THE EYE and WHEEL OF Providence: OR A TREATISE, Proving that there is a divine Providence; Showing also what it is, and what be the parts thereof; together with the extent of it to the Heavens, to the Seas, to the Earth, and all things therein: especially to Man, and all things that concern him. Some Queries touching Providence resolved; the Objections against Providence answered; the Consectaries of this Doctrine, together with the Uses thereof gathered.  
By W. Gearing Minister of the Gospel.  Providentia Dei omnia gubernantur, & quae putatur poena medicina est. Hieron. sup. Ezek. 
LONDON, Printed for Francis Titan at the Three Daggers in Fleetstreet, 1662.   

To the Right Honourable George Lord Booth Baron of Delamere, and to the Noble and Virtuous Lady his Wife.  
Right Honourable:  
I Suppose it was the design of God to show unto Jacob in his Vision of the Ladder, that special care his wise providence took of him; 
Gen. 28.  that Ladder being a most lively draught of God's faithful conduct concerning Jacob, and of the universal government of the world which is in the hands of God: infinite are the bounds and limits of this Empire; his Sceptre extending itself both over the Heavens and over all the earth. The two sides of the Ladder (as one saith) represent power and sweetness, 
Caus. Hist. sacr.  which are as the two hands of the divine providence, which by divers steps goes mounting from earth to Heaven, and thence descendeth to the earth again, acting and walking a thousand ways at once, through which the world is insensibly led to the periods appointed to it. God resteth himself on the top of this Ladder, and from thence sendeth forth his holy Angels, 
Greg. Moral.  which are (as Gregory saith) the Ministers of divine providence, and sent forth to minister for them that are the heirs of salvation.  
God continueth this great world by a continual vicissitude, the day changing into night, the spring into summer, summer into harvest, harvest into winter, winter into the spring: one day is not in every point like another; some hot, some cold, some wet, some dry, some clear and Sun-shiny, some dark and gloomy; that giveth a great beauty to the Universe. Even so it is with Man, who being an Epitome of the great world, is always ebbing and flowing into a perpetual diversity of motions; sometime lifted up in hopes, by and by cast down in fears, sometime on the Mount of prosperity, and straightway in the Valley of Bochim. 
Tùnc est tentatio finienda quando finitur & pugna, & tùnc finienda est pugna, quando post hanc vitam succedit pugnae secura victoria. Pr●sper. l. 5. de cont. vitae.  The life of man (saith Prosper) is a War without truce, neither is peace to be expected long but in the Tomb. Never a one of man's days are like another of them, to teach us to have our hearts unchangeable in the great inequalities and accidents that befall us; and though all things are full of turning and variation about us, yet should we remain , earnestly breathing and longing after God. Let the Ship run out East or West, North or South; and let the Wind blow where and when it listeth, yet the Needle will still look toward the Pole: so let things go how they will; let the soul be glad or sad, in joy or heaviness, in light or darknss, in temptation or repose; let the Sun scorch, or the dew cool, the drought or the frost consume; yet the point of our heart [our spirit] and our will (which is our needle) must continually turn and look to God our only sovereign good; 
Rom. 8.38.  and if once we firmly resolve never to forsake God and his ways; and that neither tribulation, nor distress, (such straits wherein Christians may be shut up, that they can see no issue out of it) nor persecution, nor famine, nor nakedness, nor perils and dangers occasioned by these, nor sword, nor fire, nor any other instrument of cruelty, nor death that is so dreadful to nature, nor life which many times is more dangerous to the people of God than death, [life] that is attended with so many cares and casualties, and maketh men for the preservation thereof to forget their latter end; no nor Angels, nor principalities and powers, not evil Angels, nor spiritual wickednesses in high places, no nor good Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are put to signify Magistrates. Luk. 12.11. Luk. 20.20. Tit. 3.1. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do promiscuously signify either good Angels, Col. 1.16. & 2.20. Eph. 1.21. or evil Angels, 1 Cor. 15.24. Eph 6.12.  (if they should go about to hinder our salvation) shall separate us from the love that is founded in Christ; this will serve as a counterpoise to hold our hearts in a holy tranquillity, among all the unequal motions of this life; in all these things we shall do more than conquer, not only overcome, but take the spoils of them, and reap advantage by them.  
God's providence is a Sun that penetrateth every where, and is always in his high noon, the motions whereof though they seem obliqne, go always straight, and will (sooner or later) bring the people of God to their desired Haven, taking them by the hand, and leading them in all their pilgrimages, and both frequently and insensibly diverting them from the abysses, into which the pride and malice of their enemies would have often hurried them, who shall at last be driven to confess, that innocence and truth are so dear to God, that whosoever shall offend them, shall find Heaven arming itself in their defence, and that the Almighty God hath invisible bands, which the stoutest opposers of his providence cannot break, and that divine vengeance which is inexorable, will (first or last) inflict on them the punishments they have deserved, that it may appear that God in his government of the world, hath respect to the poorest Christian, and meanest Artisan, (who no less enjoyeth this munificence of his bountiful Creator) than the highest Prince or greatest Potentate in the world.  
Thrice happy are they that live under the favour of divine providence; every footstep thereof is a speaking to them in particular, that God will never leave them nor forsake them. Great peace may the soul have, when God is the primum mobile, and first mover of all his actions: what comfort may he take, when he considereth that he walketh in the way his uncreated wisdom hath marked out for him with his own hand? this consideration well digested, is sufficient (when things at any time seem to go cross to our desires, and Gods providences seem also to contradict his promises) to banish from us those disquiets and discontents, which extort from us that acquiescence and confidence, which we ought at all times to have in God, and to make us to resign our hopes, our joys, our desires, our designs and interests into the bosom of his providence. How indulgent is God to his children? He spreadeth abroad his wings like the Eagle, 
Deut. 32.11, 12  stretcheth them out to cover each of his young ones, who are kept as it were in a nest: none are so safely kept as God's little ones, who have a nest under them, and a God over them. All Gods benefits are for their good, every feather in his wings helpeth to cover them, his wings reach to the ends of the earth; be a Christian then where he will, God hath a wing of grace or a feather of mercy to reach him: and therefore when at any time we feel the touches of that wise hand that manageth our greatest affairs; this may comfort us, that he will lay no more upon us, than he will give us a way out of, seeing he layeth them on us not as an angry Judge, but as a loving Father; 
Tam pius nemo; tam pater nemo. Tertul.  none so much affectionate as he, none so much a Father as he, saith Tertullian. When it raineth, we cannot see the end why God sendeth it through the thick Cloud, but when the storm ceaseth, we perceive presently that it hath been profitable, and done good to the earth: so while God's hand is upon us, we often see not the benefit of it, but afterward we feel it to our comfort, Psal. 119.71. The Saints are beautiful in the fire of afflictions: In the dark night of afflictions many glorious lights appear, which lie hidden in the Sunshine of prosperity, saith Lactantius.  
Many men deal with God as Joab did with Absalon, who being often sent for, refused to come; at length when Absalon hath caused his barley fields to be set on fire by his servants, than he cometh to him, 2 Sam. 14.30. So many times when we are in prosperity, God cannot be acquainted with us, nor are we at leisure to serve him, 
De nido peccati rostro flagelli percutit. Hieron.  but when he rouzeth us out of the nest of sin by the bill of afflictions, as Hierom speaketh, than we run unto him, and call upon him. God hovers none in this evil nest, nor nourisheth any in their sins; if we expect comfort from him, we must be carried on his wings from this pit of corruption. When we are naked, God brings us into the nest of afflictions, to warm and ripen us there, and to feather the wings of our prayers, that we may soar aloft, and fly to the Throne of his grace.— Therefore when men at any time are the instruments of our sufferings, let us not consider whether we have deserved thus to be dealt with by them, no● meditate on revenge, thinking how t● pay them again in their own coin but let us look (not after the stone▪ but to the hurler, not to the staff, bu● to the striker; considering that t● make opposition against God, were but to strive against the stream; a● he did that threw fetters into the Sea, to make it his prisoner, or as another (as wise as the former) that went out with a bag to catch the wind. It is great wickedness and extreme folly, with Job's wife to think we should bless God in prosperity, and blaspheme him in adversity; this were intolerable ingratitude in the highest degree, and with the Persians, to worship the rising Sun in the morning for a God, and to curse him at night (being ready to go down) for a Devil, forgetting the benefit they had of his former presence, and not considering the benefit they should reap at his next appearing. Just so do many men, they neither look backwards to God's bypast benefits, nor yet forward to his future favours, but like Beasts look only downwards upon their present estate, never praising God for the benefits they have received, nor praying to him for such as they want, and yet may receive.  
Afflictions be the beaten path and road that lead to Heaven, trodden and tracked by all the holy Patriarcks and Prophets, Apostles and Martyrs, that have gone before us, and that must bet rodden by all the Saints and professors that must come after us; therefore we must not look for a peculiar estate above all our brethren, but seeing it is the lot and portion of all God's children, we must prepare ourselves to bear our parts with patience. That gold must be much beaten and filled, and tried in the fire, that must bear the image of the King: the Church is God's image, which being decayed by Adam, is to be renewed by our conformity to Christ. Bernard saith, Christ our Head was crowned with thorns, his members must not think to crown themselves with Rosebuds.  
And now Right Honourable, I here humbly present unto you this Treatise of Providence, who have observed the various operations of divine providence, and have seen the flux and reflux of a thousand accidents in these our days: and certainly! God cannot conceal his thoughts, designs, and loving kindness, from those that observe his do, who admire his sage providences, and the miraculous conduct of his designs. The best improvement of all occurrences, is to consider all things spiritually, turning them to spiritual ends and uses: the living Christian lays things to his heart; his searching spirit (like the Chemic pots) can refine all that is cast into it; knowing that all things whatsoever; all accidents and events fall directly, and as it were perpendicularly under the counsel of God's providence; to the guidance whereof I leave you, praying that the Lord who blessed the house of Obed-Edom, for lodging the Ark of his Covenant, will bless you with all spiritual blessings in heavenly things in Christ. Thus committing your Estates to the protection of the Highest; my labours to your favourable censures, and myself to your commands, I am  
My Lord, and Madam, Your Honours in all Gospel services, W. Gearing. May 26. 1662.   

INDEX RERUM.  

CHap. 1. Text joh. 5.17. opened; an Introduction to the Work; a Doctrine raised.  
Chap. 2. Quest. Whether there be a divine providence? proved by six Arguments. Argum. 1.  
Chap. 3. Argum. 2.  
Chap. 4. Argum. 3. Argum. 4.  
Chap 5. Argum. 5. Argum. 6.  
Chap. 6. The definition of providence; the parts of it.  
Chap. 7. Of God's general providence.  
Chap. 8. Of God's particular providence; of the extent of it to the Heavens, to the Sun and Moon.  
Chap. 9 Of the Eclipses: a large discourse on the miraculous Eclipse that happened at the death of Christ.  
Chap. 10. Of the extent of providence to the Stars; of their order, variety, and use; how they are for signs and seasons, and for days and years: a discourse on the Star that led the Wise men to Christ.  
Chap. 11. Of God's providence to be seen in the winds, and in the blowing of them: an Objection answered.  
Chap. 12. Of God's providence to the Birds of the Air, and in particular to the young Ravens, the Ostriches young ones, and the little Sparrows.  
Chap. 13. 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 that are taken in every Month; of their provision; an Objection answered.  
Chap. 14. Of the extent of providence to the earth, and to the things that are in it: 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; five branches of comfort to God's people, drawn from the earth's stability, to prove the stability of the Church of Christ.  
Chap. 15. That providence is visible in Herbs, Plants, and Trees, that grow out of the earth: of the variety of Herbs and Plants brought forth in every Month: of the Lilies of the field.  
Chap. 16. Of the extent of providence to the Beasts of the earth: of a special providence in providing for Lions, and other Beasts of prey.  
Chap. 17. How the calling and labours of the Husbandman are directly subordinate to God's providence.  
Chap. 18. Of the special providence of God toward Men: how God over-ruleth the hearts and wills of men, yea of the greatest Kings and Princes; and how the actions of men are swayed by God's providence; of God's providence about things contingent; a discourse upon Lots.  
Chap. 19 How the steps and go of men are ordered by God's providence: a discourse on the journey of the Wise men, that came from the East to jerusalem at the birth of Christ: some Objections answered.  
Chap. 20. How the good actions of men are under divine providence.  
Chap. 21. How the evil actions of men are governed by God's providence: of God's ends, Satan's ends, and sinners ends, in one and the same action.  
Chap. 22. How Gods providence reacheth the habitations and dwellings of men.  
Chap. 23. Of God's providence concerning Marriage, and in bringing man and wife together.  
Chap. 24. 

Sect. 1. Of the special providence of God toward the godly in afflicting them: an Objection answered; God's ends in afflicting them.  
Sect. 2. Of God's providence in preserving his people in afflictions.  
Sect. 3. Of God's delivering his people out of afflictions: of the divers ways God useth in their deliverance, and how they are more than conquerors in afflictions, showed in five things.  
Sect. 4. Of God's providence in bringing about the salvation of his people.    
Chap. 25. How Gods providence reacheth the wicked. 

Sect. 1. Of his suffering the wicked to rage's against his people: a Question, Wither a Christian may fly in time of persecution, answered.  
Sect. 2. Of God's restraining the rage of the wicked, showed in divers particulars.  
Sect. 3. Of the dreadful executions God doth sometimes lay on wicked men; many notable examples of Gods heavy judgements upon persecutors.    
Chap. 26. Quest. 1. How God governeth all things; whether immediately by himself, or mediately by second causes, answered in two Theses: an Objection answered.  
Chap. 27. Quest. 2. Whether God's providence be immutable, answered affirm. 

Sect. 1.  
Sect. 2.  
Sect. 3. An Object. against the immutability of God's providence, answered: how God is said to repent, etc.    
Chap. 28. Divers Objections against this doctrine of Providence, answered. Object. 1. answered.  
Chap. 29. Object. 2. answered in five things.  
Chap. 30. Object. 3. Object. 4. answered.  
Chap. 31. Divers Corollaries drawn from this doctrine of Providence. Corol. 1. Corol. 2. Corol. 3.  
Chap. 32. Corol. 4. Corol. 5.  
Chap. 33. Corol. 6. Corol. 7.  
Chap. 34. Profitable Instructions arising from this doctrine of Providence. Instruct. 1.  
Chap. 35. Instruct. 2.  
Chap. 36. Instruct. 3.  
Chap. 37. Instruct. 4.  
Chap. 38. Instruct. 5.  
Chap. 39 Instruct. 6.  
Chap. 40. Instruct. 7.  
Chap. 41. Instruct. 8.  
Chap. 42. The Conclusion, consolatory to the Church of Christ.    

The Authors cited in this Treatise.  

A  

ABen Ezra.  
Aelian. nat. Hist.  
Ainsworth.  
Ambrose.  
Alstedius.  
Antoninus.  
Aquila.  
Athanasius.  
Aulus Gellius.  
Aquinas.  
Ausonius.  
Augustinus.  
Arias Montanus.  
Aristotle.  
Aratus.  
Aretius.    

B  

Bp Babington.  
Sr Ri. Barckley.  
Basilius.  
Bastingius.  
Beda.  
Ben. Gorion.  
D. Bernard.  
R. Bern. on Ruth.  
Benefield.  
Beza.  
Bodinus de Republ.  
Boetius de consol.  
D. Boys.  
Bucan. loc. come.  
Bullinger.  
Bucer.  
D. Bright.  
Brathwait.    

C  

Callistratus.  
Calvinus.  
Camden. Britan.  
Causinus.  
Cassiodorus.  
Cebes Theban.  
Caelius Rhodig.  
Carion. Chron.  
Caryl.  
Chald.  
Chemnitius.  
Clapham. Cant.  
Clapham. Manual.  
Clemens Alexand.  
Chrysippus.  
Cratippus.  
Cicero.  
Cotton.  
Caesar. Comment.  
chrysostom.  
Cyprian.  
Com. Relig. Galliae.  
M. Coverdale.  
Crompton.    

D  

Damascen.  
De Dieu.  
Diodati.  
Discip. de Temp.  
Dorotheus.  
Dearing.  
Dyonis. Aereop.  
Didacus' Stella.  
Danaeus.  
Diodor. Sicul.  
Drexelius.    

E  

Egesippus.  
Euseb. Eccl. Hist.  
Euripides.  
Euthymius.  
Expl. ver. Relig.    

F  

Frytschius.  
Franzius.  
Ferus.  
Flac. Illyric.  
Fox Act & Mon.  
Fenner. Catech.  
Th. Fuller.    

G  

Genev. transl.  
Gualther.  
Greg. Magn.  
Greg. Nyssen.  
Lud. Granat.  
Greenhaw.  
Goulart.  
Gossen.    

H  

Hagius.  
Hesychius.  
Hist. Sinarum.  
Herodotus.  
Hebr.  
Hieronymus.  
Hedf. Sphinx.  
Holcot.  
Hooker. Eccl. Pol.  
Hist. novi orbis.  
Homerus.  
Hyperius.  
Hesiod.  
Hilarius.  
Horatius.    

I  

Ital. Annot.  
Josph. Antiqu.  
B P jewel.  
jul. Scalig.  
Junius.  
Isidorus.  
Iust. Mart.  
juvenal. Sat.    

K  

Keckerman.  
Bp. King.    

L  

Lactantius.  
Levin. Lemn.  
Livius.  
Lorinus.  
Lumb. Sent.  
Luther.  
Lips. de const.  
Lyra.  
Lyranus.  
Lucanus.    

M  

Marcellinus.  
Macchiavel.  
Menochius.  
Maimony.  
Morney.  
Mayer.  
Pet Mart.  
Moor's Antidote.  
Munst. Cosmog.  
Minut. Faelix.  
Geo. More's Demonstr.    

N  

Gr. Nazianzen.  
Niceph. Gregor.  
Ios. Nancler.    

O  

Origen.  
Ovid.  
Otho Casman.  
Orpheus.    

P  

Pacuvius.  
Pareus.  
Paulus Aemil.  
Philo Jud.  
Pompon. laetus.  
Petrarch.  
Pemble.  
Pineda.  
Pet. du Moulin.  
Perkins.  
Plin. Nat. Hist.  
Prideaux.  
Pier. Hierogl.  
Polan. Synt.  
Procopius.  
Prosper.  
Perrerius.  
Plutarch.  
Pythagoras.  
Publ. Mimus.  
Dr Preston.    

Q  

Quintilian.  
Quint. Curt.    

R  

Rab. Sol. jarch.  
Remigius.  
Rest. fren estate.  
Rolloc.  
Rutherford.    

S  

Salvian.  
Senault.  
Bp Sanderson.  
Seneca.  
Septuagint.  
Solinus.  
Strabo.  
Scultetus.  
Stock.  
Suetonius.  
Sutton.  
Symmachus.  
Synesius.  
Socinus.  
Struther.  
Symson.  
Synops. purior. theol.    

T  

Tacitus.  
Dr Tailor.  
Tertullian.  
Theophilact.  
Theodoret.  
Tremellius.  
Talmud.  
Thucyd. hist.  
Turnbull.    

V  

Vatablus.  
Verron. Phys.  
Virgil.  
Vrsinus.    

W  

R. Walker.  
Weems.  
Willet.  
Wilkins.  
Wolfius.  
Woodward.    

X  

Xenophon.    

Z  

Zanchius.  
Zegedin.     

