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.
For what if God willing to declare his wrath, and to make his Power known, hath suffered with much long suffering the vessels of wrath, and also to make known the riches of his glory upon the vessels of mercies? And in the gActs, In former Ages God suffered all Nations to walk in their own ways: But so he is also said to permit that which is good. And this will we do, if God permit, saith the Apostle to the Hebrews. Chap. 6. 3.
For what if God willing to declare his wrath, and to make his Power knowne, hath suffered with much long suffering the vessels of wrath, and also to make knowne the riches of his glorie vpon the vessels of mercies? And in the gActs, In former Ages God suffered all Nations to walke in their owne wayes: But so hee is also said to permit that which is good. And this will we doe, if God permit, saith the Apostle to the Hebrewes. Chap. 6. 3.
The next thing to be considered1 in this Doctrine of Providence, is the free dispensation of Almighty God, who dealeth herein, as a sovereign Monarch, by his own absolute will and pleasure, without any the least compulsion or necessity: hWhatsoever pleaseth JEHOVAH, he doth in Heaven and in the Earth, in the Sea and in all Deeps. Our iGod is in Heaven, he doth whatsoever he pleaseth. Therefore he is not tied to the second causes, nor enforced by any foreign power, but always and in all ⟨p. 95⟩
things dealeth, according to his own good pleasure, how and which way he will; by means, without means, annulling and making void the means, and lastly, contrary and against all means: of all which we have many and plentiful testimonies in the Scripture. Of the means, 2. Kings 14. 27. He saved them by the hands of JEROBOAM the son of JOASH. Judges 2. 16. He raised them up Judges, which saved them out of the hands of their spoilers; And in a thousand other places. Therefore the counsels of God, and the inferior or second causes stand well together, and cross not one another: but to neglect (how much more to despise the same?) when God giveth thee opportunity, is not to rest upon his Providence, but to tempt or mistrust his Goodness. He provideth the means for thee, to the end thou mayest be safe; thou, in contemning of it, castest thy self away: his love and kindness cometh to be admired, thy folly and negligence is justly to be condemned. Paul
did not so in the danger of his ship wrack, when being assured of the issue, that there should be no loss of any of their lives; yet telleth them plainly, Except these remain in the Ship, ye cannot be safe. MOSES had good experience of the gracious conduct of God himself, the perfect Jethro of their Voyage, Who by his Spirit,
Ark, as a Harbinger, going before, to find a place of rest for them; yet how earnest that holy man of God is with his Father-in-law, who knew all the turns and windings of the vast and huge Wilderness, to be a Guide to conduct them in the way!
The next thing to be considered1 in this Doctrine of Prouidence, is the free dispensation of Almightie God, who dealeth herein, as a soueraigne Monarch, by his owne absolute will and pleasure, without any the least compulsion or necessitie: hWhatsoeuer pleaseth IEHOVAH, he doth in Heauen and in the Earth, in the Sea and in all Deepes. Our iGod is in Heauen, hee doth whatsoeuer hee pleaseth. Therefore hee is not tyed to the second causes, nor inforced by any forrain power, but alwayes and in all ⟨p. 95⟩things dealeth, according to his owne good pleasure, how and which way he will; by meanes, without meanes, adnulling and making voide the meanes, and lastly, contrarie and against all meanes: of all which wee haue many and plentifull testimonies in the Scripture. Of the meanes, 2. Kings 14. 27. Hee saued them by the hands of IEROBOAM the sonne of IOASH. Iudges 2. 16. He raised them vp Iudges, which saued them out of the hands of their spoylers; And in a thousand other places. Therefore the counsels of God, and the inferior or second causes stand well together, and crosse not one another: but to neglect (how much more to despise the same?) when God giueth thee oportunitie, is not to rest vpon his Prouidence, but to tempt or mistrust his Goodnesse. Hee prouideth the meanes for thee, to the end thou mayest bee safe; thou, in contemning of it, castest thy selfe away: his loue and kindnesse commeth to bee admired, thy folly and negligence is iustly to bee condemned. Paul kdid not so in the danger of his ship wracke, when being assured of the issue, that there should bee no losse of any of their liues; yet telleth them plainly, Except these remaine in the Ship, yee cannot be safe. MOSES had good experience of the gracious conduct of God himselfe, the perfect Iethro of their Voyage, Who by his Spirit, land the mAngell of his presence, led them gently, as a Beast downe a steepe Valley, in na Pillar of a Cloud by day, and in a Pillar of Fire by night: By othe note and marke whereof they tooke their iourneyes, and by the note and marke whereof they made their stands, his pArke, as a Harbinger, going before, to finde a place of rest for them; yet how earnest that holy man of God is with his Father-in-law, who knew all the turnes and windings of the vast and huge Wildernesse, to be a Guide to conduct them in the way!
1Stoics which imagine an absolute necessity of things in Nature, and tie God to the second causes.Stoicks which imagine an absolute necessitie of things in Nature, and tye God to the second causes.
Leave qus not (saith he) I beseech thee, seeing thou knowest our camping Places in the Desert, and thou shalt be as eyes unto us. The Physician is to be honoured for necessary ⟨p. 96⟩uses: and the Lawyer to be retained for the pleading of mens Causes. Who would not condemn a son, that in his fathers extremity lying sick unto the death, should, under pretence of Gods Providence, destitute him of convenient comforts for the succour of his life? And rGamaliel's sound and grave advice of letting the Apostles alone, because if that counsel or work were from men, it would come to nothing; but if from God, it could not be dissolved, meant to repress Riots and disordered tumults, if it be applied to the Magistrates lawful drawing of the Sword, for preventing of mischievous plots and purposes, would prove very impious and foolish Logic: for it is no argument that either mens labours and industries should be needless, or counsel and deliberation of future things frivolous, if all be decreed of God. The contrary whereof is rather true: for therefore he giveth unto us the good things of this life, wealth, credit and authority, judgement to fore-see dangers, and wisdom to prevent them, reason whereby to gather what may be for our profit, by considering of things past, comparing of things present, and guessing at things to come; that all might be as means to serve his secret Providence. It was a worthy Message which Mordecai ssent unto Q. Esther, Who knoweth whether for such a time as this, thou art come unto the Kingdom? And tSOLOMON in his wisdom saith, The Wiseman foreseeth the evil, and hideth himself, but fools pass on and are punished. Again, that it may the better appear how these two, the Counsels of God, and mens consultations (as the means that he hath sanctified) are nothing at all repugnant; in uanother place he maketh them draw together: A mans heart adviseth his way, and JEHOVAH establisheth his peace.
