never shaken with an earthquake for the nature of the Center is to be immoveable He hath laid the foundations of the Earth that it should not be removed for ever Psal 104.5 or he hath setled it upon its bases Thou hast established the Earth and it abideth they 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 woâ—ld and they that dwell therein If you ask quo jure by what right The Prophet answereth or giveth a reason of it He hath founded it upon the Seas and established it upon the flouds Psal 24.1 2. What finite understanding saith Chrysostome can comprehend this When men lay a foundation they dig deep and if they meet with water in their way they go yet deeper till they see the spring dried up else they will lay no foundation for a foundation upon water makes a building unstable and tottering it cannot be a fixt dwelling it is against the nature of water to bear up so heavy a body it is against the nature of the earth to have its basis upon such a foundation Why dost thou wonder O man saith the same Father for into what creature soever thou wilt pry into thou wilt find an unlimited and boundlesse power much more then in bearing up this massie body The Apostle Peter tells us That the Earth standeth in the water and out of the water and yet remaineth firm and fixed 2 Peter 3.5 1. In the water not floating and swimming in the water Ut intelligatur egere terram ad firmam quandam compactionem permixtione aquae sine qua in pulveres redigeretur sicut absque sanguinis per venas sparsi humore corpus exaresceret ac dissolvetur Lorinter Densior his tellus elementaque grandia traxit Et pressa est gravitate sui circumfluus humor Ovid. Metam 1. Ultima possedit solidumque coercuit orbem Terra pilae similis nullo fulcimine nixa Aere sublimi tam grave pendet onus Cum te pendenti reputas insistere terrae Nonne vel hìnc clarè conspicis esse Deum Heidfield Sphynx Philos cap. 7. de Terra as some have dreamed even as a Ship doth in the Sea which opinion Thales Milesius held as Aristotle sheweth hence they collected That there were none that lived in another Hemisphere but the Earth standeth in the waters and is incompassed round about with the Seas and interlaced with abundance of Rivers as so many veins running thorow it 2. Out of the water a great part of it being dry Land which remaineth setled though it be contrary to the natural place and situation of the earth and water for the natural part of the Earth is to be lowest of all the Elements as it is the heaviest of all and the water to encompasse the Earth and to cover the Earth every where not to leave one inch of dry ground as the Air doth to this day close the whole Earth and water and compasse both the first and second dayes of the Creation the Earth was all covered with the water but the third day the Lord commanded the waters to retire and the dry Land to appear and the Earth to be made bare for the use of those creatures the Lord would create and plant upon it Now here was a mighty work of God and that the Earth remaineth still standing in the water and out of the water is a clear argument of God's Providence in governing the world 'T was a great work that God did in Noah's dayes in drowning the Earth with a floud yet may we not imagine it to be a greater work of God to cause the waters to retire and uncover the Earth Vain was the fancy of Archimedes who offered to move the whole earth if he had a place besides it to stand upon God doth a greater work every day in holding back the water from drowning the Earth than he did once in drowning it with water for it is the natural course of waters still to be flowing This daily work of God in keeping the waters from covering the Earth is by a strong hand keeping the waters under lock and key abridging them of their natural liberty keeping the water within its bounds so that the Earth standeth as it did in the water yet out of the water Now if the stability of the Earth be an argument of God's Providence for the pillars of the Earth are nothing else but the strength and power of God upholding and preserving it then may we assure our selves of the stability and firm foundation of the Church and all the true members thereof The righteous are an everlasting foundation they shall stand fast like Mount Sion which cannot be removed Psal 125.1 For 1. The world is established for a time by the power of that God that governeth the world by his Providence but Mount Zion the Church abideth for ever 2. Terra ipsa propriè per se stat fundata est super nihilum nec aliae columnae ejus quas confirmavit Deus quà m vis ac potentia Dei eam continens conservansque Damascen Solius Christi est haec victoria hic tuti consistemus Ferus in Mat. God establisheth the world for a time because he seeth his own workmanship in it but he will uphold his Church for ever because he seeth his own Image in it 3. The world shall be so farre from ruining the Church that the Church shall be glorious when the world shall be destroyed and turned into ashes 4. The Earth of it self hangs upon nothing but the Church is built upon the Rock Jesus Christ therefore the gates of Hell all infernal power and policy shall not prevail against it The foundation of the world is no better at the best than the foundation of the house that is built upon the sand for as the sand is slippery and will not be made hold together cannot be consolidated so are all foundations beside Christ as Hierome saith between the houses built upon the sand and the Rock there can be no solid enduring mixture no more than there could be in the feet of iron and clay in the feet of Nebuchadnezzar's Image 5. In the Earth's establishment the wisdom and power of God are manifested but we have the Word Promise and Oath of God for the establishment of the Church and therein also both his Wisdome Power and Mercy doe appear Therefore the Church shall stand when the world shall fall When we see violent storms and tempests we do not presently fear the dissolution of the world and why should the violent concussions that have been for many years past among us make us to fear the Churches dissolution which hath a
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 Gods 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 thorow temptations what slips and infirmities he hath past 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 wayes 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 Wonderfull Councellour 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 faithfull 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 wonderfull 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 over-rule 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 wonderfull Providence as he did in sending his Son into the world in the dayes 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 Emperour 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 dayes of Solomon when the Jews were in the height of their glory as now he did in the dayes of Herod when they were in their basest servitude It is true Earth-worms do only mind earthly things as if the outward state of a Kingdome or Common-wealth were the only thing to be lookt 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 against his People A Question Whether a Christian may flie in time of persecution resolved HAving spoken of the special Providence of God toward the Godly I shall shew how it reacheth the wicked and ungodly 1. Gods Providence is to be observed in suffering the wicked to rage 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 sometime signifieth to run together and because in such a concourse there is a great noise therefore is it translated rage and so it may very fitly be said of the multitude Turba turbulenta for the multitude is turbulent The Lord for a time le ts loose the wicked layes 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 Christs 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 causlesly 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 stedfastly 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 rudenesse was because he was a Jew Now the Jews and they were affected either to the other Iohn 4.9 as the Aegyptians 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 alwayes 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 Governour 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 askt 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
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 Princes 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 alwayes mindfull 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 ruine 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 wonderfull events which the superstitious attribute to Saints and Idols the Polititians 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 analyticks 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 enquire How God governeth all things viz. whether immediately by himself or mediately by second causes Resp. I answer That God disposeth of his Decrees both in regard of his fore-knowledge and purpose immediately by himself and so taketh care of all things but concerning the execution of this Decree ordinarily he doth it by means So then for resolving this doubt we must consider two Theses or Positions The first is Thes 1. Mornay Trunesse of Christ Relig. That Providence in God is immediately from God in respect whereof the ancient Philosophers led onely by the Moon-light of Nature called the Godhead it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God or Providence because the one cannot be imagined without the other therefore he governeth and taketh care for all things immediately in himself and without means God immediately by himself worketh all in all and governeth all things by a certain general influx which some call the general power of God by which every creature being preserved and moved by God acteth and worketh according to its own nature thus the Sunne shineth fire warmeth the Heavens are in continual motion living creatures generate and bring forth Men have understanding and make choice of this refuse that they speak move act c. In him we live move and have our being and by him all things are moved in him do they consist he supporteth all things by the words of his power Thes 2. The second Position is That God executeth this Decree and governeth some time