A Chain of Principles, Aphorism 6

A Chain of Principles · Aphorism 6

p. 400APHORISME VI.Aph. 6. Providence extends it ſelf, not onelyonly to all created beings, and to all humane affairs, eſpecially thoſe that concern the Church: but even to the ſins of Angels and men.

EXERCITATION 1. Introduction concerning the contents of this Aphoriſme. Providence over all created beings. Preſervation of men to be aſcribed to God himſelf, not to good men, yea not to good Angels, in whom heart-ſearching and patience wanting. Providence reaching to humane affairs: Oeconomical, Civil, Military, Moral and Eccleſiaſtical. Anaſtaſius his deſign fruſtrate. Rome and our nation instanced in. I. G. caſtigated.

§. 1. THis Aporiſme requireth a clear demonſtration of theſe propoſitions. 1. That divine providence extends it ſelf to all p. 401created beings. 2. That it reacheth toExerc. 1. all humane affairs. 3. That it is eſpecially ſeen in ſuch affairs as concern the Church. And 4. That although God be not the authour of ſin, yet his providence is an actour in it. Unto theſe when I ſhall have added an anſwer to objections, and from each propoſition an inference, the whole will be completely handled.

The firſt propoſition, which I am to begin with, is, Divine providence extends it ſelf to all created Beings. Well may we ſtrike in with the Levites in that form of acknowledging God, wherein they went before the people, ſaying, Thou even thou art Lord alone. Nehem. 9. 6.Neh 9:6Thou haſt made heaven, the heaven of heavens with all their hoſt, the earth, and all things that are therein, the ſeas and all that is therein; and thou preſerveſt them all. David bringeth it down a little lower, Thy judgements are a great deep, O Lord, Pſal. 36. 6.Ps 36:6thou preſerveſt man and beaſt. Job lower yet, What ſhall I do unto thee, O thou preſerver p. 402Job 7. 20.Job 7:20of men. As God made all things by the word of his command, He commanded and they were created, ſo he upholds them all in being by the word of his Pſal. 148. 5. Heb. 1. 3.Ps 148:5Heb 1:3power. Heaven, earth, ſea, man and beaſt, eſpecially man. It is not with God, as with carpenters and ſhipwrights, who make houſes for other men to dwell in, veſſels for others to ſail in, and therefore after they are made look after them no more; God who made all things for himſelf, looks to the preſervation of all. It is accordingly ſaid of Chriſt, All things were created by him and for him, and by him all Col. 1. 16, 17.Col 1:16Col 1:17things conſiſt. The creatures are all as veſſels, which if unhooped by withdrawing of Gods manutenency, all the liquor that is in them their ſeveral vertues, yea their ſeveral Beings would run out, and they return to their firſt nothing. Schoolmen compare God to the ſun, creatures to the air. The ſun ſhines by its own nature, the air onelyonly by participation of light from the p. 403Sun. So whatever good the creatures have, is by derivation from Jehovah, the fountain of Being. Take away the light of the Sun, the air ceaſeth to ſhine, and ſo it is here. As things Artificial are preſerved in their being by the duration of ſuch natural things as they conſiſt of v. g. an houſe by the laſting of ſtones and timber: ſo things natural which depend upon God by the continuance of that Divine influence by which they were at firſt made.

§. 2. It is not in good men to preſerve themſelves or others. They derogate from God exceedingly that aſcribe too much in this kinde to any man, as ſome luxuriant French wits did to Cardinal Richelieu: of whom they ſaid, That God Almighty might Howels Luſtra Ludovici, p. 166.put the Government of the world into his hands. That France in Gods and the Cardinals hands was too ſtrong; that what Idem in the proem to …is h…ſt…ry of Lewis 13. fol. 2.the ſoul was to the body, the ſame was he to France. Si foret his nullus, Gallia nulla p. 404foret. Yea one frivilous pamphleter profanely and ridiculouſly called him, The fourth perſon in the Trinity. Yea, not in good Angels themſelves; Who Hebr. 1. 14.Heb 1:14though they be all miniſtring ſpirits, ſent forth to miniſter for them who ſhall be heirs of ſalvation? yet are none of them governing ſpirits, appointed to provide for mankinde the utmoſt rewards and puniſhments. They are wanting in two qualifications which ſhould enable them hereunto; one is the knowledge of mens hearts where the truth of grace, or venome of ſin lieth: the other patience, whereof no Angel hath enough to bear with men without deſtroying them for their continual provocations. Whereas in God there is a meeting of both theſe. See for the former, Jerem. 15. 9, 10. The heart is deceitfull above all things, and deſperately wicked, who can know it? I the Lord ſearch the heart; I trie the reins, even to give every man according to his waies, and according to the fruit of his p. 405doing: And for the latter, Hoſea 11. 9. I will not execute the fierceneſs of mine anger: I will not return to deſtroy Ephraim, for I am God and not man: we may add and ſay, God, and not Angell.

§. 3. The ſecond propoſition follows, viz. That Divine Providence reacheth to all humane affairs: which we may for methods ſake ſubdivide into Oeconomical, Civil, Military, Moral, and Eccleſiaſtical. Humane affairs are,

I. Oeconomical, ſuch as do belong to a Family. For example, Riches and Poverty, Preferment and Debaſement, which in Hannah's ſong are aſcribed 1 Sam. 2. 7, 8.1 Sam 2:71 Sam 2:8to the ſole Providence of God. The Lord (ſaid ſhe) maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiſeth up the poor out of the duſt, and lifteth up the beggar from the dunghil, &c. yea, to inſtance in bleſsings highly prized by Chriſtian Families, Grace and Peace, which are the things prayed for by the p. 406Apoſtles in moſt of their benedictions. We read of Saints in Ceſar's houſhold, Quisquis Criſtianum ſe eſſe coa. fitetur, is tanquam generis humani hoſtis, ſine ulteriore ſui defenſione capite plectatur. Camerar. Orat. 1. cap. 39. p. 135.Phil. 4. 22. Nero, that monſter of men, was Ceſar then; he that had publiſhed a bloudy law, That whoſoever profeſt himſelf Chriſtian, ſhould be apprehended as an enemy to mankinde, and put to death without any further defence. Yet even in his houſe the Providence of God hath ſo wrought, as to convert and preſerve ſuch men as were men of grace; Saints indeed, not onelyonly in his Empire, and under his Government, but in his Family, and under his Roof. As for Peace, that of the Rabbins, although it be ſomewhat a quaint, yet, may be Take …the firſt letter of foreign out of foreign Vir, and foreign out of foreign Foe-mina, there remains foreign Ignis. M. Ga…akers Serm. on Eleazars prayer Gen. 24. 12, 13, 14. p. 8.Gen 24:12Gen 24:13Gen 24:14an uſefull obſervation. Take the firſt letter (ſay they) of Gods name, out of the name of the man, and the laſt out of the womans name, and there remains nothing but fire; implying, that there is like to be nothing but the fire of contention and ſtrife, jealouſie and heart-burnings between man and wife, where they come not together in p. 407Gods name. Whereas if wiſdome make the match, as it doth when people marry in the Lord, happy are they who are ſo met, For her waies are waies of pleaſantneſs, and all her paths are Prov. 3. 17.Prov 3:17peace.

II. Civil, ſuch as belongeth to Kingdomes, Republicks, Corporations, or to men as combined in ſuch Societies. Many are the contrivements of men to work themſelves and others into places of Government: but when all this is done, that of the Pſalmiſt is moſt true, Promotion comes neither Pſalm. 15. 6, 7.Ps 15:6Ps 15:7from the eaſt, nor from the weſt, nor from the ſouth. But God is the judge: he pulleth down one, and ſetteth up another. And that of Daniel, He changeth the times Dan. 2. 21.Dan 2:21and the ſeaſons; he removeth kings, and ſetteth up kings. Witneſs this hiſtory: Anaſtaſius a Grecian Emperour having no Male iſſue to ſucceed him, was deſirous to transfer the Throne to one of his three Nephews, whom he had bred up; and not being able to reſolve p. 408which of them he ſhould take, put the thing to lot thus. He cauſed to be prepared three beds in the Royal-Chamber, and made his Crown to be hanged within the teſter of one of theſe beds, called the Realm, being reſolved to give it to him, who by lot ſhould place himſelf under it. This done, he ſent for his Nephews, and Cauſinus his Holy Court. part. 2. pag. 239after he had Magnificently entertained them, commanded them to repoſe themſelves, each one chooſing one of the beds prepared for them. The eldeſt accomodated himſelf according to his fancy, and hit upon nothing; the ſecond did the ſame. He then expected the youngeſt ſhould go directly to the Crowned bed; but he prayed the Emperour that he might be permitted to lie with one of his brothers, and by this means not any of the three took the way of the Empire, which was ſo eaſie to be had, that it was not above a pace diſtant. Anaſtaſius, much amazed, well ſaw God p. 409would transfer the Diadem from his race, as he did afterward to Juſtine. Who can read and conſider ſuch examples without ſaying as he did,

Ludit in humanis Divina potentia rebus.

That is,

Divine power often dares

Deſport it ſelf in mens affairs.

Remember Daniels four beaſts, and the ſeven heads of that beaſt in the Apocalyps, conceived by interpreters to reſemble the ſeven forms of Government which Rome was to undergo ſucſeſsively; from a Common-wealth to Kings; from Kings to Conſuls; from Conſuls to Dictatours; thence to Decemvirs; thence to Tribunes of the people; thence to Emperours; thence to Popes. Reflect upon this Nation of ours, which hath been governed at firſt by Britains, then Saxons, then Danes, then Normanes: one while in the way of an Heptarchy, another p. 410while of a Monarchy, and now of a Republick; and, if thou canſt, refuſe to crie out, O the depth!

§. 4. III. Military, ſuch as belong to the managing of Wars. It is not for nothing that God is ſo often ſtyled, Lord of hoſts in the Old Teſtament. We finde him ſo called no leſs then one hundred and thirty times in two of the Prophets, Eſaias and Jeremy. Becauſe in ordering of Martial affairs, he in a manner doth all. Captains, and ſuperiour Officers may, and do conſult, but God determines. They throw the dice, he appoints the chance; they ſet their men as it pleaſeth them, he in the iſſue plays the game as it pleaſeth him. Hear David in that Pſalm of his which he made in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul, ſpeaking of his own experiments, and celebrating God as aſſiſting him both in the field, and at ſieges, By thee I have p. 411run through a troop, and by my God have I leaped over a wall: giving him Pſal. 18. 29.Ps 18:29ſtrength, activity, skill. It is God that girdeth me with strength. He maketh my feet like hindes feet. He teacheth my hands Verſe 32, 33, 34.to war, ſo that a bowe of ſteel is broken by mine arms. Yea, ſucceſs and victory. Thou haſt girded me with ſtrength to the Verſe 39. 40.battel; thou haſt ſubdued under me thoſe that roſe up againſt me. Thou haſt alſo given me the necks of mine enemies, that I might deſtroy them that hate me. In the New Teſtament, we ſeldome or never meet with that title. That which comes neareſt it is, Lord God Almighty; and this occurs twice in the Revelation, when mention is made of the victories which it pleaſeth God to give to the Reformed Churches againſt Anti-Chriſt and his adherents, once in theſe words, We give thanks, O Lord Rev. 9. 17.Rev 9:17God Almighty, which art, and waſt, and art to come; becauſe thou hast taken to thee thy great power, and haſt reigned. And again in theſe, Great and marvelous p. 412& 15, 3.are thy works, Lord God Almighty, juſt and true are thy waies, Thou King of Saints.

