A Sermon of Gods Providence

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I T were to be wished that all Christians did understand, that, which with mouth they confess, when they rehearse the articles of their 〈…〉 th, gathered out of the Apostles 〈…〉 ine.

The Consession is brief, and every 〈…〉 rde in it very significant, and well 〈…〉 erstood, would root all heresies out • ur minds.

The principles of religion are there • contained, and if he be but a w •• Philosopher, that is ignorant in • principles of Philosophy, and if it b • shame for all artificers to be ignor • in the grounds of those arts they profess, it is a greater shame for us Christians to make show of christianity, a • yet to be ignorant in the rudimen to our Religion.

I would to God that everyone, •• hath the name of a christiā, did thoroughly understand, & were fully instruct in them, then needed not I labor much, for the proof of this doctrine.

For everyone of us, when we do o • fesse God to be almighty, do acknowledge that he by his providence rul • everything: and that we may knew what we say, I purpose chiefly to hadle these two points.

First that Christ the Son of G •• hath the self same providence, the God the Father hath: Secondly, t •• the providence of God, doth goue ••• all things generally, and every spec •• thing specially.

And yet in handling these two, I •• not recite all that may be said touching his matter, but only touch some chief pointes summarily, which may help • n the better to understand the large and learned tracts, that many notable • en have written hereof. For the first:

That Christ the Son of GOD doth govern • all things as well as God the Father, is proved by reason, example, and authority.

BY reason; if God by his wisdom made the world: that is, if that the eternal wisdom of God, which is his word, the everlasting Son of God, was present with God, when he made the world: he is also with him in governing the world: but he was with God when he made the world, therefore he is with him in governing of it.

The equity of the first proposition is grounded upon most strong reason:

For as God created the world by his wisdom, so it is not to be believed, that God governeth the world without his wisdom, otherwise he should govern by chance.

The second proposition is pr •• ed by the testimony of the Apostle. Heb. 1. by whom also he made the worlds.

By example, Gen. 48. verse. 13. 14. 15. Then took Joseph them both, Ephrain • in his right hand towards Israel's left hand, Manasseh in his left hand toward Israel's right hand, so he brought them unto him.

But Israel stretched out his right hand, and laid it on Ephraim's head which was the younger, and his left hand upon Manasseh's head (directing his hands on purpose) for Manasseh was the elder.

Also he blessed Joseph, and said the GOD before whom my Fathers Abraham & Isaac did walk, the God which hath fed me all my life lōgvnto this day▪

In which words Jacob acknowle • geth God's providence to stretch particular men, even to himself.

Then it followeth as verse: 5. 26. The Angel which hath delivered me from • ll evil, bless the children, and let my name be named upon them, and the name of my Fathers Abraham, and Izacke, that they may grow as fish, into • multitude in midst of the earth. In these words, the holy Patriarke Jacob giveth that particular providence to y ^• Angel, which in the former verse he had given to God: And that by the • ame of Angel he understandeth no treature, is hereby proved, in that he • ffirmeth, that this angel had power to •• esse: saying to him, Bless the children: He then is the angel, whom Jacob was wont to call, the angel of the Lord, that is the Son of God.

Therefore in this place Jacob attributeth a providence over all things and persons, to the angel: that is the Son of God, as well as to God the Father.

By authority John 5. ver. 17. My Father worketh and I work: This works that Christ speaketh of, is not to be vn • erstood of the creation only, but also of the governing of all things created.

For this particle (hitherto) showeth that he meant not only that first work of his in creating all things with his Father, but also another work, which he daily excerciseth, which cannot be understood of any other then of governing all things with his Father.

But here we must observe this rule that the works of the Trinity are undivided.

Therefore that which is the Fathers work is the work also of the Son, and of the holy Ghost.

That the Son of GOD doth the same works that the Father doth, is already proved: the same is to be affirmed also of the holy Ghost, by the warrant of God's word, as by that I read in the 139. Psame Whether shall I go from the Spirit? or whether shall I fly from thy presence? If ascend into Heaven, thou art there: If I lie down in hell thou art there: let me take the wings of the morning, and dwell in the uttermost partes of the Sea, yet thither shall thine hand lead me, and thy right hand hold me: Thus is the first point briefly▪ proved, that Christ the Son of God, and the holy Ghost, do govern all things as well as God the Father.

Now to the second: that God by his providence governeth all and everything.

There are very many that can willingly grant, that God by his providence governeth all things in general, but that every particularthing is ruled by the same, they deny: with these men therefore I mind to deal some what largely, though not so learnedly, as the cause requireth: (& who is able to handle it worthily?) Philosophers have in this point had sundry opinions: Epicurus said, that all things were ruled by chance and fortune, and that God lived idelly, and at ease in the Heavens: which opinion, as impious, all men in words condemn, and yet so we live that our lives are evident proofs against us, that in heart and soul we embrace it.

