THE EYE and WHEEL OF Providence OR A TREATISE Proving that there is a divine Providence Shewing also what it is and what be the parts thereof together with the extent of it to the Heavens to the Seas to the Earth and all things therein especially to Man and all things that concern him Some Queries touching Providence resolved the Objections against Providence answered the Consectaries of this Doctrine together with the Uses thereof gathered By W. Gearing Minister of the Gospel Providentia Dei omnia gubernantur quae putatur poena medicina est Hieron sup Ezek. LONDON Printed for Francis Tyton at the Three Daggers in Fleetstreet 1662. To the Right Honourable George Lord Booth Baron of Delamere and to the Noble and Vertuous Lady his Wife Right Honourable I Suppose it was the design of God to shew unto Jacob in his Vision of the Ladder that speciall care his wise providence took of him Gen. 28. that Ladder being a most lively draught of Gods faithfull conduct concerning Jacob and of the universall government of the world which is in the hands of God infinite are the bounds and limits of this Empire his Scepter extending it self both over the Heavens and over all the earth The two sides of the Ladder as one saith represent power and sweetness Caus Hist sacr which are as the two hands of the divine providence which by divers steps goes mounting from earth to Heaven and thence descendeth to the earth again acting and walking a thousand wayes at once through which the world is insensibly led to the periods appointed to it God resteth himself on the top of this Ladder and from thence sendeth forth his holy Angels Greg. Moral which are as Gregory saith the Ministers of divine providence and sent forth to minister for them that are the heirs of salvation God continueth this great world by a continuall vicissitude the day changing into night the spring into summer summer into harvest harvest into winter winter into the spring one day is not in every point like another some hot some cold some wet some dry some clear and Sun-shiny some dark and gloomy that giveth a great beauty to the Universe Even so it is with Man who being an Epitome of the great world is alwayes ebbing and flowing into a perpetuall diversity of motions sometime lifted up in hopes by and by cast down in fears sometime on the Mount of prosperity and straightway in the Valley of Bochim Tùnc est tentatio finienda quando finitur pugna tùnc finienda est pugna quando post hanc vitam succedit pugnae secura victoria Prâ—sper l. 5. de cont vitae The life of man saith Prosper is a War without truce neither is peace to be expected long but in the Tomb. Never a one of mans dayes are like another of them to teach us to have our hearts unchangeable in the great inequalities and accidents that befall us and though all things are full of turning and variation about us yet should we remain immoveable earnestly breathing and longing after God Let the Ship run out East or West North or South and let the Wind blow where and when it listeth yet the Needle will still look toward the Pole so let things go how they will let the soul be glad or sad in joy or heaviness in light or darknss in temptation or repose let the Sun scorch or the dew cool the drought or the frost consume yet the point of our heart our spirit and our will which is our needle must continually turn and look to God our only soveraign good Rom. 8.38 and if once we firmly resolve never to forsake God and his wayes and that neither tribulation nor distress such straits wherein Christians may be shut up that they can see no issue out of it nor persecution nor famine nor nakedness nor perils and dangers occasioned by these nor sword nor fire nor any other instrument of cruelty nor death that is so dreadfull to nature nor life which many times is more dangerous to the people of God than death life that is attended with so many cares and casualties and maketh men for the preservation thereof to forget their latter end no nor Angels nor principalities and powers not evil Angels nor spirituall wickednesses in high places no nor good Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put to signifie Magistrates Luk. 12.11 Luk. 20.20 Tit. 3.1 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do promiscuously signifie either good Angels Col. 1.16 2.20 Eph. 1.21 or evil Angels 1 Cor. 15.24 Eph 6.12 if they should go about to hinder our salvation shall separate us from the love that is founded in Christ this will serve as a counterpoize to hold our hearts in a holy tranquillity among all the unequall motions of this life in all these things we shall do more than conquer not only overcome but take the spoils of them and reap advantage by them Gods providence is a Sun that penetrateth every where and is alwayes in his high noon the motions whereof though they seem oblique go alwayes strait and will sooner or later bring the people of God to their desired Haven taking them by the hand and leading them in all their pilgrimages and both frequently and insensibly diverting them from the abysses into which the pride and malice of their enemies would have often hurried them who shall at last be driven to confess that innocence and truth are so dear to God that whosoever shall offend them shall find Heaven arming it self in their defence and that the Almighty God hath invisible bands which the stoutest opposers of his providence cannot break and that divine vengeance which is inexorable will first or last inflict on them the punishments they have deserved that it may appear that God in his government of the world hath respect to the poorest Christian and meanest Artizan who no lesse enjoyeth this munificence of his bountifull Creator than the highest Prince or greatest Potentate in the world Thrice happy are they that live under the favour of divine providence every footstep thereof is a speaking to them in particular that God will never leave them nor forsake them Great peace may the soul have when God is the primum mobile and first mover of all his actions what comfort may he take when he considereth that he walketh in the way his uncreated wisdome hath marked out for him with his own hand this consideration well digested is sufficient when things at any time seem to go cross to our desires and Gods providences seem also to contradict his promises to banish from us those disquiets and discontents which extort from us that acquiescence and confidence which we ought at all times to have in God and to make us to resign our hopes our joyes our desires our designs and interests into the bosome of his providence How indulgent is God to his children He spreadeth abroad his wings
ones self from and so that being the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it standeth in opposition to the following words God then hid himself from the Nations hid the means of grace from them but now in the times of the Gospel doth more open and declare himself to the Nations commanding every man every where to repent and yet even then when he suffered all Nations to walk in their own wayes he nevertheless left not himself without witness in that he did good giving them rain from Heaven and fruitfull seasons filling their hearts with food and gladness as Paul and Barnabas told the men of Lystra Act. 14.16 17. One saith That the chief title that God giveth to himself is Bonitas goodness because it is the property of all good things to communicate themselves to others therefore most agreeable to God who raineth down all his blessings upon us and that therefore all other names of God are but commentaries and expositions of this name 3. Jus comes Jovis Ambros in Rom. 3. The righteousness of God is also a demonstration of Gods Providence Ambrose calleth the mercy of God the justice of God because he saith God declareth himself righteous by performing his promises Isa 53.11 22. and God in his works of justice useth mercy Prov. 3.12 Heb. 12.6 but the justice of God is more manifested in his judgements The Lord is known by the judgements which he executeth Rom. 9 16. i. e. known to be just and righteous We read Rev. 16.4 5. that the third of the seven Angels poureth out his vial upon the fountains and rivers of waters that is upon a part of Antichrists followers and those that are figured by the fountains of water are thought to be the teachers of that corrupt Church and the Text saith they became bloud that is their bloud was shed an there is a notable declaration of the righteousness of God by the Angel of the waters Thou art righteous O Lord which art A wise Heathen said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that God doth is full of providence and he can do nothing that is unjust Antonin l. 2. §. 