The Sum of Sacred Divinity, Book 1 · Chapter 4
CHAP. IIII.
Of Prouidence.
AFTER the euerlaſtingEpicures, which deny all Prouidence of God. Thoſe Philoſophers that held nature (That is, ſome Power or Vertue, Spirit or Minde, as they terme it, mingled and infuſed into the parts of the World, that holdeth vp and ſtirreth all things) to bee God. Whereas in truth, nature is nothing elſe, but that courſe & order which God at the firſt Creation ſet in things, and which hee altereth and changeth at his pleaſure, Deuter. 8. 3. Man liueth not by bread onelyonly, but by▪ eueryevery word that proceedeth out of the mouth of Iehouah. Decrees of GOD, andProuidence is his gouerning of the things created. the Creation of the World, his Kingdome thirdly ſtandeth in gouerning the things created: Both the courſe which at the firſt Creation hee ſet in nature, and the actions and euents of things. Herein conſider wee firſt the generalitie of this gouernment, that it reacheth to all in generall, and to eueryevery thing in particular, paſt, preſent, or to come.
To ſet forth this more diſtinctly, that ſo we may make the better vſe of the generalitie of his Prouidence, it ſtretcheth
Firſt, To all Perſons and liuing Creatures, euen the vileſt and moſt contemptible: The aPſal. 145. 15, 16.eyes of all things looke vp to thee, and thou giueſt to them their meate, thou openeſt thy hand, and filleſt eueryevery liuing thing with thy good pleaſure. The bPſal. 104. 21.young Lyons roare for their prey, ſeeking their meate from the mightie God. Hee cPſal. 147. 9.giueth to the beaſts their meate, to the young Rauens when they cry, who dIob 39. 3.prepareth for the Rauen his Prouender, when the young ones make a noyſe vntounto the mightie God, wandering for want of meate. Are not eLuke 12. 6.fiue little Sparrowes ſold for a farthing? yet one of them is not forgotten before God.
Secondly, To all actions, whereof hee is the ſupreme and firſt moouing cauſe, He fEpheſ. 1. 11.worketh all things after the counſell of his will: For gRom. 11. 36.of him, and to him, and for him are all things: In hActs 17. 28.him we liue and mooue.
Thirdly, To the particular diſpoſition of eueryevery accident and ſmall circumſtance, time, place, &c. So the wiſeman iPro. 16. 36.affirmeth of the whole manner of the Lottery, that it is from Iehouah. And this was the ſenſe of that old Prouerbe kGen. 22. 14.In the Mount of IEHOVAH it ſhall bee prouided: meaning, GOD in time and place will prouide, as once in the Mount he did, whereunto tend theſe and the like ſpeeches, The lPſal. 145. 15.eyes of all things looke vp vntounto thee, thou giuest them meate in due ſeaſon. I mEzech. 34. 26will ſend raine in his time. EueryEvery nIob 14. 5.mans dayes are preciſely determined, and the number of his Moneths. With thee thou haſt ſet his appointed time, which he ſhall not paſſe. My oPſal. 31. 16.times are in thine hands. I pEſay 60. 22.IEHOVAH will haſten it in his time. When qGal. 1. 15.it pleaſed God, who had ſeparated me from my Mothers wombe to reueale his Sonne vntounto me. When rGal. 4. 4.the fulnes of time came, God ſent forth his Sonne, ſEpheſ. 1. 10.that in the diſpenſation of the fulneſſe of times, hee might gather together in one all things both which are in Heauen and which are in Earth, anew in Chriſt. None tIohn 8. 20.layd his hands vponupon him: for his houre was not yet come. It uActs 1. 7.is not for you to know the times and ſeaſons which God hath put in his owne power. Here is the Faith and Patience of the Saints. Wicked men (becauſe xPſal. 50. 21.God holds his peace, deferring his vengeance, thinke him to be like vntounto themſelues, and becauſe yEccleſ. 8. 11.there commeth no recompence of their euill quickly, therefore the heart of men is full within them, and they imb olden themſelues to commit wickedneſſe. But ſaith Salomon, iudgeing aright, as the Spirit of God directed him, Though to a ſinner that doth euill, a hundreth fold God ſhould euen prolong his dayes, yet I know it ſhall bee well to them that feare God: but it ſhall not bee well vntounto the wicked. Hitherto belongeth that; The zGen. 15. 16.wickedneſſe of the Amorites is not yet accompliſhed, and God a2. King. 14. 27had not decreed as yet to blot out the name of Iſrael from vnderunder Heauen: therefore he ſaued them, &c. Alſo that of bAbac. 2. 2.Abacuck, The Ʋiſion is yet put off to the appointed time, which in his terme it will vtter and not lye. If it linger, waite for it, for it will certainly come, it will not ſtay.
Theſe actions alſo, for the more varietie of the Doctrine, may be conſidered foure manner of wayes:
Firſt, In the greateſt and ſmalleſt actions, aſwell as in thoſe of a middle kinde. Greateſt: It is he that cDan. 4. 29.tranſlateth Kingdomes, dPſal. 10…. 40. Iob 1…. 20.powreth contempt vponupon Princes, is cPſal. 76. 13.terrible to the Rulers of the earth. fEſay 19. 4.I (ſaith God) will deliuer Egypt into the hands of a ſtrong Lord. Nebuchadnezzar was ſeuen yeeres taking foorth this Leſſon. As gDan. 4. 29.hee walked in his Palace, and in the pride of his heart, ſaid, Is not this that great Babylon which I hauehave built, to be for the Royaltie and ornament of my beautie, by the power of mine owne ſtrength? Whileſt the word was yet in his mouth, a voice came from Heauen, ſaying, To thee it is told, O King Nebuchadnezzar, that thy Kingdome is gone from thee, and thou ſhalt be driuen from men, to hauehave thy dwelling with the Beaſts of the field: there ſhall be giuen thee graſſe to eate, as vntounto Oxen, and ſeuen times ſhall be made to paſſe ouer thee, till thou acknowledge the moſt High to beare rule ouer the Kingdomes of men, and that to whom he will, he giueth the ſame. He hPſal. 135. 7.ſendeth Lightnings, Tempeſts and Thunders, iPſal. 113. 7.rayſeth the poore out of the Duſt, the needie out of the Dunghill, killeth k1. Sam. 1. 6.and giueth life. In this account come alſo to bee reckoned the changes and alterations which fall out in the World: whereof the Prophet ſaith, The right lPſal. 78. 11.hand of the moſt High, bringeth great changes. A mPſal. 107. 14fruitfull Land he turneth into ſaltneſſe, for the ſinne of the Inhabitants thereof. He nEſay 10. 46.ſendeth leaneneſſe vponupon the fat ones, maketh oPſal. 113. 9.the barren a glad Mother of Children, turneth pPſal. 114. 8.the Rocke it ſelfe into a Poole, the Flint into a Fountaine of Water. But there being a GOD that rules the World, it cannot with any reaſon bee thought, that great things ſhould bee neglected of him. Let vsus therefore ſee how this Doctrine may be made good, not onelyonly in thoſe Actions that are of a middle ſort▪ but euen in the ſmalleſt and of leaſt reſpect, which Worldlings thinke that God regards not, nor looke not after. It was a prophane ſpeech of me q1. Kings 20. 23Aramites, that God is the God of the Mountaines, and not of the Valleyes. Yes, our God is the God even of the Valleyes alſo: hee looketh vntounto great things, and neglecteth not the meaneſt. Can there be any thing of leſſe account then a Sparrow, to light vponupon the ground, or a haire to fall from our head? yet rMat. 10. 29.none of theſe is done without him. The ſPro. 16. 1.Wiſeman alſo moſt diuinely teacheth that the anſwere of the tongue is from IEHOVAH: that is, managed and ordered by him, that one cannot ſo much as wagge his tongue without his direction, howſoeuer his heart bee full of thoughts. Dauid tPſal. 31. 16.alſo acknowledgeth, My times are in thy hand. He ſaith not, My whole time or courſe of life, but, times, in the Plurall, to ſhew, that eueryevery point and period of ones life, eueryevery turne and returne dependeth vponupon God.
