The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded
The sum of sacred divinity briefly & methodically propounded : more largely & clearly handled and explained / published by John Downame ...The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...
John Downame d. 1652London: printed by Willi, 1625
[26], 551 [i.e. 563], [1] p. · 188k words · STC 7148.3 · ESTC S5154
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thirdly, To the particular disposition of every accident and small circumstance, time, place, &c. So the wiseman iaffirmeth of the whole manner of the Lottery, that it is from Jehovah. And this was the sense of that old Proverb kIn the Mount of JEHOVAH it shall be provided: meaning, GOD in time and place will provide, as once in the Mount he did, whereunto tend these and the like speeches, The leyes of all things look up unto thee, thou givest them meat in due season. I mwill send rain in his time. Every nmans days are precisely determined, and the number of his Months. With thee thou hast set his appointed time, which he shall not pass. My otimes are in thine hands. I pJEHOVAH will hasten it in his time. When qit pleased God, who had separated me from my Mothers womb to reveal his Son unto me. When rthe fullness of time came, God sent forth his Son, sthat in the dispensation of the fullness of times, he might gather together in one all things both which are in Heaven and which are in Earth, anew in Christ. None tlaid his hands upon him: for his hour was not yet come. It uis not for you to know the times and seasons which God hath put in his own power. Here is the Faith and Patience of the Saints. Wicked men (because
there cometh no recompense of their evil quickly, therefore the heart of men is full within them, and they imb olden themselves to commit wickedness. But saith Solomon, judging aright, as the Spirit of God directed him, Though to a sinner that doth evil, a hundred fold God should even prolong his days, yet I know it shall be well to them that fear
⟨p. 84⟩
God: but it shall not be well unto the wicked. Hitherto belongeth that; The
Habakkuk, The Vision is yet put off to the appointed time, which in his term it will utter and not lye. If it linger, wait for it, for it will certainly come, it will not stay.
Thirdly, To the particular disposition of euery accident and small circumstance, time, place, &c. So the wiseman iaffirmeth of the whole manner of the Lottery, that it is from Iehouah. And this was the sense of that old Prouerbe kIn 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 leyes of all things looke vp vnto thee, thou giuest them meate in due season. I mwill send raine in his time. Euery nmans dayes are precisely determined, and the number of his Moneths. With thee thou hast set his appointed time, which he shall not passe. My otimes are in thine hands. I pIEHOVAH will hasten it in his time. When qit pleased God, who had separated me from my Mothers wombe to reueale his Sonne vnto me. When rthe fulnes of time came, God sent forth his Sonne, sthat 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 tlayd his hands vpon him: for his houre was not yet come. It uis 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 xGod holds his peace, deferring his vengeance, thinke him to be like vnto themselues, and because ythere 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 ⟨p. 84⟩God: but it shall not bee well vnto the wicked. Hitherto belongeth that; The zwickednesse of the Amorites is not yet accomplished, and God ahad not decreed as yet to blot out the name of Israel from vnder Heauen: therefore he saued them, &c. Also that of bAbacuck, 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.