2. and wast and shalt be because thou hast judged thus and ver 6. for they have shed the bloud of Saints and Prophets and thou hast given them bloud to drink for they are worthy and ver 8. another succeedeth him Even so O Lord true and righteous are thy judgements true because thou hast laid on them no more than thou threatnedst before and righteous because done according to their desert and Rev. 19.11 12. Christ is mounted on his white Horse and described very gloriously here 's a description full of terrour and Majesty and his execution is so dreadfull that there is a solemn invitation to a strange Feast ver 17 18. to eat the flesh of Kings and Captains and of mighty men and the flesh of Horses and them that sit on them and the flesh of all men both free and bond both small and great By the flesh of these I conceive is meant the spoil of the Antichristian party when this great Battell shall be fought in Armageddon but how this is â—â—â—â—â—ged appeareth in the latter part of ver 11. it is said He that sate upon the white Horse is called faithfull and true and in righteousness doth he judge and make Warre It is one of the hardest things in the world to manage the Sword-military according to the rule of justice souldiers use to put all to the Sword that stand in their way plundering both friend and foe but Christ acteth the part of a valiant Warriour and of a just Judge in righteousness doth he judge and make Warre It is said Psal 97.2 that clouds and darkness are round about him righteousness and judgement are the habitation of his Throne Ver. 33. A fire goeth before him and burneth up his enemies round about When fire is kindled in Gods anger as fire inkindled in a thicket of thorns spreading it self every way flying from bush to bush yet doth it not burn at random but breaks our from the Throne of God which is founded on righteousness or composed of righteousness Men in their anger are usually transported with violent passions and are very irregular but when 〈◊〉 is incensed by the worst of 〈◊〉 enemies he acteth regularly his Throne is upon judgement and righteousness and Heaven and earth Angels and men are witnesses thereof Ver. 6. The Heavens declare his righteousness and all the people see his glory Now these terrible actings of God in righteousness are great proofs of his providence CHAP. III. Argum. 2. Argum. 2 THe second Argument to prove there is a divine Providence may be drawn from the fulfilling of whatsoever hath been foretold and performing of what hath been promised and prophesied of To instance in some few particulars He promised Adam that the seed of the woman should bruise the head of the Serpent Gen. 3. the which promise was fulfilled and made good in Christ four thousand years after it was made He promised Abraham that though his seed should sojourn in a strange Land four hundred and thirty years yet he would at length bring them into the Land of promise and the lot of their inheritance which promise he performed at the time appointed viz. in the dayes of Joshua and in the performance of this promise Gods providence manifestly appeared and many wayes manifested it self 1. In the preservation of Isaac whom his Father was commanded to offer up for a burnt-offering upon Mount Moriah Gen. 22. As Abraham had already stretched out his hand and was ready to dart the thunderbolt God had put into his hand he who commanded Abraham to strike stayes his blow and the Altar of Moriah which was to be the Scaffold of death became the Theatre of life Causin hist sac l. 2. and his Pile as one hath well noted served but to make a Bonfire of joy and a triumph of the fidelity which Abraham and Isaac testified unto God 2. By sending Joseph into Aegypt to provide for his Father Iacob and his Family during the famine I doubt not but Jacob thought God would provide for the preservation of himself and his Family but how far was it from his thoughts that Joseph should be the instrument of their preservation whom he thought long before to have been a prey to so me cruell Beast Therefore when Joseph makes himself known to his Brethren he tells them God sent me before you to preserve you a posterity in the earth and to save your lives by a great deliverance so now it was not you that sent me hither but God Gen. 45.7 8. Gregory glosseth upon the Story of Joseph thus Divino judicio quod declinare conati sunt renitendo servierunt ideò venditus est à fratribus Joseph ne adoraretur sed ideò est adoratus quia venditus sic divinum consilium dum devitatur impletur sic humana
Some have pictured her without feet having only hands and wings like the finnes of Fishes others picture her standing upon a stone as round as a Bowl voluble and turning she is represented as having with her a rasour bearing in her right hand the stern of a Ship in her left hand the horn of abundance By the rasour they would give us to understand that she can at her pleasure cut off our happinesse by the stern on her right hand that the course of our life is under her government by the horn of abundance in her left hand that all our plenty is from her by the Ball Wheel Roller or Stone that she is very prone to volubility and change Fortune hath her name from turning it cannot stand long in one case But this grosse Idolatry of the Heathen giving the glory due to the most high God to their base abominations we that professe our selves Christians must utterly renounce We ascribe this honour to the Lord of Hosts and to him alone and to no other do we attribute the Sovereignty Dominion and Government of the whole world Basil saith of Fortune That it is an Heathenish device and ought not so much as once to be named among Christians It is a denial of providence And Ursinus saith All the grounds of Religion are shaken in pieces if Providence be denied St Augustine Nòn Deam aliquam sed tantum fortuitum rerum eventum in externis vel bonis vel malis August Retract lib. 1. cap. 1. in the beginning of his Retractations confesseth with grief and sorrow That himself in his younger years had too often used the word Fortune And yet he cleareth himself from superstition by expounding his meaning saying That he never understood thereby Deam aliquam any Goddesse or Divine Power Calvin instit l. 1. c. 16. Fortuna ex hominum quaestu facta est Dea. Publ. Mimus Fortunam casum Ethnicorum esse voces quarum significatione piorum mentes occupari minimè deceat Basil Quaenam est illa mulier quae velut coeca atque insana super lapide quodam rotundo consistere videtur Fortuna illa vocatur Ea nòn solum coeca sed insana quoque surda est Cebes Thebanus in Tabula Quod Scriptura utitur hoc vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bona Fortuna nòn hìnc imaginari licet Fortunam numen esse sed accipi pro rebus fortuitis quae fortuitò videntur accidere etsi aliae earum causae occultae divinitùs dantur vel fortè haec verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retinebat Lea Jacobi uxorex antiqua forma loquendi apud Gentes usurpata August Quaest de Genes 91. Fortune is a word without substance begotten by a fond conceit brought forth with fading breath no sooner come but gone That which is Fortune to the Servant is none to the Master that which is Fortune to the Child is none to the Father that which is Fortune to the Fool is none to the Wife So that take away Ignorance and her daughter Chance will be quite banished Ral. Walker Treat de provid He said truly which said Sunt qui in Fortunae tam casibus omnia ponunt Juvenal Sat. 13. Et nullum credunt mundum rectore moveri There are which Fortune say by chance all things doth guide And therein do the Ruler of the world deride See the blindnesse of men concerning Fortune they accuse Fortune of injustice but they believe in her power they blame her as a blind dispencer of her gifts but they extoll her as the onely disposer of worldly goods they say she is inconstant full of levity and of no assurance yet in all attempts whether of Warre or Peace they pray for themselves and wish to their friends above all other things good Fortune So blindly are men led to thinke all things to be ruled of that which of it self is nothing Geo. More Demonstrat but only a casual event of things in externals either in things good or evil Yet he saith That he was very sorry that he had so often used the word because he saw corrupt custom had so farre prevailed as it was much abused and he feared lest his example might be some occasion thereof as Calvin hath observed Where the wise All-seeing God is attended as the Ruler of all there is no place for that blind Idol for so they pictured Fortune Struth Observ Cent. 2. This sheweth the nature of our God that he is most wise Cor. 2. knowing all things now it is the property of wisdom to govern all things in a good order and to direct them to a certain end and that he is most good ordering all things to the best most powerfull being every where present to these purposes Therefore Hagar when the Lord supplieth the want of her self and her sonne she giveth him the titles of videntis viventis as him that liveth and seeth his people in all their afflictions An Heathen could say Lucan 9. Jupiter est quodcunque vides quocunque moveris Estque Dei sedes nisi terra pontus aer Et Coelum Virtus Thine eye thou canst not turn nor move thy foot abroad The Earth the Sea the Air is but the seat of God So Heaven and Power also No man can turn away from God no place is without the view of his eye and the authority of his presence the wisdom of God is sufficiently manifested in the creating preserving and governing the world and all things therein contained he hath disposed all things in number weight and measure Was it not wonderfull wisdom so to frame all creatures as that they should keep their continual and indefatigable course without alteration ever since the time of their Creation till their dissolution He hath so placed all the Elements that they are not noxious to one another he hath so tempered them in the creature as is best for the preservation of them he hath so ordered heat and cold drought and moisture as best fitteth the seasons of the years the situations of places and constitutions of mens bodies he causeth the Earth to hang as it were in a pair of balances no man knoweth how by his mighty power sustaining it he causeth the Heavens to run round about the Earth once in four and twenty hours by the motion of the Primum mobile he hath placed the celestial creatures viz. the Sun Moon and the Stars as that they exhale from the Earth things hurtfull and with their sweet influences cheer and comfort these sublunary things This proveth the Deity of Christ Cor. 3. it being proper to God to create and to conserve For so doth he Col. 1.16 All things were made by him and proceed from him as from their efficient cause all things were made for him and are referred to his glory as the final cause all things consist in him and as at first they were created ad esse so still they are continued in
