Hundred and Thirty times* Arrow smith Chain of Principles Exercit 1. Sect. 1. 3. To preternatural actions God doth command creatures to do those things which are no way suitable to their inclinations and gives them sometimes for his own service a writ of ease from the performance of the natural Law he hath impressed upon them A devouring Raven is made by the Providence of God the Prophets caterer in a time of Famine * 1 King 17.4 God instructs a ravenous Bird in a lesson of abstinence for Elijah's safety and makes it both a Cook and a Serving-man to the Prophet The Whale that delights to play about the deepest part of the Ocean approaches to the shore and attends upon Jonah to transport him to the dry land ‡ Jonah 2.10 The fire ‡ Dan. 3. was slaked by God that it should not singe the least hair of the three childrens heads but was let loose to consume the Officers of the Court The mouths of the ravenous Lions which had been kept with an empty stomach were muzled by God that they should not prey upon Daniel in a whole nights space God taught them an Heroical temeperance with so dainty a dish at their mouths and yet they tore the accusers in a trice 4. To all supernatural and miraculous actions of the creatures which are as so many new creations as when the Sun went backward in Hezekaih's time when it stood still in the valley of Ajalon that Joshuah might compleat his Victory on the Canaanites The boysterous waves stood on a heap like Walls to secure the Israelites passage but returning to their natural motion were the Aegyptians Sepulchre When creatures have stept out of their natural course it could not be the act of the creatures it being so much against and above their natures but it must be by the order of some Superior Power 5. To all fortuitous actions What is easual to us is ordained by God as effects stand related to the second cause they are many times contingent but as they stand related to the first cause they are acts of his Counsel and directed by his Wisdom God never left second causes to straggle and operate in a Vagabond way tho the effect seem to us to be a loose act of the creature yet it is directed by a Superior cause to a higher end than we can presently imagine The whole disposing of the lot which is cast into the lap is from the Lord* Pro. 16.33 A Souldier shoots an arrow at random and God guides it to be the Executioner of Ahab for his Sin * 1 King 22.34 which death was foretold by Micajah v. 17.28 God gives us a certain Rule to judge of such contingencies Exod. 21.13 And if a man lie not in wait but God deliver him into his hand A man accidentally kills another but it is done by a secret commission from God God delivered him into his hands Providence is the great Clock keeping time and order not only hourly but instantly to its own honour * Fuller Eccles Hist Cent. 6. book 2. P. 51. 6. To all voluntary actions 1. To good actions Not by compelling but sweetly inclining determining the Will so that it doth that willingly which by an unknown and unseen necessity cannot be omitted It constrains not a man to good against his will but powerfully moves the will to do that by consent which God hath determined shall be done The way of man is not in himself the motion is mans the action is mans but the direction of his steps is from God Jer. 10.23 'T is not in man that walketh to direct his steps 2. To evil actions 1. In permitting them to be done Idolatries and follies of the Heathen were permitted by God He checked them not in their course but laid the reins upon their necks and suffered them to run what race they pleased Acts 14.16 Who in times past suffered all nations to walk in their own wayes Not the most execrable villany that ever was committed in the world could have been done without his permission Sin is not amabile propter se and therefore the permission of it is not desirable in it self but the permission of it is only desirable and honestaturex fine God is good and wise and righteous in all his acts so likewise in his act of permitting sin and therefore he wills it out of some good and righteous end which belongs to the manifestation of his glory which is that he intends in all the acts of his will of which this is one Wicked men are said to be a staff in Gods hand as a man manages a staff which is in his own power so doth God manage wicked men for his own holy purposes and they can go no further than God gives them license 2. In ordering them God governs them by his own unsearchable Wisdom and Goodness and directs them to the best and holiest ends Contrary to the natures of the sins and the intentions of the sinner Joseph's brothers sold him to gratifie their revenge and God ordered it for their preservation in a time of famine Pharaoh's hardness is ordered by God for his own glory and that Kings destruction God decrees the delivering up Christ to death and Herod Pilate the Pharisees and common rout of People in satisfying their own passion do but execute what God had before ordained Act. 4.28 For to do whatsoever thy hand and thy counsel determined before to be done Judas his covetousness and the Devils malice are ordered by God to execute his decree for the redemption of the World Titus the Emperour his ambition led him to Jerusalem but Gods end is the fulfilling of his threatnings and the taking revenge upon the Jews for their murdering of Christ The aim of the Physician is the Patients health when the intent of the Leeches is holy to suck the blood God hath holy ends in permitting sin while man hath unworthy ends in committing it The rain which makes the Earth fruitful is exhaled out of the Salt-waters which would of themselves spoil the ground and make it unfruitful The deceiver and the deceived are his Job 12.16 Both the action of the Devil the Seducer and of wicked men the seduced are restrained by God within due bounds in subserviency to his righteous will for with him is strength and wisdom 2. As Providence is universal Second Proposition so it is mysterious Who can trace the motions of Gods eyes in their race He ‡ Psal 104.3 makes the Clouds his Chariot in his motions about the Earth and his throne is in the dark He walks upon the wings of the wind His providential speed makes it too quick for our understanding His wayes are mysterious and put the reason wisdom of men to a stand The clearest sighted Servants of God do not see the bottom of his works the motion of Gods eyes is too quick for ours John Baptist is so astonisht at