For surely if we thought any better of GOD then Epicurus did, we would not walk so directly in Epicurus paths as we do, or live so licentiously 〈1 page duplicate〉 〈1 page duplicate〉 as though God regarded us not.

The Periapatetickes, and other sort of Philosophers, broached another opinion, teaching that those things which are above the Heavens, are moved, guided and governed by God himself: but those things that are under the circle of the Moon, are governed partly by chance and fortune, partly by the counsels and devises of men, & partly by a brutish▪ or senceles force of nature.

There is a third opinion of the Stoics, which is that all things are ruled by fate or destiny, that is by a secret order and link of causes: in which chain, all things are so surely tied, that both God himself and man are straighted within those bounds.

This was a very dainty opinion in the judgment of the Poets: who to excuse the weakness of their God Jupiter, feigned that he wept, for that he was so hindered by the force of destiny, that he could not set Sarpedo at liberty.

The fourth opinion is Plato's, who granteth that God by his providence ruleth all things in general, which afterward God cōmiteth to petty God's, half God's, and devils, who have the charge and care of particular things: From these four opinions spring all other whatsoever, touching God's providence: and there is no one opinion, which may not easily be reduced to one of these.

But some of us (even of us Christians) flying one danger, run into another: & for that they dare not deny that God by his providence ruleth all things, yet will they not grant, that by it, he governeth every particular thing, least they should thereby be driven (as they think) to some absurdities: thus whilst they would avoid absurdity, they commit impiety and fall away from the truth most dangerously: But far be this frō your heart (Right worshipful) and that it may never possess you: avoid the cause that worketh it in them, which is ignorance of the word of God: and for that God in great mercy hath kindled in your heart a desire of knowledge, quench not that godly desire, in you, but pursue hotly with hearty and fervent prayer, after knowledge, and you shall find it: and if you shall find it, you shall • certainly know▪ that there will no absurdity be enforced upon any doctrine grounded upon God's word, & that you need not fear this doctrine, as they do: I will first discourse briefly of the truth of it, and will prove, that God governeth by his providence all things generally, and every particular thing particularly: then will I answer to all those chief objections which are brought against it, and by which some vain men think to make the doctrine absurd. To the first:

For that this argument hath been diversely handled, and men have been very curious in discoursing thereof: espetially since what way soever they wind themselves, many absurdities do seem to follow them: it will be best I think for me to keep me in the high beaten way, least seeking by-ways, I wander out of the way: I mean to discourse so of this doctrine, as I am taught in the word of God▪ & then diligently to remove all those things whatsoever they be not beseeming the most pure nature of God, which in the judgment of man, shall seem hereof to follow.

But if my ignorance were so great, that I could not remove these inconveniences: yet notwithstanding, are you & all Christians bound to receive with all humility this true doctrine: & to blame me, not the doctrine, if I be not able to clear it o • •• l those things, which in the judgment of man may seem absurd: And although it is not my purpose, to examine all, that Philosophers & others say against the governing of everything by the prouidenc • of God, yet in my mind, all that they cā say against it, may by this one argument be easily overthrown. If he be a God (which they all confess, & though they would deny it, yet may it easily be proved against them) he is a most perfect thing: but y ^• which is most perfect hath nothing perfecter then it self, neither can we imagine anything to be more perfect, then that which of it self is truly & absolutely most perfect: therefore there is nothing▪ neither can we imagine anything to be more perfect then God: hereupon I infer, if God did not govern all things in general, & everything in particular, we might well imagine that there was some-thing more perfect then God: even such a deity, which had charge and care of every particular thing: but it is shown y ^• no such deity or Godhead cā be imagined.

It is false therefore, that they hereupon would infe 〈…〉 that God by his providence ruleth no • every particular thing & the contrary is true, which we teach: for else surely that God, which they dream of to live idly, and at case, & to have no care of anything, as they babble, is not in truth a God, but as Tully sometime said of their master Epicurus so say I of them, that they in words acknowledge a God, but in truth deny y ^• there is any. But leaving Philosophers let us see what the Scripture teacheth us: the first place I will use for y ^• proof of this doctrine, I take out of the Epistle to the Hebrews the 1. Chapt. verse. 3. where it is said of the son of God, that He beareth up, that is, moveth and governeth all things by his mighty word: he that granteth that he ruleth all things, excepteth no one thing from his government: We may then well conclude out of this place of God, that God governeth all, and everything.

But least I should leave any starting hole for the adversary to wind out at, let us further see what the Scripture • teacheth us of the governing of every particular thing by God's providence.

Neither will I heap up many places, but content myself with a few examples, out of which the truth of this doctrine may be gathered.