IV. Moral, ſuch as belong to good manners. or in more Goſpel terms, To living ſoberly, righteouſly, and godly in Tit. …. 12.this preſent world. The two former I well know are pretended to by men unregenerate, yea, by heathens. Socrates (they ſay) lived ſo ſoberly, as not to be diſcompoſed by any outward emergency, to ſhew himſelf alwaies the ſame man. Fabritius ſo righteouſly, as that it was commonly ſaid of him, To turn the Sun out of its courſe would be found more eaſie, then to turn him from the way of juſtice. But for godlineſs, which is the third, it were hard, if any ſhould pretend to that without ſtrong impreſſions from God in Chriſt, yet the Pelagians of old did, aſſerting thoſe virtues which appeared in Moral men, who had not received Chriſt Jeſus the Lord, nor known what it was to walk in him, for true graces: for p. 413which very fault, as S. Auſtin tels us, above all others, the Chriſtian Church Auguſt. contr. Julian. Pelag. l 4. …. 3.did moſt deteſt them: yea, a Chriſtian Miniſter of late hath in print dared to collect from that ſaying of Paul, All men have not faith, an implication, J. G. Preface to the Reader before Red. Redeemed, fol. 6. à fine.That men who act and quit themſelves according to the true principles of that reaſon which God hath planted in them, cannot but believe, and be partakers in the precious faith of the Goſpel. But we have been taught, and muſt teach that it is not in the power of any inferiour creature ſo to improve it's faculties, as to raiſe up it ſelf to a ſuperiour rank. No tree can make it ſelf a beaſt, no beaſt a man, no man a Saint by the Omnis inſidelium vita peccatum eſt, & nihil eſt bonum, ſine ſummo bono. ubi enim deeſt agnitio aeternae & incommutabilis voluntatis, falſa virtus eſt & in optimis moribus. Proſper. ſent. 106.bare improvement of his reaſon, whence he comes to be a man. Moral principles prove to ſuch as relie upon them, and ſeek no further, Mortal principles. We believe that of Proſper The whole life of an unbeliever is ſin. Neither is there any thing good, p. 414where the chief good is wanting—but falſe virtue in the midſt of the beſt manners.

V. Eccleſiastical, ſuch as belong to the Church, and the legitimate members of it. In that Song of Loves, Pſal. 45. 9. Upon thy right hand did ſtand the Queen in gold of Ophir, is meant the Church. Look as an indulgent Prince, beſides the common affection he bears, and protection he gives to all his ſubjects, hath a peculiar reſpect to, and converſe with his Princeſs: ſo there is a peculiar providence of God toward his Church; the handling whereof at large I refer to the next Exercitation.

p. 415EXERCITATION 2.Exerc. 2. Deuteron. 11. 12. opened. Gods care over the Church proved from the proviſion he makes for inferiour creatures. From Iſraels conduct. From the experiments and acknowledgements of ſaints in all ages. Experiments of the Virgin Mary, Rochellers, Muſculus, acknowledgements of Jacob, David, Pſalmiſt, Auſtin and Urſin. From Gods cauſing things and acts of all ſorts to cooperate unto the good of the ſaints. Iſaiah 27. 2, 3. explained. The Church preſerved from, in, and by dangers.

§. 1. OUr third propoſition is, That divine Providence is ſeen more eſpecially in ſuch affairs as concern the Church, and the members thereof. In order to the clearing whereof, I intend to inſiſt upon two places of Scripture. The firſt is that in Deuteronomy, 11. 12. Where Moſes deſcribing the land of Canaan, ſaith of it thus, A land which the Lord thy God careth for: The foreign. LXX. hic.eyes of the Lord thy God are always upon it, from the beginning of the year, even unto the end of the year. That land was then the onelyonly habitation of Gods Church, and beſides, a lively type of the Catholick p. 416Church which was afterwards to be ſpread over the whole face of the earth, whence it is that beleevers in all places were ſtyled inward Jews, and the Circumciſion.Rom. 2. end. Philip. 3. 3.Rom 2Phil 3:3

This continual care of God over his Church and the members thereof appeareth,

I. From the proviſion made by him for inferiour creatures. So our Saviour argueth. Behold the fowls of the air: for they Matth. 6. 26.Matt 6:26ſow not, neither do they reap, nor gather into barns, yet your heavenly father feedeth them. Are ye not much better then they? They have no caterers to bring in proviſion from them; no barns to fetch proviſion out of; yet want it not, but go cheerfully on, chirping continually, becauſe God feedeth them: and that ſometimes in a way little leſs then miraculous, if that be true which is reported by ſome good writers, namely, that when the young ravens are forſaken of their dams and left bare, out B. Andrews pattern of Catechiſtical doctrine pag. 60.of their own dung there ariſeth a p. 417worm which creepeth to their mouths, and becomes nouriſhment to them.

§. 2. II. From the conduct of Iſrael after the fleſh in former times. A breviate of that Nations ſtory will preſently let us underſtand how they were brought into that land, (whereof this place in Deuteronomy ſpeaketh) and cared for there by a thouſand providences. Time was when Joſeph was raiſed up to be a nurſing father to them, & that by a moſt remarkable diſpenſation. He had been formerly ſold into Egypt, was impriſoned without cauſe, caſt as Junius thinketh, into that priſon whereunto ſuch were put as had moſt highly offended the king, to be ſure into one where his feet were burt Pſal. 105. 17, 18.Ps 105:17Ps 105:18in the ſtocks, and he laid in irons. Had not his priſon-houſe been ſo bad it is like he ſhould not have had opportunity to make himſelf known to butler and baker of Pharaoh, who were his fellow-priſoners. The butler being reſtored to his place according to Joſephs p. 418interpretation of his dream, forgets to acquaint Pharaoh with him till all other means had been uſed to quiet the kings minde, and none found effectual: then he ſpeaketh, and then is Joſeph ſpeedily advanced. Being ſo he becometh a preſerver of the Church in his father, brethren and their families. Afterwards when there was riſen another generation that knew not Joſeph; and the king of Egypt had ſet himſelf by force and art to extinguiſh Iſrael, the buſh, although burning was not conſumed in the midſt of the fire: their burdens were increaſed, yet their perſons multiplied; and Moſes ere-long raiſed up to deliver them out of their bondage. A man preſerved by the daughter of that Pharaoh, whom he was called to deſtroy, and by that means brought up at court, yea inſtructed there both in the Art and Government, and in all the learning of the Egyptians. Under his conduct God did for them (as one Prophet ſpeaketh) terrible p. 419things which they looked not for. Puls them out of Pharaohs boſome in ſpite Iſa. 64. 3.Isa 64:3of his heart, at their departure ſendeth them laden away with the jewels and treaſures of Egypt; maketh a paſſage for them through the ſea, and accompanieth their hoſts into the wilderneſs. There providence fetcheth them water out of a rock, then which nothing drier; and bread from heaven, which is wont to grow out of the earth. There their food is Manna & Quails; a cloud and pillar of fire their guides, when this ſervant of God was dead, up ſteps Joſhua in his room, bringeth them into and ſettleth them in the promiſed land; which proved to them after their ſettlemement by lot, an habitation of righteouſneſs and mountain of holineſs. A land flowing not onelyonly with temporal, but alſo with ſpiritual milk and honey, after Solomon had erected a magnificent Temple for them, which was the wardrobe of thoſe ceremonies wherewith God was then to be ſerved. p. 420Then were they (as the Pſalmiſt hath it) abundantly ſatisfied with the fatneſs of Gods houſe, and made to drink of the river of his pleaſures.

But their ſins having at length caſt them out of that good land, and occaſioned the burning of their Temple, God left them not deſtitute of his help, but ordained for them ſundry refreſhments in the time of their captivity. This among others in Eſthers time. King Ahaſuerus under whom they then were in a ſtate of captivity had his ſleep taken from him, would ſpend the time not in this or that exerciſe but in reading; of all books, cals for that of the Chronicles; of all places hath that read to him which concerned a good ſervice done by Mordechai a Jew; doth not onelyonly take notice of it, but enquire what reward had been given him; underſtanding he had received none cauſeth Haman his favourite to be called; putteth him upon doing ſingular honour in the view of all men to this p. 421Mordechai, giveth his wife Queen Eſther occaſion of impleading this Haman, diſcovering his plot againſt all the Jews, and preventing that maſſacre of them, which ſhould ſpeedily have been executed. Yea providence went on to work ſo happily in the hearts of thoſe Monarchs, who then held them captives, as not long after to proclaim their deliverance, and liberty for them to rebuild both Jeruſalem and the Temple; which they alſo attempted.

Whileſt the ſecond Temple was building by Herod, not ſo magnificent as the former, yet in ſome reſpect more glorious: if Joſephus misinform us Nunquam interdiu nè interrumperetur aedificatio pluiſſe. Joſeph. Antio. Judaic. lib. 15. cap. 14.not, for the ſpace of almoſt ten years it never rained all that while in the day time, the providence of God ſo ordering it, leſt the work ſhould be interrupted. Yea ſo remarkable was the power and greatneſs of God in aſsiſting the builders then, that we finde him in Haggai and Zechary, their Propheſies, which were both written about p. 422that time, frequently ſtyled by that name, The Lord of hosts, particularly five times in four verſes of Haggai. Thus ſaith the Lord of hoſts, yet once Hagg. 2, 6, 7, 8, 9.Hag 2:6Hag 2:7Hag 2:8Hag 2:9it is a little while, and I will ſtrike the heavens, and the earth, and the ſea, and the dry land; And I will ſhake all nations, and the deſire of all nations ſhall come; and I will fill this houſe with glory, ſaith the Lord of hoſts. The ſilver is mine, and the gold is mine, ſaith the Lord of hoſts. The glory of this latter houſe ſhall be greater then of the former, ſaith the Lord of hoſts: and in this place will I give peace, ſaith the Lord of hoſts. That which raiſed the glory of this ſecond above that of the firſt Temple was the perſonal preſence of Jeſus Chriſt in it. His coming, preaching, ſuffering, ſo ripened the ſins of this people (who began again to degenerate after their return) as hot weather doth the corn, that ere long they and their Temple became a prey to the Romane Eagle.

