sect 18. p. 317. Glass Rhet. sacr p. 46. Periculosum est sibi placere cui cavendum est superbire Ille autem qui super omnia est non extollit se nobis namque expedit Deum nosse non illi unde patet quod Deus suam gloriam non quaerit propter se sed propter nos Aquin. 2. 2ae q. 132. ad 1um Eo fortior adversus â—aeli minas surge cum mundus undique exarserit cogita te nihil habere de tanta mâ—le perdendum Sen. q. nat l. 2. c. 59. Psa 76.10 Necesse est omnes homines quantumvis feroces furentes tibi cedere si quid furoris adhuc vertet ita coercet ut erumpere non possit Muls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. either essential and so his glory is himself which no man hath seen nor can see or manifestative the shining forth of his excellency in the discoveries of his Attributes Now that the glory of the Lord might shine forth as the Sun though all the Stars be eclipsed he is well pleased If the Lord please to make me a footstool that he himself might be exalted into his own Throne I rejoyce in my own abasement If he will get himself a name by the shaking of the earth and heavens by the overthrows of Kingdoms as he will do by the general conflagration of the world at the last day a Saint can with rejoycing stand upon the ruines of all things and say I have lost nothing my end is secured God that made all things for himself he rules all things for himself he will provide for his own glory in the midst of all the tumuls and turnings that are below Now if he will cause light to shine out of darkness and win to himself glory by working a harmony out of the discords of the Creatures Finis solus in mediis amari debet ergo finis solum est ratio motiva voluntatis media qua talia tantum terminativa Scot. disp 3.8 Gibeuf de libertate creat l. 1. cap. 11. §. 2. in this I can and will rejoyce This is indeed the great happiness of a Saint though in his inferior ends he may miscarry yet he is always secured in reference to his utmost end Whereas all ungodly men as they many times fail in their subordinate ends so they always miss of their utmost end and therefore must needs be miserable for the rule is finis ultimus perficit tam agentem quam actionem Omnis finis secundarius ex ultimo acquirit perfectionem Keker log de fin c. 18. Therefore nothing can make a man happy but the securing of his utmost end And nothing can make a man miserable but his missing of his utmost end While a man therefore sees that to thrive and prosper God answering cardinem desiderii as Austin speaks of prayer though he fails in many other things which he in his judgement conceived necessary means conducing thereunto yet he is fully satisfied and well pleased 2. The power of godliness consists much in self resignation unto God and the happiness of the Saints is Fuerunt aliis hominibus cum Ethnicis tum Christianis loca quaedaÌ„ exstructa reditus constituti ad pauperum relevandom miseriam is cui haec provincia demandata fuit dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum parvuli vel parentibus erant orbati vel publicè expositi à parentibus non agniti Greg. Tholoss Synt. juris l. 15. c. 28. Pupillus est 1. Qui omni hominum praesidio caret ope humana destituitur 2. Qui suae ignorantiae nuditatis inopiae conscius est 3. Qui se totum curae tutoris sui committit ac proinde humilis est à tutoris metu mandatis solus pendens Tarnov in Lam. 5.3 Zanch. in Hose 14.3 to be in themselves fatherless to be put out of their own protection and provision Hosea 14.3 The Church is described leaning upon her beloved Cant. 8.5 her support is out of her self there she takes up her repose Psal 10.14 The poor leaves himself with thee they commit their souls unto him in well doing 1 Peter 4.19 And they commit their wayes Psal 37.5 to him in the issues and successes of them Now a man that does commit all his own and the Churches affairs into the hands of God brings all to him and leaves them with him let him do what seems him good which way soever God casts it his soul is satisfied and he is quiet under his dispensations Grace makes a man solicitous for nothing but duty as it makes a man to fear nothing but sin It is never troubled about events but when the duty is done though the event answers not his desires he can as well quiet his soul in God as if he had had all the success in the world So doth the Lord Jesus Christ Isai 49.4 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signinificat laborem cum singulari molestia conjunctum A Septuag redditur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Hab 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est humor nativus in quo vigor robur corporis consistit qui à laboribus assiduis indefessis deficit exarescit I have laboured in vaine one word signifies to labour with a mans might with his utmost diligence even unto faintness and weariness and the other word doth signifie humidum radicale It is the same word that Christ useth Psal 22.15 My strength is dried up like a Postsheard and yet even in that labour the event and the success is exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confusion which he intended for preservation and for destruction which he intended for edification yet my work is with the Lord and my reward with my God †Bis glorificatur Deus si votis successus respondeat sed ubi nihil omiserint verbi ministri non est cur eos poeniteat Deo placuisse Calv. A soul by reason of this self resignation can sit down satisfied and give up himself to God as freely having done his duty as if the success had answered his desires So may a faithful Minister lie down in his grave and yield up his soul 2 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Vterque Deo gratus est odor quo electi recreantur in salutem quo reprobi enecantur Et si Deo suavis est odor nobis quoque esse debet abunde sufficere si justam reprobis damnationem afferendo Dei gloriam promoveat Calv. with as much comfort as if the people had been gained So may a gracious magistrate as if the people had been preserved and established And in this mainly doth the power of grace consist it enables a man to resign all things The state of Churches Kingdomes Families into the hand of that God unto whom he hath committed his soul and he is as truly quieted in Gods disposing of the one as the other 3.