esse by him as he made them so he maintaineth and upholdeth all things by the word of his power Heb 1.3 as the creation of things so the sustentation of them is a work of Omnipotency My Father worketh hitherto and I work saith our Saviour Socinus saith Socin lib. de servat p. 176. Non sequitur Christum carne sua omnia portare sed tantum Christum hominem omnia portare verbo potentiae hoc est divinitatis suae communicatione idiomata naturarum personae communia Paraeus in Heb. 1.3 To uphold all things is to have all power in Heaven and Earth and that this power Jesus Christ received as man But the Son hath upheld and upholdeth all things before he was incarnate even from the beginning Therefore he doth not uphold all things as Man but as God Almighty by the word of his power And whereas it is said That all power is given to him in Heaven and in Earth Matth. 28. The meaning is that it is given to him as Mediatour thence it doth not follow that Christ upholdeth all things in his flesh but only the Man-Christ upholdeth all things by the word of his power that is of his Deity by a communication of Idiomes which is a manner of speaking whereby that which is proper to one nature is attributed to the whole according to that nature CHAP. XXXII Corol. 4. Corol. 5. SEeing it is proper to God to govern absolutely well Cor. 4. this sheweth That the better every Ruler Magistrate or Master of a Family governeth in his place so much the nearer he cometh to God Good Magistrates and Governours like Job must be eyes to the blind Job 29.15 16. feet to the lame and fathers to the poor Guides to the blind by giving good counsel to those that are weak and simple Feet to the lame by giving countenance to the just causes of those that are of meaner parts and might otherwise be over-born by those that are mightier than them And Fathers to the poor by protecting those that are destitute of help and flie to them as a Sanctuary for refuge in their distresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Epist ad Alexand. And herein they will resemble God who is a Father of the fatherless and a Judge of the widow in his holy habitation Psal 68.5 God hath not set up Magistrates so much for their own sakes to dominier over whom they will as for the peoples sake that they might have to whom to resort and on whom they may relie for help in their necessities herein the precedency of Rulers above the vulgar singularly consisteth whereby they have the title of gods that they are able to succour those that are in misery Princeps probus parum differt à parente probo Xenophon Regum aut est aut esse debet paternum Imperium Arist Polit. and to do more good than others are Xenophon saith That a good Prince differeth little from a good Parent And Aristotle in his Politicks saith That Kings ought to govern their Subjects as tender fathers Ministers likewise ought to be very watchfull over the flock of which the holy Ghost hath made them Over-seers Acts 20.28 Paul saith That he had a care of all the Churches 2 Cor. 11.28 And that he was gentle among the Thessalonians cherishing them as a nurse cherisheth her children being willing to impart himself yea his own soul to them being dear unto him 1 Thess 2.7 8. and he tells the Corinthians He would gladly spend and be spent for them 2 Cor. 12.15 We that are Ministers saith Austin have two things August Tom. 9. de pastor cap. 1. the one that we are Christians the other that we are Ministers Illud quod Christiani sumus propter nos est quod autem praepositi sumus propter vos est in eo quòd Christiani sumus attenditur utilitas nostra in eo quòd praepositi nòn nisi vestra We are Christians for our selves and Ministers for you in that we are Christians our own profit is attended but as we are Ministers your profit is sought Masters of Families should likewise imitate God in his Providence Namque proprium boni filii est primò currere ad domum patris Chrysost in Mat. 21. Providence in man is an excellent thing the more provident the more in that respect commended Walker de provident part 1. in providing for their children and servants If any provide not for his own and especially for those of his own house he hath denied the faith and is worse than an infidel 1 Tim. 5.8 It is the property of a good and loving son as Chrysostom saith first to run to the house of his Father Mistresses also are not exempted from a providential care for those of the houshold Solomon saith The vertuous woman is like the merchant's ship she bringeth her food from afarre she riseth also while it is yet light and giveth meat to her houshold and a portion to her maidens Prov. 31.14 15. Therefore children are required to carry themselves respectively to their Mothers as well as to their Fathers It is said Levit. 19.3 Ye shall fear every man his Mother and his Father The holy Ghost putteth the Mother in the first place because she is least able to help her self having for the most part no such power and authority over her children as her husband hath who may disinherit or otherwise punish his disobedient children at his pleasure But she for the most part is tender hearted and pitifull and by Law restrained from using such severity and therefore because she hath been an equal sharer in taking care and pains for her child God will have her to have an equal partition of honour and duty from him Cor. 5. Seeing that all things are governed most wisely notwithstanding the great divisions that are among us the rapines wars tyrannies oppressions blasphemies sacriledges strange disorders and confusions that are in the world at this day and the great plagues and punishments for them Though these be evil as men commit them yet good as God permitteth them Many men are apt to think when they see such things as these that God either regardeth not what is done here below or at the least though he doth intend to bring men to a reckoning at last yet in the mean time he suffereth them to do what they please without restraint But we are to know that the Lord hath power to rectifie all disorders whatsoever and he doth alwayes exercise his dominion over the whole world though not to keep all things in an exact order according to our judgment yet so to order all things as to get glory to himself out of all God conducteth the motions of all creatures to one end viz. the glory of his name he will make those actions that in themselves tend highly to his dishonour to become occasions of praise and glory to him His great wisdom in governing all things likewise
use of variety of Agents in the world led by divers principles some by the spirit and power of grace some by the flesh and by the spirit of the world and by the Prince of the power of the air some labour to build up the Church of God others like Sanballat and Tobiah do hinder the building and crosse others who seek the welfare of Sion and altogether seek for honour and preferment for themselves Now by these contrary effects of men the Lord bringeth forth contrary events and causeth his Glory to shine thorow all How justly then are they to be reproved that have lived long yet make no special observations of those events that have happened in their dayes Some are so much taken up with vain and foolish delights as pleasant Musick jovial company feasting and carousing that they regard not the work of the Lord neither consider the operation of his hand Isa 5.12 Whoredome and wine and new wine hath stollen away their hearts Hos 4.11 Others there are whose hearts are wholly taken up with worldly business only minding earthly things It is an argument of a bruitish spirit to neglect observation Wherefore is a price put into the hand of a fool seeing he hath not an heart Prov. 17.16 Gods work is about us and in us at least in a common providence and yet few there are that see it or see God in it It is the part of fools to passe by these things without observation Who so is wise will observe these things Psal 107. ult He that is endued with heavenly wisdom and taught by the Spirit of God will observe them and shall understand the loving kindnesse of God It is admirable to consider God's Providences without the Church among the Enemies thereof The Kings of Assyria had overcome divers Nations therefore Sennacherib sends messengers to Hezekiah to tell him That the gods of the Nations could not deliver them whom his fathers had destroyed as Gozar Haran c. therefore he would have Hezekiah to have believed that he could have done the like to his God also Now the use that he makes of it was not slightly to passe by these things but makes a contrary use of it acknowledging his God to be the living God and able to save him out of his hand and that the gods whom the Assyrians had cast into the fire were no gods but the work of mens hands therefore they had destroyed them Now the issue was dreadfull to the Assyrians Isa 37.11 12 18 19 36 37 38. An Angel of the Lord in one night slayeth an hundred fourscore and five thousand in the camp of the Assyrians and Sennacherib himself was afterwards slain by two of his own sons as he was worshiping in the house of Nisroch his god So likewise it is very observable concerning the Turks the vassals of that base and grand Impostor Mahamet who are great enemies of the Church that the Lord hath so ordered it by his Providence that they have not sent such huge armies against the Christian Church for many yeares past as they did heretofore Within the Church Christ bids us discern the signes of the times Mar. 16.2 and makes it a note of hypocrisie to be able to discerne the face of the skie and of the earth and not to discern the signes of the times as he sad to the Pharisees which then were admirable the Scepter being then departed from Judah and one of Esau's race enjoying it John Baptist the promised Elijah the forerunner of Christ being now come before the face of the Messiah as a messenger to prepare his way before him Great Miracles wrought by our Saviour the blind receiving