modo Bestiae devincitur In dextra Vt pro virili pro Bestia propugnent in fronte ut omnibus palam sit cui deberetur obsequium Bright Allusum est ad morem veterem quo servi Dominorum in fronte milites Imperatoris sut nominibus in dextra inscribi solebant of the Beast in their right hand and do in a high degree maintain Popish Principles and Interests and yet never wear the mark in their foreheads All these things I look upon being done as good as things which God doth approve but if the persons do them not in obedience unto God but upon corrupt Principles and unto corrupt ends or if they degenerate into the same evils and build that which they before pretended to destroy God will have a time to call them unto an Accompt and reckon with them afterward Neither doth it follow that Jehu did not that which was right in the sight of the Lord against the House of Ahab because he doing it with an evill intention and barely for Politick Ends God did afterwards visit the blood of Jezerel upon the House of Jehu I am herein to look if the thing be good in it self and to the intention of my own spirit in doing it and I need not question but I shall be accepted and rewarded for doing that in obedience to God and in sincerity of heart for which another man who did it upon corrupt Principles and unto corrupt Ends shall be sure to be punished 3. When the Ends of God are carryed on and that not coeco impetu but professedly as the intention of the Actors It is true all ungodly men do accomplish * Finis operis operantis Isai 10.7 Si pro arbitrio suo scrvi dominis obtemperant nè in iis quidem in quibus obtemperaverint obsequuntur Quando enim servus ex domini jussis câ facit tantummodo quae vult facere jam non dominicam voluntatem implet sed suam Salv. de guber Dei l. 3. p. 79. Gods Ends even when they miss their own but they do not intend the End which they effect But when men profess they aim at Gods Ends and I have ground to hope that many of them do it in truth though corrupt Ends will creep into the hearts of the best men much more into Bodies and mixt multitudes of men yet it is my duty rather to wish well unto these and to joyn with them then with any other that act quite contrary to Gods Ends and the Designs which his Word tels us that he hath upon the World The Lords ends at this time are mainâ—y these two We may speak it for he haâ—h not seft us without a word â—s 〈…〉 of it 〈…〉 wil◠〈◊〉 Heaver and Earth 〈…〉 may 〈…〉 that are 〈…〉 〈…〉 abun 〈…〉 of the 〈…〉 of men 〈…〉 of States 〈…〉 only 〈◊〉 read of tw◠〈…〉 13. the Lord thereby 〈…〉 Aâ—â—â—christ according unto 〈…〉 Câ—aim that he makes 1. He 〈◊〉 a Temporal power and headship over Kings and Kingdoms And the Western Empire being by the Gothes 〈◊〉 broken the ten Kings receiving thâ—â— their power as Kings did with one â—onsent put themselves and their Kingdoms under the power of the Pope and so together with the ten Kings he makes up the first Beast there spoken of which is but the Image of the former Empire of Rome in the West set up by the Pope sc Imperium Romanum per Pontificem crectum stabâ—litum And that the German Empire was set up by him Bellarmin himself takes a great deal of pains to prove in three Books written of purpose de translatione Imperii Romani wherein he undertakes though with great favour to his own Party to manifest 1. Leonem Tertium solum aut praecipuum ac primarium authorem translationis Imperii fuisse eique Germanicam nationem Imperium acceptum referre debere that Leo the Third translated the Empire by his authority alone unto Carolus Magnus 2. That afterward Otho de Gente Saxonum was raised to the Empire by Pope John the Twelfth 3. That the seven Princes Electors of Germany were constituted by Pope Gregory the Fifth If Antichrist did take to himself such a power as to translate and conferr Kingdoms at his will it cannot seem strange that they should give their Kingdoms to the Beast who did receive them from him and that under a pretence of his being an Officer appointed by Christ unto that very End They gave to him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 17.13 their power of Arms and of Laws that in all the ten Kingdoms he enacted what Laws he would for the support of his own Authority so that Glossa de regulis juris hath this Rule Quando de eadem re contrariae inveniuntur leges Imperatoriae Pontificiae abrogatur lex Imperatoria per Pontificiam quia non poterat servari sine mortali peccato which the Emperors did being for the Popes greater security bound to him by an Oath of Allegiance and Fidelity as to their soveraign Lord. And I doubt not but its very easie unto men skilfull in the Laws to set forth what an influence the Pope hath had from time to time upon the Politique constitution of this Nation in framing or limiting them as was most for his own advantage many of which Laws remain unrepealed unto this day This therefore is that Beast upon which the Whore is said to sit Rev. 17.3 7 8. which was and is not and yet is sc the Roman Empire set up by the Pope as the Head of the ten Kings united into one Body under him as a learned man of late hath well observed Meretrix seu Anti-Christus huic Bestiae dicitur insiaere licet enim rei fundamenta quaedam jacta fuerint veteri Imperio in ruinam paulatim inclinante tamen potissimum ibi completum est cum imago haec Imperii Romani in Germania fuit excitata tum vere coepit Anti-christus huic Bestiae insidere ejus potentià ad stabiliendam suam tyrannidem abuti decreta sua per omnes Imperii partes firmare Imperatorum consilia pro arbitrio suo atque ad suam utilitatem moderari c. Robert Jans Dissertatio de vision cap. 13. 17. Apocal. p. 29. c. And all Powers erected by him and all laws made in favor of him or by his Authority the Lord will surely shake the Nations till he hath removed All these God will certainly shake that he may remove There are also many Inventions of men brought into the Ordinances and Institutions of Christ There is a smoak in the Temple Rev. 15.8 by which Interpreters commonly understand three things First The glorious presence of God in his Church owning his People during the time of the pouring out of the Vials for they make it an Allusion to the manifestation of the presence of God at the Dedication of the Tabernacle and the Temple Exod. 40.34 1 King 8.10 2. Chron. 5.13 So Mede