Leaue qvs not (saith hee) I beseech thee, seeing thou knowest our camping Places in the Desart, and thou shalt bee as eyes vnto vs. The Phisician is to be honoured for necessarie ⟨p. 96⟩vses: and the Lawyer to be retayned for the pleading of mens Causes. Who would not condemne a sonne, that in his fathers extremitie lying sicke vnto the death, should, vnder pretence of Gods Prouidence, destitute him of conuenient comforts for the succour of his life? And rGamaliels sound and graue aduice of letting the Apostles alone, because if that counsell or worke were from men, it would come to nothing; but if from God, it could not be dissolued, meant to represse Ryots and disordered tumults, if it be applyed to the Magistrates lawfull drawing of the Sword, for preuenting of mischieuous plots and purposes, would prooue very impious and foolish Logicke: for it is no argument that either mens labours and industries should be needlesse, or counsell and deliberation of future things friuolous, if all be decreed of God. The contrarie whereof is rather true: for therefore he giueth vnto vs the good things of this life, wealth, credit and authoritie, iudgement to fore-see dangers, and wisdome to preuent them, reason whereby to gather what may be for our profit, by considering of things past, comparing of things present, and gessing at things to come; that all might be as meanes to serue his secret Prouidence. It was a worthy Message which Mordecai ssent vnto Q. Hester, Who knoweth whether for such a time as this, thou art come vnto the Kingdome? And tSALOMON in his wisedome saith, The Wiseman foreseeth the euill, and hideth himselfe, but fooles passe on and are punished. Againe, that it may the better appeare how these two, the Counsels of God, and mens consultations (as the meanes that hee hath sanctified) are nothing at all repugnant; in uanother place he maketh them draw together: A mans heart aduiseth his way, and IEHOVAH establisheth his peace.
But here we must take heed of another extreme: That in presumption of our selves, and of the means, we xsacrifice not to our own Net, arrogating the praise and glory of the Action, which God always reserveth unto ⟨p. 97⟩himself. Sharply doth the Lord (by his Prophet reprove the proud King of Ashur in this behalf, and check his insolent and vain brags, as if his own arm had gotten him the victory. But ywhen the Lord hath accomplished all his works upon Mount Zion and Jerusalem, I will visit the fruit of the heart of the proud King of Ashur, and his glorious and proud looks, because he said, By the power of mine own hand have I done it: because I am wise, therefore I have removed the borders of the People, and have spoiled their treasures, and have pulled down the inhabitants like a valiant man, and mine hand hath found out as a nest, the riches of the People, and as one that gathereth Eggs that are left, so have I gathered all the Earth, and there was none to move the wing, or to open the mouth, or to chirp. Shall the Axe boast himself against him that heweth therewith? &c. In zanother place he denounceth a woe to them that go down into Egypt for help, and lean upon Horses, which trust in Chariots, because they be many, and in Horsemen, because they be multiplied, and look not to the holy one of Israel, nor seek after JEHOVAH. AS A also a religious and godly Prince, is ataxed, that in his sickness he sought not after JEHOVAH, but cleaved unto Physicians. God verily is to have the praise, whatsoever means he worketh by. But when he useth vile, base and abject means, which upon the matter is no means at all; when he chooseth bthe foolish things of the World, to shame the wise, and the weak things of the World, to shame the strong, and the base things of the World, and things of none account, and which are not (to speak of, in mens opinions) to annul the things that are, then doth his glory more appear. So he said cto Gideon, coming at the first with a great Army to fight against the Midianites, This people that are with thee, are too many for me to deliver the Midianites into their hands: Lest Israel take to himself glory over me, saying, Mine hand hath brought me salvation.
But heere wee must take heede of another extreme: That in presumption of our selues, and of the meanes, we xsacrifice not to our owne Net, arrogating the prayse and glorie of the Action, which God alwayes reserueth vnto ⟨p. 97⟩himselfe. Sharply doth the Lord (by his Prophet reproue the proud King of Ashur in this behalfe, and checke his insolent and vaine bragges, as if his owne arme had gotten him the victorie. But ywhen the Lord hath accomplished all his workes vpon Mount Sion and Ierusalem, I will visit the fruit of the heart of the proud King of Ashur, and his glorious and proud lookes, because hee said, By the power of mine owne hand haue I done it: because I am wise, therefore I haue remooued the borders of the People, and haue spoyled their treasures, and haue pulled downe the inhabitants like a valiant man, and mine hand hath found out as a nest, the riches of the People, and as one that gathereth Egges that are left, so haue I gathered all the Earth, and there was none to mooue the wing, or to open the mouth, or to chirpe. Shall the Axe boast himselfe against him that heweth therewith? &c. In zanother place hee denounceth a woe to them that goe downe into Egypt for helpe, and leane vpon Horses, which trust in Chariots, because they be many, and in Horsemen, because they bee multiplyed, and looke not to the holy one of Israel, nor seeke after IEHOVAH. AS A also a religious and godly Prince, is ataxed, that in his sicknesse hee sought not after IEHOVAH, but cleaued vnto Phisicians. God verily is to haue the prayse, whatsoeuer meanes he worketh by. But when he vseth vile, base and abiect meanes, which vpon the matter is no meanes at all; when he chooseth bthe foolish things of the World, to shame the wise, and the weake things of the World, to shame the strong, and the base things of the World, and things of none account, and which are not (to speake of, in mens opinions) to adnull the things that are, then doth his glorie more appeare. So he said cto Gideon, comming at the first with a great Army to fight against the Midianites, This people that are with thee, are too many for mee to deliuer the Midianites into their hands: Lest Israel take to himselfe glorie ouer mee, saying, Mine hand hath brought me saluation.