First, In the greatest and smallest actions, aswell as in those of a middle kind. Greatest: It is he that ctranslateth Kingdoms, dpoureth contempt upon Princes, is cterrible to the Rulers of the earth. fI (saith God) will deliver Egypt into the hands of a strong Lord. Nebuchadnezzar was seven years taking forth this Lesson. As ghe walked in his Palace, and in the pride of his heart, said, Is not this that great Babylon which I have built, to be for the Royalty and ornament of my beauty, by the power of mine own strength? Whilst the word was yet in his mouth, a voice came from Heaven, saying, To thee it is told, O King Nebuchadnezzar, that thy Kingdom is gone from thee, and thou shalt be driven from men, to have thy dwelling with the Beasts of the field: there shall be given thee grass to eat, as unto Oxen, and seven times shall be made to pass over thee, till thou acknowledge the most High to bear rule over the Kingdoms of men, and that to whom he will, he giveth the same. He hsendeth Lightnings, Tempests and Thunders, iraiseth the poor out of the Dust, the needy out of the Dunghill, killeth kand giveth life. In this account come also to be reckoned the changes and alterations which fall out in the World: whereof the Prophet saith, The right lhand of the most High, bringeth great changes. A mfruitful Land he turneth into saltness, for the sin of the Inhabitants thereof. He nsendeth leanness upon the fat ones, maketh othe barren a glad Mother of Children, turneth pthe Rock it self into a Poole, the Flint ⟨p. 85⟩into a Fountain of Water. But there being a GOD that rules the World, it cannot with any reason be thought, that great things should be neglected of him. Let us therefore see how this Doctrine may be made good, not only in those Actions that are of a middle sort▪ but even in the smallest and of least respect, which Worldlings think that God regards not, nor look not after. It was a profane speech of me qAramites, that God is the God of the Mountains, and not of the Valleys. Yes, our God is the God even of the Valleys also: he looketh unto great things, and neglecteth not the meanest. Can there be any thing of less account then a Sparrow, to light upon the ground, or a hair to fall from our head? yet rnone of these is done without him. The sWiseman also most divinely teacheth that the answer of the tongue is from JEHOVAH:
First, In the greatest and smallest actions, aswell as in those of a middle kinde. Greatest: It is he that ctranslateth Kingdomes, dpowreth contempt vpon Princes, is cterrible to the Rulers of the earth. fI (saith God) will deliuer Egypt into the hands of a strong Lord. Nebuchadnezzar was seuen yeeres taking foorth this Lesson. As ghee walked in his Palace, and in the pride of his heart, said, Is not this that great Babylon which I haue 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 haue thy dwelling with the Beasts of the field: there shall be giuen thee grasse to eate, as vnto 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 hsendeth Lightnings, Tempests and Thunders, irayseth the poore out of the Dust, the needie out of the Dunghill, killeth kand 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 lhand of the most High, bringeth great changes. A mfruitfull Land he turneth into saltnesse, for the sinne of the Inhabitants thereof. He nsendeth leanenesse vpon the fat ones, maketh othe barren a glad Mother of Children, turneth
that is, managed and ordered by him, that one cannot so much as wag his tongue without his direction, howsoever his heart be full of thoughts. David talso acknowledgeth, My times are in thy hand. He saith not, My whole time or course of life, but, times, in the Plural, to show, that every point and period of ones life, every turn and return dependeth upon God.
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 talso 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 euery point and period of ones life, euery turne and returne dependeth vpon God.
Secondly, Gods Providence is to be seen in the most casual things, which foolish men ascribe to Chance and Fortune: The uLets (saith SOLOMON) are cast into the lap, but the event is from JEHOVAH. So we are taught in Exodus, xthat he whom men esteemed to be killed by miss-fortune, it is God that delivereth him into the others hands. Hither belongeth the Example of yAHAB slain by an Arrow that one shot in his simplicity, without any purpose to hit Ahab; whose death notwithstanding in that Battle being fore-told by the Prophet, showeth, that there is nothing so casual in the eyes of men, which the secret hand of God doth not direct. What may seem more casual in the ordinary course of this life, then the ⟨p. 86⟩sudden falling and rising of men, either in their estate or honour? But yet it is most true which zSolomon saith, that howsoever the rich and the poor meet together (one coming in another's stead) JEHOVAH maketh them both. And for the other, that of aDavid is always to be thought of: Promotion cometh neither from the East nor from the West, nor from the Desert, (whereupon Judea bordereth North and South:) but God is Judge, this man he throweth down, and the other he lifteth up.