their sight the lame walking the Lepers cleansed the deaf hearing the dead raised and the poor having the Gospel preached unto them all which shewed him to be that Messiah that was to come and not another So in Luther's time there was an admirable change What warrant have the Papists for their Jubilees but the Popes knocking at Rome-Gates with his golden hammer promising pardon to whomsoever shall enter in at them that year bringeth much Gold to St Peter's chair and the Pope's coffer keeping their Kitchen smokeing Jubilees were of use before Christs coming but ever since out of date clear light shining out of thick darknesse the year of Jubilee proclaimed the acceptable year of our Lord the year of release from Babilonish thraldom and Popish superstition free justification by the blood of Christ preached An Angel cometh down from heaven having great power and the earth was lightned with his glory and he crieth out mightily with a strong voice saying Babylon the great is fallen c. Rev. 18.1 2. and vers 4. Another voice from Heaven saith Come out of her my people that ye be not pertakers of her sinnes and that ye receive not of her plagues And is it not vrey needfull for us to observe the Signs of these our times how many Nations professing the truth of the Gospell with us have of late endured many hard and sore trials God hath destroyed the strength of many Kingdomes overthrowing the Charets and those that rode in them the Horses and their riders have come down Hag. 2.21 22. every one by the Sword of his Brother God hath even shaken the Heavens over us and the earth under us for the great formality and lukewarmnesse intemperance earthlymindednesse of the Nations and for the great opposition of the Kingdom of Christ the beauty of holynesse and the truth of God clearly revealed in the Gospell Furthermore It is very observable how that many men in all ages have been taken away by suddain judgements and that divers waies Herod on a suddain cometh upon the Galileans and killeth them as they were Sacrificing mingling their Blood with their Sacrifices Luk. 13.1 upon eighteen others a Tower falls suddainly and killeth them as the house upon Job's Children Thus some men have been taken away in their drunkennesse and in their riotous meetings some fall from scaffolds some be slain with timber some killed with the overthrow of earth some drowned some with falls from Horses some with Tiles or Stones falling from Houses Mayer Exposit in Jam. Paenitentia est animi medicina Lactant. Secunda Tabula post naufragium Hieron as that worthy Roman Captain riding through the streets of Rome in Triumph after a famous victory was killed by a Tile of a House falling on his head Now the use and end of God's judgments upon some is to work amendment and repentance upon all Repentance as Lactantius calls it is the Physick of the soul which all that be sin sick as all Adam's brood be must take before they can be recovered and all that will not be drowned in the Sea of Sinne must of necessity swim out upon the plank of repentance CHAP. XXXV Instruction second Instruct 2 AS we must observe So likewise we must be carefull to remember and not forget
like the Eagle Deut. 32.11 12 stretcheth them out to cover each of his young ones who are kept as it were in a nest none are so safely kept as Gods ltttle ones who have a nest under them and a God over them All Gods benefits are for their good every feather in his wings helpeth to cover them his wings reach to the ends of the earth be a Christian then where he will God hath a wing of grace or a feather of mercy to reach him and therefore when at any time we feel the touches of that wise hand that manageth our greatest affairs this may comfort us that he will lay no more upon us than he will give us a way out of seeing he layeth them on us not as an angry Judge but as a loving Father Tam pius nemo tam pater nemo Tertul. none so much affectionate as he none so much a Father as he saith Tertullian When it raineth we cannot see the end why God sendeth it through the thick Cloud but when the storm ceaseth we perceive presently that it hath been profitable and done good to the earth so while Gods hand is upon us we often see not the benefit of it but afterward we feel it to our comfort Psal 119.71 The Saints are beautifull in the fire of afflictions In the dark night of afflictions many glorious lights appear which lye hidden in the Sun-shine of prosperity saith Lactantius Many men deal with God as Joab did with Absalom who being often sent for refused to come at length when Absalom hath caused his barley fields to be set on fire by his servants then he cometh to him 2 Sam. 14.30 So many times when we are in prosperity God cannot be acquainted with us nor are we at leasure to serve him De nido peccati rostro flagelli percutit Hieron but when he rouzeth us out of the nest of sin by the bill of afflictions as Hierom speaketh then we run unto him and call upon him God hovers none in this evil nest nor nourisheth any in their sins if we expect comfort from him we must be carried on his wings from this pit of corruption When we are naked God brings us into the nest of afflictions to warm and ripen us there and to feather the wings of our prayers that we may soar aloft and fly to the Throne of his grace Therefore when men at any time are the instruments of our sufferings let us not consider whether we have deserved thus to be dealt with by them noâ— meditate on revenge thinking how tâ— pay them again in their own coyn but let us look not after the stone but to the hurler not to the staff buâ— to the striker considering that tâ— make opposition against God were but to strive against the stream aâ— he did that threw fetters into the Sea to make it his prisoner or as another as wise as the former that went out with a bag to catch the wind It is great wickedness and extream folly with Job's wife to think we should bless God in prosperity and blaspheme him in adversity this were intolerable ingratitude in the highest degree and with the Persians to worship the rising Sun in the morning for a God and to curse him at night being ready to go down for a Devil forgetting the benefit they had of his former presence and not considering the benefit they should reap at his next appearing Just so do many men they neither look backwards to Gods by-past benefits nor yet forward to his future favours but like Beasts look only downwards upon their present estate never praising God for the benefits they have received nor praying to him for such as they want and yet may receive Afflictions be the beaten path and road that lead to Heaven trodden and trackt by all the holy Patriarcks and Prophets Apostles and Martyrs that have gone before us and that must bet rodden by all the Saints and professors that must come after us therefore we must not look for a peculiar estate above all our brethren but seeing it is the lot and portion of all Gods children we must prepare our selves to bear our parts with patience That gold must be much beaten and filed and tried in the fire that must bear the image of the King the Church is Gods image which being decayed by Adam is to be renewed by our conformity to Christ Bernard saith Christ our Head was crowned with thorns his members must not think to crown themselves with Rose-buds And now Right Honourable I here humbly present unto you this Treatise of Providence who have observed the various operations of divine providence and have seen the flux and reflux of a thousand accidents in these our dayes and certainly God cannot conceal his thoughts designs and loving kindness from those that observe his doings who admire his sage providences and the miraculous conduct of his designs The best improvement of all occurrences is to consider all things spiritually turning them to spirituall ends and uses the living Christian layes things to his heart his searching spirit like the Chymick pots can refine all that is cast into it knowing that all things whatsoever all accidents and events fall directly and as it were perpendicularly under the counsell of Gods providence to the guidance whereof I leave you praying that the Lord who blessed the house of Obed-Edom for lodging the Ark of his Covenant will bless you with all spirituall blessings in heavenly things in Christ Thus committing your Estates to the protection of the Highest my labours to your favourable censures and my self to your commands I am My Lord and Madam Your Honours in all Gospel services W. Gearing May 26. 1662. INDEX RERVM CHap. 1. Text Ioh. 5.17 opened an Introduction to the Work a Doctrine raised Chap. 2. Quest Whether there be a divine providence proved by six Arguments Argum. 1. Chap. 3. Argum. 2. Chap. 4. Argum. 3. Argum. 4. Chap 5. Argum. 5. Argum. 6. Chap. 6. The definition of providence the parts of it Chap. 7. Of Gods generall providence Chap. 8. Of Gods particular providence of the extent of it to the Heavens to the Sun and Moon Chap. 9. Of the Eclipses a large discourse on the miraculous Eclipse that hapned at the death of Christ Chap. 10. Of the extent of providence to the Stars of their order variety and use how they are for signs and seasons and for dayes and years a discourse on the Star that led the Wise men to Christ Chap. 11. Of Gods providence to be seen in the winds and in the blowing of them an Objection answered Chap. 12. Of Gods providence to the Birds of the Air and in particular to the young Ravens the Ostriches young ones and the little Sparrows Chap. 13. Of Gods providence to be seen in the Seas in the nature of them an Objection answered of the saltness of the Sea and the reasons thereof of the bounds of the Sea of
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
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