And thus I do endeavor to prove it briefly: All the creatures of God are either endued with y ^• gift of free choice, or else want this liberty of choice: they that have it, are Angels, both good and evil, and men also both good and evil: they that want this liberty of choice, are all other living things created by God, & also those his creatures, which have no life: and yet of all these creatures, God hath a special care, so as he disposeth of everyone of them according to his pleasure.

The book of Job, and the Psalms, do very often handle this argument, so that if I should gather out of them all their proofs, I should write out almost their whole books: yet some I will bring, and leave the rest for you to gather, hoping it will be a means to bring you to the often reading of them.

In the 147. Psalm the Prophet saith thus of God, hat he covereth the Heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the Mountains▪ But the clouds, the rain, and the grass are things without soul & life, and yet by his wonderful providence he driveth, and ruleth at his pleasure the clouds in the air: he sendeth the rain down upon the earth, and he maketh the grass to grow: In the 148. Psalm the Prophet saith, that fire and hail, snow, and vapors, stormy winds do execute his word, and what is it to execute the word of God, but to be ruled and governed by his word? it is to be at his beck and pleasure: Again, in the 135. Psalm, it is said, that whatsoever pleased • he Lord, that did he in Heaven and in earth, in the Sea▪ and all the depths: he bringeth up the Clowdes from the ends of the earth, and maketh the lightnings with the rain, he draweth •• rth the winds out of his treasures▪ 〈…〉 d Christ our Savior in the •••• Math. biddeth us learn how the Lil • ies of the field do grow, they labor • ot, neither spin: and a little afterward • e telleth us, that God doth clothe the grass of the field▪ these • ew places • rooue that God hath a provident • are, • o keep and govern even his lifeless creatures, not only generally, but also particularly: as clouds, rain, winds, crass, fire, hail, snow, vapors, lilies, and such like: the like provident care he hath for other of his creatures, whom he hath endued with •• fe and sense, but not with rea • on, and that liberty of choice, whereof I spake before: Wes read in the 147. Psalm, that GOD giveth to beasts their food, and to the young Raven • • hat cric: and in the 104. Psalm verse 14. the Prophet saith, that GOD causeth grass to grow for the Cattle, • nd afterward in the 27. verse he saith that all beasts, fowls, and fishes, wait upon thee O Lord that thou mayest give them food in due season: Thou givest it to them, and they gather it, thou 〈…〉 penest thy hand and they are fille • with good things▪ This also our Savior Christ affirmeth in the 6. of 〈…〉 th • w, saying, behold the souls of 〈…〉 heaven, for they sow not, neither reap 〈…〉 no • carry into the barns: yet y •• Heavenly good Father feedeth the • And in the • 0. of Math. Are not 〈…〉 Sparrowes sold for • farthing and o 〈…〉 them shall not fall on the ground wit • • ut your Father? meaning God: by the • ew places you may see it sufficien • proved, that GOD hath a provide • care of every particular creature, v • on whom he hath not bestowed the 〈…〉 liberty of choice, whether they ha •• not life, or have life & sense and w •• reason. Now as for those creatures 〈…〉 whom God hath given that gift of fr •• choice, which I said were Angels an • m • n, some do think, that God in true •• hath a special provident care ou •• man whom he made after his own 〈…〉 image and likeness: but not over other creatures: which opinion how false 〈…〉 is you may easily gather out of that 〈…〉 have already written. Others do mak • this to be the difference between man 〈◊〉 man, that God taketh a special care of • he godly, but casteth away all care of • he wicked: but the word of God doth manifestly overthrow this opinion: In the 5. of Matthew. Christ our Savior teacheth us, that our heavenly Father maketh the Sun to rise on the evil and on the good, and sendeth reign on the just and unjust. And Paul in his first Epistle to Timothy the 4. chapter, saith • hat God is Savior of all men specially of those that believe: whereof I gather • hat God hath a special care of those • hat are his, but yet not so, as that he • aueth y ^• wicked to be ruled by chance • nd fortune: for if God have a care of • hose things & creatures y ^• the wicked • o •• esse, as of their cattle, grass, and • orne and such like: surely he proui • eth also for them, the owners & matters of th • se creatures: neither can he 〈…〉 provident and careful for the god • ▪ but he must also govern and rule • e wicked according to the pleasure of 〈…〉 divine power. For as a Prince • nd General of an Army is not • nely careful for the Troupes and companies of Soldiers that be in his host: but also for mumtion & vittaile necessary for them, that he may have his army so furnished, that it may be a terror to the enemy, and may keep them amongst whom he lieth encamped in such dutiful obedience, that they may be ready to do whatso • uer his Captains and officers command them: so can it not be that God doth provide for his Church, but he most, also moderate and govern all those things, without which his Church cannot be here upon the earth.