§. 3. III. From the experiments p. 423and acknowledgements of godly perſons in ſeveral ages. The Bleſſed virgin Mary after her journey to Bethlehem, and lying in of her childe there, may be probably thought to have been ſtraitned in her means, as being but poor, and not to have ſufficient for the maintenance of her childe, her ſelf and Joſeph in the journey they were to take preſently after into Egypt. See Chemnit. harmon.how God provideth; hard before that, he ſendeth the wiſe men from the eaſt, and they bring coſtly preſents with them, gold among others, which was certainly of no ſmall uſe for defraying their enſuing charges. In the year 1573 when the Proteſtants were beſieged in Rochel by the French kings forces, God Collection of French maſſacres p. 288.ſent them in daily with the tide an infinite number of ſmall fiſhes: ſuch as before that time were never ſeen within that haven, and preſently upon the end of the ſiege retired again. We reade of Wolfangus Muſculus, a late Germane Divine, that having received by Luthers p. 424books, the light and ſence of the Goſpel, he forſook his Monaſtery and married: that after this he was ſo poor, as to let his wife go out to ſervice, and betake himſelf to work with a weaver, who proved an Anabaptiſt. That during his abode there, he ſolaced himſelf with this diſtich,

Eſt Deus in coelo, qui providus omnia curat:

Credentes nuſquam deſeruiſſe poteſt.Melch. Adam. in vit. Theol. Germ. p. 373.

That is,

There is a God in heaven, who ſuch as cleave

T' his providence on earth, can never leave.

That the Anabaptiſt within a while turned him off, and he being then to ſeek for maintainance, was hired to work at Strasborough about the town ditch, which was then to be new caſt and enlarged, and to have begun the next morning. That Bucer having notice p. 425hereof, and of his parts, prevailed over night with the Conſul to give him a call to the work of the Miniſtry, which he gladly embraced.

Suitable to theſe and the like experiments are the following acknowledgements. Jacob, I am not worthy of the Ge…. 32. 10.leaſt of all thy mereies, and of all the truth which thou haſt ſhewed unto thy ſervant: for with my ſtaff I paſſed over this Jordan, and now I am become two bands. David, Thou haſt been my help, leave me not, neither Pſal. 27. 9, 10.Ps 27:9Ps 27:10forſake me, O God of my ſalvation. When my father and my mother forſake me, then the Lord will take me up. Another Pſalmiſt, Pſalm, 71. 5, 6, 7. Thou art my hope, O Lord God: thou art my truſt from my youth. By thee have I been holden up from the womb. Thou art he that took me out of my mothers womb: my praiſe ſhall be continually of thee. I am a wonder unto many; but thou art my ſtrong refuge. Sic greſſus meos conſiderans, &c. veluti ſi totius creaturae oblitus, tantùm me ſolum conſideres. Auguſt. ſolilo…. c. 14.Auſtin again and again to this purpoſe. The Lord hath ſo looked after me, as if he had in a manner forgot the p. 426whole creation, to conſider me and my ways. He ſo careth for every Saint, as if he cared for none beſides; Deus ità curat unumquemque noſtrûm tanquam ſolum curaret; & ità univerſos ut ſingulo. Id. confeſs. l. 3. c. 11.ſo for all, as if he had but one to care for. And Piſcator in Urſins life reports, that he, to wit, Zacharius Urſinus was wont to ſay, I had often lyen in the ſtreets, had not the Providence of God been mine hoſteſs, and afforded me a lodging. Niſi hoſpita fuiſſet divina providentia.

§. 4. IV. From the effects of care aſcribed to God, when Scripture ſpeaks of him after the manner of men. For example, we men are by our cares made ſollicitous and thoughtfull about the perſon or the thing cared for. So the Pſalmiſt ſaith of God, I Pſalm. 40. ult.Ps 40am poor and needy, and the Lord thinketh upon me. Thou art my help and my deliverer, make no tarrying, O my God. We are rendred inquiſitive what to do for them. So the Scripture brings in God, ſaying, How ſhall I do for the daughter Jerem. 9. 7.Jer 9:7of my people? O Ephraim, What ſhall I do p. 427Hoſea 6. 4.Hos 6:4unto thee. We are grieved if they miſcarry. Of God it is ſaid, His ſoul was Judges 10. 16.Judg 10:16grieved for the miſery of Iſrael. We are not content till we have taken a particular ſurvey of whatever concerns them. So of God it is ſaid, That he Matt. 10. 30.Matt 10:30numbreth their hairs, bottleth their tears; Pſal. 56. 8.Ps 56:8hath a book of life for their names, Luke 10. 20. Pſalm. 139. 16.Luke 10:20Ps 139:16a book of providence for their members, and a book of remembrance for Mal. 3. 16.Mal 3:16their diſcourſes. Laſtly, as men endeavour the good of ſuch as they receive into their ſpecial care, and do what they can to make things operate to that end; ſo we know (ſaith S. Paul) that all things work together for good to them that love God; to them who are the called according Rom. 8. 28.Rom 8:28to his purpoſe. Make me this aſſertion good, and the abundance of his care will be preſently viſible to any man. Now this may be done by ſhewing how God makes uſe of things, and of acts of all ſorts to this end.

§. 5. I. Of all ſorts of things, whether p. 428Natural, or Artificial, Neceſſary, or Contingent, Real, or Imaginary. The reflexion of the Sun-beams upon water is a natural thing; If Providence orders ſo, as the Moabites taking 2 Kings 3. 22, 23, 24.2 Kgs 3:222 Kgs 3:232 Kgs 3:24it for bloud, conjecture a mutiny in the armies of the king of Iſrael and Judah, come up diſorderly, and periſh. So this deceptio viſus in them, wrought for the Churches deliverance. Thoſe Trumpets, Pitchers and Lamps in the ſeventh of Judges were things artificial, no way able of themſelves to produce ſuch an effect, as the defeat of an huge hoſte: yet the Lord ſo diſpoſeth of the ſound of the Trumpets, breaking of the Pitchers, and burning of the Lamps, as by them to ſtrike a terrour into the great army of Midian, and make them flie. That the fire ſhould burn, and the ſea keep it's channel according to the order of nature, were neceſſary things: yet did providence ſo over-rule in the caſe of thoſe three Worthies in Daniel, that the fire, p. 429though it burnt up their accuſers, ſhould not ſo much as ſcortch them; and ſemblably in the Iſraelites caſe, that the ſea, though it ſwallowed up the Egyptians, their enemies, ſhould afford a ſafe paſſage to the Hebrews. What more contingent then that Pharoah's daughter ſhould go with her maids to waſh in the river at that very place where Moſes was expoſed? that ſeeing an infant, ſhe ſhould imagine it an Hebrew, be moved into pitty towards it, adopt it for her own ſon, and light upon the childes own Mother to be it's nurſe? yet upon this did Iſraels redemption much depend. There were ſuch real alterations in the heavens, that the ſtars are ſaid to have fought againſt Siſera in their Judges 5. 20. 2 Kings 7. 6, 7, &c.Judg 5:202 Kgs 7:62 Kgs 7:7orders. Elſewhere an imaginary noiſe was ſo apprehended by the Syrians, as to make them flie, and leave their tents, whereupon followed great plenty after a famine.

II. Acts of all ſorts, whether voluntary, p. 430or involuntary, gratious or ſinful. Auguſtus his taxing the Roman Empire, & requiring every one to repair to his own city, was a voluntary act on his part to enrich himſelf: but ordered by Providence to further ends: for hereby the virgine Mary comes to Bethleem, and Chriſt was there born in the place ſo long before propheſied of. Auſtin was once out in his Sermon much againſt his will; but providence diſpoſed it to the converſion of a ſoul. The ſtorie is this. That holy man fell one day in the pulpit upon a large diſcourſe againſt the Manichees, contrary to his purpoſe and intention when he came thither. At his return home ſpake of it, asked Poſsidonius and others whether they did not obſerve it. Credo quod aliquem errantem in populo Dominus per noſtram oblivionem curari voluit. Poſſidonius in vita Auguſt.Their anſwer was, they did, and wondered. Whereupon he ſaid, God I believe hath made uſe of my oblivion and errour to cure ſome one or other of the people. Some two days after one Firmus a merchant comes to him, and falling p. 431down at his feet with tears, confeſſeth he had been nurſed up for many years together in the hereſie of the Manichees, but was that day by his Sermon rightly informed, truely converted, and made a Catholick: which Austin and others then hearing, glorified and Profundum conſilium Dei admirantes ac ſtupentes glorificaverunt ejus nomen, qui eum voluerit, & unde veluerit, & quom…do voluerit, per ſcientes, & per neſcicntes an marum operatur ſalutem. Idem. Ibid.admired the profound counſel of God in converting ſouls when he will, and by whom he will, whether the Preacher know of it or not. How gracious acts, ſuch as Obadiah's hiding and feeding the Prophets, Ebed-melech's helping Jeremy in and out of priſon, are ſubſervient to Providence in procuring the Churches good, is eaſie to diſcern. It is ſo even in ſinfull acts themſelves. Such was the Philistines invading the land of Paleſtina, yet there was a time when their doing it was ſo diſpoſed of, as to be a means of preſerving David and his men. Saul was then ready to ſeize upon his prey, but was diverted by this news, coming in that very nick of time. Saul p. 432went on this ſide the mountain, and David and his men on that ſide of the mountain: 1 Sam. 23. 26, 27, 28.1 Sam 23:261 Sam 23:271 Sam 23:28and David made haſt to get away for fear of Saul, for Saul and his men compaſſed David and his men round about to take them. But there came a meſſenger unto Saul, ſaying, Haſte thee, and come, for the Philiſtines have invaded the land: wherefore Saul returned from purſuing after David, &c.

§. 6. The ſecond Text I have made choiſe of to inſiſt upon, is in the Propheſie of Eſaias, Chapter 27. verſe 2, 3. In that day ſing ye unto her; A vineyard of red wine. I the Lord do keep it, I will water it every moment: leſt any hurt it, I will keep it night and day. The Prophet had ſaid before of this vineyard, that God looking it ſhould bring forth grapes, it brought forth wilde grapes. But it being Eſal. 5. 2.ſince purged, here he calls it a vineyard of red wine, that is of the beſt, according to that in Solomons Proverbs, Look not thou upon the wine when it is red, Prov. 23. 31.Prov 23:31when it gives his colour in the cup, when it p. 433moves it ſelf aright. So as we are here by it to underſtand a reformed Church. Such at this day are the Proteſtant Churches come out of Popery: For we may diſtinguiſh a four-fold face of the Chriſtian viſible Church ſpoken of by Divines. The firſt fair, in the Apoſtles time, ſhe was then a virgin undefiled: the ſecond Spotted, in the ſucceeding age of Fathers and Hereticks, wherein traditions began to prevaile, ſhe was then a Wanton: the third Deformed, when Popery overſpread all; ſhe was then an Whore: the fourth Reformed, ſince Luthers time: ſhe is now a Matrone, and may exſpect, ſo far as it ſhall be for her good, and her keepers glory, that continuall irrigation, and conſtant cuſtody, which is here ſpoken of. Such as wiſh and project (as ſome have done the total and final ruine of the viſible Church) muſt effect it in a time that neither belongs to day nor night: for the Lord hath here promiſed to keep it, p. 434leſt any hurt it, yea, to keep it night and day.

There is a three-fold preſervation, which it, and the members of it may look for from Divine Providence. One from, another in, and a third by dangers. Firſt, from dangers, according to the promiſe in one of the Pſalms, Becauſe thou haſt made the Lord which is Pſal. 91. 9, 10.Ps 91:9Ps 91:10my refuge, even the moſt high, thy habitation: There ſhall no evil befall thee, neither ſhall any plague come nigh thy dwelling. Auſtin had appointed to go to a certain town to viſite the Chriſtians Agnoſcunt omnes miram Dei providentiam, cui ut liberatori gratias meritò egerunt. Poſſidonius in vita Auguſt. cap. 12.there, and to give them a Sermon or more. The day and place were known to his enemies, who ſet armed men to lie in wait for him by the way which he was to paſs, and kill him. As God would have it, the guide whom the people had ſent with him to prevent his going out of the right way miſtook, and led him into a by-path, yet brought him at length to his journeys p. 435end. Which when the people underſtood, as alſo the adverſaries diſappointment, they adored the Providence of God, and gave him thanks for that great deliverance.