it self but from the fire distinguished into three Regions viz. the upper the middle and the lower The Air is the Kingdome of the winds there the winds have their circuit but where their treasure is we cannot understand God bringeth the wind out of his treasuries when he pleaseth Psal 136.7 and he maketh use of the holy Angels as his treasurers in raising directing and withholding the winds as may be collected from Revel 7. Hagius de Ventis The Wind is a hot and dry exhalation elevated by the Sunne-beams to the middle region of the Air by reason of the coldnesse whereof it is driven downwards again and repelled by the Clouds unto the lowest region which it fanneth up and down lest the Air should be corrupted by too much stillnesse Weems Natural and moral observat The Wind is an exhalation more grosse than the pure and subtil Air but more subtil than the gross exhalations that come out of the Earth saith a Learned man therefore the Wind for the subtilty of it Ventus quòd sit vehemens violentus Frytsch de metaeoris ascendeth upwards but the weight of it carrieth it down from the pure and clear Region of the Air yet can it not descend to the Earth by reason of the thick vapours which arise out of the Earth continually Great is the force and power of the Winds that they throw down houses and pluck up Trees by the roots The same Wind which now shaketh the leaf and maketh the feather to move being charged against a Mountain would have turned it up from the foundation and the same strength that bloweth up the dust Dearing in Heb. 1. Lect. 2. Ventus est exhalatio five flatus aerem valdè agitans commovens Keckerm Syst Physic l. 6. c. 7. if it came against the Earth would shake the bottome of it saith a judicious Divine The Wind sometimes troubleth Heaven and Earth and disturbeth the Sea They that are cunning in the Sea-card know there are four cardinal or chief Winds these are spoken of Ezek. 37.9 Mat. 24.31 and that these have their subordinate collateral side-winds belonging to each of them in their several quarters they say seven apiece and so there be thirty two in all Some of them we have specified Acts 27. in the Description of the Tempest that befell St Paul and his companions in their Sea journey towards Rome Now the Lord raiseth the Winds and sendeth them forth at his pleasure He walketh upon the wings of the wind Psal 104.3 A wind came from the Lord and brought an innumerable company of Quails into the tents of the Israelites Numb 11.31 Jonah 1.4 5. So the Lord sent out a great wind into the Sea so that the Ship wherein Jonah was was like to be broken And Jonah 4.8 it is said That after the worm had smitten Jonahs gourd that when the Sunne arose God prepared a vehement Eastwind and the Sunne beat on the head of Jonah that he fainted c. Object But it may be said That the Eastwind is commonly rough and boisterous as appeareth Exod. 14.21 where it is said That the Lord by a strong Eastwind drove back the red Sea and made it to forsake his wonted chanel to yeeld passage to his people out of Aegypt So it is said The Lord breaketh the ships of Tarshish with an Eastwind Psal 48.7 one might think that this Eastwind which God prepared against Jonah should have cooled the Air or abated and asswaged the heat of the Sunne Resp This Wind was not Coecias the North-east wind which is indeed boisterous and bloweth very cold but Subsolanus the South-east wind which is a hot and dry wind therefore Tremellius tells us Tremel ad loc it is called Eurus silens a quiet or silent East-wind to distinguish it from the other and so it is in the Margin of our Bibles of the last Translation If it be further urged that the Text saith It was a vehement East-wind I answer again That that might be as well in regard of the ferventnesse and soultry heat thereof Ventus calidus urens Hieron ad loc apud Lyram as of the highnesse and loudnesse thereof or noise it made and so Hierom tells us it was a hot and burning wind as Lyra noteth such a wind as did not cool the Air but the more warm it being as a waggon or chariot to carry the heat of the Sunne whereupon it attended the more forcibly forth-right to the object and that the East-wind blasteth besides our daily experience the Scriptures testifie unto us Gen. 41.6 where it is said that Pharaoh in his dream saw seven thin ears of corn blasted with the East-wind Ezek. 19.12 Hos 13.15 Hence we learn that not Aeolus or Neptune Jupiter or Mars or any of the Idols and feigned gods of the Heathen but Jehovah Elohim the Lord God of Israel he that made Heaven and Earth Sea and all things he stirreth up winds Exod 10.13 19. storms and tempests at his pleasure Psal 29.3 Exod. 9.23 God caused an East-wind to bring Locusts upon the Land of Aegypt and a West-wind to remove them He maketh the South-wind to bring heat and the North-wind to purge the Air and drive away rain Winds come not by chance or Fortune nor altogether from natural causes howbeit God worketh by them he is the great Lord Treasurer of the winds he sendeth them forth or shutteth them up at his pleasure Nay Witches and Wizards and the Devil himself cannot raise a storm but by leave as appeareth Job 1. The wind and storms have a Law by which they move there is not a storm so impetuous but it is directed by a Law Psal 148.7 8. Why doth the Psalmist call forth those creatures to praise the Lord but to teach men that they do observe the Law that their great King and Lawgiver hath given them to observe He hath made a Decree which shall not passe or shall not be transgressed as in the original Fire hail snow and vapours and stormy winds are said to fulfill his Word the wind and the Sea were calm at our Saviours command when he said Peace and be still insomuch as the Mariners cried out What manner of man is this that even the wind and the sea obey him Mark 4.39 41. CHAP. XII Gods Providence to the Birds of the Air and in particular to the young Ravens the Ostriches young ones and the little Sparrows I Shall now treat of God's Providence with relation to the Birds of the Air Beza Ver. Transl Genev. in Mat. 6.26 which Beza and the old translation read volucres or volatilia Coeli so doth the Geneva translation also on Mat. 6. Gods providing for the Fowls is propounded as an argument to disswade from carking cares Behold the fowls of the Air saith our Saviour for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Luke mentioneth
prisoner Calvin in Job 38. The mists and clouds are nothing but vapours engendred in the air and herein Gods Providence appeareth for as soon as a mist ariseth by and by the Sea becometh calm though before tempestuous and thus they get the upper hand of the Sea thus God restraineth the Sea from swallowing us up tying up the Sea even as a little Infant that is tyed in swadling clouts When mention is made of the floud that once drowned the whole earth except eight persons it is said Gen. 7.11 that all the fountains of the great deep were broken up and the windows or floudgates of Heaven were opened so as the waters were not restrained but let loose by that dreadfull judgement of the deluge God shewed us as in a mirrour that which should have been continually upon the earth had not he miraculously restrained the waters Woodw Childs patrim Seafaring men are neither inter vivos nec inter mortuos they are between the living and the dead Consider we further Gods Providence in the Ship that saileth upon the Sea which reeleth to and fro upon the waters like a drunken man sometimes it is carried down into the great deep then mounteth up again and is carried sate to his harbour Gods work is as admirable in steering and conducting this sinking tottering Vessel whose passengers are in deaths door often to their desired Haven as it is in those Creatures that live in the Ocean their proper Element They that go down to the Sea in Ships that do business in great waters these see the works of the Lord and his wonders in the deep Psal 107.23 24. The Psalmist having said that the earth is full of the riches of God saith further so is this great and wide Sea wherein are things creeping innumerable c. there go the Ships there is that Leviathan whom thou hast made to play therein these wait all upon thee that thou maist give them their meat in due season that thou givest them they gather thou openest thy hand they are filled with good Psal 104.24 25 26 27. From the little Anchoie to the great Whale Apua Gods Providence is wonderfull By reason of the great multitude and diversity of Fishes that are there to be seen even many Heathens were constrained to say that whereas men saw many miracles upon the Land the Sea was the true storehouse of the wonders of nature Is it not almost an incredible thing that so great a Creature as the Whale should live in the water for in all probability he should come forth to prey upon the Land and there should not be food to suffice him in the water The fruitfulness of the Fishes in the Sea proceedeth from Gods speciall blessing for when the waters brought forth the Fishes abundantly after their kind God blessed them saying be fruitfull and multiply and fill the waters in the Seas Gen. 1.21 22. for being in a moist element they do most easily conceive Plutarc l. 5. Sympos quaest 10. by reason of the abundance of humour which is greater in the female Fishes than in the males and therefore the female kind of Fishes are bigger commonly than the males Some kind of Fishes bring forth twice in a year some three times some six times in a year and that in great abundance the most wise Creator would have them thus fruitfull partly by reason of the vastness of the Element which they must replenish viz. the water which is far greater and more spacious than the earth which besides animals is stuft with vegetables and partly that there might be variety and plenty of them for man to feed upon Ambrose saith Ambros Hexam l. 5. c. 10. that Fishes by infinite numbers out of many places from sundry creeks of the Sea with a joynt flote as it were