these men The meanest Worm as well as the mightiest Prince the lowest Shrub as well as the tallest Cedar every cranny corner or chink of the Earth 4. Diligence of Providence to and fro His care is repeated he looks this way and that way again and again his eyes are not consin'd to one place fixed on one object but are always rouling about from one place to another 5. The Efficacy of his Providence His care doth engage his strength he doth not only discover dangers but prevent them he hath eyes to see and Power to order all things according to his pleasure Wise to see and strong to save II. The end of Providence to shew himself strong c. 1. Finis cujus to shew him self strong Heb. to make himself strong but best Translated to shew himself strong It is not an addition of strength but an exercise of strength that is here meant 2. Finis cui or the Persons for whom Those that are perfect in heart Doctrines 1. Doct. There is a Providence exercised by God in the World 2. All Gods Providences in the World are in order to the good of his people 3. Sincerity in Gods way gives a man an interest in all Gods Providences and the good of them 1. For the first Doct. There is a Providentitial inspection and Government of all things in the world by God 'T is not a bare sight of things that is here meant by Gods eye but a sight and knowledge in order to the Governing and disposing of them View this doctrine at your leisure preached by God himself with an inconceivable elegancy and three whole Chapters spent in the Sermon and * Job 38.39.40 by the Psalmist * Psalm 147.148 Some observe that the society of Angels and Heavenly creatures is represented Ez. 1. by a quaternarian number because the World is divided into 4 dimensions East West North and South * Hadsons Divine right of Government chap 6. pag. 53. as intimating the extention of Gods Providence over all parts Things are not ordered in the World caeco impetu not by blind fortune but an alseeing deity who hath the management of all sublunary affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Clomens ad Corinth pag. 34. was the Theological Maxim of the Stoicks Before I come particularly to explain the Providence of God I shall lay down some Propositions as the Foundations of this Doctrine 1. God hath an indisputable and peculiar Right to the Government of the World None ever question'd Gods Right no nor his act but those that were swelled with an unreasonable ambition such as Nebuchadnezzar who for this cause underwent the punishment of a 7 years banishment from the society of men None indeed that acknowledg a God * Dan. 4.17 did or can question Gods Right though they may question his Will an actual exercise of his Right He is the Creator and therefore is the Soveraign Lord and Ruler The World is his Family and as a Master he hath an undoubted Right to govern his own Family He gave all creatures their beings and therefore hath a right to enact their laws appoint their stations and fix their ends 'T is as much his property and prerogative to rule as it is to create Creation is so peculiarly proper to God that it is not communicable to any creature no not to Angels though of a vast Capacity in other things and that because they are Creatures themselves 'T is as impossible for one creature or all to govern the World and manage all the boysterous passions of men to just and glorious ends as to create them 'T is true God useth instruments in the executive part of his Providence but he doth not design the Goverment of the world only by instruments He useth them not for necessity but ornament He Created the World without them and therefore can Govern the World without them Virtus Creativa est fundamentum providentiae argumentum ad providentiam This right is founded upon that Creation as he is the efficient cause of it This right is also founded upon the excellency of his Being That which is excellent having a right to rule in the way of that excellency that which is inferior every man hath a natural right to rule another in his own art and skill wherein he excells him If it be the right of a chief Magistrate to manage the concerns of his Kingdom with what reason can we deny that right to God 2. God only is qualified for the universal government of the World All Creatures as they were unable to create themselves so are unable to manage themselves without the Direction of a Superior power much more unable to manage the vast body of the world God is only fit in regard of 1. Power Conservation is continuata Creatio that power which is fit to Create is only sit to preserve A continued Creation belongs as much to Omnipotency as the first Creation The Government of it requires no less power both in regard of the numerousness of the objects and the strange contrariety of passions in rational creatures and qualities in irrational conservation is but one