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
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
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.
excaecatae sunt hominū mentes aliquo praepostero affectu etiamsi Dominus è coele fulminet non exaudiunt adhuc violenter occurrere non desmunt Calv. and he would justifie his passion before God he did well to be angry even unto the death If there be a slight advantage a small convenience that a mans heart is set upon as it was in this instance for it is said he was exceeding glad of the gourd he is very apt to rise in discontent against any of the acts of God that shall deprive him thereof And this is the true occasion of all the grudgings and murmurings in the soul Every mans heart is full of bitterness repinings and discontents the tidings they hear of the several workings of God in the world is to them as Vinegar is to the teeth and smoak to the eyes according as their party is concerned in it It is a terror to hear the report The evil of such a frame of heart I shall set forth by these ensuing considerations 1. It is a sin and a great provocation against God The Lord came to Jonah and did reason the case with him dost thou well to be angry Ex usu sanctae linguae talis interrogatio negat vehementissimè sicut contraria quam maxime affirmat Tarnov in loc The interrogation is both a vehement negation and a sharp reprehension He did not well in so doing And this should be enough to any gracious heart who ought to tremble at sin more then Hell And it is a sin that a man is exceeding prone to yea even the best men For who could have thought that Jonah who was so lately in the Whales belly which he cals the belly of Hell and was so greatly humbled under the mighty hand of God and so graciously and miraculously delivered but that he should have been well pleased with whatsoever God should do so a man would think of those also that have been greatly afflicted and now gloriously delivered yet after all this Jonahs spirit is discontented for a trifle he is angry though it be but for a gourd But let such persons consider the Lord himself will reprove it as an evil he will not suffer it in his own people Therefore ask thy soul in the midst of its bitterness what shall I answer when the Lord reproves Is this a frame of spirit which I am able to justifie before God or shall I say with Jonah I do well to be angry and so add iniquity to iniquity 2. It is not only a sin but it is a high degree of sinning it is sinning against God with an high hand which will appear in two things 1. Hereby a man doth exalt his will above Gods will and makes his will the rule of goodness As if the will of the Lord were evil and his will good which is the highest pitch of Atheism that the Devil himself can be guilty of Now when the Lord hath manifested his will that there should be such speakings in the heart as these But I should have judged it better if it had been otherwise what is this but to say If my will had been done it had been better for my will is the rule of goodness and not Gods will contrary to the frame in Ely Let him do what seems him good for that is good which is so in his account that which agrees unto his will and not unto mine Secondly Hereby a man doth put God out of the throne of Government and takes upon himself the Government of the world saying with Absolom Oh if I were made a Judge and a Ruler in Israel I would do you justice So these if the Government of the world were in my hands it should be far better with the world then it is If it were in my power if I had the ordering of all things so that though the Lord sits in Heaven and his Kingdom rules over all yet as man in every sin denies the wisdom and the equity of his Law as if he could make a better Law so in all such discontents and murmurings he denies his Soveraignty in Government And if it were in his power his will is to take the Government out of his hand into his own and then things should be better ordered and there should not be such distresses upon the Churches and such confusions in the world as now there are 3. Hereby thou makest thy self wiser then God for he that will undertake to correct another mans actions must therein at least suppose himself to be wiser then he And therefore men that would bring in new institutions into the worship of God and will not be content with those that he hath appointed they do charge God with folly and make themselves wiser then God And therefore some of our Divines observe that it is a greater sin in Gods sevice to do what we should not then to omit what we should For by the one we shew the difficulty of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 2. in Rom. Miles potestati obediens hominem occidit c. unde punitur si fecerit injussus inde punietur nisi fecerit jussus Quod si ita est jubente Imperatore quanto magis jubente creatore Aug de Civi◠l 1. c. 26. but by the other we charge the Law with folly In the one we manifest our weakness to do the will of God in the other our impudence to controll the wisdom of God And as it is in the institutions of God so it is in his operations He that saith I would not have it thus or thus if it had been thus it would have been better doth nor only set up his own will against