BEing to prouide me for this time and place (right honorable, right worshipfull, and welbeloued in our Lord and Sauiour Christ Iesus) I haue with Gods direction (I trust) setled vpon these words for my Text, which I haue heer read vnto you.
BEing to provide me for this time and place (right honourable, right worshipful, and well-beloved in our Lord and Saviour christ Iesus) I have with God's direction (I trust) settled upon these words for my Text, which I have her read unto you.
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I meane by Gods helpe, not to idle out any time in handling them, your faithfulnesse in hearing on your part, may with Gods blessing proue to you well worth the while.
I mean by God's help, not to idle out any time in handling them, your faithfulness in hearing on your part, may with God's blessing prove to you well worth the while.
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Next before my text we reade, Humble your selues vnder the mightie hand of God, that he may exalt you in due time, and so comes in my text, Cast all your care on him, it must be meant, on God,
Next before my text we read, Humble your selves under the mighty hand of God, that he may exalt you in due time, and so comes in my text, Cast all your care on him, it must be meant, on God,
So that to care, & to care moderately, and to accompt it a mans best prouidence, to depend most vppon Gods prouidence, is that which we are here commanded, and incited vnto.
So that to care, & to care moderately, and to account it a men best providence, to depend most upon God's providence, is that which we Are Here commanded, and incited unto.
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In the writings of the godly learned, we finde it thus described, Prouidentia Dei, est actio Dei externa & temporalis, qua omnia et singula quae sunt, conseruat, et quae fiunt omnia & singula disponit ad finem quem ipse determinauit, secundum libertatem voluntatis suae, idque vt in omnibus et singulis glorificetur.
In the writings of the godly learned, we find it thus described, Providence Dei, est actio Dei External & temporalis, qua omnia et singula Quae sunt, conseruat, et Quae Fluent omnia & singula disponit ad finem Whom ipse determinauit, secundum libertatem voluntatis suae, idque vt in omnibus et Singulis glorificetur.
And thus, Prouidentia Dei est eternum, et immutabile decretum Dei, de rebus omnibus et singulis, ad suos certos vsus et fines perducendis, secundum illum ordinem quem ipse praefiniuit ad suam gloriam.
And thus, Providence Dei est eternum, et immutabile decretum Dei, de rebus omnibus et Singulis, ad suos Certos vsus et fines perducendis, secundum Ilum ordinem Whom ipse praefiniuit ad suam gloriam.
Gods prouidence is an eternall and an immutable decree of God, touching all things whatsoeuer, vniuersal and singuler, to bring them to their certain vses and ends, according to that order which God himselfe hath appointed to his owne glorie.
God's providence is an Eternal and an immutable Decree of God, touching all things whatsoever, universal and singular, to bring them to their certain uses and ends, according to that order which God himself hath appointed to his own glory.
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There are to bee considered in the prouidence of God, three degrees, praescientia rerum omnium, voluntas rem quamlibet ad suum finem perducendi, et actualis eiusdem voluntatis exequutio.
There Are to be considered in the providence of God, three Degrees, praescientia rerum omnium, Voluntas remembering quamlibet ad suum finem perducendi, et actualis eiusdem voluntatis exequutio.
first Creatio rerum, the second Conseruatio rerum, the third Gubernatio rerum, the fourth Ordinatio rerum, the creation or making of things, the conseruation or maintenance of things, the vncontrouleable command and gouernment of things, the orderly setting and appointing vnto all things their seuerall and certaine ends.
First Creation rerum, the second Conseruatio rerum, the third Gubernatio rerum, the fourth Ordinatio rerum, the creation or making of things, the conservation or maintenance of things, the vncontrouleable command and government of things, the orderly setting and appointing unto all things their several and certain ends.
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all creatures whatsoeuer, great and small, all in all vniuersal, special & particular, are subiect vnto Gods prouidence they are according to his eternall,
all creatures whatsoever, great and small, all in all universal, special & particular, Are Subject unto God's providence they Are according to his Eternal,
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Let vs take a view of Dauids 104. Psalme, there shall we finde what things are within the view of Gods prouidence, that in wisedome, that is, in his prouidence, God made, maintained, gouerned and ordained to set vses and ends, the heauens spred like a curtaine,
Let us take a view of David 104. Psalm, there shall we find what things Are within the view of God's providence, that in Wisdom, that is, in his providence, God made, maintained, governed and ordained to Set uses and ends, the heavens spread like a curtain,
O Lord (saith Dauid ) haw manifold are thy workes, in wisedome, that is in thy prouidence, thou hast made them all, they all waite on thee, that is, depend on thy prouidence, things that need meate, to haue it in due season, at the opening of thy hand,
O Lord (Says David) haw manifold Are thy works, in Wisdom, that is in thy providence, thou hast made them all, they all wait on thee, that is, depend on thy providence, things that need meat, to have it in due season, At the opening of thy hand,
and hane our being, more particularly yet, the Prophet Dauid, as of himselfe, so of euery good man liuing, in his 139. Psal. O Lord thou hast searched me out and hnowne me, thou knowest my downe sitting and my vprising, thou vnderstandest my thoughts long before, thou art about my path,
and have our being, more particularly yet, the Prophet David, as of himself, so of every good man living, in his 139. Psalm Oh Lord thou hast searched me out and hnowne me, thou Knowest my down sitting and my uprising, thou Understandest my thoughts long before, thou art about my path,
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His eyes are taken for his all-viewing prouidence, in euerie place, Court, Citie and Countrey, publique and priuate, God beholdeth and obserueth the euill and the good, men and women, actions and intents, whatsoeuer.
His eyes Are taken for his all-viewing providence, in every place, Court, city and Country, public and private, God beholdeth and observeth the evil and the good, men and women, actions and intents, whatsoever.