aestivam unam alteram hyemalem Jer. 36.22 Iudg 3.20 Drus Esay 5 9. Esay 30.25 the winter the summer house layes many houses desolate great and fair without an Inhabitant layes his hand upon the great Ones of the Earth and the Mountains skip the Towers fall many that are in high place and esteem men of great Authority their right hand shall wither and their right eye shall be put out The Lord will raise the poor out of the dust and lift the beggar from off the dunghil Zach. 11.17 per brachium intelligitur robur per oculum prudentia ubi maturum tempus advenerit palam fore comm flagitia ita ut in ipsorum faciem conspuant omnes ut sint omnibus detestationi Calv. and set them amongst Princes and make them inherit the Throne of glory Because the pillars of the Earth are the Lords and he hath set the world upon them 1 Sam. 2.8 The bowes of the mighty are broken and they that stumbled are girt with strength they that were full have hired out themselves for bread c. What is the ground of all this Onely this is his good pleasure He doth whatsoever it pleased him in Heaven and in Earth in the Sea and in all deep places 2. Our wils ought to be subjected unto the will of God in all these and herein the power of godliness doth in a great measure consist not only in a subjection of our wils to Gods commanding will but unto his effecting will also in whatsoever he doth in the World and the acts subjecting of a mans will to the will of God herein ought to be such as these 1. We ought to acknowledge and admire his wisdom justice and soveraignty in them That which the Apostle speaks of the rejecting of the Iews and the bringing in of the Gentiles which wrought as great a change in the world as any thing you have seen HoruÌ„ mysteririorum judiciorumque causas pius doctus Magister maluit ad altitudinem suspendere quam subtractum ab humana cognitione secâ—ctum temeraria inquisitione discutere nihil omittens de his quae non oportet ignorari nihil contrectans de his quae non licet sciri Prosper devocat Gent. l. 1. c. 13. and a far greater and the Love of the Apostle to the Jews was as great as yours can be to any person or party whatsoever yet he is so far from reasoning and disputing against it that he admires it adores the wisdom and Iustice of God in it * Rom. 11.33 Oh the depth of the wisdom and the knowledge of God! The Lord doth proceed against men so as his Judgements are a great deep so that a man cannot see them His pathes are in the great a Psal 77.19 Miraculum describit in mari siccato his verbis autem significat Deum semper ita gubernâ—e Ecclesiam ut vesligta ejuâ— Ã mundo ratione non conspiciaâ—â— nec quemquam posse illa sequi nisi Deum ductorem habeat c. Moller waters and his foot-steps are not known but yet they are alwayes just when they are secret b Quod non ideo iniquum est quia occultum est 〈…〉 aequum est quia judicium Dei esse non dubium est Prosper de vocat Gent. l. 1. cap. 17. judicio occulto sed semper justo Augustin When you see Captains like great Grass-hoppers in a Sunny day * De Assyriis dicitur Judaeam vastaturis 1. propter multitudinem Judg. 7.12.2 Propter vastationem Exod. 10.15.3 Propter fugam subitaneam simulac ortus est sol celeriter avolant Mede Coment Apocal. cap. 9. Psa 76.5 Nahum 3.12 Nahum 3.19 the men of might cannot finde their hands when you see Cities made like ripe figs falling into the mouth of the eater men falling into the Pits that they themselves digged and wicked men snared in the works of their own hands then say righteous art thou O Lord and true are thy Iudgements 2. Hold your peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interjectio est imperantis silentium Jerom. silentium ex metu significat Nemo Deo audet impunè obmur murare ne dum resistere conticescant jam omnes tumultus c. Tarnov Quando consurgit ad vindictam evigilare dicitur ex habitaculo id est vel è Templo vel è coelo Drus do not dispute do not murmur that is the command Zach. 2.13 Be silent O all flesh before the Lord for he is risen up out of his holy habitation It was a great turn to see the power of the Persian Monarchy broken which the Lord did threaten he would do and see such a Mountain to become a Plain there is no doubt but there were high and hard thoughts of heart upon such a change as this But the Lord commands them silence for you are but flesh and you look upon things with an eye of flesh and all that you can oppose it with is but an arm of flesh which will profit nothing and therefore be silent before the Lord. Non est ei dispensationis hujus revelata justitia nec ad inspectionem secreti latentis admissus est sed ut à discutiendis Dei judiciis absti neres opposita est ei bonitas miserantis volentis potestas Prosper de vocat Gent. l. 1. cap. 17. 1. Do not Dispute Remember the reproof Rom. 9.20 Who art thou O man that disputest with God is there any contending with him in Judgement If not in matters of eternal Election and Reprobation much less in temporal Dispensations Bring forth your strong reasons Esay 41.21 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argumenta fortissima robora litis vestrae Ossa vocat quia sunt veluti ossa nervi in corpore Farer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Hoc itaque tenete fratres mei nemo vos de fide excutiat de sana doctrina qui secit in caelo Angelum ipse fecit in terra vermioulum Expavescis in minimis lauda magnum totum attende totum lauda c. August in Psal 148. Is there any man or power able to make war with him Or is there any man able by force of Argument to maintain his cause against him Audaciam exististimo de bono praecepti divini disputare Tert. It s high presumption to Dispute any of the commands of God whatsoever he requires us to do much more to call him to an accompt before the bar of humane judgement for what we see he himself hath done Keep silence because the Lord hath done it They are not men that govern the World Therefore all reasonings and disputings should be laid aside We live in a disputing age as if men did Rule the World It s true it is good to reason concerning our own Duty but concerning the Lords doings disputations are dangerous 2. Do not repine bear it patiently and acknowledge the soveraignty of God What though the cause or the party
sed constitutos esse tantum vicarios Hospitiae etiam nusquam sanctis defutura Domini enim terra est plenitudo ejus Cum etiam clarificatur Dominus annuntiatur in fidem omnium Gentium universus orbis terrarum fit Ecclesia ejus August in Psal 24. Earth is the Lords and fulness thereof The Government belongs to him Therefore it was a gratious and wise admonition that Luther sent to Melancton who was much troubled at the present affairs of the Church Ibi quoque vis est facultas ea dirigendi gubernandi quibus providere dicitur nam in rebus invenitur non modo natura eorum sed ordo quo sibi invicem connectuntur una in aliam tendit ut eam adjuvet sive ut ab illa perficiatur utroque pacto res benè institutae sunt quoad seipsas sigillatim quaeque dictae sunt bonae generaliter quoad ordineÌ„ valdè bonae Petr. Martyr loc com Provid Rom. 8.28 Pet. Martyr Monendus est Philippus ut desinat esse rector mundi That he would leave off to govern the world for we are no more able to Rule it then we are to create it 6. With thankfulness and faith expect the good that the Lord will bring out of it If thy design had gone on be it what it will it had been but particular to have served a present turn but the Lords end is general and sutes with all the glory of his other actions in all times and in all Ages past and to come And the order of those must not be inverted nor the glory of them defaced for thee Therefore say surely all things shall work together for good for those that love the Lord. God in all this doth but carry on his own design the plot of his eternal Counsel De operibus Dei non est judicandum ante quintum actum And the rather we are with thankfulness to expect what God will bring to pass because he hath in the book a Rev. 5.1 Liber intus foris scriptus septem sigillis obsignatus est Codex satidicus seu consiliorum Dei quo scries ordo rerum gestarum ad sccunduÌ„ illuÌ„ gloriosuÌ„ Christi adventuÌ„ pertexebatur Mede of the Revelation fore-told us all the designes that he hath upon the world untill the end thereof The Lord made all things for himself Prov. 16.4 b Quamvis Deus nihil propter utilitatem propriam fecerit eo quod nullo indiget tamen omnia propter semet ipsum ut ultimuÌ„ fineÌ„ operatus est Cajet in loc Psal 43.