Then it followeth as vers: 5. 16. The Angell which hath deliuered me from all euill , blesse the children , and let my name be named vpon them , and the name of my fathers Abraham , and Izack , that they may growe as fish , into a multitude in middes of the earth . In these wordes , the holy Patriarke Iacob giueth that particular prouidence to the Angell , which in the former verse hee had giuen to God : And that by the name of Angell he vnderstandeth no ●reature , is hereby proued , in that he affirmeth , that this Angell had power to blesse : saying to him , Blesse the children : Hee then is the Angell , whome Iacob was wont to call , the Angell of the Lord , that is the Sonne of God .

Therefore in this place Iacob attributeth a prouidence ouer all things and persones , to the Angell : that is the Sonne of God , as well as to God the Father .

By authoritie Iohn . 5. verse 17. My Father worketh and I worke : This worke that Christe speaketh of , is not to be vnderstood of the creation onely , but also of the gouerning of al things created .

But if my ignorance were so great , that I could not remoue these inconueniences : yet not withstanding , are you and all Christians bounde to receiue with all humilitie this true doctrine : and to blame me not , the doctrine , if I be not able to cleare it of all those things , which in the iudgement of man may seeme absurde : And although it is not my purpose , to examine all , that Philosophers and others say against the gouerning of euery thing by the prouidence of God , yet in my minde , all that they can say against it , may by this one argument be easily ouerthrowne . If he be a God ( which they all confesse , & though they would denie it , yet may it easilie be proued against them ) hee is a most perfect thing : but that which is most perfect , hath nothing perfecter then it selfe , neither can we imagine any thing to be more perfect , then that which of it selfe , is truly and absolutely most perfect : therefore there is nothing , neither can we imagine any thing to be more perfect then God : here vpon I inferre , if God did not gouerne al things in general , & euery thing in particular , wee might well imagine that there was something more perfect then God : euen such a diety , which had charge and care of euerie particuler thing : but it is shewed that no such diety or God-head cau be imagined .

It is false therfore , that they hereupon would infer that God by his prouidence ruleth not euerie particular thing , & the contrarie is true , which we teach : for else surely that God , which they dreame of to liue idleis , & at ease , and to haue no care of any thing , as they babble , is not in truth a God , but as Tullye sometime said of their maister Epicurus , so say I of them , that they in wordes acknowledge a God ▪ but in truth deny that there is any . But leauing Philosophers , let vs see what the Scripture teacheth vs : the first place I wil vse for the proofe of this Doctrine , I take out of the Epistle to the Hebrues the 1. Chapter . verse . 3. where it is saide of the Sonne of God , that He beareth vp , that is , mooueth and gouerneth all things by his mightie worde : he that granteth that he ruleth all thinges , excepteth no one thing from his gouernement : wee may then well conclude out of this place of God , that God gouerneth all , and euery thing .

But lest I should leaue any starting hole for the aduersarie to winde out at , let vs further see what the Scripture teacheth vs of the gouerning of euery particular thing by Gods prouidence .

Neither will I heape vp many places , but content my selfe with a few examples , out of which the truth of this doctrine may be gathered .

And thus I do endeuour to proue it breifly : All the creatures of God are either indued with the gift of free choise , or els want this libertie of choise : they that haue it , are Angels , both good and euill , and men also both good and euill : they that want this libertie of choise , are all other liuing things created by God , and also those his creatures which haue no life : and yet of all these creatures , God hath a speciall care , so as hee disposeth of euery one of them according to his pleasure .

The booke of Iob , and the Psalmes , do very often handle this argument , so that if I should gather out of them all their proofes , I should write out almost their whole bookes : yet some I will bring , and leaue the rest for you to gather , hoping it will be a meanes to bring you to the often reading of them .