Such things as appertain to the nourishment, clothing, safe and quie 〈…〉 harboring of the members of th 〈…〉 Church: They therefore who ar 〈…〉 not of the true Church, are yet, for th 〈…〉 benefit of God's Church, to be ruled 〈…〉 his providence, so are the Patriarch 〈…〉 said to have found favor in the eye 〈…〉 of infidels, for that the Lord did ru 〈…〉 and move the hearts of infidels, whic 〈…〉 way it pleased him.

Now how God ruleth not one 〈…〉 every particular man, but also all th 〈…〉 several actions of men, is proved 〈…〉 〈…〉 t which is in the 16. of the Pro •• rbs, commit thy works unto the • ord, & thy thoughts shall be directed: • nd by that also which is in the 4. of 〈…〉 es: go to now ye that say. today 〈…〉 tomorrow we will go into such a City, and continue there a year, and • uy and sel and get gain: and yet ye • annot tell what shall be tomorrow: for what is your life? it is even a vapor, it appeareth for a little time, and afterward vanisheth away: for that we ought to say, if the Lord will, and if we live we will do this or that: Thus James speaking of the act •• ns 〈◊〉 doings of men, affirmeth that God •• leth them all, so that without his • ill we can do nothing, no not so • uch as pass from one place to ano • her: and Paul confesseth that he was •• ten hindered and staid by God, that • e could not go to those Churches he •• rposed, until he had his journey •• anted him by the will of God: God •• erefore ruleth all the several actions 〈…〉 ll men. I will use only two exam 〈…〉 , to illustrate and make plain this •• st true doctrine, y ^• God governeth the several actions of all men, 〈…〉 good and bad: In the history of Iose 〈…〉 many things to this purpose are to 〈…〉 found. The end of that history w 〈…〉 that which Joseph spake of, Genesi. 〈…〉 you thought evil against me saith 〈…〉 to his brethren, but God disposed it 〈…〉 good: In this history these men 〈…〉 their several actions are to be way 〈…〉 First father Jacob, then the breth 〈…〉 of Joseph, Joseph himself, the Ish 〈…〉 clites to whom he was sold, that 〈…〉 housewife his mistress. Putiphars w 〈…〉 Pharaoh and his servants: the acti 〈…〉 of • ll these persons are diverse & 〈…〉 different one from another, so 〈…〉 them were laudable, others dete 〈…〉 ble, and yet some of those better 〈…〉 others, and some of those actions 〈…〉 there to be altogether allowed no 〈…〉 praised, and yet as Joseph witness 〈…〉 God by his providence ruleth and 〈…〉 poseth them all both men and 〈…〉 actions to Joseph's good.

So as David saith, Psalm 105. 〈…〉 God sent a man before them, Io 〈…〉 was sold for a slave: For so God 〈…〉 uemeth the wicked actions of th 〈…〉 men, that the most peru •• se practices of Joseph's brethren, the shameless and beastly part of Putiphars wife, and other heavy actions, had a most happy end: So that even those things that they did to Joseph, purposing by the • utterly to destry him, brought Joseph to great honor: so mighty and wonderful is God, that he is able to wake the light to shine out of darkness. Moreover in the last chapter of the prophesy of Jonah, we shall see how wonderfully God doth not only go • erne men, but also all manner of Crea • ures sensible & insensible: for I read • • hat Jonah went out of the city of Ni 〈…〉 y, & sat on the East-side of the city, 〈…〉 there made him a booth & sat under 〈…〉 t in the shadow til he might see what •• old be done to the City: & the Lord 〈…〉 epared a Gourd, & made it come us 〈…〉 er Jonah, that it migh • be a shadow 〈…〉 er his head, and deliver him from 〈…〉 s grief: So Jonah was exceeding 〈…〉 ad of the Gourd. But God prep • 〈…〉 d a worm when the morning bo 〈…〉 to rise the next day, and it smote 〈…〉 e Gourd • hat it withered: and 〈◊〉 the Sun did arise, God prepared also a servant East wind, & th • Sun beat upon the head of Jonah▪ that he fainted, and wished in his heart to die, and said It is better for me to die then to live: in this that I have written out of Jonah we have these things to way: First Jonah a man, the most excellentest creature, the other baser creatures, as the Gourd, the worm, and the wind • the worm is a creature that hath life in it and is of that kind of beasts that be denided in their bodies, the head & breast from their belly and tail, the Gourd & the wind they are creatures without life, & yet you see how God by his providence ruleth & moveth at his pleasure all th • se creatures. If Epicurus had been at this fight, he would have ascribed all to chance: if Aristotle, t 〈…〉 atut all causes: if Chrysippus or Zeno Stoics, to fate and destiny: if Plato to some petty God: and amongst them all there had not been • ne word of the truth of God.

But the holy Ghost attributeth the •• urse of governing all th • se things to God alone, who p ••• ared them a • for Jonah his good: for by these means, Jonah that was wandering was set in the right way, as if you will read the chapter you may see more fully of that which I have already written▪ I may safely conclude, that both all the creatures which want the gift of choice, & all they that have it, are governed and▪ ruled by God, by his most high and might • providence.