Secondly, Gods Prouidence is to be seene in the most casuall things, which foolish men ascribe to Chance and Fortune: The uLets (saith SALOMON) are cast into the lap, but the euent is from IEHOVAH. So wee are taught in Exodus, xthat 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 yAHAB 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 ⟨p. 86⟩sudden falling and rising of men, either in their estate or honour? But yet it is most true which zSalomon 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 aDauid 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 only of favour and kindness, without end or number, so noted by the Psalmist crying out, bThe Earth is full of the kindness of JEHOVAH. And, How cfull is the Earth of thy Possessions! but further also, aswell of judgement and vengeance, as of chastisement and correction for the trial of his Children. Is dthere any evil in the City, which JEHOVAH worketh not? Out eof the Mouth of the Highest, doth not every both good and evil thing proceed? I fframe light, and create darkness, make peace, and create evil: I JEHOVAH do all these things. He that would see more of this, let him read Deuteronomy 28. where all the Curses are heaped together, which the Lord threateneth to send against wicked Sinners. So he threateneth, Deut. 3 2. gA fire is kindled in my wrath, which shall burn to the lowest grave, and shall consume the Earth, and the increase thereof, and shall set on fire the foundations of the Mountains: I will spend my evils upon them, and consume mine Arrows in them, wasted with famine, and eaten up with burning coals, and a raging Pestilence: The teeth of Beasts will I also send, with the venom of Serpents that creep upon the dust. And in hEZEKIEL he termeth the Sword, Famine, the Evil Beast, Pestilence, his four evil Judgements, because they are sent from him. Example hereof: among many other, we have one most worthy of remembrance, Judges 2. When ithe Israelites left JEHOVAH, and served BAAL and ASHTEROTH, his wrath was kindled against Israel, so as he delivered ⟨p. 87⟩them into the hands of spoilers, which spoiled them, and gave them unto their Enemies; whithersoever they went forth, the hand of JEHOVAH was against them, for evil, and he distressed them exceedingly. Infinite are the places of Scripture to this purpose. JEHOVAH khath called for a Famine: Behold, lI will raise up against them the Mede. Look mamong the Gentiles, and behold; be amazed, and wonder: for a work I work in your days, which you will not believe, though it be told: for behold, I will raise up against them the Chaldeans, a bitter and a hasty Nation, fearful and terrible, from whom the judgement of this People, and their carrying away shall come. And npresently after, Thou, O JEHOVAH, hast set him for judgement (that is, for our chastisement and correction, as the words following make plain) and, thou, O Rock, hast founded him to correct.
Thirdly, In the Actions not onely of fauour and kindnesse, without end or number, so noted by the Psalmist crying out, bThe Earth is full of the kindnesse of IEHOVAH. And, How cfull 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 dthere any euill in the Citie, which IEHOVAH worketh not? Out eof the Mouth of the Highest, doth not euery both good and euill thing proceede? I fframe 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. gA 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 vpon 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 vpon the dust. And in hEZECHIEL 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 haue one most worthy of remembrance, Iudges 2. When ithe Israelites left IEHOVAH, and serued BAAL and ASHTEROTH, his wrath was kindled against Israel, so as he deliuered ⟨p. 87⟩them into the hands of spoylers, which spoyled them, and gaue them vnto 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
So the same oProphet teacheth, that from him it is, that ungodly men prosper and flourish; when as it is ill with those that fear his Name. Why doest thou make me to see iniquity, and makest me to behold grief, and wasting, and desolation in my sight?
So the same oProphet 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 sinful and wicked Actions, wherein he hath a stroke, not as a bare permitter, but as a powerful Agent and Worker, not only in the action, but in the fault it self, and sin of the Action, to govern it, and dispose of it to his glory, making singular use thereof: for his pis he that erreth, and he that leadeth into error. So God saith, Exodus 21. I will harden PHARAOH'S heart. And in qEZEKIEL, When a Prophet is deceived, I JEHOVAH have deceived him. Thus rMoses telleth the people, SIHON, King of Hesbon, would not suffer us to pass through his borders: for JEHOVAH thy God had hardened his spirit, and made his heart obstinate, that he might give him into thy hands. Our sSaviour also hath taught us to pray, Lead us not into temptation. And John 12. 40. He hath blinded their eyes, and hardened their heart, lest they should see, &c. So Isaiah 29. 9, 10. They are drunk, but not ⟨p. 88⟩with wine; they reel, but not with strong drink: for JEHOVAH hath poured upon you a spirit of slumber, and hath shut your eyes; the eyes of the prophets, and of the chief oxes the seers hath he covered: and in the tRevelation, it is said of that most foul Apostasy, that God had put into their heart, with one consent to give their power to the Beast. Gen. 45. 8. Joseph saith, It is not you that have sent me hither, but God himself. Acts 2. 23. Him you have taken by the fore-determined counsel and fore-knowledge of God, and nailed upon the Cross. And uagain, HEROD and PONTIVS PILATE, with the Gentiles and people of Israel, assembled together to do whatsoever thy hand and thy counsel had foredetermined to be done. 2. Sam. 12. 11. Thus saith JEHOVAH, I will raise up evil against thee out of thine own house, and taking thy Wives before thine eyes, will give them to thy fellow, who shall lye with them before this Sun; although thou hast done it privily, yet will I do this thing openly before all Israel, and before this Sun. The contrary Doctrine of this, making God an idle beholder, or a naked permitter, without having any stroke in these sinful actions, for the ruling and disposing of them, taketh away from him almost the whole glory of the government of the World: for first, the Devils can do nothing else but sin: Therefore if God should have no stroke in wicked actions his Providence could not extend to them.