THE Eye and Wheel OF PROVIDENCE.  Joh. 5.17. But Jesus answered them, My Father worketh hitherto, and I work. 

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 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 lawful and justifiable. He might have told them; what though it were unlawful 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 lawful to cure as I do; for I use no work, but do all by my Word; now it was ever held lawful to speak on the Sabbath-day. But by his answer he fully instructeth us in the doctrine of the Sabbath: they might have remembered that he was Lawmaker 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 Lawmaker be the greater; yet it's no Question in Divinity, but that the Lawgiver is above the Law; for he doth not command and enjoin 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 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, without 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 day's 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.]  

Mio padre opera infin ad hora, & ancora io opero. Ital.  1. In governing the created World, and Kingdom of nature, according to the enacted Laws thereof.  
2. By setting up in the Kingdom of nature a Kingdom of Grace. And  
3. By means of the Laws of both duly administered, 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 let 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 wisdom of God are manifest at all 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, neque 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 always in operation.  
My Father worketh hitherto, etc.] God having finished that work of Creation in the space of six days, 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 days the Creation of the World was finished, but the government thereof is perpetual, and God 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 potential and immanent, but as it is actual 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 inquire, Whether there be such a thing as Providence?  
Argum. 1 Besides those many places of Scripture which might easily be marshaled 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 Governor; among Soldiers a General; in the Heavens a Sun; in a Kingdom 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 persuaded that there is no God; or if he doth acknowledge the essence of God, yet he denieth the providence of God. The wicked man's 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 showing 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 guide them) would rather make any ●hing their God, than have no God. Now then much more we that are 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 special properties of God, that manifest his Providence; 

The Sovereignty of God.  
The Goodness of God.  
The Righteousness of God.    
1. The Omnipotency of God showeth 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 carnal 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 sovereignty thus differ: 
Rutherf. influences of Grace. c. 7.  omnipotency looks simply to effects physically, what the Lord can do: he can create many worlds; but his sovereignty is, that he may do what he will, and de jure do all things, and not give account of his matters to any one, Job 33.13. as Elihu speaketh; by his sovereignty 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 epidemical diseases, as sometimes are spread over City and Country, 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 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, 
Bp 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 death's 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 ourselves. Yea, he hath divers ways to bring men to their ends: some are drowned with Pharaoh 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 David's days: some by the sword, as in the time of the Wars: one cries 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 Palsy, another the Dropsy; some die suddenly, others leisurely, by long lingering 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 ways: and without crossing his mercy and goodness, 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 promises 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 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 show his sovereignty in the course of his Providence, takes away wealth and riches from some, and giveth it unto others: God hath taken away the Cattles of your Father, and given them to me, saith Jacob to Laban's 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 fruitful seasons, Act. 14.17. and at other times he withholdeth 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 God's Providence.  
2. God's 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 spiritual and heavenly blessings, and Heaven itself for the Elect only, but outward earthly blessings he usually bestoweth upon all; as a learned man upon 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 sinful, 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 hid one's 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 ways, he nevertheless left not himself without witness, in that he did good, giving them rain from Heaven, and fruitful 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 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 God's 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 blood, that is, their blood was shed; an there is a notable declaration of the righteousness of God, by the Angel of the waters, Thou art righteous O Lord, 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 waste, and shalt be, because thou hast judged thus: and ver. 6. for they have shed the blood of Saints and Prophets, and thou hast given them blood 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 terror and Majesty, and his execution is so dreadful, 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 Battle shall be fought in Armageddon: but how this is ●●●●●ged, appeareth in the latter part of ver. 11. it is said, He that sat upon the white Horse is called faithful and true, and in righteousness doth he judge and make War. It is one of the hardest things in the world to manage the Sword-military, according to the rule of justice: soldiers 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 Warrior, and of a just Judge; in righteousness doth he judge and make War. 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 God's anger, as fire enkindled in a thicket of thorns, spreading itself 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, 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 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 days of Joshua; and in the performance of this promise, God's providence manifestly appeared, and many ways manifested itself.  
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, stays 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 Egypt, to provide for his Father jacob, and his Family during the famine. I 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 cruel 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 Sovereign, not knowing him that was now over their heads, and whom they would have trodden under their feet. Joseph takes not up the government of Egypt, until he hath been used like a Beast, and sold as a 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 Egypt. Even so the divine counsel 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 King's cruel Commandment. His Mother having hid him three months, and being no longer able to conceal him, she deviseth for him a little Ark made of Reeds, and daubed it with slime and pitch, putting the Child in it, and setting it among the Bulrushes by the River side, appointing her Daughter (the Child's 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 horror on the Tomb of her Son, and her eldest Daughter standeth as a Sentinel, to see what would become of her little Brother, 
Babingt. Notes in Exod. 2.  God's providence so ordered it, that this cruel Pharaohs Daughter, called of some Thermutis, cometh down that way to wash herself 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 Vessel, in which was enclosed 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 cruel 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 Egyptian 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, (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 King's 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 . One might think that Moses had been in the most likely capacity of delivering his Brethren, when he was styled 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 Sceptre: yet here behold a stratagem of divine providence; Moses must departed out of Egypt, 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 employment of a Shepherd for forty years together; then God delivereth 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 prophecies concerning Christ's conception, birth, life, death, were all in due time accomplished, both for matter and manner, substance and circumstance; as also the threaten of Christ against the Jews, the destruction of their City and Temple, which plainly prove the Providence of God.   

CHAP. IU. 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, Kingdoms and Commonwealths, wherein some govern, and others are governed. A Kingdom or Commonwealth is a lawful government of many Families, and of those things which unto them in common belongeth, with a puissant Sovereignty; 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 Statesman hath well noted. Now this could not be without a divine Providence, so ordering and disposing matters, overruling men's 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 Moonlight of nature have been able to discern and confess, that Commonwealths were governed much more by a divine hand and assistance, 
Deorum  & auxilio, multo magìs quam hominum  & 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 lose lewd fellows, that had rather all to go at six and seven, as they say, viz. in a confused course and disorderly fashion, than submit themselves to live in a 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 outrageous. In a word! it is he that preserveth Rulers and Governors, 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 reign, and Princes decree justice. God sets his eternal Law before their eyes, as being of principal 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 itself 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 Egyptians, with England and France, etc. of an Aristocracy with the Venetians, and the like. For though man's wisdom 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 man's wisdom 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 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 skilful Pilot; no more could the world itself, nor any form of Government in it long continue, unless it were guided, maintained, and governed by the great Creator of all things.  
Argum. 4 Every man's 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 God's 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 hid himself from the vengeance of God, which (his guilty conscience told him) did pursue him. Now if man's 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 Vriah, and numbering of the people, and Peter about the denial of his Master, which made him weep bitterly; but sometimes it doth condemn a man in respect of his general estate; it may condemn him in respect of his final and eternal estate, whereupon followeth a dreadful expectation of judgement, Heb. 10.27. as when a Malefactor is arraigned and condemned, he than 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 cried every man to his God: The Mariners under a false Religion understood that something was to be feared, 
●●autae sub errore religionis, intellexerunt aliquid esse verendum. Hieron. Divinum aliquod & singular 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 sudden 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 formal, and do some outward devotions; and even natural and servile fear may sometimes serve as an Awl, Needle, or Bristle to bring in filial 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 the Rabbins, because they call every man ●pon the God of his Country.   

CHAP. V Argum. 5. Argum. 6.  
Argum. 5 FUrthermore, the several dispositions of people, according to the Climates in which they live, do notably prove there is a Providence. Tacitus tells us, 
Tacitus. Caesar's 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 men's Religion of late among us, let any indifferent person judge. The natural disposition of the Northern Nations, is quite contrary to them of the South, and the people of the middle Nations to both. The Northern Nations are laborious and exercised in Manual Arts; the greatest Lawmakers, Statesmen, eloquent Orators, Poets and Historiographers, are in a manner all of the middle Nations. The Southern people are full of sagacity, and subtle searchers in occult Sciences to instruct others; the Egyptians, Chaldeans and Arabians, (those Southern people) have brought to light the hidden Sciences, both Natural and Mathematical. This may be spoken for the general qualities of people of all countries'; but as for the particular, there are in all places and in all countries' men of all humours, as Bodinus noteth: and we may see in every Country, 
Bodin de Republics. 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, sudden, rash and violent in their actions and motions; others are more solid, of riper wits, and more deliberate in their do: some again are very dull, and of blockish stupidity; others are very quick, and full of agility: some 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 extremes are brought to the golden mean. It's worth while to mark this disposition, and God's 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 Prince's power were in the hands of rural Peasants, or the passions of private men in Princes, the world would soon totter; but God's Providence hath wisely severed them, that power without passion may be beneficial, 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 profane Stories, we shall see the truth hereof abundantly. Nabuchadnezzar 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 dignity is restored to him, he acknowledgeth God's Providence and his Sovereignty over him. Belshazzar in the midst of great feasting and jollity, heareth the great Clock strike his hour, and seethe a man's hand in the Wall, drawing a dreadful sentence against him. Caesar is massacred in the midst of the Senate; and Valerian the Roman Emperor, 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 Emperor of Germany, a valiant Prince, that after victory gotten by him in fifty two pitched Battles, he was deposed in his old age, and brought to that necessity, that he made suit to be a Prebendary in the Church of Spire which he had built, which was denied him; whereupon it is said, he broke 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 Sponge, and a Loaf; a Harp for his solace, a Sponge to dry up his tears, and a Loaf to staunch his hunger. 
Sr Rich. Barckl. de summo bono. One saith of unstable fortune, as it is commonly called, Hos premit, hosque 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 always 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 sudden 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. In this world we have no certain nor sure estate, no abiding City in a perishing world: though the earth be so established by God's Word, that it abideth for ever, yet all things on the face thereof do vanish 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 show what it is, and what be the parts thereof.  

definite. of Provide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg Nyssen. lib de Provident.  Providence is God's wise, perpetual, 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 admiration doth he govern, sustain, and take the care of them even to this day: My Father worketh hitherto, etc. 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. come. de Provide.  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 knocked and cracked 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; 

Knowledge,  
Disposition and  
Government.    
1. Knowledge: he seethe 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, final, exemplar and fundamental 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: 

— The Sun's clear light,  

Homer.  Which neer'theless to pierce  
Th' earth's entrails hath no might.   

Nor Sea with his weak rays,  
But th' world's Creator great  
All things surveys  
From forth his dwelling Seat.   

Earth's Mass doth not withstand  
Nor dark night let's, but he  
Things present and to come,  
And past at once doth see.   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 general 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 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 itself 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 Father's Asses had no expectation of a Kingdom, 1 Sam. 9.3. he by the advice of his servant goes to Samuel to inquire 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 anoint him to be Captain over my people Israel. Ver. 16. So the Lord saith of the King of Assyria; I will send him against an hypocritical 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 remarkable is that Providence of God, in disposing of all things according to the prayer of Abraham's servant, 
Gen. 24.  bringing forth and showing him the Damsel that was to be a Wife to his Master's Son, by the same token which he had expressly desired; which was this, that if the Damsel 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 Isaac's Wife, and so it came to pass. God's wise disposition is such, saith Causin, 
Causin. de Provident.  that all the whole Universe in all its parts, is ruled like a paper with Music 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 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 counsel of his own will. God is not confined by any external Law, nor straitened by the course of nature; he acteth with great freedom and sovereignty. 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 itself.  
1. It cannot be, that there can be no government of the world, because the constant order and vicissitude in nature and natural things, the mutual 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 not to think them effects of God's Providence. 
When all things are created of nothing, and many things are compounded of contraries, and by a natural enmity seek the ruin 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 superior or inferior to God; if superior, 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 hills is his also; the sea is his and he made it, and his hands form 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 equal unto him: and if he were inferior 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 so great an employment upon him: 
Deus liberrimum agens, qui à nemine cogitur ad hanc rerum omnium administrationem. Polan. Syntag. de Provide.  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 always 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, than was he without the world, and hath wisdom and ability enough to govern it: the knowledge of all objects in the world causeth no weariness in 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, quamuìs illorum ministeriores geratur: & high 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 utique sicut mens corpus regit, sed tanquam dominus domum, navimque 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 mixed 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 God's General Providence.  
FUrthermore, for our better understanding of this point of the Providence of God, we must note, that it's of two sorts; 

General,  
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. God's general Providence, which extendeth itself 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 powerful Word, Heb. 1.3. The Providence of God extendeth itself to all things, (whether of a superior or inferior nature) to all things in general, 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 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.  
God's general Providence ordereth and disposeth all the Creatures of the world, to those purposes that he in his wisdom hath appointed them; whereof we have a plain and evident testimony, Gen. 7.2, 3. where notwithstanding God would destroy the world by a flood of waters, to purge it of those sinful and impure Inhabitants, yet he appointed the 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 temporal 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 beg meat, drink and apparel, or any thing that is needful 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 caring whether it stand or fall: or like a Ship-Carpenter, who having finished a Ship, and taken his money, careth not whether she sink or swim; but he is (as St Peter calls him) a faithful Creator, who hath a care of all his Creatures, especially of the special. 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 Father's household 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 temporal blessings for the maintenance of this life, whereby we may the more freely give our 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 man's nature and constitution; or else it may come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth advenire, to teach us, it's adventitius, not proprius, and must daily be ministered 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 men's 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 sauciness with her Mistress: and Psal. 104.15. bread is said to strengthen the heart of man. Hereby our Saviour teacheth us therefore to yield ourselves wholly to the care and tuition of God, and commit ourselves wholly to his Providence, who will supply all our wants, and give whatsoever things are necessary for our sustentation.   

CHAP. VIII. Of God's particular Providence; of the extent of it to the Heavens; to the Sun and Moon.  
IN the next place I shall treat of God's particular Providence, which showeth itself 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 God's 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 several Laws whereby God ruleth and governeth them. The reason why the Trees and Plants spring from such a small Kernel or seed, and some of them bring forth one kind of fruit, some another; the cause why the Fowls, Fishes and Beasts, have their several 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 God's Providence. They are in a great error, that say this Providence is extended unto universal 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 showed 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) are appointed for some certain end, 
Explan. verae Relig. l. 1. §. 10.  as well in special as in general: 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 ruin, than likewise may these general 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 Empyreal Heaven; 
Causin. hist. sac. l. 1.  now it was in the midst of the Waters, that this admirable work was form: whether they were necessary to temper the rays 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 spacious 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 showeth the continual Providence of God: the Lord carrieth about the Wheels of Heaven in a continual motion, still holding them to their diurnal task.  
2. Let us look further to the Sun in the Heavens. The Sun ariseth every morning; this great Eye of Heaven openeth his eyelids every morning, 
The Sun is the image of the Sovereign King, the heart of nature, it daily speaketh to us out of the gates of the East, with as many tongues as it hath rays. Causin.  twinkling and moving continually: no sooner doth he peep above the Horizon, but he sendeth forth his rays 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, etc. 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 universal eye of the world.  
2. Heat: the beams thereof have a wonderful and universal efficacy; 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 Springtime, and reviveth all that seemed well nigh dead in the Winter. We read of precious things brought forth by the Sun, Deut. 33.14. 
Perkins on Mat. 5.  now in regard hereof some call it the universal 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 Heaven's 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 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 rejoiceth as a strong man to run his race. The Sun when he ariseth is gloriously adorned with shining rays, and seemeth like a Bridegroom to be very cheerful, 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. Mathematicians 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 wisdom 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 chrysostom discourseth upon this Subject: This great light thus doth, as if the great Creator thereof had charged it thus to do: Send forth 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 mayst serve man for whom thou wast made; thy light shall tend downward. Besides, the Sun never goes out of his way, yet is in continual 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 days 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' days. This is that great light which God made to rule the day.  
3. From the Sun I shall proceed 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 virtues, that go forth from the Sun into other Stars, which afterwards she communicateth to the earth, and here the wisdom of God is admirable; for therefore is the sphere 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 fruitful, nourisheth Plants and living Creatures; yet the Moon also is very beneficial to man, because it nourisheth and governeth the humours, for the life of Plants and Animals ariseth from the mixture of heat and moisture, and is nourished by a due temperament of both. The Moon is a celestial Calendar, for most Nations in times past used Lunar months, describing their Months, Festival days, and times appointed for public 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 Months 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 wisdom of divine Providence is much to be observed, that this Planet the most familiar with the earth, appointed by God for the remedy of nocturnal darkness, should outgo the admiration of all the rest. She with her manifold wind and turn 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 waning evermore: one while bended point-wise 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 man's experience maketh evident. 
Plin. Natural. Hist. l. 2. c. 9  And Pliny saith, that the Moon being next to the Centre, (and therefore of least compass) performeth the same course and circuit in twenty seven days, and one third part of a day, which Saturn the highest Planet runs in thirty years: after this, making conjunction with the Sun two days, forth she goeth, and by the thirtieth day at the most returneth to the same point and ministry 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 God's Providence, in the Eclipses of the Sun and Moon, for every year both Planets are eclipsed at certain days and hours under the earth. Pliny observeth, 
Plin. Natural. Hist. l. 2. c. 13.  that all Eclipses in two hundred and twenty two months have their revolutions, and return to their former points. Although Eclipses arise from natural 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, lunaeque labores. When the Sun is obscured, all the Stars and Creatures which receive their strength from the Sun, do as it were suffer together with him. The examples of all ages do testify, that great mutations, drought, inundations, pestilences, wars, 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 darkened, but how he was darkened, and how this Eclipse was occasioned, there's the difficulty; and that it was not natural but miraculous, all Interpreters new and old consent and agree: for it is concluded by Divines, Philosophers and Astronomers, that there cannot be a natural 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 celebrated the fourteenth day of the Month Nisan, or the first full Moon after the Vernal Equinoctial.— 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 universal. And Hierom saith, that darkness happened through the retraction of the Sunbeams 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 Mr Beza thinketh to be counterfeit) saith, that being at that time in Egypt, where the air is wondrous thin, and there be seldom any clouds or rain, (but the Land is watered and made fruitful, 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. full South with their Antipodes) and about noon interposing itself 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 cried 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 universal, 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 Gualther 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 adjoining Countries. Hereof they give divers conjectural Reasons.  
Reason. 1. Because Lyra saith, there cannot be a general or universal 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 Mr Perkins affirm, that if it had been universal, 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 ruin 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 fatal. 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 days there was gross and palpable darkness over the whole Land of Egypt, but light in the Land of Goshen, where the children of Israel dwelled. 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 alleged, 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 , it is counterfeit, and therefore of no credit, but may be a fabulous fiction.  
2. It might signify 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 spiritual darkness and blindness of mind was to surprise 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, etc.  
3. This miraculous Eclipse of 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 showeth the horribleness and heinous nature of sin, so provoking God to anger, as at the punishment thereof, he even seems to turn the whole course of nature topsy-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 days 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 God's Providence will much appear. They are celestial 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 several 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 beautiful order: of these some are fixed, some are wand'ring Stars or Planets; they difer one from another in glory, 1 Cor. 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 Charles 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 ways, 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 equal 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 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 orderliness 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 days and years, Gen. 1.14. They are for a twofold sign:  
1. Natural and ordinary, they show by their rising and setting, and by their Eclipses, heat and cold, drought and moisture, storms and tempests, fair and pleasant weather.  
2. They are sometimes signs extraordinary to show God's judgements, and the great alterations that he will bring on the world: Sometime they signify extraordinary blessings: 
Matth. 2.2.  Of this nature was that Star that appeared to the Wisemen when Christ was borne, which they call Christ's Star.  
Quest. Here it may be demanded, How they came to know it to be Christ's 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 Apocryphal tradition fathered upon Seth, which foretell at the Nativity of the Messiah, such a Star should appear, and such presents be offered unto him.  
2. Others say, That these Magis 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 Star out of Jacob, etc. 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.  
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 doubtless most of them were well known to these Magis: 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 mile's 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 Son's Birth, 
Haec stella magnifica Coeli lingua. August.  calling this Star the wonderful tongue of Heaven.  
4. Others say, It was an Angel, appearing not in the nature, but form, fashion and figure of a Star; 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 likeness of a Dove at Christ's Baptism, Luke 3. so say they, He appeared in the likeness of a Star 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 likeness 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 tells us, This certainly told them, that no mean guest lay in that poor house at Bethlehem, but one that was no less than a King, and fare 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 employment, as to the Physician, 
Though the motion of the stars through the Aequator, were much more simple, yet they move by an obliqne circle, to the end, the benefit of their benign aspects might be communicated to-more parts of the earth. Ex plan. Ver. relig.  to the Mariner, to the Husbandman, showing him when to set, sow, plant, etc. 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 Dog-star and others arise in the Summer: And although the Stars 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.  