In the 147. Psalme the Prophet saith thus of God , that the couereth the Heauen with cloudes , and prepareth raine for the earth , and maketh the grasse to growe vpon the mountaines : But the cloudes , the raine , and the grasse are things without soule and life , and yet by his wonderfull prouidence he driueth , and ruleth at his pleasure the cloudes in the aire : he sendeth the raine downe vpon the earth , and he maketh the grasse to grow : In the 148. Psalm. the Prophet saith , that fire and haile , snow , and vapours , stormie windes do execute his worde , and what is it to execute the worde of God , but to be ruled and gouerne by his worde , it is to be at his becke and pleasure : Againe , in the 135. Psalme , it is said , that whatsoeuer pleased the Lord , that did he in heauen and in earth , in the Sea , and all the depthes : he bringeth vp the cloudes from the endes of the earth , and maketh the lightnings with the raine , he draweth forth the windes out of his treasures : and Christ our Sauiour in the 6. of Math. biddeth vs learne how the Lillies of the field do growe , they labour not neither spin : and a little afterward he telleth vs , that God doth cloath the grasse of the field : these fewe places proue that God hath a prouident care , to keepe and gouerne euen his lifelesse creatures , not onely generally , but also particularly : as cloudes , raine , windes , grasse , fire , haile , snow , vapours , lillies , and such like : the like prouident care he hath for other of his creatures , whome hee hath indued with the life and sence , but not with reason and that libertie of choise , whereof I spake before : Wee reade in the 147. Psalme that God giueth to beasts their foode , and to the yong Rauens that crie : and in the 104. Psalme vers. 14. the Prophet saith , that God causeth grasse to growe for the cattell , and afterward in the 27. verse hee saith , that all beasts , foules , and fishes , waite vpon thee O Lord that thou maist giue them food in due season : thou giuest it to them , and they gather it , thou openest thy hand and they are filled with good things : This also our Sauiour Christ affirmeth in the 6. of Mathew , saying , beholde the foules of the Heauen , for they sowe not , neither reape , nor carye into the barnes : yet your heauenly Father feedeth them . And in the 10. of Math. Are not two Sparrowes sold for a farthing , and one of them shall not fall on the ground without your Father ? meaning God : by these few places you may see it sufficiently proued , that God hath a prouident care of euery particular creature , vpon whom he hath not bestowed the free libertie of choise , whether they haue not life , or haue life and sence and want reason . Now as for those creatures to whom God hath giuen that gift of free choise , which I said were Angels and men , some do thinke , that God in truth hath a speciall prouident care ouer man , whom hee made after his owne Image and likenes : but not ouer other creatures : which opinion how false it is , you may easily gather out of that I haue already written . Others do make this to be the difference betweene man and man , that God taketh a speciall care of the godly , but casteth away all care of the wicked : but the worde of God doth manifestly ouerthrow this opinion : In the 5. of Math. Christ our Sauiour teacheth vs , that our heauenly Father maketh his Sun to arise on the euil and on the good , and sendeth raine on the iust and vniust : And Paul in his first Epistle to Timothy the 4. chapter , saith that God is Sauiour of al men , specially of those that beleue : wherof I gather that God hath a speciall care of those that are his , but yet not so , as that hee leaueth the wicked to be ruled by chance & fortune : for if God haue a care of those things and creatures that the wicked possesse , as of their cattell , grasse , and corne , and such like : surely hee prouideth also for them , the owners & masters of those creatures : neither can he be prouident & carefull for the godly , but he must also gouerne , and rule the wicked according to the pleasure of his diuine power . For as a Prince and Generall of an armie is not onely carefull for the troupes and companies of Souldiers that be in his host : but also for munition & vittaile necessarie for them , that hee may haue his army so furnished , that it may be a terror to the enemie , and may keepe them amongst whome he lieth incamped in such dutifull obedience , that they may be ready to doe whatsoeuer his Captaines and officers commaund them : so can it not be that God doth prouide for his Church , but he must also moderate and gouerne all those things , without which his Church cannot be here vpon the earth .

Such things as appartaine to the nourishment , cloathing , safe and quiet harboring of the members of the Church : They therefore who are not of the true Church , are yet , for the benifit of Gods Church , to be ruled by his prouidence , so are the Patriarches saide to haue founde fauour in the eyes of infidelles , for that the Lord did rule and moue the hearts of infidelles , which way it pleased him .