Gods but exalts his own wisdom above Gods But it will be found in this as in matters of institution Vain man would be wise But howsoever we may account it as part of our wisdom it will be found to be but as mimicall dancings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est puerorum more ludere Talis ab usus sacrificiorum erat apud Gentiles ex sacrificio epulum ex epulo facta est potatio ex potatione comus ex como ludus c. Epicharm apud Athanaeum l. 2. Surrexerunt ludere intellige sacrae scripturae verecuudiam lusum nisi impudicum non denotasse Tertul. de jejunio contra physicos c. and as Childrens plays before God in the end And so the word 1 Cor. 10.7 doth signifie Exod. 32.6 The people sate down to eat and to drink and rose up to play But men say we think this would be better for Gods glory that is as much as to say you take more care for the glory of God then he doth himself But if you took so much care of the glory of God you would have respect to his Commands and not sin against him out of pretence of zeal for his glory And it is as much as to say you know wayes that will make more for the
put in him by God the Father and so we may rest assured he will be faithful unto him For he hath accomplished all things and hath not spared his own life he loved it not to death in reference to his spiritual Kingdom therefore he will be faithful also in the providential Kingdom which is given him not only as part of his Office but as a part also of his reward being set at the right hand of God and thereby being made both †Act. 2.36 Christus fuit Rex Dominus ex quo coepit esse Mediator non demum factus est post resurrectionem sed locus intelligi debet de solenni declaratione quae tum facta est cum Christus consedit ad dextram Patris Maccov Thes Theolog par 3. disp 15. Lord and Christ Secondly Ratione Dominii for he did purchase all the creatures There was not only a debt which he paid but there was a purchase which he made and that was of all the creatures * Constituit Christum haeredem omniuÌ„ Heb. 1.2 Sumus nos cohaeredes Christi Rom. 8.17 Cujus haeredes sumus Dei cujus Filii Quae Dei haereditas Omnia sunt Dei omnia igitur nostra quae Dei sunt sumus enim haeredes ex asse 1 Cor. 3.21 Haereditas Christi gemina est gloriae dominii in utramque partem nos ut fratres recipit Par. in Rom. 8.17 Christus meruit nobis omnia bona supernaturalia omnia auxilia sive praevenientia sive subsequentia ac universa illa bona et si bona sint nobis extrinseca quae rationem induunt mediorum ad nostram salutem Vincent Asturicens de habit Christi grat praelect q 5. p. 259. Reinolds in Psal 110.4 p 455. for the Churches service he bought the services of some and the persons of others He bought some as sons others as servants Which may be the meaning of though it be commonly otherwise interpreted 2 Pet. 2.2 They denied the Lord that bought them In both these respects we may be sure as a purchase made by himself at a dear rate and as an office committed to him by his Father he will order all things so as they shall be to his own glory and his Fathers ends And therefore we see that all the changings and shakings in the world are attributed to Christ Heb. 12.25 26. See that ye refuse not him that speaks from Heaven Relativum â— non possumus referre nisi ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est ad Chrislum quem Mosi opposuit Par. Illud non ad coelum speciatim refertur sed ad rem totam Magnas antehac fcci rerum mutationes sed restat longè major Grot. whose voyce then shook the Earth c. It was Christ that did shake the Earth in the giving of the Law And it is he that is said once more to shake not only Earth but also Heaven 3. Christ hath made his Providential Kingdom subordinate unto his spiritual Kingdom Propter Ecclesiam in mundo durat mundus alioquin uno momento conflagraret coelum terra quia mundus non est dignus uno grano tritici siquidem plenus est blasphemiis impietate Nisi oratione doctrina sustentaret Ecclesia mundum uno momento perirent omnia Luth. in Gen. 30. 34. he doth rule all things in the world onely for the good of his people It is for their sakes the world stands and therefore it is for their good and in subordination thereunto that the world is governed For first All creatures made for mans use were at first put under mans Covenant and therefore when man sinned his curse did reach unto them also Gen. 3.17 If there had not been a second Covenant revealed man had perished and all the creatures for his sake Secondly It is by the Covenant of Christ and under the Government of Christ that they are at this day established Esay 49.8 I will give thee for a Covenant of the people to establish the Earth It must have the same extent with the people to whom he is given as a Covenant but that was not to the Jews only and therefore it cannot be restrained only to the Land of Judea Psal 93.1 97.1 is commonly expounded of the Kingdom of Christ Thirdly The creatures for this cause wait to be delivered from the bondage of corruption into the glorious liberty of the Sons of God Rom. 8.21 The Vanity which I conceive the creature is subjected to is a Vanity of service to the lusts of Satan and Sinners and the reason why they are by God subjected thereunto is because the Lord hath