A PLATFORM, MADE FOR THE PROOF OF God's providence:  
That is, for examining of the truth of this doctrine, whether God by his providence rule all things generally, and every creature and action particularly.  
By Arthur Dent  
LONDON. Printed by Ed. Allde for Henry Gosson, and are to be sold in Pater-noster-rowe, at the sign of the Sun. 1608.   

A platform made for ●he proof of God's providence: ●hat is, for the examining of the truth of this doctrine, whether God by his providence, rule all things generally, and every creature, and action particularly.  
IT were to be wished that all Christians did understand, that, which with mouth they confess, when they rehearse the articles of their faith, ●thered out of the Apostles doctrine.  
The Confession is brief, and every ●orde in it very significant, and well ●nderstood, would root all heresies out ●our minds.  
The principles of Religion are therein contained, and if he be but a weak● Philosopher, that is ignorant in th● principles of Philosophy, and it be a shame for all artificers to be ignorant in the grounds of those arts they profess, it is a greater shame for us Christians to make show of christianity, an● yet to be ignorant in the rudiments o● our Religion.  
I would to God that every one, tha● hath the name of a christian, did thoroughly understand, and were fully instructe● in them, than needed not I labour 〈◊〉 much, for the proof of this doctrine.  
For every one of us, when we do confess God to be almighty, do acknowledge that he by his providence rule● every thing: and that we may kno● what we say, I purpose chiefly to hand these two points:  
First that Christ the Son 〈◊〉 God, hath the self same provident that God the Father hath: Second● that the providence of God, doth govern all things generally, and eue● special thing specially.  
And yet in handling these two, I 〈◊〉 not recite all that may be said touching this matter, but only touch some chief points, summarily which may help you the better to understand the large and learned tracts, that many notable men have written hereof. For the first:  

That Christ the Son of God doth govern all things as well, as God the Father, is proved by reason, example, and authority.  
BY reason, if God by his wisdom made the world: that is, if that the Eternal wisdom of God, which is his word, the everlasting Son of God, was present with God, when he made the world: he is also with him in governing the world: but he was with God ●hen made the world, therefore he is ●ith him in governing of it.  
The equity of the first proposition is grounded upon most strong reason:  
For as God created the world by his wisdom, so it is not to be believed, that God governeth the world without his wisdom, otherwise he should govern by chance.  
The second proposition is proved by the testimony of the Apostle Hebr. 1. by whom also he made the worlds.  
By example, Gen. 48. verse 13. 14. 15. Then took joseph them both, Ephraim in his right hand towards Israel's left hand, and Manasseh in his left hand toward Israel's right hand, so he brought them unto him.  
But Israel stretched out his right hand, and laid it on Ephraim's head, which was the younger, and his left hand upon Manassehs head (directing his hands on purpose) for Manasseh was the elder.  
Also he blessed joseph, and said, the God before whom my father's Abraham, & Izack did walk, the God which hath fed me all my life long unto this day.  
In which words jacob acknowledgeth God's providence to stretch to particular men, even to himself.  
Then it followeth as vers: 5. 16. The Angel which hath delivered me from all evil, bless the children, and let my name be named upon them, and the name of my father's Abraham, and Izack, that they may grow as fish, into a multitude in mids of the earth. In these words, the holy Patriarch jacob giveth that particular providence to the Angel, which in the former verse he had given to God: And that by the name of Angel he understandeth no ●reature, is hereby proved, in that he affirmeth, that this Angel had power to bless: saying to him, Bless the children: He than is the Angel, whom jacob was wont to call, the Angel of the Lord, that is the Son of God.  
Therefore in this place jacob attributeth a providence over all things and people, to the Angel: that is the Son of God, as well as to God the Father.  
By authority john. 5. verse 17. My Father worketh and I work: This work that Christ speaketh of, is not to be understood of the creation only, but also of the governing of all things created.  
For this particle (hitherto) showeth that he meant not only that first work of his in creating all things with his Father, but also another work, which he daily excerciseth, which cannot be understood of any other, then of governing all things with his Father.  
But here we must observe this rule, that the works of the Trinity are undivided.  
Therefore that which is the Father's work, is the work also of the Son, and of the holy Ghost.  
