the Ancient Philosophers were divided into various Sects and differ'd very much from one another in several Opinions yet in this they have all agreed that Honour is due only to Virtue and doth not properly belong to any thing else It would be tedious to enumerate the several Sayings to this purpose out of Plato Aristotle Tully Seneca and the other Ancients And certainly that Man must needs have a very extravagant conceit of his own Abilities who dares prefer his private Opinion before the General Consent of Wise-men in former Ages such as have been counted the greatest Masters of Reason and most eminent for their Knowledge and their Wisdom Secondly I proceed in the next place to confirm this by the Principles of Reason That Religion and Virtue is the cause of Honour There may be a two-sold Cause of Things Moral Natural That is said to be the Moral
Cause which doth dispose a Man to such a Condition upon the Account of Fitness and Desert and in this sence Honour is the Reward of Virtue There is an equitable right a suitableness and congruity that Good Men should be loved and esteemed and Vitious Men exposed to shame As Snow in Summer and as Rain in Harvest so is Hononr unsuitable for a Fool Prov. 26. 1. The intermixing of Winter and Summer would not cause a greater disorder in the Natural World than the cross disposal of Honour and contempt would in the Moral World And hence is it that the Laws of all Nations and Governments have owned it as a Point of Policy to excite their Subjects unto Virtuous and worthy Actions by the Motive of Honour and to deter them from Vitious courses by the consideration of the shame and contempt which belongs to them That is said to be the Natural Cause of a thing which doth by its own immediate efficacy produce the Effect and in this sence likewise is Virtue the Cause of Honour The Fire doth not more Naturally produce heat than Goodness doth Love and Esteem Which will appear very plain if we consider That Inward Honouring is nothing else but the Believing a Man to be Worthy and Virtuous and the Testifying this by our Words and Actions is Outward Honouring Now nothing can be more evident than that the best means for one to be thought good is to be so A Man may excel in Strength Beauty Riches Learning Wit which are all commendable things and will contribute to a Man's esteem But if we apprehend such a one to be notoriously Vitious This esteem will not be accompanied with Love but with Fear Hate and Envy because such a one hath by these things so much the greater advantage of doing Mischief in the World Whereas on the other side though a Man should be destitute of all these other advantages without any Nobility in his Ancestors but of a small Estate a low Condition yet if we believe him to be a truly Virtuous Man it cannot be but that we must pay a Veneration to him All things whatsoever have some Natural Standard whereby the Goodness of them is to be measured namely their suitableness unto that chief end for which they are designed We do not therefore account a Ship to be good because 't is curiously painted and gilded or carved and inlayed but because 't is fitted for all the purposes of Navigation which is the proper end and use of a Ship Nor do we therefore account a Sword to be good because it hath a rich Hilt and an Embroidered Scabbard but because it is fit for the proper use of a Sword which is to cut They are the comparisons of Seneca speaking of this Subject In homine quoque nihil ad rem pertinet quantum aret quantum foeneret a quam multis salutetur c. sed quam bonus sit It should be so likewise in our esteem of men who are not so much to be valued by the Grandeur of their Estates or Titles as by their inward goodness Every man is endowed with a natural Principle inclining him to a state of Hapâ—â—ness and hath in some measure both an ability to judg of and a freedom and liberty for applying himself unto those Duties which are the proper means for the promoting of this end And this being the peculiar difference of the Humane Nature therefore a man is not upon any other account to be justly praised or blamed but according to the right or wrong use of this natural liberty and consequently as a man doth find either in himself or others a constant and firm resolution to make a right use of this so should he proportion his esteem accordingly preferring this inward Greatness this rectitude of Mind whereby a man is resolved in every condition to do that which shall appear to be his duty before any external Greatness whatsoever There are two kind of Virtues amongst all the rest which are by general consent esteemed Venerable and such as do advance the Reputation of those who are endowed with them namely Wisdom Courage Because they have a more intrinsick rise and do less depend upon external advantages but seem rather to be rooted in the inward frame and temper of mind and withal are most beneficial both to our selves and others The former signifying a man to have those intellectual abilities which are proper to his kind whereby the Humane Nature is to be distinguished from other things The other because it argues a Rectitude in the