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Now to the third point, the manner how God worketh in his prouidence, which we are to know & acknowledge to be Vniuersaliter, specialiter, & particulariter, not generally only, but particularly too:
Now to the third point, the manner how God works in his providence, which we Are to know & acknowledge to be Vniuersaliter, specialiter, & particulariter, not generally only, but particularly too:
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when Ionas was shifting and shipt to go another way, God sets a tempest to worke at sea against that ship, God cast the lot vpon Ionas to be cast out, God prouided a Whale to receiue Ionas, and to set him safe on shoare.
when Ionas was shifting and shipped to go Another Way, God sets a tempest to work At sea against that ship, God cast the lot upon Ionas to be cast out, God provided a Whale to receive Ionas, and to Set him safe on shore.
Againe, God charged him for Niniuie, guided him thither, prouided for him there. Gods hand in his prouidence, working particularly, is most euidently seene in this storie.
Again, God charged him for Nineveh, guided him thither, provided for him there. God's hand in his providence, working particularly, is most evidently seen in this story.
and the Israelites fortie ycares in the wildernesse without chaunge of apparell. In tempests at sea many times, when men looke euery houre to be cast away;
and the Israelites fortie ycares in the Wilderness without change of apparel. In tempests At sea many times, when men look every hour to be cast away;
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in many desperate extremities of this life, when wee see no meanes of helpe in the world, it is found diuerse times, that GOD commeth in with his immediate helping hand and turneth tempestuous stormes to faire weather, deadly sicknes to safe recouerie, most sorrowfull trauels to ioyfull deliueries, the bitterest iarres amongst friends, to sweete contentment, the greatest neglect and foulest disgraces (vnde erued especially) into highest accompt, and dearest sauour.
in many desperate extremities of this life, when we see no means of help in the world, it is found diverse times, that GOD comes in with his immediate helping hand and turns tempestuous storms to fair weather, deadly sickness to safe recovery, most sorrowful travels to joyful deliveries, the Bitterest jars among Friends, to sweet contentment, the greatest neglect and Foulest disgraces (vnde erued especially) into highest account, and dearest savour.
or without meanes, or against meanes, meanes or no meanes to God, are both alike; onely as in his prouidence he hath disposed how things shall be brought to passe, so it must be.
or without means, or against means, means or no means to God, Are both alike; only as in his providence he hath disposed how things shall be brought to pass, so it must be.
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In the 14 of Exod. wee read that the sea diuided for Moses and the Israelites. In the 2. of Kings. 2. That the riuer of Iordan diuided for Elijah, and Elisha. in the 10. of Iosuah, That the sunne stood still for Iosuah. In the 3. of Daniel, that the fire would not burne Shadrach, Meshach and Abednego. In the 6. of Daniel, that the hungry Lions would not touch Daniel. In the 12 of the Acts, that neither Iron chaynes,
In the 14 of Exod we read that the sea divided for Moses and the Israelites. In the 2. of Kings. 2. That the river of Iordan divided for Elijah, and Elisha. in the 10. of Joshua, That the sun stood still for Joshua. In the 3. of daniel, that the fire would not burn Shadrach, Meshach and Abednego. In the 6. of daniel, that the hungry Lions would not touch daniel. In the 12 of the Acts, that neither Iron chains,
as first his Angels, that sometimes appeare visibly to men, as they did to Iacob in the 32 of Genesis, when he was in his iourney, he calleth them the host of God;
as First his Angels, that sometime appear visibly to men, as they did to Iacob in the 32 of Genesis, when he was in his journey, he calls them the host of God;
sometimes not seene at first but afterwards, as in the 2 of Kings. 6. Chap. the Prophet Elishas man at his Maisters petition to God, had his eies opened, that he saw the mountaines couered with horses & Chariets of fire, which were Angels sent for the Prophets,
sometime not seen At First but afterwards, as in the 2 of Kings. 6. Chap. the Prophet Elisha's man At his Masters petition to God, had his eyes opened, that he saw the Mountains covered with Horses & Chariets of fire, which were Angels sent for the prophets,
yet alwaies in a readines for Gods seruice, and his childrens preseruation, as in the 18. of Matt I say vnto you (saith our Sauiour Christ) that their Angels alwaies behold the face of my father which is in heauen.
yet always in a readiness for God's service, and his Children's preservation, as in the 18. of Matt I say unto you (Says our Saviour christ) that their Angels always behold the face of my father which is in heaven.
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They are all, alwaies in such a readines, at Gods commandement for mans good, that Dauid saith in his 34 Ps. They alwaies pitch round about them that feare the Lord, to deliuer them.
They Are all, always in such a readiness, At God's Commandment for men good, that David Says in his 34 Ps. They always pitch round about them that Fear the Lord, to deliver them.
and the holy ghost in the 1. to the Hebrues teacheth, that they are all ministring spirits, sent forth to minister for their sakes which shall be heires of saluation.
and the holy ghost in the 1. to the Hebrews Teaches, that they Are all ministering spirits, sent forth to minister for their sakes which shall be Heirs of salvation.
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Besides Angels ministring spirits, God hath the heauenly bodies with their light, motion and iufluence, which they haue all of God to worke vnder him, in the world,
Beside Angels ministering spirits, God hath the heavenly bodies with their Light, motion and iufluence, which they have all of God to work under him, in the world,
Moses in the 1. of Genesis, and Dauid in the 136 Psal. teach vs, that God made the Sunne to rule the day, the moone and the starres to gouerne the night.