illud nihil possint sacere aut omittere Hoc sensu â—â—rbum praecipiendi sumitur sc pro ordâ—â—are dâ—cernere 2 Sam. 16.10 Esay 5 6. Jer. 33.22 Ursin Calv. c. vide Pet. Martyr 〈◊〉 2 Sam. 16. quaest An Deus sit author peccati quomodo illud praecipâ—â— p. 275. charge to take the spoyl and the prey and to tread them down as mire in the streets Isa 10.6 And yet all this was but the permitting will of God So the ten Kings the Lord did put it into their ‖ Rev. 17.14 Fontem ostendit unde Imperatores forent per taâ— longum inter vallum adeo obsequentes ab eo proficiscitur in cujus manibuâ— sunt câ—â—da Râ—gum hic justo judicio quos vult occaecat Bright hearts to give their Kingdoms unto the Beast that Antichrist might be set up which hath been the ground of all the miseries that have been brought upon the Christian Churches ever since yet iâ— was their sin and only the permitting will of God He did neither approve the act nor acquit the Actors So the Lord will have Ahab to fall aâ— Ramoth Gilead Satan offers his servicâ— to perswade him and to be a lying spirit in the mouth of his Prophets and the Lord saith thou shalt perswade him and prevail go forth and do so Satanae voluntas semper est iniqua sed potestas nun quam injusta Gregor Deus iratus dat amanti quod male amat Multi enim miseri sunt habendo quam carendo Amando res noxias miseri habendo sunt miseriores Augustin in Psal 26. Yet it was only Gods permitting will the Act and the Agent were both hateful unto God as not doing that which was good in his sight Quest How therefore should a man know whether Gods effecting will and commanding will be the same And that what I do be done in submission unto both whether it be Gods permitting will only For the Lord may suffer evil Instruments yea he may suffer good men in an evill way as appears in Jacobs getting of the blessing Or whether it be the effecting will of God so as he allows the act and approves the Actor If I had Rules for this then I could rest securely in respect of all the dealings of God in the World Answ Before we come to give an answer to this great enquiry I must premise these two things 1. That all prejudiced and pre-engaged wils be laid aside There is a meekness of spirit with which the Word is to be received Jam. 1.21 called the meekness * Status regimiais apud Hebraeos causam denotat sensus est manfuetudo à sapientia provenions vel effectum denotat sensus est verae sapientiae effectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est prudens mansâ—â—â—â—â—o Glass Gram. saâ—â— p. 101. c. Gomar in loc of wisdom Jam. 3.13 The words of the wise are heard in quiet †Si audiantur animo tranquillâ— non perturbato Coâ—h Eccles 9.17 more then the cry of him that rules among fools Advice given with a calm humble and submissive spirit and received with a minde free from passion and pre-engagements prevails with men much more and sinks deeper then the proud confident and censorious dictates of men whose affections engage and byass their judgements In all cases of difference a man should fear himself in this least he should shut his eyes against any truth delivered It was that which Luther found by experience Hoc meâ experientiâ disco quod non habeo tam magnam timendi causam extra quam intra me Therefore be jealous of your selves especially in those things wherein ye have received prejudice before-hand and know it is one of the greatest judgements that can befal a man to be given up to believe a lye to have his heart deeply engaged in a wrong cause and to appear much for that which will prove a falshood at the last day And it is a most dangerous sign that thou art so the less fearful that thou art of thy self in it with the greater confidence and gloriyng of Spirit that thou dost go on and with the more bitter violent and censorious spirit towards others that are not of thy minde and judgement Ne pergas quaerere quid cor durum sit si non expavisti tuum est Bern. 2. I desire you not to expect from me State-considerations belonging to the conventions of Kingdoms and Nations or the municipal Laws of the Commonwealth First It being but an Ordinance of man 1 Pet. 2.13 therefore different in severall States and Kingdoms all being not bound unto the same constitution God gave unto the Jews their judicial Laws and therefore saith he was their King for the Legislative power he reserved unto himself though the executive power he did commit unto Officers under him But that Commonwealth being dissolved though for the moral equity all people should have respect unto those Laws yet the Lord hath left the Legislative power unto themselves to chuse the Laws by which they will be ruled and unto which they will submit And as they are different in several Kingdoms so they may vary in one and the same Kingdom as the Nation shall finde them prejudicial unto that body for the good of which they were at first intended And though after the Captivity the people of the Jews were governed by Kings no more for the Lord had said that in Zedechiah the Kingly form of Government should cease Ezeh 21.25 26. Thou profane wicked Prince of Israel whose day is come when inquity shall have an end Thus saith the Lord God Remove the Diadem and take off the crown this shall not be the same exalt him that is low and abase him that is high I will overturn overturn overturn it and it shall he no more until he come whose right it is and I will give it him And yet when Kings ceased the Scepter departed not from Judah * Equidem ego sceptrum esse nil aliud nisi Majestatem imperii opinor eam nempe quae ipsi reipublicae assidet Quare quorum respublica est corum Sceptrum dici debet Non recessit sceptrum etsi mutatus reipub status sit ac penes Optimates modò Pontificesque summa fuerit imperii Nimis ineptè faciunt qui hic in arctum desilierunt nominis hujus honorem haud pertinere nisi ad Reges autumant Quicunque enim populus suâ quâdam republicâ suisque legibus utitur is recte gloriari de imperio deque sceptro potest Cunaeus de repub Heb. l. 1. c. 9. Ejecto regio nomine juris statuendi potestas in senatum translata est ei omnia jura insignia regum data legesque Regum in contemptum abiêre Et Majestatis crimen est quod adversus populum Romanum vel adversus securitatem ejus committitur Ulpian l. 1. §. 1. F. ad legem Jul. majest Gen. 49.10 After the