Anon, dwhen of all that number a few men were left, he telleth him, By these three hundred men will I ⟨p. 98⟩save you, and deliver the Midianites into thy hands. By this persuasion eJonathan prevailed with his Armour-bearer, when they two were set upon a whole Garrison of the Philistines. There is no let unto JEHOVAH, but that he may save with many, or with few. A proof whereof is evident to be seen, 2. Chron. 24. 24. where notwithstanding the Army of ARAM came against JOASH, with a few men, yet JEHOVAH delivered into their hands an exceeding great Army, because they had forsaken JEHOVAH the God of their fathers. That of fAmos is very memorable, He refresheth the distressed against the strong, that distress it self should be able to scale a Fort; that is, men so wonderfully spent and wasted, as if weakness and calamity were to be seen in their faces. And gJeremiah biddeth the Jews not to deceive themselves, as if all were well, because the Chaldeans did a little give back; For though you should smite (saith he) all the host of the Chaldeans that fought against you, so as there were left among them but men thrust through, yet should they rise up every man in his Tent, and burn the City with fire. As to the same Chaldeans afterwards hhe threateneth, that the very least of the flock shall tear them in pieces. And as he himself is able to work by slender means, so he disappointeth the great and mighty means, bloweth upon it, and maketh it unprofitable. Is it not (saith the Prophet iHABAKKUK) from JEHOVAH of Hosts, that the People labour in the fire, and the Nations weary themselves for nothing? And kDavid himself a King) A King is not saved by the multitude of strength. The mighty man is not delivered by the multitude of power. A Horse is a vain thing to save, and cannot deliver by the multitude of his strength. After whom Solomon lhis son, a worthy graft of so noble a Stock, heir of his fathers Virtue, aswell as of his Crown, led by the same Spirit, speaketh in like sort, The Horse is prepared against the day of battle, but salvation cometh from JEHOVAH. Take for Example the mchildren of EPHRAIM, (valiant ⟨p. 99⟩and renowned Archers) turning their back in the day of battle, because they kept not the covenant of God, but refused to walk in his Law. nSOLOMON by his own experience confirmeth this;
Anon, dwhen of all that number a few men were left, he telleth him, By these three hundred men will I ⟨p. 98⟩saue you, and deliuer the Midianites into thy hands. By this perswasion eIonathan preuailed with his Armour-bearer, when they two were set vpon a whole Garrison of the Philistims. There is no let vnto IEHOVAH, but that hee may saue with many, or with few. A proofe whereof is euident to bee seene, 2. Chron. 24. 24. where notwithstanding the Armie of ARAM came against IOASH, with a few men, yet IEHOVAH deliuered into their hands an exceeding great Armie, because they had forsaken IEHOVAH the God of their fathers. That of fAmos is very memorable, He refresheth the distressed against the strong, that distresse it selfe should be able to scale a Fort; that is, men so wonderfully spent and wasted, as if weaknesse and calamitie were to be seene in their faces. And gIeremie biddeth the Iewes not to deceiue themselues, as if all were well, because the Caldeans did a little giue backe; For though you should smite (saith hee) all the hoast of the Caldeans that fought against you, so as there were left among them but men thrust thorow, yet should they rise vp euery man in his Tent, and burne the Citie with fire. As to the same Caldeans afterwards hhe threatneth, that the very least of the flocke shall teare them in pieces. And as he himselfe is able to worke by slender meanes, so hee disappointeth the great and mightie meanes, bloweth vpon it, and maketh it vnprofitable. Is it not (saith the Prophet iABACVCK) from IEHOVAH of Hosts, that the People labour in the fire, and the Nations weary themselues for nothing? And kDauid himselfe a King) A King is not saued by the multitude of strength. The mightie man is not deliuered by the multitude of power. A Horse is a vaine thing to saue, and cannot deliuer by the multitude of his strength. After whom Salomon l
I have seen, that not always the swift getteth the course, nor the strong prevail in war, &c. This is that Judgement which threateneth oin the Law, I will break the staff of bread, by taking from it all power and virtue of nourishment, that in the middest of abundance, they shall even dye for famine. And in the Prophet pHOSEA, Though they eat, yet they shall not be filled: though they commit fornication, yet they shall not be multiplied. Over and beside all this, to have it yet more manifest, that the whole virtue is to be looked for from him, he dealeth sometimes utterly without all means, even in famine qit self preserving his alive. So Moses rtelleth the people, that God in their hunger fed them with Manna, which they nor their Ancestors never knew: to make known unto them, that man liveth not by bread only, but by every thing that proceedeth out of the month of JEHOVAH: that is, which God by his Commandments giveth power unto to nourish. And sHEZEKIAH in his Prayer acknowledgeth no less: O Lord, by these things (which thou speakest and doest) men do live, yea, in every one of these consisteth the life of my spirit: by these thou makest me whole, and keepest me alive: noting the miraculous deliverance from his sickness, only by the word that proceeded out of the mouth of the Lord. Hence ariseth that most glorious rejoicing of Faith, resting upon the Covenant and favour of God, in the middest of the want of all worldly helps. tThough the Fig tree should not bud, nor no increase be in the Vines, the work of the Olive lye, and none of the fields bring forth meat, the enemy cut away the flock from the Fold, and no herd be of the Bullocks: yet I will rejoice in JEHOVAH, and joy in the God of my salvation. Agreeable whereunto is that of the uPsalmist, These remember Horses; and they Chariots: but we will remember ⟨p. 100⟩the Name of JEHOVAH our God.
