themselves And Gregory hath a like saying The illumination of those Gentiles is a great testimony of the Iews blindnesse of whom St Iohn saith He came to his own but his own received him not Joh. 1.11 Object But some body may say perhaps That these wise men were none of the wisest to go to Jerusalem to acquaint Herod with such a message they might easily conceive they should be but unwelcome guests to him bringing news of the birth of a new King Christus firmabat quos attrahebat ideò nòn timebant Regem praesentem dum considerabant Regem futurum Chrysost Resp Chrysostome answereth this Objection saying Christ strengthned those whom he drew thither and therefore they feared not the King that was present while they considered of the King that was to come He saith also That they shewed themselves prepared and provided for Martyrdom and to suffer for Christ even before they had so much as seen him 4. Consider we wherefore they came it was to seek Christ that they might worship him They were doubtlesse very much discouraged when they found him not in Ierusalem but Gods Providence much appeareth in bringing them thither 1. By letting them understand by the answer of Herod from the Scribes out of the Prophet Michah that they had not lost their labour but should at Bethlehem find him whom they sought 2. By shewing them the Starre again which appeared not all the while they were at Jerusalem which leadeth them directly to the house where the Babe lay and being come thither they are presently admitted into his presence do their duties and present their gifts unto him as the manner of the Persians was to approach to their Princes and surely they offered him the best things and choicest commodities that their countrey afforded as Gen. 43.11 1 Reg. 10.2 This may be collected from the phrase used viz. the opening of their treasures as Deut. 28.12 Psal 17.14 not profering to him or presenting him with what came next to hand but with the most costly commodities they could come by or their Countreys would yeeld Si solum aurum obtulissent videri possent voluisse matris paupertati subvenire sed quia addunt thus myrrham aliquid certè subest mysterii Bern. and Persia not being farre from Arabia Foelix might have the best and purest gold as also frankincense and myrrhe Some think it pleased God to send these Magi to offer these gifts to furnish Joseph and Mary for provision to flie into Aegypt and means to sustain themselves and the Childe there they bring gold to supply Maries necessities frankincense to sweeten the stable and myrrhe to comfort the new born Babe 5. What moved them to come or conducted them along viz. a strange Starre which they had seen in their own Countrey But of this I have already spoken at large Chap. 10. and therefore shall say no more touching it here How long these Magi stayed with Mary the Scripture is silent but it 's very probable that being come so farre they would learn as much as they might about the Conception and Birth of the Babe especially being praeadmonished by Herod so to do and which surely they did accordingly not doubting but that the news would be very gratefull to him but behold the providence of God herein the very night before this return they are admonished to shape their course another way because Herod meant no good but hurt to the Child which dream of theirs might further admonish them that this was to be some extraordinary Childe as also by thus providing for him and them that Herod might neither lay hands nor so much as set his eyes at all upon him or any more upon them manifesting to them what a faithfull keeper he is of his faithfull ones Whither they had this notice immediately by an Oracle from God as Hebr. 8.5 Luke 2.26 or mediately by some Angel as Acts 10.3 Scientia ista vel ad Evangelium concessa fuit ut Christo edito nemo exindè nativitatem alicujus de Coelo interpretetur ideò jussi sunt ire in sua sed alia nòn quâ venerunt viâ i. e. ne in pristina secta incederent Post Evangelium nusquà m invenies Chaldaeos aut Incantatores aut Magos nisi punitos Nòn potest Regna Coelorum sperare cujus digitus aut radius abutitur Coelo Tertul. Scultet part 1. c. 35. it 's no great matter Tertullian by their being admonished to return another way saith They were enjoyned to give over the study and practice of those unlawfull Arts which he saith were no more permitted but alwayes punished under the Gospel CHAP. XX. How the good Actions of Men are under Divine Providence Omne bonum nostrum vel vel Deus ipse vel ab ipso est 3. I Shall in the third place shew how the good Actions of Men are under Divine Providence as we can do no good thing without Gods assistance so neither can any good thing be done without his Providence All the good that we have is either God or from God himself there is no good thing but it is the gift of God and cometh from the grace of God in us that is in our flesh there dwelleth no good thing Rom. 7. Gods Providence about good actions appeareth 1. In giving to some men greater ability to do good than to others indeed no man is born or liveth to himself but is bound to endeavour by all lawfull means to promote and procure