is the use that Satan intends to make of it that men may neither receive counsell from God or man being unfit for either which is one great use that he makes of the discontents of mens spirits at this day 5. It keeps men from communion with God for God will have no fellowship with the spirit that stands in opposition to his will Iob. 22.21 Acquaint thy self with God and be at peace The words in the originall are rendred Assuesce te cumillo accustome thy self with him Now that you may be accustomed to communion with God he exhorts you to be at peace that is ut Spiritus deprimat insolentes So Zanchius Let all those heart risings and unquiet dispositions be supprest else you can have no communion with him neither can you attain any blessing from him 6. It is to keep a man in a continuall bittterness against the instruments and to break forth against them As when God would rent the Kingdom from Saul and an evill spirit from the Lord came upon him then he brake forth into all manner of violence against David whom he looked upon as a competitor in the kingdome whereas Jonathan seeing it was the mind of God sate down quietly saying Thou shalt be King and I shall be next thee So it was with Araunah It is conceived that he was king of Iebus before they were conquered by David and yet his spirit submits to David saying Wherefore is my lord the King come unto his servant This temper of spirit will make a man lie in wait to revenge himself and greedily to take it though it be to his own ruine As it was with Shimei his spirit was imbittered he did but wait for an opportunity and having gotten it though it were against his own life yet with how much bitterness did he vent himself 7. That it may tend at last to direct blasphemy and revenge against God for that is the end the devill aims at in all his temptations and unto which they all come if not here yet in hell 1 Iohn 5.19 The devill is said to touch men and it is for no other end then to leave an impression of devilishness upon them to make them as farr ar may be equally guilty with himself And the soul habituated unto rage and constant opposition against God is fitted by Satan for such a devilish design 3. What is the excellency of such a temper of spirit to be alwayes calm and quiet not given up to disturbances within it self 1. This is in the sight of God of great price 1 Peter 3.4 Because this is agreeable unto the nature of God And to this end was the vision given to Eliah when his spirit was in a passion 1 King 19.11 12. It was to instruct him as Peter Martyr hath well observed First in this that the way of Gods dealing with sinners is not by and by to destroy them with a wind with an earthquake or with fire but that he shews much patience toward them and takes them away in a more still and secret manner Occulta tacita media non defutura suae providentiae Secondly to let him know what manner of prayer would take with God against sinners and prevail Deum non commoveri affectibus perturbationibus incitari Men think when they have prayed in passion and have vehemently stirred themselves that God is so much moved as they but he doth not appear in an earthquake nor wind or fire but in a short still voice when he is sought unto from quiet sedate affections 2. This is agreeable to the spirit of Christ who appeared in the form of a Dove Animal non felle amarum non morsibus saevum non unguibus violentum Cyprian Therefore surely the more unquiet any mans spirit is the less of the Dove there is in that man For as the Dove is simple and without guile so it is without gall also Sine felle sine dolo 2. The excellency of such a temper of soul will appear in the sutableness thereof unto a Christian First by this every Saint as he is appointed unto a Kingdom for so Christ saith I appoint unto you a Kingdom as my father appointed unto me so he hath the Kingdom of God erected and set up in his own soul for the Kingdom of God is within you Luke 17.2 There is regimen spirituale that the Lord sets up in the man And the more any mans spirit is ordered and subjected unto the will of God the more he is acted by the spirit without reluctancy so much the more the Kingdom of God is exalted in the mans heart In regno Dei omnia sunt sic ordinata ut quod est in homine praecipuum imperet caeteris non reluctantibus Aust The more a man is led by the spirit the more ductile and easie to be led he doth shew himself to be the more the Kingdom of God is set up in him Isaiah 11.6 A little child shall lead them when the Spirit of God becomes as it were the forma informans of the man that the soul obeys the dictates of the spirit as the body subjects it self unto the rule of the soul then is the Kingof God set up in the man Confusion tumults and uproars may be sutable unto the kingdoms of men the mountains of prey the habitations of cruelty but they are every way unfit for the Kingdom of God Secondly one speciall ingredient in the Kingdom of God is peace Rom. 14.17 The Kingdem of God consists not in meat nor in drink but in righteousness and peace and joy in the Holy-ghost It is understood here of the Kingdom of Grace and Glory The Kingdom of Grace consists not in externals meat and drink neither will the observation of these bring a man unto the Kingdom of Glory but it consists in somthing within Now it is Austins observation that some are pacifici in senetipsis men that keep a constant peace and quietness of spirit within themselves keep a constant Sabbath to God in their own souls intus in corde Sabbatum nostrum Luther in one of his Epistles to a German Divine writes thus Dominus tua omnia faciat tu nihil facias sed sis Sabbatum Christi Let your hearts rest and keep a Sabbath in you and you in him and it is in this rest and quietness of spirit that the main of a Christiau Sabbath doth consist Therefore the Sabbath here is a type of Heaven There remains yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbatisme for the people of God It is true in glory there shall be an externall rest they rest from their labours but the main shall be the inward rest of the soul the spirit shall keep a Sabbath to God eternally when all sinfull unruly inordinate actings of the spirit will be no more but the soul enjoy perfect peace and quietness in the Lord. Now this is the peace in which the Kingdom of God doth consist Vera pax est a