continued act with creation following on from an instant to duration as a line from its Mathematical point * Tailors exemplar preface 6.31 2. Holiness and righteousness If he that hates right is not fit to govern Job 34.17 then he that is infinitely Righteous and hath an infinite love to Righteousness is the fittest to undertake that task without Righteousness there would be nothing but confusion in the whole creation Disorder is the effect of unrighteousness as order is the effect of justice The justest man is fittest for subordinate Government among men and the infinite just God is fittest for the universal Government of the World 3. Knowledge An infinite knowledge to descry all the contrivances and various labyrinths of the hearts of men their secret intentions and aims is necessary The Government of the World consists more in ordering the inward faculties of men touching the hearts and tuning them to play what notes he pleases than in external things No creature hath the skill or power to work immediately upon the will of man neither Angels nor Devils can do it immediately but by proposing objects and working upon the fancy which is not alwaies succesful He that created the heart knows all the wards of it and hath only the skill to turn it incline it as he pleases he must needs know all the inclinations of the creatures and their proper activities since he alone conferred all those several principles and qualities upon them * Act. 15.8 Known unto God are all his works from the beginning of the world viz. the particular natures inclinations inward motions which no creature fully understands he needs no deputy to inform him of what is done he is every where and sees all things Worldly Governours cannot be every where essentially present God is
causes all those laws which he hath impressed upon every creature to be put in execution not as a man that makes a Watch and winds it up and then suffers it to go of it self Or that turns a River into another Channel and lets it alone to run in the graff he hath made for it but there is a continual concurrence of God to this goodly frame For they do not only live but move in him or by him his living and Omnipotent power runs through every vein of the Creation giving it life and motion and ordering the acts of every part of this great body All the motions of second causes are ultimately resolved into the Providence of God who holds the first link of them in his hands * Hos 2.21 22. More particularly the nature of Providence may be explained by Two propositions The universality of it First Proposition His eyes run to and fro throughout the whole Earth 'T is over all Creatures 1. The highest 2. The lowest I. The highest and most magnificent pieces of the Creation First 1. Over Jesus Christ the first born of every creature Gods providence was in an especial manner conversant about him and fixed upon him It was by the determinate counsel of God that he was delivered up * Acts. 2.23 His providence was diligently exercised about him in his whole course Christ answers his Mothers solicitousness with the care his Father took of him * Luk. 2.49 Wist you not that I must be about my Fathers buisines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hammond in loc Do you not know that I am about those things my Father takes care of * This exposition best agrees with his reproof who blames them for creating so much trouble to themselves upon their missing him in the Town 'T is not why do you interrupt me in my dispute with the Jewish Doctors But How is it that you sought me Do you think I am not under the care of my Father It was particularly exercised on him in the midst of his passion * Zach. 3.9 Seven eyes were upon the Stone Seven a number of perfection a perfect and peculier care of God attended him 2. Over Angels and Men. The Soul of the least Animal and the smallest plant is formed and preserved by God but the breath of Mankind is more particularly in his hand Job 12.10 In whose hand is the Soul of every living thing and the breath of all Mankind 1. Over good Angels and Men. He charges his Angels with folly and weakness They cannot direct themselves without his wisdom nor preserve themselves without his power God hath a Book of Providence wherein he writes down who shall be preserved and this Book Moses understands Exod. 32.33 Whosoever hath sinned against me him will I blot out of my Book not the Book of Election no names written there are blotted out but out of the Book of Providence As it is understood Isa 4.3 every one that is writtin among the living in Jerusalem i.e. every one whom God designs to preservation and deliverance * Hortons Serm. Ps 87. P. 56. That God surely that hath a care of the mean animals will not be careless of his affectionate Worshippers He that feeds the Ravens will not starve his Doves He that satisfies the Ravening Wolf will not famish his gentle Lambs and harmless Sheep He shelters Jacob from Labans fury and * Gen. 31.29 tutors him how he should carry himself towards the good man He brought Haman out of favour and set Mordecai in his place for the deliverance of the Jews which were design'd for slaughter 2. Over evil Angls and Men. Gods power preserves them his patience suffers them his wisdom orders them and their evil purposes and performances to his own glory The Devil cannot arrest Job nor touch a Lamb of his Flock nor a hair of his head without a commission from God He cannot enter into one filthy Swine in the Gaderens herd without asking our Saviour leave Whatever he doth he hath a grant or permission from Heaven for it Gods special providence is over his people but his general providence over all