they have their authority and answerably to order matters In ordering whereof there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state God hath given this power to supreme Magistrates to appoint whom they see best according to that which Moses said to Ioshua Choose us out men If men chosen might refuse to go to what purpose are they chosen Souldiers owe Exequendi jussa bellica ministerium milites debent paci salutique communi Aug. cont Faust Manich l. 2. c. 75. to common peace and safety the service of executing their Governours commands of waging warre Ob Hath one man power over anothers life Answ 1. Going to warre doth not necessarily presuppose losse of life Many returne home from warre not onely with their lives but also with much honour and wealth 2. Many are the cases warranted by God wherein some hazard their lives for others as Esth 4. 16. Iudg. 5. 18. Phil. Miles Christi securus interimit interit securior Sibi praestat cum interit Christo cum interimit Cum occiditur ipse non perijsse sed pervenisse cognoscitur Mors ergo quam irrogat Christi est lucrum quam excipit suum Bern. loc citat Non est potestas nisi à Deo vel jubente vel sinente Cum ergo vir iustus si fortè sub rege homine etiam sacrilego militet rectè possit illo iubente bellare civicae pacis ordinem servans cui quod iubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut fortasse reum regem saciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug cont Faust Manich. l. 22. c. 75. 2. 30. 3. If in this case a souldier die he dieth in his way and in the worke of God so as his death may be his best advantage God having given his Angels charge over all his when they are in warre they will either keepe them from death or when they die they will take their soules as they did the soule of Lazarus to carrie it to blisse Therefore with much confidence he slayeth his enemy with greater confidence he is himselfe slaine He doth a good turne to himselfe if he be killed and an acceptable thing to Christ if he slay his enemy When he is slaine he is not destroyed but perfected The death which he inflicteth is Christs gaine and which he suffereth his owne gaine The application of this point of obedience in particular concerneth such as are or shal be commanded as Ioshua here was to fight with the enemies of the Church and State that they testifie their obedience readily with good conscience and courage and that for the Lords sake Quest. What if Christians be under the subjection of Idolaters or Infidels ought they at such a Kings command to go to warre Answ An ancient Father giveth this answer There is no power but of God either commanding or permitting it Therefore a righteous man if happily he serve as a souldier under a King that is even a sacrilegious man he may rightly warre at his command keeping the order of civill peace who is either assured that that which is commanded is against no command of God or is not sure whether it be so or no so that perhaps the iniquity of commanding may make the King guilty but the order of serving may prove the souldier to be innocent §. 38. Of the meaning method and doctrines of the tenth Verse EXOD. XVII X. And Moses Aaron and Hur went up to the top of the hill * * * See §. 1. THe performance of that promise which Moses made V. 9 is here generally propounded The performance is expressed almost in the same words wherein the promise was propounded In the promise Moses said I will stand on the top of the hill In the performance it is said Moses went up to the top of the hill Only here is not mentioned the rod of God in his hand but here are added two Assistants that went with Moses which were Aaron and Hur. Of Aaron much is spoken in other places His name was agreeable to his function For Aaron importeth a teacher and Priests whereof he was the first and chiefest were Summum Sacerdotium ab Aaron cepisse definimus Aug. quaest super Levit l. 3. q. 23. teachers whereupon it is said The Priests lips should keepe knowledge and they should seeke the law at his mouth Mal. 2. 7. This Aaron was elder brother to Moses Exo. 6. 20. For they died both in the same yeare and Aaron was 123 years old Numb 33. 38 39. And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron For in that God saith to Moses of Aaron He shal be thy spokesman unto the people he importeth a Principality in Moses and a Ministry Cum dicit tibi loquetur ad populum satis indi cat in Moyse Principatum in Aaron Ministe rium Aug. Quaest super Exo. l 2. q. 10. in Aaron which is yet further confirmed in that it is added Thou shalt be to him instead of God Exo. 4. 16. Many and great were the prerogatives conferred on Aaron For 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh and in the wonders which were done in Egypt Exo. 4. 30. 5. 1. For Aaron could speake well Exo. 4 14. 2. When Moses was absent 40 dayes Aaron was appointed chiefe Governour in his roome Exo. 24. â—4 32. 1. 3. Aaron was the first that was annointed High-Priest Vestem sumebat Aaron qua eius summitas appareret Aug. loc citat and clothed with the glorious priestly ornaments Exod. 29. 5 c. 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant None els might execute the services appertaining thereto Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of Gods choice of Aaron his rod onely among all the rods of the heads of Israel did bud blossome and bring forth ripe almonds and thereupon it was kept as a perpetuall memoriall before the Lord Numb 17. 8 10. Hebr. 9. 4. 7. Aaron was to make an attonement when Gods wrath was kindled and when multitudes died of the plague he stood betwixt the living and the dead and the plague was stayed Numb 16. 46 48. 8. Aaron both in regard of his externall function and also of his internall disposition is stiled The Saint of the Lord Psal 106. 16. Ob. He made a golden calfe Exo. 32. 4. He with Miriam murmured against Moses Numb 12. 1. He was incredulous Numb 20. 13. Answ These were indeed great sinnes and manifest fruits of the flesh but onely particulars The disposition of his soule and generall course of life was holy Which of the Saints had not their blemishes As the flesh may be in
