A platforme made for •e proofe of Gods prouidente, that is, •r the examining of the trueth of this 〈 … 〉ctrine, whether God by his prouidence, rule all things generally,
A platform made for •e proof of God's provident, that is, •r the examining of the truth of this 〈 … 〉ctrine, whither God by his providence, Rule all things generally,
and if it b• shame for all artificers to be ignor• in the grounds of those artes they professe, it is a greater shame for vs Christians to make shew of christianity, a• yet to be ignorant in the rudimen to our Religion.
and if it b• shame for all artificers to be ignor• in the grounds of those arts they profess, it is a greater shame for us Christians to make show of christianity, a• yet to be ignorant in the rudimen to our Religion.
but only touch some chiefe pointes summarily, which may helpe •n the better to vnderstand the large and learned tracts, that many notable •en haue written hereof. For the first:
but only touch Some chief points summarily, which may help •n the better to understand the large and learned tracts, that many notable •en have written hereof. For the First:
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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.
For as God created the world by his Wisdom, so it is not to be believed, that God Governs the world without his Wisdom, otherwise he should govern by chance.
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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,
By Exampl, Gen. 48. vers. 13. 14. 15. Then took Ioseph them both, Ephrain• in his right hand towards Israel's left hand, Manasseh in his left hand towards Israel's right hand,
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:
as by that I read in the 139. Psalm Whither shall I go from the Spirit? or whither shall I fly from thy presence? If ascend into Heaven, thou art there:
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:
Thus is the First point briefly ▪ proved, that christ the Son of God, and the holy Ghost, do govern all things as well as God the Father. Now to the second:
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which opinion, as impious, all men in wordes condemne, and yet so we liue that our liues are euident proofes against vs, that in heart and soule wée imbrace it.
which opinion, as impious, all men in words condemn, and yet so we live that our lives Are evident proofs against us, that in heart and soul we embrace it.
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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:
The Periapatetickes, and other sort of Philosophers, broached Another opinion, teaching that those things which Are above the Heavens, Are moved, guided and governed by God himself:
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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.
who to excuse the weakness of their God Iupiter, feigned that he wept, for that he was so hindered by the force of destiny, that he could not Set Sarpedo At liberty.
The fourth opinion is Platoes, who graunteth that God by his prouidence ruleth all things in generall, which afterward God cōmiteth to petty Gods, halfe Gods,
The fourth opinion is Plato's, who granteth that God by his providence Ruleth all things in general, which afterwards God Committeth to Petty God's, half God's,
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I wil first discourse breifly of the truth of it, and wil proue, that God gouerneth by his prouidence al things generally, and euery particular thing particularly:
I will First discourse briefly of the truth of it, and will prove, that God Governs by his providence all things generally, and every particular thing particularly:
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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:
then will I answer to all those chief objections which Are brought against it, and by which Some vain men think to make the Doctrine absurd. To the First:
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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.
I mean to discourse so of this Doctrine, as I am taught in the word of God ▪ & then diligently to remove all those things whatsoever they be not beseeming the most pure nature of God, which in the judgement of man, shall seem hereof to follow.
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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:
hereupon I infer, if God did not govern all things in general, & every thing in particular, we might well imagine that there was something more perfect then God:
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It is false therefore, that they herevpon would infe〈 … 〉 that God by his prouidence ruleth no• euery particuler thing & the contrary is true, which we teach:
It is false Therefore, that they hereupon would infe〈 … 〉 that God by his providence Ruleth no• every particular thing & the contrary is true, which we teach:
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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:
the First place I will use for y• proof of this Doctrine, I take out of the Epistle to the Hebrews the 1. Chapter verse. 3. where it is said of the son of God, that He bears up, that is, moveth and Governs all things by his mighty word:
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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.
he that granteth that he Ruleth all things, excepteth no one thing from his government: We may then well conclude out of this place of God, that God Governs all, and every thing.
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But least I should leaue any starting hole for the aduersary to winde out at, let vs further sée what the Scriptur• teacheth vs of the gouerning of euery particular thing by Gods prouidence.
But least I should leave any starting hold for the adversary to wind out At, let us further see what the Scriptur• Teaches us of the governing of every particular thing by God's providence.