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 onely 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 pis he that erreth, and he that leadeth into errour. So God saith, Exodus 21. I will harden PHARAO'S heart. And in qEZECHIEL, When a Prophet is deceiued, I IEHOVAH haue deceiued him. Thus rMoses telleth the people, SIHON, King of Hesbon, would not suffer vs to passe thorow his borders: for IEHOVAH thy God had hardened his spirit, and made his heart obstinate, that hee might giue him into thy hands. Our sSauiour also hath taught vs to pray, Leade vs 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 ⟨p. 88⟩with wine; they reele, but not with strong drinke: for IEHOVAH hath powred vpon 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 tReuelation, it is said of that most foule Apostacie, that God had put into their heart, with one consent to giue their power to the Beast. Gen. 45. 8. Ioseph saith, It is not you that haue sent me hither, but God himselfe. Acts 2. 23. Him you haue taken by the fore-determined counsell and fore-knowledge of God, and nayled vpon the Crosse. And uagaine, 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
Among men, the xReprobate always, and Gods Elect, till they be regenerate, are wholly led by the sway and swing of Satan: yea, the Regenerate themselves, in how many things doth he carry them? as he did David, to Murder, and Adultery; Lot to Incest; Noah to Drunkenness, &c. And the best of all their actions are stained with some corruption that is his, and cometh from him.
Among men, the xReprobate 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 Author of sin? God forbid. The Manichees indeed, when they knew not how otherwise to excuse him, plunged themselves into a foul and monstrous absurdity: for they made two ⟨p. 89⟩beginnings of things; God, from whom all goodness cometh, and the Devil, from whom all evil, or (which is all one) two gods, a good and an evil god. This is a horrible and a fearful Blasphemy, and striketh at the very root of all Religion. But for avoiding all danger that may grow hereby, it is necessary, first, to know how and in what sense we say, that God hath a stroke in unrighteous and sinful actions; not because he instilleth or poureth into his Creatures a poison which before they had not; or inclineth them unto wickedness: (for that were indeed to make God the author of sin) but partly, in that he forsaketh and leaveth them to their own natural corruption, either by taking away the grace they had, or not bestowing new grace which they want, whereby they run head-long unto evil: partly, that he letteth Satan loose upon them, to be by him blinded and miss-led, because they have refused to be ruled and governed 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 yof HEZEKIAH, that when he dealt with the King of Babylons Ambassador, God forsook him, trying him what was in his heart. And Moses zin Deuteronomy, Remember all this way wherein JEHOVAH thy God hath led thee now forty years in the Desert, that he might afflict thee, in trying what was in thine heart, whether thou wouldest obey his Precepts or not. So afterwards ahe upbraideth the people, that notwithstanding these great trials, signs and wonders which Jehovah had done for them, Yet he had not given them a mind to know, eyes to see, and ears to hear: wherein we may not think God unjust, who is indebted to none: For who bgave unto him first, and he shall be recompensed? And who, according to his own free pleasure, bestoweth the measure of his graces how and where he will. I cwill have mercy, upon whom I will have mercy. And is dit not lawful for me to do what I will with mine own? Of the latter we have an Example, 1. Kin. 22, 23. ⟨p. 90⟩JEHOVAH hath sent a lying spirit into the mouth of all thy Prophets. And the 1. Sam. 16. 15, 16. An evil spirit from JEHOVAH vexed SAUL.