II. In dangers. So in Job 5. 19, 20. He ſhall deliver thee in ſix troubles, yea in ſeven, there ſhall no evil touch thee. In famine he ſhall redeem thee from death; and in war from the power of the ſword. In time of famine the widdow of Sarepta's ſtore was made to hold out. The Providence of God was with Daniel in the lions den, ſhutting up the mouths of thoſe furious beaſts; & with the men in the fiery furnace, giving a prohibition to the fire that it ſhould not burn, when they were in the jaws of danger, yea of death. The Church hath always been a Lilly among thorns, yet flouriſhes ſtill. This buſh is yet far from a conſumption, although it have ſeldome or never been out of the fire.

p. 436III. By danger. there is a preſervation from greater evils by leſs. No poyſon, but providence knoweth how to make an antidote; ſo Jonah was ſwallowed by a whale, and by that danger kept alive. Joſeph thrown into a pit, and afterwards ſold into Egypt, and by theſe hazards brought to be a nurſing father to the Church. Chryſoſtome excellently, Fides in periculis ſecura eſt, in ſecuritate Homil. 26. operis imperf. in Matt.periclitatur. Faith is endangered by ſecurity, but ſecure in the midſt of danger, as Eſthers was, when ſhe ſaid, If I periſh, I periſh. God preſerveth us, not as we do fruits that are to laſt but for a year, in ſugar; but as fleſh for a long voyage in ſalt, we muſt expect in this life much brine and pickle, becauſe our heavenly father preſerveth us as thoſe whom he reſolveth to keep for ever, in and by dangers themſelves. Pauls thorn in the fleſh which had much of danger and trouble in it was given him on purpoſe to prevent pride, which was a greater evil. Leſt I, ſaid p. 437he, ſhould be exalted above meaſure through abundance of the revelations, there was given 2 Cor. 12. 7.2 Cor 12:7me a thorn in the fleſh, the meſſenger of Satan to buffet me, leſt I ſhould be exalted above meaſure. Elſewhere, having commemorated Alexander the copper-ſmith 2 Tim. 4. 14, 15, 17, 18.2 Tim 4:142 Tim 4:152 Tim 4:172 Tim 4:18his withſtanding and doing him much evil, yea Nero's opening his mouth as a lion againſt him, and the Lords delivering of him thence, he concludeth as more then a conquerour. And the Lord ſhall deliver me from every evil work, and will preſerve me unto his heavenly kingdome; to whom be glory for ever and ever, Amen.

p. 438EXERCITATION 3. Hard-heartedneſs made up of unteachableneſs in the underſtanding, untractableneſs in the will, unfaithfulneſs in the memory, unſenſibleneſs in the conſcience, and unmoveableneſs in the affections. metaphors to expreſs it from the parts of mans body, ſtones and mettals. A ſoft heart. Miſchief, ſearedneſs, and virulency attendants of hardneſs. God concurring thereunto by way of privation, Negation, permiſsion, preſentation. Tradition to Satan. Delivering up to luſts, and infliction.

§. 1. OUr fourth propoſition is ſtill behinde, viz. Divine providence is an actour even in ſin it ſelf. I ſhall ſingle out hardneſs of heart, a ſin common to all ſorts of men, though in different degrees, intending to declare, I. What hard-heartedneſs is. II. That it is a ſin. III. That God is an actour in it.

For the firſt, This word Heart is of various acceptions in the Scripture. Sometime it ſignifieth the underſtanding, as when it is ſaid, God gave Solomon 1 Kings 4. 29.1 Kgs 4:29largeneſs of heart, as the ſand. that is, He p. 439had an underſtanding full of notions,Exerc. 3. as the ſea-ſhore is full of grains of ſand. Sometimes put for the will, as when Barnabas exhorteth the Chriſtians of Antioch to cleave to the Lord with purpoſe Acts 11. 23.Acts 11:23of heart. that is, with the full bent and inclination of their wills. For as to know is an act of the underſtanding, ſo to cleave is an act of the will. Sometimes for the memory, as when the bleſſed Virgin is ſaid to have laid up all Luke 2. 51.Luke 2:51our Saviours ſayings in her heart. that is, kept them under lock and key, like a choice treaſure in her remembrance. Sometimes for conſcience. So the Apoſtle ſpeaketh of a condemning and not 1 John 3. 20, 21.1 John 3:201 John 3:21condemning heart. Now Gods deputy in point of judicature is conſcience; which Nazianzen therefore calleth foreign, a domeſtical tribunal, or a judge within doors. Laſtly, Sometimes for the affections. So the Prophet Ezekiel ſaith of people, that when they ſate hearing the word, their heart went after their covetouſmeſs. Ezek. 33. 31.Ezek 33:31that is, their fears, and hopes, p. 440their deſires, love and other affections were upon ſhops, ſhips, land and other commodities even while they were buſied in the worſhip of God. Each of theſe faculties called Heart in the book of God is liable to its peculiar indiſpoſition and diſtemper. All put together make up the hard-heartedneſs, of which we are treating; the particular ingredients whereof are theſe that follow.

I. Unteachableneſs in the underſtanding. Scripture joyneth blinding of eyes and hardning of hearts as near a kin. He hath John 12. 40.John 12:40blinded their eyes, and hardened their heart, that they ſhould not ſee with their eyes, nor underſtand with their heart, and be converted. It is proverbially ſaid, Lapidi loqueris; One had as good ſpeak to a ſtone as to an unteachable man: and we are all ſo by nature. Whence that of Paul, The natural man receiveth not the 1 Cor. 2. 14.1 Cor 2:14things of the ſpirit of God, for they are fooliſhneſs unto him; neither can he know them becauſe they are ſpiritually diſcerned. Such p. 441are often preſent at Sermon, ſo are the pillars of ſtone in the Church, and they underſtand both alike.

§. 2. II. Untractableneſs in the will. There was reaſon enough ſpoken to Sihon by Moſes his meſſengers; but all would not incline him to yield a paſſage to the army of Iſrael in an amicable way, becauſe he was hardened. Sihon king of Heſhbon, ſaith Moſes, would not let us paſs by him, for the Lord thy God Deut. 2. v. 27, 28, 30.Deut 2:27Deut 2:28Deut 2:30hardened his ſpirit, and made his heart obſtinate, &c. So was there enough ſaid and done to Pharaoh but ſtill the burden of his ſtory is this, He hardened his heart and would not let Iſrael go. Steep a ſtone in oyl, it continueth hard ſtill. Pharaoh had ſundry mercies ſhowen him, being delivered from one plague after another upon Moſes his prayers; but the oyl of mercy could not ſoften him. Beat upon a ſtone with an hammer, it is a difficult thing, and in ſome caſes impoſsible to make an impreſſion. The hammer of Gods word in p. 442the mouth of Moſes and Aaron, held as it were by the handle of ten notable miracles, gave ten mighty blows at Pharaohs will; yet could make ſo little impreſsion, that after the ten plagues his heart was ten times harder then before.

III. Unfaithfulneſs in the memory. Pertinent hereunto is that upbraiding paſſage of our Saviour to his Diſciples, Have ye your heart yet hardened? do ye not Mark 8. 17, 18.Mark 8:17Mark 8:18remember? they ſeemed to have at preſent forgotten two of Chriſts miracles, and are therefore charged with hardheartedneſs. Let water fall upon fleſh it moiſteneth it, upon earth it ſoaketh in and rendereth it fruitfull: let it fall upon a rock it runneth preſently off and leaveth no footſteps behinde it. Where hardneſs of heart prevaileth (as Verſ. 19, 20.here it did not, and therefore the diſciples a little awakened by Chriſts interrogations were able to give an account of his miracles) there is commonly no more of a chapter, ſermon p. 443or pious diſcourſe remaining in the hearers memory, then there is moiſture upon a rock after a good ſhowre of rain.

IV. Unſenſibleneſs in the conſcience. S^t Paul ſpeaketh of ſome paſt feeling, Epheſ. 4. 19. 1 Tim. 4. 2.Eph 4:191 Tim 4:2and of others that had their conſciences ſeared with an hot iron, without all ſenſe as a member once cauterized. Smite a ſtone as long as you will, beat it while you can ſtand over it, it complaineth not; lay a mountain upon it it groaneth not. Such are ſome mens conſciences. Let God beat upon them with ſermon after ſermon, croſs after croſs; let them have worlds of oaths, lies, cheats, & other ſins to anſwer for, they feel not the load of theſe mountains, complain not of them, but perhaps with Judas go out from the Sacrament to play the traytour, and with king Ahaz ſin yet more in their diſtreſs. Although temperance, modeſty, and the like diſpoſitions be in ſome meaſure quite extinguiſhed, yet if conſcience, p. 444like Jobs meſſenger be ſtill left to report the ſtory of this deſolation, there is ſome hope; but if, as David ſometime dealt with the Philiſtines, all be ſlain, and none left alive to bring the tidings, if not onelyonly al ingenuity be baniſhed, but the very mouth of conſcience alſo ſtopt, the caſe is deſperate.

V. Unmoveableneſs in the affections. See an inſtance thereof in king Zedekiah, of whom it is ſaid, He did that which was 2 Chron. 36. 12, 13.2 Chr 36:122 Chr 36:13evil in the ſight of the Lord his God, and humbled not himſelf before Jeremiah the prophet, ſpeaking from the mouth of the Lord. And he alſo rebelled against king Nebuchadnezzar, who had made him ſwear by God: but he ſtiffened his neck and hardened his heart from turning unto the Lord God of Iſrael. Zedekiah's heart was ſo obdurate, as not to have his affections Non magis incepto vultus ſermone movetur, Quam ſi dura ſilex aut Marpeſia caut. Virg.moved with any thing that Jeremiah could ſay or do. Let a man go about to make an oration to a ſtone, be it never ſo eloquent and pathetical, the p. 445ſtone is not affected with it; No more are many hard hearts with the voice of Gods word or rod. Tell them of the beauty of Chriſt, they are not perſwaded to love him; of the uglineſs of ſin they are not induced to hate it; of the torments of hell, they are not moved to fear and ſhun it. Such is the nature and compoſition of hardheartedneſs, which was the firſt thing to be ſpoken to.

§. 3. The ſecond particular is, the ſinfulneſs of that frame, which appeareth from the expreſsions, the oppoſites, and the attendants of it mentioned in holy Scriptures.