Tantum officium habent significandi res futuras, nòn autèm vim fatandi, ac necessitatem inferendi. Zanch. de luminar. Coeli.  3. The Stars are for days and years; they serve for the dividing the day from the night, and the light from the darkness: the Sun being the fountain of light, measureth the days 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 days, weeks, months and years, and the celebration of Festivals among the Jews; they signify things to come; but predictions from the Stars, and the discovering of secrets are false and uncertain.   

CHAP. XI. Of God's 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 show 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 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, dryness and moisture; having no light of itself, but from the fire, distinguished into three Regions, viz. the upper, the middle, and the lower. The Air is the Kingdom 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 coldness whereof it is driven downwards again, and repelled by the Clouds unto the lowest region, which it fanneth up and down, lest the Air should be corrupted by too much stillness: 
Weems Natural and moral observat.  The Wind is an exhalation more gross than the pure and subtle Air, but more subtle than the gross exhalations that come out of the Earth, saith a Learned man; therefore the Wind for the subtlety 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 bottom of it, saith a judicious Divine: The Wind sometimes troubleth Heaven and Earth, and disturbeth the Sea.  
They that are cunning in the Sea-card 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 St 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 Sun arose, God prepared a vehement Eastwind, and the Sun beat on the head of Jonah that he fainted, etc.  
Object. But it may be said, That the Eastwind is commonly rough and boisterous, as appeareth, Exod. 14.21. where it is said, That the Lord by a strong Eastwind driven back the red Sea, and made it to forsake his wont channel, to yield passage to his people out of Egypt: 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 assuaged the heat of the Sun.  
Resp. This Wind was not Coecias the North-east wind, which is indeed boisterous and bloweth very cold; but Subsolanus, the Southeast 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 ferventness and sultry heat thereof, 
Ventus calidus & urens. Hieron. ad loc. apud Lyram.  as of the highness and loudness thereof, or noise it made; and so Hierom tells us, it was a hot and 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 Sun, whereupon it attended the more forcibly forthright to the object; and that the East-wind blasteth (besides our daily experience) the Scriptures testify 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 Egypt, and a West-wind to remove them; He maketh the Southwind to bring heat, and the Northwind 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 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 pass, or shall not be transgressed, as in the original; Fire, hail, snow and vapours, and stormy winds are said to fulfil his Word: the wind and the Sea were calm at our Saviour's 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. God's 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. God's providing for the Fowls is propounded as an argument to dissuade 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 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 helpless; and therefore the Kingly Prophet specifieth them in particular, Psal. 147.9. for having in the 8th 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 grass to grow upon the mountains; he addeth, And to the young Ravens when they cry. The like you have expressed job 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 cornfields, and fruitful places; for they quickly drive their young ones out of their 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 fly 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  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 assuaged; the Dove finding no rest for the sole of her foot returned unto him into 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 satisfy 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 jordan, 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, job 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 deprived her of wisdom, 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 fly 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 swiftness that can be in Horses, or in any other Beast; and the same swiftness is matched with policy, so as those Birds being cloven-footed, they gather up stones as they run, 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 Countries, as Arabia, Africa, and Ethiopia, they hid them in the sand, and leave them, and the Sun 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 of them, and this cometh to pass 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 show the providence of God. Moor's Antid. against Atheism, chap. 11.  for should they sit upon them with the weight and heaviness 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 only 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 halfpenny, Luk. 12.6.) yet not one of them is forgotten before God: And as St Matthew hath it, Not one of them falls 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 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 month: Of their provision. An Objection answered.  
FRom the Heavens I shall descend to the Sea, and therein God's Providence is very remarkable: The Sea is a gathering together of many waters, Gen. 1.10. it is the common receptacle of floods and Rivers; and as the Liver in the body by the veins sendeth blood 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 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. nature. & moral.  these winds lift up the waters, the waters again press down the winds, which being thus pressed down, seek a passage through the earth, making a way for the Sea to run 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, than they run back again to the Sea. Aristotle's opinion will not hold here, who saith. That the water contendeth to run 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, than the same place should be both higher and lower, than itself: but some parts of the Sea are lower than the fountains, and into them the fountains send forth their streams to run. Other parts of the Sea are higher than the fountains, especially in great storms and tempests, which mount up the 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, aught 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 bottom is sweeter, and less brackish, than that which is above in the top; and surely this is a better reason of that unpleasant taste 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:  
1. To keep it from putrefaction, which is not necessary in Rivers, because of their continual 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 God's Providence, that the Ocean being higher than the Land, doth not overflow his Banks. Astronomers and natural Philosophers can give no substantial reason hereof; but out of the Scriptures we may answer in a word, that God's 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 wonderful manner; he hath shut up the Sea with doors when it broke forth, as if it had issued out of the womb; he made the Cloud the garment thereof, and thick darkness a swaddling band for it; he established 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 perpetual 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. chrysostom 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 floods, 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 Mother's 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 bounds. Likewise God useth the mists and clouds to restrain the Sea, that it shall not pass out of its limits, as swaddling 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 swaddling , that he is forced there to abide as a prisoner. 
Calvin in Job. 38.  The mists and clouds are nothing but vapours engendered in the air; and herein God's 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 tied in swaddling clouts. When mention is made of the flood 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 lose: by that dreadful judgement of the deluge, God shown us (as in a mirror) that which should have been continually upon the earth, had not he miraculously restrained the waters.  

Woodw. Child's 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 sat to his harbour. God's work is as admirable in steering and conducting this sinking tottering Vessel, (whose passengers are in death's 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, etc. there go the Ships; there is that Leviathan whom thou hast made to play therein; these wait all upon thee, that thou mayst 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.  God's Providence is wonderful. 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 God's special blessing; for when the waters brought forth the Fishes abundantly after their kind, God blessed them, saying, be fruitful and multiply, and fill the waters in the Seas, Gen. 1.21, 22. for being in a moist element, they do 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 fruitful, 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 stuffed 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 joint float as it were, make towards the blasts of the Northwind, 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, 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 stopped by them. And Camden maketh mention of one sort of Fishes, viz. Herrings, 
Cambden's Britan. descript. of Yorkshire.  which in some ages passed 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 Britain 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 plentiful taking of them. Besides we read in holy Writ, that when Peter let down his Net into the Sea at Christ's word, they enclosed a great multitude of Fishes, and their Net broke, 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 shore, as were even 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 beggary, 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 wonderful, new sorts of Fishes are taken almost in every Month, especially in places near the Sea-cost; and herein God's goodness appeareth, that such multitudes of Fishes of several kinds should draw near to the Seashores, 
Plin. Nat. Hist. l. 9 c. 12.  and in many Months 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 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 pills, as the Locusts: others have sharp prickles: some be scaled, as the ordinary Fishes: others be rough-coated, as the Sols: 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 works, in wisdom 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-grass or seaweed: 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 showers that fall upon the Sea; by the showers of rain that fall upon the Ocean St Austin stops the mouths of those Atheistical Epicures that disputed against God's 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 rejoice 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 God's providence concerning the Fishes of the Sea; in that the Fishes were spared in the deluge from destruction, as reserved in their 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 satisfy; 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 Chemists would have water the original element of all. But of this overcurious Question only 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 God's people, drawn from the Earth's 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 itself; which, saith chrysostom, is our Country, 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 sin, 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 of men, Psal. 115.16.) The slaughter-house or shambles of the Saints; the blood of the Martyrs, of the Prophets and of Saints was shed upon the earth, 
Rutherf. Christ's dying.  as a judicious Divine hath noted, Revel. 18.24. The first Doomsday, saith he, fell upon the earth for man's sin, Genes. 3.17. Cursed shall the earth be for thy sake; the last Doomsday 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 Centre 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 sixth found it within St Peter 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 roundness 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 expressly 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 joint, 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 hills 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 weight of the Earth, and maketh this hill to counterpoise that, and from this equal distribution of the parts, settling one against another; he settled the Earth in the midst that it is not moved; and lest it should fall no way but to the Centre, he made it firm in the lowest parts, and lest one part should fall on another, he provided that the hills 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, itself remaining unmoveable, continuing where it was fixed, 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 Centre is to be . He hath laid the foundations of the Earth that it should not be removed for ever, Psal. 104.5. or he hath settled it upon its bases. Thou hast established the Earth, and it abideth; they 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 floods, Psal. 24.1, 2. What finite understanding, saith chrysostom, 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 fixed 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 boundless power, much more than in bearing up this massy body. The Apostle Peter tells us, That the Earth 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 humour Ovid. Metam. 1. 
Ultima possedit, solidumque coercuit orbem.  
Terra pilae similis, nullo fulcimine nixa.  
Aere sublimi tam grave pendet onus.  
Cum te pendenti reputas insistere terrae  
Nun vel hìnc clarè conspicis esse Deum?  
Heidfield. Sphynx Philos. cap. 7. de Terra.   as some have dreamt, even as a Ship doth in the Sea; which opinion Thales Milesius held, as Aristotle showeth; hence they collected, That there were none that lived in another Hemisphere: but the Earth standeth in the waters, and is encompassed round about with the Seas, and interlaced with abundance of Rivers, as so many veins running thorough it.  
2. Out of the water; a great part of it being dry Land, which remaineth settled, 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, and the water to encompass 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 compass both: the first and second days 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 days in drowning the Earth with a flood; 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 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 ourselves 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 Zion, 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 seethe his own workmanship in it, but he will uphold his Church for ever, because he seethe his own Image in it.  
3. The world shall be so fare from ruining the Church, that the Church shall be glorious, when the world shall be destroyed, and turned into ashes.  
4. The Earth of itself 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 of the Church, and therein also both his Wisdom, Power and Mercy do 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 passed among us, make us to fear the Church's 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 Month. Of the Lilies of the field.  
IT will not now be unnecessary to show how the Providence of God discovereth itself 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 the liver; some the heart; some one part, 
Babingt. in Exod.  some another with most rare and sovereign 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 whither, 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 whither 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 virtues 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 Country, 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 wisdom of divine Providence doth further appear, in that the earth brings forth several sorts of Herbs and Plants, as it were every Month, 
Franz. Animal. Histor. sacr.  as the Learned do observe. In January, Black-Ellebore, or Bearsfoot 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, Plantain, the Tulip and the Flower-deluce. In June, Marsh-mallows, Garden-mallows and Holyhocks, Endive, Fennel and Camomile. 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 showers, thou blessest the springing thereof, thou crownest the year with thy goodness, and thy paths drop fatness, Psal. 65.10, 11. 
St ruth. observ. C ent. 2.  The earth (saith a judicious Divine) sendeth her juice 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 dissuaded 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 grass of the earth and Lilies 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 Lilies of the field how they grow, they toil not, 
The Lily 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 Lilies, yea the field-Lillies, which no body meddleth with, (for the Garden-Lillies perhaps might be watered and helped by the Art and industry of man) but even the Lilies of the field which seem dead in the Winter, and are in the Spring quickened, and so decked in such fresh colours, although neither themselves, nor any body else confer or bestow any labour hereabout, as that they surpass King Solomon, who surpassed all other Kings; yea, even when he would show himself in his greatest bravery. For questionless; there's no Cambric or Lawn so white as the Lily, nor any Purple so fair as the Violet, nor any Scarlet and Crimson like the Gillyflower.  
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; Anon hinc colligis miram providentiae rationem? Alsted. Theol. Natur. part. 2.  that are demonstrations of God's 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 and Air to bring forth fruit unto man. Some think that those Trees of the Lord mentioned by the Psalmist, are the Fir-tree, the Cedar, a wild Pinetree, 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 Sun. There are likewise Trees to be found which having venomous roots on one side, yield a remedy on the other. Histor. Sinarum. part. 4.   

CHAP. XVI. Of the extent of Providence to the Beasts of the earth; of a special Providence in providing for Lions, and other Beasts of prey.  
I Now proceed to speak of God's Providence, 
Iddio riguardo egli propriament ai buoi quando ci detre quesia leg? 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 natural instinct, whereof all the Philosophers in the world are not able to render a reason. God's Providence is seen in providing food for the Beasts; he is said to take the care of 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 Forest, saith he, is mine, and the Cattles 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 valleys, 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 Cattles, 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 Coneys, 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 ourselves, and our Children and Servants, 
I no sooner set my foot on the earth, but there I see the sheep feeding, here the horse and ox ploughing, 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. Child's 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 wisdom, 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 secure; yet they multiply much better, are better propagated, are not afflicted with such diseases as those Creatures are, which man's 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, Tigers, 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 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 natural 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 material, 
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 themselves.  arising of their temperature and humours; it can apprehend no eternal 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 therewithal the world is preserved in its state. Though all the Beasts of the Forest 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 until 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 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 Leopard's? it were but to make us more proud and arrogant, therefore God's 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 traffic 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 days together without meat, as Naturalists tell us, they would make havoc 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 jointly, so by nature we are all no better conditioned, 
Claphams' manual bibls. doct.  as one observeth) which the Persians well understood, who once in a year kept a Festival day, called, The death of Vices, in which day they practised the kill 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 show how God's 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: 
Moor's Antidote against Atheism.  by her short tail and legs, but broad fore-feets armed with sharp claws, she swiftly worketh herself under ground, and makes her way apace into the Earth; therefore her legs be short, that she need dig no more than will merely serve the thickness of her body, and her fore-feets are broad, by which 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 quoque 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 God's Providence.  
IT will not now be impertinent to show 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 the Husbandman hath opened and broken up the clods of the ground, and cast in his seed, 
o'er gero gladium, matrisque 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.   Unicuique semini corpus dat Deus quomodo voluerit, & unicuique semini proprium corpus. Hyper. Method. theol. de provide.  the principal Wheat, and the appointed Barley, and the Rye 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 herself, first the blade, than 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 rejoicing, 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 always a good crop, when as his own corn was blasted, asked him one day, What the reason was, he should always far 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 my seed before I sow 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 rejoice in time of Harvest. 
Rutherf. Influences.  The Husbandman hath no command of Winds, of Rain, of Clouds, of Summer Sun, yet may he dress, labour, and fit and prepare his ground to lie under the seasonable iufluences, of the Sun, 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, until he receive the early and the latter rain, Jam. 5.7. The former rain in Scripture is called [Moreh] pluvia, and the later rain [Malcosh] pluvia serotina: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The first rain fell 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 Month Abib or March, which ecclesiastically began the year unto Israel; whereupon it is called the latter rain in the first Month, 
In the Canary Island called Ferro, when it is scorched 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 falls immediately after seedtime, 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 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 quinque panum. August. Tract. ●4. in Johan. Quicquid mirabile fuit in mundo, profectò minus est quàm totus hic mundus. Quamvis itaque miracula visibilium naturarum videndi assiduirate vilescunt, tamen cum ea sapientèr intuemur inusitatissimis rarissimisque majora sunt. Aug. lib. 5. de civet. Dei, cap. 12.  And when the ground is not tilled and sown, it is said to die, Genes. 47.19. The Egyptians 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 fruitful: 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 scorched with the Sun, and blown and blasted with the winds, and yet it outstandeth all storms and fructifieth exceedingly. St 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 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 wonderful in the world, is not so wonderful 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 Adam upon this employment before his fall, vers. 15. It is a calling very delightful. Uzziah (though a King) delighted much in Husbandry, 2 Chro. 26.10. of whom it is said, That he had much  both in the low countries' 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 Princelike 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 surname 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 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 yields much profit to all, even from the King to the poorest subject. And herein much of God's 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 Moonshine of Nature, saw that the blessing of Husbandry dependeth on God's Providence; therefore in the Morning when they went to 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 Goddess of Corn; 
Weems Christ. Synagogue.  How will these men (saith a Learned man, rise up in judgement 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 sudden 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 withal, 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 God's 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 numbered. God keeps account of the base 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 things whereof he takes an exact account. God's 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 unicuique 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 Nebuchadnezars fiery oven, was singed, Dan. 3.27. What doth God take care of the hairs of our head, and are they all numbered? 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 joint, I shall ever acknowledge the hand of God and his particular providence; What is of less value than the hairs of a man's 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 compass of God's Providence. But to speak particularly,  
1. The hearts and wills of men: The King's heart, saith Solomon, is in the hand of the Lord, as the rivers of water, he turneth it whithersoever he will, Prov. 21.1. Some men are Masters of others, that are not Masters of their own wills; the Lord leadeth the wills of the greatest Potentates, even as the Rivers of waters are led by their Channels or Watercourses: Nay, even in voluntary actions, wherein man hath free will to choose or refuse, the providence of God overruleth them: the Prophet confesseth as much, jer. 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 spoke this upon the alteration of Nebuchadnezars purpose, who having determined to go against the Ammonites and Mo●bites, turneth himself suddenly against jerusalem, but not without the direction and appointment of God, jer. 9.11. and though God forceth not, nor offereth violence to man's 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 St Paul tells the Athenians out of their own Authors; 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 become learned: Yet providence so disposeth, that he falls in love with learning: and returneth from thence a learned man. rutherford's Influences.  All the actions of men are swayed by the Providence of God.  
1. Things contingent and merely casual in respect of us, as Exod. 21.13. where it is said, that when one man killed another unawares, 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 pass without God's Providence, then most likely those things that are contingent and merely 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 custom of casting or drawing of them, 
Tacit. l. 19  it is of great antiquity, both among jews and Gentiles: The Egyptians did by Lot divide to every mean what fields he should till, and the Roman Magistrates to prevent ambition, assigned praefectureships and Legations by Lot. Ezekiel speaketh of the King of Babylon's casting Lots, Ezekiel 21.19. The Soldiers cast Lots for Christ's garment.  

definite of a Lot. August. in Psal. 30.  For the definition of a Lot, you may receive it from St 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, showing the will of God, or the casting of a thing doubtful upon a casual event, leaving the decision and determination thereof wholly to God's providence. The matter of Lots was divers; 
Petrus Greg. in tit. elect. The Hebrew word Goral seemeth to be derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying miscere lights, to move strife, and the negative particle [lo] which is not; so than 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 doubtful and difficult cases men 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 Leu. They were sometime used in dividing of inheritances, and that by the appointment of God, Numb. 26.55, 56. For although Eleazar the Highpriest, Joshua the Governor, 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 show the providence and disposition of God according to the counsel of his will, he commanded Lots to be cast. There was a divine virtue precedent 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, 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 applieth 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 custom 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 Hector's challenge, to put the matter upon a lottery, and the lot being put into Agamemnon's lap, it fell to Ajax his share. 
Liv. Hist. l. 2.  Thus Livy saith of one Appius a Roman-Generall, that for a mutiny among his Soldiers, he tithed them, and condemned the tenth man to the block; the trial 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 Ecclesiastical 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 Mathias into the room of Judas, Act. 1. 
Beda Comment. in Act. A●uin. sum. 2a 2ae. quaest. 95. Quantum mihi videtur, qui maneant, & qui fugiant, sort 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 more of equal 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 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 lawful, 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 Mathias; the Brethren were assembled, and their Prayers put up to God, for his direction in that business.  
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 God's 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 endless.  
5. It must be free from impiety and Idolatry, 
Aretij Problem.  not expecting the event from Fortune, nor yet from the Stars, lest of all from the Devil, but we must only depend upon the providence of God to dispose all at his pleasure.   