That the Son of God doth the same works that the Father doth, is already proved: the same is to be affirmed also of the holy Ghost, by the warrant of God's word, as by that I read in the 139. Psalm Whether shall I go from the Spirit? or whether shall I fly from thy presence? If I ascend into Heaven, thou art there: If I lie down in Hell thou art there: let me take the wings of the morning, and dwell in the uttermost parts of the Sea, yet thither shall thine hand lead me, and thy right hand hold me: Thus is the first point briefly proved, that Christ the Son of God, and the holy Ghost, do govern all things as well as God the Father.   

Now to the second: that God by his providence governeth all and every thing.  
There are very many that can willingly grant, that God by his providence governeth all things in general, but that every particular thing is ruled by the same, they deny: with these men therefore I mind to deal somewhat largely, though not so learnedly, as the cause requireth: (& who is able to handle it worthily?) Philosophers have in this point had sundry opinions: Epicurus said, that all things were ruled by chance and fortune, and that God lived idly, and at ease in the Heavens: which opinion, as impious, all men in words condemn, and yet so we live that our lives are evident proofs against us, that in heart and soul we embrace it.  
For surely if we thought better of God than Epicurus did, we would not walk so directly in Epicurus paths as we do, or live so licentiously as though God regarded us not.  
The Peripatetics, and other sort of Philosophers, broached another opinion, teaching that those things which are above the Heavens, are moved, guided, and governed by God himself: but those things that are under the circle of the Moon, are governed partly by chance and fortune, partly by the counsels and devices of men, and partly by a brutish, or senseless force of nature.  
There is a third opinion of the Stoics, which is that all things are ruled by fate or destiny, that is by a secret order, and link of causes: in which chain, all things are so surely tied, that both God himself and man are straighted within those bounds.  
This was a very dainty opinion in the judgement of the Poets: who to excuse the weakness of their God jupiter, feigned that he wept, for that he was so hindered by the force of destiny, that he could not set Sarpedo at liberty.  
The fourth opinion is Plato's, who granteth that God by his providence ruleth all things in general, which afterward God committeth to petty Gods, half Gods, and Devils, who have the charge and care of particular things: From these four opinions, spring all other whatsoever, touching God's providence: and there is no one opinion, which may not easily be reduced to one of these.  
But some of us (even of us Christians) flying one danger, run into another: and for that they dare not deny that God by his providence ruleth all things, yet will they not grant, that by it, he governeth every particular thing, lest they should thereby be driven (as they think) to some absurdities: thus whilst they would avoid absurdity, they commit impiety and fall away from the truth most dangerously: But far be this from your heart (Right worshipful) and that it may never possess you: avoid the cause that worketh it in them, which is ignorance of the word of God: and for that God in great mercy hath kindled in your heart a desire of knowledge, quench not that godly desire in you, but pursue hotly with hearty and fervent prayer, after knowledge, and you shall find it. And if you shall find it, you shall certainly know, that there will no absurdity be enforced upon any doctrine grounded upon God's word, and that you need not fear this doctrine, as they do: I will first discourse briefly of the truth of it, and will prove, that God governeth by his providence all things generally, and every particular thing particularly: then will I answer to all those chief objections which are brought against it, and by which some vain men think to make the doctrine absurd. To the first:  
For that this argument hath been diversly handled, and men have been very curious in discoursing thereof: especially since what way soever they wind themselves, many absurdities do seem to follow them: it will be best I think for me to keep me in the high beaten way, least seeking by ways, I wander out of the way: I mean to discourse so of this doctrine, as I am taught in the word of God, and then diligently to remove all those things what soever they be, not beseeming the most pure nature of God, which in the judgement of men, shall some hereof to follow.  
But if my ignorance were so great, that I could not remove these inconveniences: yet not withstanding, are you and all Christians bound to receive with all humility this true doctrine: and to blame me not, the doctrine, if I be not able to clear it of all those things, which in the judgement of man may seem absurd: And although it is not my purpose, to examine all, that Philosophers and others say against the governing of every thing by the providence of God, yet in my mind, all that they can say against it, may by this one argument be easily overthrown. If he be a God (which they all confess, & though they would deny it, yet may it easily be proved against them) he is a most perfect thing: but that which is most perfect, hath nothing perfecter than itself, neither can we imagine any thing to be more perfect, then that which of itself, is truly and absolutely most perfect: therefore there is nothing, neither can we imagine any thing to be more perfect than God: here upon I infer, if God did not govern all things in general, & every thing in particular, we might well imagine that there was something more perfect than God: even such a deity, which had charge and care of every particular thing: but it is showed that no such deity or Godhead cau be imagined.  