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teipsum deprimes Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuaberis Vt quid me conturbas anima ita vertit August Mentes nostras ad gratiae absconditae intuitum procul evehit os sibi in praesentiâ satâ—tur obstructum esse spem suam in â—ongum tempus extendit sibi promittit quod non apparet Calv. that is for his own ends and he doth rule all things so as may accomplish those ends As therefore in spiritual dispensations the Lord doth sometimes lift up the light of his countenance upon his people and sometimes he doth hide his face from them their hearts are cast down or as the word signifies they do cast down themselves the heart makes a noise or there is an uproar or tumult in the soul not being pleased with the present dispensations This is a mans fault that he should reprove and reason his soul out of from a principle of faith saying I shall yet praise him that is not only the Lord will turn to me again in mercy and remove the affliction and when his hand is changed towards me he will give me matter of praise as now I have matter of sorrow But there is this farther in it that though in this present dispensation I can see nothing but matter of trouble and sorrow yet I shall see God working all things so for his glory and my good which are bound up together that this which is now to me matter of grief shall be unto me in time to come Laudo Deum ut qui hactenus mecum egerit liberalissimè nunc etiam pro liberrinia potestate inculpabiliter Cocceius in loc We have so much blessing in our affliction as we can bless God for our affliction Caryl matter of prayse There are two famous instances of it in the Scripture Job 1.21 Blessed be the name of the Lord. He doth as well bless God for taking as for giving Now as we love God because he loved us first so we can never bless God for any thing but when we do apprehend that there is in it a blessing from God unto us And the Lord doth as well bless by taking as by giving therefore we should bless him in both who is blessed for evermore The other instance is that of Christ Scipsum nos secum Christus attollit ad considerandum Dei occultum judicium quod adorat praedicat ne nos illud sub examen vocare audeamus in quo filius Dei se acquiescere testatur quo Patri gratias agit Par. Matth. 11.25 I thank thee O Father Lord of Heaven and Earth thou hast hid these things from the wise and prudent and hast revealed them unto Babes He doth thank God for hiding as well as revealing To let the greatest part of the world to walk in their own ways to live without God in the world to have no taste or savour of the great things that he hath wrought that Christ hath purchased and these many of them men of the greatest parts the highest place the most improved abilities yet laid aside * Liberatur pars hominuÌ„ parte percunte latet discretionis ista ratio sed non latet ipsa discretio quid calumniamur justitiae occultae qui gratias debemus misericordiae manifestae Laudemus veneremur quod agitur quia tutum est nescire quod tegitur Prosper de vocat Gent. l. 1. cap. 15. as vessels in which there is no pleasure Those upon whom the Spirit of God in his common works hath bestowed so much cost a man would think it sad to consider but when the will of the Lord is manifested it is the duty of the Saints as it was of Christ not only to be silent and submit to it but even to bless God and to be thankful for such dispensations He that abounded in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loving kindness to mankind he that sought their salvation above his life yet if the Lord will hide the things of salvation from the wisest of them he is not only well pleased but it being the will of God to glorifie his Justice in the one as well as mercy in the other he doth bless God for hiding as well as revealing 7. Take heed of standing in the way of God when he is going forth in judgement Whatsoever God hath a design to
trust him much more He will surely order all things in a way of Providence so as shall tend to their advantage though it may be for the present they cannot see it For he is the Wisdom of God and the glorious Artificer that the Lord doth and will use in the accomplishing of all things And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cunning workman Prov. 8.30 * Duo habet significata 1. Artificem probatum 2. In sua arte excellentem Jer. 46.25 52.15 Nah. 3.8 Septuag vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glass Onomat p. 61. The word doth signifie Artificem arte sua excellentem and it is so rendred Cant. 7.1 Therefore as when ye are strangers to the Mystery of an Art and look upon some curious Artist ye wonder what he is doing and how he will bring about his end but yet ye trust him with it and say Let him alone we are to confide in him in his own Art and ye can take pleasure to stand by and look on so should ye do unto Christ in the Government of the world trust him with it for he will effect all that 〈◊〉 in his heart He is the cunning Artist able to do above what you can ask or think 4. The Lord Christ hath substituted this Spirit as his Prorex The Spirit doth govern for him both in his providential Ephes 2.22 2 Cor. 3.18 * Rom. 8 14. Spiritus sanctus replet totum orbem terrarum aliter autem replet sanctificante gratia sicut sanctos aliter attestante atque ordinante praesentia sicut omnia Aug. ad Simplician l 2. q. 1. u Spiritus sanctus nunquam otiosus est in piis semper aliquid agit quod pertinet ad regnum Dei Luth. and in his spiritual Kingdom Christ dwels in the hearts of his Saints by his Spirit and he rules all the affairs of the world by the same Spirit It was by the Spirit that the world was created the Spirit moved upon the face of the waters The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 | Sicut aquila super pullos suos alas motitat illâ—s sovens sustentans c. Mercer signifies to move upon them as the wings of a fowle move upon her young to bring them forth The same Spirit that moved upon the creatures in their creation doth by the same wings in a way of providence move upon them to perfection And therefore when the Angels a Ezeck 1.12.20 Spiritus non accipitur pro animo vel consilio nec pro voluntate aut anima hominis prout Calv. Sed spiritus Dei est aequabiliter impellens tam rotas quam animalia Caeli ac mundus sunt quasi currus Dei praesidentis spiritus per Angelos gyrat Coelos tempora omnia creata caque suavissime ac fortissime regit movet A lap Greenhil in loc act the wheels the Spirit of Christ moves them which way the Spirit went thither their Spirit was to go Ezek. 1.20 Therefore Zach. 4.7 b Spiritum vocat virtutem à Dei spiritu manantem qua animi eorum confirmabantur excitabantur ad opus faciendum uti Ezra 5.1 Hag. 2.5 Drus It is not by power nor by might but by my Spirit The Spirit wrought it in a providential way by raising up the spirits of men Zach. 6.8 c Per vocem spiritus quidam vindictam Dei intelligunt quae cum ad satietatem effusa sit tum spiritum Dei vindictae cupidum sedare vel facere acquiescere dicuntur Pemble c. Traditum est mihi ab Hebraeis quod Alexander omnes Macedones qui egressi sunt post Medos Persas requiescere secerunt Spiritum prophetalem eo quod Dei voluntatem contra Medos impleverint Jerom in loc They that are gone out into the North Countrey have quieted my Spirit in the North. There was a great design of God to accomplish and the Spirit would never be pacified he was restless as it were till this work was fulfilled For the Spirit is as truly engaged in it being the Spirit of Christ Mediator as Christ himself is engaged unto God the Father 5. The Lord hath erected another subordinate power which is that of the Angels For the Wheels do not move alone but the Spirit of the living Creatures is in the Wheels Ezech. 