Will and a Power to subdue the Passion of Fear which is most natural to our present state of Infirmity and withal doth support a man against Difficulties and inable him for those two Services of Doing and Suffering as he ought And for this Reason the Vices that are opposite to these are amongst all others counted the most shameful there being no greater Reproach to be cast upon any one than to be esteemed a Fool or a Coward Now a Man that is Irreligious cannot justly pretend to either of these Virtues 1. For Wisdom This is so essential to Religion that in the Scripture-phrase especially in the Writings of David and Solomon they both go under the same Name and there is very good reason why it should be so because there is such an intimate agreement between the Natures of them The Philosopher doth define Wisdom to consist in an ability and inclination to make choice of the right Means in the prosecution of our true End And nothing can inable a Man for this but Religion both as to the Subordinate End of Temporal Happiness in this World but chiefly with respect to that great and Sâ—preme End of Eternal Happiness in the World to come 2. And then for Courage 'T is not possible for a Man to be truly Valiant unless he be withal truly Religious He may be bold and daring and able in a fearless manner to rush upon any danger but then he must stifle his Reason from considering what the Consequences of things may be what shall become of him hereafter if he should miscarry There being no man whatsoever so totally free from the Apprehension of a future state but that when he is serious and considerate he must be startled with Doubts and Fears concerning it So that there cannot be any rational sedate deliberate courage but only in such as have some good hopes of a better Estate in the other World And 't is Religion only that can inable a Man for this 3. I proceed to the Third kind of Argument to this purpose from Experience By which I mean that Practical Knowledg which every man may attain by his own Observation of the usual course of things in the World And by this it will appear that no kind of persons have been more highly reverenced in the Hearts and Consciences of others than those that have been most eminent for their Virtue and Religion which hath been always
the suppressing of them As for what is commonly alledged in the behalf of Reason it may be observed that in the Actions of many Brute Creatures there are discernable some kind of foot-steps some impeâ—fect strictures and degrees of Raâ—â—â—cination such a natural Sagacity as bears a near resemblance to Reason â—rom whence it may follow that it is not Reason in the general which is the â—orm of Human Nature But Reason as it is determined to Actions of Religion of which we do not find the least signs or degrees in Brutes Man being the only Creature in this visible World that is formed with a Capacity of worshiping and enjoying his Maker Nor is this any new Opinion but such as several of the Ancient Writers Philosophers Orators Poets have attested to who make this Notion of a Deity and Adoration of him to be the the true difference betwixt Man and Beast Plutarch afferts it to be a very improper thing to own such for Men who do not acknowledg and adore the Deity And in another place he affirms Irreligion to be a kind of Stupor whereby Men are deprived of their Senses So Tully Ex tot generibus nullum est animal c. Amongst all the living Creatures that are in the World there is none but Man that hath any notion of a Deity and amongst Mankind there is no Nation so wild and barbarous but pretends to some Religion And in another place Quis â—unc hominem dixerit Why should such a one be accounted a Man who by what he sees in the World is not convinced of a Deity and a Providence and of that adoration he owes to it Of the same sense is that of the Satyrist who speaking of Religion says this of it Separat hac nos A grege Brutorum atque ideo venerabile soli Sortiti ingenium divinorumque capaces 'T is this saith he that doth distinguish us from Brute Creatures That we have Souls capable of Divine Impressions So â—hat by what hath been said it should appear that the Definition of Man may be rendered as well by the Difference of Religiosum as Rationâ—le As for that Inconvenience which some may object That Atheistical and Prophane persons will be hereby excluded Why so they are by other Difference likewise such persons having no just pretence to Reason who renounce Religion and it were well if they might not only be reckoned amongst Beasts as they are by the Psalmist where he stiles them Brutish but driven out amongst them likewise and banished from all Human Society as being publick Pesâ—s and Mischiefs of Mankind such as would debase the Nobility of our Natures to the condition of Brute Creatures and therefore fit only to live amongst them Which brings me to the 2. Consideration of Man as a Sociable Creature Religion is essential to him in this respect also as being the surest Bond to tye men up to those respective duties towards one another without which Government and Society could not subsist There is a remarkable passage in