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cause_n	authority_n	king_n	time_n	1,485	5	3.4894	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93347	Gods unchangeableness: or Gods continued providence, in preserving, governing, ordering and disposing of all creatures, men, actions, counsels and things, as at the beginning of the world, so to the end of the world, for ever, according to the counsel of his own will. From whence is gatherd six necessary inferences very applicable to the changes, alterations and vicissitude of these our present times. Wherein is clearly demonstrated and proved, that Oliver Cromwell is by the providence of God, Lord Protector of England, Scotland and Ireland, &c. to whom the people owe obedience, as to him whom God hath set over them. Unto which is added, the causes of discontent, repining and murmurings of men: also, some serious advertisements, and seasonable admonitions to the discontented, and reprehensions to all impetuous, arrogant murmurers. Together with answers to some cheif objections made against the Lord Protector and his present government, endeavouring (if possible) satisfaction to all men. / Therefore written and published for publicke good, by George Smith, Gent.	Smith, George, 1602 or 3-1658.	1655 (1655)	Wing S4036; Thomason E824_4; ESTC R207687	84,417	65

u there is a time of warre and there is a time of peace w We had our time of war and tasted of the bitternesse of it God now in great mercy offereth us our time of peace if we will not accept of it but provoke God by our murmuting we may fear the event Christians and Englishmen I pray consider that saying of Ahner to Joab Shall the sword devour for ever will it not be bitternesse in the latter end x You know how it proved bitter both to Abuer and to Joab Discontents Ambiand false Interest procured the sword to eat the flesh of them by the just hand of God As Abuer had shed the bloud of many in Israel in an evil cause his bloud was shed by Joab wickedly y And Joab because beshed the bloud of war in the time of peace z he was slain by the sword at the horns of th● 〈◊〉 a God hath manifested his will to us by clear providences Let us as men tha● fea● God and own his providence submit unto it and not murmure nor repine but with patience wait to see what God will yet do for us He hath multitudes of blessings to the obedient and as many curses and scourges to the murmurers If it he as the Psalmist saith a good and pleasant thing for brethren to dwell together in unity b Then it must needs be an evil and unpleasant thing for Brethren to dwell together in discord dissention strife and variance all disunited and disjointed in affections Consider what I have said and the Lord give every one a good and right understanding in all things If that I have said being well weighed be not found to be truth beleeve it not But if it be the truth follow it practise it or this that I say shall one day be a witnesse against him that readeth and slieghteth it and give me leave to adde this to the rest and tell you that those that are contemners and murmurers against the government of a Common-wealth in the Infancy of it they are he greatest enemies to that Common-wealth not hurtful only to themselves but to the whole Nation the evil example of one murmurer draws more to the imitation of that sin then the perswasion and good counsell of many can divert and so all or multitudes oft perish together As we see in the men that were sent to spy out the Land of Canaan they murmured and brought an evil report of that good Land which caused all the people to weep and murmure and cry out against Moses and Aaron c for which their murmuring they were excluded from that good Land and promise And not only so but they even those men that brought up the evil report were destroied before the Lord by a plague d Consider what God hath done he will do still For God is unchangeable It is one of his Attributes which he takes only to himself I am the Lord I change not e In him is no variablenesse neither shadow of change f Therefore it must of necessity follow from Gods unchangeablenesse that whatsoever he hath done in former times he will do the same for he is the same what judgements he hath inflicted for any sin or that he hath threatned to inflict he will still do the same therefore the Apostle tels even us Christians that whatsoever things were written aforetime were written for our Learning g c. I confesse my Brerhren when I took my pen in hand to write upon this subject Discourse I intended not above three sheets of paper but the matter is encreased before me and I could not expresse my self with more brevity I would yet for further satisfaction modestly give Answers to some Objections made by some sorts of men against his Highnesse the Lord Protector which I will do in as few lines as I can possibly Object It is Objected That the cause of our war which hath cost so much bloud and treasure was To defend our Rights and Freedoms against the Tyranny of Kings to be