Moses in the 1. of Genesis, and David in the 136 Psalm teach us, that God made the Sun to Rule the day, the moon and the Stars to govern the night.
the heauens shed downe their influences into the earth, the earth giueth nourishment to the corne, iuycé to the wine, fatnesse to the oyle, all these are to inable and stirre vp man with gladnesse,
the heavens shed down their influences into the earth, the earth gives nourishment to the corn, iuycé to the wine, fatness to the oil, all these Are to inable and stir up man with gladness,
In publique, the king in his kingdomes is immediately vnder God, ouer the Church and common wealth, he exerciseth his soueraigne gouernment assisted by his Council.
In public, the King in his kingdoms is immediately under God, over the Church and Common wealth, he Exerciseth his sovereign government assisted by his Council.
the King is to haue it royally of his subiects, the Landlord rightfully of his tenents, the Churchmen liberally by the Church liuings, the Lawyers and Phisitions duely by their fees, the Souldier is to liue on his pay, the Merchant by his trafficke, the husbandman by his flocke and tillage, the crafts man by his hands, the seruant by his wages, the poore and impotent, by almes and beneuolence.
the King is to have it royally of his Subjects, the Landlord rightfully of his tenants, the Churchmen liberally by the Church livings, the Lawyers and Physicians duly by their fees, the Soldier is to live on his pay, the Merchant by his traffic, the husbandman by his flock and tillage, the crafts man by his hands, the servant by his wages, the poor and impotent, by alms and benevolence.
Now notwithstanding all this, that we see the Sunne doth rise and set, the Moone doth wax and wane, the sea doth ebbe and flowe, the yeare hath winter and sommer, that weather proues faire and foule, grasse greene and withered, flowers fresh and fading, fruits ripe and rotten, that men in their minds, prone off and on;
Now notwithstanding all this, that we see the Sun does rise and Set, the Moon does wax and wane, the sea does ebb and flow, the year hath winter and summer, that weather Proves fair and foul, grass green and withered, flowers fresh and fading, fruits ripe and rotten, that men in their minds, prove off and on;
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All these changes, and all else, argue not, that in God the creator there is mutatio voluntatis, but that God doth velle mutationem in creatura, God wils the change in the creature.
All these changes, and all Else, argue not, that in God the creator there is Change voluntatis, but that God does velle mutationem in creatura, God wills the change in the creature.
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whether there be vnrighteoushes with God, the answer is in the same place, God forbid. It is true, that is in the 11. of Wisdome, God hath ordered all things in measure, number and weight.
whither there be vnrighteoushes with God, the answer is in the same place, God forbid. It is true, that is in the 11. of Wisdom, God hath ordered all things in measure, number and weight.
howsoeuer by mans degenerating, there is malignitie in the world, yet Gods worke in all (as he hath a worke in all) be things neuer so many and manfold, is good.
howsoever by men degenerating, there is malignity in the world, yet God's work in all (as he hath a work in all) be things never so many and manfold, is good.
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If there were defect, disorder, deformitie, or iniquitie in any of Gods workes, his words in the 104 Psal. touching this matter could not bee true, that The glorious Maiestie of GOD shall endure for euer, the Lord shall reioyce in his workes.
If there were defect, disorder, deformity, or iniquity in any of God's works, his words in the 104 Psalm touching this matter could not be true, that The glorious Majesty of GOD shall endure for ever, the Lord shall rejoice in his works.
But somethings are so small and vile, that they seeme vnworthy Gods gteatnesse and excellencie: vt vermiculi, pulices, culices, wormes,, fleas and gnats;
But somethings Are so small and vile, that they seem unworthy God's gteatnesse and excellency: vt vermiculi, pulices, culices, worms,, fleas and gnats;
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some things seeme for no vse, no end, as snow, haile, and raine into the sea, some things are so vnseasonable and excessiue, that they rather doe hurt then good,
Some things seem for no use, no end, as snow, hail, and rain into the sea, Some things Are so unseasonable and excessive, that they rather do hurt then good,
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but let vs take heede, wee be not so weake, or so hardie, for our lines so much as in a thought to tax GOD in his prouidence for doing any thing amisse in all the world.
but let us take heed, we be not so weak, or so hardy, for our lines so much as in a Thought to Tax GOD in his providence for doing any thing amiss in all the world.
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and the most glorious creatures, in heauen and earth, but euen the verie vnlikeliest that a man could imagine, the dragons that seeme and are mischieuous;
and the most glorious creatures, in heaven and earth, but even the very unlikeliest that a man could imagine, the dragons that seem and Are mischievous;
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Quis disposuit membra pulicis et culicis? who hath disposed in order the partes or limmes of the flea & gnar, they haue their proportion, they haue their life, their motion, they fly death, they loue life, they seeke after that they delight in, they shunne & they auoyd, that which troubleth them, they haue sense, they are quick and actiue in a motion that is kinde vnto them, Quis disposuit ista, quis fecit ista? expauescis in minimis? lauda magnum.
Quis disposuit membra pulicis et culicis? who hath disposed in order the parts or limbs of the flay & gnar, they have their proportion, they have their life, their motion, they fly death, they love life, they seek After that they delight in, they shun & they avoid, that which Troubles them, they have sense, they Are quick and active in a motion that is kind unto them, Quis disposuit ista, quis fecit ista? expauescis in minimis? Lauda magnum.
who hath made, who hath ordered these? art thou at thy wits end considering these little creatures? O giue praise to the almighty Creator, Quifecit Angelum in coelo, fecit vermiculum in terra:
who hath made, who hath ordered these? art thou At thy wits end considering these little creatures? O give praise to the almighty Creator, Quifecit Angelum in coelo, fecit vermiculum in terra:
did he make the Angels to creepe vpon the slymie ground, or the worms to be glorious in the highest heauens? Distribuit sedibus habitatores, he hath rightly distributed to inhabitants their dwellings, eternall habitations to immortal creatures, to corruptible creatures, corruptible places. Totum attende, totum lauda.
did he make the Angels to creep upon the slymie ground, or the worms to be glorious in the highest heavens? Distribuit sedibus Habitatores, he hath rightly distributed to inhabitants their dwellings, Eternal habitations to immortal creatures, to corruptible creatures, corruptible places. Totum attend, totum Lauda.
