A Sermon of Gods Providence, Part 2
That Chriſt the Sonne of GOD doth gouern… all things as well as God the Father, is prooued by reaſon, example, and authoritie.
BY reaſon; if God by his wiſdome made the world: that is, if that the eternall wiſdome of God, which is his word, the euerlaſting Sonne of God, was preſent with God, when he made the worlde: he is alſo with him in gouerning the world: but hée was with God when he made the world, therefore he is with him in gouerning of it.
The equity of the firſt propoſition is grounded vponupon moſt ſtrong reaſon:
For as God created the world by his wiſdome, ſo it is not to be beléeued, that God gouerneth the world without his wiſdome, otherwiſe hée ſhould gouerne by chance.
The ſecond propoſition is pr…ed by the teſtimony of the Apoſtle. Heb. 1. by whom alſo he made the worlds.
By example, Gen. 48. verſ. 13. 14. 15. Then tooke Ioſeph them both, Ephrain… in his right hand towards Iſraels left hand, Manaſſeth in his left hand toward Iſraels right hand, ſo hee brought them vntounto him.
But Iſraell ſtretched out his right hand, and laid it on Ephraims head which was the younger, and his left hand vponupon Manaſſehs head (directing his hands on purpoſe) for Manaſſeh was the elder.
Alſo hee bleſſed Ioſeph, and ſaid the GOD before whom my Fathers Abraham & Iſack did walke, the God which hath fed me al my life lōgvnto this day▪
In which words Iacob acknowle… geth Gods prouidence to ſtretch particular men, euen to himſelfe.
Then it followeth as verſ: 5. 26. The Angell which hath deliuered me from …ll euill, bleſſe the children, and let my name bee named vponupon them, and the name of my Fathers Abraham, and Izacke, that they may grow as fiſh, into … multitude in midſt of the earth. In theſe words, the holy Patriarke Iacob giueth that particular prouidence to y• Angell, which in the former verſe hée had giuen to God: And that by the …ame of Angell he vnderſtandeth no treature, is hereby proued, in that hée …ffirmeth, that this angel had power to …eſſe: ſaying to him, Bleſſe the children: Hée then is the angell, whom Iacob was wont to call, the angell of the Lord, that is the Sonne of God.
Therefore in this place Iacob attributeth a prouidence ouer al things and perſones, to the angell: that is the Sonne of God, as well as to God the Father.
By authority Iohn 5. ver. 17. My Father worketh and I worke: This works that Chriſt ſpeaketh of, is not to be vn…erſtood of the creation onelyonly, but alſo of the gouerning of al things created.
For this particle (hitherto) ſheweth that he ment not onelyonly that firſt worke of his in creating all things with his Father, but alſo another worke, which he daily excerciſeth, which cannot bée vnderſtood of any other then of gouerning all things with his Father.
But here we muſt obſerue this rule that the workes of the Trinity are vndeuided.
Therefore that which is the Fathers worke is the worke alſo of the Sonne, and of the holy Ghoſt.
That the Sonne of GOD doth the ſame workes that the Father doth, is already prooued: the ſame is to be affirmed alſo of the holy Ghoſt, by the warrant of Gods word, as by that I read in the 139. Pſame Whether ſhal I goe from the Spirit? or whether ſhall I flie from thy preſence? If aſcende into Heauen, thou art there: If I lie downe in hell thou art there: let mee take the wings of the morning, and dwell in the vttermoſt partes of the Sea, yet thether ſhall thine hand lead mee, and thy right hand hold mee: Thus is the firſt point brieſly▪ prooued, that Chriſt the Sonne of God, and the holy Ghoſt, do gouerne all things as wel as God the Father.
Now to the ſecond: that God by his prouidence gouerneth all and eueryevery thing.
There are very many that can willingly graunt, that God by his prouidence gouerneth all things in general, but that eueryevery particularthing is ruled by the ſame, they deny: with theſe men therefore I minde to deale ſome what largely, though not ſo learnedly, as the cauſe requireth: (& who is able to handle it worthily?) Philoſophers hauehave in this point had ſundry opinions: Epicurus ſaid, that all things were ruled by chance and fortune, and that God liued idelly, and at eaſe in the Heauens: which opinion, as impious, all men in wordes condemne, and yet ſo we liue that our liues are euident proofes againſt vsus, that in heart and ſoule wée imbrace it.
For ſurely if we thought any better of GOD then Epicurus did, wée would not walk ſo directly in Epicurus pathes as we do, or liue ſo licentiouſly duplicate page duplicate page as though God regarded vsus not.
The Periapatetickes, and other ſort of Philoſophers, broched another opinion, teaching that thoſe things which are aboue the Heauens, are mooued, guided and gouerned by God himſelf: but thoſe things that are vnderunder the circle of the Moone, are gouerned partly by chance and fortune, partly by the counſailes and deuiſes of men, & partly by a brutiſh▪ or ſenceles force of nature.
There is a third opinion of the Stoicks, which is that all things are ruled by fate or deſtiny, that is by a ſecret order and linke of cauſes: in which chaine, all things are ſo ſurely tied, that both God himſelfe and man are ſtraighted within thoſe bounds.