a number of Sons to be carryed through the Wilderness of this World and when they are perfectly delivered from corruption then shall the creatures be delivered from the bondage of corruption Quemadmodum mundus propter hominem conditus est propter lapsum illius corruptus ita ad gloriam electorum dissolutus restituetur Gomar in Rom. 8. Fourthly The continuance of the World is only to advance the ends of the Kingdom of Christ It s attributed to the patience of God 2 Pet. 3.9 Rom. 9.22 but all the attributes of God are exercised by Christ in his Government and it is for to bring men to repentance which only belongs to the second Covenant and till the Kingdom of Christ be perfected the World is reserved by the Word of God and then shall the ancient curse be executed All things shall be dissolved the Earth and the works that are therein shall be burnt up And for this cause Ephes 11.22 it is said he is made head over all things unto the Church * In bâ—num Ecclesiae â—â—tinet hoc Iâ—pâ—râ—um Gâ—oâ— in loc Eph. 1 23. Rev. 21.9 Jer. 12.7 He is the head of the Church and over all things for the Churches sake The Church is his body the Lambs wife the dearly beloved of his soul therefore seeing it is for their sakes that he hath undertaken the Government of all things surely all things shall be so ordered as they shall turn to their spiritual good and advantage in the end Consider how dear the Church is unto God the Father * Joh. 16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos ultroneum significat sc Pater ultro vos diligit etiam nemine rogante Erasm unde Nonnus vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did commit it as a depositum unto Christ to keep They are therefore stiled Those whom thou hast given me | Jo. 17.11 Act. 20.28 Quam heminibus impossibile est mixtum fermentum separare à pasto tam impossibile est diabolo Christum ab Ecclesia sua separare Luth. And consider how dear the Church is to Christ who hath purchased it with his own bloud Therefore if the Father will trust him and if he be so far engaged that he shall loose all his sufferings if the Church miscarry we may
50.28 That he might take away the horns by which his people have been pushed Zach. 1.21 And this he will do though it be by a power that shall afterward perish if they prove horns also as the Assyrian was destroyed by the Persians who afterward when he advanced his horn against the Church was also to perish by the Grecian for the vengeance is the vengeance of the temple 4. That the Kingdom and Dominion under the whole Heavens may be the Lords * Christus Mayestatem suaâ— visibilem quâ—dâ—◠〈…〉 â—ps◠〈…〉 fingendâ—â—oâ—da ut coâ— râ—â—â— suas â—reptra ontâ— pedes einâ—â—â—◠〈…〉 Bright In fine sexti â—allâ—â—â—â—â—â—nni malâ—â—â—â—â—mnis 〈…〉 regnet per annos â—â—llâ— jusintia suque tranquâ—llâ—as 〈…〉 à laborâ—â—uâ— quos mundut jam dâ—â— perpessus est Lactaâ—t de Divino 〈…〉 cap 14. To that end he doth take unto himself his great power and raign Revel 11.15 But here comes in a case necessarily to be answered which will arise in the minds of moâ—â— it being the great scruple and stumbling block of these times and â—â—e cause why men fall not in with the present Acts and Administrations of God in the World Or Dan. 11.33 Inter multos Apostatas praedicit sore quosdam qui in puro Dei cultu retinebunt populuÌ„ Quanquam hoc non praecisè restringo ad sacerdotes tamen non dubito quin Angelus ab ipsis incipiat Et tanta est Spiritus gratia in fulciendis doctoribus ut non succumbant quamvis cum gladio igne exilio pugnandum est Calv. if this be not the true cause as there is reason to suspect it in many yet this is the great pretence that is held forth Men say did I know that this were the will of God to effect yet that is not to be my rule for there is voluntas propositi which is the rule of Gods actings he works all things according to the counsel of his own will but this is not to be looked upon as the Rule of what God would have us to do It is voluntas praecepti that we are in all things to have respect unto As the Lord many times will have his people to be afflicted distressed imprisoned yea and many to fall by the sword to trie them and purifie them and make them white unto the time of the end Dan. 11.37 For whatsoever Prophesies there are which the Lord hath spoken Ecclesiae figura â—olumba est quae cum omnium injuriis pateat non tamen reddit injuriam sed patitur Luth. he will surely effect The vision shall speak and not lye it shall come and not tarry he will not call back his word It is no good argument then that because God will afflict his Church therefore I should desire that the Church should be afflicted Psal 122.6 Esay 62.7 Esay 33.20 and should desire to be an Instrument in the hand of God therein The rule given me is this that I should pray for the peace of Jerusalem and that God would make it * 1. Est Ecclesiam gloriosam reddere ut illiuc materia laudis Ecclesiae effuâ—geat 2. Vt eam meritò omnes Gentes laudent toti orbi sit Ecclesia in laudem gaudium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Diem afflictionis calamitatis quem iis praedico non optavi eis sed cum dolore cogor eum praedicere quia tu Dâ—mine id mihi jubes A Lap. 2. Diem doloris vel diem anxium redditur ita vocat