I haue seene, that not alwayes the swift getteth the course, nor the strong preuaile in warre, &c. This is that Iudgement which threatneth oin the Law, I will breake the staffe of bread, by taking from it all power and vertue of nourishment, that in the middest of abundance, they shall euen dye for famine. And in the Prophet pHOSEA, Though they eate, yet they shall not bee filled: though they commit fornication, yet they shall not bee multiplyed. Ouer and beside all this, to haue it yet more manifest, that the whole vertue is to bee looked for from him, he dealeth sometimes vtterly without all meanes, euen in famine qit selfe preseruing his aliue. So Moses rtelleth the people, that God in their hunger fed them with Manna, which they nor their Ancestors neuer knew: to make knowne vnto them, that man liueth not by bread onely, but by euerie thing that proceedeth out of the month of IEHOVAH: that is, which God by his Commandements giueth power vnto to nourish. And sEZECHIAS in his Prayer acknowledgeth no lesse: O Lord, by these things (which thou speakest and doest) men doe liue, yea, in euery one of these consisteth the life of my spirit: by these thou makest mee whole, and keepest mee aliue: noting the miraculous deliuerance from his sicknesse, onely by the word that proceeded out of the mouth of the Lord. Hence ariseth that most glorious reioycing of Faith, resting vpon the Couenant and fauour of God, in the middest of the want of all worldly helpes. tThough the Figge tree should not bud, nor no increase be in the Vines, the worke of the Oliue lye, and none of the fields bring forth meate, the enemie cut away the flocke from the Fold, and no herd be of the Bullockes: yet I will reioyce in IEHOVAH, and ioy in the God of my saluation. Agreeable whereunto is that of the uPsalmist, These remember Horses; and they Chariots: but wee will remember ⟨p. 100⟩the Name of IEHOVAH our God.
Lastly, hither do belong his glorious and magnificent works, done (as we say) against the hair, and contrary to all means, yea, to the very course of nature, that all men may know, that nature is nothing else but that order which God hath set in things, and which he altereth and changeth at his pleasure. xHezekiah sickness, by course of nature, was incurable: for it is noted to have been deadly: and the Prophet told him, as from the Lord, Thou canst not live. But his power over-mastered the strength of the disease. He removeth yMountains, so as men cannot discern so much as a step of them, when he overturneth them in his wrath: he shaketh the earth out of her place, that the very Pillars thereof tremble. zAt his rebuke he dryeth up the Sea, and maketh the floods a Desert; even then when they are in their prime: As he did to aJordan in the full Spring-tide, when his course was to overflow all the Banks. The Earth how ponderous an Element it is, how gross and heavy! yet, as if it were lighter then lightness it self, and not so much as the weight of a Feather, bhe stretcheth it upon emptiness, and hangeth it upon nothing. Waters, which naturally seek downwards, and the raging of the Sea, his mighty word so bridleth, that though it be far higher then the Earth, it cannot overflow it; conly because he hath set his decree as a bar, and a double gate against it, saying, Hither shalt thou come, and no further, and here shall the shore set it self against the pride of thy waves. How doth the Prophet dadmire the excellency of the Sun, which cometh forth as a Giant to run his course! yet at his commandment it hath stood estill; yea, (which is a wonder for to speak) at the request of a mortal man he hath made it go fbackwards. What more natural then fire to burn, which he notwithstanding, as the Lord of nature, hath so changed, that in a hot gburning Furnace heated seven times, not so much as a hair of his Servants head was touched, nor ⟨p. 101⟩a thread of their Garments singed, when at the self-same time the vehemency of the heat consumed the bodies of those that came to throw them in? Of this sort are all his wonderful Miracles and miraculous deliverances of his Church and Children;
Lastly, hither doe belong his glorious and magnificent workes, done (as we say) against the hayre, and contrarie to all meanes, yea, to the very course of nature, that all men may know, that nature is nothing else but that order which God hath set in things, and which he altereth and changeth at his pleasure. xEzechias sicknesse, by course of nature, was incurable: for it is noted to haue beene deadly: and the Prophet told him, as from the Lord, Thou canst not liue. But his power ouer-mastred the strength of the disease. He remooueth yMountaines, so as men cannot discerne so much as a step of them, when hee ouerturneth them in his wrath: he shaketh the earth out of her place, that the very Pillers thereof tremble. zAt his rebuke he dryeth vp the Sea, and maketh the flouds a Desart; euen then when they are in their prime: As hee did to aIordan in the full Spring-tide, when his course was to ouerflow all the Bankes. The Earth how ponderous an Element it is, how grosse and heauie! yet, as if it were lighter then lightnesse it selfe, and not so much as the weight of a Fether, bhe stretcheth it vpon emptinesse, and hangeth it vpon nothing. Waters, which naturally seeke downwards, and the raging of the Sea, his mightie word so bridleth, that though it be farre higher then the Earth, it cannot ouerflow it; conely because he hath set his decree as a barre, and a double gate against it, saying, Hither shalt thou come, and no further, and heere shall the shore set it selfe against the pride of thy waues. How doth the Prophet dadmire the excellencie of the Sunne, which commeth forth as a Gyant to runne his course! yet at his commandement it hath stood estill; yea, (which is a wonder for to speake) at the request of a mortall man he hath made it goe fbackwards. What more naturall then fire to burne, which hee notwithstanding, as the Lord of nature, hath so changed, that in a hot g
for whose sake he parted hthe Sea into heaps, that his people went over as upon dry ground, brought waters iout of the Rock, rained kmeat from Heaven to feed them in the Wilderness, by the space of forty years together, &c.
for whose sake hee parted hthe Sea into heapes, that his people went ouer as vpon drie ground, brought waters iout of the Rocke, rained kmeate from Heauen to feed them in the Wildernesse, by the space of fortie yeeres together, &c.