I. From the expreſsions, which are borrowed ſome from the bodies of men liable to a double foreign, others from mettals, and others from ſtones. foreign ſignifieth not onelyonly the thick brawny skin that groweth over the labourers hand, and travellours foot, rendering that part inſenſible: but alſo among Phyſicians that knottineſs which p. 446groweth upon the joynts in ſome diſeaſes as in a long-continued gout, by them called nodoſa podagra, and pronounced foreign durities in artubas. Budae. commentar.incurable by phyſick, Tollere nodoſam neſcit medicina podagram. Hardneſs of heart is expreſſed by this, Mark 3. 5. John 12. 40. Elſewhere from mettals, as in that of Iſaiah, Thou art obſtinate, Iſa. 484.thy neck is an iron ſinew, and thy brow braſs. When men will no more ſtoop to the precepts of Chriſt, then a beaſt would to the yoke, if his neck were of iron: ſinews are inſtruments of motion, they all go down from the head to the body by the neck; if the neck ſhould be ſtiff and the ſinews of iron it would not be poſsible for the head to bow down. Such is the ſtate of obſtinate perſons. Yea and further, the Prophet here aſcribeth to them a brow of braſs. The brow is that place where ſhame is wont to diſcover it ſelf; this is ſaid to be of braſs to note their impudency. An hard heart is frequently accompanied with a brazen face. And p. 447in other places from ſtones. (An hard heart is uſually called an heart of ſtone) Ezek. 11. 19. and chap. 36. 26. Zechar. 7. 12.Ezek 11:19Yea the hardeſt of all ſtones, the Adamant. They made their heart as an adamant ſtone leſt they ſhould hear the law &c. ſtones are drier, and more inflexible then mettals themſelves. Chymicks can diſtill mettals, and alter the ſhape of them to ſerve their turns. But Moſes could not, O duriora ſanis Judaeorum pectora! finduntur petrae, ſed horum corda durantur!—Horum immobilis duritia manet orbe concuſſo. Ambroſ.without a miracle, fetch water out of a rock, nor can men by the help of fire, change the ſhape of a ſtone and render it flexible. Well might one of the Fathers cry out by occaſion of what befell at our Saviours paſsion, O the hearts of the Jews harder then rocks! the rocks rent, but their hearts were further from rending then before. The earth quaked, but their hardneſs continued unremoved, almoſt unmoved. As in Jeroboams time when the Prophet cried, O altar, altar, thus ſaith the Lord, It heard and rent; Jeroboams heart was harder then the very ſtones and rent not.

p. 448§. 4. II. From the oppoſites of hard-heartedneſs; the chief whereof is ſpiritual Evangelical tenderneſs, promiſed in the covenant of grace, where it is ſaid, I will give them one heart, and I will put a new ſpirit within Ezek. 11. 19.Ezek 11:19you: and will take the ſtony heart out of their fleſh, and will give them an heart of fleſh: that is a ſoft and tender heart. I do not mean that natural tenderneſs, cauſed by conſtitution or education, of both which it is true, that it ſoftens the manners, and keeps them from Emollit mores, nec ſinit eſſe ſeros.fierceneſs, aſcribed to Rehoboam, of whom it was ſaid, He was young and 2 Chro. 1…. 7.2 Chr 1:7tender-hearted and could not withſtand the children of Belial. Such men are fitly compared to ripe plumbs and apricocks, which however ſoft and ſmooth on the out-ſide, yet have an hard ſtone within: like a brick, at firſt ſoft when the clay is faſhioned, and continues ſo till the Sun have hardened it, yea, by pouring on of water, ſoftened again; but if once p. 449baked in the brick-kill, no fire will melt it, an whole ſea will not moiſten it afterwards. So it fares with ſundry men formerly tender-hearted, when once hardened by converſing in the world, and baked, as it were, in the kill of cuſtome. That which I intend, is Spiritual tenderneſs, aſcribed to Joſiah, Becauſe thine heart was tender, and thou didſt humble thy ſelf before God: 2 Chr. 34. 27.2 Chr 34:27and didſt rend thy clothes, and weep before me, I have even heard thee alſo, ſaith the Lord God. As mettals are melted with the fire before they be caſt in a new mold, ſo muſt every heart be melted and ſoftened, before it come to be moulded anew. The new creature is alwaies a tame and tender creature. This is that temper which hardneſs of heart is oppoſite to, and therefore ſinfull.

III. From the attendants thereof. Divers have been already mentioned. I ſhall inſtance in ſome few more. He Prov. 28. 14, Job. 9. 4.Prov 28:14Job 9:4that hardeneth his heart ſhall fall into miſchief. p. 450Who hath hardened himſelf againſt God and proſpered.? Crying ſins are commonly anſwered with the Eccho of roaring judgements. Hardneſs being in genere culpae one of the greateſt evils, there muſt needs be miſchief due unto it in genere penae. Hereunto may be added ſtubbornneſs; for when hardneſs is riſen to an high degree, both ſenſes of diſcipline are obſtructed; the ear, They reſiſted to hearken, Zech. 7. 12.Zech 7:12and pulled away the ſhoulder, and ſtopped their ears that they ſhould not hear; yea, they made their hearts as an adamant ſtone. The eye, He hath blinded their eyes, and hardened their hearts; that they ſhould not John 12. 40.John 12:40ſee with their eyes, and underſtand with their hearts. Alſo ſearedneſs with an hot iron, which is the next door to hanging; 1 Tim. 4. 2.1 Tim 4:2ſuch as are formerly burnt in the hand, if they fall again into the hands of juſtice, are commonly denied their book, and ſent to the gallows. Notorious malefactours are ſtigmatized, ſo are hard-hearted ſinners.

p. 451Laſtly, virulency or bitterneſs of ſpirit againſt the waies and people of God. When divers were hardened, and believed Act. 19. 9.Acts 19:9not, but ſpake evil of that way before Omnis apoſtata est oſor ſui ordinis.the multitude. No ſuch bitter enemies to religion as thoſe that after ſome relentings return to their former frame of hard-heartedneſs: as the worſt travelling is when it hath freezed after a thaw: ſo the worſt converſing is with men of that ſpirit.

§. 5. I am now to ſhew in the third place, that the providence of God is an actor even in this ſin, and that both in partial hardneſs, which often befalls the elect of God, according to that, O Lord, why haſt thou made us to erre from thy waies? and hardened our Iſa. 63. 17.Isa 63:17heart from thy fear? Return for thy ſervants ſake, the tribes of thine inheritance. And from that which is total and final, found in Reprobates of whom Paul therefore ſaith, Whom he will he Rom. 9. 18.Rom 9:18hardeneth; and again, The election hath Rom. 11. 7.Rom 11:7obtained, but the reſt were blinded or hardened. p. 452Now this is done divers waies.

I. By way of Privation. As when the ſun departs, darkneſs followeth; yet the Sun is no cauſe of darkneſs, but the abſence thereof: ſo when God departs in that, be it never ſo little, Matth. 13. 12.Matt 13:12ſuppoſe but reſtraining grace, hardneſs followeth, yet God is not the efficient of it. Time was when Pharaoh had reſtraining grace, while it laſted there were no violent hands laid upon Moſes and Aaron, by whoſe miniſtry all the plagues were brought upon him. He is no ſooner deprived of that, but his cruelty is let out to the full; Moſes threatned with death the laſt time he ſaw his face, and all purſued with a bloudy intent. Pharaohs heart had ſomewhat of ſoftneſs, and malliableneſs in it all the while this fire remained, upon the removal whereof, it returned to it's own hardneſs and coldneſs, as mettal would. As when a man holds a ſtaff p. 453in his hand, let him but take away his manutenencie, the ſtaff falls immediately to the ground by its own poyſe.

II. By way of Negation. As when God either refuſeth to give a people ſoftning means, or denieth his bleſſing upon them. So when Moſes called to all Iſrael, and ſaid unto them. Ye have ſeen Deut. 29. 2, 3, 4Deut 29:2Deut 29:3Deut 29:4all that the Lord did before your eyes in the land of Egypt, unto Pharaoh, and unto all his ſervants, and unto all his land. The great temptations which thine eyes have ſeen, the ſignes and thoſe great miracles: yet the Lord hath not given you an heart to perceive, and eyes to ſee, and ears to hear unto this day. In ſo doing, God himſelf is ſaid to harden (as S. Auſtin hath it) when Dicitur Deus indurare quando non en oll…t; excoecare quando non illuminat. De Praed. c. …. Non indurat Deus impertiendo mal…tiam, ſed non impertiendo gratiam, Aug. Epiſt. 105.he ſoftens not, and to blinde when he enlightneth not. As the Sun freezeth and congealeth the water, not by imparting coldneſs to it, but by not imparting heat, and ſhining upon it with fervent beams. So it is (ſaith the ſame Father) in Gods hardening, who p. 454doth not do it by imparting malice, but by not imparting grace. Neither doth this denial affix any unlawfulneſs upon him; as the like would do upon a good man that had to give, and to ſpare what his neighbour ſtood in abſolute need of; for it is not the ſame cauſe throughout, betwixt God and man: there is a mutual tie of the creatures one to another. All men are made of one bloud, (as in the Acts) they are therefore bound by the law of nature to mutual helpfulneſs. Not ſo between God and the creature: for the dependance, and conſequently the tie is not mutual. We depend upon God, not he upon us; therefore for us not to do what he requireth, is abſolutely ſinfull, but no law bindeth him to give whatſoever is needfull for us; therefore not to give, it is no ſin. If he pleaſe to indulge it, it is grace, and not debt; if not, the clay muſt not contend and finde fault with the potter.

p. 455§. 6. III. By way of Permiſsion. Hard-heartedneſs is one of thoſe evils, which God permitteth, but approveth not, and accordingly included in that ſpeech, God in times past ſuffered all nations Act. 14. 16.Acts 14:16to walk in their own ways. Therefore the School-men upon thoſe Texts, Deus non volens iniquitatem, tu es, and Pſalm. 5. 5. Eſai. 66. 4.Ps 5:5Isa 66:4Quod non volui elegerunt, have founded a notable diſtinction between Velle, Nolle, and Non velle, which is not inconſiderable here. God is ſaid to Will a thing, when he ſo approves it, as to effect it. To Nill a thing, when he ſo diſlikes it, as to prohibit it; Non velle, not to will it; when he ſo diſlikes, as not to prohibit, yea, and not to effect it, yet permits it to be for good ends. Of the Lord, it is truly ſaid, That he wills an heart of fleſh, and that he nills a heart of ſtone; as for hardheartedneſs, although he frequently permit it, yet we muſt ſay he is not altogether willing to have it, however willing to ſuffer it. Our temper muſt p. 456be that of Austin, In a wonderfull and unſpeakable manner even that which is Miro & ineſſabili modo non ſit praeter ejus voluntatem quod etiam ſit contra ejus voluntatem. Quia non fieret niſi ſineret, nec utique nolens ſinit, ſed volens. Aug. Enchir. l. 160. Non ſineret bonus fieri male niſi omnipotens etiam de malo poſſet ſacere bene. Id. Ibid.done againſt his will, is not done without his will; for it would not be done, if it were not permitted; neither doth he permit it without, but with his will. And again, He is ſo good as that he would never ſuffer evil, if he were not ſo Omnipotent, as to bring good out of evil.