Secondly, Gods Prouidence is to be ſeene in the moſt caſuall things, which fooliſh men aſcribe to Chance and Fortune: The uPro. 16. 33.Lets (ſaith SALOMON) are caſt into the lap, but the euent is from IEHOVAH. So wee are taught in Exodus, xExod. 21. 13.that he whom men eſteemed to bee killed by miſſe-fortune, it is God that deliuereth him into the others hands. Hither belongeth the Example of y1. Kings 22. 34AHAB ſlaine by an Arrow that one ſhot in his ſimplicitie, without any purpoſe to hit Ahab; whoſe death notwithſtanding in that Battell being fore-told by the Prophet, ſheweth, that there is nothing ſo caſuall in the eyes of men, which the ſecret hand of God doth not direct. What may ſeeme more caſuall in the ordinarie courſe of this life, then the ſudden falling and riſing of men, either in their eſtate or honour? But yet it is moſt true which zPro. 22. 2.Salomon ſaith, that howſoeuer the rich and the poore meete together (one comming in anothers ſtead) IEHOVAH maketh them both. And for the other, that of aPſal. 75. 78.Dauid is alwayes to be thought of: Promotion commeth neither from the East nor from the Weſt, nor from the Deſart, (whereupon Iudea bordereth North and South:) but God is Iudge, this man hee throweth downe, and the other he lifteth vp.
Thirdly, In the Actions not onelyonly of fauour and kindneſſe, without end or number, ſo noted by the Pſalmiſt crying out, bPſal. 33. 5. &c. 119. 64.The Earth is full of the kindneſſe of IEHOVAH. And, How cPſal. 104. 24.full is the Earth of thy Poſſeſſions! but further alſo, aſwell of iudgement and vengeance, as of chaſtiſement and correction for the tryall of his Children. Is dAmos 3. 6.there any euill in the Citie, which IEHOVAH worketh not? Out eLam. 3. 37, 38of the Mouth of the Highest, doth not eueryevery both good and euill thing proceede? I fEſay 45. 7.frame light, and create darkneſſe, make peace, and create euill: I IEHOVAH doe all theſe things. He that would ſee more of this, let him reade Deuteronomie 28. where all the Curſes are heaped together, which the Lord threatneth to ſend againſt wicked Sinners. So he threatneth, Deut. 3 2. gDeut. 32. 2…, 23, 24.A fire is kindled in my wrath, which ſhall burne to the loweſt graue, and ſhall conſume the Earth, and the increaſe thereof, and ſhall ſet on fire the foundations of the Mountaines: I will ſpend my euils vponupon them, and conſumemine Arrowes in them, waſted with famine, and eaten vp with burning coles, and a raging Peſtilence: The teeth of Beaſts will I alſo ſend, with the venom of Serpents that creepe vponupon the duſt. And in hEzech. 14. 20EZECHIEL he termeth the Sword, Famine, the Euill Beaſt, Pestilence, his foure euill Iudgements, becauſe they are ſent from him. Example hereof: among many other, wee hauehave one moſt worthy of remembrance, Iudges 2. When iIudges 2. 14.the Iſraelites left IEHOVAH, and ſerued BAAL and ASHTEROTH, his wrath was kindled againſt Iſrael, ſo as he deliuered them into the hands of ſpoylers, which ſpoyled them, and gaue them vntounto their Enemies; whitherſoeuer they went forth, the hand of IEHOVAH was againſt them, for euill, and hee diſtreſſed them exceedingly. Infinite are the places of Scripture to this purpoſe. IEHOVAH k2. Kings 8. 1.hath called for a Famine: Behold, lEſay 13. 17.I will rayſe vp againſt them the Mede. Looke mAbac. 1. 5, 6, 7among the Gentiles, and behold; be amazed, and wonder: for a worke I worke in your dayes, which you will not beleeue, though it be told: for behold, I will rayſe vp againſt them the Caldeans, a bitter and a hastie Nation, fearefull and terrible, from whom the iudgement of this People, and their carrying away ſhall come. And nVerſe 12.preſently after, Thou, O IEHOVAH, haſt ſet him for iudgement (that is, for our chaſtiſement and correction, as the words following make plaine) and, thou, O Rocke, haſt founded him to correct. So the ſame oAbac. 1. 3.Prophet teacheth, that from him it is, that vngodly men proſper and flouriſh; when as it is ill with thoſe that feare his Name. Why doeſt thou make mee to ſee iniquitie, and makeſt me to behold griefe, and waſting, and deſolation in my ſight?
Fourthly, In all ſinfull and wicked Actions, wherein he hath a ſtroke, not as a bare permitter, but as a powerfull Agent and Worker, not onelyonly in the action, but in the fault it ſelfe, and ſinne of the Action, to gouerne it, and diſpoſe of it to his glorie, making ſingular vſe thereof: for his pIob 12. 16.is he that erreth, and he that leadeth into errour. So God ſaith, Exodus 21. I will harden PHARAO'S heart. And in qEzech. 14. 9.EZECHIEL, When a Prophet is deceiued, I IEHOVAH hauehave deceiued him. Thus rDeut. 2. 30.Moſes telleth the people, SIHON, King of Heſbon, would not ſuffer vsus to paſſe thorow his borders: for IEHOVAH thy God had hardened his ſpirit, and made his heart obſtinate, that hee might giuegive him into thy hands. Our ſMat. 6. 13.Sauiour alſo hath taught vsus to pray, Leade vsus not into temptation. And Iohn 12. 40. He hath blinded their eyes, and hardened their heart, lest they ſhould ſee, &c. So Eſay 29. 9, 10. They are drunke, but not with wine; they reele, but not with ſtrong drinke: for IEHOVAH hath powred vponupon you a ſpirit of ſlumber, and hath ſhut your eyes; the eyes of the prophets, and of the chiefe oxes the ſeers hath he couered: and in the tReuel. 18. 7.Reuelation, it is ſaid of that moſt foule Apoſtacie, that God had put into their heart, with one conſent to giuegive their power to the Beaſt. Gen. 45. 8. Ioſeph ſaith, It is not you that hauehave ſent me hither, but God himſelfe. Acts 2. 23. Him you hauehave taken by the fore-determined counſell and fore-knowledge of God, and nayled vponupon the Croſſe. And uActs 4. 28.againe, HEROD and PONTIVS PILATE, with the Gentiles and people of Iſrael, aſſembled together to doe whatſoeuer thy hand and thy counſell had foredetermined to bee done. 2. Sam. 12. 11. Thus ſaith IEHOVAH, I will raiſe vp euill againſt thee out of thine owne houſe, and taking thy Wiues before thine eyes, will giuegive them to thy fellow, who ſhall lye with them before this Sunne; although thou haſt done it priuily, yet will I doe this thing openly before all Iſrael, and before this Sunne. The contrary Doctrine of this, making God an idle beholder, or a naked permitter, without hauing any ſtroke in theſe ſinfull actions, for the ruling and diſpoſing of them, taketh away from him almoſt the whole glorie of the gouernement of the World: for firſt, the Deuils can doe nothing elſe but ſinne: Therefore if God ſhould hauehave no ſtroke in wicked actions his Prouidence could not extend to them. Among men, the xEpheſ. 2. 2.Reprobate alwayes, and Gods Elect, till they be regenerate, are wholly led by the ſway and ſwindge of Satan: yea, the Regenerate themſelues, in how many things doth he carrie them? as he did Dauid, to Murder, and Adulterie; Lot to Inceſt; Noah to Drunkenneſſe, &c. And the beſt of all their actions are ſtayned with ſome corruption that is his, and commeth from him.