governed under a Parliament as free People by just Laws c. But the Lord Protector assumes to himself the Authority of a King by exercising a greater Tyranny over the people then the King did to give Laws c. Answ I answer the cause of our warre as instrumental was To defend the Rights and Priviledges of Parliament the Freedom and liberty of the People and the defence of the true Religion against incroaching Tyranny and innovations subtlely insinuated by the late King and his evil Counsel But that our Warre intentionally was against the lawful Authority of Kings or against the Person of the Late King as he was King or against his just prerogative I deny Only against his evil Councel the War was raised that the Priviledges of Parliament the Liberty of the People and the truth of Religion might be defended and established This will appear by severall Parliament Declarations Protestations and solemn Covenant wherein the Parliament do declare protest and covenant as their own priviledge freedom and liberty c. to defend and preserve the Kings person his just Rights and Prerogatives so far as it might stand with the preservation of Religion and the peoples Rights But the late King standing in strong opposition to the Parliament and Liberty of the people and his Rights and Prerogatives coming in competition with or against the preservation of Religion and Priviledges of Parliament and the peoples Right He defending and taking upon himself all the evil Actions and wicked devices of his evil Councell miscarried for so providence had ordered it should be And the people as providence led them submitted to a Parliament to govern them as a free People they expected much ease and great Reformation but enjoyed Now I would ask the Objectors these two short Questions 1. If a Parliament should become more tyrannicall then a King and lay heavy burthens upon them reaching to their persons lives and estates by an unknown Law or arbitrary power and suffer Innovations to come in on every side to the contempt of Religion and adulterating every truth turning Religion into every shape to metamorphise truth whether in this case if such should be the people might not as justly cry out and take up Arms against such a Parliament as against a King 2. If all these evils could be found and sensibly felt by the people whether it were justice to themselves acceptable to God or benefit to their posterity to cast off and to abandon for ever the authority and use of Parliaments I think they would give their negative except such as would live without all order or command which is to be worse then devils Nor is the office nor just power of a King to be for ever rejected because there have been Tyrannical oppressing superstitious or idolatrous Kings for the office of a King is the Ordinance of Jehovah and cannot be made null by man To this

GODS UNCHANGEABLENESS OR GODS Continued Providence in preserving governing ordering and disposing of all Creatures Men Actions Counsels and Things as at the beginning of the world so to the end of the world for ever according to the counsel of his own will FROM WHENCE Is gathered six necessary Inferences very applicable to the Changes Alterations and vicissitude of these our present times WHEREIN Is clearly demonstrated and proved That OLIVER CROMWELL is by the Providence of GOD Lord Protector of England Scotland and Ireland c. to whom the People owe obedience as to him whom GOD hath set over them Vnto which is added The Causes of Discontent Repining and Murmurings of Men Also Some serious Advertisements and seasonable Admonitions to the Discontented and Reprehensions to all Impetuous Arrogant Murmurers Together with Answers to some chief Objections made against the Lord Protector and his present Government endeavouring if possible satisfaction to all men Therefore written and published for publike good By GEORGE SMITH Gent. JER. 10. 23. O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps PSAL. 75. 6 7. For promotion cometh neither from the East nor from the West nor from the South But God is the Judge he putteth down one a●d setteth up another 1 PET. 2. 13 14. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme Or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well for so is the will of God c. LONDON Printed for Tho. Underhill at the Ancor and Bible in Pauls Churchyard and Lawrence Chapman next to the Fountain Tavern in the Strand 1655. TO ALL FREE-BORN PEOPLE of England that are lovers of Peace and Truth Grace be unto you and Peace from God our Father and from the Lord JESUS CHRIST c. CHRISTIAN READER THere is not any Doctrine more usefull to the life of man or more necessary to be known to the comfort of the Saints then the Doctrine of Providence for not to know and beleeve that God the Creator doth by his secret and wise providence govern all things is injurious to God and hurtfull to our selves and as much as to deny the Soveraignty and high prerogative of the Lord Jehovah over the worlds which is indeed the exercise of his