It is false therefore, that they hereupon would infer that God by his providence ruleth not every particular thing, & the contrary is true, which we teach: for else surely that God, which they dream of to live idly, & at ease, and to have no care of any thing, as they babble, is not in truth a God, but as Tullye sometime said of their master Epicurus, so say I of them, that they in words acknowledge a God▪ but in truth deny that there is any. But leaving Philosophers, let us see what the Scripture teacheth us: the first place I will use for the proof of this Doctrine, I take out of the Epistle to the Hebrues the 1. Chapter. verse. 3. where it is said of the Son of God, that He beareth up, that is, moveth and governeth all things by his mighty word: he that granteth that he ruleth all things, excepteth no one thing from his government: we may then well conclude out of this place of God, that God governeth all, and every thing.  
But lest I should leave any starting hole for the adversary to wind out at, let us further see what the Scripture teacheth us of the governing of every particular thing by God's providence.  
Neither will I heap up many places, but content myself with a few examples, out of which the truth of this doctrine may be gathered.  
And thus I do endeavour to prove it briefly: All the creatures of God are either endued with the gift of free choice, or else want this liberty of choice: they that have it, are Angels, both good and evil, and men also both good and evil: they that want this liberty of choice, are all other living things created by God, and also those his creatures which have no life: and yet of all these creatures, God hath a special care, so as he disposeth of every one of them according to his pleasure.  
The book of job, and the Psalms, do very often handle this argument, so that if I should gather out of them all their proofs, I should write out almost their whole books: yet some I will bring, and leave the rest for you to gather, hoping it will be a means to bring you to the often reading of them.  
In the 147. Psalm the Prophet saith thus of God, that the covereth the Heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the mountains: But the clouds, the rain, and the grass are things without soul and life, and yet by his wonderful providence he driveth, and ruleth at his pleasure the clouds in the air: he sendeth the rain down upon the earth, and he maketh the grass to grow: In the 148. Psalm. the Prophet saith, that fire and hail, snow, and vapours, stormy winds do execute his word, and what is it to execute the word of God, but to be ruled and govern by his word, it is to be at his beck and pleasure: Again, in the 135. Psalm, it is said, that whatsoever pleased the Lord, that did he in heaven and in earth, in the Sea, and all the depths: he bringeth up the clouds from the ends of the earth, and maketh the lightnings with the rain, he draweth forth the winds out of his treasures: and Christ our Saviour in the 6. of Math. biddeth us learn how the Lilies of the field do grow, they labour not neither spin: and a little afterward he telleth us, that God doth clothe the grass of the field: these few places prove that God hath a provident care, to keep and govern even his lifeless creatures, not only generally, but also particularly: as clouds, rain, winds, grass, fire, hail, snow, vapours, lilies, and such like: the like provident care he hath for other of his creatures, whom he hath endued with the life and sense, but not with reason and that liberty of choice, whereof I spoke before: We read in the 147. Psalm that God giveth to beasts their food, and to the young Ravens that cry: and in the 104. Psalm vers. 14. the Prophet saith, that God causeth grass to grow for the cattle, and afterward in the 27. verse he saith, that all beasts, fowls, and fishes, wait upon thee O Lord that thou mayst give them food in due season: thou givest it to them, and they gather it, thou openest thy hand and they are filled with good things: This also our Saviour Christ affirmeth in the 6. of Matthew, saying, behold the fowls of the Heaven, for they sow not, neither reap, nor carry into the barns: yet your heavenly Father feedeth them. And in the 10. of Math. Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your Father? meaning God: by these few places you may see it sufficiently proved, that God hath a provident care of every particular creature, upon whom he hath not bestowed the free liberty of choice, whether they have not life, or have life and sense and want reason. Now as for those creatures to whom God hath given that gift of free choice, which I said were Angels and men, some do think, that God in truth hath a special provident care over man, whom he made after his own Image and likeness: but not over other creatures: which opinion how false it is, you may easily gather out of that I have already written. Others do make this to be the difference between man and man, that God taketh a special care of the godly, but casteth away all care of the wicked: but the word of God doth manifestly overthrow this opinion: In the 5. of Math. Christ our Saviour teacheth us, that our heavenly Father maketh his Sun to arise on the evil and on the good, and sendeth rain on the just and unjust: And Paul in his first Epistle to Timothy the 4. chapter, saith that God is Saviour of all men, specially of those that believe: whereof I gather that God hath a special care of those that are his, but yet not so, as that he leaveth the wicked to be ruled by chance & fortune: for if God have a care of those things and creatures that the wicked possess, as of their cattle, grass, and corn, and such like: surely he provideth also for them, the owners & masters of those creatures: neither can he be provident & careful for the godly, but he must also govern, and rule the wicked according to the pleasure of his divine power. For as a Prince and General of an army is not only careful for the troops and companies of Soldiers that be in his host: but also for munition & victual necessary for them, that he may have his army so furnished, that it may be a terror to the enemy, and may keep them amongst whom he lieth encamped in such dutiful obedience, that they may be ready to do whatsoever his Captains and officers command them: so can it not be that God doth provide for his Church, but he must also moderate and govern all those things, without which his Church cannot be here upon the earth.  