But is not God hereby made the Authour of ſinne? God forbid. The Manichees indeed, when they knew not how otherwiſe to excuſe him, plunged themſelues into a foule and monſtrous abſurditie: for they made two beginnings of things; God, from whom all goodneſſe commeth, and the Deuill, from whom all euill, or (which is all one) two gods, a good and an euill god. This is a horrible and a fearefull Blaſphemie, and ſtriketh at the verie roote of all Religion. But for auoyding all danger that may grow hereby, it is neceſſarie, firſt, to know how and in what ſence wee ſay, that God hath a ſtroke in vnrighteous and ſinfull actions; not becauſe he inſtilleth or powreth into his Creatures a poyſon which before they had not; or inclineth them vntounto wickedneſſe: (for that were indeed to make God the authour of ſinne) but partly, in that hee forſaketh and leaueth them to their owne naturall corruption, either by taking away the grace they had, or not beſtowing new grace which they want, whereby they runne head-long vntounto euill: partly, that he letteth Satan looſe vponupon them, to bee by him blinded and miſſe-led, becauſe they hauehave refuſed to be ruled and gouerned by Gods Word and Spirit. To the former, thoſe places are to be referred, where he is ſaid to tempt or try them, as the Holy Ghoſt recordeth y2. Chron. 32. 21of EZECHIAS, that when hee dealt with the King of Babylons Ambaſſador, God forſooke him, trying him what was in his heart. And Moſes zDeut. 8. 2.in Deuteronomie, Remember all this way wherein IEHOVAH thy God hath led thee now fortie yeeres in the Deſart, that he might afflict thee, in trying what was in thine heart, whether thou wouldeſt obey his Precepts or not. So afterwards aDeut. 29. 3. 4.he vpbraydeth the people, that notwithſtanding theſe great tryals, ſignes and wonders which Iehouah had done for them, Yet he had not giuen them a mind to know, eyes to ſee, and eares to heare: wherin we may not think God vniuſt, who is indebted to none: For who bRom. 11. 35.gaue vntounto him firſt, and he ſhall be recōpenced? And who, according to his owne free pleaſure, beſtoweth the meaſure of his graces how and where he will. I cRom. 9. 15.will hauehave merciemercy, vponupon whom I will hauehave merciemercy. And is dMat. 20. 15.it not lawfull for me to doe what I will with mine own? Of the latter we hauehave an Example, 1. Kin. 22, 23. IEHOVAH hath ſent a lying ſpirit into the mouth of all thy Prophets. And the 1. Sam. 16. 15, 16. An euill ſpirit from IEHOVAH vexed SAVL. And that nothing herein falleth from the holineſſe and Iuſtice of the Lord; as all men not forſaken of common ſence, doe eaſily diſcerne (for elſe, as the eRom. 3. 6.Apoſtle reaſoneth, how ſhould God iudge the World?) So the Holy Ghoſt in many places teacheth very plainly; for when the fHoſh. 13 9:Prophet cryeth out, Thy deſtruction is from thy ſelfe, O Iſrael: doth it not follow of neceſſitie, that the cauſe alſo of deſtruction, which is ſinne, is wholly from our ſelues, and that GOD hath no part in it? Which gIames 1. 13.Iames more plainly vttereth, Let no man, when he is tempted, ſay, I am tempted of God: for God cannot be tempted of euill, neither tempteth he any man. And 1. Iohn 2. h1. Iohn 2. 15.Whatſoeuer is in the World, as the luſt of the fleſh, and the luſt of the eyes, and the pride of life, is not from the Father, but is from the World. For this cauſe ſinne is called. The i1. Iohn 3. 8. he that committeth ſinne, is of the Deuill, for the Deuill ſinneth from the beginning. For this cauſe was the Sonne of God manifeſted, that he might deſtroy the worke of the Deuill.worke of the Deuill. And our Sauiour Chriſt ſaith, When kIohn 8. 44.he ſpeaketh a lye, hee ſpeaketh of his owne. The ſinne therefore of the Action, is wholly to bee aſcribed to the depraued nature and corruption of men, wherein God is no way to be blamed, lEccleſ. 7. 29.Who made all righteous, but they hauehave ſought many inuentions to themſelues. To illuſtrate this by one or two Similitudes; Hee that ſpurreth a lame Horſe, is the cauſe of his ſtirring, but not of his halting. The Sunne that ſhineth vponupon a filthie carcaſſe, maketh the ſauor, yet it is no cauſe of any ſtench: for out of ſweete Flowres it bringeth a pleaſant odour. Such is the worke of God in the actions of wicked men.
And the better to apprehend how God in all this remayneth without any touch of ſinne, wee muſt conſider that ſinne hath alwayes three things going with it, whereof it is impoſſible that any one ſhould fall vponupon God.
Firſt, To bee ſubiect to a Law: For mRom. 5. 13.where no law is, there is no tranſgreſſion. And the n1. Iohn 3. 4.Apoſtle defineth ſinne to bee a breach of the Law. Now God, who made his Lawes for others, is not himſelfe to bee tyed to them.
Secondly, Impuritie and corruption, a thing moſt contrarie to the nature of God, who is not onelyonly holy and pure, but holineſſe and puritie it ſelfe, and ſo farre off from being euill, that he oIames 1. 13.cannot be tempted of it.
Thirdly, An euill and a wicked end. Whereas GOD euermore ſeeketh his owne glorie, which is abſolutely good, and the chiefe Good of all. Therefore beſide that the will of God is the Rule of all goodneſſe, the difference in theſe ſinfull actions betweene that hee worketh, and the worke of wicked men, lyeth plaine, aſwell in the cauſe that mooueth him, as in the end hee ſetteth before him: and in the manner of doing all which, though they bee in reſpect of wicked men vniuſt and ſinfull, yet as they proceede from God, they are moſt iuſt and holy; for firſt, by reaſon of this diuerſitie of the cauſes moouing, and of the diuers ends which theſe two Agents, God and wicked men, ſet before them, it falleth out, that the ſelfeſame Action, which, in reſpect of the corruption of wicked men, becommeth vntounto them ſinfull and damnable, is as in regard of God moſt holy and righteous, being led thereto for moſt gracious and iuſt reſpects; either to ſet forth the riches of his Iuſtice or MercieMercy, or for the chaſtizement and tryall of his Children, or for ſome other cauſe, as he ſeeth good: which ends the wicked neuer ſet before them, but all the contrarie; what more bleſſed or glorious worke, and of greater louelove to vsus was there euer, or can poſſibly be, then the reconciling of the World by the death of his Sonne? And what more iuſt, in reſpect of God, then to inflict all theſe puniſhments vponupon him, who was our ſuretie, and tooke vponupon him the ſinnes of all the Elect, to ſatisfie for them by his ſufferings? Whereof ſo holy and good it was, as comming from God, both in reſpect of the cauſes, ends, matter, and manner of doing, yet iuſtly doth the Holy pActs 2. 23.Ghoſt call them wicked hands, by whom hee was nayled to the Croſſe. And worthily did Iudas receiue ſtrangling qActs 1. 16. 17.and the ſheading forth of his bowels, as the reward of his iniquitie, for being guide to thoſe that apprehended Ieſus. They doing it to a wicked end, & after a ſinfull manner, not as an act of Iuſtice, but of Treaſon and Rebellion againſt God, out of the maliciouſnes of their corrupt natures. And that which is ſaid of this, may by the iudicious Reader be eaſily fitted, and applyed to the Examples following. So it was a ſingular worke of merciemercy, to ſend Ioſeph into the Land of Egypt, to bee a Father to his Fathers houſe, at that time the onelyonly viſible Church of God, to prouide rGen. 45. 5. ….things for their ſuſtenance, to keepe them aliue, by a mightie deliuerance: So did ſGen. 50. 20.God thinke it for good, to preſerue aliue a number of People: yet this is no excuſe to the Brethren of Ioſeph, who tGen. 50. 20.thought it for ill againſt him, moued thereto through extreme uGen. 37. 4, 5.hatred and xGen 37. 11. Acts 7. 9.enuie. The Lord, in ſo many croſſes and afflictions as he layeth vponupon his Church, hath a gracious end, yEſay 27. 10.moderately to correct them, and in meaſure; not for their hurt, but zDeut. 8. 16.that he may doe good vntounto them in the end. But aZach. 1. 15.with an exceeding wrath, ſaith he, am I wroth against thoſe Nations, who when I am angrie but a little, helpe forwards vntounto euill, (that is) aggrauate the affliction of his people with all their might and maine, doing it with a reuenging minde, bEzech. 25. 12. 15. & 25. 3.vaunting of the deſolation of Gods People, and onelyonly ſetting before their eyes ruine and deſtruction. As notably is ſet forth in that proud King of Aſſyria, Eſay 10. 5. 6, 7. We to Aſhur, the rod of my wrath: although my Staffe of indignation be in their hand, and ſending him againſt an hypocrite Nation, I giuegive him commandement againſt the people with whom I am wroth, that he might take the prey, and ſpoile the ſpoile, and make him to bee trodden downe as the clay of the ſtreets. But he doth not ſo imagine, neither doth his heart think ſo, but to deſtroy after his owne minde, &c. to cut off not a few Na…. And the like doth the ſame cEſay 47. 6, 7.Prophet, in the perſon of God, vpbrayde vntounto the Babylonians; I was wroth with my People, I prophaned mine Inheritance, and gaue it into thine hand; thou ſhewedſt no merciemercy vntounto them: againſt the old thou madeſt thy yoke exceeding heauie, &c. ſaidſt, For euer I ſhall bee a Ladie: thou didſt neuer minde theſe things, thou remembredſt not the end of it.
Secondly, theſe euill actions, as in regard of the worke of God, are holy and righteous: for that which is a point of Iuſtice and morall good, he thereby puniſheth former ſinnes, and one wickedneſſe with another, deliuering them vp, like a righteous Iudge, to the luſt and corruptions of their owne heart; and to Satans power, as to the Seriants and Executioners of his wrath; that ſo they ſhould be tempted and led into new ſinnes, for the puniſhment of their old, and by both may aggrauate their condemnation.