Plutarch to this purpose where he stiles Religion the Cement of all Communities and the chief Basis of all Legislative Power And in another place he says That 't is much more easy to build a City in the open air without any ground to found it upon than to establish a Government without Religion A City saith he may make some shift to subsist without Walls Schools Theaters Houses nay without Money but not without Religion If it were not for this notion of a Deity and those natural impressions which we have concerning Justice and Probity so necessary for the conservation of Human Society instead of those well-ordered Governments and Cities which are now in the World Mankind must have lived either wild and solitary in Caves and Dens like Savage-Beasts or else in Troops of Robbers subsiâ—â—ing upon the spoil and rapine of such as were weaker than themselves Pietate sublata fides etiam Societas humani generis una excellentassima virtus Justitia tollitur Take but away the awe of Religion and all that Fidelity and Justice so necessary for the keeping up of Human Society must perish with it 'T is this fear of a Deity and the sense of our obligation to Him that is the only effectual means to restrain Men within the bounds of Duty And were this wholly extinguished there would follow such wild Disorders and Extravagancies amongst men as would not leave so much as the face or least shadow of Virtue or Honesty in the World There being no kind of Vice which men would not abandon themselves unto considering the impetuousness of their own natural appetites and the power of external temptations were this restraint from Religion once removed or abolished The two chief Opposites to Religion are Profaneness and Superstition Both which are prejudicial to Civil Government The one by destroying Conscience the strongest obligation to Political Duties The other by perverting and abusing it introducing in the stead it of a new Primum Mobile which ravisheth the Spheres of Government and puts them into a preternatural course as a Noble Author hath elegantly expressed it The two grand Relations that concern Society are Government and Subjection And Irreligion doth indispose men for both these 1. For Government Without Religion Magistrates will lose that Courage and Confidence belonging to their stations which they cannot so well exert in punishing the Offences of others when they are guilty of the same or the like themselves Those that sit on the Throne of Judgment should be able to scatter away evil with their eyes as Solomon speaks Prov. 20. 8. By their very presence and look to strike an awe upon Offenders which will not be so easily done if they should lye under the same guilt themselves Sine Bonitate nulla Majestas saith Seneca The very nature of Majesty doth denote Goodness as well as Power And without this Governours may easily lose that Reverence which is due to them from others and consequently that Authority which they ought to have over them When they cease to be Gods in respect of their Goodness they may diminish in their Power and though they should be able to keep men under as to their Bodies and Estates yet will they decline as to that awful Love and Reverence whereby they should sway over the Hearts and Affections of men The Philosopher in the Fifth Book of his Politicks doth lay it down as a Rule for Magistrates That they must be careful to give publick Testimonies of their being religious and devout for which he gives this double reason Because the people will be less subject to entertain any jealousy or suspition of suffering injury from such whom they believe to be religious And withall they will be less subject to attempt the doing of injury against such as knowing that good Magistrates are after a more especial manner under the Divine Favour and protection having God to fight with
advantage that End which it did seem most directly to oppose So likewise for that dissention betwixt Paul and Barnabas Act. 15. it might seem the most unseasonable breach that could possibly be imagined when the Church of the Christians was now in its beginning and infancy that then the two chief Members of it should fall at variance amongst themselves was such an untimely dissenâ—ion that an Enemy could not wish them worse Nothing could more thwart the promulgation of the Gospel of Peace than the contentions of those that preach it If that State which is already established into a Kingdom divided against it self cannot stand much less could those small beginnings think to encrease into a Church by divisions And yet this likewise was so disposed of in the event that it did mightily conduce to the Gospel thorow the whole world for by this means those two parted asunder the one into Cyprus the other into Syria and Cilicia and like two mighty streams spread themselves several ways that so they might the better water the barren and thirsty corners of the world Thus have you seen the Beauty of Providence in some rugged passages of it 'T is so in every other particular though seeming unto us never so deformed But man cannot find out the work of God from the beginning to the end For the further evidencing of this truth there are two grounds upon which 't is bottomed that being understood and considered will make the point very clear 1. God is exactly careful of every thing 2. He is infinitely wise for the disposal of all to the best 1. God doth overlook all things by an especial Providence Eph. 1. 