Now how God ruleth not onely euery particular man , but also all the seuerall actions of men , is proued by that which is in the 16 of the Prouerbs , Commit thy workes vnto the Lord , and thy thoughts shall be directed : And by that also which is in the 4. of Iames : goe to now ye that say , to day or to morrow wee will goe into such a Citie , and continue there a yeare , and buy and sell and get gaine : and yet ye cannot tell what shall be to morrow : for what is your life ? it is euen a vapour , it appeareth for a little time , and afterward vanquisheth away : for that we ought to say , if the Lord will , and if wee liue we will doe this or that : Thus Iames speaking of the actions or doings of men , affirmeth that God ruleth them all , so that without his will wee can doe nothing , no not so much as passe from one place to another : and Paul coufesseth that hee was often hindred and staied by God , that he could not goe to those Churches hee purposed , vntill hee had his iourney graunted him by the will of God : God therefore ruleth all the seuerall actions of all men . I will vse onely two examples , to illustrate and make plaine this most true doctrine , that God gouerneth the seuerall actions of all men , both good and bad : In the historie of Ioseph many things to this purpose are to bee founde : the end of that historie was that which Ioseph spake of , Genesis 50. you thought euill against me saith hee to his brethren , but God disposed it to good : In this historie these men and their seuerall actions are to be wayed : First father Iacob , then the brethren of Ioseph , Ioseph himselfe , the Ishmaelites to whom hee was sold , that light huswife his mistris Putiphars wife , Pharao and his seruants : the actions of all these persons are diuers and very different one from another , some of them were laudable , others detestable , and yet some of those better then others , and some of those actions neither to be altogether allowed nor dispraised , & yet as Ioseph witnesseth , God by his prouidence ruleth & disposeth them all , both men and their actions to Iosephs good .

So as Dauid saith , Psalme 105. that God sent a man before them , Ioseph was sold for a slaue : For so God gouerneth the wicked actions of those men , that the moste peruerse practises of Iosephs brethren , the shamelesse and beastly part of Putiphar● wife , and other heauie actions , had a most happie ende : so that euen those things that they did to Ioseph , purposing by them vtterly to destroy him , brought Ioseph to great honour : so mightie and wonderfull is God , that he is able to make the light to shine out of darknesse more-ouer in the last chapter of the prophesie of Ionas , wee shall see how wonderfully God doth not only gouerne men , but also all manner of creatures sensible & vnsensible : for I reade that Ionah went out of the Citie of Niniueh , & sat on the East side of the Citie , & there made him a booth & sat vnder it in the shadow till he might se what shold be don to the Citie : and the Lord prepared a Gourd , & made it to come vp ouer Ionah , that it might bee a shadow ouer his head , and deliuer him from his griefe : so Ionah was exceeding glad of the Gourd . But God prepared a worme when the morning rose the next day , and it smote the Gourd that it withered : and when the Sunne did arise , God prepared also a feruent East winde , and the Sunne beate vpon the head of Ionah , that hee fainted , and wished in his heart to dye , and said It is better for mee to dye then to liue : in this that I haue written out of Ionas wee haue these things to waye : First Ionah a man , the most excellentest creature , the other baser creatures , as the Gourd , the worme , and the winde : The worme is a creature that hath life in it , and is of that kinde of beasts that be deuided in their bodies , the head and breast from their belly and taile , the Gourd and the wind they are creatures without life , and yet you see how God by his prouidence ruleth and moueth at his pleasure all these creatures . If Epicurus had bene at this sight , hee would haue ascribed all to chaunce : if Aristotle , to naturall causes : if Chrysippus or Zeno Stoicks , to fate and to destinie : if Plato to some petty god : and amongst them all there had not bene one worde of the trueth of God .

But the holy Ghost attributeth the course of gouerning all these things to God alone , who prepared them all for Ionah his good : for by these meanes , Ionah that was wandring , was set in the right way , as if you will reade the chapter you may see more fully of that which I haue already written . I may safely conclude , that both all the creatures which want the gift of choise , and all they that haue it , are gouerned and ruled by God , by his most high and mightie prouidence .

Of the Angels , which I placed at the first amongst those creatures , that haue the libertie of choise , I will write now the lesse , hoping that I shall haue this backe againe to view , polish , and enlarge : but their name teacheth vs that they are ruled by God him selfe , for they are called Angeli Angels , that is , messengers sent from God : and in the Epistle to the Hebrues are called the ministers , and seruants of God .