CHAP. XIX. How the steps and go of Men are ordered by God's 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 show how the steps and go of Men are ordered and guided by God's Providence: Man's 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 days 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.  
4. Wherefore they came.  
5. What moved them to come, or conducted them along.    
1. Who or what they be that came. St Matthew saith, They were Wise men; concerning which divers think diversely: 1. Some say, they were Maiefici & incantatores, Enchanters and Soothsayers; 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 only 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 Councillors of the State, and that out of them they chose their Kings. And Strabo saith, That these Magis 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 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. Dr Boys. Herodot. Strabo. Just. Martyr.  Yea Lyra saith, They were called Magis, not from the Art Magic, but from the greatness of their knowledge. And Dr Boys saith, That Magus was in those days 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 myself with what the Evangelist lays 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 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 Scriptures 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, etc.  
Resp. The place proveth nothing but the calling of the Gentiles, and the submission of all Kings and Countries to the Sceptre of Christ, as the common consent of Interpreters carry it, yea the situation 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 jerusalem, Matth. 12.42  
3. Consider we the place whither they came, viz. to jerusalem, 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 Colleges of the Scribes who were to expound and interpret them.  
3. It might please God to cause the Star to bring them first thither, that by their diligence he might condemn the jews negligence and sluggishness; 
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 Country, him whom they would not acknowledge in their own; therefore the truth enlightened these Magis, when infidelity blinded their instructors: The carnal Israel doth not understand what he readeth, nor see what he showeth, turning over those pages whose words written in them he believeth not; God making the jews but as it were the Library-keepers for the Gentiles; and so Austin compareth them to posts with a hand, or marks in the highway 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 jews blindness; of whom St john 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 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. chrysostom answereth this Objection, saying, Christ strengthened 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 shown 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 (doubtless) very much discouraged, when they found him not in jerusalem, but God's 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 showing them the Star again, which appeared not all the 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 country 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 proffering to him, or presenting him with what came next to hand, but with the most costly commodities they could come by, or their Countries would yield; 
Si solum aurum obtulissent, videri possent voluisse matris paupertati subvenire; sed quia addunt thus & myrrham, aliquid certè subest mysterii. Bern.  and Persia not being fare from Arabia Foelix, might have the best and purest gold, as also frankincense and myrrh. Some think it pleased God to send these Magis to offer these gifts to furnish Joseph and Mary for provision to fly into Egypt, and means to sustain themselves and the Child there; they bring gold to supply Mary's necessities; frankincense to sweeten the stable, and myrrh to comfort the new born Babe.  
5. What moved them to come, or conducted them along, viz. a strange Star which they had seen in their own Country. But of this I have already spoken at large, Chap. 10. and therefore shall say no more touching it here. How long these Magis stayed with Mary, the Scripture is silent; but it's very probable, that being come so fare, 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 grateful 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 Child, as also by thus providing for him and them, that Herod might neither lay hands, nor so much as set his eyes at all upon him, or any more upon them, manifesting to them what a faithful keeper he is of his faithful ones. Wither 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 enjoined to give over the study and practice of those unlawful Arts, which he saith, were no more permitted, but always 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 show, how the good Actions of Men are under Divine Providence; as we can do no good thing without God's 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. God's 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 lawful means to promote and procure the common public good of those among whom he liveth. God in his wise Providence hath given to divers men divers gifts of the Spirit, all which are bestowed to profit withal, 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 Tabytha, Acts 9. 36-39. Job 31.20. And Solomon's Housewife, Prov. 31.20. God requireth we should do good according to our ability, so as we disable not ourselves 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 compass of his calling.  
2. In giving men not only 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 Mr Thomas Sutton the founder of that eminent Hospital commonly known by his name, that he often repaired into a private Garden, where he poured 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 welldoing must proceed from wel-willing; for such as thine Affection is, such is thine Action: Beneficentia and Benevolentia must go 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 itself, but is reached unto others, as Paul tells us, 1 Cor. 13.5. saying, Love seeketh not her own, that is, not only or principally her own private, neglecting the common public good. Many have neither hearts nor hands to do good, their tongues being as a sharp razor to condemn it in others; What is this but to murmur against God's Providence, when they have great cause to be thankful to him for the good that is done, though by others? But whosoever are employed of God in any good work, let them know that promoters of public 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 employed 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 cheerfully in any thing wherein he employeth 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 do, do it with all thy might, etc. 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 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 sin 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 fountain dry, and have neither for ourselves, them, nor any body else.  
Resp. The words must be understood of reasonable requests, fit for 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 show the unreasonableness 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 coin, 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 God's ends, Satan's ends, and Sinners end in one and the same Action.  
4. IN the fourth place, I shall show how God governeth the most sinful actions of Men by his Providence; all things are governed by Divine Providence, therefore the most sinful 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 author of sin, as a Learned man hath well noted: 
Pet. du Moulin. Buckler of Faith.  As for instance; it is said, That the sons of Eli harkened not unto their father, 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 persuade them, and prevail also, go forth and do 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 Jews, 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 Egypt; 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 particular, siuè ad sotentionem miserleordiae suae siuè justitiae, etc. 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, That God is the author of every action, as it is an action, by giving unto sinners even common assistance, without which the least sin could never be committed. Man acteth (even in sinful actions) as he is God's 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 freewill to any thing that is good since the fall of Adam, but freewill 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, than an evil spirit vexeth him, and he groweth worse and worse. The degenerate nature of man (which one termeth sins Coach) doth then run which way the Devil driveth, 
Claph●m in Cantic.  as Wheels and Axletree, till Jesus Christ free our Chariot-nature from the power of hell, and withal join himself by his own spirit to our nature, 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 twofold, 

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 work any evil, but only 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 sin could be without his permission, Act. 17.18.  
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 author of them, but as they may be reduced to some good, as the manifestation of his own glory, etc. 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 powerful, 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 Sun maketh the Earth hard, the Wax soft, flowers to smell sweetly, dead Carrion to stink noisomly; so than the 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 Egypt, joseph's brethren were agents, and God was an agent, and had an hand in the business, 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 falsify 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 Devil's 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 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 Chaldeans, Babylonians, Assyrians, and lastly in their final ruin by the Romans, their enemies had their ends, and God had his. The ends that the Chaldeans, Assyrians, Babylonians, and Romans aimed at, was their own pride and ambition, and the enlargement of their Territories and Dominions, but God's end was the punishment of them to admonish others, and to fulfil the prophecies 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 Devil's end was to make so many murderers, and guilty of shedding innocent blood; 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; pilate's end was partly to please the people, but principally not to displease the Emperor; the Jews end was hatred and malice, because he reproved their sins; but God's end was to fulfil the Prophecies, and to bring to pass the salvation of mankind, by that means which he had appointed. Shimei by cursing would show 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 absque Dei voluntate quod fit contra ejus voluntatem, efficit bona, permittit mala, dirigit universa. Res mala nòn habet causam efficientem, sed deficientem. Aug. de civet. Dei. l. 12. c. 7.  which was good. Austin showeth, 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 sinful, but only in all one thing 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 show 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 jacob's sons to the advancement of Joseph, Gen. 39 and Chap. 41. the Egyptians oppressions to the increasing of the Israelites, 

In the same thing there is virtue both to kill and cure, as in Achilles' spear.  
The Flies Cantharideses 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. Dr Bright. Tract. de Melanchol.   Exod. 1.12. the persecution of Saul to the benefit of David; the hatred of the Chaldeans 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 add, that not only the sinful actions of other men, but even the Saints own sins, through God's wise disposing providence, are turned to their benefit, as of Serpent's flesh treacle is made, which is a preservative against poison; so the evils and sins of the faithful 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 Gardener with the weeds that would overrun 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 show, how God's providence reacheth the habitations and dwellings of men. God knew the City called Damascus, and the Street therein called straight; 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 men's 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 fruitful places: some have very convenient dwellings for their more comfortable enjoyment of God's 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, eosque docere occasione hospitis & hospitii. Flac. Illyr. in Act. 18.  that his house joined 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 prophecy concerning Christ, in all likelihood, 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 herself to live a widow so long in one place, with such singular commendation. Now whereas it is said, that she departed not from the Temple, etc. 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 seldom absent thence, she abode there for the most part, giving herself 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 persuasions preaching to them, and conversing with them, made many forsake their Idolatry, and embrace 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 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 greatness of our sins, which are able to make desolate the most goodly Edifices, and most stately Palaces. God threatened 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 ways to remove men from their houses and homes. David through fear of Absalon was forced to fly from his house in Jerusalem. Manasseh was forced out of his house and Kingdom into a prison; others by riotousness and unthriftiness cast themselves out of their habitations; some wilfully (like the Prodigal) leave their Father's house, Luke 15. Some go into a strange Country, and never return again to their own native Country. Shebna the treasurer promised himself a settled habitation, and made himself a Sepulchre, yet the Lord threatens 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 showeth 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 kindred to go into a strange Country, 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 pass by the Providence of God, that hath all things at his disposing, that no man may think himself securely settled; 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 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 , etc. Let us say of them, these hath the most High divided to me: He divided to the Nations their inheritance, when he separated the sons 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 lawful 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 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 run 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 God's 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 wisdom saw that there was something wanting to him (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 business; The Lord God said, It is not good that the man should be alone, etc. 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. come. 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 joined in commission with God, and to have 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 liveless and senseless creatures, and mere 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 custom (as the Learned have observed) was not so ancient, as to be begun by the Ancient of days. 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 Godhead, 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.  
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. spoke 
Lyra & Bucan. loc. come.  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 spoke 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 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 sin 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 more than less inconveniences than single life: for in the 28th 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 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 unlawful, but as from a thing troublesome and burdensome. It's one thing to commit filthiness 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 signify, 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 or wives; therefore in itself 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 lawful for Ministers to marry, 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 wife's 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 Council of Carthage, That Bishops and Ministers children might not marry with any Infidel, Heretic, or Schismatic.  
2. 
Euseb. Eccles. Hist. l. 5. c. 25. Bucan. loc. come. 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 manage his temporal estate, by ordering 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 days 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 show 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, God's 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 a Well, expecting like a flower scorched with the Sun, 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 drove 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 bore unto him two sons. God's Providence is seen in bringing every man his mate, though they live never so fare asunder; this being well considered will comfort them against all troubles and hindrances that shall by any means be raised up against them. A godly Divine observeth, 
Greenham's Treatise of Contract.  That it is Satan's work to bring men and women to doubt of this, and when once they yield 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 unquietness, doth it not come of this, because they have not a reverend persuasion, that the Lord in his Providence, as by his own hand, joined 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.  

Sect. 1. Of the special Providence of God toward the godly in afflicting them. An Objection answered. God's ends in afflicting them.  
I Shall now treat of the special Providence of God toward the godly, and also show how it reacheth the wicked: First,  
Toward the Godly.  
1. In afflicting them; he is said in Scripture to send affliction to his people; all afflictions, [either inward] as passions of the mind, grief of heart, and sorrow of spirit; [or outward] as diseases, sicknesses, pains of the body, come from God, and are inflicted by him. David confesseth, Psal. 32.4. saying, That God's hand lay heavy upon him day and night. Yea God himself tells us as much, Isa. 45.7. I form the light, and create darkness, I make peace, and create evil, that is, the evil of punishment: Shall there be evil in a City, and the Lord hath not done it? Amos 3.6. Affliction springeth not out of the dust, neither doth trouble spring out of the ground, saith Eliphaz, Job 5.6. This form of speaking is proverbial, 
Proverbialis quaedam sententia est qua tollat easum asseratque divinam erga res humanas & impiorum supplicium providentiam. Pineda ad loc.  as the Learned note, and frequently used in those times when they would remove Chance or Fortune (as men commonly say) or deny any event to be without a certain directive power, they spoke in this language; This sprang not out of the dust, nor came from the ground. We must not therefore stay upon the second causes, as the common corrupt custom of the world is, blaming themselves for oversight, and want of good heed taking, and in other cases blaming the falseness of friends, and want of seasonable supplies, and sometimes crying out of the unseasonableness of the weather, and times causing infection in the air, and putrifying the blood, etc. But as Cratippus was wont to say, 
Fata per causas agunt, & populi peccata evertunt imperia. Cratippus.  That the destinies do act by causes, and Empires are overthrown by the sins of the people: So it's not the influences of the Heavens, nor the positions of the Stars, nor the unseasonableness of the weather, or the like, that be the causes of sore diseases at any time among us; but the just hand of God that punisheth our strange sins with strange sicknesses.  
These have their places it cannot be denied, but there's an hand that overrules them, whereat we must look, and which we must confess and acknowledge: Else shall we be like those of whom God complaineth by his Prophets, Isa. 1.5. Isa. 9.13. Jer. 5.3. This is as if one that were wounded should fret and chafe at the spear, dart, sword, bullet, or arrow that hit and hurt him, but never to regard the striker, nor yet apply any medicine to the hurt-place; this must needs be extreme folly. Thus did not David accuse Shimei for railing upon him, but acknowledgeth the hand of God stirring him up, and setting him a work, 2 Sam. 16.11. and holy Job knew as much; therefore he doth not cry out upon the Sabeans for taking away his Oxen and Asses, nor blame the Chaldeans for carrying away his Camels; no, nor the Devil himself for raising the winds, and hurling down the house upon his children, but he confesseth the just hand of God in it all. The Lord hath given, the Lord hath taken, Job 1.21. And so in all afflictions we should do, as Nazianzen tells us he did, 
A te Domine percussus, ad te respicio. Nazianz.  viz. go to God, and say to him, Lord, I am smitten of thee, and to thee do I look, And so the Prophet calls upon us, Come let us return to the Lord, for he hath torn, and he will heal us, he hath smitten, and he will bind us up, Hos. 6.1.  
Object. But some body perhaps may say, Is it not very strange that we should therefore come to God, because he hath smitten and afflicted us? Doth not Reason teach reasonable creatures, and even Nature itself all creatures to seek their preservation, and avoid all things that may any way tend to their destruction, as tearing and smiting may seem to do? When Adam perceived that God was angry with him, he ran away, and hid himself among the bushes, Genes. 3. and we may observe, that even horses, dogs, and other unreasonable creatures are easily brought to come to such as feed them and make much of them, but they will fly and run away from such as beat them: therefore it may seem that afflictions should rather drive us from God, than draw us to him.  
Resp. 1. I cannot deny, but must grant these things to be thus in Nature and Reason; and therefore we must also know, that the Prophet here being endued with God's Spirit, speaketh Metaphysicè, above the reach of natural reason; for these things come not to pass, Vi tribulationis, by the force of afflictions, which have no power in their own nature, but virtute tribulantis, by the strength of him that afflicteth, who maketh afflictions thus powerful by his grace, and who being infinite in power can produce contrary effects by contrary causes, as he brought light out of darkness, Genes. 1.3. Water out of a flinty rock, Exod. 17.6. Wisdom out of foolishness, 1 Cor. 1. Yea life out of death: for out of Christ's death came our spiritual, yea eternal life; for by his blood he saveth his children from spiritual and eternal death; as the old Pelican by his blood saveth her young from natural death.  
2. Or we may answer, that howbeit the Argument be not good in sensu diviso, yet it is in sensu composito, taking all together. As therefore men go not to the Physician, or take not physic to make them sick, and yet are content by his direction to take physic, though it doth make them sick for the time present, to the end they may recover, and be the more healthy for the time to come: so the Prophet persuadeth not the people to come and return to him, barely because he had torn and broken them, so likewise he would heal and bind them up again. In a word! he wills them to consider and look upon God, not as an angry Judge, punishing them in his justice and displeasure for their destruction, but as a loving Father, correcting and chastening them in his mercy, for their amendment and their profit. For  
1. Afflictions to the godly are an eyesalve, to make them see and acknowledge their sins, as to joseph's Brethren, Gen. 42.21. Tribulation enlargeth the understanding, making men to see into themselves. Prosperity so blindeth men that they cannot know their own estate. A man under the cross doth better understand the frailty of his body, the uncertainty of his life, and doth evidently perceive his manifold infirmities; he learneth what little progress he hath made in the ways of godliness; he knoweth his interest in God; he knoweth the strength of his faith, and is not ignorant of Satan's devices; he seethe God's infinite power, by which he is able in our extreme necessities to give relief and comfort; he seethe the unalterable truth of God, whereby he performeth all his promises and threaten; hereby he seethe the unmeasurable goodness of God, by which he suffereth us not to be overwhelmed with all miseries at once; hereby also we see the wonderful providence of God, by which he governeth all things, converting all our sufferings into instruments of our salvation; therefore, saith one, 
Didac. stella de contempt. mundi. c. 31.  doth God give to thee tribulation, that thou mayst know him, since when thou prosperest, thou art not willing to be acquainted with him. A medicine for the eyes first smarteth, and paineth the eye till it water, but after that it maketh the eye more clear, and the sight more piercing: so all afflictions at the first are bitter and grievous to a man, but then afterward they clear a man's judgement, and thenceforth he is more wise and wary: tribulation bringeth a man to experience, and experience makes a man more wise. The rod and correction give understanding, 
Ecclus. 34.19.  saith the son of Syrach.  
2. Sometime afflictions are as bridles to restrain God's people, and keep them within compass: Before I was afflicted I went astray, saith David, Psal. 119.67. but now I have kept thy Word. 
Caelius Rhodig. Histor. Natura. l. 4.  Caelius Rhodiginus in his Natural History, reporteth of Polemus, that was a Schoolmaster in Egypt, that he was a man of that light constitution, that when he went abroad, he was fain to hang plummets to his legs, for fear lest the wind would blow him away: row it pleaseth God many times to clap upon the legs of his servants, the plummets and heavy weights of afflictions, that they may not be swallowed up, and blown away with prosperity.  
3. They teach us Gods statutes, Psal. 119.71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's corrections are man's instructions; they breed the fear and love of God, not only in those that suffer them, but also in others. Seeing therefore no affliction cometh by chance, but is sent by God, therefore we must bear them patiently, and undergo them without repining: thus did old Eli, 1 Sam. 3.18. It's the Lord let him do what seemeth him good: so David tells us, that this consideration locked up his lips, and tied up his tongue, Psal. 39.9. I was dumb, and opened not my mouth, because thou didst it: Item 2 Sam. 15.26. If the Lord say, I have no delight in thee, behold here I am, let him do to me as seemeth good unto him: So Ezekiah, Isa. 38.15. and 39.8. Yea this very thing gave comfort to our Saviour Christ, Job. 18.11. where he persuadeth Peter to patience, and keeping of the peace, bidding him put up, and make no more ado; for, saith he, the Cup which my Father hath given me, shall I not drink it? Thus like good children, we must be content to kiss the rod, and the hand that hath scourged us, considering that it is not the hand of a destroying enemy, 
Non manus hostis perimentis, sed patris corrigentis.  but of a correcting Father, and that though afflictions be sharp arrows, yet they be shot by a gentle hand.   