make towards the blasts of the North-wind and by a certain instinct of nature hasten into that Sea of the Northern parts so that a man that saw the manner of them would say a certain tide were coming down from the current they rush so forwards and cut the waves as they pass with a violent power through Propontis into Pontus Euxinus And Alsted saith Alsted Theol. Natural part 2. there are often such multitudes of Fishes in the Northern Sea that Ships are stopt by them And Camden maketh mention of one sort of Fishes viz. Herrings Cambden's Britan. descript of Yorkeshire which in some ages past kept as it were their station only about Norway but now in our time not without the divine Providence as he well noteth do swim yearly round about this Isle of Brittain by skulls in very great numbers about Midsummer they shoal out of the deep and vast Northern Sea to the coasts of Scotland hence come they to the English East coast and from the midst of August to November is the best and most plentifull taking of them Besides we read in holy Writ that when Peter let down his Net into the Sea at Christs word they inclosed a great multitude of Fishes and their Net brake but they lost not the Fishes but by the help of their fellows that were in the other Ships they brought off so many Fishes to shoar as were even ready to sink two Ships and the phrase of breaking in Scripture sometime signifieth abundance as Prov. 3.9 10. where Solomon pronouncing a blessing upon such as shall bestow their goods on pious uses saith thus Honour God with thy substance and with the first fruits of all thy increase so shall thy barns be filled with plenty and thy presses shall burst out with new wine that is thou shalt not need to fear to be brought to beggery but it shall procure thee an abundant blessing And here the providence of God is further manifested that at certain times certain kinds of Fishes do enter in or go out of the Sea and that which is yet more wonderfull new sorts of Fishes are taken almost in every Moneth especially in places near the Sea-cost and herein Gods goodnesse appeareth that such multitudes of Fishes of several kinds should draw near to the Sea-shores Plin. Nat. Hist l. 9. c. 12. and in many Moneths be taken for the use of man and more admirable it is that those creatures that live and breed in the water be not all covered and clad alike For as Pliny noteth some have a skin over them and the same hairy as the Seals others but a bare skin as the Dolphins some have a shell like a bark as the Tortoises and in others the shell is as hard as a flint and such be the Oysters Muscles Cockles and Winckles some be covered over with crusts or hard pils as the Locusts others have sharp prickles some be scaled as the ordinary Fishes others be rough-coated as the Soals some have a tender and soft skin as the Lampreys others none at all as the Porcontrell Of these we may say with the Psalmist O Lord
how manifold are thy workes in wisdome hast thou made them all Psal 104.24 Moreover God's providence is remarkable in sustaining and feeding such multitudes of Fishes as are in the vast Ocean some feed upon earth some on mud and slime others feed on sea-grasse or sea-weed some will eat herbs and roots and others will feed upon flesh when they meet with it and all of them are exceedingly refreshed with soft rain and gentle 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
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
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
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
bonum est conjugium sed ramen jugum Ambros The bonds of Wedlock are good yet they are bonds still matrimony is good but yet it is a yoke Object 2. Paul saith It were good for a man not to touch a woman therefore saith Hierom It is evil to touch a woman for good and evil are contrary one to another Resp Our Apostle doth not use a word contrary to evil as it is a vice Paulus modestè deterreta nuptiis nòn tanquam à remalâ sed tanquam ab onerosa molesta aliud est admittere carnis turpitudinem aliud habere carnis tribulationem illud est criminis facere hoc laboris pati August but as it 's an inconvenience as Bishop Juell well observeth out of Austin Paul in a modest manner withdraweth men from marriage not as from a thing evil and unlawfull but as from a thing troublesom and burdensom It 's one thing to commit filthinesse of the flesh and another thing to endure or abide trouble in the flesh the one is to commit a fault the other is to suffer a punishment The Spirit of God noteth to us a singular commendation of Anna the daughter of Phanuel that she lived well a maid a wife and a widow to signifie that neither virginity marriage nor widowhood in themselves are either pleasing or displeasing to God they being all appointed by him yea allowed and approved of him We are all born single and have liberty so to continue Marriage is God's ordinance and all may use it that please God also is the Author of widowhood by taking away husbands or wives therefore in it self it 's neither simply good to live single nor simply evil to marry There were some things wherein man needed the help of woman even in the state of innocency before his fall viz. to be his companion as also to bring forth and bring up children and to increase the world and increase the Species These ends remain still for this is the only means God hath appointed to fill the earth with inhabitants and Heaven with Saints And we read Genes 24. ult That Isaac went in to Rebekah his wife and was comforted after the death of his mother Now besides these two ancient ends before the fall there be two other ends that God hath appointed since the fall 1. The chief and principal a remedy against incontinency 1 Cor. 7.1 To avoid fornication let every man have his wife and every woman her own husband saith the Apostle The reason hereof he giveth vers 9. Because it is better to marry than to burn Marriage is honourable among all men Heb. 13.4 Yea its lawfull for Ministers to marry notwithstanding what the Papists say to the contrary We read that the Priests and the Prophets in the Old Testament were married as Moses Aaron Samuel Isaiah and Zachariah the father of John Baptist in the New yea even Peter himself was married for it 's said Mat. 8.14 That his wives mother was sick of a fever And Philip both an Evangelist and a Deacon had four daughters Act. 21.8 and that Ministers may have wives its plain 1 Tim. 3.2 A Bishop must be unreprovable the husband of one wife that it was ancient for Pastors to marry appeareth by a saying of Polycrates son of Gregory Nazianzen who affirmed that he was the eighth Bishop of Ephesus that had succeeded without intermission ex majoribus Episcopis and in Austin's time there was a Decree of the third Councel of Carthage That Bishops and Ministers children might not marry with any Infidel Heretick or Schismatick 2. Euseb Eccles Hist l. 5. c. 25. Bucan loc com 12. An. 421. God hath made woman to be a helper to man viz. to help him bear about the troubles of this world and mannage his temporal estate by ordering and disposing wisely such things as belong to her charge whereof Solomon speaketh Prov. 14.1 Every wise woman buildeth her house but the foolish plucketh it down with her hand And Prov. 31.11 he saith She must be such a one as the heart of her husband may safely trust to so that he shall have no need of spoil one that will do him good and not evil all the dayes of his life Now it is God that by a special Providence bringeth man and wife together Memorable is that Providence of God upon the prayer of Abraham's servant to shew him the Damsel that was to be a wife to his Master's son Gen. 24. And when Isaac went out into the field in the evening of the day to pray and to meditate Gods Providence so ordered it he should there meet with Rebekah where he went to meet and converse with God He lifted up his eyes and saw the Camels coming Moses flying from the Court of Pharaoh into the Land of Midian being weary with travelling not knowing whither to go he is constrained to repose himself near a Well expecting like a flower scorcht with the Sunne some gentle gale of wind and some drop of dew from the hand and bosom of Divine Providence As he was in this expectation he saw seven daughters of the Prince of Midian coming to water their flocks Exod. 2. But when these illustrious Shepherdesses had drawn water for this end some Shepherds that followed them drave them away taking some of it to water their own flocks Moses not being able to endure such an indignity took upon himself the just quarrel of these Virgins and having chased away these presumptuous persons he himself drew water out of this Well and watered their flock which was the occasion that Revel their Father being advertised of what had passed sent for him and married him to one of his daughters named Zipporah who bare unto him two sons God's Providence is seen in bringing every man his mate though they live never so farre asunder this being well considered will comfort them against all troubles and hinderances that shall by any means be raised up against them A godly Divine observeth Greenham's Treatise of Contract That it is Satans work to bring men and women to doubt of this and when once they yeeld to it what strife and trouble doth he work betwixt them For whence ariseth that impatience of spirit that we see to be in many that murmuring chiding cursed speeches and much unquietnesse doth it not come of this because they have not a reverend perswasion that the Lord in his Providence as by his own hand joyned them in that near bond and conjunction together It were well our Saviour were invited to all weddings as he was to Cana in Galilee the wine of true comforts and blessings should never then be wanting Christ honoured that first ordinance of God with his presence and his first miracle CHAP. XXIV Sect. 1. Of the special Providence of God toward the godly in afflicting them An Objection answered God's ends in afflicting them I Shall now treat of the special Providence of God toward the
