Chap. 1. The Text opened, an Intro­duction to this Work.

THe words are an an­swer to the Jews that persecuted our Savi­our, and sought to slay him, for healing one on the Sabbath-day, that had been diseased thirty [Page 2] eight years. Christ pleadeth with them in the defence of his fact, to let them see, and the world know, that he had done nothing but what was lawfull and justifiable. He might have told them; what though it were unlawfull upon the Sabbath-day to do any servile work, except with limitation about the Sacrifices in the Temple, Mat. 12.5, 6. yet it's lawfull to cure as I do; for I use no work, but do all by my Word; now it was ever held lawfull to speak on the Sabbath-day. But by his an­swer he fully instructeth us in the do­ctrine of the Sabbath: they might have remembred that he was Law-maker and Lord of the Sabbath, and therefore not tied by the Law: for though it be a Question in policy, whether the Law made or the Law-maker be the greater; yet it's no Question in Divinity, but that the Law-giver is above the Law; for he doth not command and enjoyn things, because they be good as men do; but his willing of them, altereth the nature of them, and maketh them good. The ground of the [Page 3] Jews opinion was,Cessavit ab opere sine la­bore solo nutu. God the Father [...]ested on the seventh day from all [...]is work which he had made, Gen. [...].2. this Christ denieth not, but ex­ [...]licateth the meaning thereof. It is [...]rue! my Father rested the seventh [...]ay from all his work, and yet he worketh hitherto; that is, he ceased [...]rom his former work, without la­ [...]our, with a word or a beck, with­ [...]ut the least difficulty: or as Aqui­ [...]as Aquinas ad loc. well noteth; he rested the se­venth day, à novis Creaturis condendis, [...]rom making any new Creatures; yet he worketh hitherto, Creaturas [...]n esse conservando, by preserving his Creatures in their being: or thus; he rested the seventh day from ma­king any new world, or from any new kinds of Creatures. This rest of God is not an absolute rest from doing any thing at all, (for such a [...]est contradicteth the nature of God) [...]ont is a respective rest, and a ceasing to do any work of any kind of those his six dayes works, in which the Heavens and the Earth, and all the Hosts of them were fully furnished and finished. But God the Father worketh hitherto.]

[Page 4] Mio padre o­pera infin ad hora, & anco­ra io opero. Ital.1. In governing the created World, and Kingdome of nature, according to the enacted Lawes thereof.

2. By setting up in the Kingdome of nature a Kingdome of Grace. And

3. By means of the Laws of both duely administred, to promote both finally to a state of glory. So that God is not idle in his Sabbath or rest­ing day,Ut Filium Cre­atorem, nòn Creaturam in­telligeres, nòn attulit Creatu­rae operantis exemplum sed Patris. Chrysost. ad loc. Loquitur Chri­stus de admi­randis operi­bus, quibus di­vina potentia & bonitas hic omni tempore patefit. Hyper. Method. Theol l. 1. that hath so much sacred and holy work to do, about the do­ing whereof our Saviour saith here, My Father worketh hitherto.

And I work;

That is, as my Father worketh in the daily governing, preserving, and sustentation of all his Creatures; even so I (that am his Son) ha­ving power and example from him, to work those things that are con­ducing to the good of mankind, am not lett by the observation of the Sabbath, to do that work which my Father hath commanded, (for Christ speaks here of those admirable works, in which the power and wisdome of God are manifest at all [Page 5] times) if therefore the Father by preserving, governing, upholding,Commendat hic locus divi­nam nobis pro­videntiam, & Patris & Filii eandem esse potestatem, & operationem, quod viz divi­nam attinet na­turam. Bulling. ad loc. Non intelli­gendum est de similitudine, sed de parita­te aut conjun­ctione operati­onis Patris cum Filio; nequis eorum actiones dividat. Greg. Nazianz. ad loc. Deus finito illo opere Cre­ationis spacio sex dierum, cessavit qui­dem ab opere Creationis die septimo, verùm ab opere admi­nistrationis & gubernationis, jàm indè à condito mundo nullo unquàm die ces­savit, ne illo quidèm Sabbathi, in quo tùm primùm cessavit ab ope­re Creationis, ne (que) enim adhùc cessat: continuò enim ac indesi­nentèr res à se creatas tuetur ac sustinet. Rolloc. ad loc. and blessing all things which he hath made, doth not break the rest of the Sabbath; neither do I violate the Sabbath, in healing this impotent man on the Sabbath-day.

My Father worketh hitherto, and I work.

Hence I shall take occasion to speak something on the Doctrine of Providence, and lay down this point of Instruction.

Doctr. That the Providence of God is alwayes in operation.

My Father worketh hitherto, &c.] God having finished that work of Creation in the space of six dayes, rested from that work on the seventh day; but from the work of his pro­vidence, and governing the things he hath made, he never rested one day from the Creation of the World. In six dayes the Creation of the World was finished, but the govern­ment thereof is perpetuall, and God [Page 6] continually worketh in preserving and maintaining the order thereof, even as the Apostle saith; In him we live, move, and have our being, Act. 17.28. I shall not speak of the pro­vidence of God as it is potentiall and immanent, but as it is actuall and transient, as it is the execution of his Decree in governing the World.

Chap. 2. That there is a providence, proved by divers Arguments.
Argument 1.

Answ. FOr our more orderly proceeding in this point, we shall enquire, Whether there be such a thing as Providence?

Argum. 1 Besides those many places of Scri­pture which might easily be marshal­led and mustered together, for the proof of the point, as shall (God willing) appear hereafter, it is ma­nifest;

There is a God, therefore there is a Providence. In a Ship there is a Governour; among Souldiers a Generall; in the Heavens a Sun; [Page 7] in a Kingdome a Law;Non negans Essentiam, sed Providentiam Dei. Aquin. in Psal. 14. Cicero. Tuscul. quaest. 1. Zanch. lib. de tribus Elohim. and in the World a God; and it's all one upon the point to say there is no God, as to deny the providence of God. The fool hath said in his heart there is no God, Psal. 14.1. not with his mouth, for shame or fear, saith Aquinas, but in his heart, viz. by his evil deeds and wicked life, he declareth that he is more than half perswaded that there is no God; or if he doth ac­knowledge the essence of God, yet he denieth the providence of God. The wicked mans heart denieth the essence and being of God, and his life denieth the providence of God: and indeed his life is as far from God as his heart. But the common con­sent of all Nations proveth that there is a God: and Zanchy shewing the vanities and varieties of opinions concerning God, affirmeth that there was no Creature so vile and base, but vain men (wanting the knowledge of the Scriptures, and be­ing destitute of the Spirit of God to guid them) would rather make any [...]hing their God, than have no God. Now then much more we that are [Page 8] instructed not only by the light of nature, but also by the light of the Scriptures that there is a God, must needs confess that there is a Divine Providence.

There are three speciall properties of God, that manifest his Provi­dence;

• The Soveraignty of God.
• The Goodness of God.
• The Righteousness of God.

1. The Omnipotency of God sheweth his power is absolute, and so he can do all things without ex­ception; of which power John Bap­tist speaketh, going about to throw down the carnall confidence of the Pharisees, I tell you that God is able out of these stones, to raise up children unto Abraham, Mat. 3.9. If he would, he could turn stones into men, and these men into believers: but om­nipotency and soveraignty thus dif­fer:Rutherf. infl [...] ­ences of Grace. c. 7. omnipotency looks simply to effects physically, what the Lord can do: he can create many worlds; but his soveraignty is, that he may do what he will, and de jure do all things, and not give account of his [Page 9] matters to any one, Job 33.13. as Elihu speaketh; by his soveraignty he doth what he pleaseth, and none can say, What dost thou? Job 9.12. Thus sometimes he taketh away health from some, life from others: sickness cometh and goeth at the command of God, it is not the fogs and vapours of the Air can cause such great and epidemicall diseases, as sometimes are spread over City and Countrey, nor yet the influen­ces of the Stars as Astrologers tell us, and if there be any influences of con­stellations, it is the Lord that by his Providence ordereth these constella­tions, making them to meet in such and such conjunctions, so that if health be taken away from any per­son or people, it is the Lord that ta­keth it away; and if God snatch any man out of the world; Si rapuerit ho­minem è mun­do. August. if he stop thy breath, and deliver thee up to death, who can hinder him, saith Austin. Thus sometimes he taketh away the spirits and courage of men, that though they have opportunities of doing this or that, yet their hearts shall fail them, they shall not be [Page 10] able to effect it; therefore he is said to cut off the spirit of Princes, Psal. 76. ult. that their heart shall melt, their spirits faint, and their hands be fee­ble. God hath as well a Bow to strike afar off, and set in young Gallants, that seem to themelves lusty and strong, B^p King. and in the course of nature far from their ends, as a Sword to strike at hand, and cut down old user, that are even ready to drop into deaths mouth, and seem to have one foot in their graves; as one hath witti­ly noted. Nay admit we live as long as in course of nature we can; yet as the longest day hath night at­tending it, so death ever succeedeth the longest life; even Methuselahs last Epitaph was, Mortuus est, he died, Gen. 5.27. Sometime God shoots over and beyond us, at Prin­ces and Nobles, and great Persona­ges; sometime below us, at poor people of the lowest rank; sometime on the right hand he hits our friends, and sometimes on the left hand our enemies, but at last the dart will light upon our selves. Yea, he hath divers wayes to bring men to their ends: some are drowned with Pha­raoh [Page 11] and his Princes in the Sea: some go to the Gallows, as Haman: some have their bones burnt into Lime, as the King of Edom: some are swal­lowed up of the earth, as Corah, Da­than, and Abiram: some are eaten of Dogs, as Jesabell: some of Worms, as Herod: some perish by famine, as divers in Samaria: some by pesti­lence, as seventy thousand in Davids dayes: some by the sword, as in the time of the Warrs: one cryes out of his head with the Shunamites Son, 2 King. 4.19. another of his feet with Asa, 2 Chron. 16.12. one hath the Gout, another the Stone, another the Palsey, another the Dropsie; some die suddenly, others leisurely, by long lingring languishing sick­ness, but all meet in the grave: for as it was said, 1 King. 19.17. that he that escaped the sword of Hazael, Jehu should slay, and he that escaped the sword of Jehu, should be slain by Elisha: so he that escapeth death by one disease, shall first or last die by another, as it is said, Jer. 48.44.God may take away from us what he pleas­eth, without crossing his ju­stice, for he is righteous in all his wayes: and without crossing his mercy and goodnesse, which is not due to any: he hath mercy on whom he will, and therefore may take away what he will from any: and without crossing his truth, for the p [...]omises by which he enga­geth to us in these externals are conditional; and who can say he hath so exactly per­formed his con­ditions, that God can take nothing from him without breach of pro­mise? He that fleeth from the fear shall fall into a pit, and he that escapeth the pit shall be [Page 12] taken in a snare: or as a man that fleeth from a Lion and meeteth with a Bear, or getting into an house and leaning to a wall, and a Serpent biteth him, Amos 5.19. Thus God to shew his sove­raignty in the course of his Provi­dence, takes away wealth and riches from some, and giveth it unto others: God hath taken away the Cattell of your Father, and given them to me, saith Jacob to Labans sons, Gen. 31.9. Sometimes he gives wealth to and takes it away from the same person, as Job confes­seth, Job 1.21. Sometimes he giv­eth rains and showers, and fruitfull seasons, Act. 14.17. and at other times he with-holdeth the rain, causing it to rain upon one City and not upon another, Amos 4. The Lord likewise setteth up and pulleth down, he advanceth and abaseth: promotion cometh not from the East, nor from the West, nor from the North, nor from the South, but God is the Judge; he putteth down one, and setteth up another, Psal. 75, 6, 7. all which are notable decla­rations of Gods Providence.

[Page 13]2. Gods goodness doth further manifest his Providence: the Lord is truly good, and the chiefest good, and no evil (as evil) cometh from him; his goodness is like an Ocean, you read of the riches of his good­ness, Rom. 2.4. the whole earth is full of the goodness of the Lord, saith the Psalmist, and that which is most good is most communicative; the Lord is good, and doth good unto all,Eccl. 9.2. causing his Sun to shine on the evil and the good, and his rain to fall upon the just and the unjust. These common outward blessings are often bestowed indifferently upon all alike, good and bad, just and un­just; and the reason is, because God is a common Father to them all; and therefore as every Father will bestow some things upon all his chil­dren, though he reserve the inheri­tance for one, as Abraham for Isaac, Gen. 25.6. giving other meaner gifts to the rest: so God reserveth spirituall and hea­venly blessings, and Heaven it self for the Elect onely, but outward earthly blessings he usually bestow­eth upon all; as a learned man upon [Page 14] that place,De Dieu in Act. 17. The times obey, the Elements serve, the Corn abundantly groweth, the fruits of the Vine do ripen in season, the Trees abound with apples, the Woods spring, the Meadows flourish as well to the use of the sinfull, as to the good. Cypr. de bono patient. Dionys. de di­vin. nominib. Act. 17.30. [the times of this ignorance God winked at] saith, that the Greek word [ [...]] is usually from the Hebrew transla­ted by the Septuagint, to hide ones self from; and so that being the meaning of the word [ [...]] here, it standeth in opposition to the fol­lowing words. God then hid him­self from the Nations, hid the means of grace from them, but now in the times of the Gospel doth more open and declare himself to the Nations, commanding every man every where to repent; and yet even then when he suffered all Nations to walk in their own wayes, he nevertheless left not himself without witness, in that he did good, giving them rain from Heaven, and fruitfull seasons, filling their hearts with food and gladness, as Paul and Barnabas told the men of Lystra, Act. 14.16, 17. One saith, That the chief title that God giveth to himself, is Bonitas good­ness, because it is the property of all good things to communicate themselves to others, therefore most agreeable to God, who raineth down all his blessings upon [Page 15] us, and that therefore all other names of God, are but commentaries and expositi­ons of this name.

3.Jus comes Jo­vis. Ambros. in Rom. 3. The righteousness of God is also a demonstration of Gods Provi­dence: Ambrose calleth the mercy of God the justice of God, because he saith, God declareth himself righte­ous by performing his promises, Isa. 53.11, 22. and God in his works of justice useth mercy, Prov. 3.12. Heb. 12.6. but the justice of God is more manifested in his judgements. The Lord is known by the judgements which he executeth, Rom. 9 16. i. e. known to be just and righteous. We read, Rev. 16.4, 5. that the third of the seven Angels poureth out his vial upon the fountains, and rivers of waters, that is, upon a part of Antichrists followers, and those that are figured by the fountains of water, are thought to be the teachers of that corrupt Church; and the Text saith, they became bloud, that is, their bloud was shed; an there is a notable declaration of the righteous­ness of God, by the Angel of the wa­ters, Thou art righteous O Lord, [Page 16] which art,A wise Heathen said, [...]. All that God doth is full of providence, and he can do nothing that is unjust. Antonin. l. 2. §. 2. and wast, and shalt be, because thou hast judged thus: and ver. 6. for they have shed the bloud of Saints and Prophets, and thou hast given them bloud to drink, for they are worthy: and ver. 8. another suc­ceedeth him; Even so O Lord, true and righteous are thy judgements: true] because thou hast laid on them no more than thou threatnedst be­fore; and righteous] because done according to their desert: and Rev. 19.11, 12. Christ is mounted on his white Horse, and described very gloriously; here's a description full of terrour and Majesty, and his exe­cution is so dreadfull, that there is a solemn invitation to a strange Feast, ver. 17, 18. to eat the flesh of Kings and Captains, and of mighty men, and the flesh of Horses, and them that sit on them, and the flesh of all men, both free and bond, both small and great. By the flesh of these, I conceive, is meant the spoil of the Antichristian party, when this great Battell shall be fought in Armageddon: but how this is [...]ged, appeareth in the latter part of ver. 11. it is said, He that [Page 17] sate upon the white Horse is called faith­full and true, and in righteousness doth he judge and make Warre. It is one of the hardest things in the world to manage the Sword-military, ac­cording to the rule of justice: souldi­ers use to put all to the Sword that stand in their way, plundering both friend and foe; but Christ acteth the part of a valiant Warriour, and of a just Judge; in righteousness doth he judge and make Warre. It is said, Psal. 97.2. that clouds and darkness are round about him, righteousness and judgement are the habitation of his Throne. Ver. 33. A fire goeth before him, and burneth up his enemies round about. When fire is kindled in Gods anger, as fire inkindled in a thicket of thorns, spreading it self every way, flying from bush to bush, yet doth it not burn at random, but breaks our from the Throne of God, which is founded on righteousness, or composed of righteousness. Men in their anger are usually transport­ed with violent passions, and are ve­ry irregular; but when [...] is in­censed by the worst of [...] enemies, [Page 18] he acteth regularly; his Throne is upon judgement and righteousness, and Heaven and earth, Angels and men, are witnesses thereof. Ver. 6. The Heavens declare his righteousness, and all the people see his glory. Now these terrible actings of God in righ­teousness, are great proofs of his pro­vidence.

CHAP. III. Argum. 2.

Argum. 2 THe second Argument to prove there is a divine Providence, may be drawn from the fulfilling of whatsoever hath been foretold, and performing of what hath been pro­mised and prophesied of.—To in­stance in some few particulars: He promised Adam that the seed of the woman should bruise the head of the Serpent, Gen. 3. the which promise was fulfilled and made good in Christ, four thousand years after it was made. He promised Abraham that though his seed should sojourn [Page 19] in a strange Land four hundred and thirty years, yet he would at length bring them into the Land of promise, and the lot of their inheritance, which promise he performed at the time appointed, viz. in the dayes of Joshua; and in the performance of this promise, Gods providence ma­nifestly appeared, and many wayes manifested it self.

1. In the preservation of Isaac, whom his Father was commanded to offer up for a burnt-offering upon Mount Moriah, Gen. 22. As Abra­ham had already stretched out his hand, and was ready to dart the thunderbolt God had put into his hand, he who commanded Abra­ham to strike, stayes his blow, and the Altar of Moriah which was to be the Scaffold of death, became the Theatre of life,Causin. hist. sac. l. 2. and his Pile (as one hath well noted) served but to make a Bonfire of joy, and a triumph of the fi­delity which Abraham and Isaac testi­fied unto God.

2. By sending Joseph into Aegypt, to provide for his Father Iacob, and his Family during the famine. I [Page 20] doubt not but Jacob thought God would provide for the preservation of himself and his Family; but how far was it from his thoughts, that Jo­seph should be the instrument of their preservation, whom he thought long before to have been a prey to so me cruell Beast. Therefore when Joseph makes himself known to his Brethren, he tells them, God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance; so now it was not you that sent me hither but God, Gen. 45.7, 8. Gregory glosseth upon the Story of Jo­seph thus;Divino judicio quod declinare conati sunt, re­nitendo servi­erunt: ideò venditus est à fratribus Joseph ne adoraretur, sed ideò est adoratus quia venditus: sic divinum con­silium dum devitatur, im­pletur; sic hu­mana sapientia dum relucta­tur, compre­henditur. Greg. God so ordered it by his pro­vidence, that what his Brethren sought to decline, they were constrained to pro­mote, even by their resisting of it. Jo­seph was therefore sold by his Brethren, that they might not adore him, and yet he was therefore worshipped because he was sold, and they forced to render him duties, as to their Soveraign, not know­ing him that was now over their heads, and whom they would have troden under their feet. Joseph takes not up the go­vernment of Aegypt, untill he hath been used like a Beast, and sold as a [Page 21] slave, even by those who must one day be his captives and vassals, and he must go out of a Dungeon to the Court, and of a Shepherd become Viceroy of Aegypt. Even so the divine counsell is accomplish­ed in being opposed; so humane policy is defeated, while men seek to promote it.

3. In preserving Moses from drowning, contrary to the Kings cruell Commandment. His Mo­ther having hid him three moneths, and being no longer able to conceal him, she deviseth for him a little Ark made of Reeds, and dawbed it with slime and pitch, putting the Child in it, and setting it among the Bullrushes by the River side, ap­pointing her Daughter (the Childs Sister) to watch the same, commit­ting the Child to the providence of God, whom she could not preserve from a bloody Tyrant, depending upon God for the safety of her Child. The Child thus placed by the Bank of Nilus, while the prudent Mother looks with horrour on the Tomb of her Son, and her eldest Daughter standeth as a Sentinell, to see what [Page 22] would become of her little Brother,Babingt. Notes in Exod. 2. Gods providence so ordered it, that this cruell Pharaohs Daughter, cal­led of some Thermutis, cometh down that way to wash her self in the Ri­ver, who descending on the Bank of the River, perceived the Cradle wherein little Moses was; at the same time, an happy curiosity inci­ted her to send one of her Maids to see what it was, who brought to her Lady the little Vessell, in which was inclosed the honour and prosperity of the people of Israel: the poor Babe weeping upon her, begged by tears (as well as it could) some pity against the cruell Edict of her bloody Father. The Sister of this found Infant, who looked for nothing less than such an encounter, asked if she should fetch a Nurse for him among the Hebrew women, (the Child utterly refusing (as Stories say) to suck an Aegypti­an woman then present) she willing­ly consenteth; the Maid instantly brings the Mother of the Child, to whom Pharaohs Daughter gave the charge of nursing up this Infant: in Pharaohs Court he afterward conti­nueth, [Page 23] (being called the Son of Pha­raohs Daughter) as Stephen witnes­seth, till he was forty years old;Act. 7.23. at which time God put it into his heart to leave the Kings Court, that so he might become a leader and Captain to the people of God: that he was appointed by God to deliver the peo­ple of Israel out of their miserable servitude, he knew not, till God revealed it, which seemeth to be at the age before-mentioned. One might think that Moses had been in the most likely capacity of delivering his Brethren, when he was stiled the Son of Pharaohs Daughter, and was, as Philo the Jew noteth, adopted as the next heir of the Crown, Philo Judaeus in vit. Mos. and after his adoption, could expect nothing but a Crown and Scepter: yet here behold a stratagem of divine providence; Moses must depart out of Aegypt, and leave the Court of Pharaoh, ha­ving no other but poverty and mise­ries for his companions; he must become a fugitive in the Land of Mi­dian, where he exerciseth the im­ployment of a Shepherd for forty years together; then God delivereth [Page 24] his people by the hands of Moses a poor Shepherd, when Moses the great favourite in Pharaohs Court could not do it. In a word! all the promises and prophesies concerning Christs conception, birth, life, death, were all in due time accomplished, both for matter and manner, sub­stance and circumstance; as also the threatnings of Christ against the Jews, the destruction of their City and Temple, which plainly prove the Providence of God.

CHAP. IV. Argum. 3. Argum. 4.

Argum. 3 THis appeareth likewise by the orderly government of all things in the world, viz. Families and private Houses, Towns and In­corporations, Cities, Countries, Kingdomes and Commonwealths, wherein some govern, and others are governed. A Kingdome or Com­monwealth is a lawfull government of many Families, and of those things [Page 25] which unto them in common belongeth, with a puissant Soveraignty; so is a Fa­mily the right government of many per­sons, and of such things as are unto them proper, under the rule and command of one and the same Head of the Family, Bodin. de Re­pub. l. 1. c. 2. as a famous Lawyer and States-man hath well noted. Now this could not be without a divine Providence, so ordering and disposing matters, over-ruling mens minds, setting and keeping some in Authority to rule, and others in awe and subjection to be ruled. This some of the Heathen by the Moon-light of nature have been able to discern and confess, that Commonwealths were governed much more by a divine hand and assistance, Deorum ope & auxilio, mul­to magìs quam hominum ope & consilio Res­publicae gu­bernantur. Cicero pro Ra­birio. than by the endeavours, labours, and counsels of men: therefore even some of them held that man an Atheist, that should deny Providence, as well as deny a Deity.—Now this is a most certain truth; for in all States there be some loose lewd fellows, that had rather all to go at six and se­vens, as they say, viz. in a confu­sed course and disorderly fashion, than submit themselves to live in a [Page 26] well-setled and established Govern­ment; and yet even these the Provi­dence of God so represseth, as that either for shame or fear, or some other thing, they ordinarily break not out to be extraordinarily and notoriously outragious. In a word! it is he that preserveth Rulers and Governours, and putteth it into their heads and hearts to make good Laws, and take order that they may be kept being made, as he tells us, Prov. 8.15. By me Kings raign, and Princes decree justice. God sets his eternall Law before their eyes, as being of principall force and mo­ment, to breed in religious minds a high estimation thereof; and there can be no doubt (as a learned man hath observed) but that Laws appa­rently good, Hooker. Eccle­siast. polit. l. 1. are (as it were) things copied out of the very tables of that high everlasting Law: not as if men did behold that Book, and accordingly frame their Laws, but because it worketh in them, discovering and (as it were) reading it self to the world by them, when the Laws which they make are just and righ­teous.

Furthermore, the Providence of God is evident, by the long continu­ance of this or that very form of Go­vernment through many ages: as of a Monarchy with the Assyrians and Aegyptians, with England and France, &c. of an Aristocracy with the Ve­netians, and the like. For though mans wisdome and policy have some stroke in point of Government; yet notwithstanding if we consider the multitudes of wicked men, and the mischiefs that may proceed from without, and what mutabilities are incident to humane affairs, it might seem impossible that any State should so long subsist, were it not upheld by a divine power and Providence. Which is also further manifest, where it pleaseth God to change the form of a Government; for even to those men whom he maketh use of as instruments for the effecting of that matter, those things which mans wisdome is not able to fathom, do succeed more beyond their desires and wishes, than the diversity of hu­mane casualties ordinarily doth per­mit: the great correspondence of [Page 28] events, and concurrence of things to a certain end, is an Argument that there is an all-guiding Provi­dence. Now as a Ship though ne­ver so well built and tackled, cannot long brook the Sea without a skilfull Pilot; no more could the world it self, nor any form of Government in it long continue, unless it were guid­ed, maintained, and governed by the great Creatour of all things.

Argum. 4 Every mans conscience evinceth and plainly proveth this point: es­pecially if a man be guilty of any no­torious sin, which none but God and himself knoweth of, his conscience will many times gripe and pinch him, with the consideration of the fear of Gods vengeance for it. Paul tells us that the very Gentiles had their consciences accusing or excu­sing them, according as they had done either good or evil, Rom. 2.15. So Suetonius writeth of Caligula, that monster of men,Sueton. in Calig. Plures sunt quos timor corrigit, quàm quos amor di­rigit. Aug. that when it thun­dered or lightened, he would get himself into some Cellar or deep Vault, thinking (it seemeth) to hide himself from the vengeance of God, which (his guilty [Page 29] conscience told him) did pursue him. Now if mans own conscience accuse him, shall not God much more, who is greater than it, and made it? conscience condemneth many men not only in respect of some particular actions that have been done by them, as David in the matter of Ʋriah, and numbering of the people, and Peter about the deniall of his Master, which made him weep bitterly; but some­times it doth condemn a man in re­spect of his generall estate; it may condemn him in respect of his finall and eternall estate, whereupon fol­loweth a dreadfull expectation of judgement, Heb. 10.27. as when a Malefactour is arraigned and con­demned, he then expecteth the day of execution.

Sometimes also fear hath forced prayers from Infidels in time of their distress, and thereby have they ac­knowledged a divine Providence go­verning all things. So we read of those heathenish Mariners, Jon. 1. when there was a great tempest in the Sea, they were afraid, and cryed every man to his God: The Mari­ners [Page 30] under a false Religion understood that something was to be feared, [...]autae sub er­rore religionis, intellexerunt aliquid esse verendum. Hieron. Divinum ali­quod & singu­lare judicium. Tremell. in Jon. 1. Pessimus in dubiis augur timor. Petrarc. de remed. utr. sort. Lyra ex Rab. [...]olom. saith Hierom. Thus the Athenians in time of a great plague, (as some Authors tell us) set up an Altar with this Inscription, ignoto Dee, to the unknown God, Act. 17.23. and Tremellius saith of these Mariners here, that they knew it to be some di­vine and singular judgement, because it was so suddain and violent; therefore they fear and fall to their prayers. So Ovid in the like case, and in the like danger; ‘Dii maris & Coeli, quid enim nisi vota supersunt? Ovid.’ Fear makes men formall, and do some outward devotions; and even naturall and servile fear may some­times serve as an Aul, Needle, or Bristle to bring in filiall fear. An Angel with a drawn Sword maketh even Balaams Ass to startle; and this strange tempest maketh these rude fellows full of devotion. These Infidels were of divers Nations, and di­vers Religions, as Lyra noteth out of [Page 31] the Rabbins, because they call every man [...]pon the God of his Countrey.

CHAP. V. Argum. 5. Argum. 6.

Argum. 5 FUrthermore, the severall dispo­sitions of people, according to the Climats in which they live, do notably prove there is a Providence. Tacitus tells us,Tacitus. Caesars Com­ment. that the Magistrate commandeth nothing in Germany, but with the Sword in his hand: and Caesar saith, that the Germans made little account of any thing but war and hunting: and Solinus saith, The Scythians did stick a Sword into the ground, Solinus. the which they worshipped, placing the end of all their actions, Laws, Religions and judgements, in their force and Arms; and whether we have not had many of these mens Religion of late among us, let any indifferent person judge. The naturall disposition of the Northern Nations, is quite con­trary to them of the South, and the people of the middle Nations to [Page 32] both. The Northern Nations are la­borious and exercised in Manuall Arts; the greatest Law-makers, States-men, eloquent Orators, Po­ets and Historiographers, are in a manner all of the middle Nations. The Southern people are full of sagaci­ty, and subtill searchers in occult Sciences to instruct others; the Aegyptians, Chaldeans and Arabians, (those Southern people) have brought to light the hidden Sciences, both Naturall and Mathematicall. This may be spoken for the generall qualities of people of all Countreys; but as for the particular, there are in all places and in all Countreys men of all humours, as Bodinus noteth: and we may see in every Countrey,Bodin de Re­publ. l. 5. c. 1. how wisely God in his Providence hath tempered the societies of men. All are not of one disposition: some are hot and fiery, suddain, rash and violent in their actions and motions; others are more solid, of riper wits, and more deliberate in their doings: some again are very dull, and of blockish stupidity; others are very quick, and full of agility: some [Page 33] need the bridle, and some the spur. If all men were hot and heady, the world would soon be in a flame; if all were dull and heavy, it would lie flat and dead. Stirring wits, saith one, like working Barm, Struth. observ. Cent. 1. put the drowsiness of the simple to working, and the slowness of the other tempereth their forwardness, and both these extreams are brought to the golden mean. It's worth while to mark this dispositi­on, and Gods Providence bringing all to a right temper and good end; and wise men have observed, that great and noble spirits have least pas­sions, and that the lowest and basest spirits are most subject to passion. If Princes power were in the hands of rurall Peasants, or the passions of private men in Princes, the world would soon totter; but Gods Provi­dence hath wisely severed them, that power without passion may be beneficiall, and passions without power may be harmless.

Argum. 6 The last Argument is drawn from the consideration of the fragility, and mutability of all outward things: if we read sacred and prophane Sto­ries, [Page 34] we shall see the truth hereof abundantly. Nebuchadnezzar that lofty Prince would mount up to Hea­ven, and set his Throne among the Stars, and God tumbleth him down, making him to eat grass with the Oxen,Dan 4 34, 35. and for divers years to lead a life in bruitishness; and when his un­derstanding and di [...]ity is restored to him, he acknowledgeth Gods Pro­vidence and his Soveraignty over him. Belshazzar in the midst of great feasting and jollity, heareth the great Clock strike his hour, and seeth a mans hand in the Wall, drawing a dreadfull sentence against him. Caesar is massacred in the midst of the Senate; and Valerian the Roman Emperour, becometh a footstep for Sapor King of Persia to mount on Horseback: the proud Bajazet is carried about in a Cage by Tamerlane. Munst. Cosm. in Germ. p. 299 We read likewise of Henry the fourth Emperour of Ger­many, a valiant Prince, that after victory gotten by him in fifty two pitcht Battels, he was deposed in his old age, and brought to that necessi­ty, that he made suit to be a Pre­bendary [Page 35] in the Church of Spire which he had built, which was denied him; whereupon it is said, he brake forth into those words of lamenting Job, Have pity upon me O my friends, for the hand of God hath touched me. And Procopius tells us of Geliver Prince of the Vandals, brought to that misery,Pr [...]cop. de bel­lo Gothico. that he wrote to a Friend of his, to send him a Harp, a Spunge, and a Loaf; a Harp for his solace, a Spunge to dry up his tears, and a Loaf to staunch his hunger.S^r Rich. Barckl. de summo bo­no. One saith of un­stable fortune, as it is common­ly called, Hos premit, hos (que) levat, hos dejicit, erigit illos. Cogit & in varios homines descendere casus. Heidfield. Sphinx. Philos. Seso­stris that proud King was aptly taught the uncertainty of earthly en­joyments, by the example of four Kings, whom (when he had taken them prisoners) he caused to draw him in a Chariot; in which action one of the Kings turned his face al­wayes backward, and being de­manded the cause, he answered, as he beheld the Wheels of the Chari­ot, the same that was on high did on a suddain come down below, and thereby he called to mind the unsta­ble condition of men, which answer caused Sesostris to use them more mildly and courteously aftrewards. [Page 36] In this world we have no certain nor sure estate, no abiding City in a pe­rishing world: though the earth be so established by Gods Word, that it abideth for ever, yet all things on the face thereof do evanish by chang­es. A serious and frequent medita­tion of change, is a good way to make our estate certain.

CHAP. VI. The definition of Providence; the parts of it.

THus having proved that there is a Providence, I shall in the next place shew what it is, and what be the parts thereof.

Definit. of Pro­vid. [...]. Greg Nyssen. lib de Provident.Providence is Gods wise, perpe­tuall, and unchangeable disposing and governing of all things that are, or come to pass, as well in the Hea­vens as in the earth, and not only those things that concern man, but also those things that are put below him. As God made all things won­derfully at the first, so with no less [Page 37] admiration doth he govern, sustain, and take the care of them even to this day: My Father worketh hitherto, &c. The eyes of all wait upon thee, or look unto thee, saith the Psalmist, and thou givest them their meat in due season, thou openest thine hand, and satisfiest the desire of every living thing, Psal. 145.15, 16. It is a most absurd thing, Theod. in 10. Serm. de Prov. Providentia est perpetuum & immutabile rerum univer­sarum regnum & administra­tio. Szegedin. loc. com. de Provid. saith Theodoret, to say that God created all things, but that he hath no care of the things which he hath made, and that his Creature as a Boat destitute of a Steers­man, is with contrary winds tossed to and fro, and knockt and crackt upon shelves and rocks. God is a great Housholder, all Creatures are in his Family, and there is no Creature in this great Family neglected: the lit­tle Ant and the creeping Worm, have their allowance of God as well as man; he never gave life to any Creature, but he alloweth a conve­nient maintenance for it: he made all things by his Word, and by his Word and blessing in the means of their life are they upheld.