Kingly dominion in ordering the whole universe which in the following Discourse I offer unto your serious consideration But because these times are pestered with many pestilent opinions and seditious practises all truths cannot please all men every man believeth or denieth whatsoever may most advance their own particular judgments and interests so that I well know this discourse will be very unpleasant to many of this age Therefore good Readers and my friends let me beg your patience not only in the matter of my discourse thwarting the desires and self-designes of men it being against the common stream of the now raigning opinions but in the manner also in my applications to the present Changes and alterations designs and interests so strongly strugled for by the most of men to all which this my discourse runs in flat opposition the same thing being flatly denied which I affirm and do defend I think I am the first that in this way and manner hath published any thing in defence of the present Government under his Highness the Lord Protector I have not read nor seen any thing written of this nature but what hath been to the contrary by which I received so little satisfaction or am so farre from being satisfied by what I have read that my spirit burned within me to make opposition thereunto which caused me to put my pen to paper on this subject Give me also leave to give my Judgment in the matter I am one of the free-born of the Nation and claim my vote as well as any other having a proportionable right to all priviledges and must proportionably share in any affliction that God shall please to inflict upon the Nation Therefore it concerns me to speak as well as to hear others speak if I speak not their sense let me be born with as I bear with them that speak not my sense if any my friends be offended at what I write I cannot help their passion nor will I be angry at them I know not any mans aym nor end in what they do so well as I know my own I know my own I know my aym is publike good and my end Gods glory nor do I seek to please men but to please God I seek not victory but verity if God accept of my endeavour I have my end if men reject it or me for it I pass not yet I would so speak and write that I may not give any offence neither to the Jew nor to the Gentile nor to the Church of God but if offence be taken without cause why therefore should I lose my liberty in which Christ hath made me free But though I be free from all men as the Apostle speaketh yet would I be servant to all in the sense the Apostle speaketh that I might gain the more to God There is a time to speak and a time to keep silence If ever there were a time to speak for God and the Cause of the Saints on earth the despised ones it is now no time to be silent but to contend earnestly for the truth and for the faith that was once delivered to the Saints It was but once delivered I dare not say it shall be delivered a second time to them that have had it once delivered if they lose it whether it be to a Nation or to a man only We in England have had it delivered to us We beyond Capernaum have been exalted unto Heaven c. the mysteries of the Gospel have been unfolded unto us above all other Nations and God hath long owned us to be his people the Word hath been operative working in power piercing even to the dividing of soul and spirit joynts and marrow a discerner of the thoughts and intentions of the heart It hath been a converting Word else whence had those rebellious children their conversion boasted of that cast off their Mother that bare them and brought them forth an Antichristian Church brings not forth a Christian brood It is thus farre true that we have had much chaff mixt with the pure wheat many weeds have grown in this vineyard of Gods planting Was there ever wheat without chaff Was there ever a garden without weeds but never so many as at this day some have been alwayes and some will be to the end of the world there shall be there must be tares among the good corn the evil one will cast tares where God casts good seed and that evil one hath been busie in this age above all ages the field of Gods Kingdom seemeth

p. 7 8. Why Jehu was punished like Achab. p. 8. Admonition to those that God hath made punishers of others sins ib. Providence ordereth all actions and things to advance men and Nations as pleaseth him p. 9 10. Providence ordered Oliver Cromwell to be Lord Protector p. 11. Every mercy and every judgment is from God not from men but as instrumeuts in Gods hand p. 11 12. Inferences drawn from the Doctrine of Providence p. 13. All mercies to men or Nations are of Gods free grace and love ib. Particular mercies instanced p. 14 15. All Judgments are from God as recompence for sinne p. 16. Particular sinnes instanced and at ripeness in England ib. How Priviledges of Parliament were lost p. 17. A Memento of the Covenant ib. The wicked are taken in their own craftiness and fall by their own designs p. 18. Observations of some Actions and Designs of King