This is it which he himſelfe ſaith, Pſal. 81. 13. Becauſe my People harkened not to my voyce, nor Iſrael would none of mee, therefore diſmiſſed I them to the fancie of their owne heart, to walke after their owne counſell. And the Apoſtle to the dRom. 1. 24, 25 26, 27, 28, 29.Romanes, Therefore God deliuered them vp vntounto the luſts of their hearts, vntounto vncleanneſſe, to defile their bodies among themſelues, as thoſe which changed the Truth of God into a lye, and worſhipped and ſerued the Creature, neglecting the Creator. For this cauſe God deliuered them vntounto vncleane affections: for their women changed the naturall vſe into that which is contrary to Nature. Likewiſe alſo the male, leauing the naturall vſe of the woman, burned in their luſt one towards another, Males with Males committing filthineſſe, and receiuing in themſelues the recompence which was meete for their errour. And as they regarded not to acknowledge God, ſo God deliuered them vp vntounto a minde voide of all iudgement, to doe the things that were not ſeemely, filled with all Ʋnrighteouſneſſe, Malice, Whoredome, &c. Againe, 2. Theſſ. 2. 11, 12. For this cauſe (becauſe they imbraced not the louelove of the Truth) God will ſend vntounto them effectuall errours, that they ſhould beleeue lyes, that all might be condemned which beleeue not the Truth, but take pleaſure in vnrighteouſneſſe. So doth the Lord our God in his moſt iuſt and prouident diſpenſation eEzech. 3. 21.ſet a ſtumbling blocke before them for their ruine, turning their iniquitie vponupon themſelues, and fPſal. 94. 23.cutting them off through their owne wickedneſſe. Theſe things confidered, it will appeare, that howſoeuer wee ſay with the Scriptures, that God powerfully worketh in a ſinfull action, in ſuch ſence as before was ſhewed; yet that nothing impeacheth the puritie and vncorruption of his moſt holy Nature, neither doth the leaſt ſtaine or ſpecke of vncleanneſſe cleaue vntounto him: nay, his wonderfull Goodneſſe and Wiſdome come herein to bee admired, who both worketh good things by euill inſtruments, and maketh ſinne it ſelfe to ſerue vntounto his glorie: So that albeit ſinne bee euill of it ſelfe, yet that there ſhould bee ſinne, it becommeth exceeding good: Not that we reiect the terme of ſuffering or permiſſion, which it pleaſeth the Holy Ghoſt himſelfe to vſe, as Rom. 9. 22, 23. For what if God willing to declare his wrath, and to make his Power knowne, hath ſuffered with much long ſuffering the veſſels of wrath, and alſo to make knowne the riches of his glorie vponupon the veſſels of mercies? And in the gActs 14. 16.Acts, In former Ages God ſuffered all Nations to walke in their owne wayes: But ſo hee is alſo ſaid to permit that which is good. And this will we doe, if God permit, ſaith the Apoſtle to the Hebrewes. Chap. 6. 3.
The next thing to be conſideredStoicks which imagine an abſolute neceſſitie of things in Nature, and tye God to the ſecond cauſes. in this Doctrine of Prouidence, is the free diſpenſation of Almightie God, who dealeth herein, as a ſoueraigne Monarch, by his owne abſolute will and pleaſure, without any the leaſt compulſion or neceſſitie: hPſal. 135. 6.Whatſoeuer pleaſeth IEHOVAH, he doth in Heauen and in the Earth, in the Sea and in all Deepes. Our iPſal. 115. 3.God is in Heauen, hee doth whatſoeuer hee pleaſeth. Therefore hee is not tyed to the ſecond cauſes, nor inforced by any forrain power, but alwayes and in all things dealeth, according to his owne good pleaſure, how and which way he will; by meanes, without meanes, adnulling and making voide the meanes, and laſtly, contrarie and againſt all meanes: of all which wee hauehave many and plentifull teſtimonies in the Scripture. Of the meanes, 2. Kings 14. 27. Hee ſaued them by the hands of IEROBOAM the ſonne of IOASH. Iudges 2. 16. He raiſed them vp Iudges, which ſaued them out of the hands of their ſpoylers; And in a thouſand other places. Therefore the counſels of God, and the inferior or ſecond cauſes ſtand well together, and croſſe not one another: but to neglect (how much more to deſpiſe the ſame?) when God giueth thee oportunitie, is not to reſt vponupon his Prouidence, but to tempt or miſtruſt his Goodneſſe. Hee prouideth the meanes for thee, to the end thou mayeſt bee ſafe; thou, in contemning of it, caſteſt thy ſelfe away: his louelove and kindneſſe commeth to bee admired, thy folly and negligence is iuſtly to bee condemned. Paul kActs 27. 22. compared with the Verſe 31.did not ſo in the danger of his ſhip wracke, when being aſſured of the iſſue, that there ſhould bee no loſſe of any of their liues; yet telleth them plainly, Except theſe remaine in the Ship, yee cannot be ſafe. MOSES had good experience of the gracious conduct of God himſelfe, the perfect Iethro of their Voyage, Who by his Spirit, lEſay 63. 14.and the mEſay 63. 9.Angell of his preſence, led them gently, as a Beaſt downe a ſteepe Valley, in nExod. 13. 21.a Pillar of a Cloud by day, and in a Pillar of Fire by night: By oNumb. 9. 18.the note and marke whereof they tooke their iourneyes, and by the note and marke whereof they made their ſtands, his pNumb. 10. 33Arke, as a Harbinger, going before, to finde a place of reſt for them; yet how earneſt that holy man of God is with his Father-in-law, who knew all the turnes and windings of the vaſt and huge Wilderneſſe, to be a Guide to conduct them in the way! Leaue qNumb. 10. 31vsus not (ſaith hee) I beſeech thee, ſeeing thou knowest our camping Places in the Deſart, and thou ſhalt bee as eyes vntounto vsus. The Phiſician is to be honoured for neceſſarie vſes: and the Lawyer to be retayned for the pleading of mens Cauſes. Who would not condemne a ſonne, that in his fathers extremitie lying ſicke vntounto the death, ſhould, vnderunder pretence of Gods Prouidence, deſtitute him of conuenient comforts for the ſuccour of his life? And rActs 5. 38, 39.Gamaliels ſound and graue aduice of letting the Apoſtles alone, becauſe if that counſell or worke were from men, it would come to nothing; but if from God, it could not be diſſolued, meant to repreſſe Ryots and diſordered tumults, if it be applyed to the Magiſtrates lawfull drawing of the Sword, for preuenting of miſchieuous plots and purpoſes, would prooue very impious and fooliſh Logicke: for it is no argument that either mens labours and induſtries ſhould be needleſſe, or counſell and deliberation of future things friuolous, if all be decreed of God. The contrarie whereof is rather true: for therefore he giueth vntounto vsus the good things of this life, wealth, credit and authoritie, iudgement to fore-ſee dangers, and wiſdome to preuent them, reaſon whereby to gather what may be for our profit, by conſidering of things paſt, comparing of things preſent, and geſſing at things to come; that all might be as meanes to ſerue his ſecret Prouidence. It was a worthy Meſſage which Mordecai ſEſter 4. 14.ſent vntounto Q. Heſter, Who knoweth whether for ſuch a time as this, thou art come vntounto the Kingdome? And tPro. 22. 2.SALOMON in his wiſedome ſaith, The Wiſeman foreſeeth the euill, and hideth himſelfe, but fooles paſſe on and are puniſhed. Againe, that it may the better appeare how theſe two, the Counſels of God, and mens conſultations (as the meanes that hee hath ſanctified) are nothing at all repugnant; in uPro. 16. 9.another place he maketh them draw together: A mans heart aduiſeth his way, and IEHOVAH eſtabliſheth his peace.