Of the Angels, which I placed at the first amongst these creatures, that have the liberty of choice, I will write now the less, hoping that I shall have this back again to view, polish, and enlarge: but their name teacheth us that they are ruled by God him self, for they are called Angeli Angels, that is, messengers sent from God: and in the Epistle to the Hebrews are called the ministers, and servants of God.

Thus much for the first part, that is for the truth of this doctrine, that God by his providence ruled all things in general, and every particular thing in particular.

Now I come to that • promised to handle in the 〈◊〉 place, namely to the unfolding and answering of those arguments which are made against this doctrine. The first argument they make is this: God cannot govern all things generally, and every creature and action without exceeding toile and grief of mind: But it agreeth with the nature of God, that he rest in quiet & be free from all labors: Therefore God doth not govern all and every particular thing.

To this argument drawn thus from the nature of God, I answer, that their first proposition is false, which is that God cannot govern all things generally and particularly without exceeding toile, and grief of mind: but for that I will not only deny it as false, but show the reasons that m •• ue me so to do, you must know that there are diverse kinds of actions, • ome are natural, some are violent, other some mean: that is neither altogether natural, nor altogether violent: natural actions are they that do slow from the principles of nature it self, without any help elsewhere: such are the round motions of the heavens, th • flowing and ebbing of the Sea, th •• light things do of their natural lightness mount upward, heau • things all downward, that we breath • nd such like: these actions are done without any labor, because they move of themselu • s without any other help: Other actions there are, which are done by, force, and therefore are called violent▪ as by force to make a stone mount upward, whose nature is to fall downward▪ And such like violent actions, which cannot long last as Aristotle • eacheth, because they are done with force. There is another sort of actions which I called mean, whose beginnings are of nature, but yet they cannot be done unless they be helped by some other means, as to eat, to drink, to walk, and such like. But now that, that God doth, he doth without labor, because ••• he doth it naturally, and therefore most • reely: again, there is no force that can compel GOD, and therefore he worketh of himself freely, and without any compulsion: neither is he troubled with griefs, but governeth all things according to the rule of his will: neither is there anything more agreeable to the nature of God, then to govern, and preserve the whole world, even with the word of his power.

A second argument of theirs is this, It is an unmeet thing for God, and clean repugnant to his nature, to entermeddle in filthy, and unclean matters: but he cannot govern every several creature, and their actions, but he must entermeddle with many unclean and filthy matters▪ therefore he doth not govern them.

I deny the second proposition, which is, that God cannot govern every several creature & their actions, but he must mingle himself with many unclean, and filthy matters: For that amongst the creatures, and their actions, there are many unclean things: this consequence, though it be the ground of the proposition is false, for although the power of God is in all his creatures, & ruleth all, yet doth it not therefore follow, that the nature of God doth entermeddle with th • •• pure actions of his creatures, which may be made plain by this similitude: the Sun of all visible creatures most excellent (man only excepted (doth most set forth the glory of God: it doth shine in every place, so that it shineth often upon the dunghill, and though the beams thereof do heat the dunghill, as they do all other places, and things which they pierce: Yet for all that the Sun is not polluted with the defilements and uncleanness of it, neither doth the substance of the beams of the Sun mingle it self with those things which it pierceth.

When one laid this in Diogenes his dish▪ that he went into a stews or brothel-house, why saith he the Sun cometh thither also, and yet is not defiled therewith: thereby showing, y ^t a wise & godly man though he enter into unclean and filthy places, and come into the company of filthy persons, doth not forthwith • o • n • himself to their filthiness, neither is infected with their vices: If therefore this Philosopher could enter into the stews, and come forth again unspotted with their uncleanness, so that their filthiness could not fasten upon him: much less is God (whose nature is most pure and simple in governing of his creatures) infected with their filthiness. There is a third objection, which they thus frame: Every wise and good governor, unless he be greatly hindered; bringeth his work that he fram • th, and that thing that he ruleth to a good; perfect and wished end: This may be proved by many examples, as by the example of a skillful Pilot, who directeth & bringeth his ship to the purposed haven, and such like: but nothing can let God from perfecting his works, & yet many of his creatures, as many monsters, mad men, lame, are imperfect. Therefore God ruleth not every generation and conception: To vnlose this knot we must remember this dis▪tinction of order: there are two sorts of orders or courses y ^e God taketh in governing all things: the one of them we may call ordinary▪ which God doth often use, the other extraordinary with which order though we be not acquainted, yet doth God him-self know the cause why he so worketh: & yet of this may we not conclude, that God in his works is contrary to himself: for if so us there appear some diversity and difference in the government of all things by God, certainly that difference is not of God's rule, but of the unstable judgment of our troubled minds: for God's works are not to be balanced by our judgments, which are deceiveable, and for the most part untrue: Augustine proposed the example of two children, one of which is dutiful and loving to his father, the other is a wicked stubborn child: both their fathers are deadly sick, the good child prayeth earnestly unto God▪ to deliver his father from his sickness: y ^• graceless graft thinketh every hour twenty until his father be breathless: both their fathers died & that according to God's appointment and direction.