the common publick good of those among whom he liveth God in his wise Providence hath given to divers men divers gifts of the Spirit all which are bestowed to profit withall 1 Cor. 12.7 God hath also given great estates to others that they might be liberal to those that are in want Necessitatibus fratrum quantum possumus dare debemus plus interdum quam possumus God will have the rich to be rich in good works 1 Tim. 6.17 a thousand Candles may be lighted by one so a good man communicateth to all that have need of him he had rather like the poor widow be in want himself than in any thing be wanting in contribution to the Lords Temple Luke 21.2 3 4. he will communicate abundantly the things God hath lent him as Obadiah 1 Kings 18.13 Doreas or Tabitha Acts 9 36-39 Job 31.20 And Solomons Houswife Prov. 31.20 God requireth we should do good according to our ability so as we disable not our selves of ever doing good more as some that have spent all in a year as though they did in diem vivere but we must so begin as we may hold out Psal 92.12 13. Psal 112.15 Prov. 21.20 A good man doth all the good that he can and hindereth all the evil that he can within the compasse of his calling 2. In giving men not onely ability but also hearts to do good it 's better to have an heart to do good than simply to have ability
Law-maker be the greater yet it 's no Question in Divinity but that the Law-giver is above the Law for he doth not command and enjoyn things because they be good as men do but his willing of them altereth the nature of them and maketh them good The ground of the Jews opinion was Cessavit ab opere sine labore solo nutu God the Father â—ested on the seventh day from all â—is work which he had made Gen. â— 2 this Christ denieth not but exâ—licateth the meaning thereof It is â—rue my Father rested the seventh â—ay from all his work and yet he worketh hitherto that is he ceased â—rom his former work without laâ—our with a word or a beck withâ—ut the least difficulty or as Aquiâ—as Aquinas ad loc well noteth he rested the seventh day à novis Creaturis condendis â—rom making any new Creatures yet he worketh hitherto Creaturas â—n esse conservando by preserving his Creatures in their being or thus he rested the seventh day from making any new world or from any new kinds of Creatures This rest of God is not an absolute rest from doing any thing at all for such a â—est contradicteth the nature of God â—ont is a respective rest and a ceasing to do any work of any kind of those his six dayes works in which the Heavens and the Earth and all the Hosts of them were fully furnished and finished But God the Father worketh hitherto Mio padre opera infin ad hora ancora io opero Ital. 1. In governing the created World and Kingdome of nature according to the enacted Lawes thereof 2. By setting up in the Kingdome of nature a Kingdome of Grace And 3. By means of the Laws of both duely administred to promote both finally to a state of glory So that God is not idle in his Sabbath or resting day Ut Filium Creatorem nòn Creaturam intelligeres nòn attulit Creaturae operantis exemplum sed Patris Chrysost ad loc Loquitur Christus de admirandis operibus quibus divina potentia bonitas hic omni tempore patefit Hyper. Method Theol l. 1. that hath so much sacred and holy work to do about the doing whereof our Saviour saith here My Father worketh hitherto And I work That is as my Father worketh in the daily governing preserving and sustentation of all his Creatures even so I that am his Son having power and example from him to work those things that are conducing to the good of mankind am not lett by the observation of the Sabbath to do that work which my Father hath commanded for Christ speaks here of those admirable works in which the power and wisdome of God are manifest at all times if therefore the Father by preserving governing upholding Commendat hic locus divinam nobis providentiam Patris Filii eandem esse potestatem operationem quod viz divinam attinet naturam Bulling ad loc Non intelligendum est de similitudine sed de paritate aut conjunctione operationis Patris cum Filio nequis eorum actiones dividat Greg. Nazianz. ad loc Deus finito illo opere Creationis spacio sex dierum cessavit quidem ab opere Creationis die septimo verùm ab opere administrationis gubernationis jà m indè à condito mundo nullo unquà m die cessavit ne illo quidèm Sabbathi in quo tùm primùm cessavit ab opere Creationis neque enim adhùc cessat continuò enim ac indesinentèr res à se creatas tuetur ac sustinet Rolloc ad loc and blessing all things which he hath made doth not break the rest of the Sabbath neither do I violate the Sabbath in healing this impotent man on the Sabbath-day My Father worketh hitherto and I work Hence I shall take occasion to speak something on the Doctrine of Providence and lay down this point of Instruction Doctr. That the Providence of God is alwayes in operation My Father worketh hitherto c. God having finished that work of Creation in the space of six dayes rested from that work on the seventh day but from the work of his providence and governing the things he hath made he never rested one day from the Creation of the World In six dayes the Creation of the World was finished but the government thereof is perpetuall and God continually worketh in preserving and maintaining the order thereof even as the Apostle saith In him we live move and have our being Act. 17.28 I shall not speak of the providence of God as it is potentiall and immanent but as it is actuall and transient as it is the execution of his Decree in governing the World Chap. 2. That there is a providence proved by divers Arguments Argument 1. Answ FOr our more orderly proceeding in this point we shall enquire Whether there be such a thing as Providence Argum. 