militiam illam quae manet omnes veros pastores ad munus propheticum tantum restringit Calv. a praise in the Earth and a quiet habitation and the promise is they shall prosper that love thee and therefore though Jeremiah in Obedience unto God must pronounce the woful day and tell them what the Lord will do yet he doth profess he doth not desire the woful day Jer. 17.16 He did speak it as being commanded by God but not as a thing desired by him though he did tell them from the mouth of God what he would do yet it was not that which he would have a hand in to effect His rule of duty was to seek the good of Jerusalem and pray for the peace of it till the Lord forbid him pray no more for this people for I will not hear thee Jer. 7.16 †Voluntas Divina ad quam se conformare dâ—bet voluntas humana est voluntas praecepti quippe quo docetur quid Deus vâ—lit esse nostri officâ—t ut â—aciamus non autem est voluntas decreti quo ipse apud se slatuit quid velit fieri five sinendo ut fiat sive ipse factendo I wisse vindic l. 2. p. 175. It is not therefore the effecting will of God that is to be my rule in desiring or acting it may be a sin in me to joyn in that which I know God will effect 2 King 8.10 15. when Benhadad was sick he sent unto Flisha the Prophet to enquire whether he should recover of his disease * Duae sunt partes oraculi in prima de vita ex aegritudine respondit in altera de Regis vita absolutè Morbus tum non est lethalis ex hoc morbo non morieris absolute tamen morte morieris quia priusquam à morbo convaâ—escat ab ipso Hazael occisus est Pet. Martyr Caâ—etan he told him that his disease was not mortal but that he might recover but yet the Lord had shewed him that he should surely die This he uttered as from God unto Hazael his Messenger yet Hazael did wickedly to take a thick cloth and dip it in water and spread it upon his face thereby to smother him and to hasten his death And we know that though God be not the Author †Respâ—ctu Dei bonum esse dicimus ut mala fiant quomodo bonum duntaxat in genere conducibilis ad illustrandam gloriam Deâ— sc gloriam divinae justitiae punientis misericordiae parcentis Et ut fiant mala à quo Non à Deu sed duntaxat ab homine Et quomodo ut fiant sc Deo duntaxat permittente non autem efficiente aut in agendo deficiente Twisse vindic lib 2. p 175. yet he is the Orderer of sin and he doth accomplish great things oftentimes even by the sins of men yet this is only by the permitting and not the effecting will of God Though the Lord doth permit that it shal be done yet he hates the act and is displeased with the Actor As the Lord employed Nebuchadnezzar against Jerusalem he saith he is my servant and I send him against an Hypocritical Nation the people of my wrath and I give him a * Bisariam praecipit Dous vâ—l voluntate patefacta per verbum hominibus traditum vel voluntate occulta quae est providentia sive decretum arcanum quo sic omnia moderatur ut sine eo contra
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
doth not hinder sin when it is in his power doth after a sort further it Therefore why doth God punish man for sinning when he might if he had pleased have kept man from sinning It is a great Judgement to be given up to dispute the will of God in this manner for men much to exercise their wits in calling the word of God and the waies of God in this manner to give an accompt at the bar of their reason 3. You pray that the will of God might be done which is that his whole will might take place and that there may be wrought in your wils a conformity unto the whole will of God Now a man should look for the fruit of his prayers in a conformity of his will Mercies given in answer to prayers are double mercies It s not only a good thing that is given but it is given as a fruit of a promise and as a testimony that a man hath received the Spirit of supplication For there is nothing ascends up to heaven but that which comes down from heaven There is no prayer heard of God but that which doth proceed from the Spirit of God acting in the man Now as you have this testimony of the return of your prayers that your wils are subdued unto the commanding and the effecting will labour for the same also in respect of the permitting will of God And till this also be wrought you have never a full answer unto that petition 4. The permitting will of God towards the Saints is but for the time of this life for it hath respect only unto sin Now when sin shall be done away then the permissions of God and the forbearance of God shall have an end Therefore the Saints in heaven and the souls of just men made perfect the Lord doth no more suffer sin to be in them nor them to be under the power of Satan tempting and accusing They are no longer under the power of wicked men neither fear they any more to be given over unto scandalous falls it is but for the time of this life As you are to glorifie the patience of God because it will last but for a time and then cease so you are to glorifie the permissions of God also Seeing therefore it is the way which the Lord hath chosen to himself to glorifie himself for this present state a man should resolve to set himself to it There is a different way of honouring God here and in heaven our care should be that we might