Greg. Nazianzen calleth those works of God quae suprà leges naturae ac facultarum hominum facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei potentias quas nos mentis intelligentia nunquà m 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 fourty days and fourty nights unto Horeb the Mount of God 1 Reg. 19.8 A little oil shall continue running till many vessels be full when he pleaseth 2 Reg. 4.4 To this purpose our Saviour propoundeth a Question to his Disciples When I sent you forth without purse and scrip and shoes lacked ye any thing and they said nothing Luk. 22.35 They that are at God's finding find no inconveniences therein but by his blessing he maketh what ever he gives them be it little or much sufficient for them 2. God ordinarily in his government of the world worketh by means I say ordinarily because extraordinarily sometime he worketh without means sometimes against means God useth the Ministry of second causes both natural and voluntary either men or Angels Pemble de provident which are the most excellent Instruments of providence in governing the world Though the Decree of God be unchangeable yet means must be used God will have what he purposeth effected even by his enemies against themselves He causeth Pharaoh's daughter to bring up Moses to deliver his people from their bondage God provideth a friend for his Prophets to feed them with bread and water by fifties in a Cave he raiseth up an Obadiah in the Court of wicked Ahab as in Pharaoh's Court he had a Joseph to provide for Jacob and his family in a time of famine God provideth a fish to set Jonah safe on the shore Those means which God hath appointed if rightly used by us shall be sufficient for us however they seem to us though Abana and Pharpar be better than the River of Jordan 2 Reg 5.14 yet Jordan shall do the deed if God by his Prophet speak the word Object But are not the Godly subject to many outward wants as well as the wicked and doth not the Wise man tell us That all these things come alike to all both to the good and the bad Resp. Misery sits not so heavy upon the Godly as upon the ungodly Man is better
than the fowls 1. In respect of kind 2. In respect of gifts above them natural supernatural 3. In respect of his rule and soveraignty over them 4. In respect of his use and end above them 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 dayes upon pulse and water appeared fairer in their countenances and fatter in flesh than all the children which did eat the portion of the Kings meat Dan. 1.15 Besides God will help his people in their greatest extremities as he did the sons of Jacob when they gazed one upon another God will either supply his peoples wants or take them away before the sharpnesse of extremity cometh It is rare to see the godly fall into those pinching wants that the wicked meet with Therefore David saith from his own experience He never saw the righteous forsaken nor his seed begging bread Psal 37.25 He that giveth to beasts their food will not suffer his children to starve He that provideth meat for the fowls will much more provide for his own children Mat. 6.26 And if Gods children want this or that yet shall they want nothing that is good for them Psalm 34.10 CHAP. XXVII Sect. 1. Quest 2. Whether Gods Providence be immutable answered affirmatively Quest. 2 I Shall in the second place enquire Whether Gods Providence be immutatable and unchangeable I answer affirmativè that it is Resp. Deus decrevit quis dissolvet for God and all his Decrees are unchangable 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 Sunne 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 inferiour 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 quâ—litacibus renovati Aug. That as he hath purposed it shall stand and as he hath consulted it shall come to passe 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 fullfilled 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 fabrick of Heaven and Earth fail and the world become a second Chaos then 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 it self 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 Churches infancy then he allured 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 passe 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 Sunne 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 Gods 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
Law-maker be the greater yet it 's no Question in Divinity but that the Law-giver is above the Law for he doth not command and enjoyn things because they be good as men do but his willing of them altereth the nature of them and maketh them good The ground of the Jews opinion was Cessavit ab opere sine labore solo nutu God the Father â—ested on the seventh day from all â—is work which he had made Gen. â— 2 this Christ denieth not but exâ—licateth the meaning thereof It is â—rue my Father rested the seventh â—ay from all his work and yet he worketh hitherto that is he ceased â—rom his former work without laâ—our with a word or a beck withâ—ut the least difficulty or as Aquiâ—as Aquinas ad loc well noteth he rested the seventh day à novis Creaturis condendis â—rom making any new Creatures yet he worketh hitherto Creaturas â—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 â—est contradicteth the nature of God â—ont is a respective rest and a ceasing to do any work of any kind of those his six dayes works in which the Heavens and the Earth and all the Hosts of them were fully furnished and finished But God the Father worketh hitherto Mio padre opera infin ad hora ancora io opero Ital. 1. In governing the created World and Kingdome of nature according to the enacted Lawes thereof 2. By setting up in the Kingdome of nature a Kingdome of Grace And 3. By means of the Laws of both duely administred to promote both finally to a state of glory So that God is not idle in his Sabbath or resting day Ut Filium Creatorem nòn Creaturam intelligeres nòn attulit Creaturae operantis exemplum sed Patris Chrysost ad loc Loquitur Christus de admirandis operibus quibus divina potentia bonitas hic omni tempore patefit Hyper. Method Theol l. 1. that hath so much sacred and holy work to do about the doing whereof our Saviour saith here My Father worketh hitherto And I work That is as my Father worketh in the daily governing preserving and sustentation of all his Creatures even so I that am his Son having power and example from him to work those things that are conducing to the good of mankind am not lett by the observation of the Sabbath to do that work which my Father hath commanded for Christ speaks here of those admirable works in which the power and wisdome of God are manifest at all 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 jà m indè à condito mundo nullo unquà m 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 alwayes in operation My Father worketh hitherto c. God having finished that work of Creation in the space of six dayes rested from that work on the seventh day but from the work of his providence and governing the things he hath made he never rested one day from the Creation of the World In six dayes the Creation of the World was finished but the government thereof is perpetuall and God continually worketh in preserving and maintaining the order thereof even as the Apostle saith In him we live move and have our being Act. 17.28 I shall not speak of the providence of God as it is potentiall and immanent but as it is actuall and transient as it is the execution of his Decree in governing the World Chap. 2. That there is a providence proved by divers Arguments Argument 1. Answ FOr our more orderly proceeding in this point we shall enquire Whether there be such a thing as Providence Argum. 1 Besides those many places of Scripture which might easily be marshalled and mustered together for the proof of the point as shall God willing appear hereafter it is manifest There is a God therefore there is a Providence In a Ship there is a Governour among Souldiers a Generall in the Heavens a Sun in a Kingdome a Law Non negans Essentiam sed Providentiam Dei Aquin. in Psal 14. Cicero Tuscul quaest 1. Zanch. lib. de tribus Elohim and in the World a God and it 's all one upon the point to say there is no God as to deny the providence of God The fool hath said in his heart there is no God Psal 14.1 not with his mouth for shame or fear saith Aquinas but in his heart viz. by his evil deeds and wicked life he declareth that he is more than half perswaded that there is no God or if he doth acknowledge the essence of God yet he denieth the providence of God The wicked mans heart denieth the essence and being of God and his life denieth the providence of God and indeed his life is as far from God as his heart But the common consent of all Nations proveth that there is a God and Zanchy shewing the vanities and varieties of opinions concerning God affirmeth that there was no Creature so vile and base but vain men wanting the knowledge of the Scriptures and being destitute of the Spirit of God to guid them would rather make any â—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 speciall properties of God that manifest his Providence The Soveraignty of God The Goodness of God The Righteousness of God 1. The Omnipotency of God sheweth his power is absolute and so he can do all things without exception of which power John Baptist speaketh going about to throw down the carnall confidence of the Pharisees I tell you