But heere wee muſt take heede of another extreme: That in preſumption of our ſelues, and of the meanes, we xAbac. 1. 16.ſacrifice not to our owne Net, arrogating the prayſe and glorie of the Action, which God alwayes reſerueth vntounto himſelfe. Sharply doth the Lord (by his Prophet reproue the proud King of Aſhur in this behalfe, and checke his inſolent and vaine bragges, as if his owne arme had gotten him the victorie. But yEſay 10. 12.when the Lord hath accompliſhed all his workes vponupon Mount Sion and Ieruſalem, I will viſit the fruit of the heart of the proud King of Aſhur, and his glorious and proud lookes, becauſe hee ſaid, By the power of mine owne hand hauehave I done it: becauſe I am wiſe, therefore I hauehave remooued the borders of the People, and hauehave ſpoyled their treaſures, and hauehave pulled downe the inhabitants like a valiant man, and mine hand hath found out as a neſt, the riches of the People, and as one that gathereth Egges that are left, ſo hauehave I gathered all the Earth, and there was none to mooue the wing, or to open the mouth, or to chirpe. Shall the Axe boaſt himſelfe againſt him that heweth therewith? &c. In zEſay 31. 1.another place hee denounceth a woe to them that goe downe into Egypt for helpe, and leane vponupon Horſes, which truſt in Chariots, becauſe they be many, and in Horſemen, becauſe they bee multiplyed, and looke not to the holy one of Iſrael, nor ſeeke after IEHOVAH. AS A alſo a religious and godly Prince, is a2. King. 16. 12taxed, that in his ſickneſſe hee ſought not after IEHOVAH, but cleaued vntounto Phiſicians. God verily is to hauehave the prayſe, whatſoeuer meanes he worketh by. But when he vſeth vile, baſe and abiect meanes, which vponupon the matter is no meanes at all; when he chooſeth b1. Cor. 1. 27, 28the fooliſh things of the World, to ſhame the wiſe, and the weake things of the World, to ſhame the ſtrong, and the baſe things of the World, and things of none account, and which are not (to ſpeake of, in mens opinions) to adnull the things that are, then doth his glorie more appeare. So he ſaid cIudge 7. 2.to Gideon, comming at the firſt with a great Army to fight againſt the Midianites, This people that are with thee, are too many for mee to deliuer the Midianites into their hands: Leſt Iſrael take to himſelfe glorie ouer mee, ſaying, Mine hand hath brought me ſaluation. Anon, dVerſe 7.when of all that number a few men were left, he telleth him, By theſe three hundred men will I ſaue you, and deliuer the Midianites into thy hands. By this perſwaſion e1. Sam. 14. 7.Ionathan preuailed with his Armour-bearer, when they two were ſet vponupon a whole Garriſon of the Philiſtims. There is no let vntounto IEHOVAH, but that hee may ſaue with many, or with few. A proofe whereof is euident to bee ſeene, 2. Chron. 24. 24. where notwithſtanding the Armie of ARAM came againſt IOASH, with a few men, yet IEHOVAH deliuered into their hands an exceeding great Armie, becauſe they had forſaken IEHOVAH the God of their fathers. That of fAmos 5. 9.Amos is very memorable, He refreſheth the diſtreſſed againſt the ſtrong, that diſtreſſe it ſelfe ſhould be able to ſcale a Fort; that is, men ſo wonderfully ſpent and waſted, as if weakneſſe and calamitie were to be ſeene in their faces. And gIer. 37. 10.Ieremie biddeth the Iewes not to deceiue themſelues, as if all were well, becauſe the Caldeans did a little giuegive backe; For though you ſhould ſmite (ſaith hee) all the hoaſt of the Caldeans that fought againſt you, ſo as there were left among them but men thruſt thorow, yet ſhould they riſe vp eueryevery man in his Tent, and burne the Citie with fire. As to the ſame Caldeans afterwards hIer. 50. 45.he threatneth, that the very leaſt of the flocke ſhall teare them in pieces. And as he himſelfe is able to worke by ſlender meanes, ſo hee diſappointeth the great and mightie meanes, bloweth vponupon it, and maketh it vnprofitable. Is it not (ſaith the Prophet iAbac. 2. 13.ABACVCK) from IEHOVAH of Hoſts, that the People labour in the fire, and the Nations weary themſelues for nothing? And kPſ. 33. 15, 16Dauid himſelfe a King) A King is not ſaued by the multitude of ſtrength. The mightie man is not deliuered by the multitude of power. A Horſe is a vaine thing to ſaue, and cannot deliuer by the multitude of his ſtrength. After whom Salomon lProu. 21. 31.his ſonne, a worthy graft of ſo noble a Stocke, heire of his fathers Vertue, aſwell as of his Crowne, led by the ſame Spirit, ſpeaketh in like ſort, The Horſe is prepared againſt the day of battaile, but ſaluation commeth from IEHOVAH. Take for Example the mPſal. 78. 9▪ 10children of EPHRAIM, (valiant and renowned Archers) turning their backe in the day of battaile, becauſe they kept not the couenant of God, but refuſed to walke in his Law. nEccleſ. 9. 13.SALOMON by his owne experience confirmeth this; I hauehave ſeene, that not alwayes the ſwift getteth the courſe, nor the ſtrong preuaile in warre, &c. This is that Iudgement which threatneth oLeuit. 26. 26.in the Law, I will breake the ſtaffe of bread, by taking from it all power and vertue of nouriſhment, that in the middeſt of abundance, they ſhall euen dye for famine. And in the Prophet pHoſh. 4. 10.HOSEA, Though they eate, yet they ſhall not bee filled: though they commit fornication, yet they ſhall not bee multiplyed. Ouer and beſide all this, to hauehave it yet more manifeſt, that the whole vertue is to bee looked for from him, he dealeth ſometimes vtterly without all meanes, euen in famine qPſal. 33. 17.it ſelfe preſeruing his aliue. So Moſes rDeut. 8. 3.telleth the people, that God in their hunger fed them with Manna, which they nor their Anceſtors neuer knew: to make knowne vntounto them, that man liueth not by bread onelyonly, but by euerie thing that proceedeth out of the month of IEHOVAH: that is, which God by his Commandements giueth power vntounto to nouriſh. And ſEſay 38. 16.EZECHIAS in his Prayer acknowledgeth no leſſe: O Lord, by theſe things (which thou ſpeakeſt and doeſt) men doe liue, yea, in eueryevery one of theſe conſiſteth the life of my ſpirit: by theſe thou makeſt mee whole, and keepeſt mee aliue: noting the miraculous deliuerance from his ſickneſſe, onelyonly by the word that proceeded out of the mouth of the Lord. Hence ariſeth that moſt glorious reioycing of Faith, reſting vponupon the Couenant and fauour of God, in the middeſt of the want of all worldly helpes. tAba. 13. 17, 18Though the Figge tree ſhould not bud, nor no increaſe be in the Vines, the worke of the Oliue lye, and none of the fields bring forth meate, the enemie cut away the flocke from the Fold, and no herd be of the Bullockes: yet I will reioyce in IEHOVAH, and ioy in the God of my ſaluation. Agreeable whereunto is that of the uPſal. 20. 8.Pſalmiſt, Theſe remember Horſes; and they Chariots: but wee will remember the Name of IEHOVAH our God.
Laſtly, hither doe belong his glorious and magnificent workes, done (as we ſay) againſt the hayre, and contrarie to all meanes, yea, to the very courſe of nature, that all men may know, that nature is nothing elſe but that order which God hath ſet in things, and which he altereth and changeth at his pleaſure. x2. Kings 20. 1Ezechias ſickneſſe, by courſe of nature, was incurable: for it is noted to hauehave beene deadly: and the Prophet told him, as from the Lord, Thou canſt not liue. But his power ouer-maſtred the ſtrength of the diſeaſe. He remooueth yIob 9. 5, 6.Mountaines, ſo as men cannot diſcerne ſo much as a ſtep of them, when hee ouerturneth them in his wrath: he ſhaketh the earth out of her place, that the very Pillers thereof tremble. zEſay 50. 2.At his rebuke he dryeth vp the Sea, and maketh the flouds a Deſart; euen then when they are in their prime: As hee did to aIoſh. 3. 15. 16.Iordan in the full Spring-tide, when his courſe was to ouerflow all the Bankes. The Earth how ponderous an Element it is, how groſſe and heauie! yet, as if it were lighter then lightneſſe it ſelfe, and not ſo much as the weight of a Fether, bIob 26. 7.he ſtretcheth it vponupon emptineſſe, and hangeth it vponupon nothing. Waters, which naturally ſeeke downwards, and the raging of the Sea, his mightie word ſo bridleth, that though it be farre higher then the Earth, it cannot ouerflow it; cIob 38. 10. 11onelyonly becauſe he hath ſet his decree as a barre, and a double gate againſt it, ſaying, Hither ſhalt thou come, and no further, and heere ſhall the ſhore ſet it ſelfe againſt the pride of thy waues. How doth the Prophet dPſal. 19. 6.admire the excellencie of the Sunne, which commeth forth as a Gyant to runne his courſe! yet at his commandement it hath ſtood eIoſh. 10. 13.ſtill; yea, (which is a wonder for to ſpeake) at the requeſt of a mortall man he hath made it goe f2. Kings 20. 10, 11.backwards. What more naturall then fire to burne, which hee notwithſtanding, as the Lord of nature, hath ſo changed, that in a hot gDan. 3.burning Furnace heated ſeuen times, not ſo much as a hayre of his Seruants head was touched, nor a thred of their Garments ſindged, when at the ſelfe-ſame time the vehemencie of the heate conſumed the bodies of thoſe that came to throw them in? Of this ſort are all his wonderfull Miracles and miraculous deliuerances of his Church and Children; for whoſe ſake hee parted hExod. 14. 21. Pſal. 136. 13.the Sea into heapes, that his people went ouer as vponupon drie ground, brought waters iExod. 17. 6.out of the Rocke, rained kExod. 16. 36. Pſal. 78. 24, 25.meate from Heauen to feed them in the Wilderneſſe, by the ſpace of fortie yeeres together, &c.