1 Besides those many places of Scripture which might easily be marshalled and mustered together for the proof of the point as shall God willing appear hereafter it is manifest There is a God therefore there is a Providence In a Ship there is a Governour among Souldiers a Generall in the Heavens a Sun in a Kingdome a Law Non negans Essentiam sed Providentiam Dei Aquin. in Psal 14. Cicero Tuscul quaest 1. Zanch. lib. de tribus Elohim and in the World a God and it 's all one upon the point to say there is no God as to deny the providence of God The fool hath said in his heart there is no God Psal 14.1 not with his mouth for shame or fear saith Aquinas but in his heart viz. by his evil deeds and wicked life he declareth that he is more than half perswaded that there is no God or if he doth acknowledge the essence of God yet he denieth the providence of God The wicked mans heart denieth the essence and being of God and his life denieth the providence of God and indeed his life is as far from God as his heart But the common consent of all Nations proveth that there is a God and Zanchy shewing the vanities and varieties of opinions concerning God affirmeth that there was no Creature so vile and base but vain men wanting the knowledge of the Scriptures and being destitute of the Spirit of God to guid them would rather make any â—hing their God than have no God Now then much more we that are instructed not only by the light of nature but also by the light of the Scriptures that there is a God must needs confess that there is a Divine Providence There are three speciall properties of God that manifest his Providence The Soveraignty of God The Goodness of God The Righteousness of God 1. The Omnipotency of God sheweth his power is absolute and so he can do all things without exception of which power John Baptist speaketh going about to throw down the carnall confidence of the Pharisees I tell you
even in sinfull actions as he is Gods creature upheld and maintained by him In him we live move and have our being but he sinneth by reason of the corruption of his nature having no free-will to any thing that is good since the fall of Adam but free-will and full power to that which is evil 2. When God withholdeth or suspendeth that power from sinners by which they might avoid that which is evil Thus when God departeth from Saul withdrawing the common aid of his Spirit then an evil spirit vexeth him and he groweth worse and worse The degenerate nature of man which one termeth sins Coach doth then runne which way the Devil driveth Claphâ—m in Cantic as Wheels and Axel-tree till Jesus Christ free our Chariot-nature from the power of hell and withall joyn himself by his own spirit to our nature that so with Ezekiels Chariot it may go forth and return according to the conduct of his holy Spirit 3. When God permits and suffers men to go on long in a course of sin and doth not restrain them for if it pleased him he could hinder men from doing evil Now the will of God is two-fold An approving Will A permitting Will. 1. An approving Will whereby he decreeth the actions of all good men 2. A permitting Will whereby he decreeth not to worke any evil but onely permit it to be wrought The actions of men are either good or evil God willeth good actions by his approving will Evil actions may come under a double consideration 1. In regard of the entity and being of them so God decreeth them by his permitting will for no sinne could be without his permission Act. 17.18 2. In regard of the evil adjunct and vitiosity of them Et potentius melius est bonum ex malo elicere quam esse mala nòn sinere August Bonum est mala esse vel fieri alioquìn summè bonus nòn permitteret ea fieri Lombard Sent. lib. 1. distinct 46. and so they proceed not from God but from the corrupt will of man as a deficient cause We may consider the sins of men as they are evil and so God is not the authour of them but as they may be reduced to some good as the manifestation of his own glory c. and so he suffereth evil to be committed being able to bring good out of evil as water out of a flinty Rock for though evil be not good yet out of evil God can bring good It is better and more powerfull saith Austin to draw and bring good out of evil than not at all to suffer evil to be out of the greatest evil God can produce the greatest good So then God is the Author of every action but not of the deformity enormity and obliquity of the action as the Planets are moved by a direct motion by the primum