1.20 Omnino hoc verum est quod Deus mundum hunc visibilem gubernat non tantum per homines sed etiam per Angelos Lu ther in Gen. 19. c. Angelorum officium duplex est superius canere gloriam in excelsis Deo Insertus erga nos creaturas est vigilare gubernare militare c. in c. 32. Now the living creatures are the Angels Ezech. 10.20 And for this cause they are said to be ministring Spirits for the good of the Elect. And they not only minister to the Saints but they minister to Christ also in all his works in the world for the Saints sake Therefore in Revel 8.1 16.1 the Trumpets and the Vials are said to be given into the hands of the Angels They being the Instruments chiefly used in them and all other persons shall be acted moved by their ministry Now we know they are holy Angels they know the will of God as they see the face of God and they are faithful unto Christ unto whom as Servants they are subjected For he was made lower then the Angels Heb. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a little time Col 2.10 1 Pet 3 22. but now he is exalted a bove Angels and Principalities and Powers and they made subject to him and we know that Christ is their head and they make up one body in Christ with the Saints for there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things in heaven and things in earth Metaphora ducta est à re oratoria Camer Est aera in summa colligere ut Rom. 13.9 Per Christum tanquam caput Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Sicut mali Angeli diaboli invisibiles insensiores hostes sunt quam visibiles ita optiâ—â— constantissuni amici sunt Angeli invisibiles qui fide benevolentia â—mnibus officiis amicitiae visibiles amicos longè superant Luth. in Gen. c. 24. Eph. 1.10 We are all servants of the same Family and brethren The Angel himself acknowledges Rev. 19.10 I am thy fellow-servant of thy bâ—ethren Now we need not doubt but they will order all things for the Churches good knowing the mind of God fully in all his works in which they are imployed which makes them to go and come like lightning When therefore the Spirit works and the Angels work and all of them concur should man repine should man resist 6. The motions of providence in ordering the affairs of the world are sometimes cross and perplex motions going beyond the reach of the ablest and most skilful men There is as it were a Wheel in the
Grot. c. 2. It notes the displeasure of God against his Enemies in the Church for smoak is in Scripture irae divinae symbolum Isai 14.31 Glass Rhet. sacr p. 244. And so Mr. Brightman Docet testari Deum praesentiam suam manifestis excandescentiae argumentis c. in hostes c. 3. It notes a darkness and an obscurity in reference to the Truths and Ordinances of God arising from the Corruptions and Innovations which Antichrist brought in For though it be said to be from the glory of the Lord and from his power yet it was from God judicially only And so smoak is taken for corruption of Doctrine and Worship and thereby a darkning of Truth Rev. 9.2 And this doth appear because this smoak did hinder that the Tabernacle of the Testimony in Heaven was not opened and that men could not see the Ark of the Testament Rev. 11.19 But when the Vials are poured out and Antichrist thereby destroyed and all this smoak dispelled then there should be this cleer sight and discovery even of the most hidden things the Ark of the Testimony which was within the vail for that appears as Mr. Mede hath observed to appertain non ad initium sed eventum Phialarum And concerning this smoak the Spirit tels us 1. That it should last and continue during all the time of the Vials so that Antichrist hath brought through the just judgement of God that darkness and obscurity into the Temple and things of God and that it will never be dispelled till he be utterly overthrown for the Temple is not opened till the seventh Trumpet sound Cap. 11.19 2. The Effect of this smoak is that by reason of it no man should be able to enter into the Temple Which hath a double sense given of it but may fitly be put into one 1. That no man by reason of the darkness of the smoak should be able to see understand the mysteries of the Gospel for intrare in adytum est Dei arcana discere Psal 73.17 Grot. 2. By this smoak the evidence and glory of the mysteries of God was so darkned that none comparatively that is few should be converted to God and added to the Church For the great Harvest of the World shall be under the seventh Trumpet sc the conversion of the Jews and the fulness of the Gentiles Hic fumus non omnes electos ex Gentibus sed tantum Judaeos plenitudinem Gentium ab adytis prohibet Brightman So then during the continuance of Antichrists kingdom there shall be a darkness upon the things of God And this darkness shall hinder the discovery of the truths of God and a recovery of the souls of men And when the Servants of Christ have to their utmost labored to clear the things of God and to dispel the darkness that is upon them yet they shall never be perfectly cleered till all the Vials be fully poured out And till then the Lord will shake Churches that the things that are made in them also may be removed Now who are they that serve Gods Ends in this Either they that labor to remove them or they that labor to continue them according to the commandments and Traditions of men 2. The Lord is pouring out the Fourth Viall upon the Sun Rev. 16.8 which is the highest light in the Romish Hemisphere whether it be in Church or State In the pouring out of the Vials it is generally observed by Interpreters 1. That the subject upon which all the Vials are poured is Rome Antichristian For the Commission given is to pour out the Vials of the wrath of God upon the Earth Rev. 16.1 Earth in this Book is sometimes opposed unto Heaven and then as by Heaven is meant the true and pure Church of Christ as Rev. 4.1 12.1 so by Earth is meant the false Church an Earthly and corrupt Church under Antichrist as an Head And so it is the kingdom of Antichrist upon which all these Vials are poured out 2. That the Vials are but so many several degrees of wrath upon this false Church and so many steps to its ruine For as Rome was not built in a day so the Lord will not have it to fall in a day 3. That the Lord sets forth this Antichristian State by a Resemblance of the World as he had done before in the Trumpets in which all things as Earth Sea Rivers c. are mystically to be understood of something which resembles these 4. That the Angels which are the Instruments of vengeance in the pouring out of these do come out of the Temple sc the Reformed Churches the vengeance being that of the Temple and procured by the prayers of the Saints there and that they shall be godly men or at least generally so reputed For they are cloathed with pure and white linnen and having their breasts girded with golden girdles 5. Whatever any Vial is poured out upon it is for its ruine and upon whatsoever in this Antichristian State the Vial is poured out the Lord doth so manage things in providence that they do all work for the ruine thereof And all the Powers of the Earth shall not be able to support it under a Vial poured out These things being premised we are to observe that the Sun being the greatest light in the natural world doth resemble that which is the greatest in this mystical and Antichristian world sc the highest power and the greatest authority therein as cap. 6.12 Isai 60.20 Mat. 24.29 which some understand to be the German Empire unto whose root the ax hath now been laid for thirty years together Others observing that the Empire is but an image of the former beast set up by the Pope and that he gives life to it they say that the Pope is the greatest light in the Antichristian World Both which may stand together for Subordinata non pugnant It is Antichrist and his power that is wholy struck at in the Vials And though through all the Ten Kingdoms there are several chief lights in their own heavens for they received power as Kings the same hour with the Beast and upon all these this Vial is poured yet the main wound is given to Antichrist in their downfal For the Judgement upon them is but so far as they hold of and relate unto Rome as far as they have correspondence with Rome The whole current of the Book of the Revelation runs this way I cannot consent that God is now pouring out the fifth viall upon the Throne of the Beast Mr. Iohn Cotton upon the fifth vial which some holy and learned men affirm 1. First Because it is evident that the overthrow of Episcopacy which is conceived to be meant by the throne of the Beast was not the main thing intended in this destruction for it was overthrown but as an appendix to Monarchy as that which upheld it and so hindered the Vial upon the Sun Pontifices Romani illi quoque