man fly he is in worse case than he was before as for instance Thou retainest to some great man in the world thereby to make him thy friend and thou supposest thy self secure and yet for all that there are such uncertainties in the world and the falls of great men are so common that when thou hast gotten thee such a refuge thou hast a great deal more cause to fear than thou hadst before but they are not only secure but blessed that put their trust in God Psal 2. ult Sect. 3. Of Gods delivering his people out of afflictions of the divers wayes God useth in their deliverance and how they are more than conquerours in afflictions shewed in five things When Godfrey of Bovillon besieged Jerusalem the Sultan having taught Pigeons to carry messages dispatched one of them with a letter which she bare under her wings to give advice to the besieged but by providence a Hawk seizing on her over the Christian army took her and made her to let fall what she carried to inform ours of the enemies designs Paul Aemil. l. 4. NOw as God doth by his providence preserve his people in afflictions so he doth deliver them out of afflictions Thou hast enlarged me or set me at liberty when I was in distresse saith David Psal 4.1 He shall pluck my feet out of the net saith he Psal 25.14 Our soul is escaped as a bird out of the snare of the fowlers the snare is broken and we are escaped Psal 124.7 Many are the troubles of the righteous but the Lord delivereth him out of them all Psal 34.19 As God is the authour of afflictions so he is the moderatour and remover of them He casteth down and he comforteth 1 Sam. 2.6 7. After two dayes saith the Prophet he will revive us and the third day he will raise us up and we shall live in his sight Hos 6.1 2. Though God afflict and correct his children for a time yet he will find a time likewise to comfort and deliver them Those words of the Prophet are by divers diversly expounded 1. The opinion of the Jewish Rabbines Some of the Jewes by the first day understand the time that the old Israelites their fathers were in bondage in Aegypt whereof we may read at large in the eleven first Chapters of Exodus and by the second day their captivity in Babylon and Assyria the one whereof viz. the carrying of Israel into Assyria hapned in the ninth year of Hoshea sonne of Elah King of Israel who is taken with his people and carried away by Salmanesar 2 Kings 17.6 The other in the eleventh year of Zedekiah King of Judah who likewise was taken and carried away with his people by Nebuchadnezzar to Babylon 2 King 25. in which captivities the poor people seemed destitute and desolate like dead men buried and quite forgotten but the third day say they the Messiah shall deliver them and restore them to their former or greater glory But we Christians know that though Christ were a King yet his Kingdome was not of this world as he told Pilate Joh. 18.36 and that the deliverances he bestoweth on his people are not temporal for the most part This Jewish conceit therefore is more subtil than sound more witty than weighty 2. Others by the first day understand the time after the building of Solomon's Temple during which they often sustained many troubles being sometime besieged by their enemies by forreign wars and sometime falling soul among themselves by civil differences and dissentions and at last they are carried captive in Babylon By the second day they understand the time of their return from Babylon by commission from King Cyrus under the conduct of Zerubbabel Ezra 1. and after the building of their second Temple during which time they endured many hot assaults and bitter battails and at last have their City taken and Temple utterly ruinated and destroyed by the Romans And by the third day they understand the deliverance that the Messiah should bestow upon them which if they would expound of a spiritual deliverance of all the faithfull among them from the service of sin and Satan we would go with them but because they dream or rather dote of a temporal deliverance which shall never be leaving God's word we must leave them 3. Others by these two dayes understand a short time Brevi redinte grabit nos Tremel ad loc a certain time being put for an uncertain So David tells us His anger endureth but for a moment but in his favour is life weeping or heavinesse may endure for a night but joy will come in the morning Psal 30.5 4. Most of the Ancients make it a plain Prophecy and Prediction of Christ's Passion and Resurrection or of his two-fold Estates viz. of Humiliation on Earth and Glorification in Heaven Doroth. Episco Tyr. in vit Os◠Prophet as Dorotheus an old Bishop of Tyrus who lived in the dayes of Constantine the Great in his Epitome of the Life and Death of this Prophet tells us So likewise Bernard applieth this place of this Prophet to Christ and his members affirming That as he had so they must have their three several dayes Bern. Serm. in Resur Christ 1. The first was Dies crucis in mundo the day of his Crosse in the world 2. The second Dies quietis in Sepulchro his resting day in the grave 3. The third Dies Gloriae in Coelo the day of his Glory in Heaven Or to put the two dayes together as the Prophet doth the two dayes or whole time of his life was a Tragedy of trouble then the third day he rested in peace for a little space and then rose to eternal glory Thus divers of our Modern Writers affirm these things to belong to Christ Luther Zanch. ad loc Praecipuè principalitèr chiefly and principally because they had in him perfectum complementum and yet they may be referred to all Christians because they likewise be verified of them who shall have their two days of trouble here in this life as Matth. 16.24 Luke 9.23 Acts 14.22 2 Tim. 3.12 Heb. 12.6 Then a time of ease and rest at the end of the second day when death cometh Revel 14.13 and a joyfull resurrection to eternal glory the third day viz. at the end of the world when the Saints shall be delivered from all their troubles But the deliverances God vouchsafeth to his Saints in this life are divers 1. Sometime he delivereth them immediately by his own powerfull hand and stretched out arm without either Angel or man as he delivered Israel from Pharaoh and his host Mr Foxe tells us of one George Crow Fox Act. and Monum p. 1805. who being in danger at Sea cast out whatsoever he had reserving his Testament with which he was taken up and miraculously saved thus God preserved Paul from receiving any harm by the Viper that fastened upon his hand in the Isle Melita or
be lawfull for a Christian to flie in time of persecution to escape the rage and fury of persecutors Resp I answer that he may in some cases and at some times and at other he may no as namely when God may be more glorified by his flight then by his abiding by it as when by thus doing he may reserve himself for a greater Good Nor is it in such a case any argument of pusillanimity and cowardize to fear and flie The saying is That souldier that runneth away may turn again and fight but he that keepeth his rank and is killed depriveth himself utterly of that hope Much in such a case Aristippus once being at Sea in a tempest and seeming affrighted as all men and all creatures naturally fear their destruction a certain rude fellow that was with him in the Ship said You Philosophers teach that death ought not to be feared how cometh it then to passe that thou being a learned Philosopher fearest death more than I that am a plain fellow To whom the Philosopher said It 's true indeed I teach that Death is not to be feared nor would I fear it in some cases viz. to do my Countrey service but I fear in this sort to lose my life and so deprive my self of all opportunity of ever doing my Countrey any more good There 's some cause why I should fear more than thou because I shall lose more than thou for my life is more worth than thine I must lose the life of a Philosopher thou but of a base companion That it 's lawfull at sometime to fly in time of persecution our Saviour makes most evident Mat. 10.23 bidding his Disciples if they were persecuted in one City to fly unto another he doth not appoint them to fly in time of danger because he could not save them in the midst of dangers for he gave a tast of this at the time of his apprehension but he instructeth mans frailty not to tempt God when there is a way open for him to escape saith Austin Aug. contra Faust l. 82. c. 36. Hilar. Can. 10. He bids them to fly from one place to another saith Hilary because the preaching of the Gospel being driven from Judea should pass into Grecia and from Grecia to all the rest of the Gentiles and so all Nations should believe at the preaching of the Apostles Christ himself divers times conveyed himself from the Jews when they would have wronged him when Herod sought him to have put him to death Remigius saith this precept of flying belongeth to the weak for whom it is better to flie than in the midst of torments to deny the Christian Religion he would not be found Mat. 2. when the Jews would have stoned him he conveyed himself from them Joh. 8. and when they had him in their hands and carried him up an hill to throw him down head-long yet he passeth thorow the midst of them and they cannot hold or hurt him Luk. 4.29 30. he made an escape not because he would not suffer Voluntariè passus est Christus nòn enim passionem fugit sed patiendi tempus expectat but because he would not suffer yet his hour and time was not yet come nor had he yet accomplished that whereunto he was appointed and this he did either by blinding their eyes that they might not see him or binding their hands that they could not touch him When the Jews laid wait to take Paul he