mobile the obliquity of their motion is à suâ naturâ The Sunne maketh the Earth hard the Wax soft flowers to smell sweetly dead Carrion to stink noisomly so then the diversity of effects proceedeth not from the nature of the cause but of the things wrought upon and God moveth and ruleth things according to their natures Multa sine voluntate Dei geruntur nihil sine providentia providentia est quae dispensat providet voluntas quae vult nòn vult aliquid Origen To explain this point by an instance or two In the selling Joseph into Aegypt Josephs brethren were agents and God was an agent and had an hand in the businesse but their ends were divers they sold him to be rid of him because they thought their father loved him better than themselves and because they thought so to falsifie his dreams that he might not rule over them but God's end was to provide succour and shelter for their father and themselves and all their families Gen. 50.20 Item in the temptations and afflictions of Job the Devil was an agent the Chaldeans and the Sabeans agents God an agent and all these had their several ends The Devils end was to have made Job forsake God that so he might have fallen to his share the Sabeans and Chaldeans end were to impoverish him and enrich themselves and God's end was to prove the Devil a liar and to manifest and declare the faith and patience of Job and make him famous for the same to the whole world In the divers and sundry captivities of the children of Israel by the Caldeans Babylonians Assyrians and lastly in their finall ruine by the Romans their enemies had their ends and God had his The ends that the Caldeans Assyrians Babylonians and Romans aimed at was their own pride and ambition and the enlargement of their Territories and Dominions but Gods end was the punishment of them to admonish others and to fulfill the prophesies and predictions thereof To be brief in the death of Christ the Devil had his end Judas his end the Scribes and Pharisees their end the Jews theirs God his end the Devils end was to make so many murderers and guilty of shedding innocent bloud Judas his end was covetousness to get thirty pieces of silver the Scribes and Pharisees end was envy and malice because they thought he eclipsed their glory Pilates end was partly to please the people but principally not to displease the Emperour the Jews end was hatred and malice because he reproved their sins but Gods end was to fulfill the Prophesies and to bring to pass the salvation of mankind by that means which he had appointed Shimei by cursing would shew his hatred of David but God would make known the patience of David Deus homo idem faciunt Deus pro aequitate laudatur homo pro iniquitate damnatur Aug. Epist 48. ad Vincent Non fit absque Dei voluntate quod fit contra ejus voluntatem efficit bona permittit mala dirigit universa Res mala nòn habet causam efficientem sed deficientem Aug. de civit Dei l. 12. c. 7. which was good Austin sheweth how God and man may will the same thing and God in willing it doth well and yet man sinneth in willing the same thing The Father of an ungracious child is sick God will have him to die in his just judgement the Son desireth the death of his father that he may the sooner come to his inheritance God willeth it justly the son wickedly And saith he further God and man do the same thing God is praised for equity and man is condemned for his iniquity When God the Father delivered his Son and Christ delivered his own body and Judas his Master why in this delivery is God just and man sinfull but only in all one thing which they did there is not all one cause for which they did it Great are the works of the Lord being sought out according to all his wills insomuch that by a marvellous and unspeakable manner that is not beside his will which yet is done against
use of variety of Agents in the world led by divers principles some by the spirit and power of grace some by the flesh and by the spirit of the world and by the Prince of the power of the air some labour to build up the Church of God others like Sanballat and Tobiah do hinder the building and crosse others who seek the welfare of Sion and altogether seek for honour and preferment for themselves Now by these contrary effects of men the Lord bringeth forth contrary events and causeth his Glory to shine thorow all How justly then are they to be reproved that have lived long yet make no special observations of those events that have happened in their dayes Some are so much taken up with vain and foolish delights as pleasant Musick jovial company feasting and carousing that they regard not the work of the Lord neither consider the operation of his hand Isa 5.12 Whoredome and wine and new wine hath stollen away their hearts Hos 4.11 Others there are whose hearts are wholly taken up with worldly business only minding earthly things It is an argument of a bruitish spirit to neglect observation Wherefore is a price put into the hand of a fool seeing he hath not an heart Prov. 17.16 Gods work is about us and in us at least in a common providence and yet few there are that see it or see God in it It is the part of fools