through the sin of the people in the Captivity of Babylon and was afterwards sometimes supplyed until Christs time by a voyce from Heaven which the Hebrews did call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These extraordinary ways of revealing the minde of God to his people are ceased but in the substance of them they remain We have still a high Priest over the House of God and he weares the Vrim and Thummim upon his Breast-plate which remains unto his holy Ones unto this day And with this high Priest we are to consult in all the difficulties and doubtful cases that we meet with in our way 6. If yet thy heart be doubtful be not over hasty in acting but having sought direction from God be willing to wait for a return Esay 30.18 For the Spirit is a free agent and will be as well waited for in the point of direction as of consolation Judicium significat quid tempus postulat quid conveniat personis circumstantiis Eccles 8.5.6 Joan. Coch. It may be the Lord will not give an answer presently but thy darkness shall continue as Pauls Thorn in the flesh after he had besought the Lord thrice He that believes in this case also makes not haste So blessed are those that wait for him Misericordiam exercet Deus juxta aequitatis leges Farer Thou shalt afterward be clear in that of which now thou doubtest and thou shalt act with quietness and comfort in that in which now thou canst not see thy way Which you are the rather to observe Spes longanimitatem unanimitatem charitas fides magnanimitatem operatur Bern. de ascent Dom. Serm. 5. Omne consilium in festinatione captum stultitia est Proverb Hebr. because what you do in haste without sufficient direction you may with Spira repent by leisure And so much for submission to the Commanding will of God We now come unto the second consideration of Gods will which is effecting and the observation is Doct. That the power of godliness is seen much in subjecting the will of man to the effecting will of God And herein we must speak unto these three things First The Rule of Gods acting is his own will Secondly That godliness in the Creature doth conform his will thereunto And wherein these acts of conformity do consist Thirdly The grounds or Arguments why our will ought in this also to be subjected unto the will of God 1. God works all things according to to the counsel of his own will Ephes 1.11 The will of his precept is the Rule of all our actions Decretum est vel providentiae sc de rerum omnium creatione conservatione gubernatione Vel decretū praede stinationis the will of his purpose the Rule of all his actions There is a double Decree of God First general which is the purpose of God for the ordering of all things For nothing comes to pass at an adventure Secondly special which is the purpose of God concerning men and Angels sc de ereaturarum rationalium statu aeterno Alting loc com part 1. p. 58. But there is nothing comes to pass but it fals under a Decree which being an act of his will this is the Rule of all the actions of God Psal 135.6 Whatever the Lord pleaseth that doth he in Heaven and in Earth in the Sea and in all deep places This effecting will of God doth extend First Unto Election and Reprobation Seeing we were all made of the same clay and yet one makes a vessel to honour and another unto dishonour When Jacob and Esau came out of the same loyns yet he saith though Esau was Jacobs Brother Dei beneplacitum est prima regula omnis justitiae moralis in Deo erga creaturas ut bonitatis misericordiae Rhaetorfort exercit p. 332. Electio proprie non est actus misericordiae nec reprobatio actus justitiae sed Dominii yet I loved Jacob Mal. 1.2 He will have mercy upon whom he will have mercy There is no resisting his will All is attributed unto the soveraignty thereof Rom. 9.18 Secondly unto Vocation and effectual calling when all men were alike born dead in trespasses and sins that some should be called out of the world that the Lord should catch * Heb. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est eos apprebendere qui in summo versantur discrimine eos injecta manu asserere Cameron Myroth after some when he let others go Heb. 2.16 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies That the Lord should in this manner catch after some Gen. 17.21 Foedus Deinil aliud est quam divina declaratio de ratione percipiendi amoris Dei unione ac communione ipsius potiendi Coeceius de foedere testam Dei thes 1. §. 5. Si ad effectū plantationis Evangelii rigationis aspicitur aliud actum est cum eis quorum exteriores aures corporali voce pulsatae sunt aliud in iis quorum interiorem sensum Deus aperuit in quorum corde posuit fidei sundamentum dilectionisque fervorem Prosper ad Capitul Gallor cap. 5. when he lets others fall into perdition that he will establish the Covenant with Isaac but not with Ishmael though both in the Father had an equal Title to it it is only of his own will that he begets us Iam. 1.18 Ioh. 1.13 We are born not of bloods it is spoken of our new birth nor of the will of the flesh nor of the will of man but of the will of God 3. In giving of the meanes of Grace Eph. 2.14 If he will enclose the Church in the Garden of Iudah fence them about Lex Mosaicae instar septi erat quo populus Judaicus custodie batur paries intergerinus quo à Gentibus seperabatur Gloss Rhet. Sacr. pag. 388. In voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Metonymia causam inimicitiae denotat ob quam Gentes ab Israelitis spernchantur Grot. in loc keep out all other people by a Partition Wall his name shall be only known amongst them but as for the Heathen they shall have no knowledge of his Law In Jury is God known and his Name is great in Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum Sept. usitatissunum 1. Dissimulatienem denotat cum quis dissimulat quasi non videat Deut. 22.1 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Zach. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. contemptum Deut 3.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 78.62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consule Grot. in loc Caryl in Job 3.4 To them he hath committed the Oracles of God Rom. 3.3 But for the Gentiles the times of that Ignorance he did winke at suffering all Nations to walk in their own ways Acts 17.30 And as for the calling of the Gentiles unto the fellowship of the Church it was a mystery hid in God from Ages and Generations which was the reason that the Jews did