IV. By way of preſenting objects of which our corruptions make a bad uſe. Eſaias his Evangelical Miniſtry made the heart of that people fat, and made their Iſal. 6. 10.ears heavy, and ſhut their eyes. The hotter the Sun is wont to ſhine, the more the dunghil is wont to ſent. Men grow hardeſt under the moſt Goſpel miniſtry. So under mercies of all ſorts. He that obſerveth the paſſages of Pharaohs ſtory, ſhall finde that his corruptions took many occaſions from the carriage of things to harden him yet more and more. After he had been freed from two or three p. 457ſeveral plagues by Moſes his prayer upon his hypocritical relentings, he might perhaps begin to think that the God of Iſrael was ſuch an one as might be deceived with fair ſhews, and ſo fear him leſs. It pleaſed God not to ſtrike Pharaoh himſelf with any plague by Twiſs. Vind. part. 2. p. 94.the hand of Moſes; nor to ſuffer his people to riſe up againſt him and free themſelves by main force. This might happily tend to his further hardening, and put him upon ſaying, If he be ſo great a God, why doth he not ſmite me in mine own perſon, or carry out his people without me? Beſides, the ſame plague was never twice inflicted: he ſaw that, and might think when one plague was over, that would not come again, and there could not come a worſe then that: the God of Iſrael had ſurely done his worſt already. Come we to the laſt ſcene of his Tragedy after Iſrael was departed, things were ſo carried as to cram his corruption, and p. 458to make his heart fatter then before. The Hebrews are all found in a place with the ſea before them, and great mountains on each ſide. Their being ſo pent, encourageth Pharaoh and his hoſt. The ſea is ere long divided for Iſrael; the waves ſtand as walls on either ſide, the people paſſe through as on dry land. Why ſhould not the ſea, might he think, make way for me as well as for them? The prey is now in view, let go this one opportuty, they are gone for ever. If the waves ſtand up but a while longer (as they have done a good while already) the day is ours. They paſs on, and periſh.

§. 7. V. By way of tradition to Satan. Who although he have not any power of enforcing, yet hath a notable ſlight of perſwading, and by this means of Non babet potentiam cogendi, ſed aſt utiam ſuadendi.hardening. No doubt but Pharaoh being deluded by the Magicians, who were ſuffered to counterfeit the ſame miracles which Moſes did, was thereby p. 459hardened through the operation of Satan. We reade of an evil Spirit from 1 Sam. 16. 15.1 Sam 16:15God troubling Saul, and after that of many hard-hearted prancks by him plaid, ſuch as never before: and of John 13. 2.John 13:2the divels having put into Judas his heart to betray Chriſt, after which he was reſtleſs till he had done it; As they muſt needs go, our Proverb ſaith, whom the divel drives. 'Tis ſtrange how that mans ſpirit declined into further, and yet further degrees of hardneſs; but leſs ſtrange if we conſider that the divel was entred into him. Judas was firſt a cunning diſſembler; the diſciples ſuſpected themſelves as ſoon as him, and therefore ſaid, Maſter, is it I? Afterward a ſecret thief; for he bare the bagge and filched: then a bold traytour, What will ye give? and Hail Master. In the concluſion, a deſperate ſelf-murderer, as the moſt interpreters judge, in making away himſelf.

VI. By way of delivering men up to their own lusts. Hear God of his own people. p. 460My people would not hearken to my voice: and Iſrael would none of me. So I gave them Pſal. 81. 11, …2.Ps 81:11Ps 81:2up unto their own hearts luſts; and they walked in their own counſels: how much more is this true of God's enemies? Pharaoh by name. See how theſe three luſts of his, Idolatry, Ambition, and Covetouſneſs concurred to the making of him ſo hard-hearted towards God; ſo hard to be prevailed with by Moſes. As an Idolater, he was loath to receive a meſſage from the God of Iſrael, whom he knew not. Vid. Twiſs. vindici. part. 2. pag. 94, &c.Who is the Lord, ſaid he, that I ſhould obey his voice to let Iſrael go? I know not the Lord, neither will I let Iſrael go. As an Ambitious Prince it went to his heart to have Moſes control him in his own dominions, and to admit the commands of any ſuperiour Lord, Thus ſaith the Lord, Let my people go, was as fire to his bones, and enraged him, who would not hear of any lord over that people but himſelf. As a Covetous man, he was loth to have p. 461ſo fat a collop cut off his flank, to hear of parting with a people by whoſe pains in making bricks he had ſuch daily comings in.

VII. By way of infliction and penalty. One ſin is often made the puniſhment of another, and hardneſs the puniſhment of many ſins oft reiterated. When Exod. 9. 34.Exod 9:34Pharaoh ſaw that the rain and the hail, and the thunders were ceaſed, he ſinned yet more, and hardened his heart, he and his ſervants. The harder they were the more they ſinned, and the more they ſinned, the harder they were. Affected hardneſs is frequently followed with inflicted hardneſs. Men by cuſtomary ſinning make their hearts as an adamant ſtone (ſo Zech. 7. 12.Zech 7:12the phraſe is in Zechary) of which it is ſaid,

Incidit gemmas, ſed non inciditur ipſe;

Hircino tantùm ſanguine mollis erit.

That is,

It cuts all ſtones: It ſelf is cut of none;

It ſoftned is by bloud of goats alone.

p. 462Unregenerate perſons of hard hearts uſually grieve their godly friends, who are cut at the heart to ſee their obſtinacy, as Chriſt grieved for the Phariſees hardneſs. Mark 5. ….Mark 5At non inciditur ipſe. But ſuch an one cannot heartily grieve for himſelf. His heart till it come to be ſteeped in the bloud of Chriſt, who is that Scapegoat in Leviticus, relenteth not, or not to purpoſe. It were eaſie to add much more: but I ſhall now ſhut up all concerning this propoſition God hardeneth, Grave eſt auditu, & non facile recipit hoc pia mens: non quia quod dicitur non bene dicitur, ſed quia quod bene dicitur non bene intelligitur. Hugo de S. Victor. lib. 1. de ſacram. part. 4. cap. 12.with the ſaying of Hugo de ſancto Victore concerning that, God willeth evil. This is irkſome to the ear, and a pious minde doth not eaſily receive it; but the reaſon is not becauſe what is ſaid is not well ſaid, but becauſe what is well enough ſaid is not half well underſtood.

p. 463EXERCITATION 4.Exerc. 4. Objections againſt, and Corollaries from the foregoing propoſitions. The least things provided for. Luthers admonition to Melancthon. Maximilians addreſs. Plinies unbelief. The Pſalmists ſtumble at the proſperity of the wicked. His recovery by conſidering it was not full, was not to be final. The ſuperintendency of Providence over military and civil affairs in particular. The Churches afflictions. Promiſes cautioned. Duty of caſting care upon God. He no authour of ſin. The atteſtation of this State, and of this writer.

§. 1. TWo things are ſtill remaining, viz. Objections againſt, and Corollaries from the formentioned propoſitions: to which in their order.

Objection againſt the firſt. Some think Ex hoc Deus beatus eſt quia nihil curat, ne que habet ipſe negotium, neque alteri exhibel. Lactant. de ira Dei cap. 4.—Credat Judaeus Apello. Non ego, nam que Deos didici ſecurum agere aevum. Hor.the extending of divine Providence to all created beings, how mean ſoever, unſutable to the perfection of God, whom, they ſay, it doth not become to ſtoop ſo low. Epicurus is cited by Lactantius, as ſpeaking to this purpoſe, and after him Horace.

p. 464Anſw. They ſpeak like heathens, not knowing the Scripture, nor the power of God. The Pſalmiſt otherwiſe, Who is like unto the Lord our God, Pſal. 113. v. 5, 6, 7, 8.Ps 113:5Ps 113:6Ps 113:7Ps 113:8who dwelleth on high? Who humbleth himſelf to behold the things that are in heaven, and in earth. He raiſeth up the poor out of the duſt, and lifteth the needy out of the dunghil. He maketh the barren woman to keep houſe, to be a joyfull mother of children. Of his care and providence it is beleeved Providentia Dei nec fallitar, nec fatigatur. Eam nec magna onerant, nec parva effugiunt. Molin. Enod. quaeſt. p. 23.and aſſerted by divines, that it is neither deceived nor tired, & that as the greateſt things do not overburden it, ſo leaſt things do not eſcape it. That of our Saviour to his Diſciples is a moſt expreſs aſſertion. Are not five Luke 12. 6, 7.Luke 12:6Luke 12:7ſparrows ſold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered.

Wherefore, by way of Corollary from hence, let God himſelf alone be acknowledged the Preſerver and Governour of all things. Let no man p. 465think by his ſtrength of parts, or extremity of pains to take the work out of his hands. Melancthon was beyond Monendus eſt per vos Philippus ut deſinat eſſe Rector mundi. Wolf. memorabil.meaſure ſolicitous about Church-affairs in that age wherein he lived: inſomuch as Luther once wrote to his neighbour-miniſters that they ſhould do well to give him a ſerious admonition not to attempt the government of this world any longer. That of Maximilian the Emperour in the time of Pope Julius the ſecond, was an honeſt acknowledgement. Deus aeterne niſi vigilares, Hiſtoria Pontificum Romanorum contract. per Jacobum Revium. pag. 259.quàm male eſſet mundo! quem regimus nos; Ego miſer venator, & ebrioſus ille ac…ſceleratus Julius! O eternal Lord God if thou thy ſelf ſhouldſt not be watchfull, how ill it would be with this world, which is now governed by me, a miſerable hunter, and by this drunken and wicked Pope Julius!

§. 2. Againſt the ſecond propoſition it hath been objected that there is no ſuch thing as the providence of p. 466God ſuperintending humane affairs, eſpecially conſidering the great proſperity which is enjoyed by wicked men. Pliny the great Naturaliſt ſpeaketh of Irridendum eſt, ſi quis putet illud, quicquid eſt ſummum, agere curam rerum human… rum. Natur. hiſt. l. 6. c. 7. Pſalm 73. v. 2, 3.Ps 73:2Ps 73:3it, as a thing to be entertained with laughter rather then belief. And the Pſalmiſts words are theſe, As for me, my feet were almoſt gone, my ſteps had well nigh ſlipt. For I was envious at the fooliſh, when I ſaw the prosperity of the wicked. Behold, V. 12, 13.theſe are the ungodly, who prosper in the world; they increaſe in riches. Verily I have cleanſed my heart in vain, and waſhed my hands in innocency.