Hebrews 2 7 146  16 81 11 25 228  26 ibid. 12 23 30 13 18 64 James 1 18 81 2 19 49 3 13 168. See margent 4 15 140 See marg in p. 141. 1 Peter 2 2 22 3 15 15 2 Peter 1 19 20 2 2 149 1 John 5 19 219 Jude 0 11 326 Revelation 1 13 267. 268 6 12 192 11 1 295  15 162  19 188 13  183  2 193  3. 8 185  16 181   See mar 15 7 111  8 186 16 1 190  8 ibid.  9 293 17 3 161  13 184  17 33 19 13 107  14 112 A TREATISE Shewing the subordination of the will of MAN unto the will of GOD. Acts 21.14 And when he would not be perswaded we ceased saying the will of the Lord be done CHRISTS going forth in the Gospel is compared unto the Lightning which cometh out of the East and shineth unto the West Luc. 17.24 That is 1. Repentè suddainly unexpectedly when there was the saddest and darkest night upon the world when the world in wisdome knew not God 1 Cor. 1.21 then did the Light of the glorious Gospel break forth 2. Celeritèr swiftly the Gospel did pass through the world with incredible speed as Lightning out of a Cloud as an Arrow out of a Bow Rev. 6.2 Psal 45.5 that they were subjected to it ere they were aware 3. Vniversaliter generally the Lightning is not seen in one place only but it inlightens the whole heavens so it was with the Gospel it spred over the whole world Rom. 10.18 4. Irresistibiliter irresistibly it s observed of the Lightning Aristâ—dâ— Meteor it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is of a kind of spiritual nature of which there is no resistance if it meet with a subject that yields it will insensibly pierce it without prejudice but if with a subject that opposeth it will melt it so it is with the Gospel the word of the Kingdom wheresoever the light of it shines forth A very glorious accomplishment of this Scripture we have set before us in this book of Acts which contains the labour and travels the sufferings and successes of those blessed Instruments which the Lord did first employ to spread the savour of his knowledge in every place But Paul being the most eminent instrument and as it were a chosen shaft in the Lords hand Esay 49.2 1 Cor. 15.10 for he laboured more abundantly then they all therefore in this book chiefly his Preachings Travels and Sufferings are recorded concerning whom looking upon that as a Motto spiritus Pauli exemplum Ministri before I come to the words of the Text I cannot pass by four things which I find by Chrysost observed First De laudibus Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. his spirit he describes in two things 1. He feared nothing but sin to displease God and to dishonour him was only terrible unto him 2. He prized nothing in comparison of the love of Christ and Communion with him he chose rather the lowest condition with his love then the most eminent condition without it to see his face was his heaven and it was even hell to him to be deprived thereof Secondly His sufferings for Christ were his pleasures his delights he could take pleasure in infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the more he did suffer the more was his spirit inlarged unto suffering and he came out of every tryall with a new resolution and readiness of mind unto suffering when we have escaped a danger we commonly resolve to take the more care for time to come and so by every cross our fear is encreased but Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by every cross his courage was raised and he came off from suffering with a new desire and readiness to suffer again Thirdly the aym and bent of his spirit was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only to offer up himself body and soul as a living sacrifice but his constant aym and daily labour was to offer up to God the whole world as a sacrifice and therefore laboured in the conversion of so many severall Nations unto God preaching the Gospel where Christ was not named Fourthly for his labour he was unwearâ—ed in it for the happy accomplishment of that end he was abundant in the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went over the greatest part of the world as if he had wings and laboured without cessation as if he forgat whether he were in the body setting no bounds to his labour but his life This glorious instrument in the hand of the Spirit was in an eminent manner guided by the Spirit in all his wayes carrying him to those places where he had any service to imploy him in and when the work was done by the guidance of the same Spirit he was removed to another place Sometimes the Lord sends him from Ierusalem that he might bear his name before the Gentiles Act. 22.18 and sometimes the Spirit forbids him to preach the Gospel in Asia and when he did assay to preach the Gospel in Bithinia the Spirit suffered him not Acts 16.6 7. Then he hath a vision Acts 16.9 in which a man of Macedonia saith come down and help us Thus he spent his dayes in planting and confirming the Churches At this time by the direction of the same Spirit he was engaged to go to Jerusalem Behold now I go bound in the Spirit Non levitate vel temeritate quadam motus eò proficiscor sed fortiter à spiritu sancto impulsus acsi vinculis quibusdam injectis cò traherer Sicut per vincula iniquitatis spiritualis peccati captivitas notatur Glass Rhet. sacr p. 414. Spiritus validè me impellit sicut nubes aguÌ„tur vento ut ei alligatae videantur A lap in loc Acts 20.22 That is by speciall direction from the Spirit à Spiritu impulsam as if the Spirit went with me thither and I were bound up with the same Spirit As watry vapours bound up in the Clouds are carryed about with them so was Paul bound up in the Spirit who is the Prorex in the government of Christ and hath an eye to the affairs of his Kingdom all the world over This Spirit having clearly revealed Gods mind unto the Apostle concerning this service and by a strong impulse subdued his heart thereunto he is therefore said to go bound in the Spirit to whatsoever service or suffering the Lord would call him But this instinct and motion of the Spirit met with great opposition First when he came to Tyre he met with certain Disciples that did say to him by the Spirit Fratribus istis quid futurum sit Dominus revelavit interea vero quid postulet vocatio Pauli nesciunt non eo usque extenditur doni mensura c. Cal. 1 King 13.18 Facilis