With this absolute free-will and pleasure of GOD, is coupled (which is the third Doctrine of the Providence) the inevitable necessity of the execution of his counsels; as also the Prophet joineth them together, Psal. 115. 3. Whatsoever pleaseth JEHOVAH, he doth. And lPAUL: He worketh all things after the counsel of his will. Enquire, saith ISAIAH, min the Book of JEHOVAH, and read: one of these things shall not fail, they shall not miss one another: and in nEZEKIEL, I JEHOVAH speak and do it. Again, oI will speak whatsoever word I mean to speak, and it shall be done. When I work (as it is in the Prophet pISAIAH) who shall turn it away? Whereunto serveth that memorable sentence, wherewith the same Prophet shutteth up his burden against the Babylonians, to procure credit to all that he had spoken; qFor JEHOVAH of Hosts determining, who can make it of none effect? and his hand stretched out, who can turn away? Many and excellent are the speeches to this purpose throughout the holy Scriptures, especially in Job and in the Psalms: Fear rbefore him; for he saith, and it is; he commandeth, and it stands. JEHOVAH maketh void the counsels of the Nations; he breaketh the thoughts of the People: but the counsel of JEHOVAH standeth for ever; the thoughts of his heart from generation to generation: when she quieteth, who shall trouble? when he hideth his face, who shall look upon him? that is, resisteth him? Lo (saith Job, in tanother place) he doth so throw down, that it is built no more; he so shutteth ⟨p. 102⟩up about a man, that it is not opened. Yea, Balaam himself was forced to utter as much, Numb. 23. 19. Hath he said, and shall he not do it? Therefore uthe Angel saith, With God nothing is impossible. And xthe Apostle crieth out, Who hath resisted his will? This is the reason why the Decrees of God are compared to yMountains of brass, for the firm & unresistable effects they bring with them: For this cause he is furnished with all means and power to effect his counsels: he is called The Lord of Hosts, and hath all the Host of Heaven and Earth at his command. I saw, saith MICA, zJEHOVAH sitting upon his Throne, and all the Host of Heaven standing before him at his right hand and at his left.
With this absolute free-will and pleasure of GOD, is coupled (which is the third Doctrine of the Prouidence) the ineuitable necessitie of the execution of his counsels; as also the Prophet ioyneth them together, Psal. 115. 3. Whatsoeuer pleaseth IEHOVAH, he doth. And lPAVL: He worketh all things after the counsell of his will. Enquire, saith ESAY, min the Booke of IEHOVAH, and reade: one of these things shall not faile, they shall not misse one another: and in nEZECHIEL, I IEHOVAH speake and doe it. Againe, oI will speake whatsoeuer word I meane to speake, and it shall be done. When I worke (as it is in the Prophet pESAY) who shall turne it away? Whereunto serueth that memorable sentence, wherewith the same Prophet shutteth vp his burden against the Babylonians, to procure credit to all that hee had spoken; qFor IEHOVAH of Hoasts determining, who can make it of none effect? and his hand stretched out, who can turne away? Many and excellent are the speeches to this purpose thorowout the holy Scriptures, especially in Iob and in the Psalmes: Feare rbefore him; for hee saith, and it is; hee commandeth, and it stands. IEHOVAH maketh voide the counsels of the Nations; he breaketh the thoughts of the People: but the counsell of IEHOVAH standeth for euer; the thoughts of his heart from generation to generation: when she quieteth, who shall trouble? when he hideth his face, who shall looke vpon him? that is, resisteth him? Loe (saith Iob, in tanother place) he doth so throw downe, that it is built no more; hee so shutteth ⟨p. 102⟩vp about a man, that it is not opened. Yea, Balam himselfe was forced to vtter as much,
First, are the holy Angels Colonels and principal Commanders in this Army, whom he employeth and sendeth forth, as a Master doth his servants, to go upon his errand, and to perform all that he enjoineth them, Daniel 10. 11, 12. The Angel telleth the Prophet, that he was sent unto him; because his words were heard before God. And in Luke: athat he was sent unto Zechariah, to utter unto him the glad tidings of his Sonne. So it is anon badded, In the sixth Month, was the Angel GABRIEL sent of God, to a City of Galilee, named Nazareth, to the blessed Virgin there. Therefore they are called Angels, that is to say, Messengers, and are said to cminister unto him. This dispensation of God, by the hand of his holy Angels, serveth aswell for the execution of his Justice, as for the declaration of his Mercies. These he sendeth forth, to bring his plagues and punishments both upon whole Countries & Cities, and upon particular persons. So 1. Chron. 25. 15. God sent an Angel to Jerusalem to destroy it, Gen. 19. 13. Two Angels were sent to destroy Sodom and Gomorrah, 2. Sam. 24 16, 17. An Angel smote the people of Israel with a plague, whereof died threescore and ten thousand men. And the Prophet prayeth in the dPsalm, Let them be as the chaff before the wind, and the Angel of JEHOVAH ⟨p. 103⟩pursue them. These he sendeth forth to be Ministers of his love and favour in the comforts of this life, both to the good and bad, as it is recorded in the Gospel, ethat an Angel of the Lord came down at a set time, and stirred in the water, and whosoever first went in after the stirring of the water, was made whole, what disease soever held him.