11. He worketh all things after the counsel of his own will There is no event in the World iâ— is ordered both according to God's will and by his counsel Psal. 135. 6. Whatsoever the Lord pleased that did he both in Heaven and in Earth and in the Sea and in all deep places Not only in the Heaven where his glory is more especiolly conspicuous but in the earth too where matters seem to be full of confusion and in the Sea and in all deep places where we cannot so much as take notice of them There is nothing so great but is under his Power nothing so little but is within his Care Those actions and events that seem unto us most free and casual inconsiderable are all of them ordered by his Providence 1. That which is most free the hearts and affections of men do follow the guidance of his Decrees Men may do after their own counsels and inclinations but they are still suitable to his Providence there is nothing more in our thoughts and words and yet both the preparation of the heart and the answer of the tongue is from the Lord Prov. 16. 1. 2. That which seems most casual The disposing the Lot is from him Prov. 16. 33. He who is accidentally flain by another is said to be delivered into his hands by God Exod. 21. 13. That casual Arrow shot at random was directed by Providence to fulfil the prediction of Ahab's death 1 King 22. 34. There is no liberty for Causes to operate in a loose and stragling way but in matters of greatest uncertainty there is a preordained course of Effects 3. The least most inconsiderable things are not neglected by Providence It was a prophane speech of the Aramites That God was the God of the Mountains not of the Valleys 1 King 20. 23. Whereas he regards the lowest the least thing as well as the greatest The young Lions Psal. 104. 21. The Ravens Psal. 147. 9. are provided for by him He feeds the Fowls of the air adorns the Lillies and clothes the Grass of the Field which to day is and to morrow is cast into the Oven Sparrows you know are but cheap Birds Are not two of them sold for a farthing Mat. 10. 29. And yet not one of these do fall to the ground without your Father He must give the Fowler leave to kill them nay when they are upon the wing in their frequent and often repeated motions yet then it is He that must appoint them the time and place when and where they shall settle and in this sense also not one of them doth fall to the ground without your father The hairs of your head are yet less observable contemptible even to a Proverb Pili non facio Ne pilo quidem melius And yet these with God are inter numerata amongst those things whereof he takes an exact account That place 1 Cor 9. 9. Doth God take care for Oxen doth not simply exempt such things from the Law of his providence but 't is Argumentum a minori and doth imply his especial care of that higher rank of creatures to whom these are subordinate The plain meaning of it is that if God hath by a particular Law provided that the Ox should not be muzled that treads out the corn he will be much more careful of the Labourers in his Harvest 'T is recorded to the glory of some ancient Generals that they were able to call every common Souldier by his own name and careful to provide not only Pay for their Captains but Litter also for the meanest Beast that did serve the Camp Now you know there is not any Creature but is a Souldier to the Lord of Hosts He doth sometimes muster up an Army of Lice and Flies and therefore 't is but reason that his Providence should take care for such things also why should it not be as great an argument of his Power to preserve and order these lesser Creatures as it was at first to make them The Creation of a glorious Angel did not cost him more than that of a despicable Fly Was it not He that out of the same primitive nothing put that difference which there is amongst several natures And if the Painter in the same Piece draw a silken and a woollen garment why should he value the one above the other since it was the same Art that did both make and distinguish them 2. As his Providence doth extend to all things so likewise does his Wisdom As he is exactly careful so is he infinitely wise and therefore as able for the contrivance of every the the least particular thing as he would be if he had nothing but that to look after If the Providence oâ— God had but one project on foot we could easily conceive how he might be able to drive that through all the windings and circumstances of it with care and wisdom Nay we would trust any wise man with the managing of a single business when he had nothing else to distract his endeavours But for all those multitude of affairs amongst Men and Angels nay for the very circumstances and manner of all those several actions and motions which are performed in every moment of time through the whole World we cannot conceive but that in