Kingdoms and Countreys He takes care of Syria as well as of Judaea and sends Elisha to anoint Hazael King of Syria as well as Jehu King of Israel * 1 King 19.15 Though Ishmael had mocks for Isaac yet the God of Isaac provided for the wants of Ishmael * Gen. 25.16 17 18. He causeth his Sun to shine upon the unjust as well as the just to produce Fruits and Plants for their preservation II. Over the meanest Creatures As the Suns light so Gods Providence disdains not the meanest worms 'T is observed that in the enumeration of the works of Creation * Gen. 1.21 only the great Whales and small creeping things are mentioned and not the intermediate creatures to shew that the least as well as the greatest are under his care 'T is one of his Titles to be the preserver of Beasts as well as men * Neh. 9.6 He is the great Caterer for all creatures * Ps 104.21 The young Lyons seek their meat from God They attend him for their daily portion and what they gather and meet with in their pursuit is Gods gift to them vers 27 28. He listens to the cries of the young Ravens though they are Birds of Prey * Psal 147.9 He gives to the Beast his food and to the young Ravens which cry In Psalm 104. David throughout the whole reads a particular Lecture of this Doctrine wherein you may take a prospect of Gods providence all over the world He acts them by a Commandment and imprinted Law upon their natures and makes them observe exactly those statutes he enacts for the guidance of them in their proper operations Psal 147.15 he sendeth forth his Commandment upon earth and his word runs very swiftly viz. his word of Providence God keeps them in the observation of their first ordinance * Psal 119.91 They continue this day according to thine Ordinances for all are thy Servants i. e. The Earth and what is upon it They observe their stations the Law God hath set them as if they had a rational knowledge of their duty in their particular motions Ps 104.19 the Sun knoweth his going down Sometimes he makes them instruments of his Ministry to us sometimes executioners of his judgments Lice and Frogs arm themselves at his command to punish Egypt He makes a Whale to attend Jonas dropping into the Sea to be an instrument both to punish and preserve him Yea and which is more wonderful the multitude of the very Cattle is brought among others as a reason of a peoples preservation from destruction Jonah 4.11 the multitude of the Cattle are joyned with the multitude of the infants as an argument to spare Nineveh He remembers Noah's Cattel as well as his Sons Gen. 8.1 God remembred Noah and every living thing and
all the Cattel that were with him in the Ark. He numbers the very hairs of our heads that not one falls without his Will Not only the immortal Soul but the decaying body not only the vital parts of that body but the inconsiderable hairs of the head are under his care A particular act of remembrance is exercised by God for the very Cattle I. This is no dishonour to God to take care of the meanest Creatures 'T is as honourable for his power to preserve them and his Wisdom to govern them as for both to create them 'T is one part of a mans righteousness to be merciful to his beast which he never made and is it not a part of Gods righteousness as the Rector of the World to take care of those creatures which he did not disdain to give a being to II. It rather conduceth to his honour 1. The honour of his goodness It shews the comprehensiveness of his goodness which embraceth in the arms of his Providence the lowest Worm as well as the highest Angel Shall infinite goodness frame a thing and make no provision for its subsistence At the first creation he acknowledged whatever he had created good in his kind good in themselves good in order to the end for which he created them 't is therefore an honourable thing for his goodness to conduct them to that end which in their creation he design'd them for and not leave them to wild disorders unsutable to the end of that goodness which first called them into being If he grow out of love with the operations of his hands he would seem to grow out of love with his own goodness that formed them 2. The honour of his Power and Wisdom The Power of God is as much seen in making an insect full of life and spirit in all the parts of it to perform all the actions suitable to its life and nature as in making creatures of a greater bulk and is it not for the honour of his power to preserve them and the honour of his Wisdom to direct these little animals to the end he intended in their creation for as little as they seem to be an end they have and glorious too for natura nihil facit frustra It seems not to consist with his wisdom to neglect that which he hath vouchsafed to create And though the Apostle seems to deny Gods care of Brutes 1 Cor. 9. Doth God take care for Oxen 'T is true God did not in that Law only take care of Oxen i.e. with a legislative care as making a Law only for them though with a providential care he doth but the Apostle there doth not deny Gods care for Oxen but makes an argument a minori ad majus 2. Providence extends to all the actions and motions of the Creature Every second cause implies a dependance upon a first cause in its operation If God did not extend his providence over the actions of creatures he would not every where and in all things and beings be the first cause 1. To natural actions What an orderly motion is there in the natural actions of Creatures which evidenceth a guidance by an higher reason since they have none of their own How do fish serve several coasts at several seasons as if sent upon a particular message by God This cannot be by any other faculty