Now the Providence of God is composed of three heads;

• [Page 38]Knowledge,
• Disposition and
• Government.

1. Knowledge: he seeth and con­sidereth all things; his Science is in­finite and incomprehensible; he most distinctly beholdeth all things which have been, are, shall be, and may be in their proper essence, which is the efficient, finall, exem­plar and fundamentall cause of them. The eyes of the Lord run to and fro through the whole earth, 2 Chron. 16 9. which knowledge of his thus in Verse expresseth Homer:

Hereof it is called by the Grecians [...],Basting. Catec. de Provident. that is a power whereby things are foreknown, and [...], whereby the same are foreor­dained and ruled, as one noteth: God knoweth all things simply to­gether by one act, and not succes­sively, Heb. 4.13. Mat. 7.23. God is simplex actus, and as he most per­fectly knoweth himself, 1 Cor. 1.10. so also he knoweth all other things besides himself, Gen. 1.31. Rom. 11.36. This is called by Aristotle and Anaxagoras, intellectus purus. [...] ab α privativa, & [...] fu­gio, quia illam nihil fugit. Chrysip. In this respect did Chrysippus call provi­dence [...], ignorant of nothing. God hath not only a generall and common, but a proper and peculiar, yea (and that) a perfect knowledge of every thing, and by this distinct knowledge he knoweth singular things to come, even contingent; for to him their first cause they are necessary, though in respect of se­cond causes contingent. The eyes of the Lord are in every place, beholding [Page 40] the evil and the good; and if it were not so, God would have only the bare title of governing the world, and the thing it self should belong to second causes; even as among men, many things are done in the names of Kings and Princes, and said to be done by their command, when in the mean time, what they are, and how they are managed, because done by their Ministers, they scarce at all know or understand.

2. The second head of Provi­dence is disposition, which ordain­eth the connexion of parts, and ma­keth one correspondent with the other. Saul in seeking his Fathers Asses had no expectation of a King­dome, 1 Sam. 9.3. he by the advice of his servant goes to Samuel to en­quire about the Asses, but it is said; the Lord sent him thither; God so di­sposing of it by his Providence. The Lord had told Samuel a day before in his ear, saying, To morrow I will send thee a man out of the Land of Benjamin, and thou shalt annoint him to be Captain over my people Israel. Ver. 16. So the Lord saith of the King of Assy­ria; [Page 41] I will send him against an hypocri­ticall Nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down as the mire of the streets: howbeit he meaneth not so, neither doth his heart think so, Isa. 6.7. But most remarkeable is that Providence of God, in disposing of all things according to the prayer of Abrahams servant,Gen. 24. bringing forth and shewing him the Damsell that was to be a Wife to his Masters Son, by the same token which he had ex­presly desired; which was this, that if the Damsell that he desired to draw a pitcher of water for him, should answer, saying, I will, and I will give thy Camels drink also, then that should be she whom God had appointed for Isaacs Wife, and so it came to pass. Gods wise disposition is such, saith Causin, Causin. de Provident. that all the whole Universe in all its parts, is ruled like a paper with Musick lines, Synesius Hymn. 4. which made Synesins say, The world was the Harp of God, and the divers orders of nature were the strings of it. All things are overruled and swayed by the great [Page 42] arm of Providence: he ordereth, directeth, and disposeth of all things to the ends that he hath appointed them, viz. his own glory, and the good of his Elect.

3. The third head of Providence is Government: he governeth all things according to the counsell of his own will. God is not confined by any externall Law, nor straitned by the course of nature; he acteth with great freedome and soveraign­ty. Now I argue thus: if the world and all things therein be not governed by God, either it is not governed at all, or it is governed by some other, or else it governeth it self.

1. It cannot be, that there can be no government of the world, be­cause the constant order and vicissi­tude in nature and naturall things, the mutuall intercourse and inter­changeable succession of day and night, winter and summer, heat and cold, and a thousand such like, proveth the contrary: of all which, and their like,Clem. Alex. Stromat. Clemens of Alexan­dria saith, It were a most wicked thing [Page 43] not to think them effects of Gods Provi­dence. When all things are created of nothing, and many things are compounded of contraries, and by a natu­rall enmity seek the ruine of one another, none but God can preserve them, for who else is able to govern so great a Mass but an infinite power? Stock. on Mal. 3.

2. It cannot be governed by any other but by God himself: for if there were another to govern the world, he must be either superiour or inferiour to God; if superiour, then God were not God, but he is called a great God, and a great King above all Gods, Psal. 95.3. In his hand are all the deep places of the earth, the strength of the hils is his also; the sea is his and he made it, and his hands formed the dry land. Ver. 4. He is called the most high God, and said to be higher than the highest, therefore there is none above him, none equall unto him: and if he were inferiour to God, then could he not be sufficient to govern the world, because no less than an Almighty power is required to the government thereof.

3. If the world be not governed by God, either he doth not know how to govern it, or is not able to bear the weight thereof, and to go through with the management of that work, or is not willing to un­dertake [Page 44] so great an imployment up­on him:Deus liberri­mum agens, qui à nemine cogitur ad hanc rerum omnium admi­nistrationem. Polan. Syntag. de Provid. but God is omniscient, and therefore he well understandeth rati­onem administrandi, how to govern the world, and that in the best man­ner: he is likewise omnipotent, and therefore able to bear the govern­ment thereof upon his shoulders, and to manage it exactly and powerful­ly, because he is at no labour in the execution of his will and pleasure, but whatsoever he willeth, that also he effecteth with ease: he is likewise summum bonum, the chiefest good, and therefore he willingly underta­keth this work; he is a most free Agent, and is compelled by none to the government of the world; the manner of his governing is very good, because he alwayes doth well; yea even when instruments do evil, as Joseph tells his Brethren; As for you, ye meant evil against me, but God meant it unto good, Gen. 50.20.

If God made the world, then was he without the world, and hath wis­dome and ability enough to govern it: the knowledge of all objects in the world causeth no weariness in [Page 45] God, because all therein is finite,Sic mundum regi à Deo di­cimus, ut à re­ctore provin­ciam cujus ap­paritores nemo socios esse in regenda pro­vincia dixerit, quamvìs illo­rum ministerio­res geratur: & hi tamen pos­sunt aliquid praeter jussa rectoris, per ipsius ignoran­tiam, quae est conditionis humanae. Ille aurèm praeses mundi, & re­ctor universi qui scit omnia, cujus divinis oculis nihil septum est, so­lus habet re­rum omnium cum filio suo potestatem, nec est Angelis quicquam nisi parendi necessitas. Lactant. l. 2. c. 17. Si Deus fecit mundum, fuit ergo fine mundo: si regit, nòn uti (que) sicut mens corpus regit, sed tanquam dominus domum, navim (que) gubernator, auriga currum; nec tamèn misti sunt iis rebus quas regunt. Lactant. l. 7. de divino praemio. c. 3. but his knowledge is as his essence is, in­finite: he governeth the world not as the mind the body, but as a Ma­ster governeth his house, as the Stern-man governeth his Ship, a Charret-man his Chariot, who are not mixt with the things governed by them. And as God governeth all things, so he doth nothing obitèr, rashly or inconsiderately: he is well advised in every thing that he doth, else it might be thought that all things came to pass by chance and fortune, and so the Providence of God should no way differ from them. We are rash and heady, and many times carried on with more passion than reason, and no corruption tran­sporteth us so far as violent passions; but whatsoever the Lord doth in his government, he doth it with exact judgement.

CHAP. VII. Of Gods Generall Providence.

FUrthermore, for our better un­derstanding of this point of the Providence of God, we must note, that it's of two sorts;

• Generall,
• Particular.

Deus noster ab universitate omnium re­rum, nèc mu­nus dignantis­simae visionis avertit, nèc re­gimen suae providentiae tollit, nèc in­dulgentiam benignissimae pietatis ausert. Salvian de gu­bernat. Dei. l. 2.1. Gods generall Providence, which extendeth it self to all the Creatures of the world, and is mani­fested by his giving life and breath unto all living Creatures, (for in him we live, move, and have our being, Act. 17.25, 28.) and by upholding all things by his powerfull Word, Heb. 1.3. The Providence of God ex­tendeth it self to all things, (whe­ther of a superiour or inferiour na­ture) to all things in generall, as well as to this or that particular thing; as well to corruptible and contingent things, as to things in­corruptible and necessary; as well to things weak and vile, as to those things that are of a more excellent [Page 47] nature. God doth not take away the go­vernment of his Providence from the gene­rality of all his Creatures, saith Salvi­an. It is God that worketh all in all, 1 Cor. 12.6. Of him, and for him, and through him are all things, Rom. 11.36. All things are of God, as of the first efficient cause; by God, as the conserving cause; for God, as in the end. So Aquinas, A seipso nullo movente, per seipsum nullo adjuvante, propter seip­sum nullo communican­te. Calvin in Rom. 11. or as Cal­vin, All things are of him, no other moving; through him, none helping; for him, no other partaking of glory with him: the one determineth whence we have our being and well-being, whence cometh our life, and that which maintaineth it; and the other, to whom we must offer up the sacrifice of praise for all.

Gods generall Providence order­eth and disposeth all the Creatures of the world, to those purposes that he in his wisdome hath appointed them; whereof we have a plain and evident testimony, Gen. 7.2, 3. where notwithstanding God would destroy the world by a floud of waters, to purge it of those sinfull and impure Inhabitants, yet he appointed the [Page 48] Ark to preserve couples of all kinds of Creatures; yea sevens of all clean Beasts and Fowls, that there might be three pair for increase, and an odd one for sacrifice. Thus God is said to be the Saviour of all men, be­cause he preserveth all men from temporall destruction, whereinto they would suddenly fall, were they not protected by his Providence. And so he is said to preserve both man and beast, that is, by his daily Providence he preserveth them in life and being, Psal. 36.6. Thou hast made Heaven and earth, and all things that are therein, the Seas and all that are in them, and thou preservest them all, Nehem. 9.6. And therefore he hath bid us to come to him, and com­mence our suits unto him every day for such things as we stand in need of, as confidently and boldly as any Child may go to his Father, to begg meat, drink and apparell, or any thing that is needfull and necessary unto him. He is not like a careless Builder, who having made a House, and being paid for his work, leav­eth it to the wind and weather, not [Page 49] caring whether it stand or fall: or like a Ship-Carpenter, who having finisht a Ship, and taken his money, careth not whether she sink or swim; but he is (as S^t Peter calls him) a faithfull Creator, who hath a care of all his Creatures, especially of the speciall. All Creatures wait upon him, that he may give them their meat in due season; that thou givest them, they gather,Psal. 145.15, 16. saith the Psal­mist, thou openest thy hand, they are filled with good, Psal. 104.27, 28. Christ hath therefore bid us all ask of our heavenly Father bread, which is frequently in Scripture put for all manner of provision, for the main­tenance of this life. So Joseph is said to have nourished his Father and his Brethren, and all his Fathers hous­hold with bread, Gen 47.12. And of our Saviour it is said, he went in­to the house of one of the chief Phari­sees on a Sabbath-day to eat bread, Luk. 14.1. that is, to a Feast or Ban­quet. So God bids us ask bread, that is, all temporall blessings for the maintenance of this life, whereby we may the more freely give our [Page 50] selves to the service of God: and as we are bid to ask bread, so for the manner of it, it is our daily bread, as we ordinarily read; bread for our necessity, as Junius. Junius in Orat. Domin. Some say, [...], cometh of [...] and [...], that is, such as may be added to our substan­ces, and nourish our bodies. Theo­philact and Basil say,Theoph. Basil. it's understood of such bread or food, as is most agreeable to every mans nature and constitution; or else it may come of [...], which signifieth advenire, to teach us, it's adventitius, not pro­prius, and must daily be ministred to us, for the maintenance of our life: and it's likely that bread is rather na­med, Mat. 6.11. than any thing else, both for the commonness of it in all places, and for the agreement it hath with all mens bodies; for that is still one thing, as Gen. 21.14. it is said that Abraham gave Hagar bread and water, when he turned her away for her sawciness with her Mi­stress: and Psal. 104.15. bread is said to strengthen the heart of man. Hereby our Saviour teacheth us therefore to yeeld our selves wholly [Page 51] to the care and tuition of God, and commit our selves wholly to his Pro­vidence, who will supply all our wants, and give whatsoever things are necessary for our sustentation.

CHAP. VIII. Of Gods particular Providence; of the extent of it to the Heavens; to the Sun and Moon.

IN the next place I shall treat of Gods particular Providence, which sheweth it self in particular things, and towards particular per­sons. The Lord in the Creation of the world acted like a King, giving Laws to all his Creatures: that which we call the nature of the Creatures, was Gods Law that he gave unto them; this nature was the rule whereby he appointed them to act and work. And as he made variety of Creatures, so he gave them divers Laws; their different natures are the severall Laws whereby God ruleth and go­verneth them. The reason why the [Page 52] Trees and Plants spring from such a small Kernell or seed, and some of them bring forth one kind of fruit, some another; the cause why the Fowls, Fishes and Beasts, have their severall Elements wherein they live, and sport themselves, and bring forth their young, and provide for them, being ignorant of what they do; the reason is, because God hath given these Creatures such a Law, by which they act and move, which is a notable manifestation of Gods Providence. They are in a great er­rour, that say this Providence is ex­tended unto universall things only, and not to particulars; for if they will have God to be ignorant of par­ticular things, as some atheistically have professed then verily God could not understand himself, neither should he be infinite in knowledge, (as I have shewed him to be before) if his Providence were not extended to every thing. Now if God have a certain knowledge of every particu­lar thing, why can he not then also take the care of them? especially since particulars, (as they are parti­culars) [Page 53] are appointed for some cer­tain end,Explan. verae Relig. l. 1. §. 10. as well in speciall as in ge­nerall: and the very entities or com­mon essences of things which are preserved by God, the same cannot subsist but in their singulars, as one observeth; so that if these singulars (being left by divine providence) do come to ruine, then likewise may these generall essences also.

Let us consider the extent of this particular Providence to the Hea­vens, to the Sea, the Earth, and all Creatures that are therein. And

1. For the Heavens. We read not only of a Covenant made with day and night, (a Covenant as be­tween King and Subject) but also of the Ordinances of Heaven and earth which he hath appointed, Jer. 33.25. On the second day of the Creation, God raised up the Firma­ment like a Circle of Brass, or rather like a Globe of Gold and Azure, which served to divide the seven Orbs of the Empyreall Heaven;Causin. hist. sac. l. 1. now it was in the midst of the Waters, that this admirable work was form­ed: whether they were necessary to [Page 54] temper the rayes and orders of the Stars, or that the course and revolu­tions of a moving body, would be more even and free in an Element so pure, and so pliable to all sorts of motions, or for what other reason it were, the Learned have not deter­mined. Now as we may have cause to admire the Almighty pow­er of God, in stretching out this huge spatious body of the Heavens, stretching out the Heavens like a Curtain, as the Psalmist speaketh; Psal. 104.2. then may we also ex­ceedingly admire at the Providence of God, in that the Heavens should be carried about, compassing the rest of the world every day for thou­sands of years together, and yet hold on in one tract, and keep one way, and never go out of it; this fully sheweth the continuall Providence of God: the Lord carrieth about the Wheels of Heaven in a continuall motion, still holding them to their diurnall task.

2. Let us look further to the Sun in the Heavens. The Sun ariseth every morning; this great Eye of [Page 55] Heaven openeth his eye-lids every morning,The Sun is the image of the Soveraign King, the heart of nature, it daily speaketh to us out of the gates of the East, with as many tongues as it hath rayes. Causin. twinckling and moving continually: no sooner doth he peep above the Horizon, but he sendeth forth his rayes and beams and streams of light, which the Poets call the wings of the morning. The beams of the Sun are called wings, partly because of its swift disparckling of them, and partly, because it spreads its light in its rising like wings, whence Homer called the Sun [...], the golden-haired Sun; and the Scripture speaks of the wings of the morning, Psal. 139.9. If I take the wings of the morning, &c. and of the morning spread upon the moun­tains, Joel 2.2. The benefits that we enjoy by the Sun are very many, and principally these:

1. Light: how comfortable is it to see the light, and to walk by it. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun, Eccl. 11 7. Thus he may be called the Torch, Candle, or universall eye of the world.

2. Heat: the beams thereof have a wonderfull and universall efficacy; [Page 56] there is nothing hid from the heat thereof, Psal. 19.6. These beams are of a searching nature; great are the influences of the Sun; he ariseth with healing in his wings. The beams of the Sun do warm, refresh, quicken and cherish all things, dries up cold moistures that are noxious to the Creatures, excites and quick­ens Plants, Beasts, and Men in the Spring-time, and reviveth all that seemed well nigh dead in the Win­ter. We read of pretious things brought forth by the Sun, Deut. 33.14.Perkins on Mat. 5. now in regard hereof some call it the universall fire of the world.

Sol in media quidem ferè coelorum alti­tudine suam ex Dei iusti­tuto obtinuit regionem.3. Distinction of times; and so it may be called the great Clock or Ca­lendar of the world. The Sun ari­seth, and the Sun also goeth down, saith Solomon, and hasteneth to the place where he arose, Eccl. 1.5. In the Hea­vens God hath set a Tabernacle for the Sun, Arias Montan. ad Psal. 19. Psal. 19.4, 5. Arias Montanus saith, that the region of the Sun is al­most in the middle height of the Heavens, and there it is as in a flitting habitation, because it never stayeth in one place, but is as a Bridegroom coming out of his [Page 57] chamber, Deut. 4.19. Basil calleth the Sun a soli­tary creature, because it shines alone, obscuring all other lights with his clear­ness. Basil. Hexam. Homil. 6. and rejoyceth as a strong man to run his race. The Sun when he ariseth is gloriously adorned with shining rayes, and seemeth like a Bridegroom to be very cheerfull, with all celerity performing his course; even as a Giant that runneth for a prize. The Sun in the He­brew is called Shemesh, that is, a Minister or Servant, being a com­mon servant to the whole world. Mathematitians considering the greatness of the Sun (being as they say an hundred and sixty times big­ger than the earth) wonder that he burneth not the earth to ashes; but herein appeareth the wisdome of di­vine Providence, so to place the Sun in the Heavens, viz. in the middle space, so as it shall not scorch the earth; and albeit it be at an unspeak­able distance from us, yet doth it cast out his influences downward, (quite contrary to the nature of light or fire) unto the lowest of Crea­tures. Thus Chrysostome discourseth upon this Subject: This great light thus doth, as if the great Creator thereof had charged it thus to do: Send forth [Page 58] thy light against the nature of the same; Chrysost. ad pop. Antioch. Homil. 9. Cor coeli est Sol, uti cor no­strum est Sol corporis: sicut cor est in me­dio corporis humani, ita Sol quantitate maximus, luce plenissimus, actione effica­cissimus, in me­dio coeli posi­tus est. Alsted. Theolog. Na­tural part 2. cast thy beams down towards man, to guide and direct him there; do so, for, for him thou wast made; his candle can­not do so, it is against its nature, whose flame tends upward; but so shalt thou do, that thou maist serve man for whom thou wast made; thy light shall tend down­ward. Besides, the Sun never goes out of his way, yet is in continuall motion: there is a diversity in every day of the year, yet notwithstanding if we compare one thing with ano­ther through the whole year, we shall see it is constant in its motion; and when it hath touched those li­mits which we call tropicks, it is re­trograde, and turneth back again: and though the Sun rise at one point of the Sky to day, and at another a few dayes after, and likewise do set, yet at the end of the year, he return­eth again, to follow the same trace which he hath continued ever since the Creation of the world, except once in Joshuaes dayes. This is that great light which God made to rule the day.

3. From the Sun I shall proceed [Page 59] to speak of the Moon,Luna à Phae­nicibus coele­stis regina ap­pellata est, & est humorum domina & oe­conoma. The Moon is called a great light, not be­cause it is greater than the other Stars, for there are many bigger than the Moon; they seem little to us because of their distance from us. Calvin. which run­neth a much shorter compass than the Sun, whereby it appeareth, that she is in the midst between the earth and the Sun. This is that other great light, made by God to rule the night, Gen. 1.16. called by the Phaenicians the Queen of Heaven; by others the Wife of the Sun, for the Moon is the last receptacle of all the influences and vertues, that go forth from the Sun into other Stars, which afterwards she communicateth to the earth, and here the wisdome of God is admirable; for therefore is the sphear of the Moon placed in the lowest place of the heavenly bodies, and in the highest of the elementary bodies: and albeit the benefits of the Sun seem to be more apparent, be­cause it maketh notable mutations of times, of Summer and Winter, and with his heat cherisheth and ma­keth the earth fruitfull, nourisheth Plants and living Creatures; yet the Moon also is very beneficiall to man, because it nourisheth and governeth the humours, for the life of Plants and Animals ariseth from the mix­ture [Page 60] of heat and moisture, and is nou­rished by a due temperament of both. The Moon is a celestiall Calendar, for most Nations in times past used Lunar moneths, describing their Moneths, Festivall dayes, and times appointed for publick meetings and debates by the Moon: and for this cause David saith, Psal. 104.19. that God hath appointed the Moon for seasons. The Hebrews reckoned their Moneths from one new Moon to another, whence from the new­ness thereof,A novitate ejus mensis Chodes dicitur, quasi dicas, nova Luna. Flac. Illyr. Cla­vis Script. the Moon was called Chodes, which is as much as to say, the new Moon: and here the wis­dome of divine Providence is much to be observed, that this Planet the most familiar with the earth, ap­pointed by God for the remedy of nocturnall darkness, should outgo the admiration of all the rest. She with her manifold windings and turnings into divers shapes, hath much troubled the wits of the specta­tors, fretting and fuming, that of this Star, being the nearest of all, they should be most ignorant, grow­ing as it doth, or else waining ever­more: [Page 61] one while bended point­wise into tips of horns, another while divided just in the half, and anon again in compass round: sometime shining all night long, and other-while late it is ere she riseth: one while big and full, and another while little or nothing to be seen, as every mans experience maketh evi­dent.Plin. Natural. Hist. l. 2. c. 9. And Pliny saith, that the Moon being next to the Center, (and therefore of least compass) performeth the same course and circuit in twenty se­ven dayes, and one third part of a day, which Saturn the highest Planet runs in thirty years: after this, making con­junction with the Sun two dayes, forth she goeth, and by the thirtieth day at the most returneth to the same point and mi­nistery again, wherein is to be seen much of the Providence of God.

CHAP. IX. Of the Eclipses; a large discourse on the miraculous Eclipse that happened at the death of Christ.

IN the next place we may observe the operation of Gods Provi­dence, in the Eclipses of the Sun and Moon, for every year both Planets are eclipsed at certain dayes and hours under the earth. Pliny observ­eth,Plin. Natural. Hist. l. 2. c. 13. that all Eclipses in two hundred and twenty two moneths have their re­volutions, and return to their former points. Although Eclipses arise from naturall causes, yet is it contrary to the property of the lights of Heaven, whose nature and office is to shine; therefore when their light is obscu­red, they are in a suffering conditi­on: whence Eclipses are called by Heathens, ‘—Defectus Solis, lunae (que) labores.’ When the Sun is obscured, all the [Page 63] Stars and Creatures which receive their strength from the Sun, do as it were suffer together with him. The examples of all ages do testifie, that great mutations, drought, inunda­tions, pestilences, warres, and great destructions have followed immedi­ately after great Eclipses. At the death of our Saviour there was a great Eclipse of the Sun, there be­ing darkness over all the earth till the ninth hour, Luk. 23.44, 45. The Sun, the eye of the world, (as the Poets call him) was darkned, but how he was darkned, and how this Eclipse was occasioned, there's the difficulty; and that it was not natu­rall but miraculous, all Interpreters new and old consent and agree: for it is concluded by Divines, Philoso­phers and Astronomers, that there cannot be a naturall Eclipse of the Sun, but in the new Moon, when those two Planets may be in con­junction, and so the body of the Moon interposed between the Sun and the earth: but this was at the full Moon, for it was the day before the Jews Passeover, which ever was [Page 64] celebrated the fourteenth day of the Moneth Nisan, or the first full Moon after the Vernall Equinoctiall.— Besides, there could not have been darkness of so long continuance by that means, but the Sun would have recovered his light sooner, by rea­son that he is by many hundred de­grees bigger than the Moon.Solis eclipsis nòn potest esse universalis. Lyra. Istae tenebrae fuerunt factae per retracti­onean radio­rum Solis vir­tute divina. Hieron. Per interposi­tionem nubi­um densarum. Origen. Dionys. Aereop. Epist. ad Poly­carp. And Lyra saith, that an Eclipse of the Sun cannot be universall. And Hierom saith, that darkness hapned through the retraction of the Sun-beams by a divine power. And Origen saith, it was by the interposition of a thick Cloud. And Dionysius the Aereopagite in an Epistle to Polycarpus, (whereto Nicholas Lyra giveth much credit, which M^r Beza thinketh to be counterfeit) saith, that being at that time in Ae­gypt, where the air is wondrous thin, and there be seldome any clouds or rain, (but the Land is watered and made fruit­full, by the overflowing of the River Ni­lus) he saw in a miraculous and prodi­gious manner, the Moon coming out of the East, (being by course of nature in another Hemisphere and Horizon, viz. [Page 65] full South with their Antipodes) and about noon interposing it self between the Sun and the earth, and there continuing by the space of three hours, and then re­turning again to the East; whereupon it is said, he cryed out,Aut Deus na­turae patitur, aut mundi ma­china dissolvi­tur. Either the God of nature is now suffering some impe­diment, and is by a greater than himself hindered, or (if that be impossible) he hath determined to make a present dissolu­tion of the world. The course of na­ture was altered, when the God of nature suffered.

Now for the largeness and extent of this darkness in regard of place, di­vers are of divers opinions. Some think that this was universall, and over all the world, because St. Luke saith, there was darkness over all the earth: of this opinion was Tertullian among the Ancients, as Beza noteth,Beza in Annot. sup. Marc. 15.35. Gualt. in Luc. 23. and Gualter in his Commentary upon these words. But Lyra, Calvin, Be­za, Perkins, and divers others, be of another judgement, sc. that this darkness was in the Land of Jury on­ly, or at least, but in some few neighbouring and near adjoyning Countreys. Hereof they give divers conjecturall Reasons.

[Page 66] Reason. 1. Because Lyra saith, there cannot be a generall or universall Eclipse of the Sun over all the world at once, as afore­said; but being miraculous it might: therefore not to insist upon that.

2. Calvin, Beza, and M^r Perkins affirm, that if it had been universall, it's not unlikely, but that all Histori­ans of those tintes both Greek and Latin would have mentioned it, but many (they say) say nothing of it, and but some few speak of it.

3. Also they say, It had been less miraculous and prodigious, and not so likely to portend the ruine of the Jews, if it had been common to others as well as to them; but to be appropriate and peculiar to them only, might well be thought fa­tall. Beza saith likewise, It's the more probable opinion, because it hath more resemblance to a miracle of the like nature, Exod. 10. where it's said, that by the space of three dayes there was gross and palpable darkness over the whole Land of Aegypt, but light in the Land of Goshen, where the children of Israel dwelt. So here for the space of three hours there was darkness over the Land of Juda, but light over all the world besides.

Object. If the words of the Text be alleadged, viz. that there was darkness over all the earth;

Resp. 1. Then their answer is, that [...], terram, pro regione, the Earth or Land put for the Land of Canaan only, as Mat. 9.26. Luk. 4.25. as for the Epistle of Dionysius be­fore-mentioned, it is counterfeit, and therefore of no credit, but may be a fabulous fiction.

2. It might signifie portend, and admonish them of the great judge­ment of God, shortly to ensue upon that Nation, viz. that as when Christ suffered, there was darkness over the Land of Jury only, where­as all the world besides enjoyed the benefit of the light of the Sun; so shortly after spirituall darkness and blindness of mind was to surprize and seize on that Nation, because they refused the light that shined among them, and was offered to them: whereas unto all other Nati­ons the Sun of righteousness more clearly shined in the preaching of the Gospel, Mal. 4.1, 2, 3. 2 Cor. 3.14, &c.

3. This miraculous Eclipse of [Page 68] the Sun confuteth the folly of the Jews, and declareth them to be much deceived in thinking and say­ing Christ was a deceiver, who was no less than the Lord of glory, the Messiah and Saviour of the world; and this appeared, in that all the Creatures did him homage, and suf­fered together with their Crea­tor.

4. It sheweth the horribleness and hainous nature of sin, so provoking God to anger, as at the punishment thereof, he even seems to turn the whole course of nature topsie-turvy, or upside down. Also it may ad­monish us, that the price of our re­demption was no trifle or small matter, it costing no less, than if the Sun should have fallen from Hea­ven to earth. A wise Captain or Housholder will not easily be indu­ced to alter the course and order of his government in his Camp or Fa­mily: much less will God alter his government of the world, notwith­standing now he did, even disorder­ing (as it were) the whole order of nature, to set our disorders to rights again.

CHAP. X. Of the extent of Providence to the Stars; of their order, variety and use; how they are for signs and for seasons, and for dayes and years; a discourse on the Star that led the Wise men to Christ.

FRom the Sun and Moon let us proceed to the Stars,Stellae sunt corpora & lu­minaria coele­stia, verbo Dei in Firmamento collocara, ad illuminandam totam machi­nam subluna­rem. Alsted. Theol. Natu­ral. part. 2. c. 6. which God hath made also to rule the night, Psal. 136.6. wherein Gods Providence will much appear. They are celestiall and shining bodies, cal­led Stars of light, Psal. 148.3. they were all made at the first immediate­ly by God himself, they are placed likewise in their severall orbs. Philo­sophers say, that the Stars are no­thing but the thicker part of all the Heavens, made in the Heavens, & of the matter of the Heavens. God like­wise hath set and placed them in the Heavens in a most beautifull order: of these some are fixed, some are wandring Stars or Planets; they dif­er one from another in glory, 1 Cor. [Page 70] 15.41. they are innumerable; God alone knoweth the number of them, and calleth them all by names, Psal. 147.4. Some of the Stars or Con­stellations have names in Scripture,Ainsworth in Gen. 1. Ursa major or Acturus, are seven Stars near the North Pole, called of some Charls wain. as Mazzaroth (or Mazzaloth) Ar­ctururs, Orion, Pleiades, Job 38.31, 32. Job 9.9. Amos. 5.8. Ainsworth saith, They may well be Englished wa­ter-Stars, winter-Stars, thunder-Stars, and the like. The Stars have their courses, periods and revoluti­ons, taking the tracks and wayes, which were traced out to them from East to West at their Creation, from that time they have cast their favou­rable aspects, and their influences have fallen upon the earth,Ut Sol maxi­mus est omni­um syderum, ita minimus est Mercurius, & post eum Luna: Soli propemodum par videtur nobis, quod citima & vici­nissima terrae sit. Perrer. in Gen. 1. observ­ing inviolably and with great respect the Orders and Laws of their Creati­on. As the Sun is the Prince of all the heavenly lights, and the greatest of the Stars, so Mercury is the least, and after him the Moon: though she seem to us of equall bigness with the Sun, yet is she not so, but seem­eth great unto us, because she is near­est to the earth. God hath still con­tinued an order among them ever [Page 71] since the Creation, and that notwith­standing all the changes that have happened in the mean while, men may perceive, that all things have been so well disposed, that the world hath still been preserved in his right state; and it is impossible, that this orderlinesse which we see among them, should come either of the Stars themselves, or of any other moving cause, than of the hand of that God which governeth all things by his wise Providence.

The Stars are for divers uses: God hath set them for signs and seasons, and for dayes and years, Gen. 1.14. They are for a two-fold sign:

1. Natural and ordinary, they shew by their rising and setting, and by their Eclipses, heat and cold, drought and moisture, stormes and tempests, fair and pleasant wea­ther.

2. They are sometimes signs ex­traordinary to shew Gods judgments, and the great alterations that he will bring on the world: Sometime they signifie extraordinary blessings:Matth. 2.2. Of this nature was that Starre that ap­peared [Page 72] to the Wisemen when Christ was borne, which they call Christs Star.

Quest. Here it may be demanded, How they came to know it to be Christs Star, and pointed out the place of his Na­tivity, and would at last conduct and di­rect them to him?

Answ. 1. Some say, there was an Apocriphal tradition fathered upon Seth, which fore-told at the Nativity of the Messiah, such a Starre should appear, and such presents be offered unto him.

2. Others say, That these Magi being of the posterity of Balaam, of whom we read, Numb. 22. & Chap. 23, & 24. had their light from his prophecy, Numb. 24.17. There shall come a Starre out of Jacob, &c. where­upon (say they) twelve of them by turns watched continually upon the top of an high Mountain, and prayed, that God would reveal unto them that Star, which (they say) he did that very night that Christ was born; and upon the sight thereof, they pre­sently addressed themselves for their journey to Jerusalem.

[Page 73]3. Others think, that they had the hint thereof out of Dan. 2. or (at least) from some other Prophecies which were in those times translated into Greek, and extant in many places among the Gentiles; and this seemeth a probable conceit, because they go to Jerusalem to be further instructed: all do agree, that it was none of the Stars made in the beginning, Gen. 1.16. for these have numbers and names, Isa. 48.26. and doubtlesse most of them were well known to these Magi: but it seemeth by their relation that this Star was never seen before, as is also manifested by its perpendicular mo­tion, moving from North to South, contrary to the motion of other Stars that move from East to West: else when they went from Jerusalem, it could not have directly pointed out the house at Bethlehem where the holy Child Jesus and his Mother lay; for Bethlehem standeth thirty miles south from Jerusalem, as the Learned do ob­serve. Augustine saith, It was a new Star created by God to point out the place of his Sons Birth, Haec stella magnifica Coeli lingua. August. calling this Star the wonder­full tongue of Heaven.

[Page 74]4. Others say, It was an Angel, appearing not in the nature, but form, fashion and figure of a Starre; and therefore called so: And why might not an Angel as well appear to these Wise men of Persia, as to the shep­herds of Bethlehem? And why might they not as well be taught from Hea­ven how to set forth and undertake this journey, as they are which way to return home again, when they have dispatched and finished it? Mat. 2.12.

5. Nay, some go further, and say, that it was the holy Ghost himself, who as he appeared in the likenesse of a Dove at Christ's Baptism, Luke 3. so say they, He appeared in the like­nesse of a Starre at his Birth. In a word; as the cloudy and fiery pillar went before the Israelites, and left them not till it brought them to Ca­naan the promised Land: so this Star, Angel, or Meteor (or whatsoever it were) in the likenesse of a Star, left not these men till it brought them to Christ the promised Lord.Magnum ali­quod in parvo latere. August. Serm. 7. de Epith. For as Austin tels us, This certainly told them, that no mean guest lay in that poor house [Page 75] at Bethlehem, but one that was no lesse than a King, and farre greater than any mortal man.