First, are the holy Angels Colonels and principal Commanders in this Armie, whom hee imployeth and sendeth forth, as a Master doth his seruants, to goe vpon his errand, and to performe all that hee inioyneth them, Daniel 10. 11, 12. The Angell telleth the Prophet, that hee was sent vnto him; because his words were heard before God. And in Luke: athat he was sent vnto Zacharie, to vtter vnto him the glad tydings of his Sonne. So it is anon badded, In the sixt Moneth, was the Angell GABRIEL sent of God, to a Citie of Galile, named Nazaret, to the blessed Virgin there. Therefore they are called Angels, that is to say, Messengers, and are said to cminister vnto him. This dispensation of God, by the hand of his holy Angels, serueth aswel for the executiō of his Iustice, as for the declaration of his Mercies. These he sendeth forth, to bring his plagues and punishments both vpon whole Countries & Cities, and vpon particular persons. So 1. Chron. 25. 15. God sent an Angell to Ierusalem to destroy it, Gen. 19. 13. Two Angels were sent to destroy Sodome and Gomorah, 2. Sam. 24 16, 17. An Angell smote the people of Israel with a plague, whereof died threescore and ten thousand men. And the Prophet prayeth in the dPsalme, Let them bee as the chaffe before the winde, and the Angell of IEHOVAH ⟨p. 103⟩pursue them. These he sendeth forth to be Ministers of his loue and fauour in the comforts of this life, both to the good and bad, as it is recorded in the Gospell, ethat an Angell of the Lord came downe at a set time, and stirred in the water, and whosoeuer first went in after the stirring of the water, was made whole, what disease soeuer held him.
Secondly, Not only he beareth up his Mace in Heaven, but he carrieth it also in Hell: for even the Devils themselves, struggle they never so much, are forced to be subject to him, and to run at his commandment. When the sons of God (the elect Angels) came to present themselves before JEHOVAH, Satan also came amongst them, as it is in the Book of fJob. And gin another place, when he came to set upon his Throne, the unclean spirits, will they, nill they, made up a part of the Host of Heaven, and were fain to offer their service to him.
Secondly, Not onely hee beareth vp his Mace in Heauen, but hee carrieth it also in Hell: for euen the Deuils themselues, struggle they neuer so much, are forced to be subiect to him, and to runne at his commandement. When the sonnes of God (the elect Angels) came to present themselues before IEHOVAH, Satan also came amongst them, as it is in the Booke of fIob. And gin another place, when he came to set vpon his Throne, the vncleane spirits, will they, nill they, made vp a part of the Hoast of Heauen, and were faine to offer their seruice to him.
Thirdly, he hath the hearts of all men in his hands, sitting at the stern, and turning them hither and thither, whither-soever he will, as the Water-man doth his Wherry: As in the person of the King himself, whose affections, of all other, are most wavering and uncertain: like unto the Rivers of waters, when they are tossed with contrary winds, as hSolomon giveth us to understand. And in another iplace, Many seek the face of the Ruler, but the judgement of every one cometh from JEHOVAH, bowing and bending the Rulers heart, which way it pleaseth him. He giveth favour in the eyes of men, as he did to kthe Israelites in the sight of the Egyptians. And lwhen JEHOVAH delighteth in the ways of a man, he maketh (saith SOLOMON) his very enemies to be at peace with him. Again, at his pleasure he taketh favour away, maketh Rents and Breaches, Discords and Divisions; as he did between mAbimelech and the men of Shechem. He ndestroyeth the wisdom of the wise, and the understanding of the prudent, that their counsel is not able to do any thing. Therefore DAVID oprayed, O JEHOVAH, ⟨p. 104⟩turn the counsel of AHITHOPHEL into folly. And ISAIAH pscorneth the great Counsellors of the King of Egypt: Verily the Princes of Tsoan are Fools, the wise Counsellors of PHARAOH, their counsel is made brutish. The Princes of Tsoan are become foolish. The Princes of Noph are deceived, and have seduced Egypt unto the corner of the Tribes thereof, JEHOVAH pouring into the middest of it a spirit of crookedness, &c. And this is it which qJOB saith, He driveth Counsellors into madness, and maketh Judges Fools: here moveth the tongue from the eloquent, and taketh away the understanding of the Elders; he removeth the hearts of the Rulers of the People of the Land, &c. And of this sort is his infatuating of men, that they shall not hearken to wise advice. So it is in the Book rof SAMUEL, JEHOVAH had decreed to make void the counsel of AHITHOPHEL, which had been better (then that which Cushai gave) to the end that God might bring evil upon ABSALOM. And of the sons of Eli it is recorded, sthat they harkened not to the voice of their father (with great gravity reproving them of their sins) for God was pleased to kill them. Again, he taketh heart & courage from the strong, that when they come to fight, they should not find their hands. So it is in tJOB: He weakeneth the strong Loin.
Thirdly, he hath the hearts of all men in his hands, sitting at the sterne, and turning them hither and thither, whither-soeuer he will, as the Water-man doth his Wherrie: As in the person of the King himselfe, whose affections, of all other, are most wauering and vncertaine: like vnto the Riuers of waters, when they are tossed with contrarie windes, as hSalomon giueth vs to vnderstand. And in another iplace, Many seeke the face of the Ruler, but the iudgement of euery one commeth from IEHOVAH, bowing and bending the Rulers heart, which way it pleaseth him. He giueth fauour in the eyes of men, as he did to kthe Israelites in the sight of the Egyptians. And lwhen IEHOVAH delighteth in the wayes of a man, hee maketh (saith SALOMON) his verie enemies to be at peace with him. Againe, at his pleasure hee taketh fauour away, maketh Rents and Breaches, Discords and Diuisions; as he did betweene mAbimelech and the men of Shechem. He ndestroyeth the wisdome of the wise, and the vnderstanding of the prudent, that their counsell is not able to doe any thing. Therefore DAVID oprayed, O IEHOVAH, ⟨p. 104⟩turne the counsell of ACHITOPHEL into folly. And ESAY pscorneth the great Counsellors of the King of Egypt: Verily the Princes of Tsoan are Fooles, the wise Counsellors of PHARAOH, their counsell is made brutish. The Princes of Tsoan are become foolish. The Princes of Noph are deceiued, and haue seduced Egypt vnto the corner of the Tribes thereof, IEHOVAH powring into the middest of it a spirit of crookednesse, &c. And this is it which qIOB saith, Hee driueth Counsellors into madnesse, and maketh Iudges Fooles: here mooueth the tongue from the eloquent, and taketh away the vnderstanding of the Elders; hee remoueth the hearts of the Rulers of the People of the Land, &c. And of this sort is his infatuating of men, that they shall not harken to wise aduice. So it is in the Booke
And of the Egyptians Isaiah uprophesieth, Their spirit shall be spent in the middest of them, being quite out of heart. Thus and diversly beside God doth work, disposing so of every thing, as best may serve to work & effect his counsels.