praedestinatum ordinem seculorum vel sinendo vel donando distribuit Aug. de consensu Evangel l. 1. cap. 11. He is God over all all are in his hands as clay is in the hand of the Potter He only did give the Creatures their being he only can give them a Rule and appoint them to an end therefore let God alone with the Government of the world He is the King of Kings and Lord of Lords He builds and destroys he plants and plucks up at his pleasure and gives no account of any of his matters He deposeth Kings and disposeth Kingdoms and this God will have men acknowledge as the great honour that is due to him that the most high Rules in the Kingdoms of mortal men Dan. 4.17 Therefore doth the Lord great things and works great changes in the world that men may acknowledge his Soveraignty In this did the holiness of Ely appear 1 Sam. 3.18 He is * Hoc nomine Dei 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. creaturarum à Deo dependentiam 3. Dei aeternitatem 4. immutabilitatem 5. omnipetentiam 6. veritatem significat Flac. Illyric clavis script part 2. p. 612. Domus magna qualis Deo est hic mundus Grot. Caeterum non convenit inter Interpretes an domus magna Eeclesiam solam an totum mundum significet contextus huc potius ducit ut de Ecclesia intelligamus Cavl Iehovah one that hath an absolute soveraignty over all the Creatures and unto his authority I submit let him do what seems him good The world is but the Lords house 2 Tim. 2.20 As in a great house there be some vessels to honour and some to dishonour so it is in the world let God alone with the Government of his own Family Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirificatus est arduus excellens ultra captum nostrum sc ardua sunt consilia quae homines nequaquam assequi potuissent juxta consilia ardua magna opera Forer Hereby we subscribe to his wisdom that he only is able to govern the world For he is wonderful in counsel and excellent in working Isai 28.29 Though we cannot see the reason of his actions yet the soul can say he only is wise and there is no searching of his understanding And when the Lord shall have perfected his work and this rude draught of things shall be finished there will then appear a glorious harmony in those things that for the present seem to be nothing else but as the Earth was at its first creation without form and voyd But as the Lord then drew out each creature in its order and degree untill he brought forth this glorious Fabrick that men and Angels admire So he will do in the works of his Providence also For there is as great wisdom of God seen in works of Providence as in the work of Creation Sometimes his ways are in the Sea and his pathes in the great waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecum Vide quantus honos hominum quod haec arcana consilia per ipsos Deus innotescere Angelis voluit Multa magna mandata suerant Angelis data sednullum huic par Grot. His wayes are mysterious and he makes it his glory to out-wit the Creatures as he did go beyond the wisdom of the Angels in the work of Redemption and so if I may so speak he set them to School again Vnto them is made known by the Church the manifold wisdom of God Ephes 3.10 So he deals with his Saints in the ways of providence also Therefore as the Angels do so likewise do the Saints admire his wisdom in the work even when the reason of it they cannot comprehend And they do not think it strange that God in his ways should go beyond their apprehensions As in the answer of their prayers he is able to do above whatsoever we are able to ask or think Ephes 3.20 so likewise in the Government of the world and in the ordering of all things here below there is a wo pronounced against him that strives with his maker Isai 45. v. 9. 10. There are two things the Lord cannot take well from the Potsheards of the Earth That they should say * Si ad disceptationem veniendum sit tam firmas ac solidas habebit rationes ut convictos obmutescere cogat neque verò compescit hominum proterviam quod ratione destituatur sed hanc sibi potestatem vendicat ne ab hominum figmentis vocetur ad rationem reddendam Cal. What makest thou what begettest thou Or what hast thou brought forth That is the Lord will not be called to an account by the Creature but men are to acknowledge his wisdom and to stoop to his will even when the reason of it is hid from them And therein properly is grace seen As it is reported of one †Cassianus l. 4 c. 24. Vbi monet Monachos ut praeter Abbatis mandatum nulla penitus voluntas vivat in eis c. Obedientia manca est quae subjicit superiori voluntatem non intellectum manum non animum A lap in Mal. 1.8 Johannes Abbas that he was commanded by his Confessor to go some miles every day to water a dry stick Obedientia est perfecta abnegatio propriae animae corporis mors voluntaria vita sine sollicitudine navigatio sinè damne sepultura voluntatis est iter facere dormiendo onere suo aliis impositio Climachus grad 4. which he did out of respect purely to the command and he disputes not the reason of it Should not we much more acknowledge the wisdom of God though we are not able to comprehend the grounds of it Secondly that the thing formed should say to him that formed it he had no hands Extremam apponere manum Calv. is to finish a work And to say he had no hands is to object that he left his work unfinished Opus tuum impolitum est informe acsi pedibus non manibus esset elaboratum A lap in loc or that he was not able to bring it to pass And it is all one as to object ignorance and impotence unto God Thirdly Hereby we manifest that we delight to see God work his own glory out of all the cross actions of the Creatures There is but one thing that the Saints take care of which is the great end of all their desires the scope of all their endeavours which they would secure more then their lives and that is Gods glory for which they account not their lives dear This glory of God is twofold Gloriam Dei praedicat Scriptura 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentiam denotat proprietates essentiales 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria Dei in operibus ejus gloriosis elucens sic terra gloria Dei plena est 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrationem agnitionem illius Majestatus Gerh. loc com 2.