Sect. 2. Of God's providence in preserving his people in afflictions.  
2. GOds providence is further seen, not only in afflicting the godly, but also in preserving them in afflictions: Thou art my hiding place, saith David, thou shalt preserve me from trouble, Psal. 32.7. he alludeth to such creatures as are pursued, 
The Church is God's Ship which may be tossed with waves, but never drowned; it is like the Bush, Exod. 3. ever burning, but never consumed. Admirable was God's providence to the Infant King Michridates, involved in lightning flashes, sleeping in his cradle, the flames consuming his clothes, not touching his body at all. Caus. holy Court. part 1.  and seek shelter and succour, as the Lion and Bear in their dens, the Foxes in their holes, the Coneys in their burrows, Chickens under the wings of their dams, Doves to the holes of the rock; yea God is a surer refuge and rock of defence, and safer shelter than any of these; for they may be fet and ferreted out; or a Ship in the Haven may either be taken by another that may follow her or be fired, or the like, but they that are under God's protecting providence, cannot be pulled from him, Joh. 10.28, 29. his succour is a better shelter than a Castle, walled City, or Town of war. Thus David prays for protection, to be hid and covered under God's wings, as under a shield, target or buckler, Psal. 17.8, 9 or as Birds defend their young ones, both against the injury of the air, and their enemies, under their wings. Now we may assure ourselves, the Prophet's prayer had ground from God's promise, Psal. 91.3, 4. and Psal. 119.114. Thou art my hiding place, and my shield, I hope in thy Word. I have read of a Gentleman, that being on a time in bed in an Inn, and one that had been his servant lodging near unto him, and coming at midnight to have murdered him, the Master was dreaming at that instant, that the bed whereon he lay was all on fire, whereat starting up, and crying to God for help, the murderer was so affrighted, 
In the Earthquake of Apulia, that happened July 1627., when ten thousand persons were taken out of the world in the City of S. Severia, it is wonderful that a great Bell fell so fitly over a child, that it enclosed him, doing no hurt, made a bulwark for him against any other danger.  that he desisted from his purpose, craved pardon for the attempt, and presently revealed to him who they were that set him on work. When the poor Israelites are encompassed with the Sea, the mountains, and their enemies, they have Gods promise of protection: so when Athaliah slew all the males of the blood-royal, the Lord preserveth Joash, 2 Chron. 22.11. to make good his promise to David, 1 Sam. 7.12. and 1 King. 2.4. 2 Chron. 23.3. This admonisheth and showeth us whereto take shelter in troublesome times, viz. under the covering of God's wings, and then we may say that God's protection and assistance is the safest rock of refuge; this is a surer shelter than either woods or caves, or holes or dens under ground, 1 Sam. 22.15. 1 Sam. 23.5, 6, 11, 12, 13, 14. As men in a storm repair to a tree or house, and beasts and fowls pursued, to their holes, so must we in time of affliction fly to God, who is a present and strong refuge in time of trouble, Psal. 46.1. therefore howbeit the godly be not exempted from trouble, yet they are often protected and preserved in trouble, as Noah in the Ark, and the three children in a fiery furnace. Put not your trust in Princes, saith David, nor in the son of man, in whom there is no help, Psal. 146.3. St Austin hath an excellent speech to the same purpose; 
Tanta tamen hujus seculi incerta sunt, & ita potentum ruinae quoridianae crebrescunt: ut cum ad tale refugium confugeris, plus ibi timere incipias. Aug. in Psal. 45.  Some places of refuge there are, saith he, whereunto if a man fly, he is in worse case than he was before: as for instance, Thou retainest to some great man in the world, thereby to make him thy friend, and thou supposest thyself secure, and yet for all that there are such uncertainties in the world, and the falls of great men are so common, that when thou hast gotten thee such a refuge, thou hast a great deal more cause to fear than thou hadst before: but they are not only secure but blessed, that put their trust in God, Psal. 2. ult.   

Sect. 3. Of God's delivering his people out of afflictions; of the divers ways God useth in their deliverance; and how they are more than conquerors in afflictions, showed in five things.  

When Godfrey of Bovillon besieged Jerusalem, the Sultan having taught Pigeons to carry messages, dispatched one of them with a letter which she bore under her wings, to give advice to the besieged, but by providence a Hawk seizing on her over the Christian army, took her, and made her to let fall what she carried to inform ours of the enemy's designs. Paul. Aemil. l. 4.  NOw as God doth by his providence preserve his people in afflictions, so he doth deliver them out of afflictions: Thou hast enlarged me, or set me at liberty, when I was in distress, saith David, Psal. 4.1. He shall pluck my feet out of the net, saith he, Psal. 25.14. Our soul is escaped as a bird out of the snare of the fowlers, the snare is broken, and we are escaped, Psal. 124.7. Many are the troubles of the righteous, but the Lord delivereth him out of them all, Psal. 34.19. As God is the author of afflictions, so he is the moderator and remover of them, He casteth down, and he comforteth, 1 Sam. 2.6, 7. After two days, saith the Prophet, he will revive us, and the third day he will raise us up, and we shall live in his sight, Hos. 6.1, 2. Though God afflict and correct his children for a time, yet he will find a time likewise to comfort and deliver them. Those words of the Prophet are by divers diversely expounded.  
1. 
The opinion of the Jewish Rabbins.  Some of the Jews by the first day understand the time that the old Israelites their fathers were in bondage in Egypt, whereof we may read at large in the eleven first Chapters of Exodus, and by the second day their captivity in Babylon and Assyria, the one whereof, viz. the carrying of Israel into Assyria happened in the ninth year of Hoshea son of Elah King of Israel, who is taken with his people and carried away by Salmanesar, 2 Kings 17.6. The other in the eleventh year of Zedekiah King of Judah, who likewise was taken, and carried away with his people by Nabuchadnezzar to Babylon, 2 King. 25. in which captivities the poor people seemed destitute and desolate like dead men, buried, and quite forgotten; but the third day say they, the Messiah shall deliver them, and restore them to their former or greater glory: But we Christians know, that though Christ were a King, yet his Kingdom was not of this world, as he told Pilate, Joh. 18.36. and that the deliverances he bestoweth on his people are not temporal for the most part. This Jewish conceit therefore is more subtle than sound, more witty than weighty.  
2. Others by the first day understand the time after the building of Solomon's Temple, during which they often sustained many troubles, being sometime besieged by their enemies by foreign wars, and sometime falling soul among themselves by civil differences and dissensions, and at last they are carried captive in Babylon. By the second day they understand the time of their return from Babylon by commission from King Cyrus under the conduct of Zerubbabel, Ezra 1. and after the building of their second Temple, during which time they endured many hot assaults and bitter battles, and at last have their City taken, and Temple utterly ruinated and destroyed by the Romans: And by the third day they understand the deliverance that the Messiah should bestow upon them, which if they would expound of a spiritual deliverance of all the faithful among them from the service of sin and Satan, we would go with them; but because they dream or rather dote of a temporal deliverance which shall never be, leaving God's word we must leave them.  
3. Others by these two days understand a short time, 
Brevi redinte grabit nos. Tremel. ad loc  a certain time being put for an uncertain: So David tells us, His anger endureth but for a moment, but in his favour is life; weeping or heaviness may endure for a night, but joy will come in the morning, Psal. 30.5.  
4. Most of the Ancients make it a plain Prophecy and Prediction of Christ's Passion and Resurrection, or of his twofold Estates, viz. of Humiliation on Earth, and Glorification in Heaven, 
Doroth. Episco. Tyr. in vit. Os●. Prophet.  as Dorotheus an old Bishop of Tyrus, who lived in the days of Constantine the Great, in his Epitome of the Life and Death of this Prophet tells us. So likewise Bernard applieth this place of this Prophet to Christ and his members, affirming, That as he had, so they must have their three several days.  

Bern. Serm. in Resur. Christ.  1. The first was, Dies crucis in mundo, the day of his Cross in the world.  
2. The second, Dies quietis in Sepulchro, his resting day in the grave.  
3. The third, Dies Gloriae in Coelo, the day of his Glory in Heaven.  
Or, to put the two days together, as the Prophet doth, the two days or whole time of his life was a Tragedy of trouble; then the third day he rested in peace for a little space, and then risen to eternal glory. Thus divers of our Modern Writers affirm these things to belong to Christ, 
Luther. & Zanch. ad loc.  Praecipuè & principalitèr, chief and principally, because they had in him perfectum complementum: and yet they may be referred to all Christians, because they likewise be verified of them; who shall have their two days of trouble here in this life, as Matth. 16.24. Luke 9.23. Acts 14.22. 2 Tim. 3.12. Heb. 12.6. Then a time of ease and rest at the end of the second day, when death cometh, Revel. 14.13. and a joyful resurrection to eternal glory the third day, viz. at the end of the world, when the Saints shall be delivered from all their troubles: But the deliverances God vouchsafeth to his Saints in this life are divers.  
1. Sometime he delivereth them immediately by his own powerful hand and stretched out arm, without either Angel or man, as he delivered Israel from Pharaoh and his host. Mr Fox tells us of one George Crow, 
Fox. Act. and Monum. p. 1805.  who being in danger at Sea, cast out whatsoever he had, reserving his Testament, with which he was taken up and miraculously saved; thus God preserved Paul from receiving any harm by the Viper that fastened upon his hand in the Isle Melita or Malta, which he shook off into the fire, to the amazement of the barbarous inhabitants, who looked when he should suddenly swell & fall down dead, Acts 28.5. Calvin observeth, 
Calvin. in Act. 28.  that this Viper came not by chance upon Paul's hand, but was directed by a secret Divine Providence, to ennoble Paul as a Prophet of God upon the Land, as before upon the Sea, that his own company might be the more moved, and there might be an occasion given for the Gospel to shine even among these Barbarians upon whom the sight of this miracle had a great influence: for when they saw the Viper hang on Paul's hand, they said among themselves, No doubt, this man is a murderer, whom though he hath escaped the Sea, yet vengeance suffereth not to live. The word translated [vengeance] is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mayer. ad loc. Hesiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the daughter of Jupiter and Themis, others of Astrea's and Aurora. Hesiod. in Ergis. Orpheiss made two Hymns to the honour of Dichis and Dicai a son, and offered Frankincense; the Astrologers, and especially Aratus describe her to be a Virgin placed in Heaven with a shining spear, and call her Astrea. Aratus in Phoenomo.  whereby they understood a certain Goddess whom they called by this name; whereas they condemned Paul by this event, it appeareth to be ingraffed in nature, that notorious wicked men are subject to divine vengeance, though they escape for a time. They feigned that revenge sat upon Jupiter's Throne, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Sometime he delivereth them by the means of Angels or men, or other helps, as he delivered Hezekiah from Sennacheribs Army by an Angel, 2 Reg. 19 So he sent an Angel to shut the mouths of the Lions that they might not devour Daniel in their Den, Dan. 6.22. So an Angel delivered Peter out of Herod's prison, Acts 12.7. or if he afford us not the aid of Angels, than men like unto ourselves shall serve our turns: Thus he moved Ebedmelech the Ethiopian to save the Prophet Jeremiah from starving, or being choked, 
Jer. 38.  or poisoned in the dungeon; and Pharaohs daughter to pity Moses, and save him from drowning. Thus he taught Noah to make an Ark to save himself and his Family. Thus he provided boards, planks and broken pieces of the ship sufficient to carry Paul and his company to shore, Acts 27.  
3. Sometime God delivereth his people openly and visibly, that all the world may take notice of it, as he dealt with the three children, Dan. 3. and Daniel himself, Dan. 6. Sometime secretly, spiritually, and invisibly, as with such Martyrs, whom though he suffer outwardly to perish, and be food for the sword, yet inwardly he preserveth them; so that though they be slain, yet they perish not, but are crowned in secret, 
In occulto coronari. August. Christi milites caedi possunt vinci nequeunt.  as Austin speaketh, verifying the saying of the Ancients; Christ's soldiers may be killed, but cannot be overcome; so that they may say with the Apostle, This is the victory that overcometh the world, even our faith, 1 John 5.4. Or if we speak of the whole Church and body of believers, than Michael and his Angels do ever overcome the Dragon and his company; yea the Apostle saith, That in all tribulations and afflictions they are more than conquerors, Rom. 8.37. For  
1. The bare Conqueror before the victory is in great danger, full of fears and doubts concerning the issue of the battle, but God's children before the victory are fortified with sweet and strong consolations of the Spirit, 
2 Cor. 1.5.  whereby they are assured of the victory, and enabled to overcome all oppositions.  
2. Sole victors do sometime lose more at a battle, than they gain by a conquest: but the victorious Christian wins a thousand times more than he can lose in the fight, 
2 Cor. 4.17, 18  he sometimes loseth temporals, but always gaineth eternals, Rev. 21.7.  
3. Conquerors being wounded in the battle survive not often to ride in triumph, and enjoy the benefit of their victory; but these after the end of their fight do wear a triumphant crown of glory.  
4. The Saints do more than conquer, in that while they suffer bodily, they triumph spiritually; and others are converted and overcome by them, while they seem to be overcome by others; 
Sanguis martyrum semen Ecclesiae.  The blood of the Martyrs being the seed of the Church; their patience is invincible; yea while they are overcome of persecutors and cruel enemies, 
Nobile vincendi genus est patientia, vincit Qui patitur si vis vincere disce pati. Seneca.  they overcome greater enemies, viz. by denying their own passions. The more they suffer, the greater conquerors they are, as the Martyrs were most victorious, whose triumphing faith made them flammis ipsis illustricres, brighter than those flames that burned their bodies to ashes.  
5. The Saints do overcome over and above, in that they conquer by a kind of ease; when others use their wits and weapons, perplex themselves, and are often at their wit's end, turning every stone to help themselves, the Saints win Heaven, vanquish their enemies, and standing still, behold the salvation of God.   

Sect. 4. Of God's Providence in bringing about the Salvation of his People.  
THe Apostle tells us, That all things work together for good to them that love God; 
Rom. 8.28.  not divisim, but conjunctim, because God worketh in all things, and over-ruleth all things in all their working: There are many strange acts of God's Providence in promoting the work of his people's salvation. As Rahab keeping a victualling house, received those two Spies into her house, whereby she was preserved when Jericho was destroyed, and was afterward received into the Church, and married to Salmon one of the Princes of the Tribe of Judah, of whom came David and Christ according to the flesh. How admirable was God's Providence toward Ruth the Moabitess? 
Ruth 2.12.  when her husband was dead, she putteth herself under the wing of the God of Israel. How wonderfully did God's Providence work for the salvation of the Gaoler, when he sent him two such prisoners as Paul and Silas, to shake the prison with an earthquake, and cause the doors to fly open, and every one's bands to be loosed, and then strike his heart with fear upon the apprehension of their escape, and immediately to throw himself down at their feet, crying out unto them, Sirs, What must I do to be saved?  
If the people of God consult their own experiences, they will see God's Providence admirable to them in this regard: If they consider the means of grace to them, or them to the means, public or private, how God brought them to live in such a place, planted them under such a Minister; how the Lord hath come in upon upon their spirits in the use of means, how God brought to their minds some notable passages of Scripture, which the Spirit of God set on with power upon their hearts; how God hath ordered some sudden accidents befalling others, to work much good upon them. 
Flac. Illir. Cat. Test. verit. 2 Cor. 1.6.  (Thus Waldo was startled by seeing a man falling down dead before him, which accident made him study the Scriptures, by which he was converted.) How both the afflictions and comforts of other of God's children are for their consolation and salvation: How God hath ordered crosses and afflictions to them with which he hath frequently visited them: How he hath carried them thorough temptations; what slips and infirmities he hath passed by, how their very falls and temptations have been an occasion of their better establishment, and a cause of discovery of more clear light unto them, bringing them nearer to God, into a more close communion with him, making him more humble and poor in spirit, to strive to cleave more strongly to God, and to take more ample content and satisfaction in him. Did they seriously observe by what steps and gradations God hath carried on his work with them, they may find much matter of admiration. If the Lord's ways were not above ours, as the Heavens are above the Earth, how were it possible that poor souls could get over so many stumbling blocks and snares that they meet with in the way of their salvation, were it not for the safe conduct of his wise providence, whose name is Wonderful, Counsellor, they would stumble and fall, and never rise again. There are many wonders of God in the work of creating and governing the world, which are very observable; but these high Acts of Divine Providence in bringing his sons and daughters to salvation and glory, do far surmount them all. If there were a History of all Gods various workings of Providence compiled; and if all the methods and experiences of the faithful were called for, touching Gods dispensations toward them, and his dealing with them, they would amaze the Reader thereof, and no History in the world would be found comparable unto it.  
What wonderful alterations hath God made in these later times in many Kingdoms and Commonwealths? What mighty Cedars hath he thrown down to make way for the passage of the Gospel, and to further the welfare of Zion, adding them to the Church that are elected to eternal salvation? How doth God overrule all Tyrants and Torments that none shall infringe their title to that incorruptible and undefiled Inheritance reserved in Heaven for them? God never manifested such a wonderful Providence, as he did in sending his Son into the world in the days of Herod the King; when Israel the people of God were the vassals of the Roman Empire, servants to Herod, who was a servant to Augustus the Roman Emperor: I say, to Herod an Edomite, whom God had ordained to be a servant to Jacob. God never did such a glorious work for the salvation of his people in the days of Solomon, when the Jews were in the height of their glory, as now he did in the days of Herod, when they were in their basest servitude. It is true, Earthworms do only mind earthly things, as if the outward state of a Kingdom or Commonwealth were the only thing to be looked at; but the Lord of Heaven and Earth, who hath all things in his hand, esteemeth it but as a poor low thing to this, viz. the bringing about the salvation of his people.    

CHAP. XXV.  