is a notable manifestation of Gods Providence They are in a great errour that say this Providence is extended unto universall things only and not to particulars for if they will have God to be ignorant of particular things as some atheistically have professed then verily God could not understand himself neither should he be infinite in knowledge as I have shewed him to be before if his Providence were not extended to every thing Now if God have a certain knowledge of every particular thing why can he not then also take the care of them especially since particulars as they are particulars are appointed for some certain end Explan verae Relig. l. 1. §. 10. as well in speciall as in generall and the very entities or common essences of things which are preserved by God the same cannot subsist but in their singulars as one observeth so that if these singulars being left by divine providence do come to ruine then likewise may these generall essences also Let us consider the extent of this particular Providence to the Heavens to the Sea the Earth and all Creatures that are therein And 1. For the Heavens We read not only of a Covenant made with day and night a Covenant as between King and Subject but also of the Ordinances of Heaven and earth which he hath appointed Jer. 33.25 On the second day of the Creation God raised up the Firmament like a Circle of Brass or rather like a Globe of Gold and Azure which served to divide the seven Orbs of the Empyreall Heaven Causin hist sac l. 1. now it was in the midst of the Waters that this admirable work was formed whether they were necessary to temper the rayes and orders of the Stars or that the course and revolutions of a moving body would be more even and free in an Element so pure and so pliable to all sorts of motions or for what other reason it were the Learned have not determined Now as we may have cause to admire the Almighty power of God in stretching out this huge spatious body of the Heavens stretching out the Heavens like a Curtain as the Psalmist speaketh Psal 104.2 then may we also exceedingly admire at the Providence of God in that the Heavens should be carried about compassing the rest of the world every day for thousands of years together and yet hold on in one tract and keep one way and never go out of it this fully sheweth the continuall Providence of God the Lord carrieth about the Wheels of Heaven in a continuall motion still holding them to their diurnall task 2. Let us look further to the Sun in the Heavens The Sun ariseth every morning this great Eye of Heaven openeth his eye-lids every morning The Sun is the image of the Soveraign King the heart of nature it daily speaketh to us out of the gates of the East with as many tongues as it hath rayes Causin twinckling and moving continually no sooner doth he peep above the Horizon but he sendeth forth his rayes and beams and streams of light which the Poets call the wings of the morning The beams of the Sun are called wings partly because of its swift disparckling of them and partly because it spreads its light in its rising like wings whence Homer called the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the golden-haired Sun and the Scripture speaks of the wings of the morning Psal 139.9 If I take the wings of the morning c. and of the morning spread upon the mountains Joel 2.2 The benefits that we enjoy by the Sun are very many and principally these 1. Light how comfortable is it to see the light and to walk by it Truly the light is sweet and a pleasant thing it is for the eyes to behold the Sun Eccl. 11 7. Thus he may be called the Torch Candle or universall eye of the world 2. Heat the beams thereof have a wonderfull and universall efficacy there is nothing hid from the heat thereof Psal 19.6 These beams are of a searching nature great are the influences of the Sun he ariseth with healing in his wings The beams of the Sun do warm refresh quicken and cherish all things dries up cold moistures that are noxious to the Creatures excites and quickens Plants Beasts and Men in the Spring-time and reviveth all that seemed well nigh dead in the Winter We read of pretious things brought forth by the Sun Deut. 33.14 Perkins on Mat. 5. now in regard hereof some call it the universall fire of the world Sol in media quidem ferè coelorum altitudine suam ex Dei iustituto obtinuit regionem 3. Distinction of times and so it may be called the great Clock or Calendar of the world The Sun ariseth and the Sun also goeth down saith Solomon and hasteneth to the place where he arose Eccl. 1.5 In the Heavens God hath set a Tabernacle for the Sun Arias Montan. ad Psal 19. Psal 19.4 5. Arias Montanus saith that the region of the Sun is almost in the middle height of the Heavens and there it is as in a flitting habitation because it never stayeth in one place but is as a Bridegroom coming out of his chamber Deut. 4.19 Basil calleth the Sun a solitary creature because it shines alone obscuring all other lights with his clearness Basil Hexam Homil. 6. and rejoyceth as a strong man to run his race The Sun when he ariseth is gloriously adorned with shining rayes and seemeth like a Bridegroom to be very cheerfull with all celerity performing his course even as a Giant that runneth for a prize The Sun in the Hebrew is called Shemesh that is a Minister or Servant being a common servant to the whole world Mathematitians considering the greatness of the Sun being as they say an hundred and sixty times bigger than the earth wonder that he burneth not the earth to ashes but herein appeareth the wisdome of divine Providence so to place the Sun in the Heavens viz. in the middle space so as it shall not scorch the earth and albeit it be at an unspeakable distance from us yet doth it cast out his influences downward quite contrary to the nature of light or fire unto the lowest of Creatures Thus Chrysostome discourseth upon this Subject This great light thus doth as if the great Creator thereof had charged it thus to do Send forth thy light against the nature of the same Chrysost ad pop Antioch Homil. 9. Cor coeli est Sol uti cor nostrum est Sol corporis sicut cor est in medio corporis humani ita Sol quantitate maximus luce plenissimus actione efficacissimus in medio coeli positus est Alsted Theolog. Natural part 2. cast thy beams down towards man to guide and direct him there do so for for him thou wast made his candle cannot do so it is against its nature whose flame tends upward but so shalt thou do that thou maist serve man
more firm foundation than the world CHAP. XV. That Providence is visible in Herbs Plants and Trees growing in the Earth Of the variety of Herbs and Plants brought forth in every Moneth Of the Lillies of the field IT will not now be unnecessary to shew how the Providence of God discovereth it self in Herbs Zanch. de operibus Dei and Plants and Trees which grow in the Earth Some Herbs comfort and help the brain some the eyes some the liver some the heart some one part Babingt in Exod. some another with most rare and soveraign qualities given them of God for this end which consideration made many worthy persons to speak and write of them with delight yea they spared not to climb up to the top of high Mountains Herbs and Trees spring in such places as are agreeable with their natures and where they cannot easily wither as long as nature is able to preserve them for some spring in the plain fields some grow on Rocks some on high Mountains some in barren sand which in better ground would wither away Boetius de consol lib. 3. and to Rocks unaccessible to travel through unpeopled Deserts to search every vein and corner of the earth and all to find and know the vertues of Herbs Mithridates King of Pontus for his great skill in Herbs and his Antidote against all poison called after his name Mithridate is become famous in all Books of Learning Marcus Valerius Corvinus a famous Roman did so delight in the study of Herbs that he withdrew himself into the Countrey where he might wholly as it were dwell in his Garden But I need not speak of these whenas the Scripture speaketh of Solomon how he wrote of all Trees from the Cedar which is in Lebanon to the Hyssop that springeth out of the wall that is from the chiefest to the meanest plant And here the wisdome of divine Providence doth further appear in that the earth brings forth several sorts of Herbs and Plants as it were every Moneth Franz Animal Histor sacr as the Learned doe observe In January Black-Ellebore or Bears-foot springeth forth In February the Herb Chamaelea an Herb having leaves like Olives and Tussilage or Coughwort In March the Herb Hyacinthus or Crowestoe and the yellow-Lilly and the Violet In April Gooseberries and Crowgarlick In May Cinquefoil Sorrel Celandine Thistles Fumitory Plantane the Tulip and the Flower-deluce In June Marsh-mallows Garden-mallows and Holyhocks Endive Fennel and Cammomill In July Elicampane Faenegreek the Gourd Heart-wort Wild-marjoram and Vervin In August Heath or sweet-Broom Southern-wood and Wild-betony In September the Ivy. In October Saffron All these are great signs of the most singular providence of God whence it is that David praiseth God in these words Thou makest the earth soft with showrs thou blessest the springing thereof thou crownest the year with thy goodness and thy paths drop fatness Psal 65.10 11. St ruth observ C ent 2. The earth saith a judicious Divine sendeth her juyce to her surface to be our nourishment If a man would eat earth or suck the sap of it it would not feed him but God changeth that sap to be our convenient food Herbs Trees and Seeds cast into the earth draw it out and turn it to our Nature Our Saviour having disswaded his Disciples from carking care for food forbids the same for apparel Mat. 6.28 Assuring them that if their heavenly Father did extend his fatherly care even to the grasse of the earth and Lillies of the field much more will he have regard to them which are much better than those things The words be very emphatical Consider the Lillies of the field how they grow they toil not The Lilly is called of the Hebrews Soshan the flower of six because of his six leaves Aben-Ezra in Shirhash nor do they spin and yet I say unto you that Solomon in all his royalty was not like one of these vers 29 30. He bids us consider the Lillies yea the field-Lillies which no body medleth with for the Garden-Lillies perhaps might be watered and helped by the Art and industry of man but even the Lillies of the field which seem dead in the Winter and are in the Spring quickned and so decked in such fresh colours although neither themselves nor any body else conferre or bestow any labour hereabout as that they surpasse King Solomon who surpassed all other Kings yea even when he would shew himself in his greatest bravery For questionlesse there 's no Cambrick or Lawn so white as the Lilly nor any Purple so fair as the Violet nor any Scarlet and Crimson like the Gilli-flower There are Trees also as well as Herbs and Plants Significantur cae quae proveniunt absque cultura hominum ut sunt abies Cedrus Pinaster fimiles quae nòn solum sponte proveniunt sed ne cultum quidem patiuntur cultuque deteriora redduntur Heidfeld Sphynx Philosoph cap. 8. Certo tempore