is contented to make an escape by being let down at a window over a wall in a basket Act. 9.25 because the time was not yet come that he should by shedding his bloud glorifie God but when Agabus tells him that the Jews would bind him and imprison him and therefore his friends disswade him from going up to Jerusalem he willeth them to quiet themselves and not trouble him for he was resolved and ready not only to be bound but to die at Ierusalem or any other place for the Name of the Lord Jesus Act. 21.13 The truth is when men in likelyhood may more glorifie God and benefit their brethren by flying than dying they may provide for themselves by that means else not as that worthy Martyr our own Countreyman Dr Rowland Tailor sometime said being asked his judgement of divers that fled for Religion in the persecution in Queen Maries dayes his answer was that he approved their fact and thought they did both wisely and godlily and then being askt why himself would not accompany them gave this answer that their cases were not like for they were young men and likely enough to live and return to do good service to God and his Church when it should please him to send more calm and peaceable times but for his own part he was old spent and unfit for travell being likely to die in the Journey and therefore now or never was his time to glorifie God by dying and frying Fox's Martyrol and this resolution he put in execution and by being burnt for the truth lighted such a candle on earth as doubtless lighted many others the way to Heaven Danaeus saith Danaeus Epist Genevens ante August de haeresib that the burning of his Master Burgius at Paris An. 1559 kindled in him a greater love to Religion causing him to leave the study of the Civil Law and to give himself wholly to Theology Sect. 2. Of Gods restraining the rage of the wicked shewed in divers particulars 2. IN the second place Let the rage of Tyrants be never so great they shall not prevent Gods purpose nor hurt the godly till they have done that wherto they are appointed Gods providence is manifest in restraining the wicked from the execution of their rage and malice against the people of God Wicked men of themselves are very wilfull and obstinate sinners and will not be reclaimed by fair means and gentle perswasions and therefore the Lord can and doth often compell them as with bit and bridle he will restrain them from and constrain them to whatsoever he pleaseth Lev. 26.27 28. and Prov. 26.3 Solomon tells us that a whip is for the horse a bridle for the ass and a rod for the fools back Now God hath many bridles the choice whereof he may take and make use of at his pleasure as 1. His own will which none is able to resist 2. The Law of God which oftentimes restraineth and keepeth in some order the most headstrong sinners 1. By setting before them the unprofitableness and incommodiousness of such or such a sin thus Josephs brethren were hindered from killing him upon this consideration Gen. 37.26 27. Iuda said to his brethren What profit is it if we stay our brother and conceal his bloud therefore they sell him to the Ishmaelites 2. By affrighting the sinner with the danger that attendeth the committing of such or such a sin God sometimes cooleth the purposes of sinners by his Law terrifying them with the thoughts
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
up for their children 2 Cor. 12.14 and saith that he that provideth not for his family is worse than an infidell Thus we see that we are not disswaded from all lawfull cares but from all distrustfull carking cares that might hinder us in the service of God and in the discharge of our duties such a care as is called Cura eventus a care about the issue and event of things the contrary whereof is in faith to stand still and see the salvation of God Ex. 14.13 and in all straights to say to our soule Plura sunt quae terrent quam quae nos premunt ita nimiùm timendo saepè frustrà miseri sumus ante tempus Multi vixere in freto moriuntur in portu Senec. ad Lucil Epist 19. as Abraham to his son Deus providebit God will provide There are more things which affright men saith Seneca than really oppresse them and so by excessive fears we often become miserable before our time many have been safe in the ocean which have perished in the harbour CHAP. XXXIX Instruction sixth Instruct 6 THis Doctrine of Providence should teach us a high piece of spiritual wisdom and providence viz. to provide for our souls It 's the general fashion and withall the fault of the world to be altogether taken up about the care of their bodies and goods never regarding the good of their souls Thus the Psalmist tells us That many seek after goods few after goodness Psal 4.6 The unjust Steward is commended for making provision for himself when he should be put out of his Stewardship Luke 16.8 Yet must we know Christ is no patron of lewd practices or any manner of unjust dealing for he commendeth his wit not his honesty his policy not his piety he did not commend him because he had done honestly but because he had done wisely and thereupon he inferreth That the children of this world are wiser in their * Nel grado loro in their degree Ital. Annotat. generation than the children of light Even the children of light partly by the frailty of the flesh but principally by the temptations and suggestions of the Devil are so tainted and infected as they are neither so wise and provident eager and earnest for the things of a better life as very worldlings and earthworms are for profits pleasures and the things of this life Briefly we should learn a good lesson of bad Tutors or School-masters viz. that as the children of this world do bestir their stumps as we say and beat their brains like beans in a bladder to provide for themselves here on Earth So should every one of us like God's faithfull children endeavour by all holy means to provide for our selves hereafter in Heaven But alas Do not the generality of men woo Hagar the hand-maid and forsake Sarah the mistresse viz. spend their time in Law Physick Philosophy the Mathematicks Arithmetick Musick Geometry Astronomy and passe by Theology and with them that do study it is it not more for speculation and knowledg than conscience and practice Yea do we not with busie Martha cumber our selves with many needless things but not with devout Mary chuse the unum necessarium the one thing necessary The great care that most men have of their bodies condemneth their bruitishnesse about their souls Though the souls necessities are both greater and more pressing than the bodies yet most people are more sensible of the bodies necessities and more carefull to supply them What man is to foolish as to feed his body with imaginations or should he do it it will not be so deluded It is a substance and must have more than air to maintain it Yet how many are there that think to supply the necessities of their souls with meer fancies and imaginations having no more warrant for their salvation But alas the eternal welfare of our souls Providentia est praesens notio futurum pertractans eventum Seneca de 4. virtut is of too great concernment to hazard upon a fancy The Husbandman is so provident as that he knoweth his best season to break up his ground and when to sow all manner of grain the Gardiner to set and sow all seeds to graff and inoculate to plant and transplant all manner of Trees The Hunter knoweth where to find and how to follow his games The Merchant observeth where he shall have his best market to put off his commodities The Usurer enquireth how to let out his money to sure men and such as may not break The Tradesman knoweth how to make the best advantage of all his wares Yea very Sailours and Seafaring men only by practice and experience are so cunning in the Compasse and know so well the course of the Winds and the position of divers Stars as upon the sudden they will be able to puzzle a professed Mathematician and Astronomer Yea we will all of us be well seen in the tenure of our earthly inheritances But oh How few are there that give all diligence to make their calling and election sure We will be all skilfull in the letters of our friends but who regardeth the Scriptures the Epistle of God Almighty We will all be cunning in the Wils and Testaments of our earthly parents but who almost regardeth the Will and Testament of our heavenly Father unlesse it be to cavil about it and who laboureth to fulfill it We regard more the Statutes of an earthly Prince than the Magna Charta of Heaven the Statutes of the King of the whole world Our Saviour bids us provide our selves bags which wax not old a treasure in the Heavens that faileth not Luke 12.33 and that is by distributing a man's goods to pious uses this is to lay up in store for our selves a good foundation against the time to come 1 Tim. 6.19 He that soweth liberally shall reap liberally 2 Cor. 9.6 Liberality to the poor is the best piece of Husbandry he shall reap a liberal blessing in this life and grace for his soul and his alms shall go before him to Heaven shewing the garments he hath made and given to cloath the backs of the naked and the bread he hath dealt to the hungry members of Christ as the weeping widows shewed Peter the Coats and Garments which Dorcas made while she was with them Act. 9.39 He that giveth to the poor lendeth to the Lord Faeneratur Deo Hieron He lends upon interest as Hierome reads the words Prov. 16.19 and what he hath lent him shall be paid him again with advantage for he lends to one that will never break or fail him or dodge or make him any abatements he shall not have eight or ten for an hundred but an hundred for ten yea a thousand for one and more for there 's no proportion between what we give on Earth and what we shall receive again in Heaven Mat. 19.21 CHAP. XL. Instruction seventh Instruct 7 THe consideration of God's Providence over us is