14. 14. Mar. 1. 41. Luk. 7. 13 14. Of the Sonne of God it is oft noted that when he saw such and such in misery he had compassion on them and healed or otherwise helped them namely then at that instant when he first saw them He delayed not his succour he put it not off but presently instantly gave outward proofe of his inward compassion d Eph 5. 1 2. Be ye therefore followers of God as deare children and walke in love as Christ hath loved us And as God and Christ manifest their love to us by a speedy and seasonable succour so let us give proofe of our true love For this end let us remember those that are in bonds as bound with them and them that suffer adversity as being our selves also Heb. 13. 3. in the body Let us make the case of them that are in misery as our owne case As we would not that others which are able to helpe us should suffer us to lie scorching in the fire of affliction but with all the speed they can pull us out so let us deale with others A good turne quickly done is doubly done Bis dat qui cito dat Senec. lib. de Benef. §. 60. Of the boldnesse in danger which a good warrant giveth IIII. * Sec §. 52. A Good calling may make one bold in danger This is true of such as had the warrant of an extraordinary calling and of such as have ordinary warrantable callings a Exo. 1 c. 3. c Moses by vertue of his speciall calling boldly opposed himselfe against Pharaoh b Heb. 11. 27. Not fearing the wrath of the King Ioshua by vertue of his calling undertooke a warre against many mighty nations and kingdomes So did many of the Iudges d 1 Sam 17. 34. David on this ground set upon a Beare at one time and on a Lion at another and slew them both e Lev. 13. 2 c. 14. 36 c. A Priest by vertue of his calling readily and securely admitted lepers to come to him viewed them touched them and went into houses infected with leprosie to view where or how farre the leprosie had spread it selfe yet was the leprosie infectious A good calling is that way wherein God by his Divine A calling is a good warrant providence setteth a man and wherein he hath appointed him to walke f Psal 91. 11. In that way he hath given his Angels charge over him to keepe him Where we have g Heb. 1. 14. the Angels to minister for us and to h Psal 34. 7. encampe round about us what need we feare They will either keepe us safe from danger in this world Or if it seeme good to God to take us out of this world they will carie our soules into heaven as i Luk. 16. 22. they did the soule of Lazarus For application of this point it is requisite that we be Who to abide in plague time well instructed by Gods Word in the kind of our calling whether it be lawfull and warrantable or no. As for extraordinary callings they must be warranted by an extraordinary spirit which is rare if at all in these dayes But ordinary callings have their expresse warrant in Gods Word As the callings of Magistrates Ministers Souldiers Husbands and Wives Parents and Children Masters and Servants Nurses and Helpers in all kinds of necessities These may these must in their place calling expose themselves to danger for performing the work which by vertue of their place belongeth unto them Captains and Soldiers must stand against enemies though thereby they endanger their lives Magistrates must abide in Cities and other places besieged or infected with contagious diseases to see good order kept to take order for supply of such necessaries as are fit for all sorts though by abiding there they be in danger So Ministers must abide in such places to instruct direct comfort encourage the people under their charge So husbands and wives being one flesh must have such a tender respect each of other as not to forsake one another for feare of infection or other like danger Servants also Nurses and others that in such cases take upon them or by publique authority are appointed to be helpers to such as are infected with the plague or any other contagious and infectious disease are bound to attend such persons and abide by them yea though it be with danger of their owne lives For it is necessary that such persons be looked unto To forsake and leave them that are not able to helpe themselves to themselves is more then barbarous inhumanity It is necessary that some abide by them Who more bound then they that have an especiall calling thereto They with greatest confidence may depend on Gods speciall providence for protection from infection If they be infected and die they with greatest comfort may yeeld up their soules into Gods hands as dying in that place wherein God hath set them In these cases God