The power of godliness is mainly seen in a mans submission unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat doctrinam Evangelicam instar typi cujusdam esse cui innitamur ut ejus figurae coÌ„formemur Beza Ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur Heb. 8.5 Grot. A gracious heart is moulded to it as it was begotten by it Rom. 6.17 And the word is the Scepter of the providentiall as well as of the spiritual Kingdom the Lord rules all things by his word in the world as well as in the hearts of the Saints For as he hath stretched forth the expansum of the Heavens over the natural M. Tho. Goodwin Ep. Dedicat to the return of prayers Psal 149.9 Judicium scriptum intellige mandatur divinum quod iis arma haec pro libertate seu potius pro regno Christi propugnaâ—do amolificando induit Non suae rationis sed Dei jud cum scriptum exequi debent Jer. 1.10 Vendicat Deus summum imperium sermoni suo tantae est virtutis potentiae ut emineat supra omnes mortales nedum supra unam gentem Calv. Rev. 19.15.21 Verbum gladio comparatur propter vim pentrandi Heb. 4.12 propter vim nocendi Mat. 10.34 Glass Rhet. Sacr. p 397. Edvardus sextus Angliae Rex cum coronationis die tres gladii ei offerrentur in signum quod brium regnorum Monarcha esset respondit unum gladium adbuc deesse sc volumen saâ—rorum Bibliorum ille inquit gladius spiritus est omnibus his longe anteserendus Wolfius lect memoral cent 16. An. 1550. so he hath the expansum of the word over the rational world As appears by comparing Rom. 10.18 with Psal 19.23 Now as they rejoyce to see the word to run and be glorified in the souls of men when they believe which is Christs spiritual Kingdom so likewise when great things are accomplished by it in the world which is Christ providential Kingdom We see Psal 29. the great effects of the Word in the dispensations of providence in the world The word of the Lord is powerful it is full of majestie it breaketh the Cedars it maketh the mountaines to skip like a calf Lebanon and Syrion like a young unicorn c. Therefore in all the great changes that Christ makes in the world when he hath accomplished them all then his name is called the word of God Revel 19.13 And the sword by which he destroys his enemies is the sword that goes out of his mouth The Saints delight to see the word of God prosper and prevail Dan. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath caused his word to arise when the word doth not lie despised but is exalted by the wonderful effects that are wrought by it the Saints receive therein abundance of satisfaction because they are the Rules of this word into which their hearts are moulded Not only as governing the spiritual but also the providential Kingdom 4. The power of godliness lies mainly in emptying a man of his own ends Sin lies mainly in ends and in that also doth the main of godliness lie Rom. 14.8 Now a man that is Gods servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vobis tantum vestro commodo spectatis non quomodo mihi obsequamini sed tantum quomodo vestro morem geratis animo Yarnov must have no ends of his own As he must do his masters work so he must aym at his masters end or else he is his own servant his own will he doth and not his masters As it appears in the instance of Iehu and in their fasting Zach. 7.5 When you fasted did ye at all fast to me even to me did you not fast to your selves and eat and drink to your selves God owns nothing as a sacrifice unto him in which his end is not sought Now a man that hath no ends of his own how will he be pleased to see Gods ends prosper and to be effected and there is nothing makes a mans spirit bitter when Gods work is finished but when a man hath missed his end in it Hab. 2.1 I will stand upon my watch-Tower and see c. Every godly man hath a watch-Tower * Militis personam gerit consisto super munitionem id est verbum Dei à mea parte stat quo confido cui credo unde loquoâ— aliis praedico Si enim ille nutaverit qui verbi dux adservator esse debeat tum actum est vexillum succumbit vigil interemtus est Luth. Sâ—abo in specula mea id est in prophetiae meae sublimitate Jerom. Some understand it to be verbum Dei I will look into the word and observe there how God accomplisheth all things and brings them to pass and how his works are a fulfilling of his word But †Si quis propius expendat rationem Metaphorae facile intelliget speculam esse recessuÌ„ mentis ubi a mundo nos subducimus c. Si non statim apparuerit aliquid spei tamen non frangar animo neque deseram staioneâ— meam Calv. others understand it to be recessum mentis a mans own retiring thoughts and meditations the observations of a gracious heart The Saints by the word can discern what purposes and designs God hath upon the world and they observe how by his works he doth go on to effect and accomplish these designs Now to stand by Hoc sanctis Angelis gaudium affert quod diabolo regnum minuitur Deo verò regnum augetur vide quanta sit humana malitia iniquitas propter quoà Angeli benedicunt Deo laetantur homines murmurantes invidia flagrant Stella in loc 15.10 to retire a mans self and observe how in Gods workings thorough all the confusions of the world he doth accomplish his own purposes and that they are all turned about to bring to pass what he hath determined should be done thus to see Gods ends accomplished a Saint can exceedingly rejoyce in it This is the very joy of the Angels and Saints in Heaven and whosoever hath no ends of his own he must needs rejoyce to see God in his workings bring to pass his ends Vse 1 First It reproves all those that profess godliness and yet their wils are exceeding opposite unto the will of God and his dispensations in the world God works but they cannot approve it they would have it otherwise if it were in their power And this is a temper of Spirit that may befal a gratious man We see it did Jonah chap. 4. God had caused a gourd to spring up in a night and it was a present convenience unto Ionah for it was a shelter unto him from the Sun and he sate under the shadow of it this gourd the Lord smote by a worm at the root and it withered For this act of God Ionah is angry Non ignorat Deum loqui tamen non deponit animi serociam cum semel