Sect. 1. How Gods Providence reacheth the Wicked. Of his suffering the wicked to rage's against his People. A Question, Whether a Christian may fly in time of persecution resolved?  
HAving spoken of the special Providence of God toward the Godly; I shall show how it reacheth the wicked and ungodly.  
1. God's Providence is to be observed in suffering the wicked to rage's against the people of God. The Gentiles are said to rage against Christ and his Kingdom, and God sits in Heaven, and laugheth them to scorn, Psal. 2.1,— 4. The word here translated [rage's] sometime signifieth to run together, and because in such a concourse there is a great noise, therefore is it translated [rage's] and so it may very fitly be said of the multitude, 
Turba turbulenta.  for the multitude is turbulent. The Lord for a time let's lose the wicked, lays the reins in their necks, giving them leave to revel, during which time they are very active, and do what mischief they may, and when at any time they do not openly break forth, it is not for want of malice, but for want of power. Wicked men are the Devils bandogs and mastiffs to hunt Christ's sheep, and persecute his people, when God permits them by his providence. Pharaoh requireth the Israelites Midwives to destroy the male children of the Hebrews. Saul persecuteth innocent David. Sennacherib causelessly maketh war upon Hezekiah. The wicked hate the godly, therefore they persecute them; They are not of the world, therefore the world hateth them, John 15.19, 21. Cain slew his brother, because his own works were evil, and his brothers good, 1 Joh. 3.12. And David saith, They that render evil for good are mine adversaries, because I follow the thing that is good, Psal. 38.20. When Christ steadfastly set his face to go to Jerusalem, he sent messengers before his face, who went and entered into a village of the Samaritans, to make ready for him, but they did not receive him, because his face was as though he would go to Jerusalem, Luk. 9.51, 52, 53. The great reason of their rudeness was, because he was a Jew. Now the Jews and they were affected either to the other, john 4.9. as the Egyptians and Israelites, 
Ita oculi loqui dicuntur, quia saepenumerò innuunt quod dictum volumus. Ità facies ire dicitur, quia saepè prae se sert quo iter destinatum est.  Gen. 43. Tremellius tells us, That howsoever the Samaritans hated the Jews always, and for divers causes, and therefore would have nothing to do with them; yet now especially, they hate Christ and his company, because they perceive him to be going up to Jerusalem, to keep the great Passeover, and therefore contemned their Temple built at Mount Gerizim by Sanballat a Governor of King Darius, 
Joseph. Antiq. l. 11. c. 7. Tacit. Annal. lib. 12.  in favour of one Manasses a Kinsman of his, whom (being deposed from his office in Jerusalem for some misdemeanours) he made Priest there, as good Authors do affirm. Hence we see, That there is no greater hatred than ariseth from diversity of Religions, as appeareth in the woman of Samaria, John 4. to our Saviour; for he no sooner asked of her a little water, but she calls him Jew. And here our Saviour doth not send to this village, that all the principal people therein should come forth to meet him, but only desireth to have lodging and other necessary provision for himself and his company for their journey, which they refuse to afford him.  
Quest. Here I shall propound a Question, viz. Whether it may be lawful for a Christian to fly in time of persecution to escape the rage and fury of persecutors?  
Resp. I answer, that he may in some cases, and at some times; and at other he may no; as namely when God may be more glorified by his flight, then by his abiding by it, as when by thus doing he may reserve himself for a greater Good. Nor is it in such a case any argument of pusillanimity and cowardice to fear and fly: The saying is, That soldier that runneth away may turn again and fight, but he that keepeth his rank, and is killed depriveth himself utterly of that hope. Much in such a case, Aristippus once being at Sea in a tempest, and seeming affrighted (as all men and all creatures naturally fear their destruction) a certain rude fellow that was with him in the Ship said; You Philosophers teach that death ought not to be feared, how cometh it then to pass, that thou being a learned Philosopher fearest death more than I that am a plain fellow? To whom the Philosopher said, It's true, indeed I teach that Death is not to be feared, nor would I fear it in some cases, viz. to do my Country service; but I fear in this sort to lose my life, and so deprive myself of all opportunity of ever doing my Country any more good. There's some cause why I should fear more than thou, because I shall lose more than thou, for my life is more worth than thine; I must lose the life of a Philosopher, thou but of a base companion.  
That it's lawful at sometime to fly in time of persecution, our Saviour makes most evident, Mat. 10.23. bidding his Disciples, if they were persecuted in one City, to fly unto another: he doth not appoint them to fly in time of danger, because he could not save them in the midst of dangers, for he gave a taste of this at the time of his apprehension; but he instructeth man's frailty not to tempt God, when there is a way open for him to escape, saith Austin. 
Aug. contra Faust. l. 82. c. 36. Hilar. Can. 10.  He bids them to fly from one place to another, saith Hilary, because the preaching of the Gospel being driven from Judea, should pass into Grecia, and from Grecia to all the rest of the Gentiles, and so all Nations should believe at the preaching of the Apostles.— Christ himself divers times conveyed himself from the Jews, when they would have wronged him: when Herod sought him to have put him to death, 
Remigius saith, this precept of flying belongeth to the weak, for whom it is better to fly, than in the midst of torments, to deny the Christian Religion.  he would not be found, Mat. 2. when the Jews would have stoned him, he conveyed himself from them, Joh. 8. and when they had him in their hands, and carried him up an hill to throw him down headlong, yet he passeth thorough the midst of them, and they cannot hold or hurt him, Luk. 4.29, 30. he made an escape, not because he would not suffer, 
Voluntariè passus est Christus, nòn enim passionem fugit, sed patiendi tempus expectat.  but because he would not suffer yet, his hour and time was not yet come; nor had he yet accomplished that whereunto he was appointed: and this he did, either by blinding their eyes that they might not see him, or binding their hands that they could not touch him. When the Jews laid wait to take Paul, he is contented to make an escape, by being let down at a window over a wall in a basket, Act. 9.25. because the time was not yet come, that he should by shedding his blood glorify God: but when Agabus tells him that the Jews would bind him and imprison him, (and therefore his friends dissuade him from going up to Jerusalem) he willeth them to quiet themselves, and not trouble him, for he was resolved and ready not only to be bound, but to die at jerusalem, or any other place, for the Name of the Lord Jesus, Act. 21.13. The truth is, when men in likelihood may more glorify God, and benefit their brethren by flying than dying, they may provide for themselves by that means, else not: as that worthy Martyr our own Countryman, Dr Rowland Tailor sometime said, (being asked his judgement of divers that fled for Religion, in the persecution in Queen Mary's days) his answer was, that he approved their fact, and thought they did both wisely and godlily, and then being asked, why himself would not accompany them, gave this answer, that their cases were not like, for they were young men, and likely enough to live and return to do good service to God and his Church, when it should please him to send more calm and peaceable times; but for his own part, he was old, spent, and unfit for travel, being likely to die in the Journey, and therefore now or never was his time to glorify God by dying and frying; 
Fox's Martyrol.  and this resolution he put in execution, and by being burnt for the truth, lighted such a candle on earth, as (doubtless) lighted many others the way to Heaven. Danaeus saith, 
Danaeus Epist. Genevens ante August. de haeresib.  that the burning of his Master Burgius at Paris An. 1559, kindled in him a greater love to Religion, causing him to leave the study of the Civil Law, and to give himself wholly to Theology.   

Sect. 2. Of God's restraining the rage of the wicked, showed in divers particulars.  
2. IN the second place, 
Let the rage of Tyrants be never so great, they shall not prevent God's purpose, nor hurt the godly, till they have done that whereto they are appointed.  God's providence is manifest in restraining the wicked from the execution of their rage, and malice against the people of God. Wicked men of themselves are very wilful and obstinate sinners, and will not be reclaimed by fair means and gentle persuasions, and therefore the Lord can and doth often compel them as with bit and bridle, he will restrain them from and constrain them to whatsoever he pleaseth, Leu. 26.27, 28. and Prov. 26.3. Solomon tells us, that a whip is for the horse, a bridle for the ass, and a rod for the fools back. Now God hath many bridles, the choice whereof he may take, and make use of at his pleasure; as  
1. His own will, which none is able to resist.  
2. The Law of God, which oftentimes restraineth and keepeth in some order the most headstrong sinners.  
1. By setting before them the unprofitableness and incommodiousness of such or such a sin: thus joseph's brethren were hindered from killing him upon this consideration, Gen. 37.26, 27. juda said to his brethren, What profit is it if we stay our brother, and conceal his blood? therefore they sell him to the Ishmaelites.  
2. By affrighting the sinner with the danger that attendeth the committing of such or such a sin: God sometimes cooleth the purposes of sinners by his Law, terrifying them with the thoughts of death and judgement, and of Hell-torments, and of the great account which they must shortly make, at the Bar of the Judge of the whole world.  
3. Sometime by setting before them the impossibility or difficulty of committing such or such a sin: by this consideration the Scribes and Pharisees were often hindered from laying violent hands upon Christ, Mat. 21.42.  
4. Sometimes he lays a secret restraint upon men's spirits, as upon the Canaanites, not to pursue the sons of jacob, after the horrid murder done by Simeon and Levi upon the Shechemites: the like restraint was upon the Popish Party, when Pope Pius the fourth moved the King of Spain, the King of France, and the Duke of Savoy, to make War against Geneva.  
5. By his powerful hand upon men, as by his ten plagues upon Pharaoh: so the Lord saith to Sennacherib, I will put my book into thy nostrils, and my bridle into thy lips, and I will turn thee back by the way by which thou camest, because thy rage against me, and thy tumult is come up into my ears, 2 Reg. 19.28. a bridle suffers the Horse to breath, but not to by't. So he threatens Pharaoh King of Egypt, Ezek. 29.4. and Gog and Magog, the chief Princes of Mesech and Tubal, Ezek. 38.1, 2. such bridles are ofttimes sicknesses, imprisonments, banishment, and whatsoever whereby sinners are restrained of their wills, and constrained to submit to the will of God. It's reported of the Numidians, that they were such excellent Horsemen, that they could ride without bridles, whom some Authors call infraenos & gentem nesciam fraeni. 
Virgil. Aeneid. 4. Auson. in great. Act. Symson. in Psal 32.  This then is a shame for those that profess themselves Christians, to be like a Horse, whose mouth must be held in with bit and bridle, Psal. 32.9. It sufficeth a good natured child to see the rod, though he never feel it; and it's great wisdom for us to be reclaimed by the rod of God's mouth, that so we may not feel the rod of his hand. In a word, the very Philosophers could say, 
Liberalis animus dicitur nòn trahitur.  A liberal mind is led not drawn; and the Scriptures tell us, that of all Sacrifices freewill offerings were best accepted.   

Sect. 3. Of the terrible executions God doth sometimes on wicked men; many notable Examples of Gods dreadful Judgement on persecutors.  
3. GOD's Providence is wonderful sometime in doing dreadful executions upon wicked men, and the Enemies of his Church and Kingdom. Such as are dreadful,  
1. In their kind, as when the Sea overwhelmed Pharaoh and his host, that for many years had tyrannised over the people of God: And the earth swallowed up Corah, Dathan and Abiram, and a fire broke forth, and consumed an hundred and fifty men that offered incense.  
2. Dreadful for the manner of them, as it was in the case of Haman; he that before had abundance of Honour, Favour, Riches, did now boast of a new addition, telling his wife and friends, that he was invited by the Queen to a banquet, and having by their advice erected a Gibbet for Mordecai's destruction, when on the morning he went with a petition for his life, he was forced by the King to be Mordecai's Lackey, and when he came to the banquet, he was immediately condemned to be hanged upon the same Gibbet. So Herod, when he was applauded as a God, was immediately smitten by an Angel, and devoured by worms. Pharaoh causeth the male-childrens of the Israelites to be drowned in the River Nilus, and is himself drowned in the Sea, 
Look upon Domitian, Decius, Dioclesian, Julian, Herod, Antiochus, and many such like Princes persecuting the Church; all of them have miscarried by some fearful death or other. Gossens Trumpet of War.  Exod. 14. Saul that persecuteth guiltless David, killeth himself, and becometh his own Executioner, 1 Sam. 24. Sennacherib, that in a mere humour made war against Hezekiah, is brought to an unnatural and untimely death by his own children, 2 Kings 19 Histories tell us of the Emperor Domitian (that persecuted John the Evangelist) that he was slain in his Chamber by his own servants, and not without the consent of his own servants, and not without the consent of his own wife Domitia, as Suetonius tells us. 
Sueton. in Domit.  Likewise Nero, who devised all the tricks that the Devil could furnish him with to persecute the Christians, 
Great were the Emperors of Rome, and the Tyrants of Greece, but as wicked as they were great; and of the Romans thirty were slain by those in whom they reposed most trust being servants, soldiers, wives or children unto them, and four being fearful of their enemies, or weary of their own lives, became self-murtherers. So of all the Tyrants of Greece three only left their Progeny heirs of their Tyranny. More's Demonst.  and make them odious to the State, and set the City of Rome on fire, and laid the blame of it upon them, at length seeing himself hated of all men, slew himself. And in Trajan's time, who also made cruel Decrees against the Christians, his Palace was burnt, Tiber overflowed, the plague and famine wasted much of his people. The like may be said of M. Antonius Verus, and of Lucius Septimus Severus, who being driven out of his Empire by civil wars, and dying at York, uttered this desperate speech, Omnia fui, & nihil mihi prodest. I have gone thorough all estates and conditions, but nothing doth me any good at all. We read likewise of Julius Maximinus, who having made a Decree against the Christians, and being in the Act persecuting them, perished in an insurrection and mutiny of his soldiers who hated him, and for his cruelty killed not only himself, but his son also, crying out, There should not a Whelp escape of so bad a breed. Item, Decius the Emperor, a great Persecutor of the Christians, had his body swallowed up of a Quicksand or Quag-mire. Likewise Lycius Valerianus who being taken captive by Sapor King of Persia, was a long time used as his Stirrup to help him to Horseback, and at last growing weak and unserviceable for that purpose, had his skin flawed over his ears. Likewise Valerius Aurelianus, who was first admonished with a thunderbolt falling between his legs, and not making a right use of it, but persisting in his persecutions, trod in Nero's steps, and was his own Executioner. The Ecclesiastical History is stored with such miraculous destructions of Heretics, 
Restorer of the French estate, pag. 38.  among which Arius is notable: for even when he thought himself most assured, and as it were to have set his foot on the throat of that good Pastor Alexander his Adversary, he burst in sunder, and his bowels fell out at the same Alexander's prayer. The consideration of these tragical ends upon these enemies of the Church, may make us say with the Psalmist, The righteous shall rejoice when he seethe the vengeance; he shall wash his feet in the blood of the wicked; so that a man shall say, Verily there is a reward for the righteous, doubtless there is a God that judgeth in the earth, Psal. 58.10, 11. Heaven, Earth and Sea, saith one, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Niceph. Gregor. l. 7  do fight against a wicked man, as a fugitive from Providence, and a disturber of justice.  
3. In respect of the measure of them: Reward Babylon, as she hath rewarded you, and double unto her double according to her works; in the cup which she hath filled, fill to her double, Revel. 18.6. By this it appeareth, that whereas other Prince's rule in the midst of their Subjects, the Lord ruleth in the midst of his enemies, Psal. 110.2. And this maketh much for the comfort of the people of God, that the Lord in his severest judgements executed upon his enemies, is always mindful of his love and mercy towards them. The Lord doth on purpose sink the vessels of wrath, that he may waft over and safely transport the vessels of mercy to the haven; he usually makes way for the saving his children by the ruin of his enemies. The Lord is known by the judgements which he executeth; the wicked is snared in the work of his own hands: Higgaion Selah, Psa. 9.16. 
Rem valdè medirandam. Junius ad loc.  The wonderful events which the superstitious attribute to Saints and Idols, the Politicians to their plots; some to their own worth; others to the means and extraordinary concurrence of second causes, and the ignorant to Chance and Fortune, the Penmen of the holy Scriptures do ever ascribe to the Lord; they held it their best analytics, to resolve all such effects into their first principle, 
Dr Prideaux Lect. in Psal. 9.16.  as a learned Divine of ours hath well noted.    

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 inquire, 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 foreknowledge 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 trueness of Christ. Relig.  That Providence in God is immediately from God, in respect whereof the ancient Philosophers (led only by the Moonlight of Nature) called the Godhead itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Sun 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, etc. 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 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 forty days and forty 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 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 sovereignty over them.  
4. In respect of his use and end above them.   Dr 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 days upon pulse and water, appeared fairer in their countenances, and fatter in flesh than all the children which did eat the portion of the King's 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 people's wants, or take them away before the sharpness 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 God's children want this or that, yet shall they want nothing that is good for them, Psalm 34.10.   

CHAP. XXVII.  

Sect. 1. Quest 2. Whether God's Providence be immutable, answered, affirmatively.  
Quest. 2 I Shall in the second place inquire, Whether God's Providence be immutatable and unchangeable?  
I answer affirmatiuè, that it is, 
Resp. Deus decrevit, quis dissolvet?  for God and all his Decrees are unchangeable, Malac. 3.6. I am God and change not, therefore the sons of Jacob are not consumed. My counsel shall stand, and I will do all my pleasure, Isa. 26.10. With God there is no variableness nor shadow of turning, Jam. 1.17. it is a metaphor that seemeth to be taken from the Sun, who is sometimes nearer to the Earth, and sometime farther from the Earth, who sometime sets a larger course, and sometime a shorter cut; yea who sometime shineth out clearly, and sometime hideth himself under a cloud, and according to the diversities of his aspects and influences, 
Tempus ab aevo esse jubes, stabilìsque manens das cuncta maneri. Boet. de consolat. Philos. l. 3.  he affecteth well or ill these sublunary and inferior bodies. But God is capable of no such alterations, whether we consider his Nature, his essential Properties, or his Will. In regard of them all he is Sempèr idem, always the same his [is, was, and will be] is all one; he is the same at this present that he was at the beginning, and will be the same for ever that he is at this instant, and this must needs be so: For being a simple entire Essence void of all mixture and composition, he is free from those qualities that accompany compounded bodies, viz. generation, corruption, augmencation, diminution, and all manner of alteration— and for the immutability of his Will, he tells us, 
Transibunt Coeli, i. e. in melius mutabuntur. Hieron. in Psal. 102. Et erunt Caeli novi nòn substantiâ sed qu●litacibus renovati. Aug.  That as he hath purposed it shall stand, and as he hath consulted it shall come to pass, Jer. 14.24. And our Saviour saith, Till Heaven and Earth pass away, one jot and tittle shall in no wise pass from the Law, till all be fulfiled, Matth. 5.18. whereby our Saviour Christ doth not mean that either Heaven and Earth shall one day be destroyed [in regard] of their substance by fire, any more than they were by water, 2 Pet. 3.6. Rom. 8.21. nor yet then when they be changed in regard of their qualities, when there shall be new Heavens and new Earth wherein dwelleth righteousness; that is, I suppose, when God shall alter and change the state of his Church, as it shall seem to dwell in a new world; that then there shall be a dissolution or alteration of the moral Law. It's certain, that the use of Arts and tongues, interpretations, expositions, and all knowledge of the Law, and other things gotten by these means, shall then cease and have an end. For when that which it perfect is come, that which is unperfect shall be done away, 1 Cor. 13.8, 10. but for the substance of the moral Law it is indissoluble, immutable and unalterable; and sooner shall the frame and fabric of Heaven and Earth fail, and the world become a second Chaos, than it be destroyed: The grass withereth, the flower fadeth, but the word of the Lord endureth for ever.  
Object. Is the will of God unchangeable: may it not be said, that under the Law God would be worshipped by Ceremonies, and under the Gospel he will not so be worshipped, therefore the will of God is changed?  

Mutatio rerum seu effectuum nòn valet ad mutationem causarum variis temporibus mutantur opera Agricolae, & nòn ideò mutatur ipsa Ars agriculturae. August.  Resp. I answer, That the change of things or effects makes nothing to the change of causes. An Husbandman at one time useth one piece of Husbandry, another while he useth another; sometime tilling, sometime sowing, sometime dunging, and sometime reaping; at several times the works of the Husbandman are changed, and yet the Art of Husbandry itself is not changed. God doth not now under the Gospel govern his Church in the same manner as he did under the Law, in the Church's infancy, than he alured them with temporal promises, whereby notwithstanding were signified spiritual and eternal: Yet no alteration in God, but he dealeth like a wise Father, who useth one manner of Discipline to his children being young and tender, and another manner of carriage being grown up, yet his love and mind is still one and the same towards them.   