hath called them to venter their lives for their brethren and thereby to give evidence of their true brotherly love Of old Christians were so charitable in relieving such as were visited with the plague as willingly they hazarded their owne lives For proofe whereof I will here set downe what Dionysius Bishop of Alexandria reporteth in an Epistle to the Brethren in Egypt Euseb Eccl. Hist lib. 7. c. 21. The charity of ancient Christians to their brethren visited with the plague Many of our brethren by reason of their great love and brotherly charity sparing not themselves cleaved one to another visited the sicke of the plague and attended upon them diligently cured them in Christ which cost them their lives And being full of other mens maladies tooke the infection of their neighbours and translated of their owne accord the sorrowes of others upon themselves fulfilling indeed the common saying that Friendship is alwayes to be retained and departing this life they seemed the off-scowring of others In this sort the best of our brethren departed this life whereof some were Ministers some Deacons in great reverence amongst the common people So that this kind of Death for their great piety and strength of faith may seeme to differ nothing from Martyrdome For they tooke the dead bodies of the Saints whose breasts and hands and faces lay upwards and closed their eyes shut their mouthes and joyntly with one accord being like affectioned imbraced them washed them and prepared their funerals and a little while after they enjoyed the like themselves For the living continually traced the steps of the dead But among the Heathen all fell out on the contrary For scarce had Heathens inhumanity in plague times the Pestilence taken place amongst them but they diverted themselves and fled from their most loving and dearest friends They threw them halfe dead in the streets The dead they left unburied to be devoured of Dogs to the end they might
rest she reserved covered Presently came the seditious smelling the sent of that execrable meat threatning presently to kill her except she forthwith brought some of that unto them which she had prepared Then she answered that she had reserved a good portion thereof for them and presently uncovered that part of her sonne which she had left uneaten at which sight they trembled and a horrour fell upon them But the woman said this is truly my sonne and my doing eat you of it for I my selfe have eaten thereof Be not more effeminate then a woman nor more mercifull then a mother If Religion make you refuse this my sacrifice I have already eaten of it and will eate the rest Then the seditious departed hereat onely trembling and scarcely permitting this meate to the mother Presently the report of this hainous crime was bruited all about the City and every man having before his eyes this excerable fact trembled as though himselfe had done it And now all that were vexed with this famine Chrys advers vitup vitae monast l. 1. Euseb Hist Eccles l. 3. c. 6. Niceph. Hist Eccles l 3 c 7. hastned their owne deaths and he was accounted happy that died before he felt this famine This history of a mothers eating her own child is related also by Chrysostome Eusebius Nicephorus and other ancients §. 25. Of extremity of famine where were no invasions of enemies nor sieges but immediately from Gods hand TO the fore-mentioned extremity of famine caused in Ierusalem by reason of enemies blocking them up it will not be unseasonable to adde a relation out of our Ecclesiasticall histories of extreme famine where were no enemies that we who perhaps do by reason of our long continued peace thinke our selves secure enough from feare of enemies may notwithstanding feare Gods more immediate revenging hand even by famine now beginning after that the plague is mitigated The history is this The inhabitants of the cities of Maximinus sore pined away with famine and pestilence so that one measure of Euseb Eccles Hist l 9. c. 8. Niceph. Eccles Hist l. 7. c 28. Famine and Plague together wheat was sold for two thousand and fifty Attiques An infinite number died throughout the Cities but more throughout the countries and villages so that now the sundry and ancient demaines of husbandmen were in a manner quite done away for that all suddenly through want of food and grievous malady of the Pestilence were perished Many therefore sought to sell unto the wealthier sort for most Dearest things sold for slender food slender food the dearest things they enjoyed Others selling their possessions by peeces fell at length into the miserable perill of extreme poverty others gnawing the small shreded tops of greene grasse and withall confusedly feeding on certaine venomous herbes used them for food whereby Vnwholsome things eaten Noble women forced to beg the healthy constitution of the body was perished and turned to poison Diverse noble women throughout the cities driven to extreme need and necessity went a begging into the country shewing forth by their reverend countenance and more gorgeous apparell an example of that ancient and free manner of feeding Certaine others whose strength was dried up tottering to and fro nodding and sliding much like carved pictures without life being not able to stand sell downe flat in the midst of the streets groveling upon the ground with their faces upward and stretched out