2. As the Stars are for signs, so likewise they are for seasons: they serve to give times to every imploy­ment, as to the Physician,Though the mo­tion of the stars through the Ae­quator, were much more sim­ple, yet they move by an ob­lique circle, to the end, the be­nefit of their benign aspects might be com­municated to­more parts of the earth. Ex plan. Ver. relig. to the Ma­riner, to the Husbandman, shewing him when to set, sow, plant, &c. to the Mathematician: They serve for the bringing about the Spring, the Summer, the Harvest and Winter, Genes. 8.22. Arcturus riseth in Sep­tember, and beginneth Autumn; Orion ariseth in December, and begin­neth Winter, and bringeth rain; Pleiades arise in the Spring, the Dog­star and others arise in the Summer: And although the Starres have their seasons to mount above us, and like­wise to go down again out of our sight; yet doth it not happen at all adventure, but by the Providence of God so disposing it; and though he hath given them their influences from Heaven, yet do they not any thing of their own peculiar motion, but God hath still the guiding and overruling of them.

[Page 76] Tantum offi­cium habent significandi res futuras, nòn autèm vim fatandi, ac ne­cessitatem in­ferendi. Zanch. de luminar. Coeli.3. The Starres are for dayes and years; they serve for the dividing the day from the night, and the light from the darknesse: the Sunne being the fountain of light, measureth the dayes by four and twenty hours, and the years by returning from one point to the end of the other: They serve likewise for political observations, as the computation of dayes, weeks, moneths and years, and the celebra­tion of Festivals among the Jews; they signifie things to come; but pre­dictions from the Stars, and the dis­covering of secrets are false and un­certain.

CHAP. XI. Of Gods Providence to be seen in the Winds and in the blowing of them: An Obje­ction answered.

Plin. Nat Hist. lib. 2. cap. 8.IN the next place, I shall shew how God's Providence is much to be seen in the Air, which filleth up this vast and empty place which we see above us, and also filleth those cran­nies [Page 77] in the Earth, which are not to be seen by us; yea the very fishes of the Sea (though we perceive not their breathing) do die without it: the Air invironeth the whole Earth, and all living Creatures receive the benefit of it, it is a vital element, heavier than fire, lighter than Earth and Water, the cause of sounds and breathing, capable of heat, cold, drinesse and moisture; having no light of it self, but from the fire, di­stinguished into three Regions, viz. the upper, the middle, and the low­er. The Air is the Kingdome of the winds, there the winds have their circuit, but where their treasure is we cannot understand: God bringeth the wind out of his treasuries when he pleaseth, Psal. 136.7. and he ma­keth use of the holy Angels as his treasurers, in raising, directing and withholding the winds, as may be collected from Revel. 7.Hagius de Ventis. The Wind is a hot and dry exhalation, elevated by the Sunne-beams to the middle re­gion of the Air, by reason of the coldnesse whereof it is driven down­wards again, and repelled by the [Page 78] Clouds unto the lowest region, which it fanneth up and down, lest the Air should be corrupted by too much stillnesse:Weems Natu­ral and moral observat. The Wind is an exhalation more grosse than the pure and subtil Air, but more subtil than the gross ex­halations that come out of the Earth, saith a Learned man; therefore the Wind for the subtilty of it,Ventus quòd sit vehemens & violentus. Frytsch. de metaeoris. ascendeth upwards, but the weight of it carri­eth it down from the pure and clear Region of the Air, yet can it not de­scend to the Earth by reason of the thick vapours which arise out of the Earth continually. Great is the force and power of the Winds, that they throw down houses, and pluck up Trees by the roots; The same Wind, which now shaketh the leaf, and ma­keth the feather to move, being char­ged against a Mountain, would have turned it up from the foundation; and the same strength that bloweth up the dust,Dearing in Heb. 1. Lect. 2. Ventus est ex­halatio five flatus aerem valdè agitans & commovens. Keckerm. Syst. Physic. l. 6. c. 7. if it came against the Earth, would shake the bottome of it, saith a judicious Divine: The Wind sometimes troubleth Heaven and Earth, and disturbeth the Sea.

They that are cunning in the Sea­card [Page 79] know there are four cardinal or chief Winds; these are spoken of, Ezek. 37.9. Mat. 24.31. and that these have their subordinate collateral side-winds belonging to each of them in their several quarters, they say seven apiece, and so there be thir­ty two in all: Some of them we have specified, Acts 27. in the De­scription of the Tempest that befell S^t Paul and his companions in their Sea journey towards Rome: Now the Lord raiseth the Winds, and send­eth them forth at his pleasure: He walketh upon the wings of the wind, Psal. 104.3. A wind came from the Lord and brought an innumerable compa­ny of Quails into the tents of the Israe­lites, Numb. 11.31.Jonah 1.4, 5. So the Lord sent out a great wind into the Sea, so that the Ship wherein Jonah was, was like to be broken. And Jonah 4.8. it is said, That after the worm had smitten Jonahs gourd, that when the Sunne arose, God prepared a vehement Eastwind, and the Sunne beat on the head of Jonah that he faint­ed, &c.

Object. But it may be said, That the Eastwind is commonly rough and boiste­rous, [Page 80] as appeareth, Exod. 14.21. where it is said, That the Lord by a strong Eastwind drove back the red Sea, and made it to forsake his wonted chanel, to yeeld passage to his people out of Aegypt: So it is said, The Lord breaketh the ships of Tarshish with an Eastwind, Psal. 48.7. one might think that this Eastwind which God prepared against Jo­nah should have cooled the Air, or aba­ted and asswaged the heat of the Sunne.

Resp. This Wind was not Coecias the North-east wind, which is indeed boisterous and bloweth very cold; but Subsolanus, the South-east wind, which is a hot and dry wind: there­fore Tremellius tells us,Tremel. ad loc. it is called Eu­rus silens, a quiet or silent East-wind, to distinguish it from the other; and so it is in the Margin of our Bibles of the last Translation. If it be further urged, that the Text saith, It was a vehement East-wind: I answer again, That that might be as well in regard of the ferventnesse and soultry heat thereof,Ventus calidus & urens. Hieron. ad loc. apud Lyram. as of the highnesse and loud­nesse thereof, or noise it made; and so Hierom tells us, it was a hot and [Page 81] burning wind, as Lyra noteth; such a wind as did not cool the Air, but the more warm it, being as a waggon or chariot to carry the heat of the Sunne, whereupon it attended the more for­cibly forth-right to the object; and that the East-wind blasteth (besides our daily experience) the Scriptures testifie unto us, Gen. 41.6. where it is said, that Pharaoh in his dream saw se­ven thin ears of corn blasted with the East-wind. Ezek. 19.12. Hos. 13.15. Hence we learn that not Aeolus or Neptune, Jupiter or Mars, or any of the Idols and feigned gods of the Hea­then, but Jehovah Elohim the Lord God of Israel, he that made Heaven and Earth, Sea and all things; he stirreth up winds, Exod 10.13, 19. storms and tempests at his pleasure, Psal. 29.3. Exod. 9.23. God caused an East-wind to bring Lo­custs upon the Land of Aegypt, and a West-wind to remove them; He ma­keth the South-wind to bring heat, and the North-wind to purge the Air, and drive away rain. Winds come not by chance or Fortune, nor alto­gether from natural causes, howbeit God worketh by them; he is the great [Page 82] Lord Treasurer of the winds, he send­eth them forth, or shutteth them up at his pleasure. Nay Witches and Wi­zards, and the Devil himself cannot raise a storm, but by leave, as appear­eth, Job 1. The wind and storms have a Law by which they move; there is not a storm so impetuous, but it is di­rected by a Law, Psal. 148.7, 8. Why doth the Psalmist call forth those crea­tures to praise the Lord, but to teach men that they do observe the Law that their great King and Lawgiver hath given them to observe? He hath made a Decree which shall not passe, or shall not be transgressed, as in the original; Fire, hail, snow and vapours, and stormy winds are said to fulfill his Word: the wind and the Sea were calm at our Saviours command, when he said, Peace and be still; insomuch as the Mariners cried out, What manner of man is this, that even the wind and the sea obey him? Mark 4.39, 41.

CHAP. XII. Gods Providence to the Birds of the Air, and in particular, to the young Ravens, the Ostriches young ones, and the little Sparrows.

I Shall now treat of God's Provi­dence with relation to the Birds of the Air,Beza Ver. Transl. & Genev. in Mat. 6.26. which Beza and the old tran­slation read volucres or volatilia Coeli, so doth the Geneva translation also on Mat. 6. Gods providing for the Fowls is propounded as an argument to dis­swade from carking cares: Behold the fowls of the Air, saith our Saviour, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Fa­ther feedeth them. Luke mentioneth one particular kind, viz. the Ravens, Luke 12.24. Consider the Ravens, for they sow not, neither do they reap, which neither have store-house nor barn, Aves fine pa­trimonio vi­vunt. Minut. Fael. and God feedeth them; The Birds live without a patrimony, saith Minutius Faelix: The inference our Saviour would have his children draw from thence is, That God will much more feed them. Oh be thou (saith Chrysostom) as secure [Page 84] as the Birds are, Chrysost. ad pop. Antioch. Homil. 12. that thy heavenly Father will feed thee too.

It is conceived that our Saviour speaketh of this kind of Fowl, because of all other Birds the young Ravens are most helplesse; and therefore the Kingly Prophet specifieth them in particular, Psal. 147.9. for having in the 8^th verse observed Gods provident care for all his creatures, saying, He covereth the Heaven with clouds, and prepareth rain for the earth; he maketh the grasse to grow upon the mountains; he addeth, And to the young Ravens when they cry. The like you have expressed Iob 38.41. He provideth for the Raven his food, when his young ones cry unto God, [...]. Aristot. they wander for lack of meat. The Raven is noted by Naturalists to be [...], without natural affection, not using that care and diligence in pro­viding for her young,Plin. Nat. hist. l. 10. c. 12. as is seen in other Birds. Divers Authors do af­firm, That these Birds are very gree­dy, and do scarce abide two toge­ther in barren places, but many of them will be together in corn-fields, and fruitfull places; for they quick­ly drive their young ones out of their [Page 85] nest, yea out of the Region where they are,Aelian. Nat. hist. so that they are compelled to wander being forsaken of their Dams, and seek their meat lament­ing and casting out their sorrows: Now the Ravens are then said to cry to God,Franz. Ani­mal. hist. sacr. not that they cry in faith or understanding, but that they cry for want of food and means to help them­selves; their crying is their praying, the roaring of the hungry Lions, and the crying of the Ravens is their seek­ing meat of God: they know not God, but confusedly utter their de­sires to him; yet then when the Ra­vens flie abroad to seek their prey, and leave their young ones half starved, and no body provideth for them; now God feedeth them, either by gi­ving them worms to jobb at, or by some other secret means, as Calvin Calvin Serm. in Job 38. thinketh; and seeing this Bird is so voracious, God's Providence is the more admirable in providing for them. We read that Noah sent out a Raven and a Dove out of the Ark after the waters began to be asswa­ged; the Dove finding no rest for the sole of her foot returned unto him in­to [Page 86] to the Ark,Hesychius no­teth in the Ra­ven want of natural affecti­on, in that being sent out of the Ark he return­eth not again, as having no affe­ction to the place where he had made his nest. Willet on Levit. 11. As the Ravens neglect their young ones, so the young ones again do neglect the old, and sometime set upon them when they are not able to resist. Aelian. hist. nat. l. 3. c. 43. but the Raven (which he first sent forth) returned not to him again, but went to and fro seek­ing after his prey to satisfie his devou­ring nature, Gen. 8.7. yet even then God provided for him, before the wa­ters were abated from off the face of the ground: Yea such was the provi­dence of God towards Elijah the Pro­phet in a time of great scarcity, that the Lord commanded the Ravens (those greedy Fowls) to feed him by the Brook Cherith that is before Ior­dan, And the Ravens brought him bread and flesh in the morning, and bread and flesh in the evening, and he drank of the brook, 1 King. 17.6.

From the Ravens let us proceed to the consideration of God's providence towards the Ostriches young ones; the Ostriches neglect of her eggs is excellently described, Iob 39.14, 15, 16, 17. She leaveth her eggs in the earth, and warmeth them in the dust, and for­getteth that the foot may crush them, or that the wild beast may break them: she is hardened against her young ones, as though they were not hers, her labour is in vain, without fear, because God hath [Page 87] deprived her of wisdome, neither hath he imparted to her understanding. The Ostrich is called Stru­thio camelus, being partly like a Camel in his long legs and feet, partly like a Sparrow in his head and bill, though much greater. Vatablus. Lorinus. This Bird-beast is very nimble (for it is half a Bird of the Air, and half a Beast of the earth) and she hath such a weighty body, as she cannot mount up to flie aloft, yet maketh such speed as she cannot be outgone: no man is able to overtake her, and what with her half-leaping upon her clees, and what with her half-flying with her wings, she passeth all the swiftnesse that can be in Horses, or in any other Beast; and the same swiftnesse is matcht with policy, so as those Birds being cloven-footed, they gather up stones as they runne, and cast them backward at such as pursue them: therefore the Ostrich is said to scorn the Horse and his rider: Yet notwith­standing, they sit not upon their eggs, but abiding in hot Countreys, as Arabia, Africa, and Ethiopia, they hide them in the sand, and leave them, and the Sunne giving warmth to them, doth by that means hatch them; the Hens of them are so fool­ish, that they forget their own eggs, and their Chicken that should come [Page 88] of them, and this cometh to passe by God's providence;The particular frames of the bodies of Birds and Fowls, are palpable signs of divine provi­dence, and the gizzern they have, which is a supply for their want of teeth; as also their ha­ving no paps as beasts have, their young ones being nourished so long in the shell, that they are presently fit to be fed by the old ones; these things plainly shew the provi­dence of God. Moores Antid. against Athe­ism, chap. 11. for should they sit upon them with the weight and heavinesse of their bodies, they would break them all in pieces: thus God takes care both for their propa­gation and preservation, and pro­videth for them, till they are able to get provision for them­selves.

Neither doth God's Providence ex­tend it sel [...] to great Fowls onely and Birds of value, but to such also as are of least esteem, even to the little Sparrows, who (notwithstanding they are so lascivious as the Males are reputed to be) and so apt to spoil Corn and other Commodities, as all men desire to destroy them, and be­ing dead will give little for them, (Five of them being sold for an half-penny, Luk. 12.6.) yet not one of them is forgotten before God: And as S^t Mat­thew hath it, Not one of them fals to the ground without our heavenly Father, Matth. 10.29. that is, without his knowledge, approbation and appoint­ment: For so Demosthenes observeth, it was a usual speech among the [Page 89] Greeks: Such and such things (saith he) were not done without the people of A­thens, that is, without their authority and approbation.

CHAP. XIII. Of God's Providence to be seen in the Seas: in the Nature of them. An Objection answered. Of the saltness of the Sea, and the Reasons thereof. Of the bounds of the Sea: of the Fishes of the Sea, of their multiplication, of the several sorts of Fishes taken in every moneth: Of their provision. An Objection answered.

FRom the Heavens I shall descend to the Sea, and therein Gods Pro­vidence is very remarkable: The Sea is a gathering together of many waters, Gen. 1.10. it is the common receptacle of flouds and Rivers; and as the Liver in the body by the veins sendeth bloud to the whole parts of the body, so doth the Sea send water to all the parts of the earth. Solomon tells us, That all waters come from the [Page 90] sea, Eccles. 1.7. He compasseth the whole earth as with a girdle, and bedeweth the world with his pleasing streams. In the depth of the earth there be many con­cavities which breed winds,Weems observ. natur. & moral. these winds lift up the waters, the waters again presse down the winds, which being thus prest down, seek a passage through the earth, making a way for the Sea to runne through the veins thereof; and because of the continual strife between the Sea and the winds, therefore the water in springs and fountains never faileth, and coming back to the fountains, then they run back again to the Sea. Aristotle's opinion will not hold here, who saith. That the water contendeth to runne to the lowest place; and if the waters should have this vicissitude of course from the fountains to the Sea, from the Sea to the fountains, then the same place should be both higher and lower, than it self: but some parts of the Sea are lower than the fountains, and into them the fountains send forth their streams to runne. Other parts of the Sea are higher than the fountains, especially in great storms and tempests, which mount up the [Page 91] waves of the Sea to Heaven, as the Psalmist speaketh, Psal. 107 25, 26. and they by secret channels send forth springs of water to supply the foun­tains,Cotton Exposit. in Eccles. 1.7. as a Learned Divine hath well noted.

This is further noted by Strabo, Strabo. concerning the situation of the wa­ters, which if we consider the quali­ty of their matter, ought to be pla­ced in the middle between the earth and the Air, whereas the same are now included and dispersed within the earth, to the end they might be no hindrance either to the fruitful­ness of the ground, or to the life of man; neither are all things ordain­ed only for their proper ends, but also for the good and benefit of the whole Universe, as appeareth parti­cularly in the water, which against its own proper nature is moved up­ward, that there should be no ga­ping vacuity in the world, which is so composed, that the parts thereof do mutually uphold one another.

Quest. If all waters come from the Sea, how is it then that the waters in Rivers are sweet and fresh, and that the waters in the Sea are salt?

Resp.That the earth through the veins whereof the waters pass to the foun­tains, doth percolate and strain the Salt out of it, and so those waters by reason of the length of their course, and their distance from the Sea, lose their saltness, therefore some foun­tains of water are salt as the Sea, that are nearest to the Sea, the pores of the earth being more open between the Sea and them, which also is the cause of the flux and reflux of some of them. God hath made the Sea salt by the fervent heat of the Sun, which sucks out the sweet and thin substance thereof, and this being easily drawn up, all the tarter and grosser parts thereof remain behind. Hence it is, as Pliny Plin. Nat. Hist. l. 2. c. 100. noteth, that the deep water toward the bottome is sweeter, and less brackish, than that which is above in the top; and sure­ly this is a better reason of that un­pleasant tast that it hath, than that the Sea should be a sweat continually issuing out of the earth The learn­ed have observed, that God hath made the Sea salt for divers necessa­ry uses:

[Page 93]1. To keep it from putrefaction, which is not necessary in Rivers, be­cause of their continuall running, as also because of the celerity of their motion.

2. Salt waters agree best to the nature of those great Fishes, (being both hotter and grosser) that are bred and nourished in it, which is not so necessary to the Rivers breed­ing smaller Fishes It is likewise an evident Argument of Gods Provi­dence, that the Ocean being higher than the Land, doth not overflow his Banks. Astronomers and natu­rall Philosophers can give no sub­stantiall reason hereof; but out of the Scriptures we may answer in a word, that Gods Decree hath bound­ed and barred it in: all the wild Beasts of the world might more easi­ly be tamed than the Sea, yet God ruleth and over-ruleth it in a most wonderfull manner; he hath shut up the Sea with doors when it brake forth, as if it had issued out of the womb; he made the Cloud the gar­ment thereof, and thick darkness a swadling band for it; he established [Page 94] his Decree upon it, and said, Hi­therto shalt thou come, and no further, and here shall thy proud waves be stayed, Job 38.8, 9, 10. Fear ye not me, saith the Lord, that have placed the sand for the bound of the Sea, by a perpetuall De­cree that it cannot pass, and though the waves thereof toss themselves, yet can they not prevail, though they roar, yet can they not pass over it, Jer. 5.22. Chrysostome saith, [...]. Chrysost. in Cor. Homil. 4. [...] Basil. Hexam. Homil. 4. The Lord hath walled about the Sea with the sand, with a ve­ry weak thing doth he bridle the rage of it, even with the sand, which a poor weak silly worm can creep over. The Lord sits upon the flouds, and or­dereth them, and though they roar and lift up their waves, yet the Lord on high is mightier than the mighty waves of the Sea, Psal. 93.3, 4. The Sea is in the hand of God, as a little Babe is in the womb of his Mother, so that the Child lieth not more still in his Mothers womb, than doth the Sea within his bounds; and though it make a great noise, and be tossed with winds and tempests, and swell and threaten to overwhelm the earth, yet cannot it get over its [Page 95] bounds. Likewise God useth the mists and clouds to restrain the Sea, that it shall not pass out of its limits, as swadling bands are to keep in a young Babe, who would fain pull out his arms and legs to make sport, but he is so held in with his swadling cloathes, that he is forced there to abide as a prisoner.Calvin in Job. 38. The mists and clouds are nothing but vapours en­gendred in the air; and herein Gods Providence appeareth, for as soon as a mist ariseth, by and by the Sea becometh calm, though before tem­pestuous, and thus they get the upper hand of the Sea: thus God restrain­eth the Sea from swallowing us up, tying up the Sea, even as a little In­fant that is tyed in swadling clouts. When mention is made of the floud that once drowned the whole earth except eight persons, it is said, Gen. 7.11. that all the fountains of the great deep were broken up, and the windows or floudgates of Heaven were opened, so as the waters were not restrained but let loose: by that dreadfull judgement of the deluge, God shewed us (as in a mirrour) [Page 96] that which should have been conti­nually upon the earth, had not he miraculously restrained the wa­ters.

Woodw. Childs patrim. Seafaring men are neither in­ter vivos, nec inter mortuos: they are be­tween the li­ving and the dead.Consider we further Gods Provi­dence in the Ship that saileth upon the Sea, which reeleth to and fro upon the waters like a drunken man: sometimes it is carried down into the great deep, then mounteth up again, and is carried sate to his harbour. Gods work is as admirable in steer­ing and conducting this sinking tot­tering Vessel, (whose passengers are in deaths door often) to their desired Haven, as it is in those Crea­tures that live in the Ocean, their proper Element. They that go down to the Sea in Ships, that do business in great waters, these see the works of the Lord, and his won­ders in the deep, Psal. 107.23, 24.

The Psalmist having said that the earth is full of the riches of God, saith further, so is this great and wide Sea, wherein are things creep­ing innumerable, &c. there go the Ships; there is that Leviathan whom thou hast made to play there­in; [Page 97] these wait all upon thee, that thou maist give them their meat in due season; that thou givest them, they gather, thou openest thy hand, they are filled with good, Psal. 104.24, 25, 26, 27. From the little An­choie to the great Whale,Apua. Gods Pro­vidence is wonderfull. By reason of the great multitude and diversity of Fishes that are there to be seen, even many Heathens were constrain­ed to say, that whereas men saw many miracles upon the Land, the Sea was the true storehouse of the wonders of nature. Is it not almost an incredible thing, that so great a Creature as the Whale should live in the water? for in all probability he should come forth to prey upon the Land, and there should not be food to suffice him in the water.

The fruitfulness of the Fishes in the Sea proceedeth from Gods speciall blessing; for when the waters brought forth the Fishes abundantly after their kind, God blessed them, saying, be fruitfull and multiply, and fill the waters in the Seas, Gen. 1.21, 22. for being in a moist element, they do [Page 98] most easily conceive,Plutarc. l. 5. Sympos. quaest. 10. by reason of the abundance of humour, which is greater in the female Fishes than in the males, and therefore the female kind of Fishes are bigger commonly than the males. Some kind of Fish­es bring forth twice in a year, some three times, some six times in a year, and that in great abundance: the most wise Creator would have them thus fruitfull, partly by reason of the vastness of the Element which they must replenish, viz. the wa­ter, which is far greater, and more spacious than the earth, which (be­sides animals) is stuft with vegeta­bles; and partly, that there might be variety and plenty of them for man to feed upon Ambrose saith,Ambros. Hex­am. l. 5. c. 10. that Fishes by infinite numbers, out of many places, from sundry creeks of the Sea, with a joynt flote as it were, make towards the blasts of the North-wind, and by a certain instinct of nature hasten into that Sea of the Northern parts, so that a man that saw the manner of them, would say a certain tide were coming down from the current, they rush so for­wards, [Page 99] and cut the waves as they pass with a violent power through Propontis into Pontus Euxinus. And Alsted saith,Alsted. Theol. Natural. part. 2. there are often such multitudes of Fishes in the Northern Sea, that Ships are stopt by them. And Camden maketh mention of one sort of Fishes, viz. Herrings,Cambden's Britan. descript. of Yorkeshire. which in some ages past kept as it were their station only about Norway, but now in our time, not without the divine Providence, (as he well noteth) do swim yearly round about this Isle of Brittain by skulls in very great num­bers: about Midsummer they shoal out of the deep and vast Northern Sea, to the coasts of Scotland, hence come they to the English East coast, and from the midst of August to No­vember, is the best and most plenti­full taking of them. Besides we read in holy Writ, that when Peter let down his Net into the Sea at Christs word, they inclosed a great multi­tude of Fishes, and their Net brake, but they lost not the Fishes, but by the help of their fellows that were in the other Ships, they brought off so many Fishes to shoar, as were even [Page 100] ready to sink two Ships: and the phrase of breaking in Scripture, sometime signifieth abundance, as Prov. 3.9, 10. where Solomon pro­nouncing a blessing upon such as shall bestow their goods on pious uses, saith thus, Honour God with thy substance, and with the first fruits of all thy increase, so shall thy barns be filled with plenty, and thy presses shall burst out with new wine; that is, thou shalt not need to fear to be brought to beggery, but it shall procure thee an abundant bles­sing.

And here the providence of God is further manifested, that at certain times certain kinds of Fishes do enter in or go out of the Sea; and that which is yet more wonderfull, new sorts of Fishes are taken almost in every Moneth, especially in places near the Sea-cost; and herein Gods goodnesse appeareth, that such multitudes of Fishes of several kinds should draw near to the Sea-shores,Plin. Nat. Hist. l. 9. c. 12. and in many Moneths be taken for the use of man; and more admirable it is, that those creatures that live and breed in the water, be not all covered and clad [Page 101] alike: For as Pliny noteth; some have a skin over them, and the same hairy, as the Seals: others but a bare skin, as the Dolphins: some have a shell like a bark, as the Tortoises, and in others the shell is as hard as a flint, and such be the Oysters, Muscles, Cockles, and Winckles: some be co­vered over with crusts or hard pils, as the Locusts: others have sharp pric­kles: some be scaled, as the ordinary Fishes: others be rough-coated, as the Soals: some have a tender and soft skin, as the Lampreys: others none at all, as the Porcontrell. Of these we may say with the Psalmist, O Lord, how manifold are thy workes, in wisdome hast thou made them all, Psal. 104.24.

Moreover! God's providence is remarkable in sustaining and feeding such multitudes of Fishes, as are in the vast Ocean: some feed upon earth, some on mud and slime: others feed on sea-grasse or sea-weed: some will eat herbs and roots, and others will feed upon flesh when they meet with it, and all of them are exceedingly refreshed with soft rain and gentle [Page 102] showrs that fall upon the Sea; by the showrs of rain that fall upon the Oce­an S^t Austine stops the mouths of those Atheistical Epicures that disputed against Gods providence:August. Com­ment. in Psal. one Ar­gument they brought was, what rea­son could there be that it should rain on the Sea, which needeth no water, where there is a confluence of all wa­ters, and at the same time the earth is parched and gapeth for want of rain, and gets it not, where then is provi­dence? Poor creatures, saith he, that cannot see the end of things; so blind they are: Are there not Fishes living in the Sea for God to nourish? Oh how do they leap, sport and play, and rejoyce at the sweet rain; they can suck the sweet water out of the salt Sea; Here then is the reason, saith he, why it raineth upon the Sea, where is no want of water, and it raineth not upon the earth that thirsteth for it, even for the punishment of man's ingrati­tude and wickedness.

And here one thing more may be observed as to Gods providence con­cerning the Fishes of the Sea; in that the Fishes were spared in the deluge from destruction, as reserved in their [Page 103] own Ark and element, when all crea­tures besides except those that were in Noah's Ark were utterly destroyed from the face of the earth;Clapham Ma­nual. Bibl. doctr. and under the Law the Ceremonial Sacrifices, especially, the matter of the Burnt-offering was flesh with its adjuncts, as the flesh of Beasts and Birds, but of Fish [...]ever; which was reserved for man's ordinary use▪ no one kind of them being appointed for ceremonial service; as a Learned man hath well noted. But why God would not that any Fish should sacramentally die, I know not, excepting for that earth had sinned, and earth must satisfie; and Fish is not of the earth as Beasts and Birds are, but substantially of the waters: That any corporeal sub­stance should not be of the earth, Phi­losophy cannot admit; as for the wa­ters bringing forth Fish and Fowls in Gen. 1. it is understood as of the womb bringing forth, but materially deri­ved from the earth under; yet some Chymists would have water the ori­ginall element of all. But of this over-curious Question onely by the way.

CHAP. XIV. Of the extent of Providence to the Earth: Of the form and figure of the Earth: Of the stability and situation of the Earth, how it standeth in the water, and out of the water. [...] branches of comfort to Gods people, drawn from the Earths stability, to prove the stability of the Church of Christ.

I Shall in the next place speak of the Providence of God with relation to the Earth, and to the things that are in it, grow out of it, and that live up­on the face thereof.

[...]. Chrysost. in Gen. Serm. 1.I shall treat first of the Earth it self; which, saith Chrysostome, is our Coun­trey, our Mother, our Nurse, our Ta­ble, our Grave; which is the footstool for the soles of Christ's feet, Mat. 5.35. the office-house of sinne, Isa. 24.5. Satan's walk, Job 2.2. the poor heritage of the sons of men (The Heaven even the Heavens are the Lord's, but the Earth hath he given to the children [Page 105] of men, Psal. 115.16.) The slaughter-house or shambles of the Saints; the bloud of the Martyrs, of the Pro­phets and of Saints was shed upon the earth,Rutherf. Christs dying. as a judicious Divine hath no­ted, Revel. 18.24. The first Dooms-day, saith he, fell upon the earth for man's sinne, Genes. 3.17. Cursed shall the earth be for thy sake; the last Dooms-day is approaching, when this clay-stage shall be removed; the earth and the works therein, the house and all the furni­ture of it shall be burnt with fire, 2 Pet. 3.10.

1. Now here let us consider the fi­gure of the Earth: the form and fi­gure of the Earth is round or circu­lar, as the Globe representeth to us; for the Earth and the Sea make but one Globe, and is called the Center of the world: which proveth that there are Antipodes (which so posed many of the Fathers) that is, a people that dwell on the other side of the Globe;Struth observ. Cent. 2. although Pope Zechary did excom­municate Bishop Virgilius in the eighth Age, because he maintained there were Antipodes; but when it was discovered, Pope Alexander the [Page 106] sixt found it within S^t Peters jurisdi­ction, adjudging the right of it to him who had most strength to conquer it; and the Pope's pretended omnipoten­cy divided that which his omnisci­ence could not discover: the round­nesse of the Earth, as also the parts thereof, shut up as it were in the bo­som of the Heavens, and disposed with a marvellous order, do expresly declare a divine providence: When the Heavens are whirled about with a swift and perpetual motion, that the Earth should hang like a round ball in the Air upon nothing, as is expressed, Job 26.7.Non quid, [...]. Belimah à Balam con­stringere. Chald. that is, having nothing to support it, that during many thousand years continuance this great frame of the Earth is not shaken out of joynt, notwithstanding all the confusions of the world in all Ages; this is a great argument of God's providence: God comprehendeth the dust of the Earth in a measure, he weigheth the mountains in scales, Tribus digitis appendit. Hieron. and the hils in a balance, Isa. 40.12. Hierome renders it; The Lord sustaineth it with his three fin­gers; as we weigh the least things in the balance: So the Lord taketh the [Page 107] weight of the Earth, and maketh this hill to counterpoise that, and from this equal distribution of the parts, setling one against another; he setled the Earth in the midst that it is not moved; and lest it should fall no way but to the Center, he made it firm in the lowest parts, and lest one part should fall on another, he provi­ded that the hils should be poised one against another, Weems obser­vat. Natur. & Moral. as a Learned man hath noted. The Earth after many thousand years continuance standeth fast fixed in the same place where God first seated it. One generation passeth, and another cometh, but the Earth abi­deth for ever, Eccles. 1.4. [...] Super sedes suas. Symmach. Gnal. Mecunna­th [...] super bases suas, Aquila. [...] vertit. The Earth hath worn out many Ages and gene­rations of men, it self remaining un­moveable, continuing where it was fixt, and though there have fallen out some particular earthquakes here and there, yet the whole Earth was ne­ver shaken with an earthquake, for the nature of the Center is to be im­moveable. He hath laid the founda­tions of the Earth that it should not be re­moved for ever, Psal. 104.5. or he hath setled it upon its bases. Thou hast esta­blished the Earth, and it abideth; they [Page 108] continue this day, that is, the Hea­vens and the Earth according to thine Ordinance, Psalm 119.90, 91.

2. Now to speak more particular­ly,Chrysost. in Genes. Homil. 12. Super maria & flumina significat. Juxta ut Psal 137.1. Super flumina Babylonis illic sedimus. Cassiodor. Lyranus. the Psalmist tells us, The Earth is the Lords with the fullness thereof, the wo [...]ld and they that dwell therein. If you ask quo jure, by what right? The Prophet answereth, or giveth a rea­son of it; He hath founded it upon the Seas, and established it upon the flouds, Psal. 24.1, 2. What finite understanding, saith Chrysostome, can comprehend this? When men lay a foundation; they dig deep, and if they meet with water in their way they go yet deeper, till they see the spring dried up, else they will lay no foundation, for a foundation upon water makes a building unstable, and tottering, it can­not be a fixt dwelling; it is against the nature of water to bear up so heavy a body; it is against the nature of the earth to have its basis upon such a foundation: Why dost thou wonder, O man, saith the same Father, for into what creature soever thou wilt pry into, thou wilt find an un­limited and boundlesse power, much more then in bearing up this massie body. The Apostle Peter tells us, That the Earth [Page 109] standeth in the water, and out of the wa­ter, and yet remaineth firm and fixed, 2 Peter 3.5.

1. In the water; not floating and swimming in the water,Ut intelligatur, egere terram ad firmam quandam compactio­nem permix­tione aquae, sine qua in pulveres re­digeretur, sicut absque sanguinis per venas sparsi humore cor­pus exaresce­ret ac dissol­vetur. Lorinter. Densior his tellus elemen­taque grandia traxit. Et pressa est gravitate sui? circumfluus humor Ovid. Metam. 1. Ultima possedit, solidum (que) coercuit orbem. Terra pilae similis, nullo fulcimine nixa. Aere sublimi tam grave pendet onus. Cum te pendenti reputas insistere terrae Nonne vel hìnc clarè conspicis esse Deum? Heidfield. Sphynx Philos. cap. 7. de Terra. as some have dreamed, even as a Ship doth in the Sea; which opinion Thales Milesius held, as Aristotle sheweth; hence they collected, ‘That there were none that lived in another Hemi­sphere: but the Earth standeth in the waters, and is incompassed round about with the Seas, and in­terlaced with abundance of Ri­vers, as so many veins running tho­row it.’