Sect. 2.  
IN respect of the first cause, all things come to pass by an immutable necessity, but in respect of second causes some things come to pass necessarily, others contingently: That is necessary that must be thus and thus, and cannot be otherwise than it is; that which is contingent, is that which before it is done, may be done, or not be done, or at least after this or that manner. Necessity is either from an internal principle, and the nature and form of the thing; as the Sun necessarily shineth, the fire necessarily burneth, every living creature dieth and is dissolved. A man is a reasonable creature, and a man not regenerate sinneth: For this he hath from Nature depraved and corrupted— or else Necessity is from some external, 
Necessitas est modus agendi ordinatus in rebus naturalibus. Verron. Physic. l. 1. c. 5.  inevitable, impulsive cause; as the Elect cannot perish; but the cause is not in themselves, but in God's purpose, which appointed Christ to be their Saviour. So Christ was necessarily to die at the age he died, not by necessity of Nature, for he might have lived many years longer, but by necessity of God's Decree; yea and also that he should die the death he did die. Sometime necessity ariseth from both together; as that the Sun shineth is from its own nature, and that the light maketh the day is also from the Decree and appointment of God.  
That the Reprobate shall be damned, ariseth partly from the nature of sin that maketh them liable to death, and partly from the Decree of God appointing them to destruction.  
Again, Causes are some definite, and appointed to set purposes, and some indefinite and free, and [both] in divers respects. So Judas in God's Decree was the definite and appointed cause to betray Christ, in his own indefinite; he might either have done it, 
Cyrus' naturalitèr erat causa indefinita ad liberandum vel nòn liberandum populum Judaicum sed definita in decreto Dei, voluntas Judae (moderante divina providentia) fuit à Satana inclinata sed nòn impulsa.  or not have done it. So Cyrus naturalitèr was an indefinite cause, either to deliver or not deliver the people of the Jews; but definite in the Decree of God: So Judas naturally, not necessarily, but freely betrayeth Christ; but in respect of God's Decree he betrayed him necessarily, neither could he avoid the betraying of him, yet not by compulsion, but freely and voluntarily. In respect of the second cause, Adam sinned freely and contingently, in respect of the first cause he sinned necessarily. So when the Romans besieged Jerusalem, in respect of them it was contingent and arbitrary, and free whether they would destroy it or not, but in God's Decree necessary that they must destroy it.   

Sect. 3. An Objection against the immutability of God's Providence answered; How God is said to repent, etc.  
Object. IF God's Providence be immutable, 
Quomodò paenitentia cadat in eum, qui sua praescientia regit universa. Theodoret.  how is it then said that he repent him of the evil denounced against Nineveh, and did it not? Jon. 3.10. This seemeth a harsh phrase and strange speech, that God should repent and change his mind who is immutable; the strength of Israel will not lie, nor repent, 1 Sam. 15.19. for he is not as a man that he should lie, nor as the son of man that he should repent; how then can repentance be attributed to him, who by his foreknowledge governeth all things? yet that he may (at least) seem to repent, this place proveth, and Gen. 6.6. Moses tells us, that when God saw that the whole frame of man's heart was altogether evil, and that continually, it even repent him that he had made man upon the earth, and grieved him at the heart: and so concerning Saul, 
1 Sam. 15.11.  God tells Samuel, that it repent him that he had made him King  
The Learned say: 
Resp, Haec habet omnia Deus per effectum, non per naturam Bernard.  That these affections of anger and grief, sorrow, repentance, etc. be not properly in God of their own nature, but only their effects: Anger properly is not in God, Fury is not in me, Isa. 27.4. but revenge (an effect of anger) is in God; for a man that is angered, is desirous to be satisfied, and to wreak himself upon him that hath provoked him; the passion of anger is not in the nature of God, but the effect is: Vengeance is mine I will repay it, saith the Lord. So Repentance is not properly in God, but the effect of repentance is, which is the change of something formerly done, or at least determined, a sudden changing or alteration of that which he seemed to have continued, and established. As for that place [Gen. 6. 
Subita dispensationis mutatio paenitetnia Dei dicitur, rerum subejus potestate constiturarum hominibus inopinata mutatio, immutabili praescientia manente divinâ Aug. lib. 17. de Civit. Dei. Haec quidem dicuntur humanitùs, intelliguntuur autem ut Deo convenit, Deus enim ad captum nostrum se demittens, se talem nobis figurat, non qualis in se est, sed q●ali● à nobis sentitur. Buc. loc. come. ut intellectus noster immaterialitèr intelligit materialia, ita Deus immutabiliter vult mutabilia. Lyra. Dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro eo quod est, hominem quem priùs creaverat, delere stavit, tanquam si paenituisset facti. Junius ad Gen. 6. Maimon in Jesu-Dei hatrorah cap. 1 Sect. 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Ethic. Nicom. 7. cap. ult. ] It reputes me to have made man; the meaning is, I purpose shortly to destroy him; and (it reputes me that I have made Saul King over Israel) that is, I intent shortly to depose him, and take his Kingdom from him, and set up another in his stead; for these and such like speeches Athanasius hath a golden rule for expounding them, as Bucan calls it; These things saith he, are spoken after the manner of men, but are understood, as it agreeth to God; for God stooping to our capacity, repenteth himself, to be such a one to us, not as he is in himself, but as he is apprehended by us to be. As our understanding doth understand material things immaterially, so God, willeth things mutable immutably, remaining himself unchangeable, as Lyra speaketh. And Ainsworth out of the Hebrew Doctors saith, That forasmuch as it is clear, that not any corporal accident doth happen unto God, as it is evident that God is no corporal or bodily thing, and neither composition nor division, nor time, nor place, nor measure, etc. neither beginning nor ending, neither is he changeable, for nothing can cause him to change; neither is there in him anger or laughter, or joy, or grief, etc. as the sons of Adam speak; but all these, and the like things spoken of him in the Law and Prophets are parabolical and figurative, and spoken only according to the language of the sons of men.  
Briefly, 
Geneva. Annot. in Jerem. 18.8.  the Geneva note on Jer. 18.8. (where the Lord saith, That if a Nation against which he hath pronounced, repent and turn from their wickedness, he also will repent of the Plague that be thought to bring upon them) there, saith the marginal note; when the Scripture attributeth repentance to God, it is not that he doth contrary to that which he hath ordained in his secret Counsel; but when he threatneth, it is a calling to repentance, and when he giveth man the grace to repent; then the threatening (which ever containeth a condition in it) taketh no place. And this (say they) the Scripture calleth repentance in God, not because it properly is so, but because it so appeareth to man's judgement. Austin saith, 
Paenitudo est mutandorum immutables ratio. August.  That repentance in God is his unchangeable disposition of changeable things. God is not changed Malac. 3.6. but the things are altered, God is immutable; but when they whom God careth for are changed, 
Deus immutabilitèr ignoscit.  than God changeth the course of things as he seethe expedient for them. For God immutabilitèr ignoscit, unchangably forgiveth those that repent, and unchangably forgiveth not, when they repent not. The truth is, God never altereth his eternal Counsel, but always performeth whatsoever he purposeth, 
Deus mutat sententiam consilium. Gregor. lib. 20. Mor. 2.  both for substance and circumstance; but it pleaseth him to use such phrases, stooping to our capacity, and expressing himself in such words and terms as we best understand. Thus when a judgement is denounced and not executed, it is called repentance being indeed but the effect thereof, and indeed there never was an intendment that it should be executed; for in the threatening against Niniveh, there was this secret condition included, though not expressed, viz. that Niniveh should be destroyed within the time limited, unless they repent, which they doing, the threatening fell and the City stood. Of this nature was that speech of God to Abimelech, Thou art but a dead man, 
God is not changeable, nor can he change; for his nature is not subject to mutation; but the order of things may alter according to the course of his Divine Providence. Hieron. in Dan. 5.  viz. unless he restored Abraham's wife again, Gen. 20.3. Item, That of Isaiah to Hezekiah, Isa. 38.1. Thou shalt die, and not live; that is in course of nature, Thou art but a dead man. Yet the Text tells us, that after he had prayed to God and wept, such was the power of the God of nature, as he lengthened his life, and added to his days fifteen years, v. 5. whence it appeareth, that these speeches be not absolute but conditional, and so was this threatening of Niniveh.    

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 always to the swift, nor the battle 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 pass 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 Syria's Soldiers 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 fulfil 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 mere 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 evil that befall men, 
Cotten in Ecclesiast. 9  as Psal. 31.15. Our times are in God's hand. Now when these Times and Changes come, no means 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 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 God's providence. It is not therefore unlawful to speak thus according to men; It happened, it chanced, or it was my hap, so that we understand thereby that which happened beyond our purpose and expectation, but yet guided by God's hand and providence, as a Learned man hath observed; and also that we know and hold no mere Chance as the Heathen have imagined without the hand of God acknowledged therein, as the Idolatrous Priest and Diviners of the Philistines once speak, 1 Sam. 6.9. always 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 error of the Philistines. What in the judgement 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 the horns? 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 pass 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 burned Offering, vers. 8. It might be thought likewise that to have happened by chance, that the daughter of Pharaoh should come down to wash herself at the same bank of the river where the little Ark floated wherein Moses was, but hereby God's providence ordered it that Moses should be preserved, that in after times he might conduct his chosen people out of the Land of Egypt. 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 means the righteousness and innocency of David, and the unrighteousness 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 pass that there is such an ataxy 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 etc. For of these things we see Kings have care in their Kingdoms, Noblemen 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, evil men are often advanced, good men are oppressed; as if a Prince would advance vice and punish virtue, whence the frequent complaints of the Saints do arise. Psa. l 73. Psal. 74. & 75. Jerem. 13. Besides, there are many evil, few good, the way of vice is broad and easy, of virtue strait 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 only gravelled the Ethnics, but even divers well disposed. The Argument is thus form,  
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 repress it.  
I deny the Minor proposition, 
Resp. 1.  there is no disorder in the government of the world, but all things are grounded and administered by a most prudent Council, and in a most beautiful order. Some, as one saith, would have God make the world all of gold, as that painter who unable to pencil the beautiful 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 marvel, 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 judgement of God is not our judgement, neither are his ways ours, as the Prophet speaketh; he doth it for the manifestation of his glory, by righteousness 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 wisdom hast thou made them all? All things which God hath made are good in their own nature, and the evil 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 wisdom, power and goodness 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 evil to be evil, 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 evil, 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 challenge no reward by debt or desert, and for their sufferings, the least sin 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 goodness 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 God's Table diversified with many colours, which God will not endure shall be defaced.  
5. For the disproportion; God's 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 shall be rewarded according to his works, 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. than 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 Grazier putteth some Cattles into pasture knockle deep, that they may be the sooner fat and fit for the shambles, and others he keepeth only 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 knows what God intendeth to do both with the one and the other? This Gold (saith St. Augustin) of one side is purified in the furnace; and on the other; that fish you thought happy hath already the hook in his throat. 
Caussin de provide.  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 Judgement; 
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 thankful 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 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 Aunts, 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 easy to answer; 
Resp. Quis disposuit membra pulicis & culicis? August. in Psal. 148. Non imaginari debemus Deum esse superbum, atque eas res ceu indignas contemnere quas ipse condidit, atque 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 Sun is obscured and defiled by shining upon the most unsavoury things; if it were no dishonour to God to make the least things 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 inferior to them. 
Hyper. Meth. Theol. l. 1.  An Apocryphal 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. confess. 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 leaves; 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 afric hath many Serpents, 
Histor. Sinar. part. 4.  there are Psylles to destroy them: If other countries' breed store of Snakes, there are Ashen-flowers to drive them away: If Egypt hath a Crocodile, it affords an Indian-rat, called Ichneumon, that creeps into his belly, and destroys it: The fire which consumeth straw and dross, 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 ubique 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 Aunts 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 King's Palaces, Prov. 30.24, 25, 26. The great sagacity of these little creatures, and their industriousness, doth highly demonstrate the extent of God's Providence toward them.  
How contrary are they to God that exercise cruelty to, and are tormentors of the creatures; by sporting themselves at the torturing of the dumb creatures, they do anatomize their own sin, rushing into God's forbidden Edict. God hath made man a Lord over the creatures, an owner of them, and not a Tyrant over them, or tormentor of them; he may kill them for his use, but not abuse them at his pleasure; though the creatures be man's drudges, yet are they also his fellow-creatures. A good man (saith Solomon) is merciful to his beast.  
Object. 4. If all be overruled by Providence, then why serve Admonitions, Exhortations, Reproofs, Corrections, unless men be amended by them?  
Resp. God determineth to bring things to pass 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 Princes of Samaria did, but paid dear for it, 2 Reg. 7.2, 17. nor must we rely upon means, as Asa did upon Benhadad against Baasha, and on the Physicians for his Gout; no unlawful means must be used in sickness: 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 pass by God's Providence, and that Providence be ever working; then there is no mere 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 talked of, as among ignorant people. It was a great error of the Paynims to hold Fortune in so high an account, 
Te nos Fortuna Deam Coeloque 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. Vrsin. Catech. de provident.  for they esteemed her as a Goddess, 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 fins 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 razor, bearing in her right hand the stern of a Ship, in her left hand the horn of abundance. By the razor they would give us to understand, that she can at her pleasure cut off our happiness; 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, that she is very prone to volubility and change. Fortune hath her name from turning, it cannot stand long in one case. But this gross Idolatry of the Heathen, giving the glory (due to the most high God) to their base abominations; we that profess ourselves 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. St 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 Goddess 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 provide. 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 blindness of men concerning Fortune; they accuse Fortune of injustice, but they believe in her power; they blame her as a blind dispenser of her gifts, but they extol her as the only disposer of worldly goods; they say she is inconstant, full of levity, and of no assurance; yet in all attempts whether of War or Peace, they pray for themselves, and wish to their friends above all other things good Fortune. So blindly are men led to think all things to be ruled of that which of itself 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 fare prevailed, as it was much abused, and he feared lest his example might be some occasion thereof, as Calvin hath observed. Where the wise, Allseeing God is attended, as the Ruler of all, there is no place for that blind Idol, for so they pictured Fortune. Struth. Observe. Cent. 2.  
This showeth 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 powerful, being every where present to these purposes. Therefore Hagar, when the Lord supplieth the want of herself, and her son, she giveth him the titles of videntis & viventis, as him that liveth and seethe his people in all their afflictions. An Heathen could say, 


Lucan. 9  Jupiter est quodcunque vides, quocunque moveris,  
Estque Dei sedes, nisi terra & pontus & aer,  
Et Coelum, & Virtus—   

Thine eye thou canst not turn,  
nor move thy foot abroad  
The Earth, the Sea, the Air,  
is but the seat of God.  
So Heaven and Power also—    
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 wonderful 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 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 men's 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 hurtful, 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 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 Mediator; 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 Idioms, 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 showeth, 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 Governors (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 overborn by those that are mightier than them: And Fathers to the poor, by protecting those that are destitute of help, and fly to them as a Sanctuary for refuge in their distress. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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. God hath not set up Magistrates so much for their own sakes to domineer over whom they will, as for the people's sake, that they might have to whom to resort, and on whom they may rely 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 secure 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 Politics saith, That Kings ought to govern their Subjects as tender fathers.  
Ministers likewise ought to be very watchful over the flock of which the holy Ghost hath made them Overseers, 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 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 ourselves, 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, 
Namque 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. Mistress' also are not exempted from a providential care for those of the household. Solomon saith, The virtuous woman is like the merchant's ship, she bringeth her food from afar; she riseth also while it is yet light, and giveth meat to her household, 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 herself, having (for the most part) not 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 pitiful, 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, oppressions, blasphemies, sacrileges, 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 intent 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 rectify all disorders whatsoever, and he doth always exercise his dominion over the whole world, though not to keep all things in an exact order (according to our judgement) 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 Almighty, which art, and waste, and art to come, because thou hast taken to thee thy great power, and hast reigned, Revel. 11.15, 16, 17. Divers circumstances show this to be a new event, and that God had not always actual possession of all the Kingdoms of the world, it happening at the sound of the seventh Trumpet, and when be took this great power to himself, and entered upon the government of all the Kingdoms of the world, it was then entertained by the Church with praise and thanksgiving; which seemeth to show, that God did not govern universally at all times, and in all Ages of the World.  
Resp. I answer, that the Lord hath a twofold Kingdom, 

Regnum Potentiae,  
Regnum Gratiae,  
A Kingdom of Power,  
A Kingdom of Grace.    
In the exercise of his power he hath always reigned over the world. The Lord hath prepared his Throne in Heaven, and his Kingdom ruleth over all, Psal. 103.19. God hath always ruled over all the world, when the world hath reigned most in wickedness; 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 Trumpet, would bring them in subjection to his Gospel, causing men in all places to yield subjection to the golden Sceptre of Christ held forth in the preaching of the Gospel.   

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

Cor. 6.  IF God govern the whole world, than 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 forty children that mocked the Prophet: Worms at his command devour Herod that persecuted the Apostles, Act. 12. He plagueth a proud King by poor creatures, as Frogs, Lice, Flies, 
Ut per animalcula ostenderetur opitulatoris omnipotentia. Theodoret. Pompon. Laetus.  Locusts or Grasshoppers, Exod. 8. that by those little animals the omnipotency of his people's helper, might be manifested; as Theodoret speaketh. Profane Histories tell us also that Honoricus King of Vandals, and Arnulphus the Emperor, 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 Fly 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 horror of conscience, died in fearful sort; which examples serve to show, that his means are, as his power is, infinite, to chastise and scourge the 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 judgement 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 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 pressed at his command, to perform his pleasure against his Enemies; so likewise to do any good office for his children and friends; the jawbone of an Ass is both a sword and a bottle to Samson, Judg. 15, 15, 19 And the Earth helpeth the woman, by opening her mouth, and swallowing up the flood 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 Soldiers of M. Aurelius his Army at the prayers of the Christian Legion, 
Comment. Relig. & Reipubls. 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 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 thorough with a Sword? Was it not from God's overruling Providence?  