This was a very dainty opinion in the iudgement of the Poets: who to excuſe the weakenes of their God Iupiter, fained that he wept, for that he was ſo hindered by the force of deſtiny, that he could not ſet Sarpedo at liberty.
The fourth opinion is Platoes, who graunteth that God by his prouidence ruleth all things in generall, which afterward God cōmiteth to petty Gods, halfe Gods, and diuells, who hauehave the charge and care of particular things: From theſe foure opinions ſpring all other whatſoeuer, touching Gods prouidence: and there is no one opinion, which may not eaſily be reduced to one of theſe.
But ſome of vsus (euen of vsus Chriſtians) flying one danger, run into another: & for that they dare not deny that God by his prouidēce ruleth al things, yet will they not graunt, that by it, hée gouerneth eueryevery particular thing, leaſt they ſhould thereby be driuen (as they think) to ſome abſurdities: thus whilſt they would auoide abſurditie, they commit impiety and fal away from the truth moſt dangerouſly: But farre bee this frō your heart (Right worſhipful) and that it may neuer poſſeſſe you: auoid the cauſe that worketh it in them, which is ignorance of the word of God: and for that God in great mercy hath kindled in your heart a deſire of knowledge, quench not that godly deſire, in you, but purſue hotly with hearty and feruent prayer, after knowledge, and you ſhall finde it: and if you ſhall finde it, you ſhal…certainely know▪ that there will no abſurdity be inforced vponupon any doctrine grounded vponupon Gods word, & that you néed not feare this doctrine, as they do: I wil firſt diſcourſe breifly of the truth of it, and wil proue, that God gouerneth by his prouidence al things generally, and eueryevery particular thing particularly: then wil I anſwere to al thoſe chiefe obiections which are brought againſt it, and by which ſome vaine men think to make the doctrine abſurde. To the firſt:
For that this argument hath béene diuerſly handled, and men hauehave béene very curious in diſcourſing thereof: eſpetially ſince what way ſoeuer they winde themſelues, many abſurdities doe ſéeme to follow them: it wil be beſt I thinke for me to kéepe me in the high beaten way, leaſt ſéeking by-wayes, I wander out of the way: I meane to diſcourſe ſo of this doctrine, as I am taught in the word of God▪ & then diligently to remooue al thoſe things whatſoeuer they be not beſéeming the moſt pure nature of God, which in the iudgmēt of man, ſhal ſéeme hereof to follow.
But if my ignorance were ſo great, that I could not remooue theſe inconueniences: yet notwithſtanding, are you & all Chriſtians bound to receiue with all humilitie this true doctrine: & to blame me, not the doctrine, if I be not able to cleare it o… …l thoſe things, which in the iudgement of man may ſéeme abſurd: And although it is not my purpoſe, to examine all, that Philoſophers & others ſay againſt the gouerning of eueryevery thing by the prouidenc… of God, yet in my minde, all that they cā ſay againſt it, may by this one argument be eaſily ouerthrowne. If he be a God (which they all confeſſe, & though they would deny it, yet may it eaſily bée prooued againſt them) he is a moſt perfect thing: but y• which is moſt perfect hath nothing perfecter then it ſelfe, neither can we imagine any thing to be more perfect, then that which of it ſelfe is truly & abſolutely moſt perfect: therfore there is nothing▪ neither can we imagine any thing to be more perfect then God: herevpon I infer, if God did not gouerne al things in general, & euerie thing in particular, we might well imagine that there was ſome-thing more perfect then God: euen ſuch a deity, which had charge and care of eueryevery particular thing: but it is ſhewed y• no ſuch deity or Godhead cā be imagined.
It is falſe therefore, that they herevpon would infe… that God by his prouidence ruleth no… eueryevery particuler thing & the contrary is true, which we teach: for elſe ſurely that God, which they dreame of to liue idly, and at caſe, & to hauehave no care of any thing, as they babble, is not in truth a God, but as Tully ſomtime ſaid of their maiſter Epicurus ſo ſay I of them, that they in words acknowledge a God, but in truth deny y• there is any. But leauing Philoſophers let vsus ſée what the Scripture teacheth vsus: the firſt place I will vſe for y• proofe of this doctrine, I take out of the Epiſtle to the Hebrues the 1. Chapt. verſe. 3. where it is ſaid of the ſonne of God, that Hee beareth vp, that is, mooueth and gouerneth all things by his mightie worde: hee that graunteth that he ruleth al things, excepteth no one thing from his gouernment: We may then well conclude out of this place of God, that God gouerneth all, and euerie thing.
But leaſt I ſhould leaue any ſtarting hole for the aduerſary to winde out at, let vsus further ſée what the Scriptur… teacheth vsus of the gouerning of eueryevery particular thing by Gods prouidence.
Neither will I heape vp many places, but content my ſelfe with a fewe examples, out of which the truth of this doctrine may be gathered.
And thus I do endeuour to prooue it briefly: All the creatures of God are either indued with y• gift of frée choiſe, or elſe want this liberty of choiſe: they that hauehave it, are Angels, both good and euill, and men alſo both good and euill: they that want this liberty of choyſe, are all other liuing things created by God, & alſo thoſe his creatures, which hauehave no life: and yet of all theſe creatures, God hath a ſpeciall care, ſo as he diſpoſeth of eueryevery one of them according to his pleaſure.