day that the whole plot of God should have been changed and the glorious order and beautifull agreement of all his Providences been defaced that so your will might be accomplished to serve a particular end some low and inferior design as if the whole order of the Creation should be perverted for us And we may as soon expect that God should change the works of Creation as the works of Providence and as soon finde out a better order in the one as in the other Vse 2 When you look upon the several turns of Providences that are now in the world do you labor to submit your wils unto Gods without fretting and without murmuring do not rise up against the mighty hand of God but humble your selves under it and in due time he will exalt you 1 Pet. 5.6 It may be sometimes the Lord orders things so that they do act contrary to your desires and expectations sometimes the Clouds give their rain unseasonably and the winds unseasonably blow the stars by their influences seem to fight against you and sometimes after all your labor the Earth doth not yield her encrease but thorns do grow instead of wheat and cockles instead of barly It may be the Lord denies thee the fruit of the womb or else gives a comfort as he did a Guord to Jonah for a day and he blasts it at night though it be the desire of thine eyes and the joy of thy heart it may be the Lord doth set up the right hand of thy Adversaries and they that hate thee triumph over thee and the Church is broken in the place of Dragons and covered with the shadow of Death Now say with a heart melted into the will of God Let the will of the Lord be done Math. 26 42. Distinguitur in Christo vo luntas ut est natura quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas ut est ratio quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin p. 3. q 18. a. 3.0 He is the Lord and his will is the Rule of goodness And although the will of nature would seek its own preservation yet let it stoop unto the will of Duty And say while the Lord is pleased to have it so I do not desire to have it otherwise We are to pray with submission unto his will in our works Jam. 4.15 If the Lord will we will do this or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys hom 84. in Math. Voluntatem nostram voluntati divinae plenissimè unire sine retractione cordis cum quadam complacentia mentali medullium in omnibus adversis quae contingere possunt ut divinum beneplacitum fiat ei summum deâ—â—â—rium sive sint adversa exteriora persecutiones divisiones scandala sive interiora ut subtractiones gratiae divinae influentiae consolationis aternae sive obnubilationes mentis vel infrigidationes affectuum sive tentationes Harph. Theolog. Mystic p. 570. and therefore we are to submit to his will in all his works and say If the Lords will be so we have no will of our own we will not the contrary Now to bring a soul into such a frame there are these ensuing considerations which the Saints may finde useful in all these great concussions and shakings of Kingdoms and Nations 1. Whatsoever the Lord doth he doth by counsel It is not barely an act of will but of will guided by counsel Ephes 1.11 He works all things according to the councel of his own will And this councel is taken from eternity Psal 56.8 Psal 139.16 Est liber providentiae Dei generalis omnes creaturas concernentis à quo deleri est morti tradi Exod. 32.32 33. Est liber vitae qui catalogus est sive singularis illa salvandorum cognitio Glass Rhet. Scar. p. 157. The Lord hath a book of providence as well as of life In thy book are all my members written And that book in the Revelation that was sealed with seven Seals is not the book of Gods Election but the Book of Gods dispensations in the world Liber fatidicus the Book setting forth the counsels and designs of God upon the after Ages of the world They are not Counsels taken up De novo or as occasion serves upon a particular interest and for a particular end but they were counsels taken up in reference unto the general frame and ordering of all things and that from everlasting Therefore Zach. 6.1 the Instruments of vengeance are said to be Chariots that came forth from between the Mountains of Brass Non dubium est quin per montes intelligat providentiam Dei vel arcanum consilium quo omnia decreta sunt ante creationem mundi Calv. Montes duo sunt sapientia decretum dispositio definitio potentia providentia Dei praeordinatio executio A lap Judicia Dei abyssus multa quapropter Angeli qui ea exequuntur prodeunt è profunda valle inter duos montes sc ex cujus abdito firmissima ineluctabilia consilia Drus Tarn in loc which is to be understood of the Decrees of Providence which are as Mountains of Brass unchangeable Therefore should not my will stoop Should I submit unto the Decree of God in reference to my eternal estate and shal not my wil be subject unto his Decree in ordering of Providences in respect of the things below all which do conduce unto that eternal end Shall not the Lord have what designs upon the world he pleaseth when the Earth is the Lords and the fulness thereof of him are all things as the first cause and therefore to him should all things be as the last end 2. He hath committed all things in the matter of Government unto the Son He hath laid the Government upon his shoulders not only in the spiritual but in the providential Kingdom also which some Divines call a Kingdom of power which is exercised over all men and all creatures and a Kingdom of Grace which is exercised over the Church Assemblies Catech. p. 53. both which are intended in that petition Math. 6.10 Thy Kingdom come for therein we desire That Christ would so Govern all the creatures Dr. Vshers Sum of Christian Religion p. 361. both in the natural course of things and in the Civil and Domestical Government of men yea Hen. Scudders Key of Heaven p. 153. Mr. Tho. Goodwins Serm. the Interest of England p. 44. in the Rule of Devils themselves in such sort as they may serve for the good of his Church And therefore he is called King of Nations in reference to his works Jer. 10.7 as well as King of Saints in relation to his worship Rev. 15.3 This will clearly appear out of the word under these considerations Propheta non tantum in Coelo Deum regnare docet verum moderari res terrenas hac ratione extendit ejus potentiam per quatuor mundi plagas c. Calv. 1. That the Rule and Government of
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
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
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