2. Out of the water; a great part of it being dry Land, which remain­eth setled, though it be contrary to the natural place and situation of the earth and water; for the natural part of the Earth is to be lowest of all the Elements, as it is the heaviest of all, [Page 110] and the water to encompasse the Earth, and to cover the Earth every where, not to leave one inch of dry ground, as the Air doth to this day, close the whole Earth and water, and compasse both: the first and second dayes of the Creation, the Earth was all covered with the water; but the third day the Lord commanded the waters to retire, and the dry Land to appear, and the Earth to be made bare for the use of those creatures the Lord would create and plant up­on it.

Now here was a mighty work of God, and that the Earth remaineth still standing in the water and out of the water is a clear argument of God's Providence in governing the world: 'Twas a great work that God did in Noah's dayes in drowning the Earth with a floud; yet may we not ima­gine it to be a greater work of God to cause the waters to retire and un­cover the Earth?Vain was the fancy of Archi­medes who of­fered to move the whole earth if he had a place besides it to stand upon. God doth a greater work every day in holding back the water from drowning the Earth, than he did once in drowning it with wa­ter; for it is the natural course of wa­ters [Page 111] still to be flowing. This daily work of God in keeping the waters from covering the Earth, is by a strong hand keeping the waters under lock and key, abridging them of their natural liberty, keeping the wa­ter within its bounds, so that the Earth standeth as it did, in the water, yet out of the water.

Now if the stability of the Earth be an argument of God's Providence (for the pillars of the Earth are no­thing else but the strength and power of God upholding and preserving it) then may we assure our selves of the stability and firm foundation of the Church, and all the true members thereof; The righteous are an everlasting foundation; they shall stand fast like Mount Sion, which cannot be removed, Psal. 125.1. For

1. The world is established for a time by the power of that God that governeth the world by his Provi­dence; but Mount Zion the Church abideth for ever.

2.Terra ipsa propriè per se stat, & fundata est super nihi­lum, nec aliae columnae ejus, quas confir­mavit Deus, quàm vis ac potentia Dei eam conti­nens, conser­vansque. Damascen. Solius Christi est haec victo­ria, hic tuti consistemus. Ferus in Mat. God establisheth the world for a time, because he seeth his own work­manship in it, but he will uphold his [Page 112] Church for ever, because he seeth his own Image in it.

3. The world shall be so farre from ruining the Church, that the Church shall be glorious, when the world shall be destroyed, and turned into ashes.

4. The Earth of it self hangs upon nothing, but the Church is built up­on the Rock Jesus Christ; therefore the gates of Hell (all infernal power and policy) shall not prevail against it; The foundation of the world is no better (at the best) than the foun­dation of the house that is built upon the sand; for as the sand is slippery, and will not be made hold together, cannot be consolidated, so are all foundations beside Christ, as Hierome saith, between the houses built upon the sand and the Rock, there can be no solid enduring mixture, no more than there could be in the feet of iron and clay in the feet of Nebuchadnez­zar's Image.

5. In the Earth's establishment, the wisdom and power of God are mani­fested; but we have the Word, Pro­mise and Oath of God for the estab­lishment [Page 113] of the Church, and therein also both his Wisdome, Power and Mercy doe appear: Therefore the Church shall stand when the world shall fall: When we see violent storms and tempests, we do not pre­sently fear the dissolution of the world, and why should the violent concussions that have been for many years past among us, make us to fear the Churches dissolution, which hath a more firm foundation than the world?

CHAP. XV. That Providence is visible in Herbs, Plants and Trees growing in the Earth. Of the variety of Herbs and Plants brought forth in every Moneth. Of the Lillies of the field.

IT will not now be unnecessary to shew how the Providence of God discovereth it self in Herbs,Zanch. de ope­ribus Dei. and Plants, and Trees, which grow in the Earth. Some Herbs comfort and help the brain; some the eyes; some [Page 114] the liver; some the heart; some one part,Babingt. in Exod. some another with most rare and soveraign qualities given them of God for this end; which conside­ration made many worthy persons to speak and write of them with delight; yea they spared not to climb up to the top of high Mountains,Herbs and Trees spring in such places as are agreeable with their na­tures, and where they can­not easily wi­ther, as long as nature is able to preserve them; for some spring in the plain fields, some grow on Rocks, some on high Mountains, some in barren sand, which in better ground would wither away. Boetius de consol. lib. 3. and to Rocks unaccessible, to travel through un­peopled Deserts, to search every vein and corner of the earth, and all to find and know the vertues of Herbs. Mithridates King of Pontus for his great skill in Herbs, and his Antidote against all poison, (called after his name Mithridate) is become famous in all Books of Learning. Marcus Valerius Corvinus a famous Roman did so delight in the study of Herbs, that he withdrew himself into the Coun­trey, where he might wholly (as it were) dwell in his Garden: But I need not speak of these, whenas the Scripture speaketh of Solomon, how he wrote of all Trees from the Cedar which is in Lebanon to the Hyssop that springeth out of the wall, that is from the chiefest to the meanest plant.

And here the wisdome of divine Providence doth further appear, in that the earth brings forth several sorts of Herbs and Plants, as it were every Moneth,Franz. Animal. Histor. sacr. as the Learned doe observe. In January, Black-Ellebore, or Bears-foot springeth forth. In Fe­bruary, the Herb Chamaelea, an Herb having leaves like Olives, and Tussi­lage or Coughwort. In March, the Herb Hyacinthus, or Crowestoe, and the yel­low-Lilly and the Violet. In April, Gooseberries and Crowgarlick. In May, Cinquefoil, Sorrel, Celandine, Thi­stles, Fumitory, Plantane, the Tulip and the Flower-deluce. In June, Marsh­mallows, Garden-mallows and Holyhocks, Endive, Fennel and Cammomill. In July, Elicampane, Faenegreek, the Gourd, Heart-wort, Wild-marjoram, and Ver­vin. In August, Heath, or sweet-Broom, Southern-wood and Wild-betony. In September, the Ivy. In October, Saffron. All these are great signs of the most singular providence of God; whence it is that David praiseth God in these words, Thou makest the earth soft with showrs, thou blessest the springing there­of, thou crownest the year with thy good­ness, [Page 116] and thy paths drop fatness, Psal. 65.10, 11.St ruth. observ. C ent. 2. ‘The earth (saith a ju­dicious Divine) sendeth her juyce to her surface to be our nourishment; If a man would eat earth, or suck the sap of it, it would not feed him; but God changeth that sap to be our convenient food; Herbs, Trees and Seeds cast into the earth, draw it out, and turn it to our Na­ture.’

Our Saviour having disswaded his Disciples from carking care for food, forbids the same for apparel, Mat. 6.28. Assuring them, that if their hea­venly Father did extend his fatherly care even to the grasse of the earth and Lillies of the field, much more will he have regard to them which are much better than those things: The words be very emphatical: Consider the Lillies of the field how they grow, they toil not, The Lilly is cal­led of the He­brews Soshan, the flower of six, because of his six leaves. Aben-Ezra. in Shirhash. nor do they spin, and yet I say unto you, that Solomon in all his roy­alty was not like one of these, vers. 29, 30. He bids us consider the Lillies, yea the field-Lillies, which no body med­leth with, (for the Garden-Lillies perhaps might be watered and helped [Page 117] by the Art and industry of man) but even the Lillies of the field which seem dead in the Winter, and are in the Spring quickned, and so decked in such fresh colours, although nei­ther themselves, nor any body else conferre or bestow any labour here­about, as that they surpasse King Solomon, who surpassed all other Kings; yea, even when he would shew himself in his greatest brave­ry. For questionlesse; there's no Cambrick or Lawn so white as the Lilly, nor any Purple so fair as the Violet, nor any Scarlet and Crimson like the Gilli-flower.

There are Trees also as well as Herbs and Plants,Significantur cae, quae pro­veniunt absque cultura homi­num, ut sunt abies, Cedrus, Pinaster, & fimiles, quae nòn solum sponte prove­niunt, sed ne cultum quidem patiuntur, cultuque deteriora redduntur. Heid­feld. Sphynx. Philosoph. cap. 8. Certo tempore, viz. verno succus redit in arbores tempore hyberno fermè enactas; Annon hinc colligis miram providentiae rationem? Alsted. Theol. Natur. part. 2. that are demon­strations of Gods Providence; the Scripture speaketh of the Trees of Je­hovah that are full of sap, Psal. 104.16. The Trees take but a little room in the earth, but spread their branches in the air to take influence from Hea­ven [Page 118] and Air to bring forth fruit unto man. Some think that those Trees of the Lord mentioned by the Psal­mist, are the Firre-tree, the Cedar, a wild Pine-tree, and the like, which grow without the Husbandry of man, and will not endure any trimming and manuring from the hand of man, but are the worse for it. And here the Providence of God is admirable, that in Spring time the sap returneth into the Trees that were almost dead in the Winter time, out of which spring both leaves and fruits; the sap whereof is both given, nourished and boiled by the Sunne. There are like­wise Trees to be found which having venemous roots on one side, yeeld a remedy on the other. Histor. Sinarum. part. 4.

CHAP. XVI. Of the extent of Providence to the Beasts of the earth; of a speciall Providence in providing for Lions, and other Beasts of prey.

I Now proceed to speak of Gods Providence,Iddio riguar­do egli pro­priamente ai buoi quando ci detre quesia legge? Imperoche al­trimenti la providentia di Dio abbraccia ancora ogni minima cosa come. 1 Tim. 4.13. Ital. Annot. in 1 Cor. 9.9. extended to the Beasts that live upon the earth. Ask now the Beasts, and they shall teach thee, saith Job, that is, they shall teach thee that there is a Providence; who knoweth not in all these that the hand of the Lord hath wrought this? in whose hand is the soul of every living thing, Job 12.7, 10. For what rea­son can be rendered, that Beasts (as well as Fowls) know their appoint­ed times, and keep the same course and order every year, but because God hath given them a kind of natu­rall instinct, whereof all the Philo­sophers in the world are not able to render a reason. Gods Providence is seen in providing food for the Beasts; he is said to take the care of [Page 120] Oxen, 1 Cor. 9. He prepareth rain for the earth, he maketh grass to grow upon the mountains, he giveth to the Beast his food, Psal. 147.8, 9. Every Beast of the Forrest, saith he, is mine, and the Cattell upon a thousand hills, I know all the Fowls of the mountains, and the wild beasts of the field are mine; or as the Hebrew hath it, they are with me; they are under my care and provision, Psal. 50.9, 10. He sendeth the springs into the vallyes, which run among the hills, they give drink to every Beast of the field, the wild Asses quench their thirst; he causeth the grass to grow for the Cattell, and herb for the service of man, that he may bring forth food out of the earth: the high hills are a refuge for the Goats, and the rocks for the Conies, Psal. 104.10, 11, 14, 18. O Lord thou preservest man and beast, saith David, Psal. 36.6. and here the singular Providence of God is to be observed, even in the Birds of the Wood, and the wild Beasts. Now on the contrary, although in our Stalls, Stables and Folds, both we our selves, and our Children and [Page 121] Servants,I no sooner set my foot on the earth, but there I see the sheep feeding, here the horse and oxe plowing, there the sheep giveth us her lambs, and her wool, here the cow giving her calf and her milk, here I see an hedge, and as much care to keep it strong, as there was to plant the field with any of these, there I see Behemoth Beasts, so called for her great­ness, viz. the Elephant. Woodward. Childs patrim. do take great care of our Horses, Sheep, Kine, and other Creatures that we keep about us, yet with how much difficulty these Creatures are brought up, it is evi­dent: many Lambs are lost, many Calves die, yea their Dams do die with diseases, notwithstanding all our wisdome, care and diligence. But the Birds of the Wood, the Fishes in the Waters, and the wild Beasts, are destitute of all this help and succour; yet they multiply much better, are better propagated, are not afflicted with such diseases as those Creatures are, which mans care and diligence is most exercised about, because their generation, birth and growing up, dependeth wholly upon the care and Provi­dence of God.

And here it is admirable to consi­der how God maketh provision for Lions, Bears, Tigres, Elephants, and all other wild Beasts, which are many in number, and of divers kinds, else they would soon destroy the Inhabitants of the Earth: the young Lions are said to roar after [Page 122] their prey, and seek their meat from God, Psal. 104.21. the roaring of the Lions is their seeking and pray­ing to him; the noise that the Beasts make in their necessity, is their natu­rall desire of help, which they can­not better express: they know not God; they confusedly utter their desires unto him: their spirits (as one well noteth) are not materiall,Struth. observ. Cent. 2. Some have ob­s [...]rve [...] that the Bea [...] (those Beasts of prey) when the ground is cover­ed with snow, [...] live by suck­ing of their feet, whence they draw nourish­ment to them­s [...]lves. arising of their temperature and hu­mours; it can apprehend no eternall thing, but is only moved with the sense of their own wants. The Lord satisfieth these ravenous Creatures, notwithstanding they have great need of nourishment, and there­withall the world is preserved in its state. Though all the Beasts of the Forrest do creep forth in the night, and the young Lions roar after their prey, yet when the Sun ariseth, they gather themselves together, and lay them down in their Dens, and man goeth forth unto his work, and to his labour untill the evening, Psal. 104.20, 21, 22, 23. The light of the Sun driveth away the wild Beasts to their Dens, that men may have li­berty [Page 123] to go about their business:It is a great gain to us, that savage Beasts are not subdued to us as other Beasts are; what profit would it be if we could tame Lions and Lib­bards? it were but to make us more proud and arrogant, there­fore Gods pro­vidence hath exempted these from our power; those hath he made tame that are most profitable to us. Chrysost. in Psalm. 8. for if God should not shut up the wild Beasts after that manner, and give men the Earth to labour and traffick in, we should scarce have a corner to put our heads in, and if God did not feed the young Lions, who do often lack and suffer hunger, as the Psalmist tells us, Psal. 34.10. and sometimes are three dayes together without meat, as Naturalists tell us, they would make havock of all men, and soon rid all from off the face of the earth.

And here we may take notice, that the Lord in choosing Earth-Creatures for sacrifice under the Law, he chooseth out not only such as could most readily be acquired, but also such as might most safely be handled: he might have required his people to have presented Lions, Bears, Leopards, (as Daniel saw the Chaldeans, Medes, Persians, and Greeks to be no better; and as Saint John saw the Romans to be all of them Beasts joyntly, so by nature we are all no better conditioned,Claphams ma­nual bibl. doct. as one ob­serveth) which the Persians well un­derstood, [Page 124] who once in a year kept a Festivall day, called, The death of Vi­ces, in which day they practised the killing and destroying of all sorts of Serpents. But as God would not charge Israel with animals, either hardly or dangerously to be acquired, so by the tamer kind of Creatures, he would teach us more commenda­ble qualities.

And in this Chapter let me shew how Gods Providence is to be ob­served in the Mole, that little Crea­ture, whose dwelling is in the Earth, where nothing is to be seen; there­fore nature hath so obscurely fitted her with eyes, that Naturalists can scarce agree whether she have any sight at all or no; but for amends, she is very quick of hearing, as one hath well observed:Moors Anti­dote against Atheism. by her short tail and legs, but broad fore-feet armed with sharp claws, she swiftly worketh her self under ground, and makes her way apace into the Earth; therefore her legs be short, that she need dig no more than will meerly serve the thickness of her body, and her fore-feet are broad, by which [Page 125] she rids away much earth at once; her tail is very small, because she runs not upon the ground after the fashion of the Rat or Mouse,Quatuor ex puris vitam ducunt ele­mentis; Cha­meleon, Tal­pa, & Maris Halec, & Sa­lamandra. Halec unda fovet, ignis pascit Salamandram: Talpam terra nutrit, sed aer quo (que) Chameleontem. Hiedf. Sphinx. c. 9. though she be not much unlike them, but her habitation is under ground, and the Earth also is her nutriment.

CHAP. XVII. How the calling and labours of the Hus­bandman are directly subordinate to Gods Providence.

IT will not now be impertinent to shew how the calling and la­bours of the Husbandman in tilling the ground, and sowing his seed in the furrows of the earth, are directly subordinate to the Providence of God. For albeit all callings be subordinate to God, yet the subordination of them, and the blessing of God is not so visible in any profession of men, as in the trade of Husbandry. For after [Page 126] the Husbandman hath opened and broken up the clods of the ground, and cast in his seed,Ore gero gla­dium, matris (que) 1. in pectore condo Ut mox quae nùnc sunt mortua 2. viva colas Dux meus a tergo 3. est caudamque trahens 4. re­trahensque: Hasta 5. non me ur ea ver­beret art alios. Aratrum. Jul. Scalig. 1. Terrae.2. Fruges.3. Ut [...]ducis praeire solent.4. Stivam.5. Stimulo. Unicui (que) semi­ni corpus dat Deus quomodo voluerit, & unicui (que) semi­ni proprium corpus. Hyper. Method. theol. de provid. the principal Wheat, and the appointed Barley, and the Rie in their place, he lieth down, and taketh his rest, and night and day it springeth up he knoweth not how; for the earth bringeth forth fruit of her self, first the blade, then the ear, after that the full Corn in the ear, Mark 4.27, 28. Though the Husbandman go forth weeping with his seed-basket, yet he cometh again rejoycing, bringing his sheaves with him, Psa. 126.6. I have heard of a godly man, that whensoever he broke up his ground, and cast his seed into the earth, he sought God with tears for a blessing upon his labour; a neighbour of his observing that he had alwayes a good crop, when as his own corn was bla­sted, asked him one day, What the reason was, he should alwayes fare better than his neighbours; he told him for his part he thought his ground and skill to be as good as his, and that he took as much pains in manuring his ground as he did: To whom the other replied: O Neighbour, I wa­ter [Page 127] my seed before I fow it: That is a piece of Husbandry, said the other, that I never heard of before: Truly, said he again, I water my seed with tears, and go forth weeping, and God hath made me to rejoyce in time of Harvest.Rutherf. Influ­ences. The Husbandman hath no command of Winds, of Rain, of Clouds, of Summer Sunne, yet may he dresse, labour, and fit and prepare his ground to lie under the seasonable iufluences, of the Sunne, Rain, Dew, and such impressions of the Heavens, and the Clouds, as the Lord of Na­ture shall afford, as a judicious Divine hath said. God hath promised that he will hear the Heavens, and they shall bear the Earth, and the Earth shall hear the corn and the wine, and they shall hear Jezreel, Hos. 2.21. The Heavens are said to hear the Earth, when they send down their heat and rain to re­fresh and moisten the Earth. Now when the Heavens hear the Earth, the Husbandman waiteth for the precious fruit of the Earth, and hath long pa­tience for it, untill he receive the ear­ly and the latter rain, Jam. 5.7. The former rain in Scripture is called [Page 128] [Moreh] pluvia, and the later rain [Malcosh] pluvia serotina: [...] The first rain fel after their sowing of corn, that it might take rooting in the Earth; the latter rain was a little before the Harvest that the ear might be full. Twice in a year there fell afore of rain in Israel, Ainsw. in Deut. 11. in the beginning of Septem­ber, or Nisan, and half a year after, in the Moneth Abib or March, which ecclesiastically began the year unto Israel; whereupon it is called the lat­ter rain in the first Moneth,In the Canary Island called Ferro, when it is scorcht with drought, there is found a huge Tree, every leaf whereof distil­leth water, and all render it in such abundance, that it sufficeth both men and their flocks. Causin. holy Court. Joel 2.23. the former rain among us, is that rain which fals immediately after seed-time, whereby the rain is beaten into the bosom and bowels of the Earth, there to be covered, that it may have some root and fastening in the heart of the Earth; the latter rain is that which falls immediately before the Harvest, which makes the Corn swell, increase and grow more weighty; for these the Husbandman waiteth, depending upon the Providence of God; and then the Earth heareth the corn and wine when it is laboured and manu­red by the Husbandman; and when the Earth is refreshed with the influ­ences [Page 129] of Heaven, it is said to be mar­ried, Isa. 62.4.Veartzecha tibbagnel. Terra moritur, cùm nòn coli­tur, & produ­cit fructus. Weems. Mirabilior est grani in terra multiplicatio, quam illa quin (que) panum. August. Tract. [...]4. in Johan. Quicquid mi­rabile fuit in mundo, profe­ctò minus est quàm totus hic mundus. Quamvis ita (que) miracula visi­bilium natura­rum videndi assiduirate vi­lescunt, tamen cum ea sapien­tèr intuemur inusitatissimis rarissimisque majora sunt. Aug. lib. 5. de civit. Dei, cap. 12. And when the ground is not tilled and sown, it is said to die, Genes. 47.19. The Aegyptians in a time of famine said to Joseph, Where­fore shall we die before thine eyes both we and our Land? Now it is the Provi­dence and blessing of God that maketh the Earth fruitfull: How did he bless the seed sown by Isaac, when it sprang up to an hundred-fold? Genes. 26.12. the seed sown endureth all blasts, is sometime bound and impri­soned in the Earth with hard frost, sometime covered with deep snow, sometime drenched, yea even drown­ed with rain; sometime scorcht with the Sunne, and blown and blasted with the winds, and yet it outstand­eth all storms and fructifieth exceed­ingly. S^t Augustine meditating upon that miracle in the Gospel, the mul­tiplying of the Loaves observeth, ‘That there are great wonders in things natural, though little obser­ved by us: Christ's followers won­dered to see the Loaves multiply while they were eating, to see bread increase upon the Table, and grow [Page 130] between the teeth of the eaters; this was very stupendious; but there's as great a miracle wrought every year, and few there are that take notice of it; that is, when corn cast into the ground multiplieth and springs up to thirty, sixty, or to an hundred-fold; it is (saith he) a greater miracle for corn to mul­tiply in the Earth, than for loaves to multiply upon the Table; and he concludeth in like manner, in one of his books of the City of God; Whatsoever is wonderfull in the world, is not so wonderfull as the world: All the common works of Nature are very admirable; the bringing an Infant alive from the womb, as well as the raising a man from the dead; The budding of a Tree every Spring, as well as the budding of Aaron's Rod;’ as a ju­dicious Divine hath noted.Caryl Exposit. on Job. The Hus­bandman's calling which dependeth so much on God's Providence, is the most ancient calling in the world; he is the first man that seemeth to be wanting: There was not a man to till the ground, Genes. 2.5. The Lord put [Page 131] Adam upon this imployment before his fall, vers. 15. It is a calling very delightfull. Uzziah (though a King) delighted much in Husbandry, 2 Chro. 26.10. of whom it is said, That he had much cattel both in the low Countreys and in the plains, husbandmen also and vine­dressers in the mountains, and in Car­mel, for he loved husbandry. It is no disparagement to the greatest to ex­ercise themselves in such a way. Pliny likewise tells us, That Husbandry is a Prince-like profession; Plin. Nat. hist. l. 18. c. 3. he tells us of C. Attilius Serranus when the honourable dignity of Consulship was presented unto him with commission to con­duct the Roman Army, that he was found sowing his own field, and plant­ing Trees, whereupon he took that sirname Serranus: The like he repot­eth of Quintius Cincinnatus, who was in his proper person ploughing a piece of ground of his own containing four Acres, which were therefore called Prata Quintiana, i. e. Quintius his meadows, when a messenger of the Roman Senate brought unto him the Letters-patents of his Dictatorship; he tells us likewise that many Kings [Page 132] and noble Persons have studied Hus­bandry; as Hiero, Philometor, Atta­lus and Archelaus; and also Martial Captains, as Xenophon and Mago the Carthaginian.

Besides; Husbandry is a very pro­fitable calling. The profit of the earth is for all, saith Soloman; the King him­self is served by the field, Eccles. 5.9. The Earth yeeldeth much profit to all, even from the King to the poor­est subject. And herein much of Gods Providence is visible. For,

1. God instructeth the Husband­man in his calling, he instructeth him to discretion, and doth teach him, he teacheth him the fittest time to plough and sow, and what sort of seed to cast into the earth, Isaiah 28.26.

2. God so provideth as most con­venient, that the Earth which is our common Mother that bred us, should also feed and nourish us, till we re­turn to it again. The very Heathen by the Moon-shine of Nature, saw that the blessing of Husbandry depen­deth on God's Providence; therefore in the Morning when they went to [Page 133] plough, they laid one of their hands upon the stilt of the Plough, and lift­ed up the other hand to Ceres, whom they worshipped as the Goddesse of Corn;Weems Christ. Synagogue. ‘How will these men (saith a Learned man, rise up in judgment against those among us, who are more brutish than the Heathen, that break up the ground as if they were fungi, mushromps sprung out of the Earth, that arise by suddain showers falling by great drops in the heat of Summer.’ These Terrae filij, whose names are written in the Earth, Jer. 17.13. who only mind earthly things, look no higher than the Oxen they plough the ground withall, never looking to him who visiteth the Earth, and watereth it, and blesseth the springing thereof, pre­paring he Corn which he hath so provided for it, Psal. 65.9.

CHAP. XVIII. Of the special Providence of God towards Men. How God overruleth the hearts and wills of men; yea of the greatest Kings and Princes; and how the Acti­ons of men are swayed by the Provi­dence of God. Of Gods Providence about things contingent. A Discourse about Lots.

NOw it will be necessary that I speak of the special Providence of God toward Men. There is not a man that either is conceived, or born, or liveth, or moveth, or standeth, or falleth, or dieth, but by the will and appointment of God. It is from the Providence of God that the hairs of our head are all numbred. God keeps account of the baser parts of our bo­dies, which indeed be not parts, but superfluous excrements,Pili nòn facio, Ne Pilo qui­dem melius. Wilkins Beau­ty of Provi­dence. which are cut off, and cast away. The hairs of our head (as one saith) are contempti­ble even to a Proverb, and yet these with God are inter numerata, among those [Page 135] things whereof he takes an exact account. Gods Providence so ordered it,Capilli homini­bus ad depel­lendum à ce­rebro frigus, & contra illud muniendum dati sunt. Scal. Exerc. 177. Quid timebo damna mem­brorum, quan­do securitatem accipio capil­lorum? Aug. Serm. de Mart. Qui sum cura­tor, & nume­rata habeo etiam minutis­sima, distribuo unicui (que) quod suae mensurae congruit. Theo­phylact. ad Luc. 12. that not an hair of the heads of any of the three children that were cast into Ne­buchadnezzars fiery oven, was singed, Dan. 3.27. What doth God take care of the hairs of our head, and are they all num­bred? as out Saviour saith, Mat. 10.30. ‘What then shall I fear, saith Austin? Surely I that have security for the hairs of my head, will not fear the loss of any member I have: Yet if it shall please God to smite me in any member I have, in an arm, or leg, or in all, so that I be as if all my bones were out of joynt, I shall ever acknowledge the hand of God and his particular provi­dence; What is of lesse value than the hairs of a mans head; yet not an hair of our heads shall perish, but as the Lord pleaseth, Luke 21.18.’

As all men, so all of man are with­in the compasse of Gods Providence. But to speak particularly,

1. The hearts and wils of men: The Kings heart, saith Solomon, is in the hand of the Lord, as the rivers of [Page 136] water, he turneth it whithersoever he will, Prov. 21.1. Some men are Masters of others, that are not Ma­sters of their own wils; the Lord lea­deth the wils of the greatest Poten­tates, even as the Rivers of waters are led by their Channels or Water-courses: Nay, even in voluntary actions, wherein man hath free will to chuse or refuse, the providence of God overruleth them: the Prophet confesseth as much, Ier. 10.23. say­ing, O Lord, I know the way of man is not in himself; it is not in man that walketh to direct his steps; it is not im­probable, that the Prophet spake this upon the alteration of Nebuchadnez­zars purpose, who having determi­ned to go against the Ammonites and Mo [...]bites, turneth himself suddenly against Ierusalem, but not without the direction and appointment of God, Ier. 9.11. and though God for­ceth not, nor offereth violence to mans will, yet he ordereth, disposeth, directeth and turneth it as he pleaseth, like the Rivers of waters; for his will is the Prima causa, and principium mo­tus in all actions, as S^t Paul tells the [Page 137] Athenians out of their own Authours; In him we live, move, and have our being, Act. 17.28.

2.Some go to Sea, and sail to In­dia poor, yet they return from thence rich with Indian gold, far beside their intention: An ign rant man goes to Athens not purposing to be­ [...]ome learned: Yet providence so disposeth, that he fals in love with lear­ning: and re­turneth from thence a learn­ed man. Ruth­erfords Influ­ences. All the actions of men are swayed by the Providence of God.

1. Things contingent and meerly casual in respect of us, as Exod. 21.13. where it is said, that when one man killed another u [...]aw [...]res, yet God of­fered him into his hand, because he intended or meant him no harm; God also provided him a rescue in one of the Cities of refuge. If any thing could come to passe without Gods Providence, then most likely those things that are contingent and meerly accidental in regard of us: But these things do not, as appeareth in the ca­sting of Lots; which is called by the Poets, Coeca & improvisa sors, the Lot is cast into the l [...]p, but the whole disposition thereof is from the Lord, Pro. 16.33.

For the use of Lots and custome of casting or drawing of them,Tacit. l. 19. it is of great antiquity, both among Iews and Gentiles: The Aegyptians did by Lot divide to every mean what fields he should till, and the Roman Magistrates [Page 138] to prevent ambition, assigned praefe­ctureships and Legations by Lot. Eze­kiel speaketh of the King of Babylons casting Lots, Ezekiel 21.19. The Souldiers cast Lots for Christs gar­ment.

Definit of a Lot. August. in Psal. 30.For the definition of a Lot, you may receive it from S^t Augustine, who saith, that Sors nòn est aliquid mali, sed res est in dubitatione huma­nâ divinam indicans voluntatem. A Lot is not any evil thing, but it is a matter of humane doubt, shewing the will of God, or the casting of a thing doubtfull upon a casuall event, leaving the decision and determina­tion thereof wholly to Gods provi­dence. The matter of Lots was di­vers;Petrus Greg. in tit. elect. The Hebrew word Goral seemeth to be derived of [...], signify­ing miscere li­tes, to move strife, and the negative parti­cle [lo] which is not; so then a Lot endeth strife. Of the Hebrew word Goral seemeth to be derived the Greek [...], by transpo­sing of the let­ters. [...], La­pillus, Calcu­lus, which he that gave his voice, put into a Box, either in the affirmative or negative part. Thucyae hist. l. 1. the most ancient used beams either black or white, letters of the Alphabet, or little Globes, which were either guilded or silvered, as among the Venetians, or done over with wool, as among the Germans. The occasions whereupon they were used were divers, but the main end and use of them was to stint strife, and cause contention to cease, when in doubtfull and difficult cases men [Page 139] referred the determining of the mat­ter to God, and made him the Um­pire. The Lot, saith Solomon, caus­eth contention to cease, and parteth be­tween the mighty, Prov. 18.18. and a strife is in serious matters properly, and of weight, not in light and ludi­crous things, Willet in Lev. They were sometime used in dividing of inheritances, and that by the ap­pointment of God, Numb. 26.55, 56. For although Eleazar the High-Priest, Joshua the Governour, and twelve Princes of the Tribes (ap­pointed of God, Numb. 34.17, 18.) were to divide the Land, yet to cut off all contention, and to shew the providence and disposition of God according to the counsell of his will, he commanded Lots to be cast. There was a divine vertue president in this of­fice, saith Origen, which directed Jo­shua in dividing of the inheritance to the people; and by reason of dividing the Land by Lot, the Scripture calleth inheritances by the name of Lot, as Judah said to Simeon his Brother, Judg. 1.3. Come up with me into my Lot: so in the Greek [...] a Lot, [Page 140] and [...], a division by Lot, is the common name of an inheritance, Act. 8.21.Origen Homil. 23. in Josh. Eph. 1.13. whereof Ori­gen thus speaketh, I did search whe­ther the name of Lot were used in the New Testament, and I found Paul thus writing to the Ephesians, In whom, [...], we were chosen as by lot, Eph. 1.11. being predestinate: and to the Colossians, Giving thanks to the Father, who hath made us meet, [...], for the part of the lot of the Saints, Col. 1.12. Paul apply­eth that casting of lots, whereby the inheritance of Canaan was divided to the Israelites, to the sorting and par­taking of the heavenly inheritance in Christ.

Wolf. Com­ment. in Nehe.It was an old custome among the Heathen, to use lots in the choice of Magistrates; and among the Jews, Saul was by lots taken to be a King. Homer saith,Homer Iliad. 7. it was the advice Nestor gave to the nine Worthies of Greece, being every one ready enough to accept of Hectors challenge, to put the matter upon a lottery, and the lot being put into Agamemnons lap, it fell to Ajax his share. Liv. Hist. l. 2. Thus Livy saith of one Appi­us [Page 141] a Roman-Generall, that for a muti­ny among his Souldiers, he tithed them, and condemned the tenth man to the block; the triall was to be made by lots. So Josephus saith, that among the Jews,Joseph. de bel­lo Judaico. l. 3. c. 14. in a case of extremity, they cast lots who should be killed first. Yea we find that lots have been cast for the choice of Ecclesiasticall Officers too, not only among Pagans and Paynims, but even Christian, and that in the purest times of the primitive Church, even by the Apostles themselves, as in the choosing of Matthias into the room of Judas, Act. 1.Beda Com­ment. in Act. A [...]uin. summ. 2^a 2 ae. quaest. 95. Quantum mi­hi videtur, qui maneant, & qui fugiant, sorte legendi sunt. Aug. Some think this course should now cease, be­cause this was before the Holy Ghost was fallen on them at Pentecost, Act. 2. and because afterwards they chose them seven Deacons, not by lots, but by voices, Act. 6. But Austin is of another mind, and saith, ‘That if two or moe of equall gifts and graces stand for a preferment in the Church, so as it may be uncer­tain who may do most good in it, it may be decided by lot. Item, if two Ministers in a Town be pur­sued and persecured, to preserve [Page 142] one for the good of the Church in time to come, and that one may stay and discharge the duty for the time present, they may try it by a lot who shall fly, and who shall stand to it. Also if two or three needy persons come to one for re­lief, who is not able to relieve them all, he may try by a lot, whom he shall give his money to, and who shall go without it.’