Thus much for the first parte , that is for the truth of this doctrine , that God by his prouidence ruled all things in generall , and euery particular thing in particular .

Now come I to that I promised to handle in the second place , namely to the vnfolding and answering of those arguments which are made against this doctrine . The first argument they make is this : God cannot gouerne all things generally , and euery creature and action without exeeding toile and griefe of minde : But if agreeth with the nature of God , that he rest in quiet and be free from all labours : Therefore God doth not gouerne all and euery particular thing .

To this argument drawne thus from the nature of God , I answere , that their first proposition is false , which is that God cannot gouerne all things generally and particularly without exceeding foile , and greife of minde : but for that I will not onely denie it as false , but shew the reasons that mooue me so to doe , you must know that there are diuers kindes of actions , some are naturall , some are violent other some meane : that is neither altogether naturall , nor altogether violent : naturall actions are they that doe flowe from the principles of nature it selfe , without any helpe elsewhere : such are the round motions of the heauens , the flowing and ebbing of the sea , that light things doe of their naturall lightnesse mount vpward , heauie things fal downeward , that we breath and such like : these actions are done without any labour , because they mooue of themselues without any other helpe : Other actions there are , which are done by force , and therefore are called violent , as by force to make a stone mount vpward , whose nature is to fall downeward . And such like violent actions , which cannot longe last as Aristotle teacheth , because they are done with ●orce . There is another sort of actions which I called meane , whose beginnings are of nature , but yet they cannot be done vnlesse they be helped by some other meanes , as to eate , to drinke , to walke , and such like . But now that , that God doth , hee doth without labour , because hee doth it naturally , and therefore most freely : againe , there is no force that can compell God , and therefore hee worketh of himselfe freely without any compulsion : neither is hee troubled with greifes , but gouerneth all things according to the rule of his will : neither is there any thing more agreable to the nature of God , then to gouerne , and preserue the whole worlde , euen with the worde of his power .

A second argument of theirs is this , It is an vnmeete thing for God , and cleane repugnant to his nature , to entermeddle in filthy , and vncleane matters but hee cannot gouerne euery seuerall creature , and their actions , but hee must entermeddle with many vncleane , and filthie matters : therefore hee doth not gouerne them .

I denie the second proposition , which is , that God cannot gouerne euery seuerall creature and their actions , but he must mingle himselfe with many vncleane , and filthy matters : For that amongst the creatures , and their actions , there are many vncleane things : this consequence , though it bee the grounde of the proposition is false , for although the power of God is in all his creatures , and ruled all , yet doth it not therefore follow , that the nature of God doth entermeddle with the vnpure actions of his creatures , which may be made plaine by this similitude : the Sunne of all visible creatures most excellent ( man onely excepted ) doth most set forth the glory of God ▪ it doth shine in euery place , so that it shineth often vpon the dunghill , and though the beames thereof do heat the dunghill , as they do all other places , and thinges which they peirce , Yet for all that the Sunne is not polluted with the defilements and vncleanesse of it , neither doth the substance of the beames of the Sunne mingle it selfe with those things which it pearceth .

When one laid this in Diogenes his dish , that he went into a stewes or brothels house , why saith hee the Sun commeth thither also , and yet is not defiled therewith : therby shewing , that a wife & godly man though he enter into vncleane and filthie places , and come into the companie of filthie persons , doth not forthwith toyne himselfe to their filthinesse , neither is infected with their vices : If therefore this Philosopher could enter into the stewes , and come forth againe vnspotted with their vncleanesse , so that their filthinesse could not fasten vpon him : much losse is God ( whose nature is most pure and simple in gouerning of his creatures ) insected with their filthinesse . There is a third obiection , which they thus frame : Euery wise and good gouernour , vnlesse hee be greatly hindred ▪ bringeth his worke that hee frameth , and that thing that he ruleth to a good , perfect and wished ende : this may bee proued by many examples , as by the example of a skilfull Pilot , who directeth and bringeth his ship to the purposed hauen , and such like : but nothing can let God from perfecting his workes , and yet many of his creatures , as many monsters , mad men , lame , are imperfect . Therefore God ruleth not euery generation and conception : to vnlose this knot wee must remember this distinction of order : there are two sorts of orders or courses that God taketh in gouerning all things : the one of them wee may call ordinary , which God doth often vse , the other extraordinary , with which order though we be not acquainted , yet doth God himselfe know the cause why he so worketh : & yet of this may we not conclude , that God in his workes is contrarie to himselfe : for if to vs there appeare some dinersitie and difference in the gouernement of all things by God , certainely that difference is not of Gods rule , but of the vnstable iudgement of our troubled mindes : for Gods workes are not to be balanced by our iudgements , which are deceauable , and for the most part vntrue : Augustine proposed the example of two children , one of which is dutifull and louing to his father , the other is a wicked stubberne childe : both their fathers are deadly sick , the good childe prayeth earnestly vnto God , to deliuer his father from his sicknes : the graceles graft thinketh euery hour twenty vntil his father be breathlesse : both their fathers died and that according to Gods appointement and direction .

