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 . 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 . Obserue therefore I pray you , the words , the doctrine , and the vse . The wordes importe a commandement , and a reason to induce men to obey it . The doctrine , is the doctrine of Gods prouidence , which all that talke of , vnderstand not the truth , nor the depth of . The vse is so manifold , and profitable , that any good man may be diuerse wayes bettered by it ; either he may be informed of that he knew not , or be resolued in that he doubted of , or be put in minde of that he remembred not , or be perswaded to that he affected not , or be comforted in his sorrowes , or be moderated in his ioyes , or be incouraged in his wel-doing , or be deterred from euill : some , all these waies , some , by more then these may be singularly benefited , God in all duely serued , and his name glorified .

The words importing the commandement are , Cast all your care on him ; the words inciting men to obey it , are these , For he careth for you . 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 , for he , that is God , careth , that is prouideth , for you , for you most especially , and most beneficiallie , that cast all your care on him .

For men to cast all their care on God , presupposeth mens taking some care for themselues , and implyeth that men should not ouercharge themselues with care , nor build vpon their owne , but vpon the care that God hath of them , who is better able to prouide for them , then they can for themselues . 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 .

Sith no man can care , in that measure or manner , nor relye in all his courses vpon Gods care , Gods prouidence as he ought , either not knowing , or not duely considering what Gods prouidence is , we will by his assistance , plainely and truely deliuer the doctrine , touching that great matter : plainely that it may be vnderstood , truely , that it may be beleeued , and so by Gods grace also well applyed and vsed .

In opening this doctrine , I must shew first what Gods prouidence is , 2. what things are subiect vnto it , 3. Gods manner of working by it . 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 . The prouidence of GOD is an outward and a temporarie action of God , by which he doth preserue all things that are , vniuersall and singular , and doth dispose of all things general and particuler , that are done , and doth determine the end of them , according to the libertie of his owne will , and that to this end that in all things generall & particuler he may be glorified . 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 . 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 .

That these descriptions of the prouidence of God haue some diuersitie in them , they must not bee thought absurd ; & though they haue some semblance of opposition , they must not be thought false : for well lookt into they giue light one to the other , and well vnderstood they nothing crosse , but euery way strengthen each the other . The diuersitie that seemes is rather in words then in matter , the one peraduenture expressing more then the other , but both the truth . The opposition that seemes , is that Gods prouidence in the former description , is said to be an action of God , an outward action , and temporarie ; in the latter , that it is called an eternall and an immutable decree of God . How can it bee an action of God , and a decree too , how temporarie and yet eternall and immutable ?

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 . God his foreknowledge of all things whatsoeuer , Gods will , to bring euerie thing to its certaine end , & the actuall exequution of that his will . The two former of these his foreknowledge , and his will importe his decree , and that in God is eternall , and immutable : the latter the exequution of his decree , and that is outward and temporarie . Now some handling the prouidence of God , define it as it is a decree of God , some as it is his exequution of the same decree . They that handle it as Gods decree , must needes set downe those properties , which doe necessarily accompany his decrees , eternitie , and immutabilitie : they that handle it as it is the exequution of the same decree , must needs set it downe as it is an action , and that temporarie , yet both agreeing : for they that expresly handle the action , presuppose the decree , and they that expresly handle the decree , imply the action : I , to make my treatise the more full , expresse both .

For a summe of all , to shew what Gods prouidence is , consider we yet , foure more particular degrees , which are , 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 . All these in order , are Gods prouidence , his decree eternall for all , and according to the same decree his actual exequuting all in time . Thus much as briefly and as plainly as I can possibly , to shew truely , and fully what all true christians are to take Gods prouidence to be . Next what things are , they that are subiect vnto it ?

They are all mankinde ; elect and reprobate , all mens actions , words and thoughts , good and bad : all courses men take , all matters men take in hand , and all their euents , prosperous or crosse : all creatures whatsoeuer , great and small , all in all vniuersal , special & particular , are subiect vnto Gods prouidence they are according to his eternall , and immutable decree , in time begunne , continued , guided , and brought to their ends , to his glorie .