Si necessitate aliquâ com­pulsi Deum putent sorti­bus exemplo Apostolorum esse consulen­dum. Beda.Now in the use of lots, to make it lawfull, these Cautions are requi­site:

1. That it be not done ordinarily, but only in matters of difficulty, and a last refuge in cases of necessity and importance; for even great men will not be troubled with slight mat­ters; none but great matters were brought to Moses, Exod. 18.22. and is must not be neither, but when the wit of man is at a nòn plus, and can­not detect nor determine

2. It must not be done rashly but reverently, as in the choice of Mat­thias; the Brethren were assembled, and their Prayers put up to God, for his direction in that business.

[Page 143]3. The Scriptures nor any part of them must be abused therein, this is no better than Sorcery, and in such discoveries the Devil is the agent for his own advantage.

4. The ends must be Gods glo­ry, the good of the Church or Com­monwealth, by electing the fittest to bear Offices, and for the main­tenance of Justice, and stinting of strife, which otherwise might be endlesse.

5. It must be free from impiety and Idolatry,Aretij Prob­lem. not expecting the event from Fortune, nor yet from the Stars, least of all from the Devil, but we must onely depend upon the provi­dence of God to dispose all at his plea­sure.

CHAP. XIX. How the steps and goings of Men are or­dered by Gods Providence. A large Discourse on the journey of the Wise men that came from the East to Jerusa­lem at the birth of Christ. Some Ob­jections answered.

2. IN the next place I shall shew how the steps and goings of Men are ordered and guided by Gods Providence: Mans going are of the Lord, saith Solomon, Prov. 20.24. And David saith, The steps of a good man are ordered by the Lord, Psal. 37.23. And here we may observe the great Providence of God in guiding the Wise men that came from the East to Jerusalem at the Birth of Christ, in the dayes of Herod the King; wherein we may consider,

• 1. Who, or what they be that came.
• 2. Whence they came.
• 3. Whither, or to what place they came.
• [Page 145]4. Wherefore they came.
• 5. What moved them to come, or conducted them along.

1. Who or what they be that came. S^t Matthew saith, They were Wise men; concerning which divers think diversly: 1. Some say, they were Maiefici & incantatores, Inchanters and Southsayers; so Austin, Hierom, Martyr, as Chemnitius noteth; and so the word is used and taken in di­vers places of Scripture,Chemnit. Har­mon Evang. Magi genus sa­pientum & doctorum ha­bebantur in Persis, nec quisquam Rex Persarum esse potest, qui nòn ante Magorum disciplinam scientiamque perceperint. Cicer. l. 1. de divinat. as Dan. 2.2. Acts 8.9. Acts 13.8. But, 2. Others are better conceited of them, and think they were not onely great men, but also might be good men in their kind, and they say they were in great esteem among the Medes and Persians, and Councellors of the State, and that out of them they chose their Kings. And Strabo saith, ‘That these Magi among the Persians, were such as the Gymnosophists among the Indians, the Chaldeans among the Romans, and Moses himself among the He­brews, such as gave excellent do­cuments and instructions to their Disciples; and it is probable enough, that when the Persian Monarchy [Page 146] was translated to the Grecians, they also fell from following the Court to follow their studies, and betook themselves, some to Philosophy, some to Astronomy, some to Di­vinity.Nòn à Magica arte, sed à magnitudine scientiae. Lyra. D^r Boys. Herodot. Strabo. Just. Martyr. Yea Lyra saith, They were called Magi, not from the Art Magick, but from the greatness of their knowledge.’ And D^r Boys saith, ‘That Magus was in those dayes a more honourable title than Magnus.’

2. The second thing is, Whence they came, viz. ab oriente, from the East; whither, from Media, as He­rodotus thinketh, or Persia, as Strabo, or Arabia deserta, as Justin Martyr, I will neither dispute, nor determine, but content my self with what the Evangelist layes down, viz. That they came out of the East. These Wise men out of the East, and Pilate out of the West confessing Christ, do con­fute and condemn the Jews denying him; yea they are a plain type and testimony of the calling of the Gen­tiles, and casting off the Jews, as Mat. 8.11, 12. Mat. 21.33. ad f [...]nem. Acts 13.46. This confuteth the Fri­arly [Page 147] fable, and Popish tale, that these should be three Kings of Colen, Mel­chior, Jaspar and Balthasar; where­as Colen is not in the East, but in the West.

Object. But they say not that they li­ved there, but only came and died, and were buried there, and that one of them came from Colen, the second from Tharsis, the third from certain Islands, and all met at one instant before the gates of Jeru­salem.

Resp. Believe it he that will: for my part I say with Hierom, Quod de Scripturis authoritatem nòn habet pari facilitate rejicitur quâ accipitur; that which hath not its authority from the Scriptures, is as easily rejected as re­ceived; Et ideò quod ibi nòn lego nòn credo, and what I do not read there I do not believe.

Object. But they have Scripture for it, Psal. 72.9, 10, 11. The Kings of Tarshish and the Isles shall bring pre­sents, the Kings of Sheba and Seba shall offer gifts, &c.

Resp. The place proveth nothing but the calling of the Gentiles, and the submission of all Kings and Coun­treys [Page 148] to the Scepter of Christ, as the common consent of Interpreters car­ry it, yea the scituation of the places plainly prove it could not be a parti­cular Prophecy and Prediction of these persons, for Sheba is not East, but South from Ierusalem, Matth. 12.42

3. Consider we the place whither they came, viz. to Ierusalem, and divers reasons may be rendered of their coming thither.

1. This was the Metropolis and royal City; and therefore they might easily suppose that here they were most likely to hear news of this new King. Besides, this being the place appointed for Sacrifices, and they purposing to offer unto him, thought here it must be done. In a word, thi­ther the Star directed them, and there­fore thither they came.

2. Perhaps they might have heard that here was the Law, and the Pro­phets, and Oracles of God kept, and here were the Colledges of the Scribes who were to expound and interpret them.

3. It might please God to cause [Page 149] the Starre to bring them first thither, that by their diligence he might con­demn the Iews negligence and slug­gishnesse;Veritas illuxit magis infideli­tas obcoecavit Magistros: & carnalis Israel nòn intelligit quod legit, nec vidit quod ostendit, & utitur paginis quarum nòn credit eloquiis. Aug. Serm. 6. de Epiph. Illuminatio Magorum Gentilium magnum testi­monium coeci­tatis Judaeo­rum. Gregor. they coming to seek in a strange Countrey, him whom they would not acknowledge in their own; therefore the truth inlightned these Magi, when infidelity blinded their instructors: The carnal Israel doth not understand what he read­eth, nor see what he sheweth, turning over those pages whose words writ­ten in them he believeth not; God making the Iewes but as it were the Library-keepers for the Gentiles; and so Austin compareth them to posts with a hand, or marks in the high-way directing others, but not mo­ving or stirring themselves. And Gregory hath a like saying, The illu­mination of those Gentiles is a great testimony of the Iews blindnesse; of whom S^t Iohn saith, He came to his own, but his own received him not, Joh. 1.11.

Object. But some body may say perhaps, That these wise men were none of the wisest to go to Jerusalem to ac­quaint Herod with such a message; they [Page 150] might easily conceive they should be but unwelcome guests to him, bringing news of the birth of a new King.

Christus fir­mabat quos attrahebat, & ideò nòn ti­mebant Re­gem praesen­tem, dum con­siderabant Re­gem futurum. Chrysost.Resp. Chrysostome answereth this Objection, saying, ‘Christ strength­ned those whom he drew thither; and therefore they feared not the King that was present, while they considered of the King that was to come. He saith also, That they shew­ed themselves prepared and provi­ded for Martyrdom, and to suffer for Christ, even before they had so much as seen him.’

4. Consider we wherefore they came, it was to seek Christ, that they might worship him. They were (doubtlesse) very much discoura­ged, when they found him not in Ierusalem, but Gods Providence much appeareth in bringing them thither.

1. By letting them understand by the answer of Herod from the Scribes out of the Prophet Michah, that they had not lost their labour, but should at Bethlehem find him whom they sought.

2. By shewing them the Starre again, which appeared not all the [Page 151] while they were at Jerusalem, which leadeth them directly to the house where the Babe lay; and being come thither, they are presently admitted into his presence, do their duties and present their gifts unto him, as the manner of the Persians was to ap­proach to their Princes, and surely they offered him the best things and choicest commodities that their countrey afforded, as Gen. 43.11. 1 Reg. 10.2. This may be collected from the phrase used, viz. the open­ing of their treasures, as Deut. 28.12. Psal. 17.14. not profering to him, or presenting him with what came next to hand, but with the most cost­ly commodities they could come by, or their Countreys would yeeld;Si solum au­rum obtulis­sent, videri possent volu­isse matris paupertati subvenire; sed quia addunt thus & myr­rham, aliquid certè subest mysterii. Bern. and Persia not being farre from Arabia Foelix, might have the best and pu­rest gold, as also frankincense and myrrhe. Some think it pleased God to send these Magi to offer these gifts to furnish Joseph and Mary for provi­sion to flie into Aegypt, and means to sustain themselves and the Childe there; they bring gold to supply Maries necessities; frankincense to [Page 152] sweeten the stable, and myrrhe to comfort the new born Babe.

5. What moved them to come, or conducted them along, viz. a strange Starre which they had seen in their own Countrey. But of this I have already spoken at large, Chap. 10. and therefore shall say no more touching it here. How long these Magi stayed with Mary, the Scri­pture is silent; but it's very proba­ble, that being come so farre, they would learn as much as they might about the Conception and Birth of the Babe; especially being praead­monished by Herod so to do, and which surely they did accordingly, not doubting, but that the news would be very gratefull to him; but behold the providence of God here­in; the very night before this re­turn, they are admonished to shape their course another way, because Herod meant no good, but hurt to the Child, which dream of theirs might further admonish them, that this was to be some extraordinary Childe, as also by thus providing for him and them, that Herod might [Page 153] neither lay hands, nor so much as set his eyes at all upon him, or any more upon them, manifesting to them what a faithfull keeper he is of his faithfull ones. Whither they had this notice immediately by an Oracle from God, as Hebr. 8.5. Luke 2.26. or mediately by some Angel, as Acts 10.3.Scientia ista vel ad Evan­gelium con­cessa fuit, ut Christo edito nemo exindè nativitatem alicujus de Coelo inter­pretetur: ideò jussi sunt ire in sua, sed alia nòn quâ venerunt viâ, i. e. ne in pristina secta incede­rent. Post Evangelium nusquàm invenies Chaldaeos, aut In­cantatores, aut Magos, nisi punitos: Nòn potest Regna Coe­lorum sperare, cujus digitus aut radius abutitur Coelo. Tertul. Scultet. part. 1. c. 35. it's no great matter. Tertullian by their being admonished to return another way, saith, ‘They were enjoyned to give over the study and practice of those unlawfull Arts, which he saith, were no more permit­ted, but alwayes punished under the Gospel.’

CHAP. XX. How the good Actions of Men are under Divine Providence.

Omne bonum nostrum vel vel Deus ipse vel ab ipso est.3. I Shall in the third place shew, how the good Actions of Men are un­der Divine Providence; as we can do no good thing without Gods assi­stance, so neither can any good thing be done without his Providence; All the good that we have is ei­ther God or from God himself; there is no good thing but it is the gift of God, and cometh from the grace of God; in us, that is in our flesh there dwelleth no good thing, Rom. 7. Gods Providence about good actions appeareth,

1. In giving to some men greater ability to do good than to others; in­deed no man is born or liveth to him­self, but is bound to endeavour by all lawfull means to promote and pro­cure the common publick good of those among whom he liveth. God in his wise Providence hath given to [Page 155] divers men divers gifts of the Spirit, all which are bestowed to profit withall, 1 Cor. 12.7. God hath also given great estates to others, that they might be liberal to those that are in want.Necessitatibus fratrum quan­tum possumus dare debemus, plus interdum quam possu­mus. God will have the rich to be rich in good works, 1 Tim. 6.17. a thousand Candles may be lighted by one; so a good man communicateth to all that have need of him; he had rather (like the poor widow) be in want himself, than in any thing be wanting in contribution to the Lords Temple, Luke 21.2, 3, 4. he will communicate abundantly the things God hath lent him, as Obadiah, 1 Kings 18.13. Doreas or Tabitha, Acts 9.36-39. Job 31.20. And Solo­mons Houswife, Prov. 31.20. God re­quireth we should do good according to our ability, so as we disable not our selves of ever doing good more, as some that have spent all in a year, as though they did in diem vivere: but we must so begin as we may hold out, Psal. 92.12, 13. Psal. 112.15. Prov. 21.20. A good man doth all the good that he can, and hindereth all the evil that he can within the [Page 156] compasse of his calling.

2. In giving men not onely abili­ty, but also hearts to do good: it's better to have an heart to do good than simply to have ability to do good.Affectus im­ponit nomen operi: danda beneficia nòn foeneranda. Lactant. It is credibly reported of M^r Thomas Sutton the founder of that eminent Hospi­tal commonly known by his name, that he often repaired into a private Garden, where he powred forth his pray­ers to God, and among other passages was frequently over­heard to pray thus: Lord, thou hast given me a large estate, give me also a heart to make a good use thereof. T. Fuller Church History of Britain. Ambrose tells us, ‘That wel-doing must proceed from wel­willing; for such as thine Af­fection is, such is thine Action:’ Beneficentia and Benevolentia must goe together; we must do good freely, and not play the hucksters in doing good; the exercise hereof may be en­forced from the nature of love, which is not confined to it self, but is reach­ed unto others, as Paul tells us, 1 Cor. 13.5. saying, Love seeketh not her own, that is, not onely or principally her own private, neglecting the common publick good. Many have neither hearts nor hands to do good, their tongues being as a sharp rasor to con­demn it in others; What is this but to murmur against Gods Providence, when they have great cause to be thankfull to him for the good that is [Page 157] done, though by others? But who­soever are imployed of God in any good work, let them know that pro­moters of publick good are Sacrifices of common hatred: It is a kind of Martyrdom to be hated and injuried for seeking to do good; but when we are assured that God's Providence hath imployed us, that we are in God's work, that we have his as­sistance or the assurance of his ac­ceptation, we shall find these to be sufficient to counterpoise the reproa­ches and contradictions of evil men: It is best therefore to serve God chear­fully in any thing wherein he im­ployeth us, and to do all the good we can, during the short time of our abode in this earthly Tabernacle. Whatsoever thy hand findeth to doe, doe it with all thy might, &c. Eccles. 9.10.

3. In giving us opportunities of doing good. As God gives to some men riches, so he gives them objects to look upon. The rich and poor meet together; the Lord is the maker of them all, Prov. 22.2. God gives a man riches, and giveth him occasions to [Page 158] make use of them, so ordering it in his Providence, that the poor should meet the rich, that he should have occasion to use his riches: The Lord is the maker of both; He maketh one rich, another poor, that the poor man may be the object of the rich man's mercy; God hereby gi­veth him occasion to do it, and if they do it not, they sinne against the bounty of God; because God giveth them more than others; and they sin against the Providence of God, in not taking occasion to improve what the Lord giveth them.

Say not thou to thy neighbour in ne­cessity, Come again to morrow, and I will give thee, when thou hast it by thee, Prov. 3.28. Give to him that asketh, and from him that would borrow of thee, turn thou not away, saith our Saviour, Mat. 5.42.

Object. But some will be rea­dy to say; If we do so, we shall soon draw the fountaine dry, and have neither for our selves, them, nor any bo­dy else.

Resp. The words must be under­stood of reasonable requests, fit for [Page 159] them to make, and us to grant, as 2 Cor. 8.12.Nòn dixit Christus omne quod perit, da ei, sed omni petenti da sinc discrimine. Ferus. Si nòn habes panem prom­pruarii, da san­ctuarii: Bis dat qui cito dat. Seneca. Grave verbum est, Rogo. otherwise we must shew the unreasonablenesse thereof, and instruct them better. Christ doth not say, Give every thing he asketh to suffice him; but to every one that ask­eth, without making a difference, ac­cording to thy ability relieve his ne­cessity, Aut opibus aut operâ, aut auxilio, aut consilio; if thou wantest coyn, give good counsel, such as thou hast give, as Peter to the impotent man, Acts 3.6. sometimes we must give before we are asked: Blessed is he that cons [...]dereth the poor and needy, Psal. 41. that is, that looketh out ob­jects for his charity, that looketh af­ter those families that cannot main­tain themselves by their labours, that deferreth not to give to those that are in need; He that giveth willingly giveth speedily; he giveth twice that giveth quickly, saith Seneca. When God's Providence giveth thee an op­portunity of doing good, close with it presently, put it not off till to mor­row, for thou knowest not what a day may bring forth.

CHAP. XXI. How God governeth the evil Actions of Men by his Providence. Of Gods ends, Satans ends, and Sinners end in one and the same Action.

4. IN the fourth place, I shall shew how God governeth the most sinfull actions of Men by his Provi­dence; all things are governed by Divine Providence, therefore the most sinfull actions of the wicked: Yet are we to understand, that God is most just and righteous, that lo­veth righteousness and hateth wickedness, Psal. 45.7. And that every man when he is tempted being enticed is drawn away of his own lust, Jam. 1.12, 13. and his destruction is of himself, Hos. 13.9. But the Scriptures frequently use such phrases of speech from whence wicked wretches take occasion to make God the authour of sinne, as a Learned man hath well noted:Pet. du Moulin. Buckler of Faith. As for instance; it is said, That the sons of Eli hearkned not unto their father, [Page 161] because the Lord would slay them, 1 Sam. 2.25. & 1 King. 25.10. an evil spi­rit came before the Lord, and offer­ed to be a lying spirit in the mouth of all Ahab's Prophets, to whom God saith, Thou shalt perswade them, and prevail also, goe forth and doe so. And 2 Sam. 16. Shimei curseth Da­vid bitterly, whereupon David saith, Let him alone, because the Lord hath bid him curse David. And Peter speak­ing of the conspiracy of the Jewes, of Herod, and of Pontius Pilate against Christ, saith, They gathered themselves together to do whatsoever thy hand and counsel had determined before should be done, Act. 4.28. So though the sons of Jacob by a wicked conspiracy sold their brother to be carried into Ae­gypt; yet he tells them, Genes. 45.8.Providere Deum pecca­ta, quo sensu providere est procurare, dictu nefas asserimus. At de peccatis Deum providere, dici nòn solùm posse, sed etiam debere, nòn dubitandum praevidet enim pec­cara, & permittere vult, & praevisa ordinat, ad bonum aliquod vel universale, vel particulare, sivè ad sotentionem miserleor­diae suae sivè justitiae, &c. de iisdem provider [...] rectè dicitur. Synops purior. Theolog. Disput. 11. It was not you that sent me hither but God.

1. But to this I shall answer, first, [Page 162] That God is the author of every acti­on, as it is an action, by giving un­to sinners even common assistance, without which the least sinne could never be committed. Man acteth (even in sinfull actions) as he is Gods creature, upheld and maintained by him; In him we live, move and have our being; but he sinneth by reason of the corruption of his nature, ha­ving no free-will to any thing that is good since the fall of Adam, but free-will and full power to that which is evil.

2. When God withholdeth or suspendeth that power from sinners by which they might avoid that which is evil. Thus when God de­parteth from Saul, withdrawing the common aid of his Spirit, then an evil spirit vexeth him, and he grow­eth worse and worse. The degene­rate nature of man (which one ter­meth sins Coach) doth then runne which way the Devil driveth,Claph [...]m in Cantic. as Wheels and Axel-tree, till Jesus Christ free our Chariot-nature from the power of hell, and withall joyn himself by his own spirit to our na­ture, [Page 163] that so with Ezekiels. Cha­riot it may go forth and return ac­cording to the conduct of his holy Spirit.

3. When God permits and suffers men to go on long in a course of sin, and doth not restrain them; for if it pleased him, he could hinder men from doing evil. Now the will of God is two-fold,

• An approving Will,
• A permitting Will.

1. An approving Will, whereby he decreeth the actions of all good men.

2. A permitting Will, where­by he decreeth not to worke any evil, but onely permit it to be wrought.

The actions of men are either good or evil; God willeth good actions by his approving will. Evil actions may come under a double consideration.

1. In regard of the entity and be­ing of them, so God decreeth them by his permitting will, for no sinne could be without his permission, Act. 17.18.

[Page 164]2. In regard of the evil adjunct and vitiosity of them,Et potentius & melius est, bo­num ex malo elicere, quam esse mala, nòn sinere. August. Bonum est mala esse vel fieri, alioquìn summè bonus nòn permitte­ret ea fieri. Lombard. Sent. lib. 1. distinct. 46. and so they proceed not from God, but from the corrupt will of man, as a deficient cause. We may consider the sins of men, as they are evil, and so God is not the authour of them, but as they may be reduced to some good, as the manifestation of his own glo­ry, &c. and so he suffereth evil to be committed, being able to bring good out of evil, as water out of a flinty Rock; for though evil be not good, yet out of evil God can bring good. ‘It is better and more powerfull, saith Austin, to draw and bring good out of evil, than not at all to suffer evil to be; out of the greatest evil God can produce the greatest good.’ So then God is the Author of every action, but not of the de­formity, enormity, and obliquity of the action; as the Planets are mo­ved by a direct motion by the primum mobile, the obliquity of their moti­on, is à suâ naturâ. The Sunne ma­keth the Earth hard, the Wax soft, flowers to smell sweetly, dead Car­rion to stink noisomly; so then the [Page 165] diversity of effects proceedeth not from the nature of the cause, but of the things wrought upon, and God moveth and ruleth things according to their natures.Multa sine vo­luntate Dei geruntur, nihil sine providen­tia, providentia est quae di­spensat & pro­videt, voluntas quae vult & nòn vult aliquid. Origen. To explain this point by an instance or two: In the selling Joseph into Aegypt, Josephs brethren were agents, and God was an agent, and had an hand in the bu­sinesse, but their ends were divers: they sold him to be rid of him, be­cause they thought their father loved him better than themselves, and be­cause they thought so to falsifie his dreams, that he might not rule over them; but God's end was to provide succour and shelter for their father and themselves, and all their fami­lies, Gen. 50.20. Item, in the tempta­tions and afflictions of Job, the De­vil was an agent, the Chaldeans, and the Sabeans agents, God an agent, and all these had their several ends: The Devils end was to have made Job forsake God, that so he might have fallen to his share, the Sabeans and Chaldeans end were to impover­ish him, and enrich themselves; and God's end was to prove the Devil a [Page 166] liar, and to manifest and declare the faith and patience of Job, and make him famous for the same to the whole world.

In the divers and sundry captivi­ties of the children of Israel by the Caldeans, Babylonians, Assyrians, and lastly in their finall ruine by the Romans, their enemies had their ends, and God had his. The ends that the Caldeans, Assyrians, Babylo­nians, and Romans aimed at, was their own pride and ambition, and the enlargement of their Territories and Dominions, but Gods end was the punishment of them to admonish others, and to fulfill the prophesies and predictions thereof. To be brief: in the death of Christ, the Devil had his end, Judas his end, the Scribes and Pharisees their end, the Jews theirs, God his end: the De­vils end was to make so many mur­derers, and guilty of shedding inno­cent bloud; Judas his end was cove­tousness to get thirty pieces of silver; the Scribes and Pharisees end was en­vy and malice, because they thought he eclipsed their glory; Pilates end [Page 167] was partly to please the people, but principally not to displease the Em­perour; the Jews end was hatred and malice, because he reproved their sins; but Gods end was to ful­fill the Prophesies, and to bring to pass the salvation of mankind, by that means which he had appointed. Shimei by cursing would shew his hatred of David, but God would make known the patience of David, Deus & homo idem faciunt, Deus pro aequitate lau­datur, homo pro iniquitate damnatur. Aug. Epist. 48. ad Vincent. Non fit abs (que) Dei voluntate quod fit con­tra ejus volun­tatem, efficit bona, permit­tit mala, diri­git universa. Res mala nòn habet causam efficientem, sed deficien­tem. Aug. de civit. Dei. l. 12. c. 7. which was good. Austin sheweth, how God and man may will the same thing, and God in willing it doth well, and yet man sinneth in willing the same thing. The Father of an ungracious child is sick, God will have him to die in his just judgement, the Son desireth the death of his father, that he may the sooner come to his inheritance: God willeth it justly, the son wickedly. And saith he further, God and man do the same thing, God is praised for equi­ty, and man is condemned for his iniqui­ty. When God the Father deliver­ed his Son, and Christ delivered his own body, and Judas his Master, why in this delivery is God just and man sinfull, but only in all one thing [Page 168] which they did, there is not all one cause for which they did it? Great are the works of the Lord, being sought out according to all his wills, insomuch that by a marvellous and unspeakable manner, that is not be­side his will, which yet is done against his will, because it should not be done if he did not suffer it: he doth that which is good, permitteth that which is evil, directeth both good and evil. Although God doth or­der and govern sins that be done, yet he is not properly the efficient cause of sin; therefore Austin again saith well, An evil thing hath not a cause efficient but deficient, as the corruption of judgement, and the perverseness of the will of man. I might shew through the whole current of the Scriptures, how God at his pleasure ordereth the actions of evil men and Devils, to the bringing to pass whatsoever he will have done: he maketh the hard dealing of Laban turn to the benefit of Jacob, Gen. 31. he turneth the cruelty of Jacobs sons to the advance­ment of Joseph, Gen. 39. and Chap. 41. the Aegyptians oppressions to [Page 169] the encreasing of the Israelites, In the same thing there is vertue both to kill and cure, as in Achilles spear. The Flies Can­tharides ha­ving their bo­dies applied to any parts of our bodies exulce­rate the same, and especially the bladder: and the wings applied to the same place help what the body hurteth. The Scorpion and Vipers dis­sected and ap­plied to the wounds, heal what the sting of the one and biting of the other hand hurt. D^r Bright. Tract. de Me­lanchol. Exod. 1.12. the persecution of Saul to the benefit of David; the hatred of the Caldeans to the exaltation of Daniel, Dan. 6. the envy of Haman to the preferment of Mordecai, and the de­livery of the Jews; the contempt of the Pharisees to the admission of the Publicans; the persecution of the Apostles among the Jews to the cal­ling of the Gentiles. And to this I may adde, that not only the sinfull actions of other men, but even the Saints own sins, through Gods wise disposing providence, are turned to their benefit, as of Serpents flesh Triacle is made, which is a preser­vative against poison; so the evils and sins of the faithfull are turned finally to their good. When we grow dull, he quickens us; we wax proud, he humbleth us; we abuse his creatures, he takes them from us, dealing with our vices and sins, as a good Gardiner with the weeds that would over-run his ground, pulling them up, and pruning his trees to bear good fruit.

CHAP. XXII. How Gods providence reacheth the habi­tations and dwellings of Men.

5. IT will not now be unmeet to shew, how Gods providence reacheth the habitations and dwel­lings of men. God knew the City called Damascus, and the Street therein called strait; he knew the house of Simon the Tanner at Joppa; Christ knew the upper room in that house, where he intended to eat the Passeover with his Disciples.Omnia nòn [...]olùm à Deo permissa, sed etiam immissa. Lypsius de con­stant. All mens habitations and dwellings are appointed by God; he appointeth to every man his proper place, and saith, Dwell thou here. Some plot to dwell in this place, some in that, and God sendeth them into other places and Countries to dwell: some are appointed to dwell in hungry and barren places, and others in de­lectable, pleasant, well-watered, and fruitfull places: some have very convenient dwellings for their more [Page 171] comfortable enjoyment of Gods Or­dinances; as it is said of Justus, Migrat in aliam domum pro­culdubiò Gen­tilis hominis, ut etiam no­men Roma­num indicat, quo tanto commodiùs posset cum Gentilibus age­re, eos (que) doce­re occasione hospitis & ho­spitii. Flac. Il­lyr. in Act. 18. that his house joyned hard to the Syna­gogue, Act. 18.7. and it's very pro­bable, that the house of Anna the Prophetess was very near to the Temple in Jerusalem, for it is said, that she was a widow of about fourscore and four years, having lived with a husband seven years from her virginity, and that she departed not from the Tem­ple, but served God with fastings and prayers night and day, Luk. 2.36, 37. She was of a great age when she uttereth her prophesie concering Christ, in all likelyhood, about an hundred years old at this time; for it's not likely she married before fif­teen years of age, she lived with her husband seven, a widow eighty four years; wherein we have a rare example of chastity and constancy, for a young noble woman in the flower of her age, about some two and twenty years old, to lose her husband, and to content her self to live a widow so long in one place, with such singular commendation. Now whereas it is said, that she de­parted [Page 172] not from the Temple, &c. it is not meant that she never went out of the Temple (but should lodge there as a Nun or Cloysterer) so much cannot be gathered,Supervenire autem nòn po­tuit, si non­quam disces­sisset. Gualt. ad loc. but the contrary, because it is said vers. 38. that she came upon Joseph and Mary at the same instant that they brought up Jesus to the Temple; but such was her devotion, as she was seldome absent thence, she abode there for the most part, giving her self to the service of God by the exercises of fasting night and day, that is at all times, or very frequently.

God sometime sends a man to dwell in such a place to convert some of the inhabitants thereof. It is con­ceived that David dwelling a while at Gath, Fenner's Ca­techism. converted Ittai the Gittite to the faith, 2 Sam. 15.19. and that A­braham dwelling or sojourning among the Canaanites, by his godly perswasions preaching to them, and conversing with them, made many forsake their Idolatry, and imbrace the true worship of the true God. There is no man hath a spot of ground, or never to small a cottage to dwell in, but he hath it at the hand [Page 173] of God; and it is a singular provi­dence of God that we can dwell in safety, and that our habitations, dwel­ling houses and possessions are not laid waste, when we consider the greatnesse of our sins, which are able to make desolate the most goodly Edifices, and most stately Palaces. God threatned to send a fire into the house of Hazael, that should devour the palaces of Benhadad, Amos 1.4. God depriveth men of a great blessing, when he takes their dwelling houses from them. God hath many wayes to remove men from their houses and homes. David through fear of Absalom was forced to flie from his house in Jerusalem. Manasseh was forced out of his house and Kingdom into a prison; others by riotousnesse and unthriftinesse cast themselves out of their habitations; some wilfully (like the Prodigal) leave their Fa­ther's house, Luke 15. Some go into a strange Countrey, and never return again to their own native Countrey. Shebna the treasurer promised himself a setled habitation, and made himself a Sepulchre, yet the Lord threatens [Page 174] to drive him out, Isa. 22.15. God commandeth the Prophet to say unto Shebna; What hast thou here, and whom hast thou here, that thou hast hewed thee out a Sepulchre here, as he that [...]heweth out a Sepulchre on high, and that gra­veth an habitation for himself on a rock? Sometime the fear of bodily wants makes men leave their home, their native soil, their friends and kinred to go into a strange Countrey, so for­cible is nature for the preservation of corporal life, which man so much esteemeth. Thus in a time of famine in the Land, Elimelech, his wife, and his two sons went from Bethlehem-ju­dah to sojourn in the Land of Moab; Ruth 1. all this came to passe by the Provi­dence of God, that hath all things at his disposing, that no man may think himself securely setled; which con­sideration should much humble men when they are driven out from their habitations, or their dwelling houses are taken from them; and when they peaceably enjoy them, to stir them up to use them to the furtherance of God's glory, and day by day to praise God for the comfortable use we have [Page 175] of them. If God call any of us to dwell in such a place, where he hath given us great possessions, rich inhe­ritances, fair houses, pleasant gar­dens, Orchyards, store of cattel, &c. Let us say of them, these hath the most High divided to me: He divided to the Nations their inheritance, when he separated the sonnes of Adam, he set the beunds of the people according to the num­ber of the children of Israel, Deut. 32.8. It becometh every one to do good in that place where the Providence of God hath cast him. At the espousals of Boaz and Ruth, the Elders and In­habitants of Bethlehem pray, that he might do worthily in Ephratah, and be famous in Israel, Ruth 4.11, 12. Beth­lehem was the place of Boaz his dwel­ling, here lay his Estate and Inheri­tance; there must every good man labour to do much good in the place where God hath seated him, either by course of inheritance, or by any other honest and lawfull means of possession. It is noted of our Savi­our, That he first executed his Mi­nistry where he had been brought up, Luke 4.16. They are much too [Page 176] blame that forsake their own houses and get houses in desolate places where none can find them. God for this even threatneth, That many houses great and fair should be desolate without an inhabitant, Isa. 5.9. Men bring that judgement upon themselves to runne away from the houses which God hath called them to dwell in, leaving Ziim and Ohim to lodge, Ostriches and Satyrs to dwell there.

CHAP. XXIII. Of Gods Providence concerning Marri­age; and in bringing Man and Wife together. Some Objections answered.

6. ORder may require that I speak something of God's Providence touching Marriage. God having finished his works, and fur­nished the world with all kind of crea­tures, and set Adam to be Lord and Ruler over them, Genes. 1.26. and put him in Paradise a place of all de­light, yet in his wisdome saw that there was something wanting to him [Page 177] (for the time to come) as Zanchy saith, viz. a meet mate and comfor­table companion, which could not be found among all the Creatures; the Angels being too high for him, and wanting bodies; and all other Creatures too low and base for him, and wanting reasonable souls; there­fore he resolveth, that some course must speedily be taken, whereby such a supply might be made as nothing might be wanting to him, Aut ad esse, aut ad benè esse, either to his being or well-being; and to this purpose, he consulteth or deliberateth about the businesse; The Lord God said, It is not good that the man should be alone, &c. Genes. 2.18. That this consultation was not with the Angels,Lombard. l. 2. distinct. 16. the master of the Sentences proveth; affirming, ‘That God and they had not the same Image, and therefore God did not speak to them.’ Pet. Martyr. loc. com. 12. p. 89. Peter Mar­tyr likewise speaking of the Creation of the Angels, giveth this as a reason, why there is nothing particularly said thereof, lest they might have been imagined to have been joyned in commission with God, and to have [Page 178] helped him in the making of other creatures, and so might have been worshipped, and Idolatry commit­ted; nor could he speak to, or con­sult with the Elements, for they were livelesse and senslesse creatures, and meer passive principles; nor did he speak of himself (being but one) in the plural number,Junius & Tre­mel. in Gen. 1. more magnatum, after the manner of great men; for that custome (as the Learned have observed) was not so ancient, as to be begun by the Ancient of dayes. In a word, it's an undoubted truth, that the consultation was held by the three Persons of the Trinity; and it were no hard matter to prove out of the two Hebrew words [Jehovah E­lohim] the one of the singular num­ber, the other of the plural, an Uni­ty of Essence, and a plurality of Per­sons in the God-head, or Divine Na­ture.

In the consultation we may ob­serve,

1. A Declaration of something that God saw to be wanting to Adam be­fore Eve was made, in these words, It is not good that the man should be alone.

[Page 179]2. A Determination to make a sup­ply of it, by making an help meet for him.