And of the Egyptians Esay uprophesieth, Their spirit shall bee spent in the middest of them, being quite out of heart. Thus and diuersly beside God doth worke, disposing so of euery thing, as best may serue to worke & effect his counsels.
In one or two Examples all this may be very manifest; God had determined to advance Joseph above his Brethren, and to make him the father of his fathers house. See how he maketh all things to concur hereunto: He useth first his own Brethren's malice, after long consultation of taking away his life: in the end, to resolve to sell him into Egypt. Being there, he openeth him a way into Potiphers house, a chief Ruler about the King: through whose wives inordinate lust and forged complaint, he is ⟨p. 105⟩unjustly thrown into Chains, and in Prison findeth favour with his Keeper, committing into his hands the charge of all the Prisoners. The same time God brought into that place two of the Kings chief Officers, his Butler and his Baker, for their offences committed, thither. By their Dreams, his knowledge and skill in the interpreting of hidden things cometh to be known. After which, God himself showeth to the King a Famine that was to come; but in a Dream dark and obscure, which only Joseph was able to expound. By this means the Butler calling him to remembrance, when now he seemed utterly to be forgotten, he is sent for, and presented to the King: And by the wisdom which God had given him, declaring the Dream, and advising the best means in policy to prevent it, is made Ruler over the whole Land. The Famine increasing, his Brethren first are driven into Egypt, and there unwittingly do him homage. After, his whole fathers house came to be fed by him; and so fulfil that which the Lord had purposed. See how he maketh these things one to hang upon another, that in the middest of the most contingent Actions, his counsels should yet have a necessary effect. Take another Example out of the Book of Ester, of the confounding of proud Haman, the enemy of the Jews, and defeating of his cruel and wicked purposes against the Church, by the Divorce of Vashti the Queen. God maketh a way for the lifting up of ESTER (not known to be a Jew) into her room. Mordecai he governeth, to be present when the Kings two Courtiers conspired against him; which by Esters means was signified to the King, they executed, and a perpetual record made of all this in the memorial of those times.
In one or two Examples all this may be verie manifest; God had determined to aduāce Ioseph aboue his Brethren, and to make him the father of his fathers house. See how he maketh all things to concurre hereunto: Hee vseth first his owne Brethrens malice, after long consulation of taking away his life: in the end, to resolue to sell him into Egypt. Being there, hee openeth him a way into Potiphers house, a chiefe Ruler about the King: through whose wiues inordinate lust and forged complaint, hee is ⟨p. 105⟩vniustly throwne into Chaines, and in Prison findeth fauour with his Keeper, committing into his hands the charge of all the Prisoners. The same time God brought into that place two of the Kings chiefe Officers, his Butler and his Baker, for their offences committed, thither. By their Dreames, his knowledge and skill in the interpreting of hidden things commeth to bee knowne. After which, God himselfe sheweth to the King a Famine that was to come; but in a Dreame darke and obscure, which onely Ioseph was able to expound. By this meanes the Butler calling him to remembrance, when now hee seemed vtterly to be forgotten, he is sent for, and presented to the King: And by the wisdome which God had giuen him, declaring the Dreame, and aduising the best meanes in policie to preuent it, is made Ruler ouer the whole Land. The Famine increasing, his Brethren first are driuen into Egypt, and there vnwittingly doe him homage. After, his whole fathers house came to be fed by him; and so fulfill that which the Lord had purposed. See how hee maketh these things one to hang vpon another, that in the middest of the most contingent Actions, his counsels should yet haue a necessary effect. Take another Example out of the Booke of Ester, of the confounding of proud Haman, the enemie of the Iewes, and defeating of his cruell and wicked purposes against the Church, by the Diuorce of Vashti the Queene. God maketh a way for the lifting vp of ESTER (not knowne to bee a Iew) into her roome. Mordecai hee gouerneth, to bee present when the Kings two Courtiers conspired against him; which by Esters meanes was signified to the King, they executed, and a perpetuall record made of all this in the memoriall of those times.