viz. verno succus redit in arbores tempore hyberno fermè enactas Annon hinc colligis miram providentiae rationem Alsted Theol. Natur. part 2. that are demonstrations of Gods Providence the Scripture speaketh of the Trees of Jehovah that are full of sap Psal 104.16 The Trees take but a little room in the earth but spread their branches in the air to take influence from Heaven and Air to bring forth fruit unto man Some think that those Trees of the Lord mentioned by the Psalmist are the Firre-tree the Cedar a wild Pine-tree and the like which grow without the Husbandry of man and will not endure any trimming and manuring from the hand of man but are the worse for it And here the Providence of God is admirable that in Spring time the sap returneth into the Trees that were almost dead in the Winter time out of which spring both leaves and fruits the sap whereof is both given nourished and boiled by the Sunne There are likewise Trees to be found which having venemous roots on one side yeeld a remedy on the other Histor Sinarum part 4. CHAP. XVI Of the extent of Providence to the Beasts of the earth of a speciall Providence in providing for Lions and other Beasts of prey I Now proceed to speak of Gods Providence Iddio riguardo egli propriamente ai buoi quando ci detre quesia legge Imperoche altrimenti la providentia di Dio abbraccia ancora ogni minima cosa come 1 Tim. 4.13 Ital. Annot. in 1 Cor. 9.9 extended to the Beasts that live upon the earth Ask now the Beasts and they shall teach thee saith Job that is they shall teach thee that there is a Providence who knoweth not in all these that the hand of the Lord hath wrought this in whose hand is the soul of every living thing Job 12.7 10. For what reason can be rendered that Beasts as well as Fowls know their appointed times and keep the same course and order every year but because
God hath given them a kind of naturall instinct whereof all the Philosophers in the world are not able to render a reason Gods Providence is seen in providing food for the Beasts he is said to take the care of Oxen 1 Cor. 9. He prepareth rain for the earth he maketh grass to grow upon the mountains he giveth to the Beast his food Psal 147.8 9. Every Beast of the Forrest saith he is mine and the Cattell upon a thousand hills I know all the Fowls of the mountains and the wild beasts of the field are mine or as the Hebrew hath it they are with me they are under my care and provision Psal 50.9 10. He sendeth the springs into the vallyes which run among the hills they give drink to every Beast of the field the wild Asses quench their thirst he causeth the grass to grow for the Cattell and herb for the service of man that he may bring forth food out of the earth the high hills are a refuge for the Goats and the rocks for the Conies Psal 104.10 11 14 18. O Lord thou preservest man and beast saith David Psal 36.6 and here the singular Providence of God is to be observed even in the Birds of the Wood and the wild Beasts Now on the contrary although in our Stalls Stables and Folds both we our selves and our Children and Servants I no sooner set my foot on the earth but there I see the sheep feeding here the horse and oxe plowing there the sheep giveth us her lambs and her wool here the cow giving her calf and her milk here I see an hedge and as much care to keep it strong as there was to plant the field with any of these there I see Behemoth Beasts so called for her greatness viz. the Elephant Woodward Childs patrim do take great care of our Horses Sheep Kine and other Creatures that we keep about us yet with how much difficulty these Creatures are brought up it is evident many Lambs are lost many Calves die yea their Dams do die with diseases notwithstanding all our wisdome care and diligence But the Birds of the Wood the Fishes in the Waters and the wild Beasts are destitute of all this help and succour yet they multiply much better are better propagated are not afflicted with such diseases as those Creatures are which mans care and diligence is most exercised about because their generation birth and growing up dependeth wholly upon the care and Providence of God And here it is admirable to consider how God maketh provision for Lions Bears Tigres Elephants and all other wild Beasts which are many in number and of divers kinds else they would soon destroy the Inhabitants of the Earth the young Lions are said to roar after their prey and seek their meat from God Psal 104.21 the roaring of the Lions is their seeking and praying to him the noise that the Beasts make in their necessity is their naturall desire of help which they cannot better express they know not God they confusedly utter their desires unto him their spirits as one well noteth are not materiall Struth observ Cent. 2. Some have obsâ—rveâ— that the Beaâ— those Beasts of prey when the ground is covered with snow 〈◊〉 live by sucking of their feet whence they draw nourishment to themsâ—lves arising of their temperature and humours it can apprehend no eternall thing but is only moved with the sense of their own wants The Lord satisfieth these ravenous Creatures notwithstanding they have great need of nourishment and therewithall the world is preserved in its state Though all the Beasts of the Forrest do creep forth in the night and the young Lions roar after their prey yet when the Sun ariseth they gather themselves together and lay them down in their Dens and man goeth forth unto his work and to his labour untill the evening Psal 104.20 21 22 23. The light of the Sun driveth away the wild Beasts to their Dens that men may have liberty to go about their business It is a great gain to us that savage Beasts are not subdued to us as other Beasts are what profit would it be if we could tame Lions and Libbards it were but to make us more proud and arrogant therefore Gods providence hath exempted these from our power those hath he made tame that are most profitable to us Chrysost in Psalm 8. for if God should not shut up the wild Beasts after that manner and give men the Earth to labour and traffick in we should scarce have a corner to put our heads in and if God did not feed the young Lions who do often lack and suffer hunger as the Psalmist tells us Psal 34.10 and sometimes are three dayes together without meat as Naturalists tell us they would make havock of all men and soon rid all from off the face of the earth And here we may take notice that the Lord in choosing Earth-Creatures for sacrifice under the Law he chooseth out not only such as could most readily be acquired but also such as might most safely be handled he might have required his people to have presented Lions Bears Leopards as Daniel saw the Chaldeans Medes Persians and Greeks to be no better and as Saint John saw the Romans to be all of them Beasts joyntly so by nature we are all no better conditioned Claphams manual bibl doct as one observeth which the Persians well understood who once in a year kept a Festivall day called The death of Vices in which day they practised the killing and destroying of all sorts of Serpents But as God would not charge Israel with animals either hardly or dangerously to be acquired so by the tamer kind of Creatures he would teach us more commendable qualities And in this Chapter let me shew how Gods Providence is to be observed in the Mole that little Creature whose dwelling is in the Earth where nothing is to be seen therefore nature hath so obscurely fitted her with eyes that Naturalists can scarce agree whether she have any sight at all or no but for amends she is very quick of hearing as one hath well observed Moors Antidote against Atheism by her short tail and legs but broad fore-feet armed with sharp claws she swiftly worketh her self under ground and makes her way apace into the Earth therefore her legs be short that she need dig no more than will meerly serve the thickness of her body and her fore-feet are broad by which 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.
that God is able out of these stones to raise up children unto Abraham Mat. 3.9 If he would he could turn stones into men and these men into believers but omnipotency and soveraignty thus differ Rutherf inflâ—ences of Grace c. 7. omnipotency looks simply to effects physically what the Lord can do he can create many worlds but his soveraignty is that he may do what he will and de jure do all things and not give account of his matters to any one Job 33.13 as Elihu speaketh by his soveraignty he doth what he pleaseth and none can say What dost thou Job 9.12 Thus sometimes he taketh away health from some life from others sickness cometh and goeth at the command of God it is not the fogs and vapours of the Air can cause such great and epidemicall diseases as sometimes are spread over City and Countrey nor yet the influences of the Stars as Astrologers tell us and if there be any influences of constellations it is the Lord that by his Providence ordereth these constellations making them to meet in such and such conjunctions so that if health be taken away from any person or people it is the Lord that taketh it away and if God snatch any man out of the world Si rapuerit hominem è mundo August if he stop thy breath and deliver thee up to death who can hinder him saith Austin Thus sometimes he taketh away the spirits and courage of men that though they have opportunities of doing this or that yet their hearts shall fail them they shall not be able to effect it therefore he is said to cut off the spirit of Princes Psal 76. ult that their heart shall melt their spirits faint and their hands be feeble God hath as well a Bow to strike afar off and set in young Gallants that seem to themelves lusty and strong B p King and in the course of nature far from their ends as a Sword to strike at hand and cut down old user that are even ready to drop into deaths mouth and seem to have one foot in their graves as one hath wittily noted Nay admit we live as long as in course of nature we can yet as the longest day hath night attending it so death ever succeedeth the longest life even Methuselahs last Epitaph was Mortuus est he died Gen. 5.27 Sometime God shoots over and beyond us at Princes and Nobles and great Personages sometime below us at poor people of the lowest rank sometime on the right hand he hits our friends and sometimes on the left hand our enemies but at last the dart will light upon our selves Yea he hath divers wayes to bring men to their ends some are drowned with Pharaoh and his Princes in the Sea some go to the Gallows as Haman some have their bones burnt into Lime as the King of Edom some are swallowed up of the earth as Corah Dathan and Abiram some are eaten of Dogs as Jesabell some of Worms as Herod some perish by famine as divers in Samaria some by pestilence as seventy thousand in Davids dayes some by the sword as in the time of the Warrs one cryes out of his head with the Shunamites Son 2 King 4.19 another of his feet with Asa 2 Chron. 