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 , and light to decke all as with a glorious garment . The Moone to keepe her seasons , the Sunne to rise , and to know his going downe , the clouds caried about like chariots , and the winds as with wings , his Angels ministring spirits , the foundations of the earth vnmoueable , the deepe couered , the waters standing sometimes , and sometimes flying at his rebuke ; The voyce of his thunder to terrifie , the hils to go vp to , the valleys to go downe to , the springs sent into the riuers , and the riuers to run among the hils , For the beasts of the field to drinke and quench their thirst . Grasse brought foorth for cattle , and greene hearbe for the seruice of men , bread to strengthen , wine to glad mans heart , and oyle to make him a cheerfull countenance , the day for him to labour in , and the night for him to rest in , the soules to inhabit the ayre , and to sing among the branches ; the sappie trees , the tall Cedars for birds to rest in , the firre trees for the Storke , goates to haue refuge on hils , and to Conies in stony rocks ; the Lyons one while to roare after their pray , and seeke their meate at God , another while to get them away together , and to lay them downe in their dens . The great & wide sea also with the creeping things therein innumerable both small and great : God appointed the ships to passe them , and the Leuiathan , the greatest fishes as Whales , and the like to make their pastime in them . O Lord ( saith Dauid ) how 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 , and thy filling them with good . Thus doth the glorious Maiestie of the Lord endure : Thus doth the Lord reioyce in his workes , in the workes of his prouidence , beginning , maintaining , governing them , and bringing them , to their due & seuerall ends . Touching man himselfe more particularly saith S. Paul , Act. 17. In him , that is in God , we liue , and moue , 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 about my bed , and spiest out all my wayes : For loe there is not a word in my tongue but thou O Lord knowest it altogether , thou hast fashioned me behind and before , and layde thine hand vpon me , my reines are thine , thou hast couered me in my mothers wombe . I am fearfully , and wonderfully made , my bones are not hid from thee , though I be made secretly , thine eyes did see my substance , yet being vnperfect , and in thy booke , that is , in the booke of thy prouidence , were all my members written , which day by day were fashioned , when as yet there was none of them , that is , none of them perfect . Whether then shall I go from thy presence ? If clime vp into heauen thou art there , If I goe downe into hell thou art there also , If I take the wings of the morning and remaine in the vttermost parts of the sea , euen there also shall thy hand leade me , and thy right hand shall hold me , If I say peraduenture the darknes shall couer me , then shall my night be turned to day , the darknesse is no darknesse with thee , but the night is as cleere as the day , the darknesse and light to thee are both alike . All this is true of good men , so is it of bad men too . King Salomon in the 15 of his Prouerbs teacheth , that the eyes of the Lord in euery place behold the euill and the good . God is not properly sayd to haue eyes but by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the manner of men . 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 .

Our Sauior himselfe in the 5 of Matt. saith expresly , that God maketh the Sun to arise vpon the euill and vpon the good , and sendeth raine vpon the iust and the vniust .

I will conclude this point with an obseruation of S. Chrysostome , Vt nauis sine gubernatore . As a ship without a gouernour , is for no seruice . And as another noteth well , Vt corpus sine anima , as a bodie without a soule can do nothing : Sic mundus , so the world could neuer be created as it was , nor continue as it doth , and hath done , nor be gouerned as it is , and hath bene , nor come to the appointed end it shall it selfe , and all things therein , Sine Dei prouidentia , without the prouidence of God . God worketh all things , according to the Council of his will : amongst all the rest , all things concerning all men , and so vs heer from the highest to the lowest . Thus much of those things which are subiect to Gods prouidence .

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 : secondly Immediatè & mediatè , not immediatly alwayes by himselfe alone , but by meanes also many times , when it pleaseth him : thirdly , Immutabiliter non mutabiliter , so necessarily , that it can be no otherwise then he will , and he doth nothing contingently : fourth and lastly , Benè non malè , he worketh in euery thing well , in nothing ill .

Not generally only , but particularly also , God had a worke with Ionas , when he charged him to go to Niniuie , 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 . 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 .

The like on Herod eaten vp with wormes for his pride ; and on Pharaoh plagued , and confounded for his obstinacy and hardnesse of heart . The like on Iob , strangely afflicted for his triall , & more strangely crowned for his patience . The like on many other whom bookes do report , some notable particulars of ; the like no doubt , on all men liuing , though men vse to obserue nothing but strange matters that befall them ; but God is as particular in his ordinarie workes amongst vs , as in his extraordinarie ; ordinarie and extraordinarie to him are both alike .