armes making humble supplication that some one would reach them a little peece of bread and thus lying in extremity ready to yeeld up the ghost cried out that they were hungry Cries of the starved being onely able to utter these words Others which seemed to be of the wealthier sort amazed at the multitude of beggers after they had distributed infinitely they put on an unmercifull Famine makes unmercifull and sturdy mind fearing least they should shortly suffer the like need with them that craved Wherefore in Dead lie in streets the midst of the market place and throughout narrow lanes the dead and bare carcasses lay many dayes unburied and cast along which yeelded a miserable spectacle to the beholders Yea many became food unto dogs for which cause chiefly Men food for dogs such as lived turned themselves to kill dogs fearing least they should become mad and turne themselves to teare in peeces and devoure men And no lesse truly did the plague Plague kils such as are kept from famine spoile every house and age but specially devouring them whom famine through want of food could not destroy Therefore the rich the Princes the Presidents and many of the Magistrates as fit people for a pestilent disease because they were not pinched with penury suffered a sharpe and most swift death All sounded of lamentation throughout every narrow lane the market places and streets There was nothing to be seene but weeping together with their wonted pipes and the rest of Minstress noise Death after this waging battell with double armour to wit with famine and pestilence destroyed in short space whole families §. 26. Of famines in England TO other instances of great famines let me adde such as have hapned in England that therby we may the better discern what we in this our owne country are subject unto In King William the Conquerours daies there was such a Stow in his generall Chrō of Engl. In the 5. yeare of W. Conq. 1069. dearth thorow all England especially thorow Northumberland and the countries next adjoyning that men were faine to eate horse-flesh cats dogs and mans flesh For all the land that lay betwixt Durham and Yorke lay waste without Inhabitants and people to till the ground for the space of nine yeares except onely the territory of Beverlake In King Henry the thirds raigne was a great dearth and pestilence so that many poore folks died for want of victuals Ibid. H. 3. 18. 1234. Vermine in corne hoorded up in time of dearth and the rich men were striken with covetousnesse that they would not relieve them Amongst these is to be noted Walter Grey Arch-Bishop of Yorke whose corne being five yeares old doubting the same to be destroyed by vermine he commanded to deliver it to the husbandmen that dwelt in his mannours upon condition to pay as much new corne after harvest and would give none to the poore for Gods sake But when men came to a great stack of corne nigh to the towne of Ripon belonging to the said Arch-bishop there appeared in the sheaves all over the heads of wormes serpents and toads And the Bailiffes were forced to build an high wall round about the corne and then to set it on fire least the venomous wormes should have gone out and poysoned the corne in other places In King Edward the second his daies a great dearth increased Ibid. Edw. 2. 9. 1315. Dearth thorow abundance of raine in harvest Horses dogs children men eaten through the abundance
food destroy the inhabitants of a land enemies will forbeare to invade it especially if they be not able to bring with them provision enough for horse and man to so remote a place fearing least they and their cattell be all starved Thus these two judgements may be some meanes to avert warre But warre ordinarily causeth plague and famine These Lev. 26. 25 26. Ier. 14. 12. Ezek. 6. 11. three Sword Pestilence Famine are very oft joyned together and for the most part Sword is put in the first place as the cause of the other two Plagues oft arise from multitudes of people thwacked together from noisome savours from want of cleane shiftings from unwholsome food from infected aire and other like causes which are ordinarily occasioned by warre especially when people are by enemies blocked up and have not liberty to goe abroad and to provide for themselves In Ierusalem when it was besieged by the Babylonians Ier. 21. 6 7. there was a great pestilence and much famine but much greater * * * Ioseph de Bello Iud. l. 6. c. 11. when it was besieged by the Romanes The first great plague that was in Queene Elizabeths daies was brought into England by the souldiers that came from Stow in his generall Chron. of Engl. an 4. Eliz. New haven that was somwhile besieged and after taken by the enemy Of famine caused by warre see Dearths Death on 2 Sam. 21. 1. § 22. 24. If warre be an usuall occasion of plague and famine it must needs be the greatest of them and if of them surely the greatest of other judgements §. 89. Of delighting in warre II. NO true Christian can or may delight in warre He may b b b §. 17 18. on just cause wage warre but there is a great difference betwixt the doing of a thing and delight therein God doth afflict and grieve children of men but not c c c Lam 3. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex corde suo from his heart willingly Iudgement is d d d Isa 38. 