Such things as appartaine to the nourishment, clothing, safe and quiet harbouring of the members of the Church: They therefore who are not of the true Church, are yet, for the benefit of God's Church, to be ruled by his providence, so are the patriarchs said to have found favour in the eyes of infidels, for that the Lord did rule and move the hearts of infidels, which way it pleased him.  
Now how God ruleth not only every particular man, but also all the several actions of men, is proved by that which is in the 16 of the Proverbs, Commit thy works unto the Lord, and thy thoughts shall be directed: And by that also which is in the 4. of james: 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: and yet ye cannot tell what shall be to morrow: for what is your life? it is even a vapour, it appeareth for a little time, and afterward vanquisheth away: for that we ought to say, if the Lord will, and if we live we will do this or that: Thus james speaking of the actions or doings of men, affirmeth that God ruleth them all, so that without his will we can do nothing, no not so much as pass from one place to another: and Paul coufesseth that he was often hindered and stayed by God, that he could not go to those Churches he purposed, until he had his journey granted him by the will of God: God therefore ruleth all the several actions of all men. I will use only two examples, to illustrate and make plain this most true doctrine, that God governeth the several actions of all men, both good and bad: In the history of joseph many things to this purpose are to be found: the end of that history was that which joseph spoke of, Genesis 50. you thought evil against me saith he to his brethren, but God disposed it to good: In this history these men and their several actions are to be weighed: First father jacob, than the brethren of joseph, joseph himself, the Ishmaelites to whom he was sold, that light housewife his mistress Putiphars wife, Pharaoh and his servants: the actions of all these persons are divers and very different one from another, some of them were laudable, others detestable, and yet some of those better than others, and some of those actions neither to be altogether allowed nor dispraised, & yet as joseph witnesseth, God by his providence ruleth & disposeth them all, both men and their actions to Joseph's good.  
So as David saith, Psalm 105. that God sent a man before them, joseph was sold for a slave: For so God governeth the wicked actions of those men, that the most perverse practices of Joseph's brethren, the shameless and beastly part of Putiphar● wife, and other heavy actions, had a most happy end: so that even those things that they did to joseph, purposing by them utterly to destroy him, brought joseph to great honour: so mighty and wonderful is God, that he is able to make the light to shine out of darkness moreover in the last chapter of the prophesy of jonas, we shall see how wonderfully God doth not only govern men, but also all manner of creatures sensible & unsensible: for I read that jonah went out of the City of Niniveh, & sat on the East side of the City, & there made him a booth & sat under it in the shadow till he might see what should be done to the City: and the Lord prepared a Gourd, & made it to come up over jonah, that it might be a shadow over his head, and deliver him from his grief: so jonah was exceeding glad of the Gourd. But God prepared a worm when the morning rose the next day, and it smote the Gourd that it withered: and when the Sun did arise, God prepared also a fervent East wind, and the Sun beat upon the head of jonah, that he fainted, and wished in his heart to die, and said It is better for me to die then to live: in this that I have written out of jonas we have these things to way: First jonah a man, the most excellentest creature, the other base creatures, as the Gourd, the worm, and the wind: The worm is a creature that hath life in it, and is of that kind of beasts that be divided in their bodies, the head and breast from their belly and tail, the Gourd and the wind they are creatures without life, and yet you see how God by his providence ruleth and moveth at his pleasure all these creatures. If Epicurus had been at this sight, he would have ascribed all to chance: if Aristotle, to natural causes: if Chrysippus or Zeno Stoics, to fate and to destiny: if Plato to some petty god: and amongst them all there had not been one word of the truth of God.  