The booke of Iob, and the Pſalmes, do very often handle this argument, ſo that if I ſhould gather out of them all their proofes, I ſhould write out almoſt their whole bookes: yet ſome I will bring, and leaue the reſt for you to gather, hoping it wil be a means to bring you to the often reading of them.
In the 147. Pſalme the Prophet ſaith thus of God, hat he couereth the Heauen with cloudes, and prepareth raine for the earth, and maketh the graſſe to grow vppon the Mountaines▪ But the cloudes, the raine, and the graſſe are things without ſoule & life, and yet by his wonderfull prouidence he driueth, and ruleth at his pleaſure the cloudes in the ayre: he ſendeth the raine downe vponupon the earth, and he maketh the graſſe to grow: In the 148. Pſalme the Prophet ſaith, that fire and haile, ſnow, and vapours, ſtormie windes doe execute his worde, and what is it to execute the word of God, but to bee ruled and gouerned by his word? it is to be at his beck and pleaſure: Againe, in the 135. Pſalme, it is ſaid, that whatſoeuer pleaſed …he Lord, that did hee in Heauen and in earth, in the Sea▪ and all the depthes: hee bringeth vp the Clowdes from the endes of the earth, and maketh the lightnings with the raine, hee draweth …rth the windes out of his treaſures▪ …d Chriſt our Sauiour in the … Math. biddeth vsus learne how the Lil…ies of the field doe growe, they labour …ot, neither ſpin: and a little afterward …e telleth vsus, that God doth cloath the graſſe of the field▪ theſe …ew places …rooue that God hath a prouident …are, …o kéepe and gouerne euen his lifeleſſe creatures, not onelyonly generally, but alſo particularly: as cloudes, raine, windes, craſſe, fire, haile, ſnow, vapours, lillies, and ſuch like: the like prouident care he hath for other of his creatures, whome hee hath indued with …fe and ſence, but not with rea…on, and that liberty of choyce, whereof I ſpake before: Wes read in the 147. Pſalme, that GOD giueth to beaſts their foode, and to the young Rauen… …hat cric: and in the 104. Pſalme verse 14. the Prophet ſaith, that GOD cauſeth graſſe to growe for the Cattell, …nd afterward in the 27. verſe he ſaith that all beaſts, foules, and fiſhes, waite vponupon thee O Lord that thou maiſt giuegive them foode in due ſeaſon: Thou giueſt it to them, and they gather it, thou … peneſt thy hand and they are fille… with good thinges▪ This alſo our Sauiour Chriſt affirmeth in the 6. of … th…w, ſaying, behold the ſowles of … heauen, for they ſowe not, neither reap… no… carry into the barnes: yet y… Heauenly good Father feedeth the… And in the …0. of Math. Are not … Sparrowes ſold for … farthing and o… them ſhall not fall on the ground wit… …ut your Father? meaning God: by the …ew places you may ſée it ſufficien… prooued, that GOD hath a prouide… care of eueryevery particular creature, v… on whom he hath not beſtowed the … liberty of choiſe, whether they ha… not life, or hauehave life & ſence and w… reaſon. Now as for thoſe creatures … whom God hath giuen that gift of fr… choiſe, which I ſaid were Angels an… m…n, ſome do thinke, that God in tru… hath a ſpeciall prouident care ou… man whom he made after his owne … image and likeneſſe: but not ouer other creatures: which opinion how falſe … is you may eaſily gather out of that … hauehave already written. Others do mak… this to be the difference betwéene man … man, that God taketh a ſpecial care of …he godly, but caſteth away all care of …he wicked: but the word of God doth manifeſtly ouerthrow this opinion: In the 5. of Mathew. Chriſt our Sauiour teacheth vsus, that our heauenly Father maketh the Sun to riſe on the euil and on the good, and ſendeth raigne on the iuſt and vniuſt. And Paul in his firſt Epiſtle to Timothy the 4. chapter, ſaith …hat God is Sauiour of all men ſpecially of thoſe that beleeue: wherof I gather …hat God hath a ſpeciall care of thoſe …hat are his, but yet not ſo, as that hee …aueth y• wicked to be ruled by chance …nd fortune: for if God hauehave a care of …hoſe things & creatures y• the wicked …o…eſſe, as of their cattell, graſſe, and …orne and ſuch like: ſurely hee proui…eth alſo for them, the owners & matters of th…ſe creatures: neither can he … prouident and carefull for the god… ▪ but hee muſt alſo gouerne and rule …e wicked according to the pleaſure of … diuine power. For as a Prince …nd Generall of an Armie is not …nely carefull for the Troupes and companies of Soldiers that bee in his hoſt: but alſo for mumtion & vittaile neceſſary for them, that hè may hauehave his army ſo furniſhed, that it may be a terror to the enemy, and may kéepe them amongſt whome he lyeth incamped in ſuch dutifull obedience, that they may bee ready to doe whatſo…uer his Captaines and officers command them: ſo can it not be that God doth prouide for his Church, but he moſt, alſo moderate and gouerne all thoſe things, without which his Church cannot be here vponupon the earth.