But now that child that prayed for the prolonging of his fathers life highly pleased GOD: and yet it pleased not GOD, that his father should live any longer: And again, that child that longed for his fathers death, as highly di ••• eased God, and yet it▪ was God's pleasure that his father too should die: how cometh it to pass, that that which pl • aseth GOD may displease him also, and that which displeaseth him, please him? as he was pleased with the good child's kindness, but not pleased that his father should live • • nd again displeased with the unnatural part of the lewd child, & yet pleases with his fathers death.

Surely there is in God a certain secret ordinance which yet is just, and a certain ordinance open and manifested, which also is righteous; But certain idle companions to draw both Augustine and us into hatre • , for this doctrine, object against us, that they cannot perceive in God this double will, which we speak of, to wit, a secret and a revealed will: for they say we all know and you confess, that God is most plain without all show of do • ••• nesse, and therefore his will must be also as plain, and • uen so is it, though we cannot comprehend it: but let them first answer to that which Augustine and we have proposed, and 〈…〉 ill they, nill they, they must acknowledge with us, that this differance of 〈…〉 ill, of which I have spoken, is not 〈…〉 operly in God, but in us, who according to our reach and capacity, mea •• re divine matters: and therefore in 〈…〉 espect of us and of our capacity, there • • eemeth to be th •• difference in the will 〈◊〉 God: According to our censure and •• dgement, we will judge the birth 〈◊〉 monsters, mad men & crooked men, 〈◊〉 be an imperfect work of God, but▪ 〈◊〉 the judgment of God their creation 〈◊〉 most perfect and absolute.

If Aristotle were asked what the 〈…〉 use were of their imperfections and 〈…〉 eformities, he would answer that 〈…〉 ey proceeded of a defect and want in 〈…〉 ture. But Christ saith otherwise of 〈…〉 e man that was borne blind in the 9. 〈◊〉 John. Neither hath this man sinned, 〈…〉 or his parents, but that the works of 〈…〉 OD should be shown on him: that 〈◊〉 , that God might be glorified by him. 〈…〉 ow since y ^• last end of all things is the 〈…〉 ory of God, and since all things are to 〈◊〉 accounted perfect, which attain to their desired end, and since the glory God more appeareth by the imperfections of some of his creatures, the 〈…〉 he had made them all of one form 〈◊〉 perfection, surely we may not judge 〈…〉 ny of his works imperfect: I gr 〈…〉 y ^• if they be considered in themselue 〈…〉 there will appear in them some i 〈…〉 perfection: but when they are refer 〈…〉 to the glory of God, if they illustra 〈…〉 and set it forth, they are even therefo 〈…〉 to be accounted perfect: for if no m 〈…〉 should be mad, if none deformed, no 〈…〉 • ame, none blind, we would ascri 〈…〉 the perfection of our birth, which w 〈…〉 perceive that all men have necessar 〈…〉 either to nature or to our parents: a 〈…〉 we would easily slip into this opinio 〈…〉 that we had our solues also of our p 〈…〉 rents: but since there appeareth su 〈…〉 a diversity in the outward form • s 〈◊〉 creatures, the providence of God • o 〈…〉 more clearly appear by that their difference in shape. In the judgment 〈◊〉 man, many flies and worms, an • 〈…〉 sort of serpents are reputed not one 〈…〉 unprofitable but also hurtful: B 〈…〉 the Lord ( • s Moses • h • weth in 〈◊〉 〈…〉 ng) calleth them his treasures, out 〈…〉 f which he draweth vengeance for 〈…〉 s enemies, as arrows out of a qui 〈…〉 er.

These were the shafts he shook 〈…〉 harao with; With these Antiochus, 〈…〉 ith these Herod was also punished: 〈…〉 ho therefore will account them vn 〈…〉 ofitable, or who superfluous, since 〈…〉 e Lord himself hath such uses to 〈…〉 t them to?