All this most excellently hath S. Augustine, vpon the 148. Psal. Againe the same godlie and learned father, Quare in mare pluit, why raines it into the sea? Quasi non sint &c. as though there be not (saith he) Gods creatures fishes there which are refreshed & cherished with the raine water.
All this most excellently hath S. Augustine, upon the 148. Psalm Again the same godly and learned father, Quare in mare pluit, why reins it into the sea? Quasi non sint etc. as though there be not (Says he) God's creatures Fish there which Are refreshed & cherished with the rain water.
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and thus done, or disposed, let vs attribute thus much to the prouidence of God, that it is not done without cause, nor without good cause; so shall we not blaspheme.
and thus done, or disposed, let us attribute thus much to the providence of God, that it is not done without cause, nor without good cause; so shall we not Blaspheme.
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why this is, and why that, hee should not haue done this, or that was ill done, vbi est laus dei, perdisti Halleluiah, where is thy praising the Lord, thou hast lost thy Hallettuah, thy praising the Lord.
why this is, and why that, he should not have done this, or that was ill done, vbi est laus dei, perdisti Halleluiah, where is thy praising the Lord, thou hast lost thy Hallettuah, thy praising the Lord.
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By this we may perceiue, that euen the smallest creatures in their kind magnifie their Creator, that that which seemes to the ignorant and inconsiderat needlesse and vnprofitable, is indeed necessarie and beneficiall.
By this we may perceive, that even the Smallest creatures in their kind magnify their Creator, that that which seems to the ignorant and inconsiderate needless and unprofitable, is indeed necessary and beneficial.
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but with the gracelesse and impenitent it is not so, let them ruffle it neuer so much for a while, bewate their end, plague vpon plague remaines for them, which they shall not be able to auoide;
but with the graceless and impenitent it is not so, let them ruffle it never so much for a while, bewate their end, plague upon plague remains for them, which they shall not be able to avoid;
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and I said then haue I clensed my heart in vaine, and washed my hands in innocencie, all the day long haue I beene punished and chastened euery morning.
and I said then have I cleansed my heart in vain, and washed my hands in innocence, all the day long have I been punished and chastened every morning.
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and by his power effectuall-Who would haue thought, that of a boy keeping sheepe in Chanaan, one should come to be the chiefest man vnder the King in Aegypt? that a dreame or two (a thousand to one but so many idle fansies) should import and presage matter of such weight, consequence and state? that brethrens hatred should be the way to brethrens loue? that to be bought and solde as a bondslaue into a strange Country, to be cast and kept in prison as a malefactor, should be the way to libertie, to more then libertie, to a place of highest honour in the Court, in all the Kingdome? So God wrought it and ordered it for Ioseph.
and by his power effectuall-Who would have Thought, that of a boy keeping sheep in Canaan, one should come to be the chiefest man under the King in Egypt? that a dream or two (a thousand to one but so many idle fancies) should import and presage matter of such weight, consequence and state? that Brothers' hatred should be the Way to Brothers' love? that to be bought and sold as a bondslave into a strange Country, to be cast and kept in prison as a Malefactor, should be the Way to liberty, to more then liberty, to a place of highest honour in the Court, in all the Kingdom? So God wrought it and ordered it for Ioseph.
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And touching Adams fall, and so touching any actual sinne, there is Actio, and there is Prauitas actionis, the action it selfe is not sinne, God is the author of the action, the deformitie or iniquitie of the action, that's sinne,
And touching Adams fallen, and so touching any actual sin, there is Actio, and there is Prauitas actionis, the actium it self is not sin, God is the author of the actium, the deformity or iniquity of the actium, that's sin,
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The body hath receiued some wound, or festers with some old sore, it moues, it moues deformedly, lamely, the motion is of the quickning soule, the lamenesse is of the wounded or corrupt body.
The body hath received Some wound, or festers with Some old soar, it moves, it moves deformedly, lamely, the motion is of the quickening soul, the lameness is of the wounded or corrupt body.
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and which God iustly inflicteth vpon sinners to their smart and griefe, not of any euill, that is, of any offense or fault that God commits or causes any to commit.
and which God justly inflicteth upon Sinners to their smart and grief, not of any evil, that is, of any offence or fault that God commits or Causes any to commit.
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What was Absoloms in cest? It was both a sinne and a punishmènt, a sinne in Absolom, a punishment to Dauid: the punishment was iust and of God, the incest sinfull, shamefull, that was Absoloms.
What was Absoloms in cest? It was both a sin and a punishmènt, a sin in Absalom, a punishment to David: the punishment was just and of God, the Incest sinful, shameful, that was Absoloms.
Take with you this rule in our learning, in diuinitie, which is a sound rule in this case Cum eiusdem effectus plures sunt causae, aliae bonae, aliae malae, effectus ille respectu bonarum causarum, bonus est, respectu vitiosarum malus.