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:
The book of Job, and the Psalms, do very often handle this argument, so that if I should gather out of them all their proofs, I should write out almost their Whole books:
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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,
In the 148. Psalm the Prophet Says, that fire and hail, snow, and vapours, stormy winds do execute his word, and what is it to execute the word of God,
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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 vs learne how the Lil•ies of the field doe growe, they labour •ot, neither spin:
he brings up the Clouds from the ends of the earth, and makes the lightnings with the rain, he draws ••rth the winds out of his treasures ▪ 〈 … 〉d christ our Saviour in the •••• Math. bids us Learn how the Lil•ies of the field do grow, they labour •ot, neither spin:
and a little afterward •e telleth vs, 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 onely generally, but also particularly:
and a little afterwards •e Telleth us, that God does cloth the grass of the field ▪ these •ew places •rooue that God hath a provident •are, •o keep and govern even his Lifeless creatures, not only generally, but also particularly:
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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 in the 104. Psalm verse 14. the Prophet Says, that GOD Causes grass to grow for the Cattle, •nd afterwards in the 27. verse he Says that all beasts, fowls,
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,
Thou givest it to them, and they gather it, thou 〈 … 〉 penest thy hand and they Are fille• with good things ▪ This also our Saviour christ Affirmeth in the 6. of 〈 … 〉 th•w, saying, behold the Souls of 〈 … 〉 heaven,
by the •ew places you may sée it sufficien• prooued, that GOD hath a prouide• care of euery particular creature, v• on whom he hath not bestowed the 〈 … 〉 liberty of choise,
by the •ew places you may see it sufficien• proved, that GOD hath a prouide• care of every particular creature, v• on whom he hath not bestowed the 〈 … 〉 liberty of choice,
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:
Now as for those creatures 〈 … 〉 whom God hath given that gift of fr•• choice, which I said were Angels an• m•n, Some do think, that God in tru•• hath a special provident care ou•• man whom he made After his own 〈 … 〉 image and likeness: but not over other creatures:
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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.
neither can he 〈 … 〉 provident and careful for the god• ▪ but he must also govern and Rule •e wicked according to the pleasure of 〈 … 〉 divine power.
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:
and may keep them among whom he lies encamped in such dutiful Obedience, that they may be ready to do whatso•uer his Captains and Officers command them:
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Now how God ruleth not one〈 … 〉 euery 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 vnto the •ord,
Now how God Ruleth not one〈 … 〉 every particular man, but also all th〈 … 〉 several actions of men, is proved 〈 … 〉 〈 … 〉t which is in the 16. of the Pro••rbs, commit thy works unto the •ord,
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I wil vse onely two exam〈 … 〉, to illustrate and make plain this ••st true doctrine, y• God gouerneth the seuerall actions of all men, 〈 … 〉 good and bad:
I will use only two exam〈 … 〉, to illustrate and make plain this ••st true Doctrine, y• God Governs the several actions of all men, 〈 … 〉 good and bad:
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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.
In this history these men 〈 … 〉 their several actions Are to be Way 〈 … 〉 First father Iacob, then the breth〈 … 〉 of Ioseph, Ioseph himself, the Ish〈 … 〉 clites to whom he was sold, that 〈 … 〉 huswife his mistress.
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,
For so God 〈 … 〉 uemeth the wicked actions of th〈 … 〉 men, that the most peru••se practises of Joseph's brothers, the shameless and beastly part of Potiphar's wife,
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 vnder 〈 … 〉t in the shadow til he might see what ••ould be done to the City:
for I read• •hat Ionas went out of the City of Ni〈 … 〉y, & sat on the East-side of the City, 〈 … 〉 there made him a booth & sat under 〈 … 〉t in the shadow till he might see what ••ould be done to the city:
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,
and the winde• the worm is a creature that hath life in it and is of that kind of beasts that be denided in their bodies, the head & breast from their belly and tail, the Gourd & the wind they Are creatures without life,
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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 haue already written ▪ I may safely conclude, that both all the creatures which want the gift of choice,
for by these means, Jonah that was wandering was Set in the right Way, as if you will read the chapter you may see more Fully of that which I have already written ▪ I may safely conclude, that both all the creatures which want the gift of choice,
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Of the Angels, which I placed at the first amongst these creatures, that haue the liberty of choice, I wil write now the lesse, hoping that I shal haue this backe againe to view, polish, and inlarge:
Of the Angels, which I placed At the First among these creatures, that have the liberty of choice, I will write now the less, hoping that I shall have this back again to view, polish, and enlarge:
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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:
To this argument drawn thus from the nature of God, I answer, that their First proposition is false, which is that God cannot govern all things generally and particularly without exceeding toil, and grief of mind:
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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:
but for that I will not only deny it as false, but show the Reasons that m••ue me so to do, you must know that there Are diverse Kinds of actions, •ome Are natural, Some Are violent, other Some mean:
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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:
such Are the round motions of the heavens, th• flowing and ebbing of the Sea, th•• Light things do of their natural lightness mount upward, heau• things all downward, that we breath •nd such like:
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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,
Other actions there Are, which Are done by, force, and Therefore Are called violent ▪ as by force to make a stone mount upward, whose nature is to fallen downward ▪ And such like violent actions, which cannot long last as Aristotle •eacheth,
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:
A second argument of theirs is this, It is an unmeet thing for God, and clean repugnant to his nature, to intermeddle in filthy, and unclean matters:
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but he cannot gouern euery seueral creature, and their actions, but he must entermeddle with many vncleane and filthy matters ▪ therefore he doth not gouerne them.
but he cannot govern every several creature, and their actions, but he must intermeddle with many unclean and filthy matters ▪ Therefore he does not govern them.