than the instinct their Maker hath put into them Plants that grow between a barren and fruitful Soil shoot all their roots towards the moist and fruitful ground by what other cause then a secret direction of Providential Wisdom * An. drews Catechi stical Doctrine P. 60. There is a Law imprest upon them and their motions that are so orderly as if they were acted according to a covenant and agreement between them and their Creator and therfore called the Covenant of the day and night * Jer. 33.20 What avails the toyl and labour of man in plowing trading watching unless God influence unless he bless unless he keep the City The proceed of all things depends upon his goodness in blessing and his power in preserving God signified this when he gave the Law from Mount Sinai promising the People that if they kept his Commandments he would give them rain in due season and that the Earth should bring forth her Fruit * Levit. 26.3.4 Then will I give you rain and the land shall yield her increase and the trees of the field shall yield their fruit Evidencing thereby that those natural causes can produce nothing without his blessing that though they have natural principles to produce such Fruits according to their natures yet he can put a stop to their operations and make all their Fruits abortive He weighs the waters how much shall be poured out in showrs of rain upon the parched earth He makes a decree for the rain and gives the Clouds a Commission to dissolve themselves so much and no more * Job 28.23 24 25 26. Yea he doth order the conduct of them by counsel as imploying his wisdom about these things which are of concern to the World Job 37.11 12. He scattereth his bright cloud and it is turned round about by his counsels that they may do whatsoever he commands them upon the face of the world in the earth 2. To Civil actions Counsels of men are ordered by him to other ends than what they aim at and which their Wisdom cannot discover God stirred up Senacherib to be the Executioner of his justice upon the Jews and afterwards upon the Aegyptians when that great King designed only the satisfaction of his ambition in the enlarging his Kingdom and supporting his greatness Isa 10.6 7. I will send him against an hypocritical nation against the people of my wrath howbeit he means not so neither doth his heart think so He designs not to be an instrument of my justice but it is in his heart to destroy and cut off nations not a few His thoughts and aims were far different from Gods thoughts The hearts of Kings are in his hands as wax in the hands of a man which he can work into what form and shape he pleases He hath the soveraignty over and the ordering the hearts of Magistrates Psa 47.9 the shields of the earth belong unto God Counsels of men for the good of his people are his act The Princes advised Jeremiah and Baruch Jer. 36.19 to hide themselves which they did yet ver 26. it is said the Lord hid them Though they followed the advice of their Court-friends yet they could not have been secured had not God stept in by his providential care and covered them with his hand It was the Courtiers counsel but God challenges the honour of the success Military actions are ordered by him Marshal employments are ordered by his Providence He is the great General of Armies 'T is observed that in the two Prophets Isaiah and Jeremiah God is called the Lord of Hosts no less than a
conceits of men which are contrary to common and natural observation and the ordinary course of rational consequences * 2 King 3.22.23 The Army of the Moahites which had invaded Israel thought the two Kings of Judah Israel had turned their Swords against one another because the rising Sun had coloured those unexpected waters and made them look red which they took for the blood of their Enemies and so disorderly run without examination of the truth of their conceit but instead of dividing the spoil they left their lives upon the points of the Israelites swords So the Syrian Army are scared with a panick fear and scatter themselves upon an empty sound Thus a dream struck a terror into the Midianites 2 King 7.6 and the noise of broken pot-sheards made them sear some treason in their Camp and caused them to turn their swords into one anothers bowels Judg. 7 19 22. The Lord set every mans sword against his fellow But here I shall answer 3 Questions which may be proposed as objections against Gods Providence Quest First Question If Gods Providence orders all things in the world and concurrs to every thing how will you free God from being the Author of sin I Answer in several propositions Answ 1. ' T is certain God hath a hand about all the sinful actions in the World The selling Joseph to the Ishmalites was the act of his Brethren The sending him into Egypt was the act of God * Psal 105.17 He sent a man before them even Joseph who was sold for a Servant Gen. 45.8 It was not you that sent me hither but God Where Joseph ascribes it more to God than to them Their wicked intention was to be rid of him that he might tell no more tales of them to his Father Gods gracious intention was to advance him for his honour and their good to bring about this gracious purpose he makes use of their sinful practice Gods end was righteous when theirs was wicked 'T is said God moved David to number the People 2 Sam. 24.1 the anger of the Lord was kindled against Israel and he moved David against them to say Go number Israel and Judah Yet Satan is said to provoke David to number the people 1 Chron. 