Take with you this Rule in our learning, in divinity, which is a found Rule in this case Cum eiusdem effectus plures sunt causae, Others bonae, Others Malae, effectus Isle respectu bonarum Causarum, bonus est, respectu vitiosarum malus.
but in diuerse respects it may be, one thing may be Contra voluntatē reuelatam, against Gods reuealed will, his law, it beeing the rule of right and wrong, to the creature, the measure of sinne:
but in diverse respects it may be, one thing may be Contra voluntatē reuelatam, against God's revealed will, his law, it being the Rule of right and wrong, to the creature, the measure of sin:
And further we are to know & acknowledge that to permit that which is vnexcusably sinne in man, is not sinne in God, fo we haue an other infallible rule in diuinitie, Quum is qui permittit, inhibendi poteslatem habet absque vlla obligatione, vt & is cui permittitur agendi abs { que } vlla coactione, Actus vtrobique est voluntarius, in priore absque culpa, in posteriore absque excusatione, when he that permits hath power to forbid,
And further we Are to know & acknowledge that to permit that which is unexcusably sin in man, is not sin in God, fo we have an other infallible Rule in divinity, Whom is qui Permittit, inhibendi poteslatem habet absque vlla obligation, vt & is cui permittitur agendi abs { que } vlla coactione, Actus vtrobique est voluntarius, in priore absque culpa, in Posterior absque excusatione, when he that permits hath power to forbid,
and that he which is permitted hath power to doe without constraint, the action in both is voluntary, in the former that is in GOD the creator, without sinne, in the later the creature man or Angel without excuse.
and that he which is permitted hath power to do without constraint, the actium in both is voluntary, in the former that is in GOD the creator, without sin, in the later the creature man or Angel without excuse.
But how can GOD any way permit sinne, and yet bee no way the author of sinne? fist sine approbatione without approuing it, 2. denegatione gratiae, by denying the partie grace,
But how can GOD any Way permit sin, and yet be no Way the author of sin? fist sine approbation without approving it, 2. denegatione Gratiae, by denying the party grace,
and leauing him to himselfe, as God may doe if he will, & it is therfore iustly done because he doth it, 3. peccatum determinando ne latius serpat, by limiting it, that it shall not go so farre as the tempter, or the sinner would.
and leaving him to himself, as God may do if he will, & it is Therefore justly done Because he does it, 3. peccatum determinando ne Latius serpat, by limiting it, that it shall not go so Far as the tempter, or the sinner would.
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Lastly ordinando, as in Adams fall, the Diuel wrought most subtilly tentādo, man wrought actually peccando, God wrought prouidently dirigendo; Sathan in malice tempted man to sinne to despight God, man in folly sinneth to please himselfe, God in his prouidence directeth al, to the shewing of mercie by sending his sonne to redeeme some,
Lastly Ordaining, as in Adams fallen, the devil wrought most subtly tentando, man wrought actually peccando, God wrought providently dirigendo; Sathan in malice tempted man to sin to despite God, man in folly Sinneth to please himself, God in his providence directeth all, to the showing of mercy by sending his son to Redeem Some,
To conclude this point, our God with whom we haue to doe, is the Loxd, dominus primus, supremus, NONLATINALPHABET, liberrimus. The first, the highest, sole Lord of himselfe, and most absolutely free;
To conclude this point, our God with whom we have to do, is the Loxd, dominus primus, Supremus,, liberrimus. The First, the highest, sole Lord of himself, and most absolutely free;
he is absolute at his owne libertie, his will alone is an absolute warrant for him to doe withall vnder him whatsoeuer he will, to make or to destroy, to make poore or rich, to exalt high,
he is absolute At his own liberty, his will alone is an absolute warrant for him to do withal under him whatsoever he will, to make or to destroy, to make poor or rich, to exalt high,
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or bring lowe, to reiect or saue, at his free pleasure, he is subiect to no controwle or check, say he, do he, decree he, execute he, what hee will, where, when, and on whomsoeuer.
or bring low, to reject or save, At his free pleasure, he is Subject to no control or check, say he, do he, Decree he, execute he, what he will, where, when, and on whomsoever.
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cōpare the beginning with the end, consider the means determinatly working, from the beginning to the end, you shall finde that he hath done, and doth all things well.
compare the beginning with the end, Consider the means determinately working, from the beginning to the end, you shall find that he hath done, and does all things well.
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Sampsons eies cruelly pulled out by the Philistines, but withall his blind lust to lewd Dalilah. Consider the little children torne in pieces by beares,
Sampsons eyes cruelly pulled out by the philistines, but withal his blind lust to lewd Delilah. Consider the little children torn in Pieces by bears,
but withall their mocking of Gods Prophet. Consider Adams fall, but withall Christ promised. Consider Christs ignominious death, but withall his glorious resurrection.
but withal their mocking of God's Prophet. Consider Adams fallen, but withal christ promised. Consider Christ ignominious death, but withal his glorious resurrection.
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Eliphaz in the 5. of Iob discourseth the whole chapter through of this argument, of gods working in his prouidence, especially vpon man, the last of his words are, loe thus haue we inquired of it,
Eliphaz in the 5. of Job discourseth the Whole chapter through of this argument, of God's working in his providence, especially upon man, the last of his words Are, lo thus have we inquired of it,
we haue enquired as hee did at God, so it is as from God you haue heard, you haue heard it all, let euery man know it for himselfe, that is, let euery man make a good vse of that, which touching this great matter he hath heard,
we have inquired as he did At God, so it is as from God you have herd, you have herd it all, let every man know it for himself, that is, let every man make a good use of that, which touching this great matter he hath herd,
Being true as it is infallibly true, then not to belieue it, is erroneous, to argue against it, is impious, to delight in discourse about it, without any care or purpose, to settle positiuely in it, is vanitie prophane curiositie, the way to blasphemous Atheisme.