There are also in thē many profitable 〈…〉 ings for man, whereof some • we know 〈…〉 t, other-some the Physicians know, 〈◊〉 Nicander & others have very lear 〈…〉 dly written of them: Ancient lear 〈…〉 d Chrysostom in his tenth Homily 〈…〉 pon Genesis, used this similitude: (saith he) in earthly matters when 〈…〉 e see these things that be done, ap 〈…〉 oued by grave and mighty men, 〈…〉 e mislike not their censure, not 〈…〉 in-say it, but prefer their judgment before our own: how much more 〈…〉 uld we carry the same mind of all 〈…〉 ble creatures, which we know that▪ 〈…〉 d the Creator of all things made▪ 〈…〉 at since we have received his censure of them all, that all that h 〈…〉 made was very good, let us suspe 〈…〉 our judgments & bury them in silenc 〈…〉 and let us not dare to prefer the judgments of all men before the Lord's: a 〈…〉 we may persuade our selves wi 〈…〉 strong and sufficient arguments, th 〈…〉 the Lord made all things in great w 〈…〉 dome and mercy, and in a word, th 〈…〉 the Lord made nothing unadvised or without cause: but though we kno 〈…〉 not the causes of his works, beca 〈…〉 of the weakness of our vnderstan • ings: yet hath he made all things 〈…〉 cording to his wisdom and most mi 〈…〉 ty mercy.

Thus far Chrysostom: If the 〈…〉 fore by the testimony of Aristotle, 〈…〉 ture made nothing in vain. As y ^• m 〈…〉 who was utterly ignorant of true r • gion, affirmed of nature, which he 〈…〉 judged to be both blind & brutish: ho 〈…〉 much more are we bound to attrib 〈…〉 unto the most wise creator of all thin 〈…〉 this • erfection in his creation▪ that made nothing in vain, but all thi 〈…〉 in great wisdom: since all his wor 〈…〉 redounded to his glory, which is 〈…〉 st, and the chiefest end of all things, 〈…〉 d by the common consent of all men, •• ery thing is judged either perfect or •• perfect, by the attaining of his end? • here is a fourth argument, thus made •• ainst the providence of God: If God 〈…〉 ho is most wise and righteous in his •• dgements, do govern all things, & •• ery particular thing, there should not 〈◊〉 so great troubles in common wealths, •• d specially in the Church, whereof •• e Lord hath a special care, for that it 〈◊〉 his Sanctuary: but both in Church •• d common-wealth there is great vn •• ietnesse, so that all laws both divine •• d human are openly violated: good • en most cruelly are dealt withal, e • ill men do rejoice and triumph in •• eir wickedness without control •• ent: God therefore governeth not all •• ings that are in common-wealths •• d in the Churches.

This argument thus drawn from •• e nature of God's justice (which see • eth to be contrary to his government 〈◊〉 his providence, if he should see, mo •• rate and suffer all these out-rages & 〈…〉 orders) is one of the chiefest props of Epicurus his opinion and this arg • meant troubled many that now live 〈…〉 daily labor to bring Epicurus name 〈…〉 obloquy with all men, and yet are co • tent to live-like Epicures: & this arg • meant also the Lurkes, and our cap • tall enemies (the papists) object m 〈…〉 against us: and sure it carrieth s 〈…〉 weight with it, that David confess 〈…〉 y ^• he was so astonied, that his feet we 〈…〉 almost gone: and his steppes had w 〈…〉 near slipped, when he saw the prospe 〈…〉 ty of the wicked, and punishments a 〈…〉 hard entertainment of the godly, v • till he went into the sanctuary of G 〈…〉 then understood he their end, • hat until David entered into God's school & learned by his word & holy spirit he ordered all things most wisely, a 〈…〉 justly. After Pompey had been put t 〈…〉 worst in the battle fought betw 〈…〉 Caesar & him, in the consines of Ph 〈…〉 salos, & escaped by flight to Mytele 〈…〉 he went to Cratippus, and dispute 〈…〉 with the Philosopher in his Gard 〈…〉 whither he thought there was a 〈…〉 God which by his providence ruled earth: and for that before in very 〈…〉 〈…〉 uarels he had had most prosperous 〈…〉 ccesse, as when he had subdued, & in 〈…〉 aitaile vanquished the inhabitants • f the East part of the world, & was 〈…〉 ow in a most good cause overcome, 〈…〉 ripped off his army, & forc • d to fly a • ay himself alone most shamfully: he • ere of gathred that God regarded not • hat was done amongst men, but y ^• all • hings were done by chance: thus doth 〈…〉 wise men of y ^• world judge & speak of • uch events. But y ^e holy Ghost teacheth • s to judge far otherwise of thē: when Moses in his song Deu. 32. was to de 〈…〉 uer to the people the threatenings of God, if they were disobedient, which • fterward y ^e rebellions Israelites felt, • ee useth this preface: perfect is the work of the mighty God: for all his ways are judgment: God is true and without wickedness, just & righteous is 〈…〉 e: teaching hereby that whatsoever 〈…〉 e world doth prate of the causes of • fflictions, that GOD with great • isdome, doth send forth of his trea 〈…〉 res all sortes of calamities: some 〈…〉 me by them to punish the wick 〈…〉 , sometime to excercise the Godly with them. For the sins of the people • the hypocrite doth reign: That is, t • rants sit in the throne of Justic • which under pretence of executi • justice, are but hypocrites and oppre •• the people: Job. 34. verse 30.