With this abſolute free-will and pleaſure of GOD, is coupled (which is the third Doctrine of the Prouidence) the ineuitable neceſſitie of the execution of his counſels; as alſo the Prophet ioyneth them together, Pſal. 115. 3. Whatſoeuer pleaſeth IEHOVAH, he doth. And lEphaſ. 1. 11.PAVL: He worketh all things after the counſell of his will. Enquire, ſaith ESAY, mEſay 34. 16.in the Booke of IEHOVAH, and reade: one of theſe things ſhall not faile, they ſhall not miſſe one another: and in nEzech. 36. 3, 6EZECHIEL, I IEHOVAH ſpeake and doe it. Againe, oEzech. 12. 25I will ſpeake whatſoeuer word I meane to ſpeake, and it ſhall be done. When I worke (as it is in the Prophet pEſay 43. 13.ESAY) who ſhall turne it away? Whereunto ſerueth that memorable ſentence, wherewith the ſame Prophet ſhutteth vp his burden againſt the Babylonians, to procure credit to all that hee had ſpoken; qEſay 14. 27.For IEHOVAH of Hoaſts determining, who can make it of none effect? and his hand ſtretched out, who can turne away? Many and excellent are the ſpeeches to this purpoſe thorowout the holy Scriptures, eſpecially in Iob and in the Pſalmes: Feare rPſal. 33. 8.before him; for hee ſaith, and it is; hee commandeth, and it ſtands. IEHOVAH maketh voide the counſels of the Nations; he breaketh the thoughts of the People: but the counſell of IEHOVAH ſtandeth for euer; the thoughts of his heart from generation to generation: when ſIob 34. 29.he quieteth, who ſhall trouble? when he hideth his face, who ſhall looke vponupon him? that is, reſiſteth him? Loe (ſaith Iob, in tIob 12. 14.another place) he doth ſo throw downe, that it is built no more; hee ſo ſhutteth vp about a man, that it is not opened. Yea, Balam himſelfe was forced to vtter as much, Numb. 23. 19. Hath hee ſaid, and ſhall he not doe it? Therefore uLuke 1. 37.the Angell ſaith, With God nothing is impoſſible. And xRom. 9. 19.the Apoſtle cryeth out, Who hath reſisted his will? This is the reaſon why the Decrees of God are compared to yZach. 6. 1.Mountaynes of braſſe, for the firme & vnreſiſtable effects they bring with them: For this cauſe he is furniſhed with all meanes and power to effect his counſels: he is called The Lord of Hoaſts, and hath all the Hoaſt of Heauen and Earth at his command. I ſaw, ſaith MICA, z1. King. 22. 19IEHOVAH ſitting vponupon his Throne, and all the Hoaſt of Heauen ſtanding before him at his right hand and at his left.
Firſt, are the holy Angels Colonels and principal Commanders in this Armie, whom hee imployeth and ſendeth forth, as a Maſter doth his ſeruants, to goe vponupon his errand, and to performe all that hee inioyneth them, Daniel 10. 11, 12. The Angell telleth the Prophet, that hee was ſent vntounto him; becauſe his words were heard before God. And in Luke: aLuke 1. 19.that he was ſent vntounto Zacharie, to vtter vntounto him the glad tydings of his Sonne. So it is anon bLuke 1. 26.added, In the ſixt MonethMonth, was the Angell GABRIEL ſent of God, to a Citie of Galile, named Nazaret, to the bleſſed Virgin there. Therefore they are called Angels, that is to ſay, Meſſengers, and are ſaid to cDan. 7. 10.miniſter vntounto him. This diſpenſation of God, by the hand of his holy Angels, ſerueth aſwel for the executiō of his Iuſtice, as for the declaration of his Mercies. Theſe he ſendeth forth, to bring his plagues and puniſhments both vponupon whole Countries & Cities, and vponupon particular perſons. So 1. Chron. 25. 15. God ſent an Angell to Ieruſalem to deſtroy it, Gen. 19. 13. Two Angels were ſent to deſtroy Sodome and Gomorah, 2. Sam. 24 16, 17. An Angell ſmote the people of Iſrael with a plague, whereof died threeſcore and ten thouſand men. And the Prophet prayeth in the dPſal. 35. 5, 6.Pſalme, Let them bee as the chaffe before the winde, and the Angell of IEHOVAH purſue them. Theſe he ſendeth forth to be Miniſters of his louelove and fauour in the comforts of this life, both to the good and bad, as it is recorded in the Goſpell, eIohn 5. 4.that an Angell of the Lord came downe at a ſet time, and ſtirred in the water, and whoſoeuer first went in after the ſtirring of the water, was made whole, what diſeaſe ſoeuer held him.
Secondly, Not onelyonly hee beareth vp his Mace in Heauen, but hee carrieth it alſo in Hell: for euen the Deuils themſelues, ſtruggle they neuer ſo much, are forced to be ſubiect to him, and to runne at his commandement. When the ſonnes of God (the elect Angels) came to preſent themſelues before IEHOVAH, Satan alſo came amongst them, as it is in the Booke of fIob 1. 6. & 2. 1Iob. And g1. Kings 22. 18, 19, 20.in another place, when he came to ſet vponupon his Throne, the vncleane ſpirits, will they, nill they, made vp a part of the Hoaſt of Heauen, and were faine to offer their ſeruice to him.
Thirdly, he hath the hearts of all men in his hands, ſitting at the ſterne, and turning them hither and thither, whither-ſoeuer he will, as the Water-man doth his Wherrie: As in the perſon of the King himſelfe, whoſe affections, of all other, are moſt wauering and vncertaine: like vntounto the Riuers of waters, when they are toſſed with contrarie windes, as hProu. 21. 1.Salomon giueth vsus to vnderſtand. And in another iProu. 29. 26.place, Many ſeeke the face of the Ruler, but the iudgement of eueryevery one commeth from IEHOVAH, bowing and bending the Rulers heart, which way it pleaſeth him. He giueth fauour in the eyes of men, as he did to kExod. 3. 21. 22the Iſraelites in the ſight of the Egyptians. And lProu. 16. 7.when IEHOVAH delighteth in the wayes of a man, hee maketh (ſaith SALOMON) his verie enemies to be at peace with him. Againe, at his pleaſure hee taketh fauour away, maketh Rents and Breaches, Diſcords and Diuiſions; as he did betweene mIudg …. 2, 3.Abimelech and the men of Shechem. He nEſay 20. 14. …. Cor. 1. 19.deſtroyeth the wiſdome of the wiſe, and the vnderſtanding of the prudent, that their counſell is not able to doe any thing. Therefore DAVID o2. Sam. 15. 31prayed, O IEHOVAH, turne the counſell of ACHITOPHEL into folly. And ESAY pEſay 19. 11. 13ſcorneth the great Counſellors of the King of Egypt: Verily the Princes of Tſoan are Fooles, the wiſe Counſellors of PHARAOH, their counſell is made brutiſh. The Princes of Tſoan are become fooliſh. The Princes of Noph are deceiued, and hauehave ſeduced Egypt vntounto the corner of the Tribes thereof, IEHOVAH powring into the middeſt of it a ſpirit of crookedneſſe, &c. And this is it which qIob 12. 17. 19, 23.IOB ſaith, Hee driueth Counſellors into madneſſe, and maketh Iudges Fooles: here mooueth the tongue from the eloquent, and taketh away the vnderſtanding of the Elders; hee remoueth the hearts of the Rulers of the People of the Land, &c. And of this ſort is his infatuating of men, that they ſhall not harken to wiſe aduice. So it is in the Booke r2. Sam. 17. 14.of SAMVEL, IEHOVAH had decreed to make void the counſell of ACHITOPHEL, which had beene better (then that which Cuſhai gaue) to the end that God might bring euill vponupon ABSOLON. And of the ſonnes of Eli it is recorded, ſ1. Sam. 2. 25.that they harkened not to the voyce of their father (with great grauitie reprouing them of their ſins) for God was pleaſed to kill them. Again, he taketh heart & courage from the ſtrong, that when they come to fight, they ſhould not find their hands. So it is in tIob 12. 20.IOB: Hee weakeneth the ſtrong Loine. And of the Egyptians Eſay uEſay 19. 3.propheſieth, Their ſpirit ſhall bee ſpent in the middeſt of them, being quite out of heart. Thus and diuerſly beſide God doth worke, diſpoſing ſo of eueryevery thing, as beſt may ſerue to worke & effect his counſels.