Such things as appertaine to the nouriſhment, cloathing, ſafe and quie… harboring of the members of th… Church: They therefore who ar… not of the true Church, are yet, for th… benefit of Gods Church, to be ruled … his prouidence, ſo are the Patriarch… ſaid to hauehave found fauor in the eye… of infidels, for that the Lord did ru… and mooue the hearts of infidels, whic… way it pleaſed him.
Now how God ruleth not one… eueryevery particular man, but alſo all th… ſeuerall actions of men, is prooued … …t which is in the 16. of the Pro…rbs, commit thy workes vntounto the …ord, & thy thoughts ſhal be directed: …nd by that alſo which is in the 4. of …es: goe to now yee that ſay. to day … tomorrow wee will goe into ſuch a Citie, and continue there a yeare, and …uy and ſel and get gaine: aud yet yee …annot tell what ſhall bee tomorrow: for what is your life? it is euen a vapour, it appeareth for a little time, and afterward vaniſheth away: for that wee ought to ſay, if the Lord will, and if wee liue wee will doe this or that: Thus Iames ſpeaking of the act…ns … doings of men, affirmeth that God …leth them all, ſo that without his …ill wée can doe nothing, no not ſo …uch as paſſe from one place to ano…her: and Paul confeſſeth that he was …ten hindred and ſtaid by God, that …e could not goe to thoſe Churches hée …rpoſed, vntill hee had his iourney …anted him by the will of God: God …erefore ruleth al the ſeuerall actions …ll men. I wil vſe onelyonly two exam…, to illuſtrate and make plain this …ſt true doctrine, y• God gouerneth the ſeuerall actions of all men, … good and bad: In the hiſtory of Ioſe… many things to this purpoſe are to … found. The end of that hiſtory w… that which Ioſeph ſpake of, Geneſi. … you thought euill againſt mee ſaith … to his brethren, but God diſpoſed it … good: In this hiſtory theſe men … their ſeuerall actions are to be way … Firſt father Iacob, then the breth… of Ioſeph, Ioſeph himſelfe, the Iſh… clites to whom he was ſold, that … huſwife his miſtris. Putiphars w… Pharao and his ſeruants: the acti… of …ll theſe perſons are diuers & … different one from another, ſo… them were laudable, others dete… ble, and yet ſome of thoſe better … others, and ſome of thoſe actions … ther to be altogither allowed no… praiſed, and yet as Ioſeph witneſſ… God by his prouidence ruleth and … poſeth them all both men and … actions to Ioſephs good.
So as Dauid ſaith, Pſalm 105. … God ſent a man before them, Io… was ſold for a ſlaue: For ſo God … uemeth the wicked actions of th… men, that the moſt peru…ſe practiſes of Ioſephs brethren, the ſhameleſſe and beaſtly part of Putiphars wife, and other heauy actions, had a moſt happy end: So that euen thoſe things that they did to Ioſeph, purpoſing by the… vtterly to deſtry him, brought Ioſeph to great honour: ſo mighty and wonderfull is God, that he is able to wake the light to ſhine out of darkeneſſe. Moreouer in the laſt chapter of the propheſie of Ionas, we ſhal ſée how wonderfully God doth not onelyonly go…erne men, but alſo al maner of Crea…ures ſenſible & vnſenſible: for I read… …hat Ionas went out of the citty of Ni…y, & ſat on the Eaſt-ſide of the citty, … there made him a booth & ſat vnderunder …t in the ſhadow til he might ſee what …ould be done to the City: & the Lord …epared a Gourd, & made it come vsus …er Ionas, that it migh…be a ſhadow …er his head, and deliuer him from …s griefe: So Ionas was exceeding …ad of the Gourd. But God prep… …d a worme when the morning bo… to riſe the next day, and it ſmote …e Gourd …hat it withered: and … the Sunne did ariſe, God prepared alſo a ſeruent Eaſt winde, & th… Sunne beate vponupon the head of Ionah▪ that hée fainted, and wiſhed in his heart to die, and ſaid It is better for mee to die then to liue: in this that I hauehave written out of Ionas wée hauehave theſe things to waie: Firſt Ionah a man, the moſt excellenteſt creature, the other baſer creatures, as the Gourd, the worme, and the winde… the worme is a creature that hath life in it and is of that kind of beaſts that be denided in their bodies, the head & breaſt from their belly and taile, the Gourd & the wind they are creatures without life, & yet you ſée how God by his prouidence ruleth & moueth at his pleaſure all th…ſe creatures. If Epicurus had béene at this fight, hée would hauehave aſcribed all to chance: if Ariſtotle, t…atut all cauſes: if Chryſippus or Zeno Stoicks, to fate and deſtiny: if Plato to ſome petty God: and amongſt them all there had not béene …ne word of the truth of God.
But the holy Ghoſt attributeth the …urſe of gouerning al th…ſe things to God alone, who p…ared them a… for Ionah his good: for by theſe meanes, Ionah that was wandring was ſet in the right way, as if you will read the chapter you may ſée more fully of that which I hauehave already written▪ I may ſafely conclude, that both all the creatures which want the gift of choice, & all they that hauehave it, are gouerned and▪ ruled by God, by his moſt high and might… prouidence.