16.12 one hath the Gout another the Stone another the Palsey another the Dropsie some die suddenly others leisurely by long lingring languishing sickness but all meet in the grave for as it was said 1 King 19.17 that he that escaped the sword of Hazael Jehu should slay and he that escaped the sword of Jehu should be slain by Elisha so he that escapeth death by one disease shall first or last die by another as it is said Jer. 48.44 God may take away from us what he pleaseth without crossing his justice for he is righteous in all his wayes and without crossing his mercy and goodnesse which is not due to any he hath mercy on whom he will and therefore may take away what he will from any and without crossing his truth for the pâ—omises by which he engageth to us in these externals are conditional and who can say he hath so exactly performed his conditions that God can take nothing from him without breach of promise He that fleeth from the fear shall fall into a pit and he that escapeth the pit shall be taken in a snare or as a man that fleeth from a Lion and meeteth with a Bear or getting into an house and leaning to a wall and a Serpent biteth him Amos 5.19 Thus God to shew his soveraignty in the course of his Providence takes away wealth and riches from some and giveth it unto others God hath taken away the Cattell of your Father and given them to me saith Jacob to Labans sons Gen. 31.9 Sometimes he gives wealth to and takes it away from the same person as Job confesseth Job 1.21 Sometimes he giveth rains and showers and fruitfull seasons Act. 14.17 and at other times he with-holdeth the rain causing it to rain upon one City and not upon another Amos 4. The Lord likewise setteth up and pulleth down he advanceth and abaseth promotion cometh not from the East nor from the West nor from the North nor from the South but God is the Judge he putteth down one and setteth up another Psal 75 6 7. all which are notable declarations of Gods Providence 2. Gods goodness doth further manifest his Providence the Lord is truly good and the chiefest good and no evil as evil cometh from him his goodness is like an Ocean you read of the riches of his goodness Rom. 2.4 the whole earth is full of the goodness of the Lord saith the Psalmist and that which is most good is most communicative the Lord is good and doth good unto all Eccl. 9.2 causing his Sun to shine on the evil and the good and his rain to fall upon the just and the unjust These common outward blessings are often bestowed indifferently upon all alike good and bad just and unjust and the reason is because God is a common Father to them all and therefore as every Father will bestow some things upon all his children though he reserve the inheritance for one as Abraham for Isaac Gen. 25.6 giving other meaner gifts to the rest so God reserveth spirituall and heavenly blessings and Heaven it self for the Elect onely but outward earthly blessings he usually bestoweth upon all as a learned man upon that place De Dieu in Act. 17. The times obey the Elements serve the Corn abundantly groweth the fruits of the Vine do ripen in season the Trees abound with apples the Woods spring the Meadows flourish as well to the use of the sinfull as to the good Cypr. de bono patient Dionys de divin nominib Act. 17.30 the times of this ignorance God winked at saith that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually from the Hebrew translated by the Septuagint to hide
for whom thou wast made thy light shall tend downward Besides the Sun never goes out of his way yet is in continuall motion there is a diversity in every day of the year yet notwithstanding if we compare one thing with another through the whole year we shall see it is constant in its motion and when it hath touched those limits which we call tropicks it is retrograde and turneth back again and though the Sun rise at one point of the Sky to day and at another a few dayes after and likewise do set yet at the end of the year he returneth again to follow the same trace which he hath continued ever since the Creation of the world except once in Joshuaes dayes This is that great light which God made to rule the day 3. From the Sun I shall proceed to speak of the Moon Luna à Phaenicibus coelestis regina appellata est est humorum domina oeconoma The Moon is called a great light not because it is greater than the other Stars for there are many bigger than the Moon they seem little to us because of their distance from us Calvin which runneth a much shorter compass than the Sun whereby it appeareth that she is in the midst between the earth and the Sun This is that other great light made by God to rule the night Gen. 1.16 called by the Phaenicians the Queen of Heaven by others the Wife of the Sun for the Moon is the last receptacle of all the influences and vertues that go forth from the Sun into other Stars which afterwards she communicateth to the earth and here the wisdome of God is admirable for therefore is the sphear of the Moon placed in the lowest place of the heavenly bodies and in the highest of the elementary bodies and albeit the benefits of the Sun seem to be more apparent because it maketh notable mutations of times of Summer and Winter and with his heat cherisheth and maketh the earth fruitfull nourisheth Plants and living Creatures yet the Moon also is very beneficiall to man because it nourisheth and governeth the humours for the life of Plants and Animals ariseth from the mixture of heat and moisture and is nourished by a due temperament of both The Moon is a celestiall Calendar for most Nations in times past used Lunar moneths describing their Moneths Festivall dayes and times appointed for publick meetings and debates by the Moon and for this cause David saith Psal 104.19 that God hath appointed the Moon for seasons The Hebrews reckoned their Moneths from one new Moon to another whence from the newness thereof A novitate ejus mensis Chodes dicitur quasi dicas nova Luna Flac. Illyr Clavis Script the Moon was called Chodes which is as much as to say the new Moon and here the wisdome of divine Providence is much to be observed that this Planet the most familiar with the earth appointed by God for the remedy of nocturnall darkness should outgo the admiration of all the rest She with her manifold windings and turnings into divers shapes hath much troubled the wits of the spectators fretting and fuming that of this Star being the nearest of all they should be most ignorant growing as it doth or else waining evermore 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 mans experience maketh evident Plin. Natural Hist l. 2. c. 9. And Pliny saith that the Moon being next to the Center and therefore of least compass performeth the same course and circuit in twenty seven dayes and one third part of a day which Saturn the highest Planet runs in thirty years after this making conjunction with the Sun two dayes forth she goeth and by the thirtieth day at the most returneth to the same point and ministery again wherein is to be seen much of the Providence of God CHAP. IX Of the Eclipses a large discourse on the miraculous Eclipse that happened at the death of Christ IN the next place we may observe the operation of Gods Providence in the Eclipses of the Sun and Moon for every year both Planets are eclipsed at certain dayes and hours under the earth Pliny observeth Plin. Natural Hist l. 2. c. 13. that all Eclipses in two hundred and twenty two moneths have their revolutions and return to their former points Although Eclipses arise from naturall causes yet is it contrary to the property of the lights of Heaven whose nature and office is to shine therefore when their light is obscured they are in a suffering condition whence Eclipses are called by Heathens Defectus Solis 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 testifie that great mutations drought inundations pestilences warres and great destructions have followed immediately after great Eclipses At the death of our Saviour there was a great Eclipse of the Sun there being darkness over all the earth till the ninth hour Luk. 23.44 45. The Sun the eye of the world as the Poets call him was darkned but how he was darkned and how this Eclipse was occasioned there 's the difficulty and that it was not naturall but miraculous all Interpreters new and old consent and agree for it is concluded by Divines Philosophers and Astronomers that there cannot be a naturall Eclipse of the Sun but in the new Moon when those two Planets may be in conjunction and so the body of the Moon interposed between the Sun and the earth but this was at the full Moon for it was the day before the Jews Passeover which ever was celebrated the fourteenth day of the Moneth Nisan or the first full Moon after the Vernall Equinoctiall Besides there could not have been darkness of so long continuance by that means but the Sun would have recovered his light sooner by reason that he is by many hundred degrees bigger than the Moon Solis eclipsis nòn potest esse universalis Lyra. Istae tenebrae fuerunt factae per retractionean radiorum Solis virtute divina Hieron Per interpositionem nubium densarum Origen Dionys Aereop Epist ad Polycarp And Lyra saith that an Eclipse of the Sun cannot be universall And Hierom saith that darkness hapned through the retraction of the Sun-beams by a divine power And Origen saith it was by the interposition of a thick Cloud And Dionysius the Aereopagite in an Epistle to Polycarpus whereto Nicholas Lyra giveth much credit which Mr Beza thinketh to be counterfeit saith that being at that time in Aegypt where the air is wondrous thin and there be seldome any clouds or rain but the Land is watered and made fruitfull by the overflowing of