James and of the late King p. 18 19. Six peeces of Providence very observable to the late King p. 20. Considerable Providences to the long Parliament p. 21. Six considerable Quaeries propounded p. 22. God hath set a time when he will give in mercies and when he will instict Judgements p. 22 23. And upon whom ib. And how much it shall be p. 24. But all those times and purposes in God are unknown to men p. 24 25. Mens boldness to foretell Gods times and purposes ib. Revelations and visions in these times but vain fancies p. 26. These are trying and shaking times p. 26 27. God shaketh Nations severall wayes ib. The word of God like fire shall consume all opposers p. 28. The greatest Reformation hath ever met with greatest opposition ib. Three things have long threatned Judgment to England ib. Men not able to bring any enterprise to pass by all their contrivings p. 29. The Lord Protector set up by Providence made successfull by Saints prayers ib. Although God hath set the time for every purpose which cannot be altred yet men are to be diligent in the use of all lawfull means p. 30 31. How God is said to repent or to be changed p. 32. No means must be used but lawfull means p. 33. We must not trust in means nor be too solicitous in the use of means without a particular Promise ib. Nor to use unwarrantable means to obtain lawfull things ib. Christs Kingdom is spiritual 34 He accepts not the use of the sword in the Saints hand to set up his Kingdom ib. Reasons why p. 35. The pressings in mens spirits not alwaies agreeable to the Spirit of God p. 35 36. The Spirit of God leadeth but to one truth ib. The right means to obtain Mercies and to avoid Judgments 36 37. What the Doctrine of Paul and Peter is concerning the civil Magistrate ib. The civil Magistrate hath authority to command the worship of God and to punish the contemners of it p. 38. When God hath manifested his will by the work of Providence we are to submit and not to murmur p. 39. Murmurers reproved ib. The effects of murmuring ib. The causes of mens murmurings p. 40. Severall sorts of murmurers noted p. 41 42. Order in discipline required by Christ in his Church ib. Men ascribers are God prescribers p. 43. The murmuring of Corah was against the Offices of Magistracy and Ministry p. 43 44. Advice to the people p. 44 45. Men are building new Babels ib. Kings nursing fathers to the Church under the Gospel ib. Christs enemies shall be slain miraculously by the sword that goeth out of his mouth p. 46. It was Israels sinne in asking a King before God gave him And it is a sinne in any people to reject a King when God gives him p. 47. Seditious persons like Sheba the sonne of Bichri ib. The bitterness of warre instanced in Abner and Joab ib. Five principall Objections made against the Lord Protestor Answered p. 48. The cause of our late warre what p. 49. The Lord Protector vindicated as to former promises p. 50. In his trust to the Parliament and Nation ib. In breach of Priviledges of Parliament p 51. That this is a free Parliament ib. Concerning the Militia p. 52. Concerning his Negative voice p. 53. Concerning Religion p. 54. Concerning making Laws and raising of Money p. 55. That he is no favourer of Cavaliers but as in justice he ought ib. Gods Vnchangeablenesse OR Gods continued Providence in preserving guiding ordering and disposing of all Creatures Men Actions Counsels and Things as at the beginning of the world so to the end of the world for ever According to the counsell of his own Will THat there is a God that hath created the world and all things we all acknowledge the Heathen confesse the same but know not the true God in his essence and being God hath hid himself from them farther then what is revealed to them by the works of creation therefore they frame gods to themselves according to their fancies and so make many gods We Christians do acknowledge one God and but one God distinguished by three persons Father Sonne and holy Ghost And that there is three Persons or three Hypostases and but one God is revealed to us by the Word of God contained in the holy Scriptures of the Old and New Testament where only this mystery of the Godhead is to be known therefore the wisest and most prudent of the Heathen cannot know this because they have not the sacred Scriptures made known to them But this we all prof●sse to know and to beleeve therefore it we●e in vain and lost labour to use Arguments to prove it But that this one God the God of Israel doth govern order and dispose all C●eatures Actions Things Men and Counsels according to the purpose of his own will is not so clearly acknowledged nor beleeved but contrary it is denied by some though by name they are Christians yet they go not in their practise in this particular beyond the old Sect of Stoick Philosophers who though heathen acknowledge a Deity yet leave the guidance and ordering of things to nature and so tye God to second causes Therefore it will not be unnecessary to prove that there is a secret and special providence of God that governeth and ordereth all things for indeed the want of the knowledge and practice of this is the cause of great complainings discontents and murmurings against God and against men We look at instrumental causes but see not the efficient cause the cause of all causes Jaco● did not only look to the foot of the ladder which he see in his vision but he 〈◊〉 at him who sate at the top of the Ladder a This Ladder doth literally set forth Gods Providence governing all things The steps or gradations of the Ladder are the divers means which God useth The Angels ascending and descending are the ministring spirits which God sendeth forth to execute his will as the Apostle tels us they are all ministring spirits sent forth to minister