all the creatures in Heaven and Earth is in the hand of the Son Ezek. 1. We have set forth the order and subordination of causes in the Government of all things The Wheels note the changes and turnings of all things below but these are governed by the the living creatures the Lord making use of the Ministry of the Angels in the ordering of all things for the spirit of the living creatures is in the Wheels But ver See the Exposition of Mr. w. Greenhil of this Vision 25.26 is a Throne above that of the Angels Over the heads of the living creatures a Firmament upon the Firmament the likeness of a Throne and upon the Throne the likeness as the appearance of a man That this is to be understood of Christ is granted generally by Interpreters and that the Throne notes a Kingly power and that the voyce from the Firmament unto the living creatures was to order and command them in their Administrations And the same is set forth plainly Joh. 5.22 The Father judgeth no man Judicium pro Imperio potestate accipit secundum phrasia linguae Hebraicae A Patre Christo tradituÌ„ estregnuÌ„ ut arbitrio suo CaeluÌ„ ac TerraÌ„ moderetur Nec sensus est quasi Pater prorsus se abdicarit à judican li potestate authoritate sed quia judicat cum Filio in Filio per Filium Calv. Kemnit Pater in sua propria persona neminem regit sed per Filium Ita tamen ut Christus est vicarius Patris ab co dependet ci in regiminis administratione subordinatus est Calo. 2. câ—it sac c. 5. §. 283. but he hath committed all judgement to the Son Judgement is after the manner of the Hebrews put for the Government and Administration of all things as is it used Jer. 23.5 33.15 and the same is intended which the Apostle speaks of 1 Cor. 15.26 27. He hath put all things under his feet and in that he saith all things its manifest that nothing is excepted but he that did put all things under him Not as if the Father had put himself out of Authority but two things are here plainly set down as Paraeus hath well observed 1. That all things in Heaven and Earth are by the Father subjected unto Christ as the Ruler of them all 2. That they are so by the Father given into the hands of the Son as that the Father still retains the Government in himself Christ being in the Kingdom but the Fathers servant The same is plainly asserted Mat. 28.18 Joh. 17.2 2. This Kingdom and Rule over all the works of God doth belong unto Christ not only as he is the second Person and so equal with the Father but being God Man Pedibus subjicere est in potestatem tradere pedious conculcare est hostibus insultare Glass Rhet. sacr p. 349. Super Angelos constitutum accipimus unigenitum Fâ—â—ium nulla creatura subjecta non erit cui primates spiritus subjâ—ciciuntur Aug. in Psal 8. having undertaken the Office of Mediator so was the Government put into his hands immediately which is evident 1 From the manner of the derivation of this Kingdom it comes unto Christ by donation and therefore must come under an Act of Will which as he was God he could not do Joh. 5.22 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given all Judgement to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.2 Whom he hath appointed or put heir of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.7 which signifies to set a man in an office to constitute a man to an employment Act. 6.3 Tit. 1.5 Math. 24.47 And so much is plainly expressed Joh. 5.27 He hath given him authority to execute Judgement because he is the Son of man 2. From the time of its resignation for the Kingdom is but Oeconomical committed to Christ by way of Office and for a time and then he is to deliver it into the hand of the Father that God may be all in all 1 Cor. 15.24 28. * Potestates legitimas à Deoque ordinatas comprehendo sicut finem accipiet mundus ita Politia Mâ—gistratus tum in Coelo principatus Angeizci tum in Ecclesia cessabunt Mâ—nistrâ—â—â— praefecturaâ— c. Cal. in loc But first he must put down all Rule and Authority and Power which hath been substituted by him either Ecclesiastial Officers in the Church or Civil in the State yea I conceive it to be extended even to the Principality of the Angels also which as it began under the Mediatory Kingdom so it shal end with it 3. The Lords intent in setting Christ over the Kingdom of Providence was that he might Rule and over rule all things for the good of his Church for whose sake he undertook it for whose good he administers it and when their number is fulfilled he will deliver it up as having finished the work that was given him to do and therein accomplished all his Fathers ends Joh. 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him And Eph. 1.22 He * Magna consolatio quod tantum Imperium habet is qui id exercet Ecclesiae bono sicut caput consulit corpori Grot. God of his grace hath not only given us a head but such a head to whom all things are subject Baines in Eph. 1. hath put all things under his feet and given him to be Head over all things to the Church which is his Body c. And there is required of us a subjection unto Christ as King in both these Kingdoms committed unto him by the Father and to submit unto him in the one and not in the other is to deny Christ that honor which God the Father hath invested him with Now Christ is God the Fathers servant in the Government Esay 42.1 As he is called Gods King Ps 2.6 He rules from him he rules for him And as Christ is his Fathers servant so should we be the servants of Christ Christ serves all the plots of his Father all * Joh. 5.19 20 Pater niml facit nisi per Falium Filius nihil facit nisi quod Pater per ipsum operatur Ostendit Patrem esse authorem eorum quae Filius facit simul Filium esse agens intelligens qui videt cognoscit quae Pater cum ipso per ipsum operatur Nec dicit alium nâ—vâ—â— mun lum sed quod videt Patrem in pâ—â—fenti facienteâ— hoc Filius unà cum Patre facit Kemnit his eternal Counsels are made known unto him he does only accomplish what God the Father hath decreed So should we also be the servants of Christ to serve all his ends and designs as Christ doth his Fathers Now there is a double engagement lies upon Christ in reference to this Kingdom of Providence First Ratione Officii as there is a trust
Captivity it is no more termed a Kingdom but the Common-wealth of Israel Ephes 2.12 and yet while they are governed by their own Laws and their own Officers though their Monarchy was changed into an Aristocracy the Government still remains for substance the same under a different Form and when they have no King yet the Scepter remains with them still Secondly The Lord hath established two ‖ Dr. Vshers Speech in the Castle Chamber concerning the Oath of Supremacy p. 3. distinct powers upon Earth and will preserve them distinct unto the end of the World the power of the Sword and the power of the Keyes and he hath appointed two distinct Officers for the management of both these the Magistrates and the Ministers The Institutions of Christ his Word Seals and Censures these properly belong unto the Ministers and when they meddle out of these they may fear to hear that question of Christ who made thee a Ruler or a Judge and if Jesus Christ being a Minister of the Circumcision would not take it upon him though as Mediator the Government of the world did belong to him how much less should any Officer under him take upon him to decide controversies and determine Titles in matters Civil which I dare not arrogate so much to my self as to understand much less to contradict Authority and to engage the people therein The power of the sword belongs to the Magistrate And if the Magistrate will with Vzziah undertake the Institutions of Christ he must be content to hear it appertains not to thee to burn Incense but to the sons of Aaron that are consecrated thereunto 2 Chron. 26.18 If Peter also 〈…〉 bold to draw the sword he 〈…〉 to hear Put up thy sword 〈…〉 place He is commanded to 〈…〉 as a weapon that he hath no 〈…〉 to use And truly it hath be 〈…〉 just with God that the 〈…〉 Office hath been so much 〈◊〉 by others because they have 〈◊〉 so much beyond their own pale in the execution thereof And to me the Institutions of Christ which are the proper subject of our commission are of that vastness and extent that we stand in need of no such * 2 Tim. 2.4 No man that warreth intangleth himself with the affairs of this life Milites instituti obsequiis non deputabantur nec privata usdem negotia â—â—andabantur siquidem incongruum videbatur unperatoris militem qui 〈◊〉 annonâ publicâ pâ—scebatur utilitatibus vacare privatis Vegetius cere milit l. 2. Graviter commoti summus ego collegae mei qui praesentes aderant cum cognovissemus quod Geminius victor de saeculo excedens Gemintum Fausinum Presbyterum tutorem Testamento suo nominaverat quando singult divino Sacerdotio honorati in Clerico ministerio conflituti non nisi altari sacrificits deservire precibus atque orationibus vacâ—ne debeant Nemo militans Deo obligat se molestiis saecularibus quod â—â—m de omnibus dictum sit quanto magis molestiâ—s laqueis saecularibus oâ—â—gart non debent qui