Of the Angels, which I placed at the firſt amongſt theſe creatures, that hauehave the liberty of choice, I wil write now the leſſe, hoping that I ſhal hauehave this backe againe to view, poliſh, and inlarge: but their name teacheth vsus that they are ruled by God him ſelfe, for they are called Angeli Angels, that is, meſſengers ſent from God: and in the Epiſtle to the Hebrewes are called the miniſters, and ſeruants of God.
Thus much for the firſt part, that is for the truth of this doctrine, that God by his prouidēce ruled al things in general, and eueryevery particular thing in particular.
Now I come to that … promiſed to handle in the … place, namely to the vnfolding and anſwering of thoſe arguments which are made againſt this doctrine. The firſt argument they make is this: God cannot gouern all things generally, and eueryevery creature and action without exceeding toile and griefe of mind: But it agréeeth with the nature of God, that hee reſt in quiet & be free from all labors: Therefore God doth not gouerne all and eueryevery particular thing.
To this argument drawne thus from the nature of God, I anſwere, that their firſt propoſition is falſe, which is that God cannot gouerne all things generally and particularly without exceeding toile, and griefe of minde: but for that I will not only deny it as falſe, but ſhew the reaſons that m…ue me ſo to do, you muſt know that there are diuers kinds of actions, …ome are naturall, ſome are violent, other ſome meane: that is neither altogether natural, nor altogether violent: natural actions are they that do ſlow from the principles of nature it ſelfe, without any helpe elſewhere: ſuch are the round motions of the heauens, th… flowing and ebbing of the Sea, th… light things do of their natural lightneſſe mount vpward, heau… things all downeward, that we breath …nd ſuch like: theſe actions are done without any labor, becauſe they moue of themſelu…s without any other helpe: Other actions there are, which are done by, force, and therefore are called violent▪ as by force to make a ſtone mount vpward, whoſe nature is to fall downeward▪ And ſuch like violent actions, which cannot long laſt as Ariſtotle …eacheth, becauſe they are done with force. There is another ſort of actions which I called meane, whoſe beginnings are of nature, but yet they cannot bée done vnleſſe they bee helped by ſome other meanes, as to eate, to drinke, to walke, and ſuch like. But now that, that God doth, hée doth without labour, becauſe … he doth it naturally, and therefore moſt …reely: againe, there is no force that can compell GOD, and therefore hee worketh of himſelfe freely, and without any compulſion: neither is he trobled with griefes, but gouerneth all things according to the rule of his will: neither is there any thing more agréeable to the nature of God, then to gouerne, and preſerue the whole worlde, euen with the word of his power.
A ſecond argument of theirs is this, It is an vnméete thing for God, and cleane repugnant to his nature, to entermeddle in filthy, and vncleane matters: but he cannot gouern eueryevery ſeueral creature, and their actions, but he muſt entermeddle with many vncleane and filthy matters▪ therefore he doth not gouerne them.
I deny the ſecond propoſition, which is, that God cannot gouerne eueryevery ſeueral creature & their actions, but he muſt mingle himſelfe with many vncleane, and filthy matters: For that amongſt the creatures, and their actions, there are many vnclean things: this conſequence, though it be the ground of the propoſition is falſe, for although the power of God is in all his creatures, & ruleth all, yet doth it not therefore follow, that the nature of God doth entermeddle with th… … pure actions of his creatures, which may be made plaine by this ſimilitude: the Sunne of all viſible creatures moſt excellent (man onelyonly excepted (doth moſt ſet forth the glory of God: it doth ſhine in eueryevery place, ſo that it ſhineth often vponupon the dunghil, and though the beames thereof do heate the dunghill, as they do all other places, and things which they pierce: Yet for all that the Sunne is not polluted with the defilements and vncleaneſſe of it, neither doth the ſubſtance of the beames of the Sunne mingle it ſelfe with thoſe things which it pierceth.
When one laide this in Diogenes his diſh▪ that he went into a ſtewes or brothel-houſe, why ſaith he the Sunne commeth thither alſo, and yet is not defiled therewith: thereby ſhewing, yt a wiſe & godly man though he enter into vncleane and filthy places, and come into the company of filthie perſons, doth not forthwith …o…n… himſelfe to their filthines, neither is infected with their vices: If therefore this Philoſopher could enter into the ſtewes, and come forth againe vnſpotted with their vncleaneſſe, ſo that their filthineſſe could not faſten vponupon him: much leſſe is God (whoſe nature is moſt pure and ſimple in gouerning of his creatures) infected with their filthineſſe. There is a third obiection, which they thus frame: EueryEvery wiſe and good gouernour, vnleſſe hee bee greatly hindred; bringeth his worke that hée fram…th, and that thing that he ruleth to a good; perfect and wiſhed end: This may be prooued by many examples, as by the example of a ſkilfull Pilot, who directeth & bringeth his ſhip to the purpoſed hauen, and ſuch like: but nothing can let God from perfecting his workes, & yet many of his creatures, as many monſters, mad men, lame, are imperfect. Therefore God ruleth not eueryevery generation and conception: To vnloſe this knot wée muſt remember this diſ▪tinction of order: there are two ſorts of orders or courſes ye God taketh in gouerning all things: the one of them we may call ordinary▪ which God doth often vſe, the other extraordinary with which order thogh we be not acquainted, yet doth God him-ſelfe know the cauſe why he ſo worketh: & yet of this may we not conclude, that God in his workes is contrary to himſelfe: for if ſo vsus there appeare ſome diuerſity and difference in the gouernment of all things by God, certainely that difference is not of Gods rule, but of the vnſtable iudgement of our troubled minds: for Gods workes are not to be balanced by our iudgements, which are deceiueable, and for the moſt part vntrue: Auguſtine propoſed the example of two children, one of which is dutiful and louing to his father, the other is a wicked ſtubborne child: both their fathers are deadly ſick, the good childe praieth earneſtly vntounto God▪ to deliuer his father from his ſicknes: y• graceles graft thinketh eueryevery houre twenty vntill his father be breathleſſe: both their fathers died & that according to Gods appointment and direction.