In one or two Examples all this may be verie manifeſt; God had determined to aduāce Ioſeph aboue his Brethren, and to make him the father of his fathers houſe. See how he maketh all things to concurre hereunto: Hee vſeth firſt his owne Brethrens malice, after long conſulation of taking away his life: in the end, to reſolue to ſell him into Egypt. Being there, hee openeth him a way into Potiphers houſe, a chiefe Ruler about the King: through whoſe wiues inordinate luſt and forged complaint, hee is vniuſtly throwne into Chaines, and in Priſon findeth fauour with his Keeper, committing into his hands the charge of all the Priſoners. The ſame time God brought into that place two of the Kings chiefe Officers, his Butler and his Baker, for their offences committed, thither. By their Dreames, his knowledge and skill in the interpreting of hidden things commeth to bee knowne. After which, God himſelfe ſheweth to the King a Famine that was to come; but in a Dreame darke and obſcure, which onelyonly Ioſeph was able to expound. By this meanes the Butler calling him to remembrance, when now hee ſeemed vtterly to be forgotten, he is ſent for, and preſented to the King: And by the wiſdome which God had giuen him, declaring the Dreame, and aduiſing the beſt meanes in policie to preuent it, is made Ruler ouer the whole Land. The Famine increaſing, his Brethren firſt are driuen into Egypt, and there vnwittingly doe him homage. After, his whole fathers houſe came to be fed by him; and ſo fulfill that which the Lord had purpoſed. See how hee maketh theſe things one to hang vponupon another, that in the middeſt of the moſt contingent Actions, his counſels ſhould yet hauehave a neceſſary effect. Take another Example out of the Booke of Eſter, of the confounding of proud Haman, the enemie of the Iewes, and defeating of his cruell and wicked purpoſes againſt the Church, by the Diuorce of Vaſhti the Queene. God maketh a way for the lifting vp of ESTER (not knowne to bee a Iew) into her roome. Mordecai hee gouerneth, to bee preſent when the Kings two Courtiers conſpired againſt him; which by Eſters meanes was ſignified to the King, they executed, and a perpetuall record made of all this in the memoriall of thoſe times. When Haman had obtayned an inuiolable Edict (as were the Decrees of the Medes and Perſians, neuer to bee reuoked) for the rooting out of the Iewes, and to beginne with, had prepared a Gallowes of fiftie Cubits high, to hang vp Mordecai a chiefe and a principall man among them; the verie night before this miſchieuous plot ſhould hauehave beene executed, God kept the Kings eyes reſtleſſe, that all ſleepe departed from him, and calling for the Chronicles, Gods ſecret Prouidence directed him to the place where Mordecaies fact was regiſtred. Thereupon willing to doe him honour, he commandeth Haman that came at the ſame inſtant, with a minde to hang vp Mordecai, to bee the man to doe him ſeruice. By that meanes God abated Hamans pride, diſappointed his cruell practices, and finally giuing Eſter fauour in the Kings ſight, made her ſute more gracious, ſo as not onelyonly Haman tooke ſeiſin of the Gallowes, which Mordecai ſhould hauehave beene hanged vponupon; but her owne and her peoples life were giuen vntounto her at her requeſt, and that, with libertie to exerciſe dominion vponupon their Enemies which would hauehave tyrannized ouer them. Mordecai, or whoſoeuer was the Writer of that Storie, penning it (as wee may coniecture) not onelyonly for the Church, but as a Monument to bee laid vp among the Records and Yeere-bookes of the Perſians, who would neuer hauehave abidden ſo religious an obſeruation of the Prouidence of God, as the courſe of that action worthily required, doth not in words much inſiſt vponupon it, (as for the ſame cauſe it may be thought that hee forbeareth ſo much as to mention the Name of God in all that Booke): But for the thing it ſelfe, there is no doubt, he giueth particularly and moſt notably to bee obſerued the hand of God in eueryevery circumſtance. But how euident is all this to be ſeene in the Birth of our Sauiour Chriſt, who, as the Prophet, many an hundred yeere before, had propheſied, was to bee borne at Bethlem the Citie of Dauid? This how wonderfully God brought about, it is a maruell to behold Marie his Mother, as it ſeemeth, forgetting, and not ſo much as once thinking of it, when the Holy Ghoſt had ouer-ſhaddowed her, that ſhe conceiued and was with child, ſhe yet dwelt at Nazareth a Citie of Galile, farre from the Towne of Bethlem; there ſhee continued, and there, as by the Storie wee may gather, ſhee meant to bee deliuered. Her time drawing neere that ſhee was euen readie to lye downe, there commeth an Edict from the Emperour Auguſtus (minding onelyonly his owne glorie, and the increaſe of his Treaſures) that all the World ſhould bee taxed, eueryevery one in their owne Citie: ſo as Mary being of the Houſe and Lineage of Dauid, was inforced againſt her will to repayre vntounto Bethlehem, there to be taxed with her kindred, intending nothing leſſe then that which fell out afterwards; for it is expreſly noted, that ſhee went with another minde, to obey the Edict of Caeſar: but contrarie to her purpoſe, God fulfilled his, by leading her, as it were blind-fold, to the place where Chriſt ſhould bee borne. And ſo His counſell tooke effect, where all counſell of man did faile.
As for thoſe places which ſeeme to croſſe this Doctrine of Gods free and abſolute working, and to carrie a ſhew, as if hee were ſometimes hindred of his Creatures from doing his owne will: as, I will xEzech. 33. 11not the death of a ſinner; and, How yMat. 23. 37oft would I hauehave gathered you together, and you would not? The zLuke 7. 30.Phariſes and Lawyers made void the counſele of God towards them, &c. They onelyonly teach what God is pleaſed with, and whereunto he inuiteth and calleth all men, not what hee purpoſeth to worke in eueryevery one by his grace and holy Spirit.
Fourthly, The brute beaſts and vnreaſonable Creatures ſerue to doe his pleaſure: hee ſtoppeth the mouth of the aDan 16. 23.Lyons, when the prey is in their teeth, maketh the ſilly and weake Graſhoppers to be a ſtrong bIoel 1. 6.Nation, a mightie cIoel 2 2.people, and as a huge dIoel 2. 25.Armie, when they come to performe his Iudgements.