When Haman had obtained an inviolable Edict (as were the Decrees of the Medes and Persians, never to be revoked) for the rooting out of the Jews, and to begin with, had prepared a Gallows of fifty Cubits high, to hang up Mordecai a chief and a principal ⟨p. 106⟩man among them; the very night before this mischievous plot should have been executed, God kept the Kings eyes restless, that all sleep departed from him, and calling for the Chronicles, Gods secret Providence directed him to the place where Mordecai's fact was registered. Thereupon willing to do him honour, he commandeth Haman that came at the same instant, with a mind to hang up Mordecai, to be the man to do him service. By that means God abated Hamans pride, disappointed his cruel practices, and finally giving Ester favour in the Kings sight, made her suit more gracious, so as not only Haman took seisin of the Gallows, which Mordecai should have been hanged upon; but her own and her peoples life were given unto her at her request, and that, with liberty to exercise dominion upon their Enemies which would have tyrannized over them. Mordecai, or whosoever was the Writer of that Story, penning it (as we may conjecture) not only for the Church, but as a Monument to be laid up among the Records and Year-books of the Persians, who would never have abidden so religious an observation of the Providence of God, as the course of that action worthily required, doth not in words much insist upon it, (as for the same cause it may be thought that he forbeareth so much as to mention the Name of God in all that Book): But for the thing it self, there is no doubt, he giveth particularly and most notably to be observed the hand of God in every circumstance. But how evident is all this to be seen in the Birth of our Saviour Christ, who, as the Prophet, many an hundred year before, had prophesied, was to be borne at Bethlehem the City of David? This how wonderfully God brought about, it is a marvel to behold Mary his Mother, as it seemeth, forgetting, and not so much as once thinking of it, when the Holy Ghost had over-shadowed her, that she conceived and was with child, she yet dwelt at Nazareth a City of Galilee, far from the Town of ⟨p. 107⟩Bethlehem; there she continued, and there, as by the Story we may gather, she meant to be delivered.
When Haman had obtayned an inuiolable Edict (as were the Decrees of the Medes and Persians, neuer to bee reuoked) for the rooting out of the Iewes, and to beginne with, had prepared a Gallowes of fiftie Cubits high, to hang vp Mordecai a chiefe and a principall ⟨p. 106⟩man among them; the verie night before this mischieuous plot should haue beene executed, God kept the Kings eyes restlesse, that all sleepe departed from him, and calling for the Chronicles, Gods secret Prouidence directed him to the place where Mordecaies fact was registred. Thereupon willing to doe him honour, he commandeth Haman that came at the same instant, with a minde to hang vp Mordecai, to bee the man to doe him seruice. By that meanes God abated Hamans pride, disappointed his cruell practices, and finally giuing Ester fauour in the Kings sight, made her sute more gracious, so as not onely Haman tooke seisin of the Gallowes, which Mordecai should haue beene hanged vpon; but her owne and her peoples life were giuen vnto her at her request, and that, with libertie to exercise dominion vpon their Enemies which would haue tyrannized ouer them. Mordecai, or whosoeuer was the Writer of that Storie, penning it (as wee may coniecture) not onely for the Church, but as a Monument to bee laid vp among the Records and Yeere-bookes of the Persians, who would neuer haue abidden so religious an obseruation of the Prouidence of God, as the course of that action worthily required, doth not in words much insist vpon it, (as for the same cause it may be thought that hee forbeareth so much as to mention the Name of God in all that Booke): But for the thing it selfe, there is no doubt, he giueth particularly and most notably to bee obserued the hand of God in euery circumstance. But how euident is all this to be seene in the Birth of our Sauiour Christ, who, as the Prophet, many an hundred yeere before, had prophesied, was to bee borne at Bethlem the Citie of Dauid? This how wonderfully God brought about, it is a maruell to behold Marie his Mother, as it seemeth, forgetting, and not so much as once thinking of it, when the Holy Ghost had ouer-shaddowed her, that she conceiued and was with child, she yet dwelt at Nazareth a Citie of Galile, farre from the Towne of ⟨p. 107⟩Bethlem; there shee continued, and there, as by the Storie wee may gather, shee meant to bee deliuered.
Her time drawing near that she was even ready to lye down, there cometh an Edict from the Emperor Augustus (minding only his own glory, and the increase of his Treasures) that all the World should be taxed, every one in their own City: so as Mary being of the House and Lineage of David, was enforced against her will to repair unto Bethlehem, there to be taxed with her kindred, intending nothing less then that which fell out afterwards; for it is expressly noted, that she went with another mind, to obey the Edict of Caesar: but contrary to her purpose, God fulfilled his, by leading her, as it were blind-fold, to the place where Christ should be borne. And so His counsel took effect, where all counsel of man did fail.
Her time drawing neere that shee was euen readie to lye downe, there commeth an Edict from the Emperour Augustus (minding onely his owne glorie, and the increase of his Treasures) that all the World should bee taxed, euery one in their owne Citie: so as Mary being of the House and Lineage of Dauid, was inforced against her will to repayre vnto Bethlehem, there to be taxed with her kindred, intending nothing lesse then that which fell out afterwards; for it is expresly noted, that shee went with another minde, to obey the Edict of Caesar: but contrarie to her purpose, God fulfilled his, by leading her, as it were blind-fold, to the place where Christ should bee borne. And so His counsell tooke effect, where all counsell of man did faile.
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his sonne, a worthy graft of so noble a Stocke, heire of his fathers Vertue, aswell as of his Crowne, led by the same Spirit, speaketh in like sort, The Horse is prepared against the day of battaile, but saluation commeth from IEHOVAH. Take for Example the
burning Furnace heated seuen times, not so much as a hayre of his Seruants head was touched, nor
⟨p. 101⟩
a thred of their Garments sindged, when at the selfe-same time the vehemencie of the heate consumed the bodies of those that came to throw them in? Of this sort are all his wonderfull Miracles and miraculous deliuerances of his Church and Children;
Numb. 23. 19
. Hath hee said, and shall he not doe it? Therefore
Mountaynes of brasse, for the firme & vnresistable effects they bring with them: For this cause he is furnished with all meanes and power to effect his counsels: he is called The Lord of Hoasts, and hath all the Hoast of Heauen and Earth at his command. I saw, saith MICA,
of SAMVEL, IEHOVAH had decreed to make void the counsell of ACHITOPHEL, which had beene better (then that which Cushai gaue) to the end that God might bring euill vpon ABSOLON. And of the sonnes of Eli it is recorded,
that they harkened not to the voyce of their father (with great grauitie reprouing them of their sins) for God was pleased to kill them. Again, he taketh heart & courage from the strong, that when they come to fight, they should not find their hands. So it is in