to passe by these things without observation Who so is wise will observe these things Psal 107. ult He that is endued with heavenly wisdom and taught by the Spirit of God will observe them and shall understand the loving kindnesse of God It is admirable to consider God's Providences without the Church among the Enemies thereof The Kings of Assyria had overcome divers Nations therefore Sennacherib sends messengers to Hezekiah to tell him That the gods of the Nations could not deliver them whom his fathers had destroyed as Gozar Haran c. therefore he would have Hezekiah to have believed that he could have done the like to his God also Now the use that he makes of it was not slightly to passe by these things but makes a contrary use of it acknowledging his God to be the living God and able to save him out of his hand and that the gods whom the Assyrians had cast into the fire were no gods but the work of mens hands therefore they had destroyed them Now the issue was dreadfull to the Assyrians Isa 37.11 12 18 19 36 37 38. An Angel of the Lord in one night slayeth an hundred fourscore and five thousand in the camp of the Assyrians and Sennacherib himself was afterwards slain by two of his own sons as he was worshiping in the house of Nisroch his god So likewise it is very observable concerning the Turks the vassals of that base and grand Impostor Mahamet who are great enemies of the Church that the Lord hath so ordered it by his Providence that they have not sent such huge armies against the Christian Church for many yeares past as they did heretofore Within the Church Christ bids us discern the signes of the times Mar. 16.2 and makes it a note of hypocrisie to be able to discerne the face of the skie and of the earth and not to discern the signes of the times as he sad to the Pharisees which then were admirable the Scepter being then departed from Judah and one of Esau's race enjoying it John Baptist the promised Elijah the forerunner of Christ being now come before the face of the Messiah as a messenger to prepare his way before him Great Miracles wrought by our Saviour the blind receiving their sight the lame walking the Lepers cleansed the deaf hearing the dead raised and the poor having the Gospel preached unto them all which shewed him to be that Messiah that was to come and not another So in Luther's time there was an admirable change What warrant have the Papists for their Jubilees but the Popes knocking at Rome-Gates with his golden hammer promising pardon to whomsoever shall enter in at them that year bringeth much Gold to St Peter's chair and the Pope's coffer keeping their Kitchen smokeing Jubilees were of use before Christs coming but ever since out of date clear light shining out of thick darknesse the year of Jubilee proclaimed the acceptable year of our Lord the year of release from Babilonish thraldom and Popish superstition free justification by the blood of Christ preached An Angel cometh down from heaven having great power and the earth was lightned with his glory and he crieth out mightily with a strong voice saying Babylon the great is fallen c. Rev. 18.1 2. and vers 4. Another voice from Heaven saith Come out of her my people that ye be not pertakers of her sinnes and that ye receive not of her plagues And is it not vrey needfull for us to observe the Signs of these our times how many Nations professing the truth of the Gospell with us have of late endured many hard and sore trials God hath destroyed the strength of many Kingdomes overthrowing the Charets and those that rode in them the Horses and their riders have come down Hag. 2.21 22. every one by the Sword of his Brother God hath even shaken the Heavens over us and the earth under us for the great formality and lukewarmnesse intemperance earthlymindednesse of the Nations and for the great opposition of the Kingdom of Christ the beauty of holynesse and the truth of God clearly revealed in the Gospell Furthermore It is very observable how that many men in all ages have been taken away by suddain judgements and that divers waies Herod on a suddain cometh upon the Galileans and killeth them as they were Sacrificing mingling their Blood with their Sacrifices Luk. 13.1 upon eighteen others a Tower falls suddainly and killeth them as the house upon Job's Children Thus some men have been taken away in their drunkennesse and in their riotous meetings some fall from scaffolds some be slain with timber some killed with the overthrow of earth some drowned some with falls from Horses some with Tiles or Stones falling from Houses Mayer Exposit in Jam. Paenitentia est animi medicina Lactant. Secunda Tabula post naufragium Hieron as that worthy Roman Captain riding through the streets of Rome in Triumph after a famous victory was killed by a Tile of a House falling on his head Now the use and end of God's judgments upon some is to work amendment and repentance upon all Repentance as Lactantius calls it is the Physick of the soul which all that be sin sick as all Adam's brood be must take before they can be recovered and all that will not be drowned in the Sea of Sinne must of necessity swim out upon the plank of repentance CHAP. XXXV Instruction second Instruct 2 AS we must observe So likewise we must be carefull to remember and not forget