21.1 And Satan stood up against Israel and provoked David to number Israel Here are two agents But the text mentions Gods hand in it out of Justice to punish Israel Satans end no question was out of malice to destroy Satan wills it as a sin God as a punishment God say some permissive Satan efficaciter In the most villanous and unrighteous action that ever was done God is said to have an influence on it God is said to deliver up Christ Act. 2.23 Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain Acts 4.28 for to do whatsoever thy hand and thy counsel determined before to be done Not barely as an act of his Prescience but his Counsel and that determinate i. e stable and irreversible He makes a distinction between those two acts In God it was an act of Counsel in them an act of wickednses by wicked hands there was Gods counsel about it an actual tradition Rom. 8.32 He that spared not his own Son but delivered him up for us all All the Agents had several ends God in that act aimed at the redemption of the world Satan at the preventing it Judas to satisfie his covetousness the Jews to preserve themselves from the Roman invasion and out of malice to him for so sharply reproving them God had a gracious principle of love to mankind and acted for the Salvation of the World in it the instruments had base principles and ends and moved freely in obedience to them So in the affliction of Job both God and Satan had an hand in it Job 1.12 The Lord said unto Satan Behold all that he hath is in thy power vers 11. touch all that he hath and he will curse thee to thy face their ends were different the one righteous for Tryal the other malicious against God that he might be cursed and against Job that he might be damned Gods end was the brightning of his grace and the Devils end was the ruin of his integrity and despoilng him of Gods favour 2. In all Gods acts about sin there is no stain to Gods holiness * Senguer Metaph. lib. 2. cap 15. S. 5. In second causes one and the same action proceeding from divers causes in respect of one cause may be sinful in respect of the other righteous As when two Judges condemn a guilty person one condemns him out of love to justice because he is guilty the other condemns him out of a private hatred and spleen One respects him as a Malefactor only the other as a private Enemy chiefly Here is the same action with two concurring causes one being wicked in it the other righteous Much more may we conceive it in the concurrence of the Creator with the action of the Creature 1. God moves every thing in his ordinary providence according to their particular natures God moves every thing ordinarily according to the nature he finds it in Had we stood in innocency we had been moved according to that originally righteous nature but since our Fall we are moved according to that nature introduced by us with the expulsion of the other Our first corruption was our own act not Gods work we owe our creation to God our corruption to our selves Now since God will govern his creature I do not see how it can be otherwise than according to the present nature of the creature unless God be pleased to alter that nature God forces no man against his nature he doth not force the will in conversion but graciously and powerfully inclines it He doth never force nor incline the will to sin but leaves it to the corrupt habits it hath settled in it self Psal 81.12 So I gave them up to their own hearts lusts and they walked in their own counsels Counsels of their own framing not of Gods He moves the will which is sponte mala according to its own nature counsels As a man flings several things out of his hand which are of several figures some spherical tetragons cylinders conicks some round and some square though the motion be from the agent yet the variety of their motions is from their own figure and frame and if any will hold his hand upon a ball in its motion regularly it will move according to its nature and figure and a man by casting a boul out of his hand is the cause of the motion but the bad biass is the cause of its irregular motion The power of action is from God but the viciousness of that action from our own nature As when a Clock or Watch hath some fault in any of the wheels the man that winds it up or putting
his hand upon the wheels moves them he is the cause of the motion but it is the flaw in it or deficiency of something is the cause of its erroneous motion that error was not from the Person that made it or the person that winds it up and sets it on going but from some other cause yet till it be mended it will not go otherwise so long as it is set upon motion Our motion is from God Acts 17.28 In him we move but not the disorder of that motion 'T is the foulness of a mans stomach at Sea is the cause of his sickness and not the Pilots government of the ship 2. God doth not infuse the lust or excite it though he doth present the object about which the lust is exercised God delivered up Christ to the Jews he presented him to them but never commanded them to crucifie him nor infused that malice into them nor quickned it but he seeing such a frame withdrew his restraining grace and left them to the conduct of their own witiated wills All the corruption in the World ariseth from lust in us not from the object which God in his providence presents to us 2 Pet. 1.4 the corruption that is in the World through lust The Creature is from God but the abuse of it from corruption God created the grape and filled the Wine with a sprightliness but he doth never infuse a drunken frame into a man or excite it Providence presents us with the Wine but the precept is to use it soberly Can God be blamed if that which is good in it self be turned into Poyson by others No more than the flower can be called a criminal because the Spiders nature turns that into