But now that childe that prayed for the prolonging of his fathers life highly pleaſed GOD: and yet it pleaſed not GOD, that his father ſhould liue any longer: And againe, that childe that longed for his fathers death, as highly di…eaſed God, and yet it▪ was Gods pleaſure that his father too ſhould die: how commeth it to paſſe, that that which pl…aſeth GOD may diſpleaſe him alſo, and that which diſpleaſeth him, pleaſe him? as he was pleaſed with the good childs kindneſſe, but not pleaſed that his father ſhould liue… …nd againe diſpleaſed with the vnnaturall part of the lewd childe, & yet pleaſes with his fathers death.
Surely there is in God a certaine ſecret ordinance which yet is iuſt, and a certaine ordinance open and manifeſted, which alſo is righteous; But certaine idle companions to draw both Auguſtine and vsus into hatre…, for this doctrine, obiect againſt vsus, that they cannot perceiue in God this double wil, which we ſpeake of, to wit, a ſecret and a reuealed will: for they ſay wee all know and you confeſſe, that God is moſt plaine without all ſhew of do… …neſſe, and therefore his will muſt be alſo as plaine, and …uen ſo is it, though we cannot comprehend it: but let them firſt anſwer to that which Auguſtine and wée hauehave propoſed, and …ill they, nill they, they muſt acknowledge with vsus, that this differance of …ill, of which I hauehave ſpoken, is not …operly in God, but in vsus, who according to our reach and capacity, mea…re diuine matters: and therefore in …eſpect of vsus and of our capacity, ther… …éemeth to be th… difference in the will … God: According to our cenſure and …dgement, wee will iudge the birth … monſters, mad men & crooked men, … be an vnperfect worke of God, but▪ … the iudgment of God their creation … moſt perfect and abſolute.
If Ariſtotle were aſked what the …uſe were of their imperfections and …eformities, he would anſwere that …ey procéeded of a defect and want in …ture. But Chriſt ſaith otherwiſe of …e man that was borne blind in the 9. … Iohn. Neither hath this man ſinned, …or his parents, but that the workes of …OD ſhould be ſhewed on him: that …, that God might be glorified by him. …ow ſince y• laſt end of al things is the …ory of God, and ſince al things are to … accounted perfect, which attaine to their deſired end, and ſince the glory God more appeareth by the imperfections of ſome of his creatures, the… he had made them all of one forme … perfection, ſurely we may not iudg… ny of his workes vnperfect: I gr… y• if they be conſidered in themſelue… there will appeare in them ſome i… perfection: but when they are refer… to the glory of God, if they illuſtra… and ſet it forth, they are euen therefo… to be accounted perfect: for if no m… ſhould be mad, if none deformed, no… …ame, none blinde, wee would aſcri… the perfection of our birth, which w… perceiue that all men hauehave neceſſar… either to nature or to our parents: a… we would eaſily ſlip into this opinio… that wee had our ſolues alſo of our p… rents: but ſince there appeareth ſu… a diuerſity in the outward form…s … creatures, the prouidence of God …o… more clearly appeare by that their difference in ſhape. In the iudgement … man, many flies and wormes, an… … ſort of ſerpents are reputed not one… vnprofitable but alſo hurtfull: B… the Lord (…s Moſes …h…weth in … …ng) calleth them his treaſures, out …f which hee draweth vengeance for …s enimies, as arrowes out of a qui…er.
Theſe were the ſhafts hee ſhooke …harao with; With theſe Antiochus, …ith theſe Herod was alſo puniſhed: …ho therefore will account them vn…ofitable, or who ſuperfluous, ſince …e Lord himſelfe hath ſuch vſes to …t them to?
There are alſo in thē many profitable …ings for man, wherof ſom… we know …t, other-ſome the Phiſitians know, … Nicander & others hauehave very lear…dly written of them: Ancient lear…d Chriſoſtome in his tenth Homily …pon Geneſis, vſed this ſimilitude: (ſaith hee) in earthly matters when …e ſee theſe things that bee done, ap…oued by graue and mighty men, …e miſlike not their cenſure, not …in-ſay it, but preferre their iudgement before our owne: how much more …uld we carry the ſame minde of all …ble creatures, which we know that▪ …d the Creator of all things made▪ …at ſince wee hauehave receiued his cenſure of them all, that all that h… made was very good, let vsus ſuſpe… our iudgments & bury them in ſilenc… and let vsus not dare to prefer the iudgments of al men before the Lords: a… we may perſwade our ſelues wi… ſtrong and ſufficient arguments, th… the Lord made all things in great w… dome and mercy, and in a worde, th… the Lord made nothing vnaduiſed or without cauſe: but though we kno… not the cauſes of his workes, beca… of the weakeneſſe of our vnderſtan… ings: yet hath he made all things … cording to his wiſdom and moſt mi… ty mercy.