how manifold are thy workes in wisdome hast thou made them all Psal 104.24 Moreover God's providence is remarkable in sustaining and feeding such multitudes of Fishes as are in the vast Ocean some feed upon earth some on mud and slime others feed on sea-grasse or sea-weed some will eat herbs and roots and others will feed upon flesh when they meet with it and all of them are exceedingly refreshed with soft rain and gentle showrs that fall upon the Sea by the showrs of rain that fall upon the Ocean St Austine stops the mouths of those Atheistical Epicures that disputed against Gods providence August Comment in Psal one Argument they brought was what reason could there be that it should rain on the Sea which needeth no water where there is a confluence of all waters and at the same time the earth is parched and gapeth for want of rain and gets it not where then is providence Poor creatures saith he that cannot see the end of things so blind they are Are there not Fishes living in the Sea for God to nourish Oh how do they leap sport and play and rejoyce at the sweet rain they can suck the sweet water out of the salt Sea Here then is the reason saith he why it raineth upon the Sea where is no want of water and it raineth not upon the earth that thirsteth for it even for the punishment of man's ingratitude and wickedness And here one thing more may be observed as to Gods providence concerning the Fishes of the Sea in that the Fishes were spared in the deluge from destruction as reserved in their 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 â—ever which was reserved for man's ordinary use no one kind of them being appointed for ceremonial service as a Learned man hath well noted But why God would not that any Fish should sacramentally die I know not excepting for that earth had sinned and earth must satisfie and Fish is not of the earth as Beasts and Birds are but substantially of the waters That any corporeal substance should not be of the earth Philosophy cannot admit as for the waters bringing forth Fish and Fowls in Gen. 1. it is understood as of the womb bringing forth but materially derived from the earth under yet some Chymists would have water the originall element of all But of this over-curious Question onely by the way CHAP. XIV Of the extent of Providence to the Earth Of the form and figure of the Earth Of the stability and situation of the Earth how it standeth in the water and out of the water 〈…〉 branches of comfort to Gods people drawn from the Earths stability to prove the stability of the Church of Christ I Shall in the next place speak of the Providence of God with relation to the Earth and to the things that are in it grow out of it and that live upon the face thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. Serm. 1. I shall treat first of the Earth it self which saith Chrysostome is our Countrey our Mother our Nurse our Table our Grave which is the footstool for the soles of Christ's feet Mat. 5.35 the office-house of sinne Isa 24.5 Satan's walk Job 2.2 the poor heritage of the sons of men The Heaven even the Heavens are the Lord's but the Earth hath he given to the children of men Psal 115.16 The slaughter-house or shambles of the Saints the bloud of the Martyrs of the Prophets and of Saints was shed upon the earth Rutherf Christs dying as a judicious Divine hath noted Revel 18.24 The first Dooms-day saith he fell upon the earth for man's sinne Genes 3.17 Cursed shall the earth be for thy sake the last Dooms-day is approaching when this clay-stage shall be removed the earth and the works therein the house and all the furniture of it shall be burnt with fire 2 Pet. 3.10 1. Now here let us consider the figure of the Earth the form and figure of the Earth is round or circular as the Globe representeth to us for the Earth and the Sea make but one Globe and is called the Center of the world which proveth that there are Antipodes which so posed many of the Fathers that is a people that dwell on the other side of the Globe Struth observ Cent. 2. although Pope Zechary did excommunicate Bishop Virgilius in the eighth Age because he maintained there were Antipodes but when it was discovered Pope Alexander the sixt found it within St Peters jurisdiction adjudging the right of it to him who had most strength to conquer it and the Pope's pretended omnipotency divided that which his omniscience could not discover the roundnesse of the Earth as also the parts thereof shut up as it were in the bosom of the Heavens and disposed with a marvellous order do expresly declare a divine providence When the Heavens are whirled about with a swift and perpetual motion that the Earth should hang like a round ball in the Air upon nothing as is expressed Job 26.7 Non quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belimah à Balam constringere Chald. that is having nothing to support it that during many thousand years continuance this great frame of the Earth is not shaken out of joynt notwithstanding all the confusions of the world in all Ages this is a great argument of God's providence God comprehendeth the dust of the Earth in a measure he weigheth the mountains in scales Tribus digitis appendit Hieron and the hils in a balance Isa 40.12 Hierome renders it The Lord sustaineth it with his three fingers as we weigh the least things in the balance So the Lord taketh the weight of the Earth and maketh this hill to counterpoise that and from this equal distribution of the parts setling one against another he setled the Earth in the midst that it is not moved and lest it should fall no way but to the Center he made it firm in the lowest parts and lest one part should fall on another he provided that the hils should be poised one against another Weems observat Natur. Moral as a Learned man hath noted The Earth after many thousand years continuance standeth fast fixed in the same place where God first seated it One generation passeth and another cometh but the Earth abideth for ever Eccles 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super sedes suas Symmach Gnal Mecunnathâ— super bases suas Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertit The Earth hath worn out many Ages and generations of men it self remaining unmoveable continuing where it was fixt and though there have fallen out some particular earthquakes here and there yet the whole Earth was
XVII How the calling and labours of the Husbandman are directly subordinate to Gods Providence IT will not now be impertinent to shew how the calling and labours of the Husbandman in tilling the ground and sowing his seed in the furrows of the earth are directly subordinate to the Providence of God For albeit all callings be subordinate to God yet the subordination of them and the blessing of God is not so visible in any profession of men as in the trade of Husbandry For after the Husbandman hath opened and broken up the clods of the ground and cast in his seed Ore 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. Utâ—ducis praeire solent 4. Stivam 5. Stimulo Unicuique semini corpus dat Deus quomodo voluerit unicuique semini proprium corpus Hyper. Method theol de provid the principal Wheat and the appointed Barley and the Rie in their place he lieth down and taketh his rest and night and day it springeth up he knoweth not how for the earth bringeth forth fruit of her self first the blade then the ear after that the full Corn in the ear Mark 4.27 28. Though the Husbandman go forth weeping with his seed-basket yet he cometh again rejoycing bringing his sheaves with him Psa 126.6 I have heard of a godly man that whensoever he broke up his ground and cast his seed into the earth he sought God with tears for a blessing upon his labour a neighbour of his observing that he had alwayes a good crop when as his own corn was blasted asked him one day What the reason was he should alwayes fare better than his neighbours he told him for his part he thought his ground and skill to be as good as his and that he took as much pains in manuring his ground as he did To whom the other replied O Neighbour I water my seed before I fow it That is a piece of Husbandry said the other that I never heard of before Truly said he again I water my seed with tears and go forth weeping and God hath made me to rejoyce in time of Harvest Rutherf Influences The Husbandman hath no command of Winds of Rain of Clouds of Summer Sunne yet may he dresse labour and fit and prepare his ground to lie under the seasonable iufluences of the Sunne Rain Dew and such impressions of the Heavens and the Clouds as the Lord of Nature shall afford as a judicious Divine hath said God hath promised that he will hear the Heavens and they shall bear the Earth and the Earth shall hear the corn and the wine and they shall hear Jezreel Hos 2.21 The Heavens are said to hear the Earth when they send down their heat and rain to refresh and moisten the Earth Now when the Heavens hear the Earth the Husbandman waiteth for the precious fruit of the Earth and hath long patience for it untill he receive the early and the latter rain Jam. 5.7 The former rain in Scripture is called Moreh pluvia and the later rain Malcosh pluvia serotina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first rain fel after their sowing of corn that it might take rooting in the Earth the latter rain was a little before the Harvest that the ear might be full Twice in a year there fell afore of rain in Israel Ainsw in Deut. 11. in the beginning of September or Nisan and half a year after in the Moneth Abib or March which ecclesiastically began the year unto Israel whereupon it is called the latter rain in the first Moneth In the Canary Island called Ferro when it is scorcht with drought there is found a huge Tree every leaf whereof distilleth water and all render it in such abundance that it sufficeth both men and their flocks Causin holy Court Joel 2.23 the former rain among us is that rain which fals immediately after seed-time whereby the rain is beaten into the bosom and bowels of the Earth there to be covered that it may have some root and fastening in the heart of the Earth the latter rain is that which falls immediately before the Harvest which makes the Corn swell increase and grow more weighty for these the Husbandman waiteth depending upon the Providence of God and then the Earth heareth the corn and wine when it is laboured and manured by the Husbandman and when the Earth is refreshed with the influences 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 â—4 in Johan Quicquid mirabile fuit in mundo profectò minus est quà m totus hic mundus Quamvis itaque miracula visibilium naturarum videndi assiduirate vilescunt tamen cum ea sapientèr intuemur inusitatissimis rarissimisque majora sunt Aug. lib. 5. de civit Dei cap. 12. And when the ground is not tilled and sown it is said to die Genes 47.19 The Aegyptians in a time of famine said to Joseph Wherefore shall we die before thine eyes both we and our Land Now it is the Providence and blessing of God that maketh the Earth fruitfull How did he bless the seed sown by Isaac when it sprang up to an hundred-fold Genes 26.12 the seed sown endureth all blasts is sometime bound and imprisoned in the Earth with hard frost sometime covered with deep snow sometime drenched yea even drowned with rain sometime scorcht with the Sunne and blown and blasted with the winds and yet it outstandeth all storms and fructifieth exceedingly 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 wonderfull in the world is not so wonderfull as the world All the common works of Nature are very admirable the bringing an Infant alive from the womb as well as the raising a man from the dead The budding of a Tree every Spring as well as the budding of Aaron's Rod as a judicious Divine hath noted Caryl