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& 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:
& Ruleth all, yet does it not Therefore follow, that the nature of God does intermeddle with th• ••pure actions of his creatures, which may be made plain by this similitude:
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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:
the one of them we may call ordinary ▪ which God does often use, the other extraordinary with which order though we be not acquainted, yet does God himself know the cause why he so works:
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y• graceles graft thinketh euery houre twenty vntill his father be breathlesse: both their fathers died & that according to Gods appointment and direction.
y• graceless grafted Thinketh every hour twenty until his father be breathless: both their Father's died & that according to God's appointment and direction.
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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,
how comes it to pass, that that which pl•aseth GOD may displease him also, and that which displeaseth him, please him? as he was pleased with the good child's kindness,
But certaine idle companions to draw both Augustine and vs into hatre•, for this doctrine, obiect against vs, that they cannot perceiue in God this double wil, which we speake of, to wit, a secret and a reuealed will:
But certain idle Sodales to draw both Augustine and us into hatre•, for this Doctrine, Object against us, that they cannot perceive in God this double will, which we speak of, to wit, a secret and a revealed will:
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but let them first answer to that which Augustine and wée haue proposed, and 〈 … 〉ill they, nill they, they must acknowledge with vs, that this differance of 〈 … 〉ill, of which I haue spoken, is not 〈 … 〉operly in God,
but let them First answer to that which Augustine and we have proposed, and 〈 … 〉ill they, nill they, they must acknowledge with us, that this difference of 〈 … 〉ill, of which I have spoken, is not 〈 … 〉operly in God,
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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.
If Aristotle were asked what the 〈 … 〉use were of their imperfections and 〈 … 〉eformities, he would answer that 〈 … 〉ey proceeded of a defect and want in 〈 … 〉ture.
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 haue necessar〈 … 〉 either to nature or to our parents:
for if no m〈 … 〉 should be mad, if none deformed, no〈 … 〉 •ame, none blind, we would ascri〈 … 〉 the perfection of our birth, which w〈 … 〉 perceive that all men have necessar〈 … 〉 either to nature or to our Parents:
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.
but since there appears su〈 … 〉 a diversity in the outward form•s 〈 ◊ 〉 creatures, the providence of God •o〈 … 〉 more clearly appear by that their difference in shape.
There are also in thē many profitable 〈 … 〉ings for man, wherof som• we know 〈 … 〉t, other-some the Phisitians know, 〈 ◊ 〉 Nicander & others haue very lear〈 … 〉dly written of them:
There Are also in them many profitable 〈 … 〉ings for man, whereof som• we know 〈 … 〉t, Othersome the Physicians know, 〈 ◊ 〉 Nicander & Others have very lear〈 … 〉dly written of them:
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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,
Ancient lear〈 … 〉d Chrysostom in his tenth Homily 〈 … 〉pon Genesis, used this similitude: (Says he) in earthly matters when 〈 … 〉e see these things that be done, ap〈 … 〉oued by graven and mighty men, 〈 … 〉e mislike not their censure, not 〈 … 〉in-say it,
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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 haue receiued his censure of them all, that all that h〈 … 〉 made was very good, let vs suspe〈 … 〉 our iudgments & bury them in silenc〈 … 〉 and let vs not dare to prefer the iudgments of al men before the Lords:
how much more 〈 … 〉uld we carry the same mind of all 〈 … 〉ble creatures, which we know that ▪ 〈 … 〉d the Creator of all things made ▪ 〈 … 〉at since we have received his censure of them all, that all that h〈 … 〉 made was very good, let us suspe〈 … 〉 our Judgments & bury them in silenc〈 … 〉 and let us not Dare to prefer the Judgments of all men before the lords:
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ho〈 … 〉 much more are we bound to attrib〈 … 〉 vnto the most wise creator of all thin〈 … 〉 this •erfection in his creation ▪ that made nothing in vaine,
ho〈 … 〉 much more Are we bound to attrib〈 … 〉 unto the most wise creator of all thin〈 … 〉 this •erfection in his creation ▪ that made nothing in vain,
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,
and the chiefest end of all things, 〈 … 〉d by the Common consent of all men, ••ery thing is judged either perfect or ••perfect, by the attaining of his end? •here is a fourth argument,
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& ••ery particular thing, there should not 〈 ◊ 〉 so great troubles in cōmon wealths, ••d specially in the Church, whereof ••e Lord hath a speciall care,
& ••ery particular thing, there should not 〈 ◊ 〉 so great Troubles in Common wealths, ••d specially in the Church, whereof ••e Lord hath a special care,
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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,
if he should see, mo••rate and suffer all these outrages & 〈 … 〉orders) is one of the chiefest props of Epicurus his opinion and this arg•ment troubled many that now liue〈 … 〉 daily labour to bring Epicurus name 〈 … 〉 obloquy with all men,
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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.