Anſw. That which then ſatisfied him, ſhould now ſuffice to anſwer us. He went into the ſanctuary of God, then underſtood V. 17, 18.he their end. Surely thou didſt ſet them in ſlippery places, thou caſtedſt them down into deſtruction. Their proſperity was not full, was not to be final. I. Was not full. The places wherein they ſtood were ſlippery: their felicity varniſhed over, but rotten within. That in S. John and onelyonly that is perfect p. 467proſperity, when the inward and outward man thrive together, I wiſh 3 John 2.3 John 1:2above all things (ſaith he to Gaius) that thou maiſt prosper, and be in health, even as thy ſoul prospereth. With them it is quite otherwiſe. They have, it may be, fat bodies, but lean ſouls; full purſes, but empty heads and hearts; bleſt in their eſtates, but curſed in their ſpirits. Have Lament. 3. 65.Lam 3:65houſes and lands worth many thouſands, but hearts little worth, according to that The tongue of the juſt is as Prov. 10. 20. Nulla verior miſeria quam falſa laetitia. Nihil infelicius felicitate peccantium.Prov 10:20choice ſilver: the heart of the wicked is little worth. Call you this proſperity? It is in truth nothing leſs. It is unhappineſs rather, and there are thoſe who have not ſtuck to name it ſo. II. Was not to be final. Thou castedſt them down into deſtruction. The world came in faſt upon them one way; and the wrath of God came as faſt another. This fair day of theirs is but a weather-breeder; as a calm before an earth-quake. To Deut. 32. 35.Deut 32:35me belongeth vengeance and recompence, ſaith the Lord, their foot ſhall ſlide in due time: p. 468for the day of their calamity is at hand, and the things that ſhall come upon them make haſte. David expreſſeth it moſt emphatically, I have ſeen the wicked in great Pſalm 37. 35, 36.Ps 37:35Ps 37:36power: and ſpreading himſelf like a green bay-tree. (A tree that retaineth its viridity and freſhneſs even in winter when fruit-bearing trees have caſt their leaves) yet he paſſed away, and lo, he was not: yea I ſought him, but he could not be found. Let ſuch an one be ſought in his counting-houſe, which was wont to be the temple, wherein he worſhipped his God Mammon; he is not there. At Court where he was ſo magnified, and almoſt adored; he is not to be found in the lodgings there. He that would finde him, muſt ſeek him in hell. For there he is. This is the end of ſuch worldly proſperity as cometh from God, and yet defieth him.

§. 3. The Corollary from hence is, let the ſuperintendency of divine providence over all humane affairs, in particular over Military and Civil be p. 469humbly acknowledged. I. Over military. Thoſe French-men were undoubtedly to blame, who in their flattering applauſes of Richelieu, did aſcribe Howels luſtra Ludov. p. 166.the reduction of Rochel ſolely to him, inſomuch, as one of their Chroniclers writeth, That in the taking of that town, neither the king, nor God Almighty had a ſhare in the action, but the Cardinal himſelf. How much ſafer is it for us to follow the tract of Scripture? which to ſhew how effectual the influence of divine providence is upon actions of that nature, is wont to compare God unto whatſoever is neceſſary to ſecure a city beſieged, for example, unto weapons, walls, fortifications, watchmen and ſouldiers. To weapons both offenſive and defenſive. Happy art thou, O Iſrael, who is like unto Deut. 33. 29.Deut 33:29thee, O people, ſaved by the Lord, the ſhield of thy help, and who is the ſword of thy excellency. To walls, I ſaith the Lord, will be unto her Zech. 2. 5.Zech 2:5a wall of fire round about, and will be the glory in the midſt of her. To fortifications, p. 470We have a ſtrong city, ſalvation will God appoint for walls and bulwarks. If beſides Iſa. 26. 1.Isa 26:1bulwarks a city be compaſſed about with a river, chiefly if with the ſea it ſelf we account it ſtrongly fortified. Hear the ſame Prophet, The glorious Iſa. 33. 21.Isa 33:21Lord will be unto us a place of broad rivers and ſtreams. To watchmen, Except Pſalm 127. 1.Ps 127:1the Lord keep the city, the watchman waketh but in vain. Laſtly to ſouldiers, The Lord is a man of war: yea the Lord Exod. 15. 3.Exod 15:3is a whole army of men, both Van and Reer, The Lord will go before you, and Iſa. 52. 12.Isa 52:12the God of Iſrael will be your rere-ward.

II. Over civil affairs. I have been told that during the late treaty of a match between the Prince of Wales that then was, and the Infanta of Spain, the Earl of Briſtol, then Embaſſadour at Madrid, when things went exceeding Reported by M^r Stephen Marſhall.croſs to his deſignes, fell into a deep perplexity, could not reſt for divers nights, till a Gentleman that lay in his chamber took the boldneſs to ſpeak to him and p. 471ſaid, My Lord, I have obſerved much perplexity, and thereupon much reſtleſneſs in you. I humbly beſeech your Lordſhip to conſider that the world was well governed five thouſand years and more before you were born, and will be ſo when you are dead. I pray you therefore be not troubled at any thing, but refer the iſſue to God. Whereupon he is ſaid to have fallen to reſt. Our way to be quiet is to do the like upon all occaſions; to drive up things to divine Providence, and there to reſt. Time was when Daniels head and heart was filled with the viſions of God; by which the great changes that were to happen in the government of the world had been newly made known to him: viz. the wheeling about of Monarchy from the Babylonians (who then were in the higheſt of their power) to the Perſians, thence to the Grecians, and thence to the Romanes; from an head of gold, to a breaſt and arms of ſilver, from p. 472them to a belly and thighs of braſs, and from them to legs of iron, and to feet part of iron, part of clay; yea in the end to a little ſtone cut out without hands, which brake the whole image in pieces. He notwithſtanding quarrelleth not with Providence for intending ſo notable, ſo deſtructive changes to the government then in being; goeth not about to demand any account thereof from God of ſuch alterations, but betaketh himſelf quietly to the praiſe & admiration of him, by whoſe wiſdome and power they were all in their ſeaſons to be accompliſhed. Then Daniel bleſſed the God of heaven. Daniel anſwered and ſaid, Bleſſed be the name of Dan. 2. 19, 20, 21.Dan 2:19Dan 2:20Dan 2:21God for ever and ever. For wiſdome and might are his: And he changeth the times and ſeaſons; he removeth kings, and ſetteth up kings. We ſhould do well, however things go, to make Auſtins reſolution Felix ſit mund…s, evertatur mundus: benedicam Domino, qui fecil mundum. Auguſt.ours; Let the world ſink or ſwim, be ruined or proſper, I will ſtill bleſs the Lord who made the world. As for the p. 473late wheelings of Providence here in this Iſalnd, and alterations thereupon. I for my part ſay with Anſelm once Si quis poteſt intelligere, Deo gratias agat: ſi non poteſt, non immittat cornua ad ventilandum, ſed ſubmittat caput. ad venerandum Anſelmus Epiſtola de fide ad Ʋrbanum Pap. cap. 2.Archbiſhop of Canterbury. If any be able to underſtand them, let him give thanks to God: if any be not, let him however bow dovvn his head to vvorſhip God; not lift up his horn by vvay of debate and ventilation.

§. 4. An objection againſt the third propoſition, concerning Gods ſpecial care and providence over the Church, and the members thereof, may be formed thus. The Church of all Societies, the Saints of all men, are the moſt in ſufferings. Yea ſome Churches, by name thoſe ſeven in Aſia, which vve reade of in the Revelation, have been extinguiſhed. From vvhence ſome are apt to infer vvant of care, and providence rather.

Anſw. Be it granted that the militant Church is for the moſt part in a Non oportet membra deliciari ſub capite ſpinis coronato.ſuffering condition, and that Chriſt our head, being a man of ſorrows, typified p. 474by the brazen altar upon vvhichwhich the fire vvas continually burning, a vvife of pleaſures did not become him, nor members uſed to overmuch delicacie. That every veſſel of mercy muſt expect ſcouring in order to brightneſs; and hovvever trees in the vvilderneſs grovv vvithout culture, trees in the orchard muſt be pruned in order to fruitfulneſs, and corn-bearing fields broken up, vvhen barren heaths are left untouched; yea that in ſome particular inſtances the candleſtick hath been removed and the place unchurched, yet the inference is not ſolid, becauſe firſt, All afflictions are advantagious to the godly. They often help to make bad men good, alvvays to make good men better. David could ſay, It is good for me that I have been afflicted. Pſal. 119. 71.Ps 119:71Of the godly captives of Judah the Lord ſaith, He had ſent them out of Jer. 24. 5.Jer 24:5that place into the land of the Chaldeans for their good. Secondly, becauſe the promiſes made concerning the Churches p. 475preſervation (ſuch as I inſiſted upon above in the ſecond Exercitation of this Aphoriſme) are for the moſt part miſunderſtood, and conſequently miſinproved. Learn vve for the future to embrace them vvith theſe three cautions.

§. 5. I. That they do in eſpecial manner concern the Church Catholick, not this or that particular Nation or Congretion. If that in the beginning of Eſaias the tvventy ſeventh vvere to be conſidered as a National Church, vve all knovv it hath been ruined long ſince notvvithſtanding the promiſe there made, vvhichwhich muſt therefore be underſtood of it as a type of the Church univerſal; that is ſo vvatered and kept as to be inexpugnable. Look as by vertue of the Covenant made vvith Noah that the vvhole earth ſhould never be again overflovvn vvith a general deluge, vve may be ſure it never ſhall: yet there have ſince, and may ſtill be divers inundations, whereby ſome parts of the p. 476earth have been, and may be laid waſte: ſo by virtue of Gods promiſes, we may be confident that the gates of hell ſhall never prevail againſt the whole Church of Chriſt; yet may divers particular Churches be ruined (as thoſe in Aſia have been). No man knows how many more may have the ſame line of Deſolation drawn over them. Mean while the Catholick Church, ſtill, not onelyonly continues, but thrives, becauſe like the ſea, it wins in one place, what it loſeth in another; like the Sun, it riſeth to the Antipodes, when it ſets to our Hemiſphere.

II. That a particular Church in caſe it degenerate, cannot challenge ſuch intereſt in them, as it might, if it had continued pure. There was to be a time when the vineyard in Eſaias ſhould affoard red wine; then it Iſa. 5. 4, 5, 6.Isa 5:4Isa 5:5Isa 5:6might look for watering every moment, and being kept from all hurt. But there was alſo a-time when it degenerated, p. 477and inſtead of red wine, brought forth wilde grapes; when inſtead of keeping it, the Lord threatned to take away the hedge, and pull down the wall thereof: inſtead of preſerving it from hurt, to let it be eaten up, broken down, and laid waſte; inſtead of watering, to command the clouds that they rain not upon it. Who knoweth but the Lord hath ſaid of us in this Nation, as concerning the old Jewiſh Church? Their vine is of the vine of Sodome, and of the fields Deut. 32. 32, 33, 34.Deut 32:32Deut 32:33Deut 32:34of Gomorrah: their grapes are grapes of gall, their cluſters are bitter. Their wine is the poyſon of dragons, and the cruel venome of aſps. Sure I am, he hath already begun to cut our Vine till it bleed; and if repentance ſtep not in to turn away wrath, may be provoked to ſay of England as he once did of Paleſtina. I had planted thee a noble vine, holy, a right ſeed: How then art thou turned into a degenerate Jerem. 2. 22.Jer 2:22plant of a ſtrange vine, unto me? May the ſpirit of Reformation paſs p. 478through us all! So ſhall not iniquity be our ruin, as it otherwiſe may and will.