appeareth in preserving a Church to himself from several parts of the world Psal 110.2 He ruleth in the midst of his enemies like a King that is able to keep up his Court and royal Family in the midst of rebels though they may sometime prevail against yet they shall never be able to root up the Church of Christ Object But it may be objected That when the seventh Angel sounded there were great voices in Heaven saying The Kingdoms of this world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever And the four and twenty Elders fell upon their faces and worshipped God saying We give thee thanks O Lord God Allmighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Revel 11.15 16 17. Divers circumstances shew this to be a new event and that God had not alwayes actual possession of all the Kingdoms of the world it happening at the sound of the seventh Trumpet and when be took this great power to himself and entered upon the government of all the Kingdomes of the world it was then entertained by the Church with praise and thankesgiving which seemeth to shew that God did not governe universally at all times and in all Ages of the World Resp. I answer that the Lord hath a two-fold Kingdom Regnum Potentiae Regnum Gratiae A Kingdom of Power A Kingdom of Grace In the exercise of his power he hath alwayes reigned over the world The Lord hath prepared his Throne in Heaven and his Kingdome ruleth over all Psal 103.19 God hath always ruled over all the world when the world hath reigned most in wickednesse but in respect of the exercise of his government in regard of the Kingdom of his Grace by the Spirit of his Son in the hearts and consciences of men he hath reigned over but a very few This therefore is meant of the Kingdom of his Grace that the Lord upon the sound of the seventh Trumpet would bring them in subjection to his Gospel causing men in all places to yield subjection to the golden Scepter of Christ held forth in the preaching of the Gospel CHAP. XXXIII Corol. 6. Corol. 7. Cor. 6. IF God govern the whole world then it must needs be that he cannot want Instruments to execute vengeance upon his Enemies he need not seek far for Instruments for there is not a creature in Heaven in Earth or in Hell but is at his command If he speak to the fire it burneth the Sodomites if to the water it destroyeth the wicked old world if to the Earth it openeth its mouth and swalloweth up Corah and his companions Two Bears at his command tear in pieces two and fourty children that mockt the Prophet Worms at his command devour Herod that persecuted the Apostles Act. 12. He plagueth a proud King by poor creatures as Frogs Lice Flies Ut per animalcula ostenderetur opitulatoris omnipotentia Theodoret Pompon Laetus Locusts or Grashoppers Exod. 8. that by those little animals the omnipotency of his peoples helper might be manifested as Theodoret speaketh Prophane Histories tell us also that Honoricus King of Vandals and Arnulphus the Emperour were fed upon alive and gnawn till they were dead by Worms and lice Fabius the proud Senator was suddenly taken away with an hair swallowed in milk And Pope Adrian the fourth after that he had accused Frederick the first was choked with a Flie in a draught of cold water Yea the Angels good and bad are pressed at his command to do what he pleaseth And should God make use of none of these Instruments yet his own immediate wrath were enough to confound his Enemies as Saul Judas Joseph Naucler Egesippus Atalus King of Pergamus and Aristobulus son of Hircanus who living in horrour of conscience died in fearfull sort which examples serve to shew that his means are as his power is infinite to chastise and scourge the proudest and greatest of his Adversaries And if God arm not the creatures against us yet he can make one man to devour another Such a judgment the Lord threatneth Jer. 13.13 14. viz. to fill the King of Judah the Priests Prophets and all the Inhabitants of the Land with drunkenness and dash them one against another As drunkenness depriveth men of the use of common sense and reason and worketh so upon some tempers as to fill them with rage and fury that like mad men they spare not those that are near and dear unto them Carion Chron. lib. 2. as is evident in Cambyses the second King of Persia notwithstanding he was well brought up and dealt valiantly during the life of his Father Cyrus who committed the Kingdom to him while he lived yet falling to drunkenness he slew his brother married his own sister and slew her afterwards being great with child for but lamenting the death of her brother So Alexander the Great being drunk slew his dearest friend Clitus Wit overcome with wine is like a Horse that hath cast his rider Even so such a spirit of drunkenness and madness did God threaten to give up the people of Jerusalem unto that like drunken men they should destroy and consume one another Yea God can cause sinners themselves to become their own Executioners and to lay violent hands upon themselves And as God hath all the hosts of Heaven and Earth and Sea ready prest at his command to perform his pleasure against his Enemies so likewise to do any good office for his children and friends the jaw-bone of an Ass is both a sword and a bottle to Sampson Judg. 15 15 19 And the Earth helpeth the woman by opening her mouth and swallowing up the floud which the Dragon cast out of his mouth Revel 12.15 16. Euseb Eccl. Hist l. 5. c. 15. Eusebius tells us That at the same time God sent rain to refresh the Souldiers of M. Aurelius his Army at the prayers of the Christian Legion Comment Relig. Reipubl Galliae and a tempest to affright their Enemies It 's likewise recorded that God provided wonderfully for the poor Protestants of Rochel sending them plenty of Fishes to feed upon during the siege which ceased also when the siege removed Whence was it that Stephen Brune that godly French Martyr could not be consumed with a fire of Faggots twice made about him so that the Executioner was compelled to thrust him thorow with a Sword Was it not from God's over-ruling Providence Cor. 7. If God govern the world by his Providence then it is in his power to deny us the use and benefit of any of his creatures and of any thing that is most dear unto us and can at his pleasure take them from us For the Earth is the Lords and the fullness thereof and as the original right and title to all things is the Lord's so he never parteth from the Fee-simple of any thing no he
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-dayes did thereby declare themselves subject to the Romane Emperour So let us be obedient and become subject to the King of Kings and Lord of Lords in whom we live move and have our being let us hang out the flag of subjection and do homage to him who governeth the whole world Even nature it self teacheth us to tender him our service from whom we receive our being and preservation When it is the will of a Sovereign all Subjects ought to obey all Sovereigns look for obedience from such as are under their protection and government and especially when God who is the absolute Monarch of the universe doth command all that are under his Empire must adore his Laws and yield obedience to him No man hath Power Rule Greatness Wealth and Riches above others without him all is by his Providence As a Ship upon the Sea were not able to stand one day but would soon perish without a governour so would the highest the richest the greatest soon come to nought without his protection and providence If thou acknowledgest not all thou art or hast to be through his providence thou deservest not the name of a son or servant but if thou dost acknowledge it and performâ—â— not obedience to him what name is bad enough for thee Stock on Mal. chap. 1. Nay what punishment is sufficient for such an offence as a grave Divine hath noted The most high and holy Angels are most obedient and shall sinfull dust and ashes be disobedient to their Sovereign Lord The insensible creatures are obedient and shall the rationall be disobedient The Sun the Moon the Stars all celestial creatures all the seasons all flowers and fruits that adorn the Earth serve for the use of man and shall he be disobedient to the Lord his King and Governour 1 Sam. 15.23 Therefore for men to continue in sinne is rebellion against God a denial of his Sovereignty and a rebellion against his Supream Authority What is he that goes on in a course of sinne but a stubborn Rebel against the Lord of Heaven and Earth We are apt to make light of sinne and especially if it be such a sinne as seemeth to do others no hurt but we must learn to judge of sinne not by such a Rule but with respect to the Majesty of that God against whom it is committed This proveth any sinfull practice to be Rebellion against the King of Kings When sinne grows common usually sinners grow secure in sinning but this cannot excuse the sinner from Rebellion