divinis rebus spiritalibus occupati ab Ecclesia recedere ad terrenos saeculares actus vacare non possunt ut qui operationibus divinis insistebant in nulla re avocarentur nec cogitare nec agere sacularta cogerentur Cyprian 1 p 66. Dominum Jesum in cujus nomine securus haec dico testem invoco super animam meam multo mallem per singules dies certis horis aliquid manibus operari caeteras horas habere ad legendum orandum aut aliquid in divinis literis agendum liberas quam tumult â—sissimas perplexitates causarum alienarum ae negotiis saecularibus pati c. Augustin de opere Monarch cap. 39 excursions To come now to the Answer it self There are several considerations according to the Rules of the word to be offered to you 1. In closing with or joyning our selves to any party we must not make this our Rule the ends and intentions of the party with whom we joyn so as to say I will joyn with such because I am perswaded their ends are good And I will not joyn with such because I fear their ends are nought This Rule I have from the instance of Jehu 2 Kings 9.6 7 8. He was appointed by God to be King over Israel on purpose that he might destroy the house of Ahab and avenge the blood of the Servants of the Lord. In executing this commandment of the Lord he meets with * Is viso Rege benedixit ei hoc est salutaâ— vit hona fausta precatus est gratulatus et de â—ebus praeclarè gestis adversus sceleratos Idololatras Pet. Martyr in 2 Râ—g 10. Benedixit ei sc benedictione laudis prâ— vindicta adversus domum Achab tam profanam c. Cajetan Jonadab the Son of Rhecab a holy man and he gives him the right hand of fellowship in the work rides with him in the same Chariot without ever questioning what ends Jehu had â—n it It s true he had an intention to establish the Kingdom upon himself and his Posterity and therefore so much as would conduce unto that end he would do and no more He was Ahabs Executioner for his Idolatry and yet he was Ahabs Successor therein His person therefore was not accepted in the service neither was the act approved by God as from him and yet it was not only lawful â—ut a duty for all the faithful in the Land as well as the Army * Deus tantam illi conciliavit auâ— thoritatem ut illicò sit pro rege habitus confirmatus In â—entem quippe veniebant familiae Achabi scelera Helianum oraculum vaticinium postremi Prophetae quae omnia Deus in animis illorum efficacia mirum in modum reddebat P. Martyr Principes milites divinitus excitati regnum ei detulerunt A lap to joyn with him therein because the work was Gods what ever his end was who was Gods instrument in the execution thereof For first Ends are secret things and none can judge of them but he that knows the heart For the intents of the heart lie deepest and it is a hard matter to know them in our selves much more in others Secondly because I am sure Gods ends are right what ever mens are God did it in justice though Jehu did it in policy and a gratious heart may do the same action to a holy end and his person service be accepted which an ungodly man doth to a corrupt end And the action though good in it self proves a sin to the man and is so accounted by God For any therefore to say men do what they do not for a publike good but they aim barely at setting up themselves in the Government to destroy one way of Tyranny that they may establish a greater that they may add to the peoples yoak and make their little fingers heavier then the loyns of the
is Here I must give you these distinctions First There are some things that the Lord doth of himself work by his own immediate power and stays not for any humane concurrence but doth them of himself and by himself If he doth work Isaiah 43.13 Psa 135.6 None can let it he doth whatsoever pleaseth him and so he governs the world and preserves and maintains it He suffered all Nations to walk in their own ways He did not incline them to walk in their own ways he did not command them but he did leave them to themselves and in the hands of their own Counsells And is therefore said to suffer them Mala sinit fieri non facit bona vero ipse facit sed nolens mala sinit volens bona operatur being in himself a free Agent he concurs with the creature when he pleaseth and as far as he pleaseth Lumb lib. 1. Sent. 45. Secondly we are to consider that the permitting will of God only respects the reasonable creature to whom properly his commanding will belongs It is true that all the Creatures come under his will For he rules all things according to the counsel of his own will He doth whatsoever he will in heaven and in earth Rev. 4.11 in the sea and all deep places It is by his will that they are created and it is by the same will by which they are preserved and governed in their being Ex necessitate naturae ad ultimum potentiae But all other creatures being to act necessarily no permission can belong to them but God either acts them or suspends their Acts at his pleasure not by a permitting but by a powerfull effecting will Only the reasonable creatures seeing they were created to act out of choice and election the Lord rules them Modo proportionate according to their own nature therefore he hath not put a Law in their natures which shall necessarily and infallibly carry them to their ends but he rules them in a Covenant-way and they are voluntary in all their actings neither shall any of them be confirmed or made impeccable but by grace in which the Lord would have all the vessels of mercy to stand as they were chosen in Christ so by him they are to be confirmed That as they â—â—nor God the Creator in ordine naturae so they should honour the Son as Mediator in ordine gratiae And for this cause whereas the Lord could have confirmed Men and Angels in the day of their Creation as he hath now the Angels in heaven and the souls of just men made perfect yet he will not but reserves it as a blessing that should come in by the Government of his Son in a way of grace by whom the beatifical vision is bestowed upon the Saints And therefore I conceive Christ is called The Angel of Gods face that is Qui faciem Dei quasi conspicuam populo fecit Isa 63.9 Now the face of God in Scripture is put for three things 1. For a full Revelation of his will They shall see his face and his name shall be written in their foreheads Rev. 22.4 2. For a full manifestation of his favor So the Church is said To seek the face of God And the Lord is said to cause his face to shine upon his Saints Psal 67.1 3. A perfect vision of his glory and so heaven is a seeing of God face to face 1 Cor. 13.12 And in â—ll these respects Christ is said to be the Angel that discovers the face of God unto the Saints And it is by this last manifestation that they are made impeccable Thirdly The permitting will of God is only conversant about the sins of the reasonable Creatures in all their good actions the Lord doth concur and act them by an efficacious and a working will so as it is rather Gods work then theirs 1 Cor. 13.10 Yet not I but the grace of God that was with me Cooperando perfecit quod operando incipit Aust But for evil actions God cannot have a hand in them as the Author or Efficient cause for he is light and in him is no darkness at all he is goodness it self and in him is no evil neither can any evil come from him James 1.13 14. The case is decided that God is not the Author of Sin neither can be for he that forbids all sin cannot work any darkness cannot proceed from the Father of lights and yet against his will sin cannot be Non fit aliquid nisi Omnipotens fieri velit vel sinendo vel faciendo Aust Sin could not have come into the world if God would have kept it out he could have created all the creatures impeccable if he had pleased There is a threefold order to be observed concerning the decrees of God 1. The same Soveraign Lord that did elect some to life did decree to pass by others and not to confer the same grace and favour upon them For we teach no absolute Reprobation but a preterition only and non-election or which the Schoolmen call Reprobatio negativa which as Suarez hath well observed opusc lib. 2. pag. 175. Non est poena sed solum