But the holy Ghost attributeth the course of governing all these things to God alone, who prepared them all for jonah his good: for by these means, jonah that was wandering, was set in the right way, as if you will read the chapter you may see more fully of that which I have already written. I may safely conclude, that both all the creatures which want the gift of choice, and all they that have it, are governed and ruled by God, by his most high and mighty providence.  
Of the Angels, which I placed at the first amongst those creatures, that have the liberty of choice, I will write now the less, hoping that I shall have this back again to view, polish, and enlarge: but their name teacheth us that they are ruled by God himself, for they are called Angeli Angels, that is, messengers sent from God: and in the Epistle to the Hebrues are called the ministers, and servants of God.  
Thus much for the first part, that is for the truth of this doctrine, that God by his providence ruled all things in general, and every particular thing in particular.  
Now come I to that I promised to handle in the second place, namely to the unfolding and answering of those arguments which are made against this doctrine. The first argument they make is this: God cannot govern all things generally, and every creature and action without exceeding toil and grief of mind: But if agreeth with the nature of God, that he rest in quiet and be free from all labours: Therefore God doth not govern all and every particular thing.  
To this argument drawn thus from the nature of God, I answer, that their first proposition is false, which is that God cannot govern all things generally and particularly without exceeding foil, and grief of mind: but for that I will not only deny it as false, but show the reasons that move me so to do, you must know that there are divers kinds of actions, some are natural, some are violent other some mean: that is neither altogether natural, nor altogether violent: natural actions are they that do flow from the principles of nature itself, without any help elsewhere: such are the round motions of the heavens, the flowing and ebbing of the sea, that light things do of their natural lightness mount upward, heavy things fall downward, that we breath and such like: these actions are done without any labour, because they move of themselves without any other help: Other actions there are, which are done by force, and therefore are called violent, as by force to make a stone mount upward, whose nature is to fall downward. And such like violent actions, which cannot long last as Aristotle teacheth, because they are done with ●orce. There is another sort of actions which I called mean, whose beginnings are of nature, but yet they cannot be done unless they be helped by some other means, as to eat, to drink, to walk, and such like. But now that, that God doth, he doth without labour, because he doth it naturally, and therefore most freely: again, there is no force that can compel God, and therefore he worketh of himself freely without any compulsion: neither is he troubled with griefs, but governeth all things according to the rule of his will: neither is there any thing more agreeable to the nature of God, then to govern, and preserve the whole world, even with the word of his power.  
A second argument of theirs is this, It is an unmeet thing for God, and clean repugnant to his nature, to intermeddle in filthy, and unclean matters but he cannot govern every several creature, and their actions, but he must intermeddle with many unclean, and filthy matters: therefore he doth not govern them.  
I deny the second proposition, which is, that God cannot govern every several creature and their actions, but he must mingle himself with many unclean, and filthy matters: For that amongst the creatures, and their actions, there are many unclean things: this consequence, though it be the ground of the proposition is false, for although the power of God is in all his creatures, and ruled all, yet doth it not therefore follow, that the nature of God doth intermeddle with the unpure actions of his creatures, which may be made plain by this similitude: the Sun of all visible creatures most excellent (man only excepted) doth most set forth the glory of God▪ it doth shine in every place, so that it shineth often upon the dunghill, and though the beams thereof do heat the dunghill, as they do all other places, and things which they pierce, Yet for all that the Sun is not polluted with the defilements and uncleanness of it, neither doth the substance of the beams of the Sun mingle itself with those things which it pierceth.  
