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A77252 Christs result of his fathers pleasure. Or His assent to his fathers sentence. Wherein is shewed, both the nature and danger of wisdom and prudence in naturall men. / By David Bramley, a preacher of the Gospell. Bramley, David. 1647 (1647) Wing B4239; Thomason E407_42; ESTC R2344 16,005 23

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CHRISTS RESULT of his Fathers pleasure OR HIS ASSENT to his Fathers Sentence WHEREIN Is shewed both the Nature and danger of Wisdom and Prudence in naturall men By David Bramley a Preacher of the Gospell MAT. 13.11 It is given to you to know the Mysteries of the Kingdom of heaven but to them it is not given MAT. 11.26 Even so Father for so it seem'd good in thy sight Printed in the yeare 1647. Courtious Reader In the Authours absence these few ensuing faults passed the Presse which in reading you are desired to mend with your Pen. ERRATA Page 3. line 34. for for read from p. 9. l. 16. for in nature read Immature and l. 17. for in nature r. mature p. 14. l. 33. for which is read vvhy line 34. after unlearned read is because the learned are but fevv in comparison of the unlearned p. 16. l. 17. after conversion r. then and line 28. for Sinner read Saint FINIS CHRISTS RESULT of his Fathers pleasure MAT. 11.25 At that time Iesus answered and said I thanke the O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes OUr Lord and Saviour Iesus Christ having upbraided the Cities of Corazin Bethzaida Capernaum wherein most of his mighty works were done Mat 11.20 for their impenitency laying before them their misery in the miserable condition of Tyre and Sidon Cities which in all brobability would be and are damned and of Sodom which without all probability was and are damned 2 Pet. 2 6. Iude 7. Mat. 11.21.24 which being good in the sight of God Christ seeking for no other cause of his Fathers actions then his owne good pleasure Luke 10.21 rejoycingly assents unto it returning him thanks for it and for the discovery of himself to babes thus the Apostles gave thankes to God for that he made them through the manifestation of the favour of his knowledge by them in every place a sweet favour of Christ unto God in them that are saved and in them that perish 2 Cor. 2.14 15 16. Sect. 1. At that time namely when God had used all meanes of grace to convert those Cities to himselfe and to save them and when they had abused all his meanes of grace to the subverting themselvs to their own condemnation Mat. 11.16 17 18 19. c. At that time Iesus answered and said I thank the O Father c. Whence we may observe Doct. 1. That a● at all times so especially at that time in which some great effects of Gods workes or word doth appeare for good or evill to men we should give him thanks 1 Thes 5.18 Rev. 19.1.7 Sect. 2. Iesus answered and said I thanke thee whence we may observe Doct. That thankfulnes to God is our answer to every effect of his word and works it is Gods great end in all that he doth Pro. 16.4 The Lord hath made all things for himselfe to wit for the glory of his mercy yea even the wicked for the day of evill for the glory of his justice Rom. 9.22 23. Vse They that murmure against God in any condition or that curse him are called to blesse him and they shall be punished by him not onely for cursing him but also for not blessing him not onely for being unthankfull but also for not being thankful as it is their dutifull answer to all the doings and dealings of God and as not to be thankfull is to be unthankfull Sect. 3. I thank the O Father as if Christ had said I rejoyce that God is thus glorified in his justice and mercy by the effects of his word and works in men for he is my Father Whence we may observe Doct. That a man to be thankfull to God first must know him to be his Father and that for a double Reason Reas First Because untill I more or lesse know God to be my Father he is in my understanding to me an angry and an avenging Judge and a consuming fire Heb. 12.29 in which consideration of God I can not unfainedly thanke him for any thing Reas Secondly Because God is thanked but when he is thanked unfainedly but when I more or lesse know God to be my Father then I can see his love to me in all things drawing me from a principle of unfained love to be thankfull to aim in and for all things Sect. 4 Lord of heaven and earth Observe hence Doct. That a child of God wheresoever he is though it be upon the highest mountain in the world yet he cannot see above him beside him nor beneath him beyond his Fathers Lordship Psal 50.10.11.12 Every beast of the Forrest is mine and the cattell upon a thousand hills J know all the fowles of the mountaines and the wild beasts of the field are mine the world is mine and the fulnes there●● Vse Thou then that seest thy self to be a child of God and seest thy Fathers Lordship to be more and above and beyond all that thou canst see any way before thee or behind thee beside thee above thee or beneath thee why shouldst thou feare any want or distrust thy Fathers providence for thee Learne of rich mens children who whilst they are under age have no power over their Fathers estate and yet from what estate they see of their Fathers in his own hands and in the hands of tenants and servants they gather assurance of maintenance from their Father by that estate as if it were all in their own hands So thou that art a child of God whose land and riches is all the world and the fulnes thereof and thou hast nothing in thine own hands as yet but all is in the hands of thy Father and in the hands of his tenants and servants And now from all this estate of thy Fathers canst thou gather lesse than assurance of thy reliefe and maintenance and if thou doest question this thou doest as much question whether God is thy Father or no or else whether he be Lord of all things or no. Sect. 4. Lord of heaven and earth Observe againe Doct. That all the Lords in the world and the possessers thereof are but tenants Stewards and servants to this great Landlord called the Lord who is therefore the Lord of Lords and King of Kings 1 Tim. 6.15 Vse Therefore ●e not men boast themselves of their riches nor ingrosse the Lords inheritance to themselves as if there were no Lord above them but let them own and acknowledge their high Lord in all that they possesse and honour him with all their substance Pro. 3 9 Send him his high rents by his servants the poor least ye forfeit all to him and he call you to a strict account and turne you out of your Stewardship see that as good Stewards of God you give his family a portion in due season and remember that you receive freely to give freely be good in your place lest you come to disgrace be liberall