honour him according to that way which he requires of us while we are here for this is bringing forth fruit in the season thereof So that as I say improve Ordinances because that they shall last but for the time of the dispensatory Kingdom of Christ Do you act patience and Godly sorrow for they are but for the time of this life and then they shall cease And the way by which the life of grace is now maintained shall be no more therefore get what benefit you can by them while you do enjoy them So it is also in the permitting will of God give God the glory of it during the time of the acting thereof it is but for the dayes of thy vanity and no more therefore be content to submit unto it 5. From the glorious ends that God doth accomplish by his permissions 1. Hereby the grace of Christ is magnified and the Saints have a continual ground for recourse unto the fountain for the washing of sin and uncleanness because the Lord leaves them unto daily defilements 2. Hereby his mercy is exalted in pardoning their scandalous fals and restoring them again after they have to the utmost destroyed themselves and that they shall gain as it were a new conversion thereby When thou art converted strengthen thy brethren 3. Hereby a constant war is maintained and a mans Crown shall be proportioned to his combat Majora certamina majora sequntur praemia A mans greatest enemy is within and the sorest battails are fought betwixt Flesh and Spirit in the same heart For the power of grace as well as of Corruption is mainly drawn out by opposition Gratia vexata seipsam prodit Hereby we have experience of Christ our Advocate pleading our cause before the Throne of grace and rebuking Satan our accuser as he is brought in Zach. 3.1 2. The Lord rebuke thee the Lord that hath chosen Jerusalem rebuke thee And hereby when Christ and the Saints shall judge the world the last act of the Kingdom of Christ will be so much the more comfortable to them 5. Hereby we shall be purged from those remainders of defilement for this is all the fruit to take away their sin Isa 27.9 when the Saints are left under the power of ungodly men it is but to try them and to purge them and make them white unto the time of the end Dan. 11.35 6. This will sweeten heaven for ever The consideration of all those miseries we are delivered from which by the permission of God we had experience of We now come to the fruit and consequence of such a temper of Spirit submitting to the will of God which is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ceased This word is variously used both in sacred and profane Authors and I find in them all that it commonly signifies these three things 1. An inward quietness and tranquillity of mind for there is a silence of the soul Psalm 62.1 My soul keep silence unto God Therefore it is for a man to be quiet without any inward turnings or risings of spirit to have a spirit quiet like the calm sea a man that is delivered from an unquiet spirit and freed from those turbulent affections that do disquiet other men therefore the Septuagint do thus render the word to which interpretation we are most to give heed in the interpretation of the word in the New Testament In Lam. 3.26 It is good for a man to wait quietly the word is the same with that in my text It is an inward quietness of Spirit in waiting for the salvation of God 1 Thes 4.11 study to be quiet Make it your ambition to get an inward quiet calm spirit look upon it as matter of your duty and of your Glory to attain such a spirit that you may be free from all turbulent inward distractions 2. The word signifies a silence of speech as well as a silence of soul Nehem. 5.8 So they held their peace so the Septuagint render it they had not a word to answer Acts 11.18 When Peter declared to the Church the conversion of the Gentiles they held their peace and glorified God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The word signifies a quiet behaviour a Cessation from work as a man without business or as one translates it it is as much as to keep holy day So it is rendred Luke 23.56 and I think all these three senses are meant here and then the meaning is
great ends thereby to try and prove the obedience of the Saints such works are a stumbling block unto ungodly men and thereby a great difference is put betwixt them and others It is as great a judgment to stumble at the works as it is at the word of God 2. We are to consider the dangerous use that the devil makes of an unquiet spirit he loves it being unto him a sutable habitation Ephes 4.27 Let not the sun go down upon your wrath neither give place to the devill If once a mans spirit be in a disturbed frame there is a doore set open for Satan to enter at and the use that he doth make of such a frame of spirit is commonly this 1. He doth hereby keep the soul in a continual tumult that a man shall not be able to make a supplication unto God it shall disturb him in all his duties See it in Jonah ch 4. v. 2 3. when his spirit was in an unquiet frame see what an angry pecvish prayer he made and offers up unto God No man is fit to have communion with God that hath not the command of his own spirit 2. Another use the devil makes of it is this to imbitter a man against God and all the Instruments that