negatio gratuiti beneficii quod Deus ut supremus Dominus negare potest 2. Unto these he doth resolve and decree not to give grace but to leave the other to the instability of their own wills 3. He doth decree that he will for their sin cast them off for ever and eternally destroy them So that the Lord decreed to leave the creature unto that strength which he had received in his Creation and then falling he did decree to damn him for that sin which he did of himself voluntarily commit Thus God did from eternity decree to permit sin to come into the world though it be the act of the Creatures and not of God And hence it was that sin entred into the world and death by sin Rom. 5.14 4. The Lord in his permission doth withhold his grace and doth not bestow that which should keep a man from sin but leave a man to walk in his own ways to act according to his own counsels and doth not effectually determine his will unto that which is good but leaves it to be freely carried away to that which is evil Therefore permission is as it were the removing of the impediment and no more As Twiss Vindic. part 2. pag. 28. hath well observed Ex remotione impedimenti effectus interdum sequitur cujus causa non est removens impedimentuÌ„ sed aliquid aliud As if a stone being staid from falling you remove the impediment then it falls immediatly the stop being taken away but the taking away of the stop is not properly the cause of its fall but it s own natural form which hath a tendency to its center So when there is restraining grace upon a man an impediment put in the way of sinning his way is hedged up but when the Lord removes the restraint the
did the Lord Jesus even so father for so was thy good pleasure Direction 2. Secondly cease your lying be silent in that to put away lying saith the Apostle let every man speak truth to his neighbour not only the way of lying among men and whispering against their brethren that 's not the lying I now intend but there is a lying against the Lord put it away and what is that you will say Ier. 5.12 They believed the Lord and said it is not he take heed of that lying It s an evill to belie men and you will find it so one day take heed do not belie the Lord. Direct 3. Thirdly cease your mocking silence them too the assembly of mockers is the worst society of men you can fall into and the chair of the scorner is the worst seat you can sit down in Be no more mockers lest your bands be made strong Isa 28.22 Truly mocking proceeds from a high pitch of pride and pride goes immediatly before a fall Dir. 4. Fourthly silence your rayling reviling and bitter speeches David saith some mens tongues cut like a sharp rasor and that is a remarkable place Psal 73.9 They set their mouths against heaven and their tongues run through the world what is that their mouths against heaven that is saith a learned Interpreter when men speak proudly concerning God and the things of God the ways of God the works of God and the Saints of God they stretch their mouths against heaven and their tongues run through the world they have to do with all persons with all imployments all the world over their tongues walk Solomon I remember saith Pro. 14.3 in the mouth of the foolish is a rod of â—ride he never is without a rod. Its â—he pride of a fool that sets his tongue on work to scourge the persons and their actions that are wiser then himself Direct 5. Fifthly cease your boasting speak no more so proudly against God 1 Sam. 2.3 The very boasting of men glorying in an arm of flesh hath caused the Lord many times to let them to seek their own graves When Pharaoh once said I will pursue and overtake them and satisfie my lust upon them what follows then He hastens to make his own grave in the red sea Direct 6. Lastly in some kind let me say cease your praying when the will of God is manifested take heed let not your prayers stand in opposition to Gods will when once the Lord had discovered to Ieremiah that he would certainly deliver Ierusalem into the hands of the king of Babylon he did not dare to pray any more and so David till God manifested hiâ— will for the child he prayed but Davids prayer was ended when God will was manifested Pray consider whoever he be that goes and engageâ— in prayer against Gods revealed will he may both lose his own comfort and the sweetness of it that is the first admonition 2. Secondly be admonished not to act against it when God hath manifested his will neither be thou an assistant of those that act against the revealed will of God and to inforce it take these considerations for a close Mot. 1. First let your oppositions and contrary actings be what it will be when God hath manifested his will he will carry on the work if you make the greatest opposition that heaven or earth could make yet he will carry it on Isa 31.4 The Lord led them into captivity they call to Egypt for help but saith God their horses are flesh and not spirit you come out against me as a company of â—epherds against a young Lion that â—ath taken a lamb out of the flock â—ou cannot make him fasten his pace â—ake a noise but not come near Mot. 2. Secondly the more emiâ—ently the Lord hath manifested his â—ill the more evill there is in thy oppoâ—ition and the greater the hardness of â—y heart when Gods will is manifestâ—d signally and in an eminent way Consider I pray the Lord saith Pharaoh â—ould let the children of Israel go The Lord wrought severall wonders and â—gns in the land of Egypt to manifest is will eminently and yet Pharaoh esisted his will and acted against it his made it an act of greater stubbornâ—ss and hardness of heart Mot. 3. Thirdly it is the greatest â—udgment that can befall a man in his â—cting for God to be given over to enâ—age against the manifest will of God â—ts the devils plague though he know his is Gods will he shall be worsted 〈◊〉 it and hath experience of it from day to day though God frustrate hâ— designs never so often yet by aâ— by he hath great expectation froâ— every cloud that it will present rain Mot. 4. Fourthly you will ceâ—tainly in a way of opposition to Goâ— will meet with your destrucâ— on if thou art a godly man the wilt meet with judgment Isa 27. â— Who is it saith God that seâ— bryers and thorns in battle againâ— me When Gods will is manifesteâ— all opposition is but as bryers aâ—â— thorns in battel God will go througâ— and burn them at once and let 〈◊〉 tell you this the Lord hath said Aâ— iniquity shall stop her mouth Gâ—â— uses to stop ungodly mens moutâ— two waies somtimes by the holineâ— of the lives of his people and soâ— times by his own just judgment Mot. 5. And for a conclusion 〈◊〉 not act against the will of God forâ— you submit not to the will of God 〈◊〉 one thing the Lord will heighten thâ— judgment upon you in another If you will not submit to yokes of wood truly God will make you yokes of iron remember what he hath said and I conclude with that Hos 10.11 I passed over upon her fair neck he speaks it of Iudah and saith the Lord I will put a yoke upon her fair neck and Iudah shall plough and Iacob shall break the clods God will carry it on notwithstanding all your opposition and so much for this text We ceased saying the will of the Lord be done FINIS Bellarmine what he labours to prove concerning the German Empire p. 184. Book of Providence God hath as well as of life p. 141. Book double God hath given to the Saints p. 315 Business good there should be none which God hath on foot in the world but you should desire to have a hand in it p. 195. C. CArdinals two what they heard riding to the Council of Constance p. 95. Christs going forth in the Gospel what its compared unto pag. 1. Christ hath a double engagement lying upon him in reference to the kingdom of providence p. 148. Christ hath made his providential Kingdom subordinate unto his Spiritual Kingdom p. 150. Christ is called the Angel of Gods face p. 201. Chrysostom what he speaks of p. 134 135. Church by it what is meant p. 316. Chynaes Inhabitants what is observed of them pag. 60. Commands two difficult God gave to Abraham p. 272. Conformity to Gods permitting will exercises self-denial