and punishments a〈 … 〉 hard entertainment of the godly, v•till he went into the sanctuary of G〈 … 〉 then understood he their end, •hat until David entered into God's school & learned by his word & holy Spirit he ordered all things most wisely, a〈 … 〉 justly.
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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:
After Pompey had been put t〈 … 〉 worst in the battle fought betw〈 … 〉 Caesar & him, in the consines of Ph〈 … 〉salos, & escaped by flight to Mytele〈 … 〉 he went to Cratippus, and disput〈 … 〉 with the Philosopher in his Gard〈 … 〉 whither he Thought there was a〈 … 〉 God which by his providence ruled earth:
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:
teaching hereby that whatsoever 〈 … 〉e world does prate of the Causes of •fflictions, that GOD with great •isdome, does send forth of his trea〈 … 〉res all sorts of calamities:
That is, t• rants sit in the throne of Justic• which vnder 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:
That is, t• rants fit in the throne of Justic• which under pretence of executi• Justice, Are but Hypocrites and oppre•• the people: Job 34. verse 30. Woe be to thee (Says the Proph• Isaiah) which spoilest, for thou sha• be 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:
And indeed, one tyra• plagueth Another, and though tyrant be a plague to all Nations & kingdome• yet Are they themselves in due tim• in like sort punished by other tyrant• In the person of Sennache•ib y• iudg•ments of God Are very lively Set for by the Prophet Isaiah in the te• Chapter of his Prophesy:
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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:
Sennach rib was a wicked man, & he is asco•• to wicked peopl•, yea he cruelly ver• the people of God, he spoileth almo• all Palestine, he bes•egeth Ierusal• the chief city of that Country:
thus laide forth by the Prophet, hée might haue b•ne better occupied & instructed then hée was by his toring with Cratippus: And this would haue taught him, that though the Lord suffereth tyrants to bée for a time a plague to an• natiō,
thus laid forth by the Prophet, he might have b•ne better occupied & instructed then he was by his Toring with Cratippus: And this would have taught him, that though the Lord suffers Tyrants to been for a time a plague to an• Nation,
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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:
Sennachetib besieged Jerusalem, Pompey took it, the assyrian was put to flight by an Angel and was slain in his Temple, that is in his Sanctuarr, by his own Sons:
Pompey was put to flight by Caesar ▪ and flying to Ptolomy King of Egipt, whose father being dispossessed of his kingdome, he had restored again to his crowne,
Pompey was put to flight by Caesar ▪ and flying to Ptolemy King of Egypt, whose father being dispossessed of his Kingdom, he had restored again to his crown,
(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:
(They know not the thought• of the Lord, they understand not his council; Therefore they shall be thrashed as sheaves is the bairn, (may be spoken of all these Giants and proud Tyrants, who for that they knowt not the counsel of the Lord, shall in his appointed time bear the punishment of their pride:
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Neither doth the holy Ghost teach vs, that the wicked only are punished, but that the church of God is also afflicted though for another end and purpose:
Neither does the holy Ghost teach us, that the wicked only Are punished, but that the Church of God is also afflicted though for Another end and purpose:
but I will at this time alleadge onely thrée, by which as by many other wee may know, that the Lord in truth and iudgement, doth excercise his church with afflictions.
but I will At this time allege only thrée, by which as by many other we may know, that the Lord in truth and judgement, does Exercise his Church with afflictions.
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:
Yea we must all say with Ieremy in the third chapter of his Lamentations, verse 22. It is the lords Mercies, that we Are not consumed, Because his compassions fail not. My second reason is this:
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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,
The third reason is Delivered by Paul in his First Epistle to the Corinthians the 11. Chapter, vers. 32. When we Are judged we Are chastened of the Lord,
The iudgements of the Lord are true and righteous, neither let vs measure them according to our owne conceit & iudgements which are very deceiueable, but let vs know that the Godly are punished for their sinnes they dayly commit, that they may be humbled,
The Judgments of the Lord Are true and righteous, neither let us measure them according to our own conceit & Judgments which Are very deceivable, but let us know that the Godly Are punished for their Sins they daily commit, that they may be humbled,
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