Chap. 7. Elf e fs ofpanic. provid. notby nature, (/c. Zntrodui. 8. Laftiy from the fudden cry. of every Creature in diftrefs, for which, no reafon canbegiven, but that it is vox nature clamantis ad dominion nature, thecry of Na, tune, to the Godof Nature, as fome of theHeathen have been forced to confefs. And thus we fee the Providence of God inparticular, concerning which Theodo. In his rs rer hath written againft thofe that were of opinion, that Providencewas but as a Serm.de.pro. Clock, which after thePlummets are plucked up, goesafterward of its'own accord. videntia. The Third particular to be proved is, that the effects we fee come not meerly of fecond caufes, or bynature, nor by chance, but mediately,or immediately from God. Firft, not by nature, or fecond caufes alone. Means er a. We fay that means worknothingof themfelves, no more thenbread can nou- . rifit of it felf. For there is a ftaffof Bread ( as the Prophet tells us ) which if it be Ezek. 4 16. 5. ,6. broken, Bread it felt will do us littlegood. Chriftcalleth it the Word, and the John 6.3a. Pfalmift hiddenTreafure which without God's blaring , will beput but as into a 1;,[2,1": 7.14. 6. bottomlefsBag , as the Prophet fpeaks. This the Philofophers acknowledged, and . called it infufionof ftrength, nature and efficacy into the Creatures. And it muft needs be from the firft, and not from the fecond caufe. Gen. e. 2. Sundry things arc effected without means : as becaufe Men fhould not think the Sun to be the foie caufeof Light , God created the Light before the Sun. Like- wife e created means of Fruit. theAnd wefee in thefe daysd, preferment th tact upon fome Men, that neither fcek nor deferve it. jphn 9. 6. 3. We feealfo fome effectswrought contrary to Nature. As whenChrift opened s Kings a. 19. the Eyes of himthat was blind, with Clay, which naturally is more propper to put Vet 39' out the Eyes than open them. So likewife Elifha made the fait water frefh and fweet by calling fah into it. 7ofephs imprifonment, was the means of his prefer- ment. And the unlearned Chriftiarú confounded the learned of their time. ,Therefore the effects dependnot on means, or nature only. 2. Not by Chance. Fortune hath not the command of the iffne and event of War, as fome prophanc Men have given out, Sors domixa campi, that Chance is thepredominant Lady ofthe See the faolipi- o. Field but we Chrittians know, that God is a Man ofWar, and fighteth for hisSer- 6. vants, and gives them victory ; or elfe for their fins, and tohumble them , gives 3 them into the Enemies hands, and maketh them Lords over them : and the Hea- thens themfelvesmale their worthies, Diomedes,Viiffes,&c. profperous by the af- fiftance offorne God, and therefore in their ftories, ufually therewent avow before the war, and after the victory, performance. In the very drawingof Lots ( which a Man would think to be Chance of all other things) we fee, it ordered fometimes by fpecial Providence againft Chance; fo that it mull be confeifed that fomewhat Sam64 :45 was above it, as in the cafe of 3onathan , and gangs. And therefore it is that the-wife 7. Man faith , The lot is caft into the lap, but the whole difpofing ofit is in theLord. Pro. 16. 33. Hence the Mariners in the Ship where yona, was, ufed this calling of lots , acknow- ledging a Providence ofGod therein. And upon that which they call Chance -medley it cannot depend, for there is alfo Providence. Herodotui reports of Cambyfes, that being hated by his Subjects for his cruelty,the People notunwilling to have another Ufurper in hisabfence it carne to his Ears : he furioufly alighting fromhisHorfe with intent tohave goneagainft the Ufur- per, his Sword fell out of the Scabbard, and run into his Thigh or Belly and killed him, which this Heathen writer afcribes to Providence , not to chance-medley. And the Philofophers conclude, that chance is nothingelfe but an effeft of caufes far remov- ed ; and if ofthem, much more ofthings neer together , which plainly are to be re- ferred to theDivine Providence. And it is a greater argument ofProvidence to joyn things far afunder, than thofe which are nearer, and better known. Therefore the variouseffectswe fee cannot be afcribed only to Nature or Chance. To all which might be added that unanfwerable argument from the fulfilling of Prophecies, which necefi'arily provesa Divine Providence. Thus we have teen, that there is a Provi- dence in general. 2. That it worketh even when thereare fecondary caufes. 3. Now that this Providence reacheth and extendeth to particulars , as it doth to generals, and rewardeth each particular Man, is proved by Philofophy and reafon, thus, r. The Philofophers make Providence a part andbranch of prudence : & is
RkJQdWJsaXNoZXIy OTcyMjk=