Fiftly, Heauen and Earth, the Sea and all that therein is, are at his becke; the eAbac. 3. 10. 11Windes, the Showres, the Stormes, Fire and Haile, Ice and Snow are as his Arrowes, to ſcatter and conſume his foes: yea, Hell and deſtruction are naked in his ſight, and giuegive vp their dead, when hee calleth for them. But albeit whatſoeuer God willeth muſt moſt certainly and neceſſarily come to paſſe, becauſe hee willeth it, yet that taketh not away the freedome of will in the reaſonable Creature, nor the nature and propertie of the ſecond cauſes, but only bends them to runne that way that he hath fore-determined; they, notwithſtanding this neceſſitie, not being compelled to doe that which God determineth, but freely willing that which is done by them: So that if wee referre the action to GODS will, which is the ſupreme cauſe of all, it may be ſaid neceſſarie; if to mans will, it may bee ſaid contingent and voluntarie. And thereupon effects and euents of things are termed ſuch as the ſecond cauſes are neceſſarie: If they be neceſſarie, contingent; if they be contingent, voluntarie; if the ſecond cauſes be voluntarie, although in reſpect of Gods Decree all bee neceſſarie. When Nebuchadnezzar King of Babel ſtood in fEzech. 21. 19 20, 21, 22.the head or mother of wayes, where one way parting into two made him doubtfull which to take, either that vntounto Ieruſalem, or the other that led vntounto Rabath, a Citie of the Ammonites, it was a more vncertaine and contingent matter whether he would come againſt Ieruſalem or not: for whitherſoeuer the diuination did conduct him, thither was he bent: and what more vncertaine then diuinations? The vanitie whereof Philoſophers themſelues hauehave worthily derided. But for all that, it could not bee otherwiſe choſen, but that hee ſhould take the way that led vntounto Ieruſalem, to come, and to beſiege it, the Lord hauing ſo ordayned and fore-ſpoken by his Prophet. Our Sauiour Chriſt, according to his Fathers will, dyed neceſſarily, as gActs 13. 3.Paul diſputeth to the Iewes, That it was of neceſſitie for him to ſuffer, and to riſe from the dead. And he himſelfe: O ye hLuke 24. 26.fooles and ſlow of heart, was it not of neceſſitie that Chriſt ſhould ſuffer theſe things, and enter into his glorie? Yet he dyed willingly: for ſo hee profeſſeth, iIohn 10. 18.No man taketh my life from me, but I lay it downe of my ſelfe: And in his kMat. 26. 39.Prayer to his Father, he reſigneth it wholly to his good will and pleaſure. Therefore as the free and cheerfull obedience of Gods Children, ſo renowned lPſal. 110. 3. & elſe-where.in the Scripture, receiueth no blemiſh or diſgrace, becauſe whatſoeuer they do, was neceſſarie to bee done in reſpect of his Decree, no more can the wicked fetch from hence any excuſe or pretence for their wickedneſſe, to ſay, I hauehave done nothing but that which God hath appointed: and who can reſiſt his will? For firſt, God doth not at all will ſinne, as it is ſinne: for this is contrarie to his moſt pure and iuſt nature: nor doth decree, that wicked actions ſhall bee done in reſpect of their wickednes and maliciouſneſſe; in which ſence onelyonly they are euill: but as there is ſome good in the action, which is not at all intended or thought vponupon by him that doth it. And ſecōdly, although in regard of Gods counſell, it be neceſſarie that thoſe actions which are wicked and ſinfull, ſhould come to paſſe, yet in thee the ſinne is voluntarie, and hee diſpoſeth of that moſt iuſtly which thou cōmitteſt wretchedly, not ſeruing his prouidence, but thine owne vile affections: for though thou willeſt and doeſt the things that God hath decreed, to make a holy vſe of, and would hauehave in ſome reſpect done, yet thy will is not carryed with an intent of obedience to his will. It m1. Kings 12. 15, 24.was from God, that the Kingdome of Iſrael was rent in ſunder, and ten of the Tribes giuen to another, for the iuſt puniſhment of Salomons ſinne: but the ſinne aſwell of fooliſh n1. King. 12. 14Rehoboam came betweene, following the raſh and headdie aduice of children, and reiecting the ſage & graue aduice of the wiſe Counſellors of his Father; as of the people o1. King. 12. 20themſelues that ſet vp Ieroboam, with a rebellious minde againſt the houſe of Dauid. In which reſpect God pHoſhea 8. 4.renounceth to hauehave any part in this their Action. They ſet vp Kings, but not from me, they make Princes which I know not.
Laſtly, all that hitherto hath beene ſpoken concerning this whole gouernment and diſpenſation is the peculiar prayſe of God, which hee imparts not to any Creature: For hee qEſay 42. 8.giueth not his glorie to another. Therefore the Iewes, rIohn 5. 17. 18.when our Sauiour Chriſt ſaid, My Father worketh hitherto, and I worke; did rightly conclude thereupon, that he made himſelfe equall with God. This in one particular is ſet forth, when the King ſ2. Kings 5. 17.of Iſrael deteſteth it as a blaſphemie; Am I a God, to kill and to giuegive life? And tGen 30. 2.Iacob, (his Wife bidding him to giuegive her children, or elſe ſhe ſhould dye) Am I in Gods ſtead, who hath kept backe from thee the fruit of thy wombe? So in Deuteronomie God himſelfe ſaith, Know uDeut. 32. 39.that I am hee, and there is no God with me: I kill and reſtore to life, &c. Which by proportion is to be vnderſtood of all the reſt. And this is that memoriall, whereby this true God will be knowne from all falſe and counterfeit gods, Eſay 40. 26. Lift vp your eyes on high, and ſee who hath created theſe things. And Ieremie xIer. 10. 10.cryeth out, IEHOVAH, he is the true God, The liuing God, The eternall King, which made the Earth by his Power, eſtabliſhed the inhabited World by his Wiſedome, and by his Prudence ſtretcheth out the Heauens: who vttering his voice, the waters make a noyſe; in the Heauens he bringeth forth vapours from the vtmoſt part of the Earth, maketh Lightning, together with the raine, and bringeth the winde out of his treaſures.
To conclude (ſaith he) Thus ſhall yee ſay to the Idolatrous Gentiles, The Gods that made not Heauen and Earth, ſhall periſh from the Earth, and from vnderunder the Heauen. And yPſal. 115. 15.Dauid ſetteth it as the proper mark of the only God, Bleſſed be ye of IEHOVAH, who hath made the heauen & earth. So Eſay 44. 19. He taketh to himſelf alone, both the creation and adminiſtration of all things: I IEHOVAH ſtretch out the Heauens alone: I ſtretch out the Earth by my ſelfe. And of them both the zEſay 40. 12.Prophet ſaith, Who hath meaſured the waters in his fift, and couered the Heauens with a ſpanne, or in a meaſure comprehended the Duſt of the Earth, and weighed the Mountaines with a Waight, and the Hils in a Ballance? Who then is like vntounto our God? or what, or who is he, that may be compared with him, Whoſe aPſal. 36. 7.kindneſſe is vp vntounto Heauen, his truth vntounto the Clouds, his righteouſneſſe as the mighty Mountaine, his iudgements as the great Deepe? who (by his Prouidence) preſerueth both man and beaſt? Thine (ſaith the bPſal. 89, 10, 11, 12, 13, 14, 16Pſalmiſt) are the Heauens, yea, thine is the Earth, the inhabited World, and the things that fill it, thou haſt founded.
Then followes an enlargement by the parts; North and South thou haſt created, Tabor (Weſtward) and Hermon (towards the Eaſt) which ſing of thy Name. The Gouernment he partly touched before, and afterwards more fully: Thou ruleſt ouer the pride of the Sea; when the waues thereof rage, thou doeſt repreſſe them. VponUpon all which he concludeth, O, bleſſed is the People that are acquainted with the ſhoute, walking in the light of thy countenance, O IEHOVAH: that is, who acknowledge thee their Soueraigne Lord and Captaine, ſuffering themſelues to bee led and guided by the ſhoute or noyſe of thy voice, in thy moſt glorious Word and workes, as by the Trumpet or Allarum of their Generall.
Now to make it euident, how the Glorie of God ſhineth and ſheweth out, in all which hath beene ſaid of the exerciſe of his Kingdome: Generally it may be ſeene,
Firſt, That hee is perfection it ſelfe, in giuing all perfect things to other.
Secondly, his owne Infiniteneſſe in that their beſt, and put them altogether, is but cEſay 40. 15, 17a drop of that which is feafull in him.
Thirdly, his Eternitie in being before all things were. More particularly he manifeſteth his Power, Wiſedome, Goodneſſe, both in the making and gouerning the World.
In the making, hee manifeſteth his Power in creating things of nothing, onelyonly by his command, in fetching one contrarie out of another; as Light out of Darkneſſe, &c. and bringing forth whatſoeuer he would, euen at the firſt, without naturall cauſes, giuing light vntounto the World, before there was a Sunne, making dGen. 2. 5, 6.Plants and Herbs to grow, and all things to bee greene and flouriſhing in the Fields, when there was no man to till the ground, nor any miſt or raine to water it.
His Wiſdome, in the artificiall diſtinction of things. His Goodneſſe, in garniſhing and repleniſhing the Earth with all good things fit for the vſe of man, and that before their Creation; that ſo hee might bring them into the World, not as to an emptie and barraine habitation, but ſtored firſt with whatſoeuer was requiſite both for the neceſſitie and pleaſure of their life.
In the gouerning, hee manifeſteth his Power, doing things not onelyonly by meanes, but without meanes, aboue meanes, and contrarie to all meanes and courſe of nature. His Wiſdome, in doing all things according to the counſell of his will, in meaſure and weight moſt wiſely; yea, like a moſt cunning Workeman, procuring good things by euill inſtruments, and making ſinne it ſelfe to ſerue vntounto his glorie. His Goodneſſe, in being liberall and bountifll to all, as the Pſalmiſt ePſal. 145. 9.ſaith, IEHOVAH is good to all, and his Kindneſſe is ouer all his Workes.