Object. 1. But God here, and the A­postle Paul seem not to agree; for God saith, It is not good for man to be alone; and Paul saith; It were good for a man not to touch a woman, that is to be alone, and not to marry, if he can contain.

Resp. Some answer, ‘That God in Gen. 2.’ spakeLyra & Bucan. loc. com. of mankind which was then in Adam, that it was not good to be alone for them, how should there be procreation and a pre­servation of the Species; but Paul of particular persons having the gift of continency: So that God might speak de bono publico & specifico, and Paul, de bono privato & individuali. But the sounder answer is to distinguish of the times, wherein both speeches were uttered, and then we shall see both true, and no contradiction between them. God spake in Genesis of a wo­man in her first estate by creation, and so she was a part of man's perfe­ction, who was but half himself, till he had her; but Paul speaks of men [Page 180] and women in the state of corrupti­on, wherein by reason of sin many inconveniences follow married per­sons; at first in time of man's inno­cency, it was absolutely and simply good for man to marry, that by this means he might have children, and also have a companion and comfort­er; but now sinne hath so infected all estates, as that which was simply good is become indifferent; yea sowr-sweet, it hath as much gall as honey in it, yea it hath rather moe than lesse inconveniences than single life: for in the 28^th verse of this Chapter, he saith, That such, i. e. married persons shall have troubles in the flesh; not that unmarried persons shall escape, and have none, but because comparative­ly married persons shall have most, and be tied to some discommodities from which the other may be free. Ambrose saith,Bona sunt vin­cula nuptia­rum, sed vin­cula bonum est conjugium sed ramen ju­gum. Ambros. ‘The bonds of Wed­lock are good; yet they are bonds still; matrimony is good, but yet it is a yoke.’

Object. 2. Paul saith, It were good for a man not to touch a woman; therefore saith Hierom, ‘It is evil to [Page 181] touch a woman, for good and evil are contrary one to another.’

Resp. Our Apostle doth not use a word contrary to evil, as it is a vice,Paulus mode­stè deterreta nuptiis, nòn tanquam à remalâ, sed tan­quam ab one­rosa & mole­sta; aliud est admittere car­nis turpitudi­nem, aliud ha­bere carnis tribulationem, illud est crimi­nis facere, hoc laboris pati. August. but as it's an inconvenience, as Bishop Juell well observeth out of Austin. Paul in a modest manner withdraw­eth men from marriage, not as from a thing evil and unlawfull, but as from a thing troublesom and burden­som. It's one thing to commit fil­thinesse of the flesh, and another thing to endure or abide trouble in the flesh; the one is to commit a fault, the other is to suffer a punishment: The Spirit of God noteth to us a sin­gular commendation of Anna the daughter of Phanuel, that she lived well a maid, a wife, and a widow, to signifie, that neither virginity, marriage, nor widowhood in them­selves, are either pleasing or displea­sing to God, they being all appointed by him, yea allowed and approved of him. We are all born single; and have liberty so to continue. Marriage is God's ordinance; and all may use it that please. God also is the Author of widowhood by taking away hus­bands [Page 182] or wives; therefore in it self it's neither simply good to live sin­gle, nor simply evil to marry.

There were some things wherein man needed the help of woman, even in the state of innocency before his fall, viz. to be his companion, as also to bring forth and bring up chil­dren, and to increase the world, and increase the Species. These ends re­main still; for this is the only means God hath appointed to fill the earth with inhabitants, and Heaven with Saints. And we read Genes. 24. ult. That Isaac went in to Rebekah his wife, and was comforted after the death of his mother. Now besides these two an­cient ends before the fall, there be two other ends that God hath appointed since the fall.

1. The chief and principal, a re­medy against incontinency, 1 Cor. 7.1. To avoid fornication, let every man have his wife, and every woman her own hus­band, saith the Apostle; The reason hereof he giveth, vers. 9. Because it is better to marry than to burn. Marriage is honourable among all men, Heb. 13.4. Yea its lawfull for Ministers to mar­ry, [Page 183] notwithstanding what the Papists say to the contrary. We read that the Priests and the Prophets in the Old Testament were married, as Moses, Aaron, Samuel, Isaiah, and Zachariah the father of John Baptist in the New; yea even Peter himself was married; for it's said Mat. 8.14. That his wives mother was sick of a fever. And Philip both an Evangelist and a Deacon had four daughters, Act. 21.8. and that Ministers may have wives, its plain, 1 Tim. 3.2. A Bishop must be unre­provable, the husband of one wife: that it was ancient for Pastors to marry, ap­peareth by a saying of Polycrates son of Gregory Nazianzen, who affirm­ed that he was the eighth Bishop of Ephesus that had succeeded without intermission, ex majoribus Episcopis; and in Austin's time there was a De­cree of the third Councel of Carthage, ‘That Bishops and Ministers children might not marry with any Infidel, Heretick, or Schismatick.’

2.Euseb. Eccles. Hist. l. 5. c. 25. Bucan. loc. com. 12. An. 421. God hath made woman to be a helper to man, viz. to help him bear about the troubles of this world, and mannage his temporal estate, by or­dering [Page 184] and disposing wisely such things as belong to her charge; where­of Solomon speaketh, Prov. 14.1. E­very wise woman buildeth her house, but the foolish plucketh it down with her hand: And Prov. 31.11. he saith, She must be such a one as the heart of her hus­band may safely trust to, so that he shall have no need of spoil; one that will do him good and not evil all the dayes of his life.

Now it is God that by a special Providence bringeth man and wife together. Memorable is that Provi­dence of God upon the prayer of A­braham's servant, to shew him the Damsel that was to be a wife to his Master's son.Gen. 24. And when Isaac went out into the field in the evening of the day to pray and to meditate, Gods Provi­dence so ordered it, he should there meet with Rebekah, where he went to meet and converse with God, He lifted up his eyes, and saw the Camels coming. Moses flying from the Court of Pharaoh into the Land of Midian; being weary with travel­ling, not knowing whither to go, he is constrained to repose himself near [Page 185] a Well, expecting like a flower scorcht with the Sunne, some gentle gale of wind, and some drop of dew from the hand and bosom of Divine Providence: As he was in this expe­ctation, he saw seven daughters of the Prince of Midian coming to water their flocks:Exod. 2. But when these illustrious Shepherdesses had drawn water for this end; some Shepherds that fol­lowed them drave them away, taking some of it to water their own flocks; Moses not being able to endure such an indignity, took upon himself the just quarrel of these Virgins, and ha­ving chased away these presumptu­ous persons, he himself drew water out of this Well, and watered their flock, which was the occasion that Revel their Father (being advertised of what had passed) sent for him, and married him to one of his daughters named Zipporah, who bare unto him two sons. God's Providence is seen in bringing every man his mate, though they live never so farre asun­der; this being well considered will comfort them against all troubles and hinderances that shall by any means [Page 186] be raised up against them. A godly Divine observeth,Greenham's Treatise of Contract. ‘That it is Satans work to bring men and women to doubt of this, and when once they yeeld to it, what strife and trouble doth he work betwixt them? For whence ariseth that impatience of spirit, that we see to be in many, that murmuring, chiding, cursed speeches, and much unquietnesse, doth it not come of this, because they have not a reverend perswasi­on, that the Lord in his Provi­dence, as by his own hand, joyned them in that near bond and conjun­ction together?’ It were well our Saviour were invited to all weddings, as he was to Cana in Galilee, the wine of true comforts and blessings should never then be wanting. Christ ho­noured that first ordinance of God with his presence, and his first mi­racle.

CHAP. XXIV.

CHAP. XXV.

CHAP. XXVI. Quest. 1. How God governeth all things; whether immediately by himself, or mediately by second causes, answered in two Theses. An Objection an­swered.

Quest. 1. IT will not now be imper­tinent to enquire, How God governeth all things, viz. whether immediately by himself, or mediately by second causes.

Resp. I answer, That God dispo­seth of his Decrees both in regard of his fore-knowledge and purpose im­mediately by himself, and so taketh care of all things, but concerning the execution of this Decree, ordinarily he doth it by means. So then, for resolving this doubt, we must consi­der two Theses or Positions.

The first is,Thes. 1. Mornay Tru­nesse of Christ. Relig. That Providence in God is immediately from God, in respect whereof the ancient Philosophers (led onely by the Moon-light of Nature) called the Godhead it self [...], or [...], [Page 234] that is, God or Providence, because the one cannot be imagined without the other, therefore he governeth and taketh care for all things immediately in him­self, and without means. God imme­diately by himself worketh all in all, and governeth all things by a certain general influx (which some call the general power of God) by which every creature being preserved and moved by God, acteth and worketh according to its own nature: thus the Sunne shineth, fire warmeth, the Heavens are in continual motion, living creatures generate and bring forth: Men have understanding, and make choice of this, refuse that, they speak, move, act, &c. In him we live, move, and have our being; and by him all things are moved; in him do they consist; he supporteth all things by the words of his power.

Thes. 2.The second Position is, That God executeth this Decree, and governeth some time.

Greg. Nazian­zen calleth those works of God, quae su­prà leges na­turae ac facul­tarum homi­num facit [...]. Dei potentias, quas nos mentis in­telligentia nunquàm con­sequi possu­mus.1. Without means: that we may know he is not by necessity tied to them, but at pleasure freely useth them, and that he can at his pleasure effect his purpose without them, and [Page 235] that his children may not distrust, nor be too much cast down when they want them, and that men may think God is not idle, and that no­thing falls out by Fortune, as they say; Thus the Lord raineth down Manna from Heaven, enough to suf­fice the whole Camp of Israel, that the people should go out and gather that which is sufficient for every day, Exod. 16.4. If the fields should fail, and the whole Earth grow barren, yet can the Lord nourish his people, and send food to nourish those that trust in him. God is not tied to or­dinary means, nor our maintenance to the fruits of the Earth; he findeth meat for the Ravens, and they bring bread and flesh morning and evening to the Prophet Elijah by the brook Cherith, 1 Reg. 17.5. and this was done by God's command; I have commanded the Ravens to feed thee there, vers. 4. So when he fled from Jeza­bel, an Angel provideth a Cake for him baken upon the coals, and a cruse of water at his head, and he did eat and drink, and went in the strength of that meat fourty days and [Page 236] fourty nights, unto Horeb the Mount of God, 1 Reg. 19.8. A little oil shall continue running, till many vessels be full when he pleaseth, 2 Reg. 4.4. To this purpose our Saviour propoundeth a Question to his Dis­ciples, When I sent you forth without purse, and scrip, and shoes, lacked ye any thing? and they said nothing, Luk. 22.35. They that are at God's find­ing find no inconveniences therein, but by his blessing he maketh what ever he gives them (be it little or much) sufficient for them.

2. God ordinarily in his govern­ment of the world worketh by means; I say ordinarily, because extraordinarily sometime he work­eth without means, sometimes against means. God useth the Ministry of second causes both natu­ral and voluntary, either men or Angels,Pemble de provident. which are the most excel­lent Instruments of providence in go­verning the world. Though the Decree of God be unchangeable, yet means must be used. God will have what he purposeth effected, even by his enemies against themselves. He [Page 237] causeth Pharaoh's daughter to bring up Moses to deliver his people from their bondage. God provideth a friend for his Prophets to feed them with bread and water by fifties in a Cave; he raiseth up an Obadiah in the Court of wicked Ahab; as in Pha­raoh's Court he had a Joseph to provide for Jacob and his family in a time of famine. God provideth a fish to set Jonah safe on the shore. Those means which God hath appointed (if right­ly used by us) shall be sufficient for us, however they seem to us, though Abana and Pharpar be better than the River of Jordan, 2 Reg 5.14. yet Jordan shall do the deed, if God by his Prophet speak the word.

Object. But are not the Godly subject to many outward wants as well as the wicked; and doth not the Wise man tell us, That all these things come alike to all, both to the good and the bad?

Resp. Misery sits not so heavy up­on the Godly, as upon the ungodly.Man is better than the fowls; 1. In respect of kind.2. In respect of gifts above them, natural, supernatural.3. In respect of his rule and soveraignty over them.4. In respect of his use and end above them. D^r Th. Taylor Serm. on Mat. 6.26. Moses his face did shine in his fasting day; and Daniel and the three chil­dren having lived ten dayes upon [Page 238] pulse and water, appeared fairer in their countenances, and fatter in flesh than all the children which did eat the portion of the Kings meat, Dan. 1.15. Besides, God will help his people in their greatest extremities, as he did the sons of Jacob, when they gazed one upon another. God will either supply his peoples wants, or take them away before the sharp­nesse of extremity cometh. It is rare to see the godly fall into those pinching wants that the wicked meet with. Therefore David saith from his own experience, He never saw the righteous forsaken, nor his seed begging bread, Psal. 37.25. He that giveth to beasts their food, will not suffer his children to starve: He that provi­deth meat for the fowls, will much more provide for his own children, Mat. 6.26. And if Gods children want this or that, yet shall they want nothing that is good for them, Psalm 34.10.

CHAP. XXVII.

CHAP. XXVIII. Divers Objections against this Doctrine of Providence, answered. Objection 1. answered.

BUt against this Doctrine of Provi­dence, divers Objections may be made, which to remove will be ve­ry necessary.

Some things fall out by chance; therefore all things are not guided and governed by divine Providence. For proof of the Ante­cedent, Solomon tells us, That the Race is not alwaies to the swift, nor the battell to the strong, nor bread to the wise, nor riches to men of understanding, nor fa­vour to men of skill; but Time and Chance happeneth to them all. Eccl. 9.11. It is said also, Luk. 10.31. By chance there came a certain Priest that way. So Ruth 2.3. it was Ruth's hap to light on the field of Boaz.

Resp.In respect of us, things may be said sometime to fall by Chance, because we neither know nor can we render a reason of them, as in the former ex­amples; But in regard of God there can be none, who knoweth, ordereth, disposeth, guideth, and governeth all things by his Providence: Alas! Chance is nothing, for nothing com­eth to passe without an order from above. [...]. Jul. Scalig. exercit. p. 188. And it is wisely noted by a Learned man, ‘Nature bringeth forth that which we wrongfully call Chance, because it often cometh un­expected.’ We read, 1 King 22.34. that a certain man of the King of [Page 253] Syria's Souldiers drew a bow at ad­venture, or in his simplicity, or ig­norantly, peradventure not seeing Ahab King of Israel, at least not thinking it would be his hap to hit him, but God so guided the arrow, as it gave him his deadly wound, to fullfill the prophecy and prediction of Michaiah. Mr. Perkins Mr Perkins in Symbol. tells us, There is Chance respectu nostri, in re­spect of us, but not meer chance. God hath set the time to all a man's successes and changes. Time (as Mr. Cotten hath well noted) is some­time put for the variety of conditions of good and evill that befall men,Cotten in Ec­clesiast. 9. as Psal. 31.15. Our times are in Gods hand. Now when these Times and Changes come, no meanes that the Creature can use can prevail to with­stand, Jerem. 46.17.Cfau nòn re­spectu Dei qui omnia scit & gubernat, sed sacerdotis, qui nil tale praevi­dit. & ita casus admitti potest respectu nostri qui rerum cau­sas ignoramus. Junius & Tremel. in Luk. 10. Chance or oc­currence cometh to all sorts of men, that is, some occurrence injected by the providence of God; and when it is said, that the Priest came by Chance that way, Luk. 10.31. the meaning is, by Chance, not in respect of God, who knoweth and governeth all things, but of the Priest, who fore­saw [Page 254] no such thing, and so Chance may be admitted in respect of us who are ignorant of the causes of things. So Ruth, R. Barnard on Ruth. though she went at unawares, making choice of no place, yet she lighted well by Gods providence. It is not therefore un­lawfull to speak thus according to men; It happened, it chanced, or it was my hap, so that we under­stand thereby that which hapned be­yond our purpose and expectation, but yet guided by Gods hand and pro­vidence, as a Learned man hath ob­served; and also that we know and hold no meer Chance as the Heathen have imagined without the hand of God acknowledged therein, as the Idolatrous Priest and Diviners of the Philistines once speake, 1 Sam. 6.9. alwayes excepting in manifest cases where the apparent hand of God is seen;Quae fiunt prae­ter naturam nòn fortuitò sed casu fieri dicuntur. Arist. Physic. 2. ca. 6. for that was the errour of the Philistines. What in the judgment of men could more happen by Chance, then that when Abraham would have sacrificed his Son Isaac, a Ram in that solitary place should be behind him caught in a thicket by [Page 255] the hornes? Gen. 22.13.Herus è do­mesticis duos, herilis consilij ignaros, diversis viis ad eundem locum om­nino mittit, hic alterum alteri occurrere casus est, nòn Do­mino sed servis. Ita thesaurum reperiri à pau­pere fossore, casus est qui­dem illi pau­perculo, sed non Deo, qui opes illì ideò recondi voluit, ut eas hic ipse mercenarius eo loci fossurus, reperirer & di­tesceret, nòn casu, sed pater­na Dei provi­dentiâ. Drexel. de conform. volunt. lib. 5. cap. 6. yet this came to passe by the singular provi­dence of God; and when Isaac said before to his father; Behold the fire and the wood, but where is the Lamb for a buont Offering? Abraham answered, My Son, God will provide himself a Lamb for a burnt Offering, vers. 8. It might be thought like­wise that to have happened by chance, that the daughter of Pharaoh should come down to wash her self at the same bank of the river where the little Ark floted wherein Moses was, but hereby Gods providence or­dered it that Moses should be preser­ved, that in after times he might con­duct his chosen people out of the Land of Aegypt. It might likewise have been attributed to Chance, that Saul should come into the Cave on the sides whereof David and his men lay hid; but God's providence so order­ed it, that by this meanes the righte­ousnesse and innocency of David, and the unrighteousnesse of Saul might be the more manifested unto all that were present.

CHAP. XXIX. Objection second answered, in five things.

Object. ‘IF there be a Providence, How cometh it then to passe that there is such an ataxie and disorder in the world? God seemeth not to regard the world, and the things thereof; all things should be done orderly, those that do well should have well. On the contrary, there should be no outward Idolatry, nor open Tyranny and oppression, right should prevail &c. For of these things we see Kings have care in their Kingdomes, Noble-men in their Countries; and all masters in their houses. But the Devils are permitted to tempt men, and men permitted to sin, yea some to con­tinue sinning to destruction; The wicked prosper and often triumph over the good, evill men are often advanced, good men are oppres­sed; as if a Prince would advance [Page 257] vice and punish vertue, whence the frequent complaints of the Saints do arise. Psa.l 73. Psal. 74. & 75. Jerem. 13. Besides, there are many evill, few good, the way of vice is broad and easie, of vertue straight and hard, as if God of pur­pose would have many bad, few good, as Math. 7.13, 14. Upon this ground it was that Cato a wise Hea­then denied the providence of God; and this argument hath not onely gravelled the Ethnicks, but even divers well disposed. The Argu­ment is thus formed,’

If God had a Providence, and did take care of the world, there would be no disorder in the world: But there is great disorder in the world: Ergo, ne­gatur Dei providentia. For a wise man if he could, would not suffer any disorder in his family: But God suffer­eth it in his Government when he may re­presse it.

I deny the Minor proposition,Resp. 1. there is no disorder in the govern­ment of the world, but all things are grounded and administred by a most prudent Councell, and in a [Page 258] most beautifull order. Some, as one saith, would have God make the world all of gold, as that painter who unable to pencill the beautifull Helen with so great diversity of parts, and conformity of members, filled his Table with Drapery which seemed rich, but was little to the purpose.Boet. de con­sol. lib. 4. ‘It is no marvell, saith Boetius, that men should think that some things happen disorder­ly and at all adventures, because the reason thereof is unknown: but though men are ignorant of the cause after this or that manner, yet for that it is a good God that ruleth the world, we need not doubt but that all things are well ordered.’ The judgment of God is not our judgment, neither are his waies ours, as the Prophet speaketh; he doth it for the manifestation of his glory, by righteousnesse and mer­cy together; and thus we ought all admire with the Prophet those things we can give no reason for, saying, How great are thy works, O Lord, in wisdome hast thou made them all? All things which God hath made [Page 259] are good in their own nature, and the evill things he permitteth make to his glory, and the good and salvati­on of his Elect, as appeareth in the selling of Joseph, and in the passion of Christ.

2. To deny this were to deny the wisdome, power and goodnesse of God, as a Judicious Divine hath noted;Stock on Malac. ‘For seeing God hath made all things that are in the world (e­specially men) how should he be wise if he knew not, how omnipo­tent if he could not, how good if he would not keep all things he hath made in a right order?’ Whence know we evill to be evill, but by the existence of the contrary? Had there never been an enjoyment of health, we had never known what bodily sicknesses were? like­wise when we see evils to happen in the world,Providentia est ratio or­dinis rerum ad finem. we conclude presently it is evill, because it is against the or­der of good: now wheresoever there is order, there is necessarily direction and providence.

3. No men in the world are ab­solutely good, and therefore can [Page 260] challenge no reward by debt or de­sert, and for their sufferings, the least sinne deserveth a thousand times more, and therefore they can complain of no wrong or injury done unto them, and many times they are, and turn to their great­est good. Rom. 5.3. 1 Cor. 11.32. Prov. 3.12.

4. Aquinas tells us, ‘That there would never be perfect goodnesse in things created,Perfecta boni­tas in rebus creatis nòn in­venirerut, nisi esset ordo bo­nitatis. Aquin. contr. Gentes lib. 3. cap. 17. were there not some order and decrees in the same.’ All the grace and beauty of the world would be lost, if the multitude and disproportion of so many things were taken away, which by an ad­mirable discrepance and discord, har­moniously agreeing, consent in the good of this great All; this is Gods Table diversified with many co­lours, which God will not endure shall be defaced.

5. For the disproportion; Gods favour or disfavour must not be measured by these out ward things which come alike to all, as Solo­mon tells us, Eccl. 9.1, 2. the time is not yet come when every one [Page 261] shall be rewarded according to his workes, as 2 Cor. 5.10. 2 Thes. 1.6, 7.They are at last overtaken by God's justice who would not be taken by his mercy. if we look no these things never so long with the eyes of flesh through the spectacles of our own reason, we shall never find any reason hereof; but if with holy David, we go into God's Sanctuary, Psal. 73.17. then we shall presently have satisfaction, and perceive plainly, that howsoe­ver God's actions be sometimes se­cret; yet they be ever most just. He punisheth his children here, that he may spare them for ever;Quibuidam parcit ad tem­pus, ut in aeter­num puniat & quosdam punit u [...] perpetuò parcat crude­litas parcens, & misericordia punieris. Gregor. and spareth the wicked for a time, that he may punish them for ever. This, saith Gregory, is sparing cruelty, and punishing mercy; as a Grasier putteth some Cattell into pasture knockle deep, that they may be the sooner fat and fit for the shambles, and o­thers he keepeth onely in working-plight which he meaneth to reserve for store. And whereas we say, that the innocent are oppressed, and the wicked are prosperous, who knowes what God intendeth to do both with the one and the other? This Gold (saith St. Augustin) of [Page 262] one side is purified in the fornace; and on the other; that fish you thought happy hath already the hook in his throat.Caussin de provid. ‘The decrees of Divine Pro­vidence (saith one) do resemble letters written with the juice of a Limon, which never are read but by the help of fire;’ that day when the Judge of all the world shall come in flaming fire, shall make all manifest which our shallow wits are not now able to comprehend: Austin saith, ‘If every sin were now punished with some notable judge­ment it might be thought nothing would be reserved for the last Judg­ment;Si omne pecca­tum manifestâ plecteretur pae­nâ, nihil ulti­mo judicio re­servari putare­tur, & si Deus nònc apertè puniret nulla providentia Divina crede­retur. August. and if God should now punish openly, no Divine Providence would scarce be believed.’—Furthermore, in that a greater number perish than are saved, as there be more wooden than golden vessels; it must cause them that have made their calling and election sure, to be thankfull for so excellent (and not common) be­nefit. If thou hear a harp sound of divers strings, and all keep one harmony, thou wilt think one strikes them, though thou see him [Page 263] not: so it is in God's governing the disorders of the world.

CHAP. XXX. Object. 3. Object. 4. answered.

Object. 3 IN the third place,Dii magna cu­rant parva ne­gligunt. Cicero. Plin. Nat. hist. l. 2. c. 7. Some make it a dishonour to take care of the sublu­nary creatures. The Heathen thought God took care of greater, but neglected smaller matters. Some think it injuri­ous to God, to bring him down to the hus­banding of Bees and Ants, and that it is a disparagement to his Majesty to take notice of trivial objects and occurrences. This Argument is brought by Pliny in his Natural History.

This is easie to answer;Resp. Quis disposuit membra puli­cis & culicis? August. in Psal. 148. Non imaginari debemus De­um esse super­bum, at (que) eas res ceu indig­nas contemne­re quas ipse condidit, at (que) per se dignis­simas fecit. for the minor is false. It is not an indecorum for God to govern the least thing and meanest creature in the world. God is no more dishonoured by taking care of the meanest earthly creature, than the Sunne is obscured and defi­led by shining upon the most unsa­voury things; if it were no disho­nour to God to make the least things [Page 264] in the world, than it is no disparage­ment to him to govern them being made; neither is God any thing the lower by governing these sublunary things; he humbleth himself to be­hold the things done in Heaven, and on the Earth; the one is no more a humbling to him than the other, Psal. 113.6. God taketh care of Ox­en, of Sparrows, and of things infe­riour to them.Hyper. Meth. Theol. l. 1. An Apocriphal Wri­ter tell us, ‘That God made little and great; and as there is nothing so vast may escape his immensity,Austin saith of providence, that the world is governed there­by, usque ad arborum vo­latica folia. Aug. confes. l. 7. c. 6. so there is not any thing so small which is deprived the blessings of his bounty; the Tree loseth not one of his leafs; the Head one of its hairs; the Air one little bird without his appointment.’ Is it not from Divine Providence that Anti­dotes should grow in places where poisons spring: If Africk hath many Serpents,Histor. Sinar. part. 4. there are Psylles to destroy them: If other Countreys breed store of Snakes, there are Ashen-flowers to drive them away: If Aegypt hath a Crocodile, it affords an Indian-rat, called Ichneumon, that creeps into his [Page 265] belly, and destroyes it: The fire which consumeth straw and drosse, brightens the Gold,Qui Deum ac­cusant quod animalcula ut pediculos & pulices forma­verit, similes esse videntur, his qui pictu­rae ignari id accusant quod pictor revi­dentes colores ubi (que) nòn ad­hibuerit, cum tamen ille con­gruos singulis distribuerit locis. Theodor. and refineth Sil­ver; Water which drowneth men, doth animate Fishes: The Spider that poisoneth a man cureth an Ape. Take poison from the Serpent, you bereave him wherewith to live: E­very creature is good for some use or other. Solomon speaks of four things which are little upon Earth, but they are exceeding wise: The Ants are a people not strong, yet they prepare their meat in the Summer; the Coneys are but a little folk, yet make they their houses in the rocks; the Locusts have no King, yet go they forth all of them by bands ga­thered together; the Spider takes hold with her hands, and is in Kings Palaces, Prov. 30.24, 25, 26. The great saga­city of these little creatures, and their industriousnesse, doth highly demon­strate the extent of God's Providence toward them.

How contrary are they to God that exercise cruelty to, and are tor­mentours of the creatures; by sport­ing themselves at the torturing of the dumb creatures, they do anatomize [Page 266] their own sinne, rushing into Gods forbidden Edict. God hath made man a Lord over the creatures, an owner of them, and not a Tyrant over them, or tormentour of them; he may kill them for his use, but not abuse them at his pleasure; though the creatures be mans drudges, yet are they also his fellow-creatures. A good man (saith Solomon) is mercifull to his beast.

Object. 4. If all be over-ruled by Providence, then why serve Ad­monitions, Exhortations, Reproofs, Corrections, unlesse men be amended by them?

Resp. God determineth to bring things to passe by means; as to draw David to repentance by Nathan's re­proof. Peter by the crowing of a Cock, and to save Noah from drown­ing by the Ark. Christ knew he should be glorified, as in initio, and his Apostles; yet he prayeth for them, John 17. We must use the least means for our own safety, as do the almost famished Lepers, but not tie God to means for the accomplish­ment of his promises; as one of the [Page 267] Princes of Samaria did, but paid dear for it, 2 Reg. 7.2, 17. nor must we relie upon means, as Asa did up­on Benhadad against Baasha, and on the Physicians for his Gout; no un­lawfull means must be used in sick­nesse: Ahaziah should not have gone to Baalzebub the God of Ek­ron; nor Saul to the Witch of Endor.

CHAP. XXXI. Divers Corollaries drawn from this Do­ctrine of Providence. Corol. 1. Corol. 2. Corol. 3.

FRom what hath been said, divers Consectaries will arise.

The first is;Cor. 1. If all things come to passe by God's Providence, and that Providence be ever working; then there is no meer Chance, or any such as the Lady Fortune in the world; concerning whom, some of the best Philosophers have confessed her to be the daughter of Ignorance; and she is no where so much talkt of, as [Page 268] among ignorant people. It was a great errour of the Paynims to hold Fortune in so high an account,Te nos Fortu­na Deam Coe­lo (que) vocamus. Juvenal. Sat. 10. Pier. Hierolog. lib. 29. Quint. Curt. lib. 7. Pacuvius in Rhet. ad He­ren. Otho Casman. mund immun. cap. 4. Benef. in Amos Lect. 10. Fortunae mo­tus ludunt mortalitatem, nùnc evehen­tes quosdam in sidera, nùnc ad Cocyti profunda mer­gentes. Mar­cellinus. Ignoratio cau­sarum Fortu­nam induxit. Arist. Physic. 2. cap. 6. Ʋrsin. Catech. de provident. for they esteemed her as a Goddesse, and assigned her a place in Heaven, they presented her by the image of a wo­man, sitting sometime on a Ball, sometime upon a Wheel, sometime on a Roller; some picture her sail­ing among the waters of the Sea; others sitting upon the top of an high Mountain exposed to all winds. Some have pictured her without feet, having only hands and wings like the finnes of Fishes; others picture her standing upon a stone as round as a Bowl, voluble and turning; she is represented as having with her a ra­sour, bearing in her right hand the stern of a Ship, in her left hand the horn of abundance. By the rasour they would give us to understand, that she can at her pleasure cut off our happinesse; by the stern on her right hand, that the course of our life is under her government; by the horn of abundance in her left hand, that all our plenty is from her; by the Ball, Wheel, Roller, or Stone, [Page 269] that she is very prone to volubility and change. Fortune hath her name from turning, it cannot stand long in one case. But this grosse Idolatry of the Heathen, giving the glory (due to the most high God) to their base abominations; we that professe our selves Christians, must utterly renounce. We ascribe this honour to the Lord of Hosts, and to him alone, and to no other do we attri­bute the Sovereignty, Dominion and Government of the whole world. Basil saith of Fortune, ‘That it is an Heathenish device, and ought not so much as once to be named among Christians: It is a denial of providence. And Ursinus saith, All the grounds of Religion are shaken in pieces, if Providence be denied.’ S^t Augustine Nòn Deam aliquam, sed tantum fortui­tum rerum eventum in externis vel bonis, vel ma­lis. August. Retract. lib. 1. cap. 1. in the be­ginning of his Retractations, con­fesseth with grief and sorrow, ‘That himself in his younger years had too often used the word Fortune:’ And yet he cleareth himself from su­perstition by expounding his mean­ing, saying, ‘That he never under­stood thereby Deam aliquam, any [Page 270] Goddesse or Divine Power,Calvin. instit. l. 1. c. 16. Fortuna ex hominum quaestu facta est Dea. Publ. Mimus. Fortunam & casum Ethni­corum esse voces, quarum significatione piorum men­tes occupari minimè dece­at. Basil. Quaenam est illa mulier, quae velut coeca atque insana super lapide quodam rotundo consistere videtur? Fortuna illa vocatur: Ea nòn solum coeca, sed insana quoque & surda est. Cebes Theba­nus in Tabula. Quod Scriptura utitur hoc vocabulo [...], i. e. bona Fortuna, nòn hìnc imaginari licet Fortunam numen esse, sed accipi pro rebus fortuitis quae fortuitò videntur accidere, etsi aliae earum causae occultae divinitùs dantur: vel fortè haec verba [...] retinebat Lea Jacobi uxorex antiqua forma loquendi apud Gentes usurpata. August. Quaest. de Genes. 91. Fortune is a word without substance, begotten by a fond conceit, brought forth with fading breath, no sooner come but gone. That which is For­tune to the Servant is none to the Master; that which is Fortune to the Child is none to the Father; that which is Fortune to the Fool, is none to the Wife: So that take away Ignorance, and her daugh­ter Chance will be quite banished. Ral. Walker. Treat. de provid. He said truly, which said, Sunt qui in Fortunae tam casibus omnia ponunt:Juvenal. Sat. 13.Et nullum credunt mundum rectore moveri. There are which Fortune say by chance all things doth guide,And therein do the Ruler of the world deride. See the blindnesse of men concerning Fortune; they accuse Fortune of injustice, but they believe in her power; they blame her as a blind dispencer of her gifts, but they extoll her as the onely disposer of worldly goods; they say she is inconstant, full of levity, and of no assurance; yet in all attempts whether of Warre or Peace, they pray for themselves, and wish to their friends above all other things good Fortune. So blindly are men led to thinke all things to be ruled of that which of it self is nothing. Geo. More Demonstrat. but only a casual event of things in ex­ternals, either in things good or evil: Yet he saith, That he was very sorry, that he had so often used the word, because he saw cor­rupt custom had so farre prevailed, as it was much abused, and he feared lest his example might be some occasion thereof,’ as Calvin hath observed. ‘Where the wise, All-seeing God is attended, as the Ruler of all, there is no place for that blind Idol, for so they pi­ctured Fortune. Struth. Observ. Cent. 2.’

This sheweth the nature of our God that he is most wise,Cor. 2. knowing all things; now it is the property of wisdom to govern all things in a good order, and to direct them to a certain end; and that he is most good, ordering all things to the best, most powerfull, being every where pre­sent to these purposes. Therefore Hagar, when the Lord supplieth the want of her self, and her sonne, she giveth him the titles of videntis & vi­ventis, as him that liveth and seeth his people in all their afflictions. An Heathen could say,

No man can turn away from God, no place is without the view of his eye, and the authority of his pre­sence: the wisdom of God is suffici­ently manifested in the creating, pre­serving and governing the world, and all things therein contained; he hath disposed all things in number, weight and measure. Was it not wonderfull wisdom so to frame all creatures, as that they should keep their continual and indefatigable course without alteration ever since the time of their Creation, till their dissolution? He hath so placed all the Elements that they are not noxi­ous to one another; he hath so tem­pered [Page 273] them in the creature, as is best for the preservation of them; he hath so ordered heat and cold, drought and moisture, as best fitteth the seasons of the years, the situati­ons of places, and constitutions of mens bodies; he causeth the Earth to hang as it were in a pair of balan­ces, no man knoweth how, by his mighty power sustaining it; he cau­seth the Heavens to run round about the Earth once in four and twenty hours, by the motion of the Primum mobile; he hath placed the celestial creatures, viz. the Sun, Moon, and the Stars, as that they exhale from the Earth things hurtfull, and with their sweet influences cheer and com­fort these sublunary things.