now we see not yet all things put under him but we see Jesus who was made a little lower then the Angels for or by the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Where the Apostle sheweth that in regard of us men and of time this redemption or restauration by Christ is not but in regard of the work it self which appeares in Christs victory over his and our enemies and his exaltation into glory this generall redemption and restauration is already though we see not yet all things put under him yet we see Jesus by the suffering of death crowned with glory and honour we see that he hath overcome and hath obtained the honourable garland and glorious crown of victory over al his and our enemies so as they can never prevaile nor persist long against us the time will come when all their power will be over and all things restored againe according to the worth and dignity of the death of Christ the time thereof is at hand but it is not yet and therefore it is said to be expected or waited for by the Saints themselves Rom. 8.23 We our selves greane within our selves waiting for the adoption to wit the redemption of our body Eph. 4.30 Grieve not the holy Spirit of God whereby we are sealed unto the day of redemption So that though redemption is already in regard of God and the work it selfe yet it is not yet in regard of men and of time but it is to come and will be to come untill Christ our reedemer come againe Therefore he saith Luk. 21.27.28 after he had declared to his people the signes of his second coming And then shall they see the Sonne of man coming in a Cloud with Power and great glory And when these things begin to come to passe then looke up and lift up your heads for the redemption draweth nigh and hence it is said Act. 3.20 21. And he shall send Jesus Christ which before was preached unto you whom the heaven must receive untill the times of restauration of all things So that the work of redemption though it be compleated in regard of it selfe yet in regard of time it is not neither is the restauration or restitution of all things or of any thing untill the second comming of Christ from heaven Wherefore if it were granted that Adam by his fall lost free will to believe in Christ to salvation and glory which I deny and Christ by his death hath restored it to Adam and his posterity againe yet it would be but potentially as the harvest is in the seede Gen. 1.11 12. Sect. 6. I thanke thee because thou hast hid these things whence Observe Doct. That thanks ought to be given to God for any worke or effect of his works or word good or evill in men 2 Gor. 2.14 15. Leive 10.1 2 3 4 5 6 7. Vse I thank God for making me or any man an instrument of his glory in any kind either of his mercy or of his justice I do not thank God for the hardening and ruining of any man or woman but for the manifestation and glorification of his justice Neither do I thanke God for glorifying of his justice in the hardening destroying of any enemy of his but I thank him for the glorifying of his justice though in the hardning and destruction of any enemy of his For Gods will is that we should labour to bring our will to all his will or wills and so farr as we come short of this we are weake and imperfect in grace For when we are just men made perfect we shall with joy thanke God aswell for the glory of his justice though it be in the damnation of our parents or children c. as for the glory of his mercy in the salvation of our Parents or children or of our selves c. Sect. 7. Thou hast hid these things from the wise and prudent that is both from the wisdom and prudence of this world 1 Cor. 1.21 In the wisdom of God the world by wisdom knew not God Matt. 16.16 17. flesh and bloud hath not revealed is unto the and for the most part of the wise and prudent of the world Ye see your calling brethren how that not many wise men after the flesh are called some of them are called but yet they are but few to them of that sort that are not called from hence we may observe this truth Doct. That all worldly wisdom and prudence is so farre from attaining the knowledge of Christ that in anaturall man above all things it obscures and hides Christ from him and hinders him from Christ it s the greatest impediment in a naturall man in his way to the knowledge of Christ And for the better clearing of this point I will shew what humain wisdom is and what humain prudence is and in what sense they are distinct and to be known one from the other Human wisdom is naturall knowledge and human prudence is knowledge of nature Wisdom is a seed of Prudence in nature and prudence is the knowledge of nature as the fruit and effect of wisdom so that prudence is something acquired by the naturall seed of wisdom in the use of means and so prudence here is nothingelse but their science or knowledg of the humane arts attained by study and practise in the improvement of the seede naturall wisdom Wisdom is in nature prudence and prudence is in nature wisdom insomuch as wisdom is perfectly in prudence and prudence is potentially in wisdom as the harvest is in the seed as heathen teachers and writers the greatest naturallists and seacrhers into nature have observed Plato affirmeth that there is set in the soul of man coming into the world certain species or as it were seed of things and rules of Arts or sciences Wherefore Socrates in the books of science resembleth himself to a Midwise his words are these In teaching young men I did put into them no science but rather brought forth that which already was in them like as the Midwise brought not in the child but being conceived did help to bring it forth Thus having shewed you the nature of imman wisdom and Prudence and how they differ I will now shew you the danger of them in a naturall man as being the greatest obstacle in the way to the divine knowledge of Christ Isa 47.10 The wisdom and thy knowledge hath perverted the. Hebr. hath caused the to turn away I●●le ver 10. What they know naturally as bruite beasts in those things they corrupt themselves King Iames a profound Scholler did experimentally see and say that the deepe Theoremes or knowledge of Philosophy makes one learned but seldome better and oftentimes worse meere Athists wise men after the flesh are too wise to goe to Heaven and the Reasons of this Truth are Reas First Because humane wisdom and prudence are in and of nature now all the