venome which is sweet in it self Man hath such a nature not from Creation wherein God is positive but from corruption wherein God is permissive Providence brings a man into such a condition of poverty but it doth not encourage his stubbornness and impatience There is no necessity upon thee from God to exercise thy sin under affliction when others under the same exercise their graces The Rod makes the Child smart but it is its own stubbornness makes it curse In short though it be by Gods permission that we can do evil yet it is not by his inspiration that we will to do evil that is wholly from our selves 3. God supports the faculties wherewith a man sinneth and supports a man in that act wherein he sinneth but concurrs not to the sinfulness of that act No sin doth properly consist in the act it self as an act but in the deficiency of that act from the rule No action wherein there is sin but may be done as an action though not as an irregular action Killing a man is not in it self unlawful for then no Magistrate should Execute a Malefactor for murdering another and justice would cease in the World man also must divest himself of all thoughts of preserving his Life against an invader but to kill a Man without just cause without authority without rule contrary to rule out of revenge is unlawful So that it is not the act as an act is the sin but the swerving of that act from the rule makes it a sinful act So speaking as speaking is not a sin for it is a power and act God hath endued us with but speaking irreverently and dishonourably of God or falsly and slanderously of man or any otherwise irregularly therin the sin lyes So that it is easie to conceive that an act and the viciousness of it are separable That act which is the same in kind with another may be laudable and the other base and vile in respect of its circumstances The mind wherewith a man doth this or that act and the irregularity of it makes a man a criminal There is a concurrence of God to the act wherein we sin but the sinfulness of that act is purely from the inherent corruption of the creature As the power and act of seeing is communicated to the eye by the Soul but the seeing doubly or dimly is from the vitiousness of the Organ the eye God hath no manner of immediate efficiency in producing sin as the Sun is not the efficient cause of darkness tho the darkness immediately succeeds the setting of the Sun but it is the deficient cause So God withdraws his grace and leaves us to that lust which is in our wills Act 14.16 Who in times past suffered all Nations to walk in their own wayes He bestowed no grace upon them but left them to themselves As a man who lets a glass fall out of his hand is not the efficient cause that the glass breaks but it s own brittle nature yet he is the deficient cause because he withdraws his support from it God is not obliged to give us grace because we have made a total forfeiture of it He is not a debtor to any man by way of merit of any thing but punishment He is indeed in some sence a debtor to those that are in Christ upon the account of Christs purchase and his own promise but not by any merits of theirs 4. Gods providence is conversant about sin as a punishment yet in a very righteous manner God did not will the first sin of Adam as a punishment because there was no punishment due to him before he sinned but he willed the continuance of it as a punishment to the nature sub ratione boni This being a judicial act of God is therefore righteously willed by him Punishment is a moral good 'T is also a righteous thing to suit the punishment to the nature of the offence and what can be more righteous than to punish a man by that wherein he offends Hence God is said to give up men to sin Rom. 2.26 27. for this cause God gave them up unto vile affections And to send strong delusions that they may believe a lye And the reason is rendred 2 Thes 2.12 that they all might be damned who believed not the truth but had pleasure in unrighteousness What more righteous than to make those vile affections and that unrighteousness their punishment which they made their pleasure and to leave them to pursue their own sinful inclinations make them as the Psalmist speaks Psal 5.10 fall by their own counsels A Drunkards Beastliness is his punishment as well as his Sin Thus God delivers up some to their own lusts as a punishment both to themselves and others As he hardened Pharaohs heart for the destruction both of himself and his People 5. God by his providence draws glory to himself and good out of sin 'T is the highest excellency to draw good out of evil and it is Gods right to manifest his excellency when he pleases and to direct that to his honour which is acted against his Law The Holiness of God could never intend Sin as Sin But the Wisdom of God foreseeing it and decreeing to permit it intended the making it