Cor. 7.  If God govern the world by his Providence; than 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 Monarches 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 they enjoy at less than an hours warning. Therefore God chargeth the idolatrous Jews thus; She knew not that I gave her corn, and wine, and oil, etc. 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 King's Chamberlain their friend, they desired peace, Because their Country was nourished by the King's Country, Act. 12.20. Those Towns being Maritime Towns depended upon Herod's Country, being a Corn country for their food and nourishment. All that we have is in the hands of God, by whom we are said 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 sickness, God makes a man to abhor bread and all dainty meat, Job 33.19, 20. or else by sorrow and sadness of heart God makes the creatures useless to us, making men with David, to eat ashes like bread, and mingle their drink with tears, Psal. 102.9. Sometimes sudden 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 surprised the Camp of the Syrians, made them fly away, and leave all that they had to the men of Samaria, 2 Reg. 7.6, 7. Sometimes covetousness 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 from them; whensoever this happeneth it cometh from God's Providence. God threatened that famous Church of Ephesus, to remove her Candlestick out of its place, Except she repent and did her first works. This Candlestick was the visible Church in Ephesus, joined 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 repent at this admonition of Christ, and was long preserved, that it stood firm under the Roman 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. about the year 413. after Christ, there was a famous Council held in this Church of Ephesus, to condemn the wicked Heresy of Nestorius, and to assert the truth of Christ; which showeth, 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 son, give me thy heart, and let thine eyes observe my ways, 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 man's age, call for our most serious observation: As a City built upon a narrow plot of ground hath many Inhabitants in it employed about several callings, wherein much may be seen within a little compass: So the short life of man yieldeth great variety of matters to be observed. When I applied my heart to know wisdom, and see the business that is done upon the earth, etc. Then I beheld all the works of God, that a man cannot find out the work that is done under the Sun; 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 secrets of divine Wisdom in the various ways of his providence be often beyond the reach of the wisest and most industrious Christians; yet ought we not to let any of them pass 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 testify. And Julius Caesar being employed by the Praetor 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 licence to departed speedily, having dispatched his business, and that night he dreamt a dream, which the Augurs interpreted to signify, 
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, 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 days) than 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 carriage 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 cross others who seek the welfare of Zion, 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 thorough 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 days? Some are so much taken up with vain and foolish delights, as pleasant Music, jovial company, feasting and carousing, that they regard not the work of the Lord neither consider the operation of his hand, Isa. 5.12. Whoredom and wine, and new wine hath stolen 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 brutish spirit to neglect observation: Wherefore is a price put into the hand of a fool, seeing he hath not an heart, Prov. 17.16. God's 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 pass 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 understand the loving kindness 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, etc. 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 pass 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 men's hands; therefore they had destroyed them. Now the issue was dreadful 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 worshipping 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 years past as they did heretofore.  
Within the Church Christ bids us discern the signs of the times, 
Mar. 16.2.  and makes it a note of hypocrisy to be able to discern the face of the sky and of the earth, and not to discern the signs of the times; (as he sad to the Pharisees,) which then were admirable, the Sceptre 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 raised, and the poor having the Gospel preached unto them; all which shown 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 Pope's knocking at Rome-Gates with his golden hammer, promising pardon to whomsoever shall enter in at them that year, bringeth much Gold to St Peter's chair and the Pope's coffer; keeping their Kitchen smokeing. Jubilees were of use before Christ's coming, but ever since out of date.  clear light shining out of thick darkness, 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 lightened with his glory; and he crieth out mightily with a strong voice saying, Babylon the great is fallen, etc. Rev. 18.1, 2. and vers. 4. Another voice from Heaven saith; Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  
And is it not urey needful for us to observe the Signs of these our times; how many Nations professing the truth of the Gospel with us, have of late endured many hard and sore trials, God hath destroyed the strength of many Kingdoms, overthrowing the Charets and those that road 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 lukewarmness, intemperance, earthlymindednesse of the Nations, and for the great opposition of the Kingdom of Christ, the beauty of holiness, and the truth of God clearly revealed in the Gospel.  
Furthermore, It is very observable, how that many men in all ages have been taken away by sudden judgements, and that divers ways. Herod, on a sudden 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 suddenly and killeth them, as the house upon Job's Children. Thus some men have been taken away in their drunkenness, and in their riotous meetings; some fall from scaffolds, some be slain with timber, some 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 judgements upon some, is to work amendment and repentance upon all. Repentance (as Lactantius calls it) is the Physic 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 Sin, 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 careful to remember and not forget God's wonderful Providences; He hath made his wonderful works to be remembered, saith the Psalmist, 
The Rabbins observe, that the Children of the Jews, the night beforeth Passeover, used to ask their parents, why is it called the ? th' y answered, because the Angel passed over and destroyed us not, etc. Thus ought we to speak publicly of God's great mercies for the benefit of our posterity, to tell what God hath done for our souls; that his glory may be declared among all Nations, and his wonders among all people. Joh. Menoch. de republs. Hebr.  Psal. 111.4. They are worthy our remembrance. The works of his hand are verity and judgement, vers. 7. not only 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 forty years in the wilderness, etc. I brought thee up out of the Land of Egypt, 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 Righteousness of the Lord, Mich. 6.4, 5. Remember the former things of old, Isa. 46.9. All God's do are very weighty in themselves and not to be forgotten. When thou art apt to murmur 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 ready to perish for thirst. When thou art in a strait, 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 Pharaoh, Deut. 7.18. and to all Egypt. When thou art in affliction, then is a time to remember God; When my soul fainted within me, I remembered the Lord, saith Jonab, chap. 2.7. When God remembered Jonah, he remembered the Lord, and prayed unto him.  
Many men have quick wits, and fluent tongues, yet are mute reporters of God's Providences. It is a great sin to forget God or to be unmindful of his works and Properties. It is sad of the Children of Israel, That they did evil in the sight of God, and forgot 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 desire not the knowledge of thy ways. God complaineth of some, that they had forgotten him days 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 unmindful of him, we rush into any kind of sin, 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 works, and talk of all his do. If thou canst not remember particular days, labour to remember the years of the most high; in ancient things a general knowledge is sufficient.  
Here I must now commend the lawful use of History; there we may search after the proverbs and records of the Ancients, 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 participate, etc. Diodor. Sicul. lib. 1. de fabulos. gestis  It is (as one observeth) a prudent Sat Counsellor by whose advice a Commonweal, may be framed, Governed, reform and preserved: an army well marshaled and ordered, Towns besieged and taken, Enemies vanquished, Kingdoms 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 virtues of great ones; it leaves to posterity the worthy say and do of men famous in their generation, for the imitation of their survivors.  
But above all Histories, let us be careful to read the Sacred Histories of God's wonderful Providences towards his people; this divideth time to us, it acquainteth us with all the passages of God's 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 ourselves 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 wonderful works. Eliphaz tells Job, That he would not only 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 helps, yet he 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 wisdom, but babes in other things; so that even youths may teach the Senators wisdom; it is a great judgement when Counsel perisheth from the Ancient, Ezek. 7.6. Cyrus' in Xenophon 
Xenophon.  reports that the Persians had a Law enjoining 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 ways when he should go any journey or voyage. 
Monsieur Goulart's, Vieillard.  In the Ancient Roman Commonwealth great Reverence was done to old men; and the Ancient Grecians, as Hesychius observeth, gave Majestic 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 wisdom, 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 pass by God's Providence, than 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 showed before that it is not in man to order his own ways; For as Solomon tells us, Though there be many divices in man's heart, yet the Counsel 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 fair 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 Hermit, that having sowed potherbs in his garden, desired fair weather and foul weather, as he judged to be best for his herbs and plants, and so had all granted of God according to his request; but not one herb ever came up, whereupon he thought there was a general failing of such herbs in all places, till on a time walking to another Hermit, 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 Hermit answered; Thou thought'st thyself wiser than God, and he hath showed 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 days 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 days would learn of this old Hermit, to be less wise in their own conceits concerning such things as these, and to rely more upon God's Providence, than there would not be so much murmuring among us as there is.  
Seneca, writing of Caesar saith, 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 bows to shoot up their arrows at Jupiter, in defiance of him for that fowl weather; which being done, their arrows lighting short of Heaven, fell down upon their own heads. And just so it falls out with many in our days, that murmur at God's Providence. He is a very bad Soldier that followeth his General 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 God's Providence, we must not then say, we will do this or that of our own heads without ask cave of any one, but do as David when he sent the Ark from Kiriath-jearim: 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 Natural 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 only are directed, and say to day or to morrow, we will do this or that; it is very injurious to 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 days guilty in this kind, do not many great Princes say, we will set on foot such a design, and bring such an enterprise to effect? Say not many great Captains, we will invade such a Prince's Territories, and land such an Army, and besiege such a Town or Castle? Say not our Merchants we will go to the East- Indieses, to Spain, France, Constantinople, to Leghorn, Aleppo, Smyrna, Hamborough, or to the Low-Countries, and there we will traffic 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 Country, and there take the fresh air, and continue so many months, and then we will return again? And say not most men and women, this and that we will do, and who shall control us? A great vanity it is for men to boast that they will do such and such things at such and such times, whenas the most skilful 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, etc. 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 judicial 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 sky (for by these other men can conjecture also many times rightly whether the next day shall be fair or fowl as 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 continual 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, Egyptians, 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 sheep, 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 distaff. The wise man hath allowed a time for every thing else, but for idleness no time at all. 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 fly upwards. Excellent is the example of Alfred sometime King of England, who flourished about eight hundred seventy two years after Christ, and two hundred years before the Conquest, who was very vigilant, laborious, and powerful, 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 something with his hand, and labouring so, as some which beheld him found fault, smiled and said: Hath God given hands to Kings in vain? Some say, that the Grand Seignour of the Turks, is by his Law daily to do some bodily work with his hands to grace labour. The old Egyptians were wont once a year to call their Citizens together, and have every man give account to their governor's, how he got his living; if they found any vagabonds and drones that lived by the sweat of other men's brows, and used no lawful 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 painful 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 sin 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 profane time spenders at the day of judgement, when God shall show them the bill of their misspent 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 drunkenness, Item, So many choice hours spent in swearing, lying, scoffing at holiness, and in foolish and rotten communication. So much time spent at the glass in frizzeling and powdering, in singing, complementing and dancing. Certainly at the sight of all these dreadful 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 God's Ministers & others; to endeavour 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 prodigal young Gallants allege 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 tiler 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 industriousness of some particular calling; and though they inherit the Lands and Titles of honour, yet if they also inherit not their virtues, they are but the degenerate offspring of generous Ancesstors.  
One observeth, how industrious every Creature in the world is, and doth his office. The little Nightingale in the forest maketh an Organ of her throat; sometimes her notes are warbling, sometime she stretcheth them out at length: the Swallow is busy 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 skilful woman can wove with her hands; Fishes play their parts under the water; Beasts of service, as Horses, Oxen, etc. 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  impolyment travel into far Countries, merely to see and learn new fashions, acquaint phrases, apish gestures, foolish court, and vain compliments; and many times like unfortunate Merchant-adventurers, they exchange good company for evil manners; the fashion of too many Travellers (as the old Lacedamonians long since observed) is not to 
Brathwait. Engl. Gent.  bring home the wisdom and virtues, but the follies and vices; of foreign Countries. Give me, a man saith one, that hath seen the Ephesian Diana in the Lovire, the great Vessel at Heidelberg, the Amphitheatre at Vlysmos, the stables of the great , and Mahomet's shrine at Mecha, yea all the memorable Monuments of the world to delight the eye, or Learned Academies to enrich his knowledge; yet are not all these able to alter the quality of his disposition; whence Flaccus saith.  

Horat. lib. 1 Epist. 11.  To pass the Seas some are inclined,  
To change their air, but not their mind.  
But I take not upon me from hence to condemn all Treavelling into sorreign parts. I know divers sorts of Travellers are both Ancient and honest: as  
1. Such as Traveled 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 is lawful for great Princes, either to go in person, or to send by deputation into foreign Countries to deliver Captives, and those that suffer wrong.  
2. To deliver souls from spiritual bondage, in preaching the Gospel in such places where it was never heard of: thus did Christ himself, Paul and the other Apostles.  
3. It's lawful to travel to get learning and knowledge; and therefore Plato the Philosopher traveled into Egypt, and the Queen of Sheba or Ethiopia, came to Jerusalem to be confirmed of what she had heard of King Solomon.  
4. It's lawful to treavell for traffic and Merchandizes, because all Countries afford not all commodities as the Poet speaketh; Non omnis fert omnia Tellus.  
5. It's lawful to travel in time of persecution to enjoy the liberty of our conscience, to profess the truth: but of this I have largely spoken on Chap. 26.  
6. It's lawful to seek new seats where to settle ourselves; if God so multiply us, as our native soil be two little for us: thus God appointed Abraham to do, Genes. 12. But this one thing must be remembered, that in all such plantations we seek unpeopled and habited places, or where there be so few, as the Countries may afford room enough for us and them. God taketh express 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 Ancient inhabitants be not banished or displaced of their possessions; which was an honourable care (as I have heard) of our Countrymen 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 householder who taketh more people into his family than he hath means to maintain; for the whole world is his with the riches thereof: it is a matter of pity for to see many rent their hearts when they need not; God's 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 days rely 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 remembrance of former mercies, which filleth the heart with unbelief and despair of supply: when we are plunged in great troubles, and see little appearances 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 days 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 seethe 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 distrustful cares we make God's providence work things to our grief who usually maketh all things to work together 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 styled a faithful 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 careful 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 eat, 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 less than life, and Raiment less than the body. He that gave us a body and life, will furnish us with necessaries for both; if we can rely upon him, we shall have both a convenient and sufficient supply in all our wants. Do we not see that as the necessities of man in general 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 than 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 soil, drink from another, Fowls from the air, 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 rend with distrustful cares, seeing God opens his hand so liberally to us; it is man's privilege in temporal necessities to be better provided for than other creatures; and it is the Saints privilege 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 such only 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 watchful birds out of their Cities, and nothing but turn ourselves upon our beds as a door turneth upon his hinges with Solomon's 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 virtuous woman, 
Prov. 31.27.  that she eateth not the bread of idleness, but looketh well to the ways of her household: and Solomon sends the sluggard to the Ant for instruction, Go to the Ant thou sluggard, Consider her ways 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 lays 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 throughout all the world in the days 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 infidel. Thus we see that we are not dissuaded from all lawful cares, but from all distrustful 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 straits to say to our soul, 
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 oppress 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 withal 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 are wiser in their 
* Nell 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 Schoolmasters, 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 faithful children) endeavour by all holy means to provide for ourselves hereafter in Heaven: But alas! Do not the generality of men woe Hagar the handmaid, and forsake Sarah the mistress, viz. spend their time in Law, Physic, Philosophy, the Mathematics, Arithmetic, Music, Geometry, Astronomy, and pass by Theology; and with them that do study it, is it not more for speculation and knowledge, than conscience and practice? Yea, do we not with busy Martha, cumber ourselves with many needless things; but not with devout Mary, choose the unum necessarium, the one thing necessary. The great care that most men have of their bodies, condemneth their brutishness 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 careful 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 mere 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 sow all manner of grain; the Gardener to set and sow all seeds, to graft 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 Compass, 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 skilful in the letters of our friends; but who regardeth the Scriptures the Epistle of God Almighty? We will all be cunning in the Wills and Testaments of our earthly parents, but who almost regardeth the Will and Testament of our heavenly Father, unless it be to cavil about it, and who laboureth to fulfil 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 ourselves 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 ourselves 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, showing the garments he hath made and given to  the backs of the naked, and the bread he hath dealt to the hungry members of Christ; as the weeping widows shown Peter the Coats and Garments which Dorcas made while she was with them, Act. 9.39. He that giveth to the poor dareth 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 obedient to him. The Jews by placing a flag with the Romans Arms upon the walls of Jerusalem on their three several great feast-days, did thereby declare themselves subject to the Roman Emperor: 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 itself 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 without a governor; 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 sinful dust and ashes be disobedient to their Sovereign Lord? The insensible creatures are obedient, and shall the rational 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 Governor? 
1 Sam. 15.23.  Therefore for men to continue in sin is rebellion against God, a denial of his Sovereignty, and a rebellion against his Supreme Authority. What is he that goes on in a course of sin, but a stubborn Rebel against the Lord of Heaven and Earth. We are apt to make light of sin, and especially, if it be such a sin as seemeth to do others no hurt; but we must learn to judge of sin, not by such a Rule, but with respect to the Majesty of that God against whom it is committed: This proveth any sinful practice to be Rebellion against the King of Kings. When sin 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 dashed in pieces against this Rock, in the holes whereof the Saints hid 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 horsehair, 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 not more, than a stout Army doth a company of poor shepherds.  
Labour then to keep close with God, walking in his ways, 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 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 compass 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 always equal and constant; as the best Harmony in Music is of many discords well 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 of the Lord is not equal; hear now, O house of Israel, Is not my way equal, are not your ways unequal? Ezek. 18.25. The Lord is righteous in all his ways, and holy in all his works 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 baptised 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 Governors, 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 Caesar's, Mat. 22.21. But Princes must moderate their expenses according to their revenues, and not exhaust their treasures to maintain their pleasures, 
Pastoris boni est oves tondêre nòn deglubere. Sueton  as Tiberius the Emperor told one, that bid him lay heavier taxes upon his people. It is the part of a good Shepherd to shear, and not to flay or skin his Sheep. David would not drink the water that the three Worthies fet him, because it was Pretium sanguinis, the price of blood. Such Magistrates may be said to drink the blood 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 Purveyors 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 Emperor 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 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 Wills, 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 reckon, 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 unlawful; as servants working by halves, and taking wages for the whole; all false weights and measures, adulterate and counterfeit wares, showing of one sort, and serving another; hoarding up Commodities to make a dearth; Landlords also oppressing their Tenants, and Patrons corruptly bestowing their Advousons' or Presentations to Live upon unworthy persons, may here justly be censured.  
Next to the Publicans, the Soldiers likewise demand of John Baptist, What shall we do? Luk. 3.14. and he said unto them, Do violence to no man, Accuse no man falsely, and be content with your wages; There are three Branches of John's answer to the Soldiers.  
1. Do violence to no man] Offer no injury to any man, abuse not your power to do wrong, oppress 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 Soldiers 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 dissuade from all cruelty even toward Enemies, and embruing hands in cold blood. All Soldiers are not to do as Saul should have done with Agag and all the Amalekites, 1 Sam. 15. Such Soldiers as are billeted, should not so basely behave themselves, as to be more burden than benefit to the Country.  
2. Accuse no man falsely.] Histories tell us, That it was a custom among the Romans to proceed against those whom they had conquered (of which sort the Jews now were) according to the informations of their Soldiers 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 men's wealth might be to hungry soldiers, and make them lift at a lie, he laboureth to redress 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 yourselves within compass; and let your allowance suffice for your maintenance, and neither mutiny against your Officers, nor go a foraging and freebooting among the free people of the Country. Great was the Justice of Aurelianus the Emperor 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 soldiers; let no man snatch away another man's 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 employment; the practice of true Religion and Equity is fit for all sorts of persons; yea even for soldiers: which confuteth that foolish conceit of Machiavelli, That Religion may be spared in War, 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 quarrel is good, and cause warrantable for them to die in, and also have faith, and be persuaded of the forgiveness of their sins. It was a wicked speech of Marius the Roman, that being reproved for breaking the Laws of his Country 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 battle, 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 days 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 rejoice, 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 rejoice that the Lord is upon his Throne reigning over the whole world. It is true, this is matter of terror to his Enemies. Clouds and darkness are round about him, etc. 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. Zion heard and was glad, and the daughters of Judah rejoiced, because of thy judgements, O 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 ways 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 thorough 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 cried up, anon cried down: Some will inveigh against one party, some against another, according to men's several affections, principles, interests, engagements. It is true, Some sin grievously that are the grand Instruments in great Revolutions and Changes, yet is it not in their power to change times and seasons, it belonging to God alone to remove Kings, and set up Kings, 
Dan. 2.21.  as Daniel tells Nabuchadnezzar; 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, 
Dr 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 carrieth upon it the impressions of Eternity, and the two great Wheels of the World's Chariot [Motion and Mutation] are driven by him with whom there is no variableness 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 works from the beginning of the world. God's people then may comfort themselves, That the Kingdom 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 turn of the time, and shall be upheld when all earthly Kingdoms shall be destroyed. And therefore as the Sun always 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 Righteousness is always going on without any stop to bring to pass his Act, his strange Act, and to do his work, 
Isa. 28.21.  his strange work, 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 sweetness; his power hurts not their liberty, because accompanied with sweetness; and his sweetness wrongs not his Majesty, 
Duc me sum Pater, vasti Moderator Olympi, Quacunque placuit, nulla parendi est mora; Adsum impiger: fac nolle comitabor gemens, malusque patiar facere quod licuit bono. August. de civ. Dei. c. 8. l. 8.  because attended with power: What ever he doth he acteth always like a Sovereign. I conclude all with that prayer of St 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 sincerely, by becoming good?   
FINIS.