But now that childe that prayed for the prolonging of his fathers life , highly pleased God : and yet it pleased not God , that his father should liue any longer : and againe , that childe that longed for his fathers death , as highly displeased God , and yet it was Gods pleasure that his father too should dye : how commeth it to passe , that that which pleaseth God may displease him also , and that which displeaseth him , please him ? as he was pleased with the good childs kindnesse , but not pleased that his father should liue : and again displeased with the vnnaturall part of the lewd childe , and yet pleased with his fathers death .

Surely there is in God a certaine secret ordinaunce which yet is iust , and a certaine ordinance open and manifested , which also is righteous : But certaine idle companions to draw both Augustine and vs into hatred , for this doctrine , obiect against vs , that they cannot perceiue in God this double wil , which we speake of , to witte , a secret and a reuealed will : for they say we all know and you confesse , that God is most plaine without all shew of doublenesse , and therefore his will must be also as plaine , and euen so is it , though wee cannot comprehend it : but let them first answere to that which Augustine and wee haue proposed , and ●ill they , nill they , they must ack●owledge with vs , that this difference ●f will , of which I haue spoken , is not ●roperly in God , but in vs , who ac●ording to our reach and capacity mea●ure diuine matters : and therefore in ●espect of vs and of our capacity , there se●●eth to be this difference in the will of God : According to our censure and ●udgement , we will iudge the birth of ●onsters , mad men , and crooked men , ●o be an vnperfect worke of God : but in ●he iudgement of God their creation is most perfect and absolute .

If Aristotle were asked what the ●ause were of their imperfections and ●e formities , he would answere that they proceeded of a defect , and want in nature . But Christ saith otherwise of the man that was borne blinde in the 9. of Iohn . Neither hath this man sinned , nor his parents , but that the workes of God should be shewed on him : that is , that ●od might be glorified by him . Now since the last end of al things is the glory of God , and since all those things are to bee accounted perfect , which attaine to their desired end , and since the glorie of God more appeareth by the imperfections of some of his creatures , then if hee had made them all in one forme and perfection , surely we may not iudge any of his workes vnperfect : I graunt that if they be considered in themselues , there will appeare in them some imperfection : but when they are referred to the glorie of God , if they illustrate and set it forth , they are euen therefore to be accounted perfect : for if no man should be mad , if none deformed , none lame , none blinde , wee would ascribe the perfection of our birth , which wee perceiued that all men haue necessarily either to nature or to our parents : and we would easily slip into this opinion , that wee had our selues also of our parents : but since there appeareth such a diuersitie in the outward sormes of creatures , the prouidence of God doth more clearely appeare by that their difference in shape . In the iudgement of man , many flies and wormes , and all sort of serpents are reputed not onely vnprofitable but also hurtfull : But the Lord ( as Moses sheweth in his song ) calleth them his treasures , out of which , hee draweth vengeance for his enemies , as arrowes out of a quiuer .

These were the shafts hee shooke Pharao with : with these Antiochus , with these Herode was punished : who therefore will account them vnprofitable , or who superfluous , since the Lord him selfe hath such vses to put them to ?