for you The manifestation of the Spirit to any man is given to profit withal 1 Cor. 12.7 And this is the great end for which men should seek to excel viz. for the edifying of the Church 1 Cor 14.12 For as much as you are zealous of Spirtual gifts seek that you may excel to the edifying of the Church 2. The gists and common graces of bad men There is something that is amiable in men though they have not grace As in Stones Plants and Flowers though they have not sense there is something grateful in them as colour and smell c. And all those things that are lovely in men are for the Churches good the best life and the worst death things present let who will be the possessor all things between Life and Death are for the good of Believers because they are Christs 1 Cor. 3.22 Whether Paul or Apollo or Cephas or the world i.e. Whether the gifts of the prime lights in the Church or the common gifts of the world are all yours and ye are Christs and Christ is Gods God is the dispencer of them Christ is the Governour of them and all for your sakes As the medicinable qualities of waters are not for the good of themselves but the accommodation of the indigencies of men By the common works of the Spirit God doth keep his children from suffering much evil in the World For it cannot be supposed that the Spirit whose mission is principally for the Church should give such gifts out of love to men which hate him and are not the objects of his eternal purpose but he hath some other ends indoing it which is the advantage of his Church and people and this God causes by the preaching of the Gospel which when it works gracious works in some produceth common works in others for the good of those gracious ones As a seed of corn hath straw husks and chaff come up with it which are shelters to that little seed which lies in the midst so in the preaching of the Gospel there are some husks come up among natural men which God makes to be shelters to the Church as those common works and restraining men through the knowledge of Christ God gives gifts to them not out of love to them but love to his Church As Nurses of great mens Children are fed with better meat than the other Servants not out of any particular personal respect to them but to their office that the milk whereby the child is nourished may be the sweeter and wholesomer were it not for that Relation she must be content with the Diet allowed to the rest of the Servants Some stinking plants may have medicinal virtues which the Physician extracts for the cure of a disease and flings the rest upon the Dunghil God bestows such qualities upon men otherwise unsavoury to him which he draws forth upon several occasions for the good of those that are more peculiarly under his care and then casts them away These gifts are indeed the ruin of bad men because of their pride but the Churches advantage in regard of their excellency and are often as profitable to others as dangerous to themselves As all that good which is in plants and animals is for the good of man so all the gifts of natural men are for the Churches good for they are for that end as the principal next the glory of God because every inferior thing is ordained to something superior as its end Plants are ordained for the nourishment of Beasts and both Plants and Beasts for Men. The inferior men for the service of higher and all for the community yet still there is a higher end beyond those viz. the glory of God to which they are ultimately ordained which is so connected with the Churches good that what serves one serves the other 3. Angels the top Creatures in the Creation are ordered for the good of the Church If the Stars are not Cyphers in the World only to be gaz'd upon but have their influences both upon Plants and Animals As the Sun in impregnating the Earth and enlivening the Plants and assisting the growth of fruits for the good of mankind If the stars have those natural influences upon the sensible world the Angels which are the morning-stars have no less interest as instruments in the government of it The Heathens had such a notion of Daemons working those things which were done in the world but according to the will and order of the supream God The Angels are called Watchers Dan. 4.13 a Watcher and an holy one vers 17. this is by the decree of the watchers and the demand by the word of the holy ones they watch for Gods orders and watch for Gods honour and the Churches good There are orders of state among them for we read of their decree 't is called their decree ministerially as they execute it By way of approbation By way of Authority approbative as they subcribe to the equity and goodness of it As the Saints are said to judge the world not authoritative as in commission with Christ but as they approve of Christs sentence They seem to request those things of God which may make for his glory and they decree among themselves what is fit to be presented to God in order to his glory They cannot endure that men should trample upon Gods authority despoil him of his right and tread down his inheritance and therefore they send such requests to God to act so as men may acknowledg him and his govenment to the intent that the living may know that the most high rules in the kingdoms of men Their care therefore must be for the Chuch since God rules all things in order to that and since that is Gods portion and inheritance so that as they have a care of Gods glory they must also have a care of Gods portion and his peculiar treasure Exod. 25 1. The inward part of the Temple was to be adorned with Cherubims to note the speceial attendance of the holy Angels in the assemblies of the Saints As evil Angels plot against the Church Trap. on Numb p. 58. so good Angels project for it Though in the Scripture we find Angels sometimes employed in affairs of common providence and doing good to them that are not of the Church as one is sent to comfort Hagar and relieve Ishmael upon his cry though he had scoffed at Isaac the heir of the covenant when he was in Abraham's Family * Gen. 21.17 yet for the most part they were employed in the concerns of some of his special Servants Angels thrust Lot out of Sodom * Gen. 19.15 16. An Angel stopt the Lyons mouths when Daniel was in the Den Dan 6.18 My God hath sent his angel and hath shut the lyons mouths God emploies Angels in the preserving and ruining of Empires which is clear in the prophecy of Daniel and some understand Isa 10.34 And lebanon shall fall by