Thus farre Chriſoſtome: If the… fore by the teſtimonie of Ariſtotle, … ture made nothing in vaine. As y• m… who was vtterly ignorant of true r… gion, affirmed of nature, which he … iudged to be both blind & brutiſh: ho… much more are we bound to attrib… vntounto the moſt wiſe creator of all thin… this …erfection in his creation▪ that made nothing in vaine, but all thi… in great wiſdome: ſince all his wor… redounded to his glory, which is …ſt, and the chiefeſt end of all things, …d by the common conſent of all men, …ery thing is iudged either perfect or …perfect, by the attaining of his end? …here is a fourth argumēt, thus made …ainſt the prouidence of God: If God …ho is moſt wiſe and righteous in his …dgements, do gouerne all things, & …ery particular thing, there ſhould not … ſo great troubles in cōmon wealths, …d ſpecially in the Church, whereof …e Lord hath a ſpeciall care, for that it … his Sanctuary: but both in Church …d common-wealth there is great vn…ietneſſe, ſo that all laws both diuine …d humane are openly violated: good …en moſt cruelly are dealt withall, e…ill men doe reioyce and triumph in …eir wickedneſſe without controle…ent: God therfore gouerneth not all …ings that are in common-wealths …d in the Churches.
This argument thus drawne from …e nature of Gods iuſtice (which ſée…eth to be contrary to his gouernmēt … his prouidence, if he ſhould ſée, mo…rate and ſuffer all theſe out-rages & …orders) is one of the chiefeſt props of Epicurus his opinion and this arg… ment troubled many that now liue… dayly labor to bring Epicurus name … obloquy with al men, and yet are co… tent to liue-like Epicures: & this arg… ment alſo the Lurkes, and our cap… tall enemies (the papiſts) obiect m… againſt vsus: and ſure it carrieth ſ… waight with it, that Dauid confeſſe… y• he was ſo aſtonied, that his féet we… almoſt gone: and his ſteppes had w… neare ſlipt, when he ſaw the proſpe… ty of the wicked, and puniſhments a… hard entertainement of the godly, v… till he went into the ſanctuary of G… then vnderſtood he their end, …hat vntill Dauid entred into Gods ſchool & learned by his word & holy ſpirit he ordered al things moſt wiſely, a… iuſtly. After Pompey had bin put t… worſt in the battaile fought betw… Caeſar & him, in the conſines of Ph… ſalos, & eſcaped by flight to Mytele… he went to Cratippus, and diſput… with the Philoſopher in his Gard… whither he thought there was a… God which by his prouidence ruled earth: and for that before in very … …uarels hee had had moſt proſperous …cceſſe, as when he had ſubdued, & in …aitaile vanquiſhed the inhabitants …f the Eaſt part of the world, & was …ow in a moſt good cauſe ouercome, …ripped off his army, & forc…d to fly a…ay himſelf alone moſt ſhamfully: he …ere of gathred that God regarded not …hat was done amongſt men, but y• al …hings were done by chāce: thus doth … wiſe men of y• world iudge & ſpeak of …uch euēts. But ye holy Ghoſt teacheth …s to iudge far otherwiſe of thē: when Moſes in his ſong Deu. 32. was to de…uer to the people the threatnings of God, if they were diſobedient, which …fterward ye rebellions Iſraelits felt, …ée vſeth this preface: perfect is the worke of the mighty God: for all his waies are iudgement: God is true and without wickednes, iuſt & righteous is …e: teaching hereby that whatſoeuer …e world doth prate of the cauſes of …fflictions, that GOD with great …iſdome, doth ſend forth of his trea…res all ſortes of calamities: ſome…me by them to puniſh the wick…, ſometime to excerciſe the Godly with them. For the ſins of the peopl… the hipocrite doth raigne: That is, t… rants ſit in the throne of Juſtic… which vnderunder pretence of executi… iuſtice, are but hipocrites and oppre… the people: Iob. 34. verſe 30.