Being true as it is infallibly true, then not to believe it, is erroneous, to argue against it, is impious, to delight in discourse about it, without any care or purpose, to settle positively in it, is vanity profane curiosity, the Way to blasphemous Atheism.
but let the world goe which way it will, neuer to trouble ones head about such matters, this is dull stupiditie, neere to a dead fearing of the confcience, neere to a reprobate sense.
but let the world go which Way it will, never to trouble ones head about such matters, this is dull stupidity, near to a dead fearing of the confcience, near to a Reprobate sense.
it conformes the will to religious resolutions, it reformes the courses of a mans life, to christian obedience, it armes a distressed and an iniured man with patience, it humbles a man full of prosperitie, that he burst not with pride;
it conforms the will to religious resolutions, it reforms the courses of a men life, to christian Obedience, it arms a distressed and an injured man with patience, it humbles a man full of Prosperity, that he burst not with pride;
it makes men make a conscience of their doings, for their gaine, for their delight, for their preferment, for any way hauing their will, their purpose.
it makes men make a conscience of their doings, for their gain, for their delight, for their preferment, for any Way having their will, their purpose.
it teacheth men how to liue well, and how to die well, which is next to eternall felicitie, line he poore or rich, in high or low estate, die he in his flourishing or decrepit age, of what disease, by what meanes, at home or abroad, at sea or land, when, where, and howsoeuer.
it Teaches men how to live well, and how to die well, which is next to Eternal felicity, line he poor or rich, in high or low estate, die he in his flourishing or decrepit age, of what disease, by what means, At home or abroad, At sea or land, when, where, and howsoever.
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but he sinnes damnably in abusing the doctrine of Gods prouidence, that wholly or in part approues not that, which God hath so well established for good:
but he Sins damnably in abusing the Doctrine of God's providence, that wholly or in part approves not that, which God hath so well established for good:
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that beleeues not, that esteemes not, that receiues not the doctrine of Gods blessed prouidence, that submits not his Iudgment, his actions, himselfe vnto it, to be rectified by it, as euery way good.
that believes not, that esteems not, that receives not the Doctrine of God's blessed providence, that submits not his Judgement, his actions, himself unto it, to be rectified by it, as every Way good.
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Men ought therefore to preferre God before meanes, heauen before earth, the soule before the body, reason before affection, publique matters before priuate, religion before policie, Gods glorie before mans.
Men ought Therefore to prefer God before means, heaven before earth, the soul before the body, reason before affection, public matters before private, Religion before policy, God's glory before men.
as faith and workes, benefit of lawes and obedience to lawes, a good magistrate and a good man, desert and rewarde, mercy and truth, righteousnesse and peace, knowledge and conscience, thrift and a true ballance, delight and temperance, aduersitie and patience, wrong taking and charitable forgiuing, honour and humilitie, wealth and beneficence:
as faith and works, benefit of laws and Obedience to laws, a good magistrate and a good man, desert and reward, mercy and truth, righteousness and peace, knowledge and conscience, thrift and a true balance, delight and temperance, adversity and patience, wrong taking and charitable forgiving, honour and humility, wealth and beneficence:
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A third general vse is, to account this doctrine not a matter of speculation, but of practise, the more we know to do the better, the more we learne of Gods prouidence oner vs, the more prouidently to line all our dayes vnder him;
A third general use is, to account this Doctrine not a matter of speculation, but of practice, the more we know to do the better, the more we Learn of God's providence over us, the more providently to line all our days under him;
To cast all out care therefore on him, is to care as he commands and not otherwise, to care for that he allowes and for nothing else, to care that we vse good meanes well and not amisse,
To cast all out care Therefore on him, is to care as he commands and not otherwise, to care for that he allows and for nothing Else, to care that we use good means well and not amiss,
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To which there are required three things, memoria praeteritorum, cognitio presentium, precognitio futurorum. remembrance of things past, knowledge of things present, and foreknowledge of things to come.
To which there Are required three things, memoria praeteritorum, cognitio presentium, precognitio futurorum. remembrance of things past, knowledge of things present, and foreknowledge of things to come.
and obserues correspondencies, dencies, and differences, he cannot then but foresee many consequences. Like causes are like to bring forth like effects.
and observes correspondencies, dencies, and differences, he cannot then but foresee many consequences. Like Causes Are like to bring forth like effects.
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He that forgets all past, neglects all present, foresees, forecasts, preuents, prouides, nothing to come, may wanton it a while, but shall want at last;
He that forgets all past, neglects all present, foresees, forecasts, prevents, provides, nothing to come, may wanton it a while, but shall want At last;
For lasciuious prodigaltie to bring penurie, aspiring pride, to haue a fall, sinfull beginnings and lewd courses, to haue sorowfull and shamefull ends, it hath bene,
For lascivious prodigaltie to bring penury, aspiring pride, to have a fallen, sinful beginnings and lewd courses, to have sorrowful and shameful ends, it hath be,
no shifting companions that liue by their gracelesse wits, must thinke that God takes charge of their cares, to blesse them with successe to their desires.
no shifting Sodales that live by their graceless wits, must think that God Takes charge of their Cares, to bless them with success to their Desires.
Beleeuing and righteous Abraham in the 22. of Genesis, when Isack put out a word to him as they were going together, Behold my father, the fire and the wood,
Believing and righteous Abraham in the 22. of Genesis, when Isaac put out a word to him as they were going together, Behold my father, the fire and the wood,
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but where is the Lambe? Abraham being resolued whatsoeuer became of himselfe, or his sonne, that Gods commaundement must be obeyed, his promises would be performed,
but where is the Lamb? Abraham being resolved whatsoever became of himself, or his son, that God's Commandment must be obeyed, his promises would be performed,
and not being able to reach by any reason to the possibilitie and secrecie of Gods worke in this, he answers, My sonne, God will prouide, as if he had said, we must depend vpon Gods prouidence, that must satisfie thee and me, God knoweth what he hath to do, he seeth what we do, God will prouide for vs, doing that which he commaunds.
and not being able to reach by any reason to the possibility and secrecy of God's work in this, he answers, My son, God will provide, as if he had said, we must depend upon God's providence, that must satisfy thee and me, God Knoweth what he hath to do, he sees what we do, God will provide for us, doing that which he commands.
and God will prouide for thee, both to be able to serue him, and to prouide for thee and thine in his measure, in better sort it may be for the particular, then thou canst nowe thinke.
and God will provide for thee, both to be able to serve him, and to provide for thee and thine in his measure, in better sort it may be for the particular, then thou Canst now think.