God doth use This we finde to be in Saul 1 Sam 16.14 The Spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him So that all the actions that afterward he did were by the impulse of the evil Spirit It is observed by Interpreters that this was a perverse and melancholy temper into which Saul was cast by Satan through the just Judgement of God It was saith Peter Martyr something more then natural Vel si antea in eo fuerit â bono Spiritu reprimebatur It is reported of Dioclesian the Emperour out of meer melancholy and discontent he gave over the Government of the Empire and be took himself to a private life because he could not root out the Christians whom with the uttermost violence he had persecuted This was the Judgement that befell Nebuchadnezzar for seven years he lived the life of a beast and was banished the society of men secundum imaginationem suam though not secundum imaginem And therefore Ierome observes his figure and shape was not changed for he saith My understanding returned unto me Ostendit non formam se amisisse sed mentem he lost not the shape but the understanding of a man being given up to a melancholiness and madness delivered over to a delusion and rage of the unclean spirit Suitable to which the Lord threatens Deut. 28.28 The Lord shall smite thee with madness and with blindness and with astonishment of heart To be delivered over to the discontents of a mans spirit is the next way thereunto There is a degree of madness in all the ways of sin There is madness in the heart of a man while he lives Eccles 9.3 And these were not Judgements proper and peculiar to those times but such as the Lord will inflict also in all Ages suitable to their discontents But in an especiâ—â— manner this is to be taken noticeâ—â— in the fourth and fifth Vial when the Vial is poured out upon the Sun Rev. 16.9 Men were scorched with heat and blasphemed the name of God There is no element whose torment is so exquisite as that of fire as Herodotus reports of the Atlantici men that live under the South Pole qui omnibus diris solem execrantur because they are scorched by it therefore it is called the Torrid Zone The Holy Ghost notes by it as Brightman observes Mirae inusitatae erunt acerbitates a strange kind of bitterness of spirit shall be poured out upon men in Judgement So in the fifth Vial which is upon the Seat of the Beast Men shall gnaw their tongues for pain and blaspheme the God of heaven Gnaw their tongues prae rabie furore their grief and rage shall be such as they shall gnaw their tongues and gnash their teeth as wicked men in hell are said to do yet this is the plague that shall follow they shall blaspheme the God of heaven Non est existimandum apertam fore blasphemiam It shall not be open direct blasphemy but as Antichrist doth open his mouth against God his name his worship his tabernacle his Church and his Saints they that dwell in heaven To be given up to either of these is the common use the devill makes of all the discontents of the spirits of men at any of the dealings of God 3. Satan makes use of it to this end to make their lives uncomfortable for they have no peace in their dayes no comfort in their callings because their wills are engaged against the will of God and God carries on things against them and they cannot attain their end but every thing in providence falls cross and therefore they are exceedingly displeased they have no joy in their lives for men may rise up to such discontent that their very lives may be a burthen to them Psalm 112.10 The horne of the righteous shall be exalted with honour the wicked shall see and gnash their teeth and melt away The word in the original signifies to melt by degrees not all at once but by little and little It is the same word that is used of the melting of wax before the fire Psalm 68.3 So that mens rage and discontent shall consume them It shall be such a constant griefe and vexation of spirit And this shall be the misery of those that are enemies to the two witnesses Revel 11.12 having been brought to a low ebb they shall lie dead for three years and a halfe and then they shall ascend up into heaven that is be exalted unto the highest honour by a voice from heaven that is supremi magistratus jussu and their enemies shall behold them The devill could not wish a man a worse mischife then that his heart should be engaged against any work of God that he will carry on and be greived to see it prosper Acts 4.2 It is said that they were greived that the Apostle taught the people There cannot be a greater mischiefe befall a man then this which is the ground which inrages the devill himself and is the cause of all the blasphemy in hell that their minds are contrary to the will of God which yet they cannot withstand 4. Satan makes this use of it to keep men off from receiving direction from God let God speak what he will the soul is in a disturbance cannot hear as it is to speak to a man in a tumult so it is with the noise and the rising that is in a mans heart Exod. 6.9 It was a welcom message a man would think to men in affliction that God would deliver them and that they should inherit the promise made to their fathers yet they hearkned not to Moses because of the anguish and bitterness of their spirits This