Woe be to thee (ſaith the Proph… Iſaiah) which ſpoyleſt, for thou ſha… bee ſpoiled: And indéed, one tyra… plagueth another, and though tyrant be a plague to al natiōs & kingdome… yet are they themſelues in due tim… in like ſort puniſhed by other tyrant… In the perſon of Sennache…ib y• iudg… ments of God are very liuely ſet for by the Prophet Iſaiah in the te… Chapter of his propheſſe: The Lo… ſtirreth vp the king of the Aſſirians puniſh the eaſterne people: Sennach rib was a wicked man, & he is aſco… to wicked peopl…, yea he cruelly ver… the people of God, he ſpoileth almo… all Paleſtina, hee beſ…egeth Ieruſal… the chiefe Citty of that Country: A… thus ſaith God of him by the Proph… in that place: O Aſhur the rod of … wrath and the ſtaffe in their hands my indignation: I will ſend him t… diſſembling nation, and I will giuegive him a charge againſt the people of my wrath, to take the ſpoyle, and to take the prey, and to treade them vnderfoote like the mire of the ſtreete. But hee thinketh not ſo, neither doth his heart eſteeme it ſo: and ſo forth. And a little after, thus ſaith God by the Prophet of him: But when the Lord hath accompliſhed all his worke vppon Mount Sion, and Ieruſalem, I will viſit the fruite of the proude heart of the King of Aſhur, and his glorious and proude lookes, Becauſe he ſaid, by the power of myne owne hand hauehave I done it, and by my wiſdome becauſe I am wiſe: And a little after this, thus ſaith the Prophet, ſhal the axe boaſte it ſelfe againſt him that heweth therewith? If Pompey had looked on this example, thus laide forth by the Prophet, hée might hauehave b…ne better occupied & inſtructed then hée was by his toring with Cratippus: And this would hauehave taught him, that though the Lord ſuffereth tyrants to bée for a time a plague to an… natiō, yet in his appointed time he ſuffereth them to bée puniſhed by other tirants, & to hauehave the ſame meaſure that they meaſured vntounto others: Now if we compare Sennacherib, and Pompey that gloried in this title The greate: which name Silla gaue him for his victories: we ſhall finde many things alike in their hiſtories. Both of them was an axe in the hand of God to ſtrike the people of the Eaſt: Both of them deſtroyed Paleſtina, and afflicted the people of God: Sennachetib beſieged Jeruſalem, Pompey tooke it, the Aſſirian was put to flight by an Angel and was ſlaine in his Temple, that is in his Sanctuarr, by his owne Sonnes: Pompey was put to flight by Caeſar▪ and flying to Ptolomy King of Egipt, whoſe father being diſpoſſeſſed of his kingdome, he had reſtored again to his crowne, and therefore Ptolomy ſhould hauehave béene as a ſonne vntounto Pompey, was there in Egipt with him miſerably ſlaine. So vnſearchable are the waies of Gods iudgements: for that which Michah ſpeaketh of the Caldeans in the 4. chap. of his propheſte: (They know not the thought… of the Lord, they vnderſtand not his councell; therefore they ſhall bee thraſhed as ſheaues is the barne, (may be ſpoken of all theſe Gyants and proude tyrants, who for that they knowt not the counſaile of the Lord, ſhall in his apointed time beare the puniſhment of their pride: Neither doth the holy Ghoſt teach vsus, that the wicked only are puniſhed, but that the church of God is alſo afflicted though for another end and purpoſe: And there may many reaſons bee brought, to ſhew why the church of God is ſubiect to ſo many calamities, but I will at this time alleadge onelyonly thrée, by which as by many other wee may know, that the Lord in truth and iudgement, doth excerciſe his church with afflictions. The firſt is y• ſo long as we carry about with vsus this burthen of corruption, we are not onelyonly ſubiect to ſinne, but do continually by ſinning prouoke the Lord to deale in iuſtice with vsus: And therefore it is agréeable to the iuſtice of GOD, that wée bee chaſtned of the Lord with a fatherly rod, which may keepe vsus in obedience: Yea wee muſt all ſay with Ieremy in the third chapter of his Lamentations, verſe 22. It is the Lords mercies, that wee are not conſumed, becauſe his compaſſions fayle not.
My ſecond reaſon is this: It is beſt for vsus to bée humbled vnderunder the mighty hand of God: for wée know how fierce and haughty minded we are by nature, ſo that it is neceſſary for vsus, that God keepe vsus vnderunder his ſchooling, and ſo hauehave vsus in ſome awe: therfore Dauid ſaith in the 1. 19. Pſal. ver: 67. Before I was afflicted I went aſtrav: but now I keepe thy word, & ver: 71. It is good for me that I hauehave beene afflicted, that I may learne thy ſtatutes. The third reaſon is deliuered by Paul in his firſt Epiſtle to the Corinthians the 11. Chapter, verſ. 32. Whē we are iudged wee are chaſtned of the Lord, becauſe wee would not bee condemned with the world: Therefore let vsus conclude this whole diſcourſe with Moſes thus: The iudgements of the Lord are true and righteous, neither let vsus meaſure them according to our owne conceit & iudgements which are very deceiueable, but let vsus know that the Godly are puniſhed for their ſinnes they dayly commit, that they may be humbled, and that they periſh not with the wicked: but God in puniſhing the wicked, doth ſhew & open the treaſures of his long ſufferance, patience and iuſtice: but when he afflicteth vsus, hée maketh vsus like to his owne Sonne Chriſt, and ſtirreth vp in vsus an earneſt deſire to be diſſolued and to be with Chriſt.
Let vsus in the meane time giuegive our ſelues to harty and earneſt prayers, praying continually with the Saints of God.
Come Lord IESVS, yea come quickly,
Amen▪ Amen.
End of the text · Arthur Dent, A Sermon of Gods Providence (1609)