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In the 4. of Matthew, and in the 4. of Luke, the Diuell is sayd to tempt our Sauiour Christ himselfe hauing him at an aduantage (as he thought) in this world, in humane nature,
In the 4. of Matthew, and in the 4. of Lycia, the devil is said to tempt our Saviour christ himself having him At an advantage (as he Thought) in this world, in humane nature,
as either to trust wholly to meanes and those indirect (make bread of stones) or to trust wholly vpon Gods prouidence without meanes ( Cast thy selfe downe hence from this pinnacle) or the end of all Gods glorie to set it at nought;
as either to trust wholly to means and those indirect (make bred of stones) or to trust wholly upon God's providence without means (Cast thy self down hence from this pinnacle) or the end of all God's glory to Set it At nought;
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Our Sauiour shakt him off at last, and it was time, Hence from me Satan. If our Sauiour Christ had not beene euen prouidence it selfe, he had hardly preuented Satans most mischieuous subtiltie.
Our Saviour shaked him off At last, and it was time, Hence from me Satan. If our Saviour christ had not been even providence it self, he had hardly prevented Satan most mischievous subtlety.
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and least it should be obiected, it was deliuered him to keepe and not to do away, he saith it is his to giue, if he will: and least it should seeme restrained to some one, he addeth, To whomsoeuer I will, I giue it.
and lest it should be objected, it was Delivered him to keep and not to do away, he Says it is his to give, if he will: and lest it should seem restrained to Some one, he adds, To whomsoever I will, I give it.
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and who would wish to haue it all for lesse? All this, nay halfe this, to a man not very prouident had been inough to haue made him forget all matter and ceremony of Gods glorie.
and who would wish to have it all for less? All this, nay half this, to a man not very provident had been enough to have made him forget all matter and ceremony of God's glory.
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But by that we haue heere learned, we find in the offer to be no good intended, the condition impossible so much as with safetie, the title Satan pretended to haue, was false;
But by that we have Here learned, we find in the offer to be no good intended, the condition impossible so much as with safety, the title Satan pretended to have, was false;
the deliuery neuer made to him, the gift was by no right in him, the shew of all was but a snaring deuise, the offer of earthly kingdomes, to make him loose his heauenly kingdome, the offer of power on earth,
the delivery never made to him, the gift was by no right in him, the show of all was but a snaring devise, the offer of earthly kingdoms, to make him lose his heavenly Kingdom, the offer of power on earth,
and therein to giue Sathan a worship? and thereby men to loose their part in Christ Iesu? know we not that he is called in the 2. to the Corinth. 4. the God of this world? in the 12. of Iohn the prince of this world? in the 2. Chapter of the Epistle to the Ephe ▪ the prince that ruleth in the aire, the spirit that worketh in the children of diso bedience? in the 12 of the Reuelation, tho read dragon? in the 3. of Genesis, the serpent? in the 13. of Matth. the enemy? in the 8. of Iohn, the father of lies & a murtherer? in the next verse after my text, a roaring lyon seeking whom he may denoure? doe wee not learne by all these scriptures that he is set to destroy man, bodie and soule? It is he that causeth schisme, heresie, and hypocrisie, in the Church;
and therein to give Sathan a worship? and thereby men to lose their part in christ Iesu? know we not that he is called in the 2. to the Corinth. 4. the God of this world? in the 12. of John the Prince of this world? in the 2. Chapter of the Epistle to the Ephes ▪ the Prince that Ruleth in the air, the Spirit that works in the children of diso bedience? in the 12 of the Revelation, though read dragon? in the 3. of Genesis, the serpent? in the 13. of Matthew the enemy? in the 8. of John, the father of lies & a murderer? in the next verse After my text, a roaring Lion seeking whom he may denoure? do we not Learn by all these Scriptures that he is Set to destroy man, body and soul? It is he that Causes Schism, heresy, and hypocrisy, in the Church;
loosenes in youth, peeuish morositie in old age; gredinesse and oppression in the rich, vnthankfulnesse, impatience and shifting in the poore & needie;
looseness in youth, peevish morosity in old age; gredinesse and oppression in the rich, unthankfulness, impatience and shifting in the poor & needy;
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discord in families, falshood in trust and friendship, abuse of meates and drinkes, pride in aparell, excesse of ease and sportings, impediments to well doing incitements to ill;
discord in families, falsehood in trust and friendship, abuse of Meats and drinks, pride in apparel, excess of ease and sportings, impediments to well doing incitements to ill;
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and he taketh his aduantage, by fitting tempting suggestions inwardlie, to euery humor, and by presenting pleasing obiects outwardly to serue euery mans appetite.
and he Takes his advantage, by fitting tempting suggestions inwardly, to every humour, and by presenting pleasing objects outwardly to serve every men appetite.
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Sathan is he whome Salomon speakes especially of in the beginning of the 23. of Prouerbs, When thou sittest to eate with a Ruler, consider diligently what is set before thee,
Sathan is he whom Solomon speaks especially of in the beginning of the 23. of Proverbs, When thou Sittest to eat with a Ruler, Consider diligently what is Set before thee,
if the partie knew he would bring him to vncureable wounds, knowne to come of no honest cause, that he would bring stinking rottennesse vpon his filthy hairy,
if the party knew he would bring him to uncurable wounds, known to come of no honest cause, that he would bring stinking rottenness upon his filthy hairy,
It is withall the diuels allurements, though he would not be mistrusted, as with that wine Salomon speakes of in the 23. of his Prouerbs, It goeth downe pleasantly, but in the end thereof it will bite like a serpent, and hurt like a cocatrice.