against the Lord of Hosts Luk. 19.27 As for these mine enemies that will not have me toreign over them saith Christ bring them hither and slay them before my face The Lord will esteem and condemn them as Rebels and will command and see execution himself done upon them God is advanced far above his highest Enemies he is higher than the highest and armed with so much power as to make all his foes his footstool and will bring his stoutest Enemies to fall before him they shall be dasht in pieces against this Rock in the holes whereof the Saints hide themselves and are safe If a King know such a man to be his Enemy hath feifed upon him condemned him to die and resolved to put him to death any wise man would think that condition of his between the sentence and execution were not much desirable Now the Enemies of God are condemned already God hath them in his power and the sword of Divine vengeance hangeth over their heads as it were by an horse-hair every moment ready to fall upon them therefore let them for the present enjoy great places high dignities and much power in the world yet none of these can secure them from falling into the hands of the living God who regardeth his greatest Enemies no more than a stout Army doth a company of poor shepherds Labour then to keep close with God walking in his wayes without denial or delay The Lord is with you while you be with him if you seek him he will be found of you but if you forsake him he will forsake you when men will act by principles of their own and drive on evil designs upon corrupt pretences they cannot assure themselves that God will prosper them or so much as protect them the experience whereof we have seen made good of late by many severe instances of Providence CHAP. XLI Instruction eighth Instruct 8 EVery man should from hence learn to keep within the compasse of his calling Publicani fuerunt illi qui populi Romani vectigalia Judaeis invitis jure belli imposita ipsorum nomine publicè tractârunt undè reliquis Judaeis tanquam hostes patriae libertatis exosi fuerunt Chemnit doing that which is just and equal The motion of God's Providence like the motion of the Heavens is alwayes equal and constant as the best Harmony in Musick is of many discords wel set together so the different notes of Providence make it very harmonious Carnal hearts are apt to plead with God about the inequality of God's ways providences as if they could amend what God had done You say the way of the Lord is not equal hear now O house of Israel Is not my way equal are not your wayes unequal Ezek. 18.25 The Lord is righteous in all his wayes and holy in all his workes of Providence Let us imitate the Lord therein When the Publicans who were customers in Haven-Towns being for the most part ex faece populi of the scum of the people came to be baptized of John they said unto him What shall we do He said unto them Exact no more than is appointed you Luk. 3.12 13. He bids them not leave their Offices but teacheth them how to use them Here all Levellers may be taxed who would have no orders nor degrees among men denying duties to Kings Rulers and Governours contrary to the Doctrine and practice of Christ and his Apostles Christ was born in a time of Tribute he willeth Peter to pay Tribute for them both Mat. 17.27 He bids Give unto Caesar the things that are Caesars Mat. 22.21 But Princes must moderate their expences according to their revenues and not exhaust their treasures to maintain their pleasures Pastoris boni est oves tondêre nòn deglubere Sueton as Tiberius the Emperour told one that bid him lay heavier taxes upon his people It is the part of a good Shepherd to shear and not to flea or skin his Sheep David would not drink the water that
the three Worthies fet him because it was Pretium sanguinis the price of bloud Such Magistrates may be said to drink the bloud of their people that live idly and lewdly spend what they may spare This gives a check to all sorts of people that abuse their places that make more of them than the Laws of the Land and a good conscience requireth and alloweth All Purveyours and Takers Customers and Searchers that set their Commissions upon the tenters All such as buy Offices for gain 't were well if all such were disabled to use them For the saying of the Emperour Alexander Severus is most true He that buyeth an Office selleth Justice The Thebans had a Law That no man should bear any Office of credit among them but such as had discontinued their Trade by the space of ten years to the end their hands might be out of base taking Here I might pull Lawyers by the sleeves and put them in mind of this precept of John when they will have a double Fee for a single pleading Item Under-Sheriffs Bailiffs and Justices-Clearks all which have their set Fees proportionable to their places appointed them by Law As also all such as are Overseers of Wils Guardians of Infants and Orphans under age if they have any Legacy bequeathed them they may take it if they be at any charge they may allow it themselves but let them beware of loud reckonings they be crying sins and will make a loud noise in the ears of God In a word all deceit in all dealing is wholly unlawfull as servants working by halves and taking wages for the whole all false weights and measures adulterate and counterfeit wares shewing of one sort and serving another hoording up Commodities to make a dearth Landlords also oppressing their Tennants and Patrons corruptly bestowing their Advousons or Presentations to Livings upon unworthy persons may here justly be censured Next to the Publicans the Souldiers likewise demand of John Baptist What shall we doe Luk. 3.14 and he said unto them Do violence to no man Accuse no man falsly and be content with your wages There are three Branches of John's answer to the Souldiers 1. Do violence to no man Offer no injury to any man abuse not your power to do wrong oppresse not those whom you are appointed to defend lest they rather betray themselves to their Enemies than yield to the abuses of such false friends Histor Novi orbis Such Souldiers the Spaniards set in Hispaniola and other places who carried themselves so insolently among the people as they had rather turn to the Turk than endure them among them I might here disswade from all cruelty even toward Enemies and embruing hands in cold bloud All Souldiers are not to do as Saul should have done with Agag and all the Amalekites 1 Sam. 15. Such Souldiers as are billeted should not so basely behave themselves as to be more burthen than benefit to the Countrey 2. Accuse no man falsly Histories tell us That it was a custom among the Romans to proceed against those whom they had conquered of which sort the Jewes now were according to the informations of their Souldiers that quartered and were ingarrisoned among them to keep them in subjection and to banish or put to death the parties accused and confiscate their goods half to the Senate and half to the accuser whereupon the Baptist knowing what a bait rich mens wealth might be to hungry souldiers and make them lift at a lie he laboureth to redresse this vice 3. Be content with your wages with your allowance whether in money meat or whatsoever is provided for you fit and proportionable be content with it keeping your selves within compasse and let your allowance suffice for your maintenance and neither mutiny against your Officers nor go a forraging and free-booting among the free people of the Countrey Great was the Justice of Aurelianus the Emperour in this case Si vis Tribunus esse imo si vis vivere militum manus contine nemo pullum alienum rapiat ovem nemo contingat uvam nullus auferat Aurelian Imperat who told his Lieutenant It thou wilt be a Tribune yea if thou wilt live hold the hands of thy souldiers let no man snatch away another mans Chicken nor touch a Sheep nor take away so much as a Grape from another man It must be a rule to all servants and labourers and whosoever are hired to any kind of imployment the practice of true Religion and Equity is fit for all sorts of persons yea even for souldiers which confuteth that foolish conceit of Machiavel That Religion may be spared in Warre because it maketh men cowards both parts of his Assertion are most false For 1. To whom can Religion be more necessary than for those that are in most danger 2. And who have more reason to be resolute than they that know their quarrel is good and cause warrantable for them to die in and also have faith and be perswaded of the forgivenesse of their sins It was a wicked speech of Marius the Roman that being reproved for breaking the Laws of his Countrey in the Camp made answer that he could there hear no sound of Laws for the clattering of armour Constantine had the exercises of Religion in his Camp and the Priest by God's own appointment made a short Sermon to the Israelites going to battel Deut. 20.3 4. Let no man therefore do that which is irregular and then make Providence whistle to his own tune as the manner of too many in out dayes hath been because God hath not presently executed vengeance upon their abominations therefore they have pleaded necessity and brought in providence for the approbation of them CHAP. XLII The Conclusion consolatory to the Church of God THis Doctrine of Providence may yield much comfort to all that are in Christ and at peace with that God that governeth the world The Lord reigneth let the earth rejoyce let the multitude of Isles be glad thereof Psal 97.1 that is Let the people that are dispersed here and there in several parts of the world rejoyce that the Lord is upon his Throne reigning over the whole world It is true this is matter of terrour to his Enemies Clouds and darkness are round about him c. vers 2. A fire goeth before him and burneth up his enemies round about ver 3. Yet is it matter of singular comfort to the people of God that their Lord and King reigneth over the whole world Sion heard and was glad and the daughters of Judah rejoyced because of thy judgements O Lord for thou Lord art high above all the earth thou art exalted far above all gods vers 8 9. There are now many dark clouds round about the Throne of God which seem to obstruct the dim-sighted carnalist from beholding the glorious actings of him that sits upon the Throne God's wayes and providences toward these Nations for divers years together have seemed dark and