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 ⟨p. 89⟩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 vnto 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 vnto euill: partly, that he letteth Satan loose vpon them, to bee by him blinded and misse-led, because they haue 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 yof EZECHIAS, that when hee dealt with the King of Babylons Ambassador, God forsooke him, trying him what was in his heart. And Moses zin 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 ahe 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 bgaue vnto 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 cwill haue mercie, vpon whom I will haue mercie. And is dit not lawfull for me to doe what I will with mine own? Of the latter we haue an Example,
And that nothing herein falleth from the holiness and Justice of the Lord; as all men not forsaken of common sense, do easily discern (for else, as the eApostle reasoneth, how should God judge the World?) So the Holy Ghost in many places teacheth very plainly; for when the fProphet crieth out, Thy destruction is from thy self, O Israel: doth it not follow of necessity, that the cause also of destruction, which is sin, is wholly from our selves, and that GOD hath no part in it? Which gJames more plainly uttereth, Let no man, when he is tempted, say, I am tempted of God: for God cannot be tempted of evil, neither tempteth he any man. And 1. John 2. hWhatsoever 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 sin is called. The iwork of the Devil. And our Saviour Christ saith, When khe speaketh a lye, he speaketh of his own. The sin therefore of the Action, is wholly to be ascribed to the depraved nature and corruption of men, wherein God is no way to be blamed, lWho made all righteous, but they have sought many inventions to themselves. To illustrate this by one or two Similitudes; He that spurreth a lame Horse, is the cause of his stirring, but not of his halting. The Sun that shineth upon a filthy carcass, maketh the savour, yet it is no cause of any stench: for out of sweet Flowers it bringeth a pleasant odour. Such is the work of God in the actions of wicked men.
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 eApostle reasoneth, how should God iudge the World?) So the Holy Ghost in many places teacheth very plainly; for when the fProphet 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 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. hWhatsoeuer 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 iworke of the Deuill. And our Sauiour Christ saith, When khe 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, lWho made all righteous, but they haue 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 vpon 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.
i1. John 3. 8. he that committeth sin, is of the Devil, for the Devil sinneth from the beginning. For this cause was the Sonne of God manifested, that he might destroy the work of the Devil.1. 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.
And the better to apprehend how God in all this remaineth without any touch of sin, we must consider that sin hath always three things going with it, whereof it is impossible that any one should fall upon God.
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 vpon God.
First, To be subject to a Law: For mwhere no law is, there is no transgression. And the nApostle defineth sin to be a breach of the Law. Now God, who made his ⟨p. 91⟩Laws for others, is not himself to be tied to them.
First, To bee subiect to a Law: For mwhere no law is, there is no transgression. And the nApostle defineth sinne to bee a breach of the Law. Now God, who made his ⟨p. 91⟩Lawes for others, is not himselfe to bee tyed to them.
Secondly, Impurity and corruption, a thing most contrary to the nature of God, who is not only holy and pure, but holiness and purity it self, and so far off from being evil, that he ocannot be tempted of it.
Secondly, Impuritie and corruption, a thing most contrarie to the nature of God, who is not onely holy and pure, but holinesse and puritie it selfe, and so farre off from being euill, that he ocannot be tempted of it.
Thirdly, An evil and a wicked end. Whereas GOD evermore seeketh his own glory, which is absolutely good, and the chief Good of all. Therefore beside that the will of God is the Rule of all goodness, the difference in these sinful actions between that he worketh, and the work of wicked men, lieth plain, aswell in the cause that moveth him, as in the end he setteth before him: and in the manner of doing all which, though they be in respect of wicked men unjust and sinful, yet as they proceed from God, they are most just and holy; for first, by reason of this diversity of the causes moving, and of the divers ends which these two Agents, God and wicked men, set before them, it falleth out, that the selfsame Action, which, in respect of the corruption of wicked men, becometh unto them sinful and damnable, is as in regard of God most holy and righteous, being led thereto for most gracious and just respects; either to set forth the riches of his Justice or Mercy, or for the chastisement and trial of his Children, or for some other cause, as he seeth good: which ends the wicked never set before them, but all the contrary; what more blessed or glorious work, and of greater love to us was there ever, or can possibly be, then the reconciling of the World by the death of his Son? And what more just, in respect of God, then to inflict all these punishments upon him, who was our surety, and took upon him the sins of all the Elect, to satisfy for them by his sufferings? Whereof so holy and good it was, as coming from God, both in respect of the causes, ends, matter, and manner of doing, yet justly doth the Holy pGhost call them wicked hands, by whom he was nailed to the Cross. And worthily ⟨p. 92⟩did Judas receive strangling qand the shedding forth of his bowels, as the reward of his iniquity, for being guide to those that apprehended Jesus. They doing it to a wicked end, & after a sinful manner, not as an act of Justice, but of Treason and Rebellion against God, out of the maliciousness of their corrupt natures. And that which is said of this, may by the judicious Reader be easily fitted, and applied to the Examples following.