by the permitting will of God that it should be so that the Saints should in a great measure lie under the power of this envious man first to entice them and afterwards to accuse them 3. He suffers the lusts of Godly men to arïse and they are many times led captive under the Law of sin yea even sometimes to gross and scandalous sins which do vastare conscientiam though they cannot excutere fidem As Sampson to a way of uncleanness David to Murther and that plotted Solomon to Idolatry and that continued Peter to the denial of his Master and that with the bitterest execrations cursing himself to Hell as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies if ever he knew the man yea and God doth leave them to harden their own hearts in a way of sinning and go on frowardly in it Isa 57.17 Why hast thou hardned our hearts from thy fear Isa 63.17 We hardened our hearts sinfully being by God left to our selves And God doth harden them judicially which is the greatest judgement that can befall a Saint in this life 4. God doth suffer wicked men to thrive and prosper in an evil way In ways of cruelty and oppression Nebuchadnezzar gathered the riches of the Nations like eggs that none did move the wing or peep He rules over the people of God with rigour shews them no mercy but upon the ancient he doth heavily lay the yoke The Ploughers plough upon their backs and make long furrows and wicked men oppress those that are more righteous then themselves And yet the Lord seems to stand by and look on and lets him thrive and prosper in it as if he had forsaken the earth So the ten Kings shall give their kingdoms to the Beast the power of laws and the power of arms and thereby set up Antichrist and he shall grow to that power That all kingdoms and nations and languages shall worship him and shall say Who is able io make war with the Beast And he shall make war with the faints and shall overcome them And this ordinarily the Lord doth that his people should come and cry to him to awaken him for he seems as a man asleep and as regarding nothing but leaving all in the enemies hand Awake Lord why sleepest thou Now all these belong unto the permitting will of God which is conversant only about the sins of the reasonable creature 2. There is very much of Godliness seen in a mans submission of his will unto this permitting will of God For the proof of it I shall give one Scripture for each of them First Submission unto the permitting will of God in regard of sin and the remainders thereof Though a godly man look upon it as his burthen as his misery esteems sinne worse then death worse then hell Yet seeing God will have it remain in him if he must still bear this weight draw this clog after him if he will still have them to wear their Grave-cloaths the Saints are content to wait for the resurrection of the just No man was more sensible of the remainders of sin then Paul as appears by his own expression of himself The greatest of sinners and the least of Saints therefore he cries out who shall deliver me Rom. 7.24 Yet he considers deliverance is begun I thank God through Jesus Christ our Lord And therefore sin shall never prevail either to condemnation or dominion And with this deliverance the Apostle sits down and submits unto the will of God untill the day of his full redemption shall come though he knew that while he lived here while with the minde he did serve the Law of God yet he should with his flesh serve the Law of sin 2. For scandalous Falls though they be such as those that the people of God should fear and pray against as being such by which they cause the name of God to be blasphemed by which they become spotted of the world a blemish to their society and leave an ill name behinde them and they are set forth by God as examples for us to take warning by to take heed we fall not into the like yet when the Lord hath suffered us to fall into them we must not rise up and quarrel with him but we must say he is just and holy even in those things wherein we are wretched and sinfull Matth. 26.33 34. Peter had an admonition from Christ of a very dangerous fall that was near him and he answers Though all men forsake thee yet will not I Christ tells him that before the Cock crow thou shalt deny me thrice It was Peters duty not in a presumptuous manner to have told Christ in confidence of his own strength no you are mistaken in me if I die with thee I will not deny thee but to have said Lord if it be thy will I had rather die with thee if by thy grace thou wilt assist me I had rather undergo the greatest sufferings then commit such a sin this was Peters duty before hand And after the will of God was manifested to permit him to fall as he did he should have said Thou hast suffered me thus to fall it was my great sin thus to deny thee But since my proud and carnally confident spirit in thy wisdom must thus be brought down and my own weakness must be discovered for my further humiliation thou mightest deal with me as it seemed thee good I have no reason to quarrel with thee thou actest righteously even there where I have acted sinfully And as this was Peters duty so it is the duty of all the Saints whose actual Falls have manifested that it was the will of God to humble them by this means And indeed the Saints when they come to read over the story of their lives and shall see therein Omnes actiones ad se pertinentes circumstantias actionum as Suarez saith they shall see in heaven they will finde they had as much need of their sins as they had of their sufferings in this present life and all things shall work together for good Et si omnia quia ni peccata though I confess there be three ways which the Lord doth use to humble men by First by letting in his love into their souls the beauty of grace the excellency of holiness and then the soul looking down upon it self is as a man that hath looked upon the Sun he can see nothing So did the Lord humble Job by further discoveries of himself so he did humble Isaiah This is the highest and sweetest way of humbling who an I that the Lord should shew in me a pattern of mercy to me the greatest of all sinners is this grace given c. Secondly He doth humble men by sufferings by afflictions he doth keep man from his purpose and hides pride from his heart Thirdly But the worst way and the most uncomfortable way of humbling is by sin when the Lord is pleased to leave his people to great sins
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