This proveth the Deity of Christ,Cor. 3. it being proper to God to create and to conserve: For so doth he, Col. 1.16. All things were made by him, and pro­ceed from him, as from their efficient cause; all things were made for him, and are referred to his glory, as the final cause; all things consist in him; and as at first they were created ad esse, so still they are continued in esse [Page 274] by him; as he made them, so he maintaineth and upholdeth all things by the word of his power, Heb 1.3. as the creation of things, so the su­stentation of them is a work of Om­nipotency. My Father worketh hither­to, and I work, saith our Saviour. Socinus saith,Socin. lib. de servat. p. 176. Non sequitur Christum car­ne sua omnia portare, sed tantum Chri­stum homi­nem omnia portare verbo potentiae, hoc est divinitatis suae communi­catione idio­mata natura­rum personae communia. Paraeus in Heb. 1.3. ‘To uphold all things, is to have all power in Heaven and Earth, and that this power Jesus Christ received as man:’ But the Son hath upheld, and upholdeth all things before he was incarnate, even from the beginning: Therefore he doth not uphold all things as Man, but as God Almighty by the word of his power. And whereas it is said, That all power is given to him in Heaven and in Earth, Matth. 28. The meaning is, that it is given to him as Mediatour; thence it doth not fol­low, that Christ upholdeth all things in his flesh; but only the Man-Christ upholdeth all things by the word of his power, that is of his Deity; by a communication of Idiomes, which is a manner of speaking, whereby that which is proper to one nature, is at­tributed to the whole according to that nature.

CHAP. XXXII. Corol. 4. Corol. 5.

SEeing it is proper to God to go­vern absolutely well;Cor. 4. this shew­eth, That the better every Ruler, Magistrate, or Master of a Family governeth in his place; so much the nearer he cometh to God. Good Magistrates and Governours (like Job) must be eyes to the blind, Job 29.15, 16. feet to the lame, and fathers to the poor. Guides to the blind by giving good counsel to those that are weak and simple: Feet to the lame, by giving counte­nance to the just causes of those that are of meaner parts, and might other­wise be over-born by those that are mightier than them: And Fathers to the poor, by protecting those that are destitute of help, and flie to them as a Sanctuary for refuge in their di­stresse. [...]. Arist Epist. ad Alexand. And herein they will resem­ble God, who is a Father of the fa­therless, and a Judge of the widow in his holy habitation, Psal. 68.5. [Page 276] God hath not set up Magistrates so much for their own sakes to domi­nier over whom they will, as for the peoples sake, that they might have to whom to resort, and on whom they may relie for help in their neces­sities: herein the precedency of Ru­lers above the vulgar singularly con­sisteth, whereby they have the title of gods, that they are able to succour those that are in misery,Princeps pro­bus parum differt à pa­rente probo. Xenophon. Regum aut est aut esse debet paternum Im­perium. Arist. Polit. and to do more good than others are. Xenophon saith, ‘That a good Prince differeth little from a good Parent.’ And Aristotle in his Politicks saith, ‘That Kings ought to govern their Subjects as tender fa­thers.’

Ministers likewise ought to be ve­ry watchfull over the flock of which the holy Ghost hath made them Over-seers, Acts 20.28. Paul saith, That he had a care of all the Churches, 2 Cor. 11.28. And that he was gentle among the Thessalonians, cherishing them as a nurse cherisheth her chil­dren, being willing to impart him­self, yea his own soul to them being dear unto him, 1 Thess. 2.7, 8. and he [Page 277] tells the Corinthians, He would gladly spend, and be spent for them, 2 Cor. 12.15. ‘We that are Ministers, saith Austin, have two things,August. Tom. 9. de pastor. cap. 1. the one that we are Christians, the other that we are Ministers:’ Illud quod Christiani sumus, propter nos est; quod autem praepositi sumus, propter vos est: in eo quòd Christiani sumus, attenditur utilitas nostra; in eo quòd praepositi, nòn nisi vestra. We are Christians for our selves, and Ministers for you; in that we are Christians our own profit is attended, but as we are Ministers your profit is sought.

Masters of Families should likewise imitate God in his Providence,Nam (que) pro­prium boni filii est, primò currere ad do­mum patris. Chrysost. in Mat. 21. Providence in man is an ex­cellent thing, the more provident, the more in that respect commen­ded. Walker de provident. part 1. in pro­viding for their children and ser­vants; If any provide not for his own, and especially for those of his own house; he hath denied the faith, and is worse than an infidel, 1 Tim. 5.8. ‘It is the property of a good and loving son, as Chrysostom saith, first to run to the house of his Father.’ Mi­stresses also are not exempted from a providential care for those of the houshold. Solomon saith, The vertu­ous woman is like the merchant's ship, she [Page 278] bringeth her food from afarre; she riseth also while it is yet light, and giveth meat to her houshold, and a portion to her maidens, Prov. 31.14, 15. There­fore children are required to carry themselves respectively to their Mo­thers as well as to their Fathers. It is said, Levit. 19.3. Ye shall fear, every man his Mother and his Father. The holy Ghost putteth the Mother in the first place, because she is least able to help her self, having (for the most part) no such power and autho­rity over her children as her husband hath, who may disinherit, or other­wise punish his disobedient children at his pleasure: But she (for the most part) is tender hearted and pitifull, and by Law restrained from using such severity; and therefore because she hath been an equal sharer in ta­king care and pains for her child; God will have her to have an equal partition of honour and duty from him.

Cor. 5.Seeing that all things are govern­ed most wisely; notwithstanding the great divisions that are among us; the rapines, wars, tyrannies, [Page 279] oppressions, blasphemies, sacriledg­es, strange disorders and confusions that are in the world at this day, and the great plagues and punishments for them. Though these be evil, as men commit them, yet good as God permitteth them. Many men are apt to think, when they see such things as these, that God either re­gardeth not what is done here below; or (at the least) though he doth in­tend to bring men to a reckoning at last, yet in the mean time he suffer­eth them to do what they please without restraint: But we are to know, that the Lord hath power to rectifie all disorders whatsoever, and he doth alwayes exercise his domini­on over the whole world, though not to keep all things in an exact or­der (according to our judgment) yet so to order all things as to get glory to himself out of all: God conduct­eth the motions of all creatures to one end, viz. the glory of his name; he will make those actions that in themselves tend highly to his disho­nour, to become occasions of praise and glory to him

His great wisdom in governing all things likewise appeareth in preserv­ing a Church to himself from several parts of the world:Psal. 110.2. He ruleth in the midst of his enemies, like a King that is able to keep up his Court and royal Family in the midst of rebels; though they may sometime prevail against, yet they shall never be able to root up the Church of Christ.

Object. But it may be objected, That when the seventh Angel sound­ed, there were great voices in Hea­ven, saying, The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever. And the four and twenty Elders fell upon their faces, and worshipped God, saying; We give thee thanks, O Lord God All­mighty, which art, and wast, and art to come, because thou hast taken to thee thy great power, and hast reigned, Revel. 11.15, 16, 17. Divers circumstances shew this to be a new event, and that God had not alwayes actual pos­session of all the Kingdoms of the world, it happening at the sound of the seventh Trumpet, and when be took this great [Page 281] power to himself, and entered upon the government of all the Kingdomes of the world, it was then entertained by the Church with praise and thankesgi­ving; which seemeth to shew, that God did not governe universally at all times, and in all Ages of the World.

Resp. I answer, that the Lord hath a two-fold Kingdom,

• Regnum Potentiae,
• Regnum Gratiae,
• A Kingdom of Power,
• A Kingdom of Grace.

In the exercise of his power he hath alwayes reigned over the world. The Lord hath prepared his Throne in Heaven, and his Kingdome ruleth over all, Psal. 103.19. God hath always ruled over all the world, when the world hath reigned most in wicked­nesse; but in respect of the exercise of his government in regard of the Kingdom of his Grace, by the Spirit of his Son in the hearts and conscien­ces of men, he hath reigned over but a very few. This therefore is meant of the Kingdom of his Grace, that the Lord upon the sound of the seventh [Page 282] Trumpet, would bring them in subje­ction to his Gospel, causing men in all places to yield subjection to the golden Scepter of Christ held forth in the preaching of the Gospel.

CHAP. XXXIII. Corol. 6. Corol. 7.

Cor. 6.IF God govern the whole world, then it must needs be that he can­not want Instruments to execute vengeance upon his Enemies; he need not seek far for Instruments; for there is not a creature in Heaven, in Earth, or in Hell, but is at his command: If he speak to the fire, it burneth the Sodomites; if to the wa­ter, it destroyeth the wicked old world; if to the Earth, it openeth its mouth, and swalloweth up Co­rah and his companions; Two Bears at his command tear in pieces two and fourty children that mockt the Prophet: Worms at his command devour Herod that persecuted the Apostles, Act. 12. He plagueth a [Page 283] proud King by poor creatures, as Frogs, Lice, Flies,Ut per animal­cula ostende­retur opitula­toris omnipo­tentia. Theodo­ret. Pompon. Laetus. Locusts or Gra­shoppers, Exod. 8. that by those lit­tle animals the omnipotency of his peoples helper, might be manifested; as Theodoret speaketh. Prophane Histories tell us also that Honoricus King of Vandals, and Arnulphus the Emperour, were fed upon alive, and gnawn till they were dead, by Worms and lice. Fabius the proud Senator was suddenly taken away with an hair swallowed in milk: And Pope Adrian the fourth, after that he had accused Frederick the first, was cho­ked with a Flie in a draught of cold water. Yea the Angels good and bad are pressed at his command to do what he pleaseth. And should God make use of none of these Instru­ments, yet his own immediate wrath were enough to confound his Ene­mies; as Saul, Judas, Joseph. Naucler. Egesippus. Atalus King of Pergamus, and Aristobulus son of Hircanus, who living in horrour of conscience, died in fearfull sort; which examples serve to shew, that his means are, as his power is, infi­nite, to chastise and scourge the [Page 284] proudest and greatest of his Adver­saries. And if God arm not the creatures against us, yet he can make one man to devour another: Such a judgment the Lord threatneth, Jer. 13.13, 14. viz. to fill the King of Judah, the Priests, Prophets, and all the Inhabitants of the Land with drun­kenness; and dash them one against ano­ther. As drunkenness depriveth men of the use of common sense and rea­son, and worketh so upon some tempers, as to fill them with rage and fury, that like mad men, they spare not those that are near and dear unto them,Carion. Chron. lib. 2. as is evident in Cambyses the second King of Persia, notwith­standing he was well brought up, and dealt valiantly during the life of his Father Cyrus, who committed the Kingdom to him while he lived, yet falling to drunkenness, he slew his brother, married his own sister, and slew her afterwards being great with child, for but lamenting the death of her brother. So Alexander the Great being drunk slew his dearest friend Clitus. Wit overcome with wine, is like a Horse that hath cast [Page 285] his rider: Even so such a spirit of drunkenness and madness did God threaten to give up the people of Jerusalem unto, that like drunken men they should destroy and con­sume one another. Yea God can cause sinners themselves to become their own Executioners, and to lay violent hands upon themselves. And as God hath all the hosts of Heaven and Earth and Sea ready prest at his command, to perform his pleasure against his Enemies; so likewise to do any good office for his children and friends; the jaw-bone of an Ass is both a sword and a bottle to Samp­son, Judg. 15, 15, 19 And the Earth helpeth the woman, by opening her mouth, and swallowing up the floud which the Dragon cast out of his mouth, Revel. 12.15, 16.Euseb. Eccl. Hist. l. 5. c. 15. Eusebius tells us, That at the same time God sent rain to refresh the Souldiers of M. Aurelius his Army at the prayers of the Christian Legion,Comment. Relig. & Rei­publ. Galliae. and a tem­pest to affright their Enemies. It's likewise recorded, that God provi­ded wonderfully for the poor Prote­stants of Rochel, sending them plenty [Page 286] of Fishes to feed upon during the siege, which ceased also when the siege removed. Whence was it that Stephen Brune that godly French Mar­tyr, could not be consumed with a fire of Faggots twice made about him, so that the Executioner was compelled to thrust him tho­row with a Sword? Was it not from God's over-ruling Provi­dence?

Cor. 7.If God govern the world by his Providence; then it is in his power to deny us the use and benefit of any of his creatures, and of any thing that is most dear unto us, and can at his pleasure take them from us; For the Earth is the Lords, and the fullness thereof; and as the original right and title to all things is the Lord's, so he never parteth from the Fee-simple of any thing: no he doth not so much as let any Lease for any certain time, or any set term; but the greatest Monarchs in the world hold their Crowns and Kingdoms of him in Capite, and be no better than his poor Copy-holders to be displaced at his pleasure, and to be turned out of all [Page 287] they enjoy at lesse than an hours warning. Therefore God chargeth the idolatrous Jews thus; She knew not that I gave her corn, and wine, and oyl, &c. Therefore will I return and take away my corn in the time thereof, and my wine in the season thereof, Hos. 2.8, 9. Whatsoever thou hast the use and benefit of, it is the Lords, and he can recover it out of thy hands when he pleaseth. When Herod was highly displeased with the men of Tyre and Sidon, they came with one accord to him, and having made Blastus the Kings Chamberlain their friend, they desired peace, Because their Countrey was nourished by the Kings Countrey, Act. 12.20. Those Towns being Maritime Towns de­pended upon Herod's Countrey, be­ing a Corn countrey for their food and nourishment. All that we have is in the hands of God, by whom we are sed and nourished continually, and he can take away his creatures from us when he will; and if he give us the creatures, yet he may deny us the use of them. Sometime by bodily pains and violent sicknesse, God [Page 288] makes a man to abhor bread and all dainty meat, Job 33.19, 20. or else by sorrow and sadnesse of heart God makes the creatures uselesse to us, making men with David, to eat ashes like bread, and mingle their drink with tears, Psal. 102.9. Sometimes sud­dain dangers and great fears deprive men of the use of the creatures; thus the Amalekites out of fear leave all they had taken as a prey to David, 1 Sam. 30.19. And the fear that sur­prized the Camp of the Syrians, made them flie away, and leave all that they had to the men of Samaria, 2 Reg. 7.6, 7. Sometimes covetous­nesse will not suffer the greedy worldling to take the comfort of his enjoyments, though God hath given him Riches, Wealth and Honour; and that he wanteth nothing to his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it, Eccl. 6.2.

Here also I shall insist upon an in­stance of an higher nature, viz. the unchurching of a people, the taking away the light of the Gospel and Or­dinances [Page 289] from them; whensoever this happeneth it cometh from God's Providence. God threatned that fa­mous Church of Ephesus, to remove her Candlestick out of its place, Ex­cept she repented and did her first workes. This Candlestick was the visible Church in Ephesus, joyned together in the profession of the Gospel, and enjoyment of Ordinances, as a Can­dlestick holding a Candle in it. When God formeth a people into a visible Church, he sets up the light of the Word among them, as men light a Candle, and put it into a Candlestick; but when God will unchurch, he threatens to take away the Candle­stick, take away all Church-priviled­ges, and Gospel-ordinances.

I am of opinion, and humbly do conceive, that this Church of Ephe­sus repented at this admonition of Christ, and was long preserved, that it stood firm under the Romane perse­cutions, and a long time after; out­standing the rage of all the Heathenish Tyrants, though that lasted three hundred years; for about an hun­dred and thirteen years after, viz. [Page 290] about the year 413. after Christ, there was a famous Councel held in this Church of Ephesus, to condemn the wicked Heresie of Nestorius, and to assert the truth of Christ; which sheweth, that it is not in the power of men or Devils to take away Go­spel-ordinances from any Church or people, till the Lord pleaseth; and when at any time these are taken away, it is the Lord that doth it; it is he that removeth the Candlestick out of his place.

CHAP. XXXIV. Profitable Instructions arising from this Doctrine of Providence. In­struct. 1.

THis Doctrine of Providence may now afford us many seasonable and profitable Instructions.

Instruct. 1 This should teach us warily to ob­serve and take notice of God's vari­ous dispensations in the way of his Providence. My sonne, give me thy heart, and let thine eyes observe my ways, [Page 291] Prov. 23.26. Solomon by means of his great wisdom, did observe many things in his short time of vanity, he saw a just man perishing in, or by reason of his righteousness; and that many a wicked man liveth to a great age and prospereth, notwithstanding his wickedness, Eccles. 7.15, 16, 17. The short life of man upon Earth yieldeth great variety of matter for much observation; the many strange events that happen in a mans age, call for our most serious observation: As a City built upon a narrow plot of ground hath many Inhabitants in it imployed about several callings, wherein much may be seen within a little compasse: So the short life of man yieldeth great variety of mat­ters to be observed. When I applied my heart to know wisdome, and see the business that is done upon the earth, &c. Then I beheld all the works of God, that a man cannot find out the work that is done under the Sunne; because though a man labour to seek it out, yea further though a wise man think to know it, yet shall he not be able to find it, saith Solo­mon, Eccles. 8.16, 17. Though the [Page 292] secrets of divine Wisdom in the vari­ous wayes of his providence be often beyond the reach of the wisest and most industrious Christians; yet ought we not to let any of them passe without a serious observation. Do we not see that some men in a short time will do great matters? What great things were done by Alexander by the two and thirtieth year of his age, Histories testifie. And Julius Caesar being imployed by the Pretor of Rome to ride in Circuit, being Quae­stor, as Lord Justice, coming into Spain to keep the Assizes, espied there the Picture of Alexander with his Acts; and when perceiving that he had conquered the world at his age, he desired license to depart speedily, having dispatcht his businesse, and that night he dreamed a dream, which the Augurs interpreted to sig­nifie,Sueton. de C. Jul Caesar. that the Earth should be subject to him, and under his Dominion; Hereupon he undertook great mat­ters, and so fortunate he was in his Wars, that at length he carried in his Ensign these three words, Veni Vidi, Vici; I came to such a Town, [Page 293] I saw it, and overcame it. Now if some men in a short time can do great things, (as we also have seen in these our dayes) then God much more, who in wisdom and power doth far exceed all the men of the world. Besides, the Lord for his own glory doth vary much in the carr [...]ge of things: As in the creation of the world, he not only made all things good, but made also great va­rieties of things, for the manifestati­on of his Wisdom, Power and Glo­ry; so in governing the world God makes use of variety of Agents in the world, led by divers principles: some by the spirit and power of grace, some by the flesh, and by the spirit of the world, and by the Prince of the power of the air: some labour to build up the Church of God; others like Sanballat and Tobiah do hinder the building, and crosse others who seek the welfare of Sion, and alto­gether seek for honour and prefer­ment for themselves. Now by these contrary effects of men, the Lord bringeth forth contrary events, and causeth his Glory to shine thorow all.

How justly then are they to be re­proved that have lived long, yet make no special observations of those events that have happened in their dayes? Some are so much taken up with vain and foolish delights, as pleasant Musick, jovial company, feasting and carousing, that they re­gard not the work of the Lord nei­ther consider the operation of his hand, Isa. 5.12. Whoredome and wine, and new wine hath stollen away their hearts, Hos. 4.11. Others there are whose hearts are wholly taken up with worldly business, only mind­ing earthly things. It is an argument of a bruitish spirit to neglect obser­vation: Wherefore is a price put into the hand of a fool, seeing he hath not an heart, Prov. 17.16. Gods work is about us, and in us (at least in a com­mon providence) and yet few there are that see it, or see God in it. It is the part of fools to passe by these things without observation: Who so is wise will observe these things: Psal. 107. ult. He that is endued with heavenly wis­dom, and taught by the Spirit of God, will observe them, and shall [Page 295] understand the loving kindnesse of God.

It is admirable to consider God's Providences without the Church among the Enemies thereof. The Kings of Assyria had overcome divers Nations; therefore Sennacherib sends messengers to Hezekiah, to tell him, That the gods of the Nations could not deliver them whom his fathers had destroy­ed, as Gozar, Haran, &c. therefore he would have Hezekiah to have believ­ed, that he could have done the like to his God also. Now the use that he makes of it was, not slightly to passe by these things, but makes a contrary use of it, acknowledging his God to be the living God, and able to save him out of his hand; and that the gods whom the Assyrians had cast into the fire, were no gods, but the work of mens hands; therefore they had destroyed them. Now the issue was dreadfull to the Assyrians; Isa. 37.11, 12, 18, 19, 36, 37, 38. An Angel of the Lord in one night slayeth an hundred fourscore and five thousand in the camp of the Assyrians; and Sen­nacherib himself was afterwards slain by two of his own sons, as he was [Page 296] worshiping in the house of Nisroch his god. So likewise it is very ob­servable concerning the Turks the vassals of that base and grand Impo­stor Mahamet, who are great e­nemies of the Church; that the Lord hath so ordered it by his Providence, that they have not sent such huge armies against the Christian Church for many yeares past as they did here­tofore.

Within the Church Christ bids us discern the signes of the times,Mar. 16.2. and makes it a note of hypocrisie to be able to discerne the face of the skie and of the earth, and not to discern the signes of the times; (as he sad to the Pharisees,) which then were admirable, the Scepter being then departed from Judah, and one of Esau's race enjoying it: John Bap­tist (the promised Elijah the forerun­ner of Christ) being now come before the face of the Messiah as a messen­ger to prepare his way before him, Great Miracles wrought by our Sa­viour, the blind receiving their sight, the lame walking, the Lepers cleansed, the deaf hearing, the dead [Page 297] raised, and the poor having the Gospel preached unto them; all which shewed him to be that Mes­siah that was to come, and not ano­ther.

So in Luther's time there was an admirable change;What warrant have the Pa­pists for their Jubilees, but the Popes knock­ing at Rome-Gates with his golden ham­mer, promising pardon to whomsoever shall enter in at them that year, bringeth much Gold to S^t Peter's chair and the Pope's coffer; keeping their Kitchen smokeing. Ju­bilees were of use before Christs coming, but ever since out of date. clear light shi­ning out of thick darknesse, the year of Jubilee proclaimed the acceptable year of our Lord, the year of release from Babilonish thraldom, and Po­pish superstition, free justification by the blood of Christ preached: An Angel cometh down from heaven having great power, and the earth was lightned with his glory; and he crieth out mighti­ly with a strong voice saying, Babylon the great is fallen, &c. Rev. 18.1, 2. and vers. 4. Another voice from Hea­ven saith; Come out of her my peo­ple, that ye be not pertakers of her sinnes, and that ye receive not of her plagues.

And is it not vrey needfull for us to observe the Signs of these our times; how many Nations professing the truth of the Gospell with us, have of late endured many hard and sore trials, God hath destroyed the [Page 298] strength of many Kingdomes, over­throwing the Charets and those that rode in them; the Horses and their riders have come down,Hag. 2.21. 22. eve­ry one by the Sword of his Brother. God hath even shaken the Heavens over us, and the earth under us, for the great formality and lukewarm­nesse, intemperance, earthlymind­ednesse of the Nations, and for the great opposition of the Kingdom of Christ, the beauty of holynesse, and the truth of God clearly reveal­ed in the Gospell.

Furthermore, It is very observa­ble, how that many men in all ages have been taken away by suddain judgements, and that divers waies. Herod, on a suddain cometh upon the Galileans, and killeth them as they were Sacrificing, mingling their Blood with their Sacrifices, Luk. 13.1. upon eighteen others a Tower falls suddainly and killeth them, as the house upon Job's Children. Thus some men have been taken away in their drunkennesse, and in their rio­tous meetings; some fall from scaf­folds, some be slain with timber, some [Page 299] killed with the overthrow of earth, some drowned, some with falls from Horses, some with Tiles or Stones falling from Houses,Mayer. Exposit. in Jam. Paenitentia est animi me­dicina. Lactant. Secunda Ta­bula post nau­fragium. Hie­ron. as that worthy Roman Captain riding through the streets of Rome in Triumph after a fa­mous victory, was killed by a Tile of a House falling on his head. Now the use and end of God's judgments upon some, is to work amendment and repentance upon all. Repentance (as Lactantius calls it) is the Physick of the soul, which all that be sin sick (as all Adam's brood be) must take be­fore they can be recovered, and all that will not be drowned in the Sea of Sinne, must of necessity swim out upon the plank of repentance.

CHAP. XXXV. Instruction second.

Instruct. 2 AS we must observe, So like­wise we must be carefull to re­member and not forget God's won­derfull Providences; He hath made his wonderfull workes to be remembred, [Page 300] saith the Psalmist, The Rabbines observe, that the Children of the Jewes, the night beforeth Passeover, used to aske their pa­rents, why is it called the passe­over? th y an­swered, be­cause the An­gel passed over and destroyed us not, &c. Thus ought we to speak publiquely of Gods great mercies for the benefit of our posterity, to tell what God hath done for our soules; that his glory may be de­clared among all Nations, and his wonders a­mong all people. Joh. Menoch. de republ. Hebr. Psal. 111.4. They are worthy our remembrance. The works of his hand are verity and judge­ment, vers. 7. not onely the words of his mouth, but also the works of his hand. When we cannot find out God's mind in his word, we may spell it out in his works. God puts Israel in mind of their deliver­ance, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee these fourty years in the wildernesse, &c. I brought thee up out of the Land of Aegypt, and redeemed thee out of the House of servants, and I sent before thee Moses, Aaron, and Miriam. O my people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal, that ye may know the Righteousnesse of the Lord, Mich. 6.4, 5. Remember the former things of old, Isa. 46.9. All God's doings are very weighty in themselves and not to be forgotten. When thou art apt to murmure for the want of any thing, look upon the Rocks, and remember how God made water to flow out of the Rock, to the Israe­lites [Page 301] ready to perish for thirst. When thou art in a straight, and seest the water, let that put thee in mind of God's dividing the red Sea. When thou seest the Sun, think how God can make it stand still for the good of his Children, or go bacward to help forward our Faith. Art thou persecuted? Remember what God did to Pharoah, Deut. 7.18. and to all Aegypt. When thou art in affliction, then is a time to remember God; When my soul fainted within me, I re­membred the Lord, saith Jonab, chap. 2.7. When God remembred Jonah, he remembred the Lord, and praied unto him.

Many men have quick wits, and fluent tongues, yet are mute repor­ters of Gods Providences. It is a great sinne to forget God or to be unmind­full of his works and Properties. It is sad of the Children of Israel, That they did evill in the sight of God, and forgat the Lord their God, Judg. 3.7. If Da­vid did as it were curse himself if he should forget Jerusalem, Psal. 137.5, 6. what then shall happen to those that say to God, depart from us, we [Page 302] desire not the knowledge of thy waies. God complaineth of some, that they had forgotten him daies without number. Jerem. 2.32. many remember but a part of God; his mercy to presume thereon, Polan. Syntag. de Gratiar. actione. utterly forgetting his judge­ments. If we forget his word we forsake God; if we obey it not, we do the like, Jerem. 32.33. If we play the Hypocrites, we forget his Pro­vidence; and so whensoever we are unmindfull of him, we rush into any kind of sinne, making not God our treasure, for then our hearts would be with him. Ah! how easily do men remember foolish jests, vain sports, and tricks of youth; but how soon are the word and works of God forgotten by us. David rouz­eth up himself,Psal. 77.10, 11, 12. In priscis rebus veritas nòn ad unguem quae­renda. Diodat. to remember the years of the right hand of the most High, To remember the works of the Lord, and his wonders of old, To me­ditate of all his workes, and talk of all his doings. If thou canst not remem­ber particular daies, labour to re­member the years of the most high; in antient things a generall know­ledge is sufficient.

Here I must now commend the lawfull use of History; there we may search after the proverbs and records of the Antients, 1 Sam. 24.13. There we may see how others have demeaned themselves upon divers occasions and businesses of great im­portanec:Historiae utilitas est magna fae­licitatem par­ticipat, &c. Diodor. Sicul. lib. 1. de fabu­los. gestis ‘It is (as one observ­eth) a prudent Sate Councellour by whose advice a Commonweale, may be framed, Governed, re­formed and preserved: an army well marshalled and ordered, Towns besieged and taken, Ene­mies vanquished, Kingdomes sub­dued, and great victories obtained. In it as in a clear Chrystall-glasse we may behold God's Providence go­verning the world,Joh. Cromp­ton's Sermon of marriage and the actions of men, which have often strange and unexpected events; and some­times reach unto such ends as are quite contrary to the actors inten­tions; it representeth to us the vices and vertues of great ones; it leaves to posterity the worthy sayings and doings of men fa­mous in their generation, for the imitation of their survivors.’

But above all Histories, let us be carefull to read the Sacred Histories of God's wonderfull Providences to­wards his people; this divideth time to us, it acquainteth us with all the passages of Gods Providence that have been from the beginning of the world; it keeps God's benefits fresh in our minds; it perfumeth the me­morial of the Godly, making piety the more amiable; it teacheth us by the examples of those Worthies that are there mentioned, how we should carry our selves upon whom the ends of the world are come. Now that we may the better rub up our memories, we must make diligent enquiry after God's won­derfull works. Eliphaz tells Job, That he would not onely declare to him what himself had seen; but also what wise men had told from their Fathers, Job 15.17, 18. We should ask of those that have the best and most ex­perience: we love to hear travel­lers discourse of other Countries, e­specially those that know them by experience; and albeit, Art and Learning are good helpes, yet he [Page 305] maketh the best Comment upon God's works, that speaketh from holy experience. What a shame is it then for old men to be children in understanding; many old men are indeed profound in worldly wise­dom, but babes in other things; so that even youths may teach the Se­natours wisdom; it is a great judge­ment when Counsell perisheth from the Antient, Ezek. 7.6. Cyrus in Xenophon Xenophon. reports that the Persians had a Law enjoyning all men to be silent when an Elder should speak,Callistratus. to give him the wall when they met him in the streets,Hesychius. and to set open and clear the passage waies when he should go any journey or voyage.Monsieur Goulart's, Vieillard. In the Antient Roman Common­wealth great Reverence was done to old men; and the Antient Gre­cians, as Hesychius observeth, gave Majestick titles to Old men; the Counsels of Old men are more re­garded than the strength of young men; it's the best Ornament of the hoary head to be full of Heavenly wisedome, to be able to instruct and govern young men in God's won­drous works.

CHAP. XXXVI. Instruction third.

Instruct. 3 SEeing all things are ordered, dis­posed, and come to passe by God's Providence, then we ought not absolutely to determine of any thing, as if the Law were in our hands, and we were absolute ma­sters of our own actions, whereas we have shewed before that it is not in man to order his own waies; For as Solomon tells us, Though there be many divices in man's heart, yet the Counsell of the Lord shall stand, Prov. 19.21. We must not therefore say, we will have this or we will have that. Some will have faire weather, some foul, some will have plenty, others scarcity; and herein men are as often crossed, as they are mightily deceiv­ed, being very unable to comprehend what is best for them.

Holcot tells a story of an Hermite, that having fowed pot-herbs in his garden, desired fair weather and foul weather, as he judged to be best for his herbs and plants, and so had [Page 307] all granted of God according to his request; but not one herb ever came up, whereupon he thought there was a generall failing of such herbs in all places, till on a time walk­ing to another Hermite, not far off, he saw with him a very excellent crop;Putabas te sa­pientiorem Deo, & ipse o­stendit tibi fa­tuitatem tuam. Holcot in lib. Sapient. lect. 9. then he told him what he had begged and obtained touching the weather, and what effect it had; whereunto the other Hermite an­swered; Thou thought'st thy self wiser than God, and he hath shewed thee thy folly; I for my crop never asked any other weather than God should please to send. So there are some in these our daies that would have this government both in Church and State, some would have that, and others would have no go­vernment at all. Well were it, ma­ny in our daies would learn of this old Hermite, to be lesse wise in their own conceits concerning such things as these, and to relie more upon Gods Providence, than there would not be so much murmuring among us as there is.

Seneca, writing of Caesar saith, ‘[Page 308]That having appointed a great feast for his Nobles and friends of all degrees,Murmuratores similes sunt versantibus in gyrum, donèc capite & sensi­bus perturbatis caetera omnia perturbari putant. Pythagor. it fell out that the day was so exceeding wet, that nothing could be done; whereat being enraged, he commanded all them that had bowes to shoot up their arrows at Jupiter, in defi­ance of him for that fowle wea­ther; which being done, their ar­rowes lighting short of Heaven, fell down upon their own heads.’ And just so it falls out with many in our daies, that murmure at God's Providence. He is a very bad Soul­dier that followeth his Generall with grudging; and he is a very bad man that controleth God in his works. Murmurers (as the Philoso­pher observeth) are like unto such as turn round about, till their heads and senses being turned, they think all thing to turn round.

Seeing then all things are ordered and disposed by Gods Providence, we must not then say, we will do this or that of our own heads without as­king cave of any one, but do as David when he sent the Ark from Kiriath­jearim: [Page 309] He consulted with the Captains of thousands and hundreds, and with every Leader, and said unto all the Con­gregation of Israel; If it seem good un­to you, and that it be of the Lord our God, let us send abroad unto all our Brethren every where, and let us bring again the Ark of our God unto us, 1 Chron. 13.2. Socrates being taught by Naturall reason this Do­ctrine, willeth Alcibiades, in all things to say, if the Lord will. So St. James bids us all do, Jam. 4.Tarnb. Exposit. Jacob. Go to now ye that say to day or to morrow we will go into such a City, and con­tinue there a year, and buy and sell, and get gain, vers. 13, 15. For that ye ought to say, if the Lord will, and if we live we will do this or that. Here the Apostle reproveth the vain presump­tion of the proud Merchants and great worldlings, who in the arro­gancy of their hearts, and vain con­fidence in themselves, leave the re­verend account they should have of the providence of God whereby all things onely are directed, and say to day or to morrow, we will do this or that; it is very injurious to [Page 310] God's Providence to determine of things long before hand at our Plea­sure; Saying this shall be done, and who shall hinder us? Are there not many in our daies guilty in this kind, do not many great Princes say, we will set on foot such a design, and bring such an enterprize to effect? Say not many great Captains, we will invade such a Princes Territories, and land such an Army, and be­siege such a Town or Castle? Say not our Merchants we will go to the East-Indies, to Spain, France, Constantinople, to Leghorn, Aleppo, Smyrna, Hamborough, or to the Low-Countries, and there we will traffique and negotiate? Say not our young gallants, we will go travel to Rome, Venice, Paduoa, Constantinople, Je­rusalem? Say not our rich Citizens, we will go down into the Countrey, and there take the fresh aire, and con­tinue so many moneths, and then we will return again? And say not most men and women, this and that we will do, and who shall controule us? A great vanity it is for men to boast that they will do such and such [Page 311] things at such and such times, when­as the most skillfull man knoweth not what shall be to morrow. No man knoweth whether he shall be rich or poor, be in honour or dishonour, whether he shall live or die: Solomon saith, There is no man that knoweth what shall be, Eccl. 3.22. Eccl. 8.2. for who can tell him when it shall be, &c. Hereby the idols of the Heathen are convinced to be no gods, be­cause they know not what shall be, Isa. 44.7. Here all those may re­ceive a check, that take upon them through judiciall Astrology, Pal­mistery, and calculating of nativi­ties according to that Art, to fore­tell what, notable accidents shall befall any man throughout his whole life; yet do I not reprove the study of Astronomy and guessing at the weather by observing the a­spects of the planets and their houses, and the rising of certain fixed Stars besides,Math. 16.2 and by observing the winds and other signs in the skie (for by these other men can conjecture also many times rightly whether the next day shall be fair or fowle as [Page 312] our Saviour speaketh) so as we ac­knowledge God to be a free Agent and not tied to the concurrences of second causes, which he disposeth, ordereth and altereth at his pleasure.