governments and things From whence I inferre First That all mercies are from God and are given in to a Nation or people of Gods free love not of any desert merit or by any procurement of men Secondly That all judgements and afflictions are from God only and are the just recompence for sin procured by our selves men or things afflicting being but secondary causes instruments in Gods hand That the evil designs of men their wicked counsels aims and ends are all ordered by providence and turned to their own ruine Fourthly That God in his secret counsel hath set a time when he will give in mercies to a Nation and when he will inflict judgements and hath also appointed the means and upon whom it shall be what it shall be and how much it shall be and that those times altogether unknown to men Fifthly Although God have set the time for the one and for the other which shall certainly be accomplished in its time according to Gods good pleasure yet men are to be diligent in the use of all lawful means for the obtaining of the one and for the avoiding of the other Sixthly That when God hath effected and done his will in any thing visibly made known to us by the work of his providence We are not to murmure nor repine though it be in any thing contrary to our expectation or desire or though it be to our great affliction but to submit to it willingly only by praier to seek unto God and patiently wait his time and means for deliverance For the first That all mercies are from God and are given in to a people or nation of Gods free love not of any desert merit or by any procurement of men This inference is very clear and warranted by sacred Scriptures whether spiritual mercies or temporal mercies First All spiritual mercies are of Gods free love we neither deserve nor can by any means of our own procure the least spirituall mercy We are all by Adams fall alienated from God and are become his enemies n We are born heirs of wrath w and there is nothing in us that can reconcile us to God nor any way appease his wrath against us therefore whatever the mercy be that we enjoy it is of Gods free-love Any punishment lesse then hell fire is a mercy from God which we cannot deserve God indeed made man righteous and upright but men have sought out many inventions x Men can pervert their own waies and make themselves miserable but no way help themselves out of misery But God so loved the world that he gave his only begotten Son c. Joh. 3. 19. So loved that is he loved beyond what can be expressed He gave his only begotten Son it was a free gift free love in the full dimensions unconceivable and incomprehensible He sent his Son made of a woman and made under the Law to redeem us that we might receive the Adoption of Sons y yea Christ gave himself to redeem us from our iniquity z We are not redeemed by corruptible things but with the precious bloud of Christ a if all the Angels in heaven should give themselves to die for the sin of one man it could not redeem him All Angels and Men joyned together cannot procure the expiation of one sin therefore all is of Gods free love but that God should give his Son Jesus Christ into the world to take our nature our flesh and for us to undergo reproach and shame and sorrow of soul and at the last lay down his life for us that we by his death might have life This is a love not to be expressed Secondly All temporal mercies are of Gods free-love No man hath by right nor desert the least claim to any good thing but as it is the free-gift of God every mercy to a Nation to a Family or to a particular man is the free-gift of God It is Gods free love and mercy that the heavens are not made Iron and the Earth brasse and that our fruitful Land is not turned into a barren wildernesse that the fruits of the earth are not parched away by droughts nor destroied by Inundations nor an Enemy let in upon us to devour and consume all our labours It is Gods free mercy to man to give wine to chear the heart and bread to strengthen him And that he giveth us rain from heaven and fruitful seasons filling our hearts with food and gladnesse a mercy that we of Gods free mercy enjoy at this day beyond imagination And it is free mercy that God doth not suddenly smite us for our unthankfulnesse under such enjoyments and for the