There are also in them many profitable things for man , whereof some we know not , other some the Phisitians know , as Nicander & others haue very learnedly written of them : Ancient learned Chrisostome in his tenth Homily vpon Genesis , vsed this similitude : ●f ( saith hee ) in earthly matters when wee see these things that be done , approued by graue and mightie men , wee mislike not their censure nor gainsay it , but preferre their iudgement before our own : how much more should we carry the same minde of all visible creatures , which we know that God the creator of all thinges made ? That since wee haue receaued his censure of them all , that all that hee made was wery good , let vs suspende our iudgements & bury them in silence , and let vs not dare to prefer the iudgements of all men before the Lords : and wee may perswade our selues with strong and sufficient arguments , that the Lord made all things in great wisdome and mercy , and in a worde , that the Lord made nothing vnaduisedly or without cause : but though we know not the causes of his workes , because of the weakenesse of our vnderstandings : yet hath hee made all things according to his wisdome and mos● mightie mercy .

Thus farre Chrisostome : If therefore by the testimonie of Aristotle , nature made nothing in vaine , As that m● who was vtterly ignorant of true religion affirmed of nature , which he yet iudge● to be both blinde and brutish : how much more are we bound to attribut● vnto the most wise creator of all thing● this perfection in his creation , that he made nothing in vaine , but all thing● in great wisdome : since all his worke● redounded to his glory , which is th● last , and the cheifest end of all things , and by the common consent of all men , euery thing is iudged either perfect or vnperfect , by the attaining of his ende ? There is a fourth argument , thus made against the prouidence of God : If God who is most wise and righteous in his iudgements , doe gouerne all things , & euery particular thing there shold not be so great troubles in common wealths , and specially in the Church , whereof the Lord hath a speciall care , for that it is his Sanctuarie : but both in Church and common-wealth there is great vnquietnesse , so that all lawes both diuine and humane are openly violated : good men most cruelly are delte withall , euill men do reioyce and triumphe in their wickednesse without controlement : God therfore gouerneth not all things that are in common-wealths and in the Churches .

This argument thus drawne from the nature of Gods iustice ( which semeth to be contrary to his gouernement by his prouidence , if he shold see , moderate , and suffer all these outrages and disorders ) is one of the cheifest proppes of Epicurus his opinion : And this argument troubleth many that now liue , & dayly labour to bringe Epicurus name in obloquie with all men , & yet are content to liue like Epicures : and this argument also the Turkes , and our capitall enemies ( the papists ) obiect most against vs : and sure it carrieth such waight with it , that Dauid confesseth that he was so astonied , that his feete were almost gone : & his steppes had welnere slipt , when hee saw the prosperitie of the wicked , and punishments and hard entertainement of the godly , vntill he went into the sanctuarie of God : then vnderstoode he their ende , that is vntil Dauid entered into Gods schoole , & learned by his worde & holy spirit , that he ordered all things most wisely , & iustly . After Pomp●y had bene put to the worst in the battaile fought betwixt Caesar and him , in the confines of Pharsalos , and escaped by flight to Mytilene , he went to Cratippus , and disputed with the Philosopher in his garden , whether he thought there was any God which by his prouidence ruled in earth : and for that before in very bad quarels ●ee had had most prosperous successe , as when he had subdued , and in battaile vanquished the inhabitants of the East part of the worlde , and was now in a most good cause ouercome , stripped of his armie , and forced to flie away himself alone most shamefully : he hereof gathered that God regarded not what was ●one amongst men , but that all things were ●one by chance . Thus doth the wise men of 〈◊〉 world iudge & speake of such euents . But the holy ghost teacheth vs to iudge ●ar otherwise of them : When Moses in his song Deut. 32. was to deliuer to the ●eople the threatnings of God , if they were disobedient , which afterward the ●ebellious Israelites felt , he vseth this preface : Perfect is the work of the migh●ie God : for all his waies are iudgement : God is true & without wickednes , iust and righteous is he : teaching hereby that whatsoeuer the world doth prate of the causes of afflictions , that God with great wisdome , doth sende forth of his treasures all sortes of calamities : some-time by them to punish the wicked , sometime to exercise the godly with them . For the sinnes of the peopl● the hipocrite doth raigne : that is , tirant● sit in the throne of Iustice , which vnder pretence of executing iustice , ar● but hipocrites and oppresse the people : Iob 34. verse 30.