The next point is that God worketh in his prouidence immediatè without meanes ▪ yea against meanes , and sometimes mediatè by meanes . Without meanes , God created the world of nothing , he preserued Moses fortie dayes on the Mount without food , 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 ; In extremitie of sicknesse , when Physitions and all giue a man off ; In dangerous child-births , when women be at their wits end ; 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 ( vndeserued especially ) into highest accompt , and dearest sauour .

The Kings hart saith Salomon in the 21. of the Prouerbs is in the hands of the Lord as the riuers of waters , & he turneth it whither soener it pleaseth him . As Kings harts , so all mens else . Our God ( saith Dauid ) is in heauen , and hath done whatsoeuer pleaseth him : as hee hath done , so doth he still , and will doe , howsoeuer it pleaseth him , with meanes , 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 . That he worketh against meanes , is the strangest , but it is as true as the rest . 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 , nor an Iron gate could hold Peter . In the 28. of the Acts , that a venemous viper could doe Paule no harme . If all the wicked of all the nations in the world , should band themselues against the Lord , and against his annoynted , our Prince , his prophets , his seruants , God can dash them all , as it pleaseth the Lord , so only come things to passe , blessed bee the name of the Lord .

Now it followeth to be shewed , that God worketh by meanes , which I cannot declare better , then by shewing what meanes he vseth in his workes : 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 ; 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 , and Gods peoples defense , against the mighty hoste of the Aramites ; sometimes , and most commonly not seene at all to men , 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 .

As it was with those little ones Christ there speaketh of , so is it with ail Gods children . God keepeth angels to waite vppon them , though wee haue no proofe for euery one , one : yet haue wee for that which is as good or better . 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 . 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 .

When they are seene , they haue some shape giuen them for the time ; that they are not seene , it is for that they are spirits , which are inuisible to men ; seene to men or vnseene , God seeth them , and vseth them , and they are his mightie meanes to preserue and to destroy : The bad Angels and all , God vseth to punish sinners , and for the tryall sometimes of the best men , as of Ioh.

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 , as in his Prouidence hee hath appointed . 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 . God himself in the 38 of Ioh , testifieth of a set course of the heauens , and of a pourefull rule of theirs ouer the earth ; of the Pleiades and their sweete influence , the starres ( as learned and godly men take it ) which bring in the spring time . Of Orion and the loosing of his bands , a starre which bringeth in winter , of Mazoroth and their times , the 12 signes : of guiding Arcturus and his sonnes , which are likewise noted to signifie the north starre , and those thereabout .

In the 9. of Ioh , wee reade of Gods countermanding those great Rulers of the world , the sunne to rise or not , and of God his closing vp the starres as vnder a signet

Besides the heauens , God hath other his creatures too , as his effectuall meanes to the maintenance , gouernment and ordering of the whole . In the 2. of Hosea , God saith , I will heare the heauens , and they shall heare the earth , and the earth shall heare the corne , the wine and the oyle , and they shall heare Israel . That is , God is the fountaine of all excellencie , of power and virtue to the heauens : 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 , and cheerefunesse , to serue vnder God in his prouidence , as he hath appointed .

How men are this way , God his meanes may appeare by a viewe of mens states in this land , publique and priuat , Their gouernment and their maintenance .

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 . Vnder the King , ouer the Church , are the Arch bishops , and Bishops , and the rest of his Maiesties ecclesiasticall gouernours .

The Common wealth is to be considered as it is in peace , or as it may haue warres . In warres are noble men especially to be generals , men of worth only to be captaines , commanders , and officers . In peace , Cities and great Townes are ordinarily gouerned by their Maiors , Aldermen , and others of the better sorte ; Countries abroade by the Peeres of the Land , the Iudges of the land , the Iustices , & inferior officers vnder them .

Priuat houses , are either for learning , or for hous-keeping . In societies of learned men , the heads and auncients , are to gouerne the yonger . In those that ave for houskeeping , and hospitalitie , are the husband and the wife to rule their farnilie , children and seruants . In great mens houses , chiefe officers in their places , are to command the rest of the houshold . I hus for gouernment .

Now for maintenance ; 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 . I cannot remember all , but you may see by these , how God doth vse men , his meanes , for gouernment , and maintenance one of another .