21 his strange worke his strange act So ought warre to be unto Christians A true Christians heart is possessed with true charity But charity delighteth not in spoiles in wounds in paines and tortures in bloud of men nor in any other evils that warre ordinarily causeth They are therefore destitute of true Christian charity and in that respect no true Christians that simply desire warre that without just and urgent cause raise warre that with delight enbroile themselves therein They are worse then savages yea then savage beasts Though the Lord made many of the Heathen his rod to correct his people yet because they delighted in shedding bloud the Lord brought heavy judgements upon them as on Ashur Isa 10. 5 c. on Babylon Isa 14. 4 c. Ier. 50. 23 24. Hab. 2. 7 8. on Mount Seir Ezek. 35. 5 6. Yea also upon the house of Iehu who destroyed the stocke of Ahab Hos 1. 4. §. 90. Of Christians backwardnesse to warre III. CHristians ought to be very backward to warre The evils thereof are ordinarily so many as they should make a Christian trie all other faire meanes for retaining or recovering his owne and for preventing or redressing wrongs then by warre to seeke the accomplishing of his desire Christians should be affected to warre as the Apostle would have them to law 1 Cor. 6. 1 c. They ought not to use it but in the last place after all other good meanes have beene used as a desperate remedy when no other remedy will serve the turne Vrgent necessity should force Christians to warre The evill effects of warre cannot but be very grievous to a true Christian soule How then may he be forward to that which causeth such evill effects See the caution even for just warres before given in the latter end of § 18. §. 91. Of circumspection in waging warre IIII. GReat circumspection must be used in waging war Many evils ordinarily arising from warre if men be not watchfull over themselves pride wrath revenge cruelty and many other corruptions whereunto our nature is much prone will soone find occasion to display themselves by reason of that power which men gathered together in an army have David a man in a great measure renewed a a a Act. 13. 22. yea a man after Gods owne heart b b b 1 Sam. 25. 22. being accompanied with an army of valiant men upon a discurtesie offered unto him by a churle was so incensed with rage and enflamed with revenge as he vowed and swore to destroy all that pertained to that churlish Nabal before the next morning If such a man by reason of his warlike power was so soone provoked to so great an evill what will not warre provoke others unto especially if they be confident in their power and get any advantages against their enemies Wherfore to prevent the evils of war such as have just occasion of waging war must look to their manner of waging war and lay aside al malice envy wrath revenge desire of bloud cruelty other inhumane passions and continually walk before him carying themselves as in the presence of God ordering all their actions according to the word of God yea and oft looking to God calling upon him and doing such things as in the good successe of them may give them just cause to praise God Thus may we avoid the ordinary evils of warre §. 92. Of warre kept out of a land V. IT is a blessing to have warre kept out of a land Warre being a cause of many evils to have war kept out is to be freed from those many evils This is that case wherof the Psalmist thus saith a a a Psal 144. 15. Happy is that people that is in such a case This was the happinesse of Salomons raigne for b b b 1 Chro. 22 9 God gave him rest from all his enemies round about As a blessing on Iehosaphat and his kingdome it is recorded that c c c 2 Chro. 17. 10 The feare of the Lord fell upon all the kingdome of the lands that were round about Iudah so that they made no warre against Iehosaphat Thrice happy is England in this respect that under the blessed government of Queene Elizabeth King Iames and our now and long may be be our now royall Soveraigne King Charles hath beene preserved from warre the cause of many evills and from the many evills of warre It cannot be denied but that in blessed Queene Elizabeths daies there was much warre and that many attempts were made by enemies abroad and traitors at home to disturbe our Peace extirpate our Religion and ruinate our State but they all turned to the increase of our happinesse in that we are delivered from them all and so preserved from the evils of open hostility and privy conspiracy as those attempts proved thorow the divine providence more glorious and many wayes beneficiall to Soveraigne
Restraint of liberty Reproach Disgrace Torture Execution of death Deniall of buriall and other externall crosses like unto these are so farre from making Saints miserable as thorow the divine providence they turne to their advantage m m m Heb. 10 34. Losse of goods may prove a gaine of grace n n n Act. 16. 25. Restraint of outward liberty a meanes of greater freedome of conscience o o o 1 Cor. 4. 13. Disgrace a motive for God the more to manifest his approbation p p p Heb. 11. 35. Torment an occasion of easing the mind q q q 2 Cor. 4. 17. Death of body an entrance into eternall life What evils can they be which bring so great advantages to men 4. If they should be evils God can protect and deliver from them all Of the many wayes of exempting Saints from judgements see The Plaister for the Plague on Num. 16. 