When one laid this in Diogenes his dish, that he went into a stews or brothels house, why saith he the Sun cometh thither also, and yet is not defiled therewith: thereby showing, that a wife & godly man though he enter into unclean and filthy places, and come into the company of filthy persons, doth not forthwith toyne himself to their filthiness, neither is infected with their vices: If therefore this Philosopher could enter into the stews, and come forth again unspotted with their uncleanness, so that their filthiness could not fasten upon him: much loss is God (whose nature is most pure and simple in governing of his creatures) insected with their filthiness. There is a third objection, which they thus frame: Every wise and good governor, unless he be greatly hindered▪ bringeth his work that he frameth, and that thing that he ruleth to a good, perfect and wished end: this may be proved by many examples, as by the example of a skilful Pilot, who directeth and bringeth his ship to the purposed haven, and such like: but nothing can let God from perfecting his works, and yet many of his creatures, as many monsters, mad men, lame, are imperfect. Therefore God ruleth not every generation and conception: to unlose this knot we must remember this distinction of order: there are two sorts of orders or courses that God taketh in governing all things: the one of them we may call ordinary, which God doth often use, the other extraordinary, with which order though we be not acquainted, yet doth God himself know the cause why he so worketh: & yet of this may we not conclude, that God in his works is contrary to himself: for if to us there appear some dinersitie and difference in the government of all things by God, certainly that difference is not of God's rule, but of the unstable judgement of our troubled minds: for God's works are not to be balanced by our judgements, which are deceivable, and for the most part untrue: Augustine proposed the example of two children, one of which is dutiful and loving to his father, the other is a wicked stubborn child: both their fathers are deadly sick, the good child prayeth earnestly unto God, to deliver his father from his sickness: the graceless graft thinketh every hour twenty until his father be breathless: both their fathers died and that according to God's appointment and direction.  
But now that child that prayed for the prolonging of his father's life, highly pleased God: and yet it pleased not God, that his father should live any longer: and again, that child that longed for his father's death, as highly displeased God, and yet it was God's pleasure that his father too should die: how cometh it to pass, that that which pleaseth God may displease him also, and that which displeaseth him, please him? as he was pleased with the good child's kindness, but not pleased that his father should live: and again displeased with the unnatural part of the lewd child, and yet pleased with his father's death.  
Surely there is in God a certain secret ordinance which yet is just, and a certain ordinance open and manifested, which also is righteous: But certain idle companions to draw both Augustine and us into hatred, for this doctrine, object against us, that they cannot perceive in God this double will, which we speak of, to wit, a secret and a revealed will: for they say we all know and you confess, that God is most plain without all show of doubleness, and therefore his will must be also as plain, and even so is it, though we cannot comprehend it: but let them first answer to that which Augustine and we have proposed, and ●ill they, nill they, they must acknowledge with us, that this difference ●f will, of which I have spoken, is not properly in God, but in us, who according to our reach and capacity mea●ure divine matters: and therefore in ●espect of us and of our capacity, there se●●eth to be this difference in the will of God: According to our censure and ●udgement, we will judge the birth of monster's, mad men, and crooked men, ●o be an unperfect work of God: but in ●he judgement of God their creation is most perfect and absolute.  
If Aristotle were asked what the ●ause were of their imperfections and ●e formities, he would answer that they proceeded of a defect, and want in nature. But Christ saith otherwise of the man that was borne blind in the 9 of john. Neither hath this man sinned, nor his parents, but that the works of God should be showed on him: that is, that ●od might be glorified by him. Now since the last end of all things is the glory of God, and since all those things are to be accounted perfect, which attain to their desired end, and since the glory of God more appeareth by the imperfections of some of his creatures, then if he had made them all in one form and perfection, surely we may not judge any of his works unperfect: I grant that if they be considered in themselves, there will appear in them some imperfection: but when they are referred to the glory of God, if they illustrate and set it forth, they are even therefore to be accounted perfect: for if no man should be mad, if none deformed, none lame, none blind, we would ascribe the perfection of our birth, which we perceived that all men have necessarily either to nature or to our parents: and we would easily slip into this opinion, that we had ourselves also of our parents: but since there appeareth such a diversity in the outward sormes of creatures, the providence of God doth more clearly appear by that their difference in shape. In the judgement of man, many flies and worms, and all sort of serpents are reputed not only unprofitable but also hurtful: But the Lord (as Moses showeth in his song) calleth them his treasures, out of which, he draweth vengeance for his enemies, as arrows out of a quiver.  
These were the shafts he shook Pharaoh with: with these Antiochus, with these Herode was punished: who therefore will account them unprofitable, or who superfluous, since the Lord himself hath such uses to put them to?  