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 vnto 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 Mercie, 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 loue to vs 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 vpon him, who was our suretie, and tooke vpon 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 pGhost call them wicked hands, by whom hee was nayled to the Crosse. And worthily ⟨p. 92⟩did Iudas receiue strangling qand 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 work of mercy, to send Joseph into the Land of Egypt, to be a Father to his Fathers house, at that time the only visible Church of God, to provide rthings for their sustenance, to keep them alive, by a mighty deliverance: So did sGod think it for good, to preserve alive a number of People: yet this is no excuse to the Brethren of Joseph, who tthought it for ill against him, moved thereto through extreme uhatred and xenvy. The Lord, in so many crosses and afflictions as he layeth upon his Church, hath a gracious end, ymoderately to correct them, and in measure; not for their hurt, but zthat he may do good unto them in the end. But awith an exceeding wrath, saith he, am I wroth against those Nations, who when I am angry but a little, help forwards unto evil, (that is) aggravate the affliction of his people with all their might and main, doing it with a revenging mind, bvaunting of the desolation of Gods People, and only setting before their eyes ruin and destruction. As notably is set forth in that proud King of Assyria, Isaiah 10. 5. 6, 7. We to Ashur, the rod of my wrath: although my Staff of indignation be in their hand, and sending him against an hypocrite Nation, I give him commandment against the people with whom I am wroth, that he might take the prey, and spoil the spoil, and make him to be trodden down as the clay of the streets. But he doth not so imagine, neither doth his heart think so, but to destroy after his own mind, &c. to cut off not a few Na[…]. And the like doth the same cProphet, in the person of God, upbraid unto the Babylonians; I was wroth with my People, I profaned mine Inheritance, and ⟨p. 93⟩gave it into thine hand; thou showedst no mercy unto them: against the old thou madest thy yoke exceeding heavy, &c. saidst, For ever I shall be a Lady: thou didst never mind these things, thou rememberedst not the end of it.
So it was a singular worke of mercie, to send Ioseph into the Land of Egypt, to bee a Father to his Fathers house, at that time the onely visible Church of God, to prouide rthings for their sustenance, to keepe them aliue, by a mightie deliuerance: So did sGod thinke it for good, to preserue aliue a number of People: yet this is no excuse to the Brethren of Ioseph, who tthought it for ill against him, moued thereto through extreme uhatred and xenuie. The Lord, in so many crosses and afflictions as he layeth vpon his Church, hath a gracious end, ymoderately to correct them, and in measure; not for their hurt, but zthat he may doe good vnto them in the end. But awith an exceeding wrath, saith he, am I wroth against those Nations, who when I am angrie but a little, helpe forwards vnto euill, (that is) aggrauate the affliction of his people with all their might and maine, doing it with a reuenging minde, bvaunting of the desolation of Gods People, and onely 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 giue 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 cProphet, in the person of God, vpbrayde vnto the Babylonians; I was wroth with my People, I prophaned mine Inheritance, and ⟨p. 93⟩
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 vs therefore see how this Doctrine may be made good, not onely 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
Aramites, 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 vnto great things, and neglecteth not the meanest. Can there be any thing of lesse account then a Sparrow, to light vpon the ground, or a haire to fall from our head? yet
among 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
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.
. Thus saith IEHOVAH, I will raise vp euill against thee out of thine owne house, and taking thy Wiues before thine eyes, will giue 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 haue no stroke in wicked actions his Prouidence could not extend to them.
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.
gaue it into thine hand; thou shewedst no mercie vnto 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.