murmurings of men for such a blessing It was Gods free-love to his Church to put into the heart of Henry the 8. to cast off the Popes Supremacy let the cause or end be what it will It was from God the earnest of future deliverance from the bondage of spirituall Babylon It was Gods free-love to preserve Q. Elizabeth from the rage and bloudy plots of an Antichristian brood that she might be instrumental to a Gospel-Reformation carried on by her with much piety although not perfected It was Gods free-love to this Nation to scatter the Spanish Armado in 88. And to defeat the Papists bloudy design in their hellish plot of the Powder-Treason in 1604. And it was free mercy from God to withhold the destroying plague of pestilence from this City of London amidst the many great distractions wherewith he had afflicted us this sinfull City which deserves nothing from God but wrath and judgements yet God hath long spared it when the plague hath been sore in other countreys and in divers places of this Nation It was doubtlesse free-mercy from God that God gave us a Parliament in 1640. and the fault was in men that it was not for happinesse to posterity It was free mercy from God that we were victorious over the power of a late Royall Army and that we were not given as a prey into their hands and it was no lesse free mercy to England that we had victory over he insulting people of the Netherlands as also to order things by his wise providence to compose things so as new to settle a peace between the two Common-wealths which I pray may be lasting to Gods glory It was the Lord that was on our side when men rose up against us else they would have swallowed us up quick The snare is broken and we are escaped And truly whatsoever some men think it was a great and free mercy from God that our everlasting Parliament was dissolved who had a price put in their hand but they neglected it though they sate full twelve years Self-seeking covetousnesse and private interest blasted the good fruit we expected at the first we made them demy-gods but God hath shewed us they were but men They indeed took off an oppressor but they gave life to oppression and brought a free people into

his back they made long furrows but how long till the time appointed by God then the rigbteous Lord cuts the cords asunder a It is a metaphor taken from the Plowman he holds the Plow the Horses draw by cords or traces and the Plow breaketh and teareth the ground but when the cords are cut the horses may go but the Plow stands still it makes no more furrows there would be no end of afflicting if the devils and wicked men were not limited God saith to them as to the proud waves Thus far you shall go and not a foot further God tels Abraham that his seed must be afflicted and be strangers in a Land or lands that was not theirs and God sets the time how long it should be four hundred years is the set time b this time of affliction began presently after the birth of Isaac and was thirty years after the Promise made to Abraham before-mentioned which Moses counting from the time of the first Promise maketh four hundred and thirty years Exod. 12. 41. The Captivity in Babylon was appointed and the time set how long it should be threescore and ten years c Satan was limited in all his temptations and afflictions upon Iob he could not go one jot further then Gods appointments d The holy Ghost foretelleth the afflictions of the Church but withall tels them the time is set how long and what it shall be Satan shall cast some of you into prison how long You shall have tribulation ten daies e God had set the time and when that time is out neither devils nor men can afflict any longer Pharaoh may pursue Israel with a mighty Army to his own destruction but cannot hurt one of the people of Israel when his Commission is out f So long as God would have Israel to be afflicted every taskmaster in Egypt could make their lives miserable but when the time appointed was expired Pharaoh with all his host cannot continue it one day not so much as a dog in all Egypt shall move his tongue at man nor beast g But although God have set times to all purposes and all are known to him yet these are unknown to men Israel although the time of their affliction and servitude was foretold knew not the time of their deliverance till it came for they knew not from what time to begin their account of the four hundred years so although Ieremy had foretold that Israel should be in captivity seventy years yet they knew not when those years were expired because they were not sure whether they took the beginning at the first captivity which was in the time of Iehojaki● or in the second which was in the time of Jeconiah or in the third which was in the time of Zedekiah when the Temple was burnt and wholly broken down It is true Daniel saith He understood by Books that was by Jeremies Prophecy that God would accomplish seventy years in the desolation of Jerusalem h by which he knew the time was near but though he was a Prophet of God God had