III. That they uſe not to be fulfilled all at once, but by certain periods, ſo as to have their gradual accompliſhments. I ſhall inſtance in that of Eſaias formerly mentioned. Piſcator and Scultetus upon the place interpret it of that preſervation which God vouchſafed the Jewiſh Church under Ezra, Zerubbabel, and Nehemiah in a ſtate of peace and purity, notwithſtanding the oppoſition made againſt it. Others expect a further accompliſhment thereof, when the Jews ſhall be called in a glorious manner, and when the deliverer ſhall come out of Sion, and turn away ungodlineſs Rom. 11. 26.Rom 11:26from Jacob. So Juſtus Heurnius in his Evangelical Embaſsie to the Indians Pag. 139, &c,toward the beginning of the fourth Chapter. And the Authour of an Engliſh Treatiſe concerning the calling of the Jews, publiſhed by D^r. p. 479Gouge, in the year 1621. But the fulleſt accompliſhment of it, is reſerved for that period, after which, time ſhall be no more; when all the Iſrael of God ſhall be watered with that pure river of life, clear as Chriſtal, proceeding out of the throne of God, and of the Lamb, ſpoken of in the laſt of the Revelation. Of this period, I finde the place expounded by popiſh Commentatours, by name Sanctius, Haec ad dien… judicit pertinent. Gladius quo tunc occidetur Diabolus eſt ſententia Judicis &c.Cornelius à Lapide, and Tirinus, the laſt whereof underſtands by the vineyard of red wine, Eccleſiam beatorum, the Church Triumphant: yea, and by ſome alſo of our own writers, Oecolampadius in particular, who ſaith, The things there ſpoken of, have reſpect to the day of judgement.

§. 6. The Corollary from hence ſhould be that of S. Peter, a ſerious leſſon of caſting all our care upon God, 1 Pet. 5. 7.1 Pet 5:7for he careth for us. This hath been by experience found the onelyonly beſt way of obtaining Chriſtian tranquillity of p. 480minde: witneſs that of Wenceſlaus, King of Bohemiah, who after the rooting and flight of his Army, being himſelf taken captive by the enemy, and asked how he did, anſwered, Never better; for heretofore when I had B…yerlinck. Apotheg. p. 20. Ex Aenea Sylvio. Nunquam melius, &c.all my men about me, I could finde but little time to think of God. Now being ſtript of all them, I think onelyonly of him, and betake my ſelf wholly to his Providence, who I am ſure will hear me when I call upon him. That of Biſhop Hooper (in a conſolatory letter to certain Mr Fox, Acts and Mon. Vol. 3.godly Chriſtians) taken in Bow-Church-yard at prayer, and laid in the Counter. Let us (ſaith he) now we be called, commit all other things to him that calleth us. He will help the husband, he will comfort the wife, he will guide the ſervants, he will keep the houſe, he will preſerve the goods. Above all, that of our Father Abraham, who when Iſaac had ſaid, Behold the fire and p. 481Gen. 22. 7, 8. & 13, 14.Gen 22:7Gen 22:8Gen 13:14wood, but where is the ſacrifice for a burnt-offering? readily anſwered, My ſon, God will provide himſelf a burnt-offering: and when he beheld a Ram unexpectedly provided, to be offered up in lieu of Iſaac, called the name of the place Jehovah-jireh, That is, In the mount of the Lord it ſhall be ſeen. See we imitate him who is the father of the faithfull, in caſting all our care upon God, both for our ſelves, and our poſterity.

I. For our ſelves. Behold a ſure warrant for that from the pen of David, Caſt thy burden upon the Lord, and he ſhall Pſal. 55. 22.Ps 55:22ſuſtain thee: he ſhall never ſuffer the righteous to be moved: Yea, from the mouth of Chriſt himſelf; The very hairs of your Matth. 10. 30, 31.Matt 10:30Matt 10:31head are all numbred; fear ye not. Thou (ſaith Auſtin) that ſhall not loſe one Times ne animam perdas qui capillum non perdes? Aug. in Pſal. 96.Ps 96hair, how comes it to paſs that thou art afraid of loſing thy ſoul?

II. For our poſterity. There be many that ſeem to reſt upon Providence for themſelves, who do yet macerate p. 482their hearts with carking and caring for their children, with thoughts what will become of them when they are gone. As Philip once ſaid, Two hundred peniworth of bread is not ſufficient for them, that every one of John 6. 7, 9.John 6:7John 6:9them may take a little. And Andrew, There is a lad here which hath five barly loaves and two ſmall fiſhes, but what are they among ſo many? So do theſe men ſay in their hearts, What is my ſmall eſtate divided among ſo many children? I am not like to leave enough for every one to take a little. O fools, and flow of heart to believe! have ye forgotten what God ſaid to your father Abraham? Read, and recall. I am the Almighty God: walk before me, and be thou Gen. 17. 1, 7.Gen 17:1Gen 17:7perfect. And I will eſtabliſh my covenant between me and thee, and thy ſeed after thee in their generations, for an everlaſting covenant, to be a God unto thee, and unto thy ſeed after thee. Why may not this God be truſted with thy children too? Sure I am he ſhould. Tell me, Who provided p. 483for them before they were born? Who put care and tender affections into their mothers heart, milk into their nurſes breaſts? Did not God? Is not he that made proviſion for them all before they came into this world, and hath comfortably maintained them ever ſince, fit to be truſted with them ſtill, though thou beeſt gathered to thy fathers, and ſeeſt Corruption? Doubtleſs he is.

§. 7. The better to help us in the performance of ſo important a duty as this, take along with us the following directions.

I. Get and keep aſſurance of a peculiar intereſt in the love and favour of God in Chriſt. We neither truſt known enemies nor doubtfull friends with what we account pretious. They that know God to be their enemy, they that doubt whether he be their friend or no, cannot with confidence caſt their whole care upon him. But he that can groundedly p. 484ſay with David, I am thine, may go on as he doth, Lord, ſave me. He that Pſal. 119. 94.Ps 119:94can ſay with aſſurance of faith, The Lord is my ſhephard, may confidently Pſal. 23. 1.Ps 23:1add, I ſhall not want. The ſpouſe may go leaning upon her beloved with all her Cant. 6. 3. 7. 10. 8. 5.Song 6:3Song 6:7Song 6:10Song 6:8Song 6:5weight, when ſhe hath firſt been enabled to ſay, My beloved is mine, and I am his. I am my beloveds, and his deſire is towards me.

II. Continue in well-doing. Let them that ſuffer according to the will of God (ſaith S. Peter) commit the keeping of their ſouls to him in well-doing, as unto a faithfull Creatour. Look how much care a man hath to pleaſe God, ſo much confidence may he have to caſt all his care upon him. Whileſt the people of Iſrael went up to the place of Gods publick worſhip, all the males that were of age, thrice in a year, leaving none but women and children at home, ſo giving the enemy fair oportunity for invaſion: God undertakes they ſhall not ſo much p. 485as deſire or think of ſuch a thing. Neither ſhall any man deſire thy land, when thou ſhalt go up to appear before Exod. 34. 23, 24.Exod 34:23Exod 34:24the Lord thy God, thrice in the year.

III. Treaſure up the promiſes, chiefly ſuch as are made on purpoſe to aſſure us of Gods caring for us: that in particular, Let your converſation be without covetouſneſs, and be content with Heb. 13. 5. foreign.Heb 13:5ſuch things as ye have, for he hath ſaid, I will never leave thee nor forſake thee. Where there is in the Original an accumulation of many negatives to make the aſſertion as ſtrong as may be, it is as much as if he had ſaid, I will never, in no wiſe, in no caſe forſake thee. We are wont to call the bils and bonds of able men, good ſecurity. The promiſes of God all-ſufficient are certainly ſo.

IV. Reflect upon former experiments, and let them be encouragements for time to come. The Pſalmiſt did ſo when he ſaid, I have conſidered p. 486Pſal. 77. 5, 10.Ps 77:5Ps 77:10the days of old, the years of ancient times—I will remember the years of the right hand of the moſt high, I will remember the works of the Lord; ſurely I will remember thy wonders of old. Some enquire why David when he asked for a ſword, and Abimelech told him there was none at hand but that of Goliah, called for it, and ſaid, There is none like to that: it is 1 Sam. 21. 9.1 Sam 21:9probable he might have found ſome of better mettal, or as good: and ſome perhaps fitter for his ſtrength, but yet prefers this above all becauſe of his experiment. God had formerly bleſt him in the uſe of that.

§. 8. Againſt the fourth and laſt propoſition of Providence her activity even in ſin; it may be objected, and uſually is, that this tenet cannot be maintained without making God the Authour of ſin, which opinion is an abhorrencie to the mindes of all ſound Divines.

I anſwer, ſo it is, and ought to be; neither doth that aſſertion want the p. 487atteſtation of this State. Witneſs a modern, but pregnant occurrence, yet not generally known, and therefore inſerted here in perpetuam rei memoriam. In the year of our Lord, 1645. there was publiſhed in London an Engliſh book, wherein God was expreſly made the Author of his peoples ſins, though not without ſome limitations. The Aſſembly of Divines then ſitting at Weſtminſter, took offence at this, (though ſome of them, being acquainted with the man, whoſe name it bore, were ready to ſay of him, as Bucholcerus Habuit cor bonum, ſed non caput regulatum, Sculter. Annal. D…c.did of Swenckfeldius, He had a good heart, yet without a well regulated head) made complaint of it to both houſes of Parliament. They both cenſured the ſaid book to be burnt by the hand of the common hangman; and the Aſſembly of Divines agreed upon a ſhort Declaration, Nemine contradicente, by way of deteſtation of that abominable and blaſphemous opinion, which was alſo publiſhed under that p. 488Title, July 17. 1645. and in which we meet with theſe among other expreſsions; That the moſt vile and blaſphemous Aſſertion, whereby God is avowed to be the Authour of ſin, hath hitherto by the general conſent of Chriſtian Teachers and Writers, both ancient and modern, and thoſe as well Papiſts as Proteſtants, been not diſclaimed onelyonly, but even deteſted and abhorred.—Our Common adverſaries, the Papiſts, have hitherto onelyonly calumniouſly charged the Doctrine of the Reformed Churches with ſo odious a crime (in the mean time confeſsing that we do in words deny it, as well as they themſelves) now ſhould this book be tolerated, might inſult over us, and publiſh to the world, that in the Church of England it was openly, and impudently maintained, That God is the Authour of ſin, then which there is not any one point, whereby they labour in their Sermons p. 489and popular Orations, to caſt a greater Odium (though moſt injuriouſly) upon the Reformed Churches.—We are not, for the Reverence or eſtimation of any mans perſon, to entertain any ſuch opinions as do in the very words of them aſperſe the honour and holineſs of God, and are by all the Churches of Chriſt rejected.

This premiſed, I now aſſert poſitively and conſiderately (yet without obliging my ſelf to make good every phraſe that hath fallen unadviſedly from the pen of every w…ter) that what Proteſtant Churches ſay in their publick Confeſsions, and allowed Proteſtant writers in their books, concerning Gods having a natural influence into the ſinfull acts of creatures, but without a moral influence into the ſinfulneſs of their acts; his inflicting hardneſs of heart as a puniſhment to former ſins; his directing and ordering great ſins to great good, as Joſeph's p. 490vendition to the Churches preſervation, yea, the crucifixion of Chriſt, to the ſalvation of the Elect, do neither really, nor in due conſtruction amount to the making of God the Author of ſin. To what hath been elſewhere further ſaid of this copious argument, I refer the capable reader to my Tactica Sacra, Lib. 1. Cap. 1. §. 5. & ibidem cap. 6. §. 4.

FINIS.

End of the text · John Arrowsmith, A Chain of Principles (1659)