a great bond to obedience his governing and preserving of us requireth our obedience and subjection to him Ben. Gorion lib. de bello Judaeor He is a coward and of a base spirit who kicks and spurns and complaineth of the government of the world and who had rather censure God than be obedient to him The Jews by placing a flag with the Romans Arms upon the walls of Jerusalem on their three several great Feast-dayes did thereby declare themselves subject to the Romane Emperour So let us be obedient and become subject to the King of Kings and Lord of Lords in whom we live move and have our being let us hang out the flag of subjection and do homage to him who governeth the whole world Even nature it self teacheth us to tender him our service from whom we receive our being and preservation When it is the will of a Sovereign all Subjects ought to obey all Sovereigns look for obedience from such as are under their protection and government and especially when God who is the absolute Monarch of the universe doth command all that are under his Empire must adore his Laws and yield obedience to him No man hath Power Rule Greatness Wealth and Riches above others without him all is by his Providence As a Ship upon the Sea were not able to stand one day but would soon perish without a governour so would the highest the richest the greatest soon come to nought without his protection and providence If thou acknowledgest not all thou art or hast to be through his providence thou deservest not the name of a son or servant but if thou dost acknowledge it and performâ—â— not obedience to him what name is bad enough for thee Stock on Mal. chap. 1. Nay what punishment is sufficient for such an offence as a grave Divine hath noted The most high and holy Angels are most obedient and shall sinfull dust and ashes be disobedient to their Sovereign Lord The insensible creatures are obedient and shall the rationall be disobedient The Sun the Moon the Stars all celestial creatures all the seasons all flowers and fruits that adorn the Earth serve for the use of man and shall he be disobedient to the Lord his King and Governour 1 Sam. 15.23 Therefore for men to continue in sinne is rebellion against God a denial of his Sovereignty and a rebellion against his Supream Authority What is he that goes on in a course of sinne but a stubborn Rebel against the Lord of Heaven and Earth We are apt to make light of sinne and especially if it be such a sinne as seemeth to do others no hurt but we must learn to judge of sinne not by such a Rule but with respect to the Majesty of that God against whom it is committed This proveth any sinfull practice to be Rebellion against the King of Kings When sinne grows common usually sinners grow secure in sinning but this cannot excuse the sinner from Rebellion against the Lord of Hosts Luk. 19.27 As for these mine enemies that will not have me toreign over them saith Christ bring them hither and slay them before my face The Lord will esteem and condemn them as Rebels and will command and see execution himself done upon them God is advanced far above his highest Enemies he is higher than the highest and armed with so much power as to make all his foes his footstool and will bring his stoutest Enemies to fall before him they shall be dasht in pieces against this Rock in the holes whereof the Saints hide themselves and are safe If a King know such a man to be his Enemy hath feifed upon him condemned him to die and resolved to put him to death any wise man would think that condition of his between the sentence and execution were not much desirable Now the Enemies of God are condemned already God hath them in his power and the sword of Divine vengeance hangeth over their heads as it were by an horse-hair every moment ready to fall upon them therefore let them for the present enjoy great places high dignities and much power in the world yet none of these can secure them from falling into the hands of the living God who regardeth his greatest Enemies no more than a stout Army doth a company of poor shepherds Labour then to keep close with God walking in his wayes without denial or delay The Lord is with you while you be with him if you seek him he will be found of you but if you forsake him he will forsake you when men will act by principles of their own and drive on evil designs upon corrupt pretences they cannot assure themselves that God will prosper them or so much as protect them the experience whereof we have seen made good of late by many severe instances of Providence CHAP. XLI Instruction eighth Instruct 8 EVery man should from hence learn to keep within the compasse of his calling Publicani fuerunt illi qui populi Romani vectigalia Judaeis invitis jure belli imposita ipsorum nomine publicè tractârunt undè reliquis Judaeis tanquam hostes patriae libertatis exosi fuerunt Chemnit doing that which is just and equal The motion of God's Providence like the motion of the Heavens is alwayes equal and constant as the best Harmony in