There are also in them many profitable things for man, whereof some we know not, other some the Physicians know, as Nicander & others have very learnedly written of them: Ancient learned chrysostom in his tenth Homily upon Genesis, used this similitude: ●f (saith he) in earthly matters when we see these things that be done, approved by grave and mighty men, we mislike not their censure nor gainsay it, but prefer their judgement before our own: how much more should we carry the same mind of all visible creatures, which we know that God the creator of all things made? That since we have received his censure of them all, that all that he made was weary good, let us suspend our judgements & bury them in silence, and let us not dare to prefer the judgements of all men before the Lords: and we may persuade ourselves with strong and sufficient arguments, that the Lord made all things in great wisdom and mercy, and in a word, that the Lord made nothing unadvisedly or without cause: but though we know not the causes of his works, because of the weakness of our understandings: yet hath he made all things according to his wisdom and mos● mighty mercy.  
Thus far chrysostom: If therefore by the testimony of Aristotle, nature made nothing in vain, As that m● who was utterly ignorant of true religion affirmed of nature, which he yet iudge● to be both blind and brutish: how much more are we bound to attribute unto the most wise creator of all things this perfection in his creation, that he made nothing in vain, but all things in great wisdom: since all his worke● redounded to his glory, which is th● last, and the chiefest end of all things, and by the common consent of all men, every thing is judged either perfect or unperfect, by the attaining of his end? There is a fourth argument, thus made against the providence of God: If God who is most wise and righteous in his judgements, do govern all things, & every particular thing there should not be so great troubles in common wealths, and specially in the Church, whereof the Lord hath a special care, for that it is his Sanctuary: but both in Church and commonwealth there is great unquietness, so that all laws both divine and human are openly violated: good men most cruelly are dealt withal, evil men do rejoice and triumph in their wickedness without controlment: God therefore governeth not all things that are in commonwealths and in the Churches.  
This argument thus drawn from the nature of God's justice (which seemeth to be contrary to his government by his providence, if he should see, moderate, and suffer all these outrages and disorders) is one of the chiefest props of Epicurus his opinion: And this argument troubleth many that now live, & daily labour to bring Epicurus name in obloquy with all men, & yet are content to live like Epicures: and this argument also the Turks, and our capital enemies (the papists) object most against us: and sure it carrieth such weight with it, that David confesseth that he was so astonished, that his feet were almost gone: & his steps had well near slipped, when he saw the prosperity of the wicked, and punishments and hard entertainment of the godly, until he went into the sanctuary of God: then understood he their end, that is until David entered into God's school, & learned by his word & holy spirit, that he ordered all things most wisely, & justly. After Pomp●y had been put to the worst in the battle fought betwixt Caesar and him, in the confines of Pharsalos, and escaped by flight to Mytilene, he went to Cratippus, and disputed with the Philosopher in his garden, whether he thought there was any God which by his providence ruled in earth: and for that before in very bad quarrels ●ee had had most prosperous success, as when he had subdued, and in battle vanquished the inhabitants of the East part of the world, and was now in a most good cause overcome, stripped of his army, and forced to fly away himself alone most shamefully: he hereof gathered that God regarded not what was ●one amongst men, but that all things were ●one by chance. Thus doth the wise men of 〈◊〉 world judge & speak of such events. But the holy ghost teacheth us to judge ●ar otherwise of them: When Moses in his song Deut. 32. was to deliver to the people the threatenings of God, if they were disobedient, which afterward the rebellious Israelites felt, he useth this preface: Perfect is the work of the mighty God: for all his ways are judgement: God is true & without wickedness, just and righteous is he: teaching hereby that whatsoever the world doth prate of the causes of afflictions, that God with great wisdom, doth send forth of his treasures all sorts of calamities: sometime by them to punish the wicked, sometime to exercise the godly with them. For the sins of the people the hypocrite doth reign: that is, tyrants sit in the throne of justice, which under pretence of executing justice, ar● but hypocrites and oppress the people: job 34. verse 30.  