CHAP. XXXVII. Instruction fourth.

Instruct. 4 THe consideration of the continu­all operation of God's Provi­dence,Aul. Gell. Noct. Attic. lib. 4. cap. 12. must teach every man to be diligent in some calling or other, and to be industrious therein. ‘The very Athenians, Aegyptians, and Romans severely punished all idle persons,’ as Gellius tells us. The Godly that are truly humble, re­fuse no honest kind of labour. Abel keepeth sheepe, Jacob and Moses do the like, Sarah will bake cakes, Re­bekah takes a pitcher and draweth water; Gideon will thresh, and Eli­sha put his hand to the plough, and the honourable woman will put her hand to the distaffe. The wise man hath allowed a time for every thing else, but for idlenesse no time at all. [Page 313] Jacob's ladder had staves,Generosos ani­mos labor nutrit. Senec. ad Lucil. Epist. 31. Vita otiosa umbratilis & solitaria, nec ad sanitatem facit. Plutarc. Mor. 1. upon which he saw none standing still, but all either ascending or descending by it. Man is born to labour as the sparks flie upwards. Excellent is the example of Alfred sometime King of England, who flourished a­bout eight hundred seventy two yeares after Christ, and two hun­dred years before the Conquest, who was very vigilant, laborious, and powerfull, and often prevailed a­gainst the Pagans, and restored di­vers Cities to their immunities, be­ing taken out of the hands of his ene­mies: among other things he is fa­mous for this, that dividing the day nauturall into three even parts, he spent eight hours in reading, writing, and praying, eight hours in hearing and determining matters of State be­longing to his place, and but eight for the provision of his body by meat, drink, sleep, and other ne­cessaries. King Alphonsus doing [...]omething with his hand, and la­bouring so, as some which beheld him found fault, smiled and said: Hath God given hands to Kings in vain? [Page 314] Some say, that the Grand Seignour of the Turks, is by his Law daily to do some bodily worke with his hands to grace labour. The old Aegyptians were wont once a year to call their Citizens together, and have every man give account to their governours, how he got his living; if they found any vaga­bonds and drones that lived by the sweat of other mens browes, and used no lawfull labour themselves,Quid vultis ut Dominus me otiosum inve­niret? Calvin. they presently banished them. It was a worthy saying of Mr. Calvin when his Friends found him conti­nually macerating himself with pain­full studies, demanding of him why he had so little care of his health; What will ye that may Master at his coming should find me idle? It is the sinne of many of the Gentry, to whom God hath given means and ability of doing good, to spend their whole life either in doing nothing, or that which is worse than no­thing. Ah what confusion will o­verwhelm prophane time spenders at the day of judgment, when God shall shew them the bill of their mis­spent [Page 315] life. Item, So much time spent in swaggering. Item, So many nights spent in whoring Item. So much spent in Carding, Dicing, and gaming. Item, So much spent in eating and gurmundizing, rioting and drunkennesse, Item, So many choyce hours spent in swearing, ly­ing, scoffing at holinesse, and in foolish and rotten communication. So much time spent at the glasse in frizzeling and poudering, in singing, complementing and dancing. Cer­tainly at the sight of all these dreadfull Items, they shall then wish (but all in vain) that they had one hour to spend in weeping for their former folly.

Albeit there ought to be a differ­ence in the manner of the employ­ment between those that are Nobly descended, and men of meaner rank,Dr Sanders. Serm. ad. po­pulum in 1 Cor. 7.24. yet no man should live idly. If God hath made thee a man of authority in the Country where thou livest, and blessed thee with a large estate, thou oughtest to keep thy family in good order; to be liberal to the poor, hospi­table to Gods Ministers & others; to en­deavour [Page 316] to preserve love and peace among the neighbours: he that doth this he may, must needs be ac­knowledged a profitable member in the Commonwealth; many prodi­gall young Gallants alleadge their birth and their noble extraction; But was any man of higher birth than Adam, Mart. Bucer. de Regno Christi. lib. 2. cap. 24. who laboured before he had sinned? Who higher born than Cain and Able the sons of the abso­lute Monarch of the whole world? yet one of them is a tiller of the ground, the other a Keeper of sheep. Would such men search their Pedi­grees, they would find their Wor­thy Ancestors raised their houses ei­ther by valiant exploits they did in the field, by adventures at Sea, di­ligent attendance at Court, or by industriousnesse of some particu­lar calling; and though they in­herit the Lands and Titles of honour, yet if they also inherit not their vertues, they are but the degene­rate off-spring of generous Ances­stors.

One observeth, how industrious every Creature in the world is, and [Page 317] doth his office. The little Nightin­gale in the forrest maketh an Organ of her throat; sometimes her notes are warbling, sometime she stretch­eth them out at length: the Swallow is busie in her masonry: the Bee toileth all the day in her innocent thefts, the Spider draweth out the long train of her webs, [...]. Euripid. and maketh more curious works with her feet, than the most skillfull woman can weave with her hands; Fishes play their parts under the water; Beasts of service, as Horses, Oxen, &c. la­bour in their duty; nature hath no­thing at all, except man, that is willing to be idle.

Here I may tax the vanity of many young Gallants, that for want of beter impolyment travell into far Countries, meerly to see and learn new fashions, quaint phrases, apish gestures, foolish courtings, and vain complements; and many times like unfortunate Merchant-adventurers, they exchange good company for e­vill manners; the fashion of too ma­ny Travellers (as the old Lacedamo­nians long since observed) is not toBrathwait. Engl. Gent. [Page 318] bring home the wisedome and ver­tues, but the follies and vices; of for­reign Countries. Give me, a man saith one, that hath seen the Ephesian Diana in the Louire, the great Ves­sell at Heidelberg, the Amphitheatre at Ʋlysmos, the stables of the great Mogol, and Mahomets shrine at Me­cha, yea all the memorable Monu­ments of the world to delight the eye, or Learned Academies to inrich his knowledge; yet are not all these able to alter the quality of his disposition; whence Flaccus saith.

But I take not upon me from hence to condemn all Treavelling in­to sorreign parts. I know divers sorts of Travellers are both Antient and honest: as

1. Such as Travelled and under­took long journeys to deliver Cap­tives from unjust imprisonment, as the Poets feign of Hercules, that he undertook many toilsome journeys to kill Monsters, and curb Tyrants that oppressed poor innocents: this [Page 319] is lawfull for great Princes, either to go in person, or to send by depu­tation into forreign Countries to deliver Captives, and those that suf­fer wrong.

2. To deliver souls from spirituall bondage, in preaching the Gospell in such places where it was never heard of: thus did Christ himself, Paul and the other Apostles.

3. It's lawfull to travell to get learning and knowledge; and ther­fore Plato the Philosopher travelled into Aegypt, and the Queen of She­ba or Ethiopia, came to Jerusalem to be confirmed of what she had heard of King Solomon.

4. It's lawfull to treavell for traffique and Merchandizes, because all Countries afford not all commo­dities as the Poet speaketh; Non omnis fert omnia Tellus.

5. It's lawfull to travell in time of persecution to enjoy the liberty of our conscience, to professe the truth: but of this I have largely spoken on Chap. 26.

6. It's lawfull to seek new seats where to settle our selves; if God [Page 320] so multiply us, as our native soile be two little for us: thus God ap­pointed Abraham to do, Genes. 12. But this one thing must be remem­bred, that in all such plantations we seek unpeopled and unhabited places, or where there be so few, as the Countries may afford room enough for us and them. God taketh expresse order, Deuteronom. 2. that the Edomites and Moabites, may not be disquieted by the Israe­lites: and surely the Laws of God, nature, and Nations, require that Antient inhabitants be not banish­ed or displaced of their possessions; which was an honourable care (as I have heard) of our Countrey-men in their Western Plantati­ons.

CHAP. XXXVIII. Instruction five.

Instruct. 5 MAke use of this Doctrine of Providence as a sanative to cure you of all carking cares: God is not like a needy housholder who taketh more people into his family than he hath meanes to maintain; for the whole world is his with the riches thereof: it is a matter of pit­ty for to see many rent their hearts when they need not; Gods Provi­dence easeth us of that care; many men have had such proofs of Gods providing for them in their straits, as might make them all their daies relie upon him; yet how soon are are their hearts filled with perplex­ing cares, as if they had never known his power; some present pinching necessity wipeth out the remember­ance of former mercies, which fil­leth the heart with unbelief and dis­pair of supply: when we are plunged in great troubles, and see little ap­pearances [Page 322] of deliverance, then it's good to raise up our spirits with these and the like considerations.

1. God is as good to Israel as ever he was, and as mighty to help and save his people as he was in the daies of old.

2. As he hath all times and seasons in his hand, so he is most wise to ap­point the fittest seasons for their de­liverance.

3. If deliverance come not accord­ing to our desires; it is not for that it will not come at all, but because the set time of mercy is not yet come.

4. That God will then help his people, when the help of man is vain, and when he seeth that their help is gone, Deut. 32.36. when man giveth over, there is then both time and place for God.

5. That God is more wise to see, and more able to do that which is good for his people, than all the world besides; let us there­fore take heed lest by distrustfull cares we make God's providence work things to our grief who usually maketh all things to work together [Page 323] for the good of his Children; let us do our duty cheerfully, and leave the event of things to God and his Providence. God is stiled a faith­full Creator, and we are bid to cast all our cares upon him, for he careth for us, 1 Pet. 5.7. rest fully on God's Pro­vidence, resolving to well come whatsoever it bringeth to us. The Apostle bids us, be carefull for no­thing. Phil. 4.6. Doth God take care for Oxen? That is, doth he take such care for Oxen as for men, especially for his Ministers? 1 Cor 9. God pro­vided food for man before he made him, and therefore will provide for his Creature being made:Vivere sub tu­tela & provi­dentia caelestis patris, conditio est suavis, cu­stodia tuta; pa­tris enim est omnes curas & labores in se recipere & nihilominus fructum eorum dividere cum filio. Otho Gasm [...]. Take no thought for your life what ye shall eate, neither for the body what ye shall put on, saith our Saviour; For the life is more than meat, and the body than rai­ment, Luk. 12.22, 23. Food is lesse than life, and Raiment lesse than the body. He that gave us a body and life, will furnish us with necessaries for both; if we can relie upon him, we shall have both a convenient and sufficient supply in all our wants. Do we not see that as the necessities of [Page 324] man in generall are more than other Creatures, so the supplies that he giv­eth to man are of more excellent na­ture, and God alloweth us a larger maintenance then he affordeth to o­ther creatures; yea other Creatures die that we may live; how many Fowls, Fishes, and Beasts lose their lives to keep our lives; God sends us bread from one soile, drink from ano­ther, Fowls from the aire, Beasts from the earth, Fishes from the Sea, Wine from Spain and other Counte­ries, Spicery and Bullion from the In­dies: how often may we see the com­modities of all Countries in our hou­ses and on our tables? Why then should our hearts at any time be rent with distrustfull cares, seeing God o­pens his hand so liberally to us; it is man's priviledge in temporall neces­sities to be better provided for than o­ther creatures; and it is the Saints priviledge to be better supplied with grace than other men, The Lord is my shepherd, saith the Psalmist, therefore I shall not want. It is a sweet thing to live under the care and providence of our Heavenly Father,Psal. 23.1. such and [Page 325] such onely are in safe custody.

Object. What then may some say, shall we therefore banish all care out of our hearts, as the Cibbrites did all Cocks and watchfull birds out of their Cities, and nothing but turne our selves upon our beds as a door turneth upon his hinges with Solomons sluggard?

Resp. I answer: all care is not for­bidden; some cares are necessary be­cause God commandeth them, as cares of diligence and prudence; other cares are unnecessary because forbid­den, as carking cares. 'Tis said of the vertuous woman,Prov. 31.27. that she eateth not the bread of idlenesse, but looketh well to the waies of her houshold: and Solomon sends the sluggard to the Ant for in­struction, Go to the Ant thou sluggard, Consider her waies and be wise, which having no guide, overseer, or ruler, provi­deth her meat in the summer, and gather­eth her food in the harvest, Pro. 6.6, 7, 8. Joseph in time of plenty laies up a­gainst the famine following, Gen. 42.48. and the Disciples every man ac­cording to his ability provide to send relief to the brethren at Judea, against the great dearth that should be thorowout [Page 326] all the world in the daies of Claudius Cae­sar, Act. 11.28, 29. And Paul tells us, that parents must lay up for their children, 2 Cor. 12.14. and saith, that he that provideth not for his family is worse than an infidell. Thus we see that we are not disswaded from all lawfull cares, but from all distrustfull carking cares, that might hinder us in the service of God, and in the dis­charge of our duties, such a care as is called, Cura eventus, a care about the issue and event of things, the contra­ry whereof is, in faith to stand still, and see the salvation of God, Ex. 14.13. and in all straights to say to our soule,Plura sunt quae terrent quam quae nos premunt; & ita nimiùm timen­do saepè frustrà miseri sumus ante tempus. Multi vixere in freto, moriun­tur in portu. Senec. ad Lu­cil. Epist. 19. as Abraham to his son, Deus provide­bit, God will provide. There are, more things which affright men, saith Seneca, than really oppresse them, and so by excessive fears we of­ten become miserable before our time; many have been safe in the ocean which have perished in the harbour.

CHAP. XXXIX. Instruction sixth.

Instruct. 6 THis Doctrine of Providence should teach us a high piece of spiritual wisdom and providence, viz. to provide for our souls. It's the ge­neral fashion (and withall the fault) of the world, to be altogether taken up about the care of their bodies and goods, never regarding the good of their souls. Thus the Psalmist tells us, That many seek after goods, few after goodness, Psal. 4.6. The unjust Steward is commended for making provision for himself, when he should be put out of his Stewardship, Luke 16.8. Yet must we know; Christ is no patron of lewd practices, or any manner of unjust dealing; for he commendeth his wit, not his hone­sty; his policy, not his piety; he did not commend him, because he had done honestly, but because he had done wisely, and thereupon he in­ferreth, That the children of this world [Page 328] are wiser in their Nel grado loro, in their degree. Ital. Annotat. generation than the children of light: Even the children of light, partly by the frailty of the flesh, but principally by the tempta­tions and suggestions of the Devil, are so tainted and infected, as they are neither so wise and provident, eager and earnest for the things of a better life, as very worldlings and earthworms are for profits, pleasures, and the things of this life. Briefly, we should learn a good lesson of bad Tutors or School-masters, viz. that as the children of this world do be­stir their stumps (as we say) and beat their brains like beans in a bladder, to provide for themselves here on Earth: So should every one of us (like God's faithfull children) endea­vour by all holy means to provide for our selves hereafter in Heaven: But alas! Do not the generality of men woo Hagar the hand-maid, and forsake Sarah the mistresse, viz. spend their time in Law, Physick, Philo­sophy, the Mathematicks, Arith­metick, Musick, Geometry, Astro­nomy, and passe by Theology; and with them that do study it, is it not [Page 329] more for speculation and knowledg, than conscience and practice? Yea, do we not with busie Martha, cumber our selves with many needless things; but not with devout Mary, chuse the unum necessarium, the one thing ne­cessary. The great care that most men have of their bodies, condemn­eth their bruitishnesse about their souls: Though the souls necessities are both greater and more pressing than the bodies; yet most people are more sensible of the bodies necessities, and more carefull to supply them. What man is to foolish as to feed his body with imaginations, or should he do it, it will not be so deluded? It is a substance, and must have more than air to maintain it: Yet how many are there that think to supply the necessities of their souls with meer fancies and imaginations; ha­ving no more warrant for their sal­vation? But alas! the eternal wel­fare of our souls,Providentia est praesens notio futurum per­tractans even­tum. Seneca de 4. virtut. is of too great con­cernment to hazard upon a fancy.

The Husbandman is so provident, as that he knoweth his best season to break up his ground, and when to [Page 330] sow all manner of grain; the Gardi­ner to set and sow all seeds, to graff and inoculate, to plant and transplant all manner of Trees. The Hunter knoweth where to find, and how to follow his games: The Merchant observeth where he shall have his best market to put off his commodi­ties. The Usurer enquireth how to let out his money to sure men, and such as may not break. The Trades­man knoweth how to make the best advantage of all his wares: Yea, ve­ry Sailours and Seafaring men (only by practice and experience) are so cunning in the Compasse, and know so well the course of the Winds, and the position of divers Stars, as upon the sudden they will be able to puz­zle a professed Mathematician and Astronomer: Yea we will all of us be well seen in the tenure of our earthly inheritances: But oh! How few are there that give all diligence to make their calling and election sure? We will be all skilfull in the letters of our friends; but who regardeth the Scri­ptures the Epistle of God Almighty? We will all be cunning in the Wils [Page 331] and Testaments of our earthly pa­rents, but who almost regardeth the Will and Testament of our heaven­ly Father, unlesse it be to cavil about it, and who laboureth to fulfill it? We regard more the Statutes of an earthly Prince, than the Magna Charta of Heaven, the Statutes of the King of the whole world. Our Sa­viour bids us provide our selves bags which wax not old, a treasure in the Heavens that faileth not, Luke 12.33. and that is, by distributing a man's goods to pious uses; this is to lay up in store for our selves a good foundation against the time to come, 1 Tim. 6.19. He that soweth liberally shall reap libe­rally, 2 Cor. 9.6. Liberality to the poor is the best piece of Husbandry; he shall reap a liberal blessing in this life, and grace for his soul, and his alms shall go before him to Heaven, shewing the garments he hath made and given to cloath the backs of the naked, and the bread he hath dealt to the hungry members of Christ; as the weeping widows shewed Peter the Coats and Garments which Dorcas made while she was with them, Act. 9.39. [Page 332] He that giveth to the poor lendeth to the Lord; Faeneratur Deo. Hieron. He lends upon interest, as Hie­rome reads the words, Prov. 16.19. and what he hath lent him, shall be paid him again with advantage, for he lends to one that will never break or fail him, or dodge or make him any abatements; he shall not have eight or ten for an hundred, but an hundred for ten; yea a thousand for one and more; for there's no pro­portion between what we give on Earth, and what we shall receive again in Heaven, Mat. 19.21.

CHAP. XL. Instruction seventh.

Instruct. 7 THe consideration of God's Pro­vidence over us, is a great bond to obedience; his governing and pre­serving of us requireth our obedi­ence and subjection to him.Ben. Gorion. lib. de bello Ju­daeor. He is a coward, and of a base spirit, who kicks and spurns, and complaineth of the government of the world, and who had rather censure God than be [Page 333] obedient to him. The Jews by placing a flag with the Romans Arms upon the walls of Jerusalem on their three se­veral great Feast-dayes, did thereby declare themselves subject to the Ro­mane Emperour: So let us be obedi­ent and become subject to the King of Kings and Lord of Lords, in whom we live, move and have our being; let us hang out the flag of subjection, and do homage to him who governeth the whole world. Even nature it self teacheth us to tender him our ser­vice from whom we receive our be­ing and preservation. When it is the will of a Sovereign all Subjects ought to obey; all Sovereigns look for obedience from such as are under their protection and government; and especially, when God who is the absolute Monarch of the universe doth command, all that are under his Empire must adore his Laws, and yield obedience to him. No man hath Power, Rule, Greatness, Wealth and Riches above others without him, all is by his Providence. As a Ship upon the Sea were not able to stand one day, but would soon per­ish [Page 334] without a governour; so would the highest, the richest, the greatest soon come to nought without his protection and providence. If thou acknowledgest not all thou art or hast to be through his providence, thou deservest not the name of a son or servant; but if thou dost acknow­ledge it, and perform [...] not obedi­ence to him, what name is bad enough for thee?Stock on Mal. chap. 1. ‘Nay, what pu­nishment is sufficient for such an of­fence, as a grave Divine hath no­ted?’ The most high and holy An­gels are most obedient, and shall sin­full dust and ashes be disobedient to their Sovereign Lord? The in­sensible creatures are obedient, and shall the rationall be diso­bedient? The Sun, the Moon, the Stars, all celestial creatures, all the seasons, all flowers and fruits that adorn the Earth serve for the use of man, and shall he be disobedi­ent to the Lord his King and Gover­nour?1 Sam. 15.23. Therefore for men to conti­nue in sinne is rebellion against God, a denial of his Sovereignty, and a rebellion against his Supream Autho­rity. [Page 335] What is he that goes on in a course of sinne, but a stubborn Re­bel against the Lord of Heaven and Earth. We are apt to make light of sinne, and especially, if it be such a sinne as seemeth to do others no hurt; but we must learn to judge of sinne, not by such a Rule, but with respect to the Majesty of that God against whom it is committed: This pro­veth any sinfull practice to be Rebel­lion against the King of Kings. When sinne grows common, usually sinners grow secure in sinning; but this cannot excuse the sinner from Rebellion against the Lord of Hosts.Luk. 19.27. As for these mine enemies that will not have me toreign over them, saith Christ, bring them hither, and slay them before my face. The Lord will esteem and condemn them as Rebels, and will command and see execution (him­self) done upon them: God is ad­vanced far above his highest Ene­mies; he is higher than the highest, and armed with so much power as to make all his foes his footstool, and will bring his stoutest Enemies to fall before him; they shall be dasht in [Page 336] pieces against this Rock, in the holes whereof the Saints hide themselves, and are safe. If a King know such a man to be his Enemy, hath feifed upon him, condemned him to die, and resolved to put him to death; any wise man would think that con­dition of his between the sentence and execution were not much desira­ble: Now the Enemies of God are condemned already, God hath them in his power, and the sword of Di­vine vengeance hangeth over their heads (as it were) by an horse-hair, every moment ready to fall upon them; therefore let them for the pre­sent enjoy great places, high digni­ties, and much power in the world; yet none of these can secure them from falling into the hands of the li­ving God, who regardeth his great­est Enemies no more, than a stout Army doth a company of poor shep­herds.

Labour then to keep close with God, walking in his wayes, with­out denial or delay; The Lord is with you while you be with him; if you seek him, he will be found of you; but if you [Page 337] forsake him, he will forsake you; when men will act by principles of their own, and drive on evil designs upon corrupt pretences, they cannot assure themselves that God will prosper them, or so much as protect them; the experience whereof we have seen made good of late by many severe instances of Providence.

CHAP. XLI. Instruction eighth.

Instruct. 8 EVery man should from hence learn to keep within the com­passe of his calling,Publicani fue­runt illi qui populi Roma­ni vectigalia, Judaeis invitis jure belli im­posita ipsorum nomine pub­licè tractâ­runt, undè re­liquis Judaeis tanquam ho­stes patriae li­bertatis exosi fuerunt. Chemnit. doing that which is just and equal. The motion of God's Providence, like the motion of the Heavens, is alwayes equal and constant; as the best Harmony in Musick is of many discords wel set to­gether; so the different notes of Provi­dence make it very harmonious. Car­nal hearts are apt to plead with God about the inequality of God's ways & providences, as if they could amend what God had done. You say the way [Page 338] of the Lord is not equal; hear now, O house of Israel, Is not my way equal, are not your wayes unequal? Ezek. 18.25. The Lord is righteous in all his wayes, and holy in all his workes of Providence; Let us imitate the Lord therein.

When the Publicans, (who were customers in Haven-Towns, being for the most part ex faece populi, of the scum of the people) came to be baptized of John; they said unto him, What shall we do? He said un­to them, Exact no more than is ap­pointed you, Luk. 3.12, 13. He bids them not leave their Offices, but teacheth them how to use them.

Here all Levellers may be taxed, who would have no orders nor de­grees among men, denying duties to Kings, Rulers and Governours, contrary to the Doctrine and practice of Christ and his Apostles. Christ was born in a time of Tribute; he willeth Peter to pay Tribute for them both, Mat. 17.27. He bids, Give unto Caesar the things that are Caesars, Mat. 22.21. But Princes must mo­derate their expences according to [Page 339] their revenues, and not exhaust their treasures to maintain their pleasures,Pastoris boni est oves ton­dêre nòn de­glubere. Sueton as Tiberius the Emperour told one, that bid him lay heavier taxes upon his people. It is the part of a good Shepherd to shear, and not to flea or skin his Sheep. David would not drink the water that the three Wor­thies fet him, because it was Pretium sanguinis, the price of bloud. Such Magistrates may be said to drink the bloud of their people, that live idly, and lewdly spend what they may spare.

This gives a check to all sorts of people that abuse their places, that make more of them than the Laws of the Land, and a good conscience re­quireth and alloweth. All Purvey­ours and Takers, Customers and Searchers, that set their Commissions upon the tenters. All such as buy Offices for gain; 'twere well if all such were disabled to use them. For the saying of the Emperour Alexander Severus is most true; He that buyeth an Office selleth Justice. The The­bans had a Law, That no man should bear any Office of credit among [Page 340] them, but such as had discontinued their Trade by the space of ten years, to the end their hands might be out of base taking.—Here I might pull Lawyers by the sleeves, and put them in mind of this precept of John, when they will have a double Fee for a sin­gle pleading. Item, Under-Sheriffs, Bailiffs, and Justices-Clearks; all which have their set Fees proportio­nable to their places appointed them by Law: As also all such as are O­verseers of Wils, Guardians of In­fants and Orphans under age; if they have any Legacy bequeathed them, they may take it; if they be at any charge, they may allow it them­selves; but let them beware of loud reckonings, they be crying sins, and will make a loud noise in the ears of God. In a word, all deceit in all dealing is wholly unlawfull; as ser­vants working by halves, and taking wages for the whole; all false weights and measures, adulterate and coun­terfeit wares, shewing of one sort, and serving another; hoording up Commodities to make a dearth; Landlords also oppressing their Ten­nants, [Page 341] and Patrons corruptly be­stowing their Advousons or Presen­tations to Livings upon unworthy persons, may here justly be cen­sured.

Next to the Publicans, the Soul­diers likewise demand of John Ba­ptist, What shall we doe? Luk. 3.14. and he said unto them, Do violence to no man, Accuse no man falsly, and be content with your wages; There are three Branches of John's answer to the Souldiers.

1. Do violence to no man] Offer no injury to any man, abuse not your power to do wrong, oppresse not those whom you are appointed to defend, lest they rather betray them­selves to their Enemies, than yield to the abuses of such false friends:Histor. Novi orbis. Such Souldiers the Spaniards set in Hispa­niola and other places, who carried themselves so insolently among the people, as they had rather turn to the Turk, than endure them among them. I might here disswade from all cruelty even toward Enemies, and embruing hands in cold bloud. All Souldiers are not to do as Saul should [Page 342] have done with Agag and all the Ama­lekites, 1 Sam. 15. Such Souldiers as are billeted, should not so basely be­have themselves, as to be more bur­then than benefit to the Coun­trey.

2. Accuse no man falsly.] Histo­ries tell us, That it was a custom among the Romans to proceed against those whom they had conquered (of which sort the Jewes now were) ac­cording to the informations of their Souldiers that quartered, and were ingarrisoned among them to keep them in subjection; and to banish, or put to death the parties accused, and confiscate their goods, half to the Senate, and half to the accuser; whereupon the Baptist knowing what a bait rich mens wealth might be to hungry souldiers, and make them lift at a lie, he laboureth to re­dresse this vice.

3. Be content with your wages] with your allowance, whether in money, meat, or whatsoever is provided for you fit and proportionable; be con­tent with it, keeping your selves within compasse; and let your al­lowance [Page 343] suffice for your maintenance, and neither mutiny against your Officers, nor go a forraging and free­booting among the free people of the Countrey. Great was the Justice of Aurelianus the Emperour in this case,Si vis Tribunus esse, imo si vis vivere, militum manus conti­ne: nemo pul­lum alienum rapiat ovem nemo contin­gat, uvam nul­lus auferat. Aurelian. Im­perat. who told his Lieutenant; ‘It thou wilt be a Tribune; yea if thou wilt live, hold the hands of thy souldi­ers; let no man snatch away ano­ther mans Chicken, nor touch a Sheep, nor take away so much as a Grape from another man.’ It must be a rule to all servants and labourers, and whosoever are hired to any kind of imployment; the practice of true Religion and Equity is fit for all sorts of persons; yea even for souldiers: which confuteth that foolish conceit of Machiavel, ‘That Religion may be spared in Warre, because it maketh men cowards;’ both parts of his Assertion are most false. For,

1. To whom can Religion be more necessary, than for those that are in most danger?

2. And who have more reason to be resolute, than they that know their [Page 344] quarrel is good, and cause warrant­able for them to die in, and also have faith, and be perswaded of the for­givenesse of their sins. It was a wic­ked speech of Marius the Roman, that being reproved for breaking the Laws of his Countrey in the Camp, made answer, that he could there hear no sound of Laws for the clat­tering of armour. Constantine had the exercises of Religion in his Camp, and the Priest by God's own appointment made a short Sermon to the Israelites going to battel, Deut. 20.3, 4. Let no man therefore do that which is irregular, and then make Providence whistle to his own tune, as the manner of too many in out dayes hath been; because God hath not presently executed venge­ance upon their abominations, there­fore they have pleaded necessity, and brought in providence for the appro­bation of them.

CHAP. XLII. The Conclusion, consolatory to the Church of God.

THis Doctrine of Providence may yield much comfort to all that are in Christ, and at peace with that God that governeth the world. The Lord reigneth, let the earth re­joyce, let the multitude of Isles be glad thereof, Psal. 97.1. that is, Let the people that are dispersed here and there in several parts of the world rejoyce that the Lord is upon his Throne reigning over the whole world. It is true, this is matter of terrour to his Enemies. Clouds and darkness are round about him, &c. vers. 2. A fire goeth before him, and burneth up his enemies round about, ver. 3. Yet is it matter of singular com­fort to the people of God, that their Lord and King reigneth over the whole world. Sion heard and was glad, and the daughters of Judah re­joyced, because of thy judgements, O [Page 346] Lord; for thou Lord art high above all the earth; thou art exalted far above all gods, vers. 8, 9. There are now many dark clouds round about the Throne of God, which seem to ob­struct the dim-sighted carnalist from beholding the glorious actings of him that sits upon the Throne. God's wayes and providences toward these Nations for divers years together have seemed dark and cloudy, and his actings to be in obscurity; but when by an eye of faith the godly can see thorow all these clouds, they have wherewith to comfort their spirits in the midst of all confusions, namely, that the Lord reigneth.

When we see a new face of things, and great mutations in the world; we are apt too much to look upon Instruments: Now such a party is cry'd up, anon cry'd down: Some will inveigh against one party, some against another, according to mens several affections, principles, inte­rests, ingagements. It is true, Some sin grievously that are the grand In­struments in great Revolutions and Changes, yet is it not in their power [Page 347] to change times and seasons, it be­longing to God alone to remove Kings, and set up Kings, Dan. 2.21. as Daniel tells Nebuchadnezzar; and as for men, Time and Chance happeneth to them all. God hath appointed changes unto men in their conditi­on, and no wisdom, riches or strength can defend them from his appointment,D^r Preston of God's Attri­butes. as a Learned man hath noted. Neither is it in the power of the most haughty Instru­ments to change the face of times and things according to their own wills; as we have seen of late by large experience in divers instances. No, this is the work of him who is a God unchangeable; and when he determineth to change times and seasons, to root up such and such Go­vernments, or to change the form of any Government, he maketh use of Instruments of divers sorts, good and bad, and these do strive and struggle one with another, and do all work together in accomplishing his secret counsel, known to him­self, though to them altogether un­known; the temper of the times [Page 348] carrieth upon it the impressions of Eternity, and the two great Wheels of the Worlds Charet [Motion and Mutation] are driven by him with whom there is no variablenesse nor sha­dow of turning. And though the great Changes that have of late be­fallen this Nation, seem new to us, yet they are but God's counsels of old, and his Eternal Purpose brought into Act:Acts 15.18. For known unto God are all his workes from the beginning of the world. God's people then may comfort themselves, That the King­dome and Government of the most High shall stand as Mount Zion, which cannot be removed, but abide for ever, firm in the midst of all the Con­cussions, Revolutions, and turnings of the time, and shall be upheld when all earthly Kingdoms shall be destroyed. And therefore as the Sunne alwayes keeps one tract and way in a steady course, because his way is above the Air, where winds, and storms, and tempests are: So the glorious Sun of Righ­teousnesse is alwayes going on with­out any stop to bring to passe his Act, [Page 349] his strange Act, and to doe his worke, Isa. 28.21. his strange worke, because his King­dom and Government is above the power of time,Senault. Treat. 2. Disc. 5. and of all creatures subject to time and chance. ‘God's Providence still leads men to their end with as much force as sweet­nesse; his power hurts not their liberty, because accompanied with sweetnesse; and his sweetnesse wrongs not his Majesty,Duc me sum­me Pater, vasti Moderator Olympi, Quacunque placuit, nulla parendi est mora; Adsum impiger: fac nolle comi­tabor gemens, malus (que) patiar facere quod licuit bono. August. de civ. Dei. c. 8. l. 8. because attended with power: What ever he doth he acteth alwayes like a Sovereign.’ I conclude all with that prayer of S^t Augustine, O So­vereign Father, who governest the vast frame of Heaven, I submit to thy di­rection, lead me to the right hand, lead me on the left, turn to what side thou pleasest; I follow thee without reply or delay: For what should I get by resistance, but to be dragged weep­ing, and to bear being evil, what I might do sincerly, by becoming good?