45. § 12 14. What cause then is there to feare man for any thing he can do Take to your selves therefore O believers who are well instructed in the extent of Gods providence to all creatures and thereupon in his care over you and protection of you take to your selves an holy boldnesse and an invincible courage against all that man can do Take to you the resolutions of them that in truth and faith said r r r Psal 118. 6. The Lord is on my side I will not feare What can man do unto me s s s Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery fornaÌ„ce and he will deliver us O be not so affrighted with shadowes as upon the sight of painted fire to startle backe into true burning fire So do they who to avoid persecution denie the truth or to avoid reproach proove profane These are no fruits of faith in the extent of Gods Providence §. 9. Of eying God in all affaires V. * * * See §. 5. GOD is to be beheld in all our affaires If a sparrow fall not to the ground without him what do we what can we do without him And if his hand be in all that we do or can do ought we not to take notice thereof to behold it well to observe it and marke whereto it tends Doth God from heaven looke downe upon us on earth and shall not we from earth life up eyes and hearts to him that is in heaven The Psalmist indefinitely saith of all even Psal 145. 15. all creatures The eyes of all looke up unto thee O Lord. And shall not the eyes of all reasonable creatures shall not the eyes of all that are made new creatures looke up unto God That God which in his surpassing glory is in heaven in and by his working Providence is on earth also and as he that well knew what he said truly said worketh hitherto Ioh. 5. 17. He that wrought six dayes in creating all things Manifestum est nequaquam nostra industria sed providentia Dei â—liam ea perfici in quibus ipsi videmur operari Chrys in Mat. 6. Hom. 22. worketh to this very day and so will do all the dayes of this world in and by his Providence Thus those very things which we our selves seeme to worke are more truly effected and perfected by Gods Providence then by our diligence Let us therefore enterprize nothing without him Except the Lord build the house they labour in vaine that build it except the Lord keepe the city the watchman waketh but in vaine It is vaine for you to rise up early to sit up late to eate the bread of sorrowes namely unlesse the Lord put to his hand Learne hereby to commend all thine affaires to the divine Providence Depend thereon all thy life long So do on thy death-bed If thou hast children comfort thy selfe herein that though thou their earthly Father maist be taken from them yet thine and their heavenly Father who is not onely a meere spectator and beholder of all things but a disposer and orderer of them by his wise and just Providence ever remaineth to worke with them to worke for them if at least they will put their trust in him and depend on him Commend thy soule therefore commend thy children and all thou leavest behind thee to his providence when thou art departing out of this world §. 10. Of submitting all our purposes to Gods will VI. * * * See § 5. VVHatsover is by man intended must be submitted to Gods will Without God a sparrow falls not to the ground And without God nothing can be effected by man a a a Prov. 16. 9. A mans heart deviseth his way that is a man may with himselfe plot and purpose this and that But the Lord directeth his steps and bringeth the purposes of man Quicunque hominum gressus rectum iter incedunt non sit hoc libertate humani arbitrij sed gubernatione illius cui dicit Esaias Omnia opera no stra operatus es nobis Hier. Comment l. 2. in Prov 20 Luke 12. 19. to what issue God himselfe please according to the proverbe Man may purpose but God will dispose So as the good successe which men have comes not from their projecting nor from any freedome of mans will but from the guidance of him to whom the Prophet Isaiah saith Thou hast wrought all our workes in us or for us Isa 26. 12. Iustly therefore doth the Apostle Iam. 4. 13 c. taxe their bold presumption who without thought of God or of his over-ruling providence peremptorily say To day or to morrow we will goe into such a city and continue there a yeare and buy and sell and get gaine whereas ye know not what shal be on the morrow c. This was the proud conceit of him who by an heavenly voice is called Foole for saying to his soule Soule thou hast much goods laid up for many yeares take thine ease eate drinke and be merry The doome which was denounced against him upon that conceit giveth evidence that he was an egregious foole It was this This night thy soule shall be required of thee then whose shall those things be which thou hast provided Thus we see what it is to purpose or promise any thing without the Lord. On the contrary they questionlesse were well instructed in this all-ruling and over-ruling Providence of God who in all their purposes had ever a reservation to God as he that said e e e 1 Chro 13. 2. If it be of the Lord let us send abroad c. and he also that said f f f 1 Cor. 4. 19. I will come to you shortly if the Lord will And againe g g g Act. 18. 21. I will returne to you againe if God will S t. Iames where he taxed the fore-mentioned profane and over-peremptory speeches giveth this direction for submitting our purposes to the divine Providence Ye ought to say if the Lord