Woe be to thee (saith the Prophet Isaiah) which spoilest, for thou shalt be spoiled: And indeed, one tyrant plagueth another, & though tyrants be a plague to all nations & Kingdoms yet are they themselves in due time in like sort punished by other tyrants▪ In the person of Sennacherib the judgements of God are very lively set forth by the prophet Isaiah in the tenth Chapter of his prophesy: The Lord stirreth up the King of the Assyrians to punish the eastern people: Sennacherib was a wicked man, and he is a scourge to wicked people, yea he cruelly vexed the people of God, he spoileth almost all Palestina, he beseigeth jerusalem the chief City of that country: And thus saith God of him by the Prophet in that place: O Ashur the rod of my wrath and the staff in their hands is mine indignation: I will send him to a dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to take the pray, and to tread them underfoot like the mire in the street. But he thinketh not so, neither doth his heart esteem it so: and so forth. And a little after, thus saith God by the Prophet of him: But when the Lord hath accomplished all his work upon Mount Zion and jerusalem, I will visit the fruit of the proud heart of the King of Ashur, and his glorious and proud looks, Because he said, by the power of mine own hand have I done it, and by my wisdom, because I am wise: And a little after this, thus saith the Prophet, Shall the axe boast itself against him that heweth therewith? If Pompey had looked on this example, thus laid forth by the Prophet, he might have been better occupied & instructed, than he was by his toying with Cratippus: and this would have taught him, that thought the Lord suffereth tyrants to be for a time a plague to any nation, yet in his appointed time he suffereth them to be punished by other tyrants, and to have the same measure that they measured unto others: Now if we compare Sennacherib, and Pompey that gloried in this Little The great: which name Silla gave him for his victories: we shall find many things a like in their histories. Both of them was an are in the hand of God to strike the people of the East: both of them destroyed Palestina, and afflicted the people of God: Sennacherib deseiged jerusalem, Pompey took it, the Assyrian was put to flight by an Angel, and was slain in his temple, that is in his sanctuary, by his own Sons: Pompey was put to flight by Caesar, and flying to Ptolemy King of Egypt, whose father being dispossessed of his Kingdom, he had restored again to his crown, & therefore Ptolemy should have been as a son unto Pompey, was there in Egypt with him miserably slain. So unsearchable are the ways of God's judgements: for that which Michah speaketh of the Chaldeans in the 4. chap. of his prophesy: They know not the thoughts of the Lord, they understand not his counsel, therefore they shall be thrashed as sheaves in the barn, may be spoken of all these Giants and proud tyrants, who for that they know not the counsel of the Lord, shall in his appointed time bear the punishment of their pride: Neither doth the holy Ghost teach us, that the wicked only are punished, but that the Church of God is also afflicted though for another end and purpose: And there may many reasons be brought, to show why the Church of God is subject to so many calamities, but I will at this time allege only three, by which as by many other we may know, that the Lord in truth and judgement, doth exercise his Church with afflictions. The first is that so long as we carry about with us this burden of corruption, we are not only subject to sin, but do continually by sinning provoke the Lord to deals in justice with us: And therefore it is agreeable to the justice of God, that we be chastened of the Lord with a fatherly rod, which may keep us in obedience: yea we must all say with jeremy in the third chapter of his Lamentations, verse 22. It is the Lords mercies, that we are not consumed, because his compassions fail not.  
My second reason is this: It is best for us to be humbled under the mighty hand of God: for we know how fierce and haughty minded we are by nature, so that it is necessary for us, that God keep us under his schooling, and so have us in some awe: Therefore David saith in the 119. Psalm, ver. 67. Before I was afflicted I went astray: but now I keep thy word. And ver. 71. It is good for me that I have been afflicted, that I may learn thy statutes. The third reason is delivered by Paul in his first Epistle to the Corinthians the 11. Chapter verse 32. When we are judged we are chastened of the Lord, because we would not be condemned with the world: Therefore let us conclude this whole discourse with Moses thus: The judgements of the Lord are true and righteous, neither let us measure them according to our own conceit & judgements which are very deceivable, but let us know that the godly are punished for their sins they daily commit, that they may be humbled, and that they perish not with the wicked: but God in punishing the wicked, doth show and open the treasures of his long sufferance, patience and justice: but when he afflicteth us, he maketh us like to his own Son Christ, and stirreth up in us an earnest desire to be dissolved and to be with Christ.  
Let us in the mean time give ourselves to hearty and earnest prayers, praying continually with the Saints of God:  
Come Lord jesus, yea come quickly. Amen. Amen.