Miscellanea spiritualia: or, Devout essayes: the second part, composed by the honorable Walter Montagu Esq; Abbot of Nanteul, &c.

SECT. I.

Whether the calamities of the vertuous, que∣stion Gods Povidence.

ALthough we have carryed the former questi∣on against the Libertines, and evicted to them the expediencie of a God, by the fa∣cilitation of their interests; as also by Gods condescendencies to the vicious, we have stated his goodness above dispute: yet are we called to inquire, whether his severities in this life to the vertuous, do not somewhat discolour the candor of his Providence?

To answer this: In the first place we must remember, that God design'd man to none of these evils that infest him. As he was to remain naked, so there were no thornes upon the earth to prick him: he sow'd them, while he thought to pull one out, with which the woman had touch'd him, viz. her cu∣riositie.

And the first smart he felt was that of shame; for cure whereof he presently sought a covering, and thought a few leaves sufficient remedie: but soon after, the thorns and briars grew up so fast, that ev'n the skins of beasts were not ar∣mour against their points; and the earth of her self became so far from paying her voluntary tributes, that she rais'd only arms against man, producing nothing freely, but thorns and briars. Man having thus discompos'd the frames of both natures, intellectual and material; Gods infinite goodness un∣dertook a greater work then his creating so much good, out of nothing, viz. The extracting Good out of all this Evil: which if God had not been pleased to resolve; it may well be thought he would have dissolv'd and re-nihilated the Universe, rather then have left all those evils we see in it, unreserv'd to any con∣sequent good.

Hence was deriv'd the mutation of the figure of Gods works, which at first was stamp'd as a circle of goodness; wherein every point joyning to one another, left not the least interposure of evil. But this figure being broken by mans irregularitie, the wisdom of God reconnected the whole frame, changing the form into a kind of chain; wherein he coupled his own good∣ness and mans evils, by so admirable an internection that ev'n the worst parts of the chain drew some good after them; and by this concatenation, the Divine Providence left nothing sim∣ply evil in the Universe; having thus plac'd all the miseries of this world, as introductions to some subsequent goodness.

In this Order then, the world stands now recompos'd, inso∣much that there is no privative evil that has not some positive good link'd to it; as every sensible necessitie, a contiguous benediction touching upon it. The distresses and miseries of one part, have the charities & munificencies of the other, coup∣led together; & no kind of suffering, in one portion, wants a cor∣respondent plenitude, in another: whereby is fram'd this consort∣ing of goodness and evil, in this interchangeable concatenation.

When the passion of man invaded the earth, and began to tear in peices this common Mother, in contention for the large∣ness

of private inheritances; had God allotted every child a portion, (commensurate to their necessities, though not to their cupidities) this distribution would have left the viciousness of our nature, less allay'd with any commix'd vertue. The in∣quination of riches would have been more sordid, without pur∣ging it self, by liberalitie to the exegencies of sufferers; and pos∣sibly, every one being fitted with a competent provision, the so different humors of men would have lov'd their private sufficien∣cies, enough to have excluded any distaste of this world; where∣by the alienation from God would have been the more univer∣sal, the world having so good a title to every ones affection, as this common accommodation. For even with the help of all the thorns in our sides or before our eys, to wit our own pains or the pressures of others; how subject are we to embrace this earth, ev'n while it wounds us by this confixure of our selves to it? if we find it not hard to kick against these pricks, how hard would it have been for us to have rais'd our heads from off our downy pillows, and set our hearts upon the knowledge of a better and enduring substance; or not to have wish'd this our City perma∣nent without seeking one to come?

Herein therefore is evidenc'd the admirable wisdom and e∣quitie of Divine Providence, in continuing the evils man had induc'd, and yet assigning them, both for his punishment and perfection; extracting out of them the good of his own Justice, together with that of mans Justification, and leaving him a means to be better qualified by the necessities then accommo∣dations of this world. For we are more innobled by our impart∣ing ev'n of small succours, then by our impropriation of great abundance: since in this there appears only the Divine bountie, wrought upon us, and in that, the Divine nature, working in us; which is so much more honor, as is the office of representing God then the state of being presented by him. Betwixt which there is such a difference, as between the matter and the form of an Angel, cast in gold; wherein though the material part be precious; yet the imaginary and fi∣gurating is much more excellent: so, though we admit

the substance of riches possess••d to be a valuable good; yet the act of ministring it out in benefits is the nobler propertie, as it personates the supreme goodness.

This being admitted, we cannot deny the acknowledgment of this Divine capacitie to the order of these intervenient links of necessities and distresses, in the chain of Providence. And towards the dignifying of this Office, Gods purpose seems so express, that he has not only furnish'd subjects for our perso∣nating his Office of beneficence▪ but submitted himself to be represented by the same subjects; from whence results this double gratification by our commercing with miseries; not only the releiving Agents being put into this Commission of representing God; but likewise the redressed Patients standing deputed for Gods substitute.

And may we not farther elucidate the Divine benignitie, by this consequence depending upon temporal necessities, namely, the ministring means of retributions to God? What noble na∣ture would not have wish'd that his Creator (without any de∣rogation from his self-sufficiencie) could have required his assistance? And is not this honour afforded by Gods appear∣ing to us in necessities? Doth not this correct the dangerous qualitie of plentie and fulness of bread, viz. the having means to return our superfluities into his hungring mouth, from whose hands we had receiv'd all our provision? By which retribution the appetite of gratitude is some way satisfied; which is so sharp in noble minds, that without some food of reciprocal of∣fices, their spirits suffer and faint for want of such aliment as is provided for them by the necessities of Gods substitutes. And whereas there are so few in the world, who represent God by way of supremacie: through whom we transmit our gratitudes to him in the form of reverence and subjection: may we not say that God design'd abundance of such images of himself, as through which we might return him our thank∣fulness, by way of succours and consolations?

And moreover, doth not the unequal state of the rich and the poor (happening with equal worth and merit) argue to the

believers of Gods Justice, the immortalitie of our souls; and promise another life, where the blessings and provisions shall be found justly commensurate, to the deserts of every recipient? Thus therefore, 'tis evident Gods incomprehensible Wisdom, has so contriv'd the connexion of order in the Universe, which man had discompos'd; that ev'n those apparencies which in their first light, seem to dazel our eyes (as to the discernment of his contrivance) upon second and serious contemplation, most fairly elucidate the Divine Providence. Wherefore, we may well conclude this question, with the confession of David, The judgments of our Lord are true, justified in themselves.

Notes

• Psal. 18.10.