It is withal the Devils allurements, though he would not be Mistrusted, as with that wine Solomon speaks of in the 23. of his Proverbs, It Goes down pleasantly, but in the end thereof it will bite like a serpent, and hurt like a cockatrice.
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and tooke him by the beard as though he would haue kissed him, but Amasa tooke no heede to the sword in Ioabs other hand, for therewith he smote him in the fift ribbe too, and shed out his bowells to the ground.
and took him by the beard as though he would have kissed him, but Amasa took no heed to the sword in Ioabs other hand, for therewith he smote him in the fift rib too, and shed out his bowels to the ground.
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We know the Diuell doth ▪ thus still, what improuident men then are they, that will trust him at all, that can thinke the Diuell meanes any man any good?
We know the devil does ▪ thus still, what improvident men then Are they, that will trust him At all, that can think the devil means any man any good?
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You looke not I hope, for one to come from the dead, to tell you what torments, those desperat wretches suffer in hell, which knowing in their life time, the Diuell would mischiefe them, would yet needes follow him.
You look not I hope, for one to come from the dead, to tell you what torments, those desperate wretches suffer in hell, which knowing in their life time, the devil would mischief them, would yet needs follow him.
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Dauid himselfe peraduenture, but that he came to him with a parable, would not haue heard so patiently as hee did, Nathan the Prophet saying vnto him, Thou art the man. It may be some care neither for GOD nor Diuell, if they will heare neither the Law nor the Prophets neither Christ, his Euangelists,
David himself Peradventure, but that he Come to him with a parable, would not have herd so patiently as he did, Nathan the Prophet saying unto him, Thou art the man. It may be Some care neither for GOD nor devil, if they will hear neither the Law nor the prophets neither christ, his Evangelists,
Prou. 11. Let no man trust to his owne wisedome, Trust in the Lord withall thine heart, leane not to thine owne wisedome in all thy waies acknowledge him,
Prou. 11. Let no man trust to his own Wisdom, Trust in the Lord withal thine heart, lean not to thine own Wisdom in all thy ways acknowledge him,
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And whereas, we haue obtained so great quietnes, and so many worthy things haue beene and are done vnto this nation, through the prouidence of GOD, raising vp mightie meanes therto, we are to acknowledge it, vnder God, wholie and in all places, with all thankes, to haue come, from the sacred, noble,
And whereas, we have obtained so great quietness, and so many worthy things have been and Are done unto this Nation, through the providence of GOD, raising up mighty means thereto, we Are to acknowledge it, under God, wholly and in all places, with all thanks, to have come, from the sacred, noble,
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O that our religious thankfulnesse and endeauors, had beene or were now answerable to Gods incomparable goodnes, the aboundance and excellencie of his meanes amongst vs. And wee must be more peaceable too,
O that our religious thankfulness and endeavors, had been or were now answerable to God's incomparable Goodness, the abundance and excellency of his means among us And we must be more peaceable too,
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if wee keepe Gods order, then wee haue been manie of vs. As much as lyeth in vs, wee must haue peace with all men, we must seeke it, wee must ensue it.
if we keep God's order, then we have been many of us As much as lies in us, we must have peace with all men, we must seek it, we must ensue it.
Prou. 13. what wisedome? the wisedome that is from aboue, which is first pure, then peaceable, gentle, easie to be intreated, full of mercie and good fruits, without iudging, without hypocrisie.
Prou. 13. what Wisdom? the Wisdom that is from above, which is First pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging, without hypocrisy.
and when an other would haue done it for him, he would not suffer it. when wrongs are offered vs, wee may seeke redresse by lawfull meanes, reuenge by none.
and when an other would have done it for him, he would not suffer it. when wrongs Are offered us, we may seek redress by lawful means, revenge by none.
Mens pointing the field, vpon their priuat quarrels, is not iustifiable before God, a christian man can haue no sufficient warrant for it, it is barbarous. Thou art disgraced;
Mens pointing the field, upon their private quarrels, is not justifiable before God, a christian man can have no sufficient warrant for it, it is barbarous. Thou art disgraced;
Prou. 16. It is indeede a sinfull tempting of GOD, that men without cause doe aduenture their liues, it argues a man dissolutely resolute, there's the fairest of it.
Prou. 16. It is indeed a sinful tempting of GOD, that men without cause do adventure their lives, it argues a man dissolutely resolute, there's the Fairest of it.
And if a man be set apart to suffer for Gods truth sake, that's glorious. Some can be content to put vp iniuries, and to hold their liues pretious inough,
And if a man be Set apart to suffer for God's truth sake, that's glorious. some can be content to put up injuries, and to hold their lives precious enough,
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Let them remember Iobs losses greater then theirs, and his patience greater then his losses, in the 1. of Iob. Let them remember what he did and what he said,
Let them Remember Jobs losses greater then theirs, and his patience greater then his losses, in the 1. of Job Let them Remember what he did and what he said,
But touching this point that God hath appointed ted euery man his end, what expresse scripture haue we for that? In the 14 of Iob, we read touching euery particular man, words thus spoken to God Are not his dayes determined? the number of his moneths are with thee, thou hast appointed his boundes, which he shall not passe.
But touching this point that God hath appointed ted every man his end, what express scripture have we for that? In the 14 of Job, we read touching every particular man, words thus spoken to God are not his days determined? the number of his months Are with thee, thou hast appointed his bounds, which he shall not pass.
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for ye know not when the time is, as if he had said directly, the lesse you know the set time, the more ought you to be alwayes in a readinesse, by taking heede that ye be not taken at vnawares;
for you know not when the time is, as if he had said directly, the less you know the Set time, the more ought you to be always in a readiness, by taking heed that you be not taken At unawares;