Woe be to thee (saith the Proph • Isaiah) which spoilest, for thou sha • be spoiled: And indeed, one tyra • plagueth another, and though tyrant be a plague to all nations & kingdom • yet are they themselves in due tim • in like sort punished by other tyrant • In the person of Sennache • ib y ^• judge • ments of God are very lively set for by the Prophet Isaiah in the te • Chapter of his prophesse: The Lo • stirreth up the king of the Assyrians punish the eastern people: Sennach rib was a wicked man, & he is asco •• to wicked people • , yea he cruelly ver • the people of God, he spoileth almo • all Palestine, he bes • egeth Ierusal • the chief Citty of that Country: A • thus saith God of him by the Proph • in that place: O Ashur the rod of • wrath and the staff in their hands my indignation: I will send him t • dissembling nation, and I will give him a charge against the people of my wrath, to take the spoil, and to take the prey, and to tread them underfoot like the mire of the street. But he thinketh not so, neither doth his heart esteem it so: and so forth. And a little after, thus saith God by the Prophet of him: But when the Lord hath accomplished all his work upon Mount Zion, and Jerusalem, I will visit the fruit of the proud heart of the King of Ashur, and his glorious and proud looks, Because he said, by the power of mine own hand have I done it, and by my wisdom because I am wise: And a little after this, thus saith the Prophet, shall the axe boast it self against him that heweth therewith? If Pompey had looked on this example, thus laid forth by the Prophet, he might have b • ne better occupied & instructed then he was by his toring with Cratippus: And this would have taught him, that though the Lord suffereth tyrants to be for a time a plague to an • natiō, yet in his appointed time he suffereth them to be punished by other tirants, & to have the same measure that they measured unto others: Now if we compare Sennacherib, and Pompey that gloried in this title The great: which name Silla gave him for his victories: we shall find many things alike in their histories. Both of them was an axe in the hand of God to strike the people of the East: Both of them destroyed Palestine, and afflicted the people of God: Sennachetib besieged Jerusalem, Pompey took it, the Assirian was put to flight by an Angel and was slain in his Temple, that is in his Sanctuarr, by his own Sons: Pompey was put to flight by Caesar▪ and flying to Ptolemy King of Egypt, whose father being dispossessed of his kingdom, he had restored again to his crown, and therefore Ptolemy should have been as a son unto Pompey, was there in Egypt with him miserably slain. So unsearchable are the ways of God's judgments: for that which Michah speaketh of the Chaldeans in the 4. chap. of his propheste: (They know not the thought • of the Lord, they understand not his council; therefore they shall be thrashed as sheaves is the barn, (may be spoken of all these Giants and proud tyrants, who for that they know ^t not the counsel of the Lord, shall in his appointed time bear the punishment of their pride: Neither doth the holy Ghost teach us, that the wicked only are punished, but that the church of God is also afflicted though for another end and purpose: And there may many reasons be brought, to show why the church of God is subject to so many calamities, but I will at this time allege only three, by which as by many other we may know, that the Lord in truth and judgment, doth excercise his church with afflictions. The first is y ^• so long as we carry about with us this burden of corruption, we are not only subject to sin, but do continually by sinning provoke the Lord to deal in justice with us: And therefore it is agreeable to the justice of GOD, that we be chastened of the Lord with a fatherly rod, which may keep us in obedience: Yea we must all say with Jeremiah in the third chapter of his Lamentations, verse 22. It is the Lord's mercies, that we are not consumed, because his compassions fail not.

My second reason is this: It is best for us to be humbled under the mighty hand of God: for we know how fierce and haughty minded we are by nature, so that it is necessary for us, that God keep us under his schooling, and so have us in some awe: therefore David saith in the 1. 19. Psal. ver: 67. Before I was afflicted I went astrav: but now I keep thy word, & ver: 71. It is good for me that I have been afflicted, that I may learn thy statutes. The third reason is delivered by Paul in his first Epistle to the Corinthians the 11. Chapter, verse. 32. Whē we are judged we are chastened of the Lord, because we would not be condemned with the world: Therefore let us conclude this whole discourse with Moses thus: The judgments of the Lord are true and righteous, neither let us measure them according to our own conceit & judgments which are very deceiveable, but let us know that the Godly are punished for their sins they daily commit, that they may be humbled, and that they perish not with the wicked: but God in punishing the wicked, doth show & open the treasures of his long sufferance, patience and justice: but when he afflicteth us, he maketh us like to his own Son Christ, and stirreth up in us an earnest desire to be dissolved and to be with Christ.

Let us in the mean time give our selves to hearty and earnest prayers, praying continually with the Saints of God.