said as of old O Ephraim what shall I do unto thee O Judah what shall I do unto thee for your goodness is as the morning cloud and as the early dew it passeth away Hos 6. 4. 4. What ground of support is there from hence for the Church of God under all threats contrivements attempts of men and devils God will have a people let men and devils say and essay the contrary No weapon that is formed against thee shall prosper Isa 54. 17. The gates of hell shall not prevail against it Mat. 16. 18. God is not changeable in his Purpose Prediction An plus existimemus ad impugnandum posse humana conamina quam quod ad protegendum praevalet divina tutela Cypr. lib. 1. Epist 3. Promise and though men may rage and be as the great Mountain as it is said Zech. 4. 7. yet the Christian hath Mountains to oppose against the worlds Mountains what the Christians Mountains are the place before quoted Zech. 6. 1. doth give to understand they are Mountains of Brass and so afford two Meditations 1. That wicked ones will find these Mountains of