Musick is of many discords wel set together so the different notes of Providence make it very harmonious Carnal hearts are apt to plead with God about the inequality of God's ways providences as if they could amend what God had done You say the way of the Lord is not equal hear now O house of Israel Is not my way equal are not your wayes unequal Ezek. 18.25 The Lord is righteous in all his wayes and holy in all his workes of Providence Let us imitate the Lord therein When the Publicans who were customers in Haven-Towns being for the most part ex faece populi of the scum of the people came to be baptized of John they said unto him What shall we do He said unto them Exact no more than is appointed you Luk. 3.12 13. He bids them not leave their Offices but teacheth them how to use them Here all Levellers may be taxed who would have no orders nor degrees among men denying duties to Kings Rulers and Governours contrary to the Doctrine and practice of Christ and his Apostles Christ was born in a time of Tribute he willeth Peter to pay Tribute for them both Mat. 17.27 He bids Give unto Caesar the things that are Caesars Mat. 22.21 But Princes must moderate their expences according to their revenues and not exhaust their treasures to maintain their pleasures Pastoris boni est oves tondêre nòn deglubere Sueton as Tiberius the Emperour told one that bid him lay heavier taxes upon his people It is the part of a good Shepherd to shear and not to flea or skin his Sheep David would not drink the water that
cloudy and his actings to be in obscurity but when by an eye of faith the godly can see thorow all these clouds they have wherewith to comfort their spirits in the midst of all confusions namely that the Lord reigneth When we see a new face of things and great mutations in the world we are apt too much to look upon Instruments Now such a party is cry'd up anon cry'd down Some will inveigh against one party some against another according to mens several affections principles interests ingagements It is true Some sin grievously that are the grand Instruments in great Revolutions and Changes yet is it not in their power to change times and seasons it belonging to God alone to remove Kings and set up Kings Dan. 2.21 as Daniel tells Nebuchadnezzar and as for men Time and Chance happeneth to them all God hath appointed changes unto men in their condition and no wisdom riches or strength can defend them from his appointment Dr Preston of God's Attributes as a Learned man hath noted Neither is it in the power of the most haughty Instruments to change the face of times and things according to their own wills as we have seen of late by large experience in divers instances No this is the work of him who is a God unchangeable and when he determineth to change times and seasons to root up such and such Governments or to change the form of any Government he maketh use of Instruments of divers sorts good and bad and these do strive and struggle one with another and do all work together in accomplishing his secret counsel known to himself though to them altogether unknown the temper of the times carrieth upon it the impressions of Eternity and the two great Wheels of the Worlds Charet Motion and Mutation are driven by him with whom there is no variablenesse nor shadow of turning And though the great Changes that have of late befallen this Nation seem new to us yet they are but God's counsels of old and his Eternal Purpose brought into Act Acts 15.18 For known unto God are all his workes from the beginning of the world God's people then may comfort themselves That the Kingdome and Government of the most High shall stand as Mount Zion which cannot be removed but abide for ever firm in the midst of all the Concussions Revolutions and turnings of the time and shall be upheld when all earthly Kingdoms shall be destroyed And therefore as the Sunne alwayes keeps one tract and way in a steady course because his way is above the Air where winds and storms and tempests are So the glorious Sun of Righteousnesse is alwayes going on without any stop to bring to passe his Act his strange Act and to doe his worke Isa 28.21 his strange worke because his Kingdom and Government is above the power of time Senault Treat 2. Disc 5. and of all creatures subject to time and chance God's Providence still leads men to their end with as much force as sweetnesse his power hurts not their liberty because accompanied with sweetnesse and his sweetnesse wrongs not his Majesty Duc me summe Pater vasti Moderator Olympi Quacunque placuit nulla parendi est mora Adsum impiger fac nolle comitabor gemens malusque patiar facere quod licuit bono August de civ Dei c. 8. l. 8. because attended with power What ever he doth he acteth alwayes like a Sovereign I conclude all with that prayer of St Augustine O Sovereign Father who governest the vast frame of Heaven I submit to thy direction lead me to the right hand lead me on the left turn to what side thou pleasest I follow thee without reply or delay For what should I get by resistance but to be dragged weeping and to bear being evil what I might do sincerly by becoming good FINIS