not revealed to him that it was expired nor could he ascertain the time Neither could Nehemiah nor Ezra till the very time was come Nor could they say or imagine by what means their deliverance should come but God who only is wise and faithfull in all his promises keeps his time and by providence ordereth the means to effect the thing promised so it was in bringing back his people from their captivity which what done when they looked not for it before they were aware Hence it was that the Church in celebrating her praise for that deliverance saith When the Lord returned again the Captivity of Zion we were like them in a dream i the suddennesse of their deliverance was amazement to them as if they had but dreamed it The time of Christs coming in the flesh was foretold by Daniel and others of the Prophets It was shewed to Daniel by the seventy weeks k yet until the very time came none could tell or say that was the time So the time of Christs second coming it is foretold and signs given us of the time yet no man no nor the Angels in heaven can tell the time when it shall be not what day nor what age l We are theref●r commanded to watch for saith our Saviour Christ Ye know not when he will come neither doth any man know who shall be smitten and who shall escape in the time of any calamity though it be certainly known and appointed by God Christ telleth his Disciples It is not for you to know the times and seasons which the Father hath put in his own power m God hath set the time for the fall of Babylon and he hath set the time for the conversion of the Jews but the time nor means we cannot know till the accomplishment be Hence I conceive Daniel is commanded to shut up the words and to seal the Book even to the end n that is shut or seal this Prophecy for it is obscure and long to the end before it shall be accomplished It is the saying of Irenius That every Prophecy before it be accomplisht is as a riddle but being once accomplished it is plainly understood And though by faith we look upon all Prophecies to come as that which is truth and that there is a certainty in them as if we now saw them fulfilled yet at the time of their accomplishment they shall be much more glorious and it is true that as Knowledge encreaseth so men will be more studious in them and in observing the several providences of God working and ordering secondary causes as the means to accomplish them in the time appointed but it cannot be known unto us as is proved Then surely it must needs be unwarrantable boldnesse in any to take upon them to tell what God will do and when he will do it and will prescribe the means how it shall be done as many do in these daies who spare not to affirm that Christ shall come to reign on the earth a thousand years and the time when he shall come and by what means that fifth Monarch shall be set up and what Governours and Government shall be in the world till then they will tell us when the Jews shall be converted and how When Babylon shall fall and by whom and what means But these things are secrets of Gods counsell as I have shewed things which he keeps to himself in his own power and till the time of the accomplishment no man can know the certainty of them To tell us of Revelations Visions Dreams and new Lights is nothing but even as much as if they should say they dreamed they were in a dream for they are meer fantasies I can say of these men no other then the Prophet Jeremy saith of the false Prophets of his time which prophesied lies saying I have dreamed I have dreamed o

speak it And do apprehend that his purposes tend thereunto As also to the honour safety and benefit of the Common-wealth manifested by his ordering affairs abroad in making honourable peace thereby stopping more and greater effusion of bloud and exhausting of treasure As also his Highnesses care for proving Ministers to eject those that are scandalous and unsound in which I yet hope his Highnesse and present Parliament will make better and further progresse that known Heresies apparent Blasphemies and open prophanesse may be extirpate and ●ast out of these three Nations which that they may do shall be my constant praier And that as God hath added to his Highness encrease of worldly honour he will also double and redouble to him spiritual humility wisedom holinesse with all other graces And let this be the praier of Zions Saints that Peace and Truth may be established Jesus Christ set up in ou● hearts and sincerely worshiped in his own Ordinances that the purity of Ordinances may stand like the Ark of God before which all heresies seducements and doctrines of devils may fall like Dagon to the earth so that if it be possible Eugland may be the Beloved Nation and the praise of the whole Earth for the which let us all pray and endeavour and this brings us to our fifth Inference The fifth Inference is that although God have set a time for the giving in of mercies and for inflicting of Judgements which shall certainly be a●complished in their time yet men are to be diligent in the use of all lawful means for the enjoying of the one and the avoyding of the other This was ever the practice of holy men in all ages the Prophet Daniel notwithstanding he was well assured of the performance of Gods promise for the deliverance of his people after the set time of seventy years was expired yet he praieth with his face toward Ierusalem g yea when he knew the time was at hand he yet praieth for the accomplishment of it and confessed his own sins and the sins of the people h nor did he think it sufficient to pray for a spurt but he praied from the morning until the time of the evening Sacrifice i Thus Zion her self complaineth unto God and praieth for deliverance k and Nehemiab when the time was come mourned fasted and praied and used all lawful endeavours l He looked sad in the presence of the King sig●●●●ing the sorrow of his heart for the ruines of Ierusalem and this was a●●●●ns by which he obtained favour to make his R●quest to the King yea ●●●lest his tongue was speaking to the King his heart praied to the God of h●aven m and God gave him his desires not only to build the Temple at Ierusalem but to have all materials necessary for the wo●k The reason why all lawful means must be used is Because whatsoever God in his secret counsel hath determined to be done he hath also determined and appointed the means how it shall be done As he hath decreed the end he also hath decreed the means conducing to that end So it was in the things of rebu●lding the City and Temple God had determined it should be built again promised it by his Prophets And he had also determined and appointed that ●yrus should be the means or secondary cause of it Therefore he cals Cyrus his Shepherd He that shall perform all his pleasure even saying to Ierusalem Thou shalt be built and to the Temple ●by foundation shall be laid n and he shall let go my captives o And this was at the time appointed made good as you may see Ezr. 1. 1. and herein Gods purpose and secondary causes work together God worketh by such men and endeavours as he hath appointed and such means men are to use You know God promised to Israel many blessings both temporall and spiritual he promiseth the downfal of their enemies and great encrease of all things multiplicity of blessings in all outward comforts p so he promiseth to them and in them to us Christrans all spirituall blessings freely given for his own Name sake he promiseth to sprinkle clean water on us to clense us from all our filthinesse and from our Idols He will give us a new heart and put his Spirit into us and cause us to walk in his Statutes q signifying thereby the merits and bloud of Jesus Christ which cleanseth us from all iniquity c. yet saith the Lord notwi●hstanding he will surely give all these blessings freely I will be sought unto I will be enquired of by the house of Israel to doe it for them r so you shall see God sends the Prophet to Hezekiah to te●l him he should su●ely die of the disease of which he was sick Hezekiah notwithstanding makes his addresses by praier unto God unto God to spare his life and obtains his desire God addes fifteen years ſ praier obtains the mercy desired that 's one means yet there must be another means added Hezekiah must take a bunch of figs and apply to the mortall sore and he shall recover t when God alloweth nay requireth that we shall use all lawful means for us to neglect to use the means or obstinately reject the means we are self-enemies and it is just with God to withhold the mercy we desire or to bring the judgements upon us we would avoid to neglect slieght or contomn any lawfull means is a tempting of God that man that shall cast off all means and say he will rest upon providence neither beleeves there is indeed an over-ruling providence nor can rest upon providence upon any Scripture ground He that will rest upon providence must follow the dictate and waies of providence else he deceives himself The Physician in cases of any necessity is the means for health the Chirurgion is a means for cure of a fretting wound ulcer or gangrene The Lawyer to clear a questioned Title or to pleade a doubtful cause before the Judge he that shall in such or the like cases neglect or reject such means providence offering it to him shall be justly condemned of folly by any wise man so it is in all things between God and us to obtain mercies or to avoid judgements we are to search out and to use all lawfull means But in the use of any means though never so lawfull we must take heed that we trust not to the means for that is sinful and the way to deprive our selves of what we do expect or most desire and to involve our selves in these troubles and miseries we would avoid and most fear This was the si● of that good King Asa in his disease he sought not to the Lord but to the Physicians u We must be diligent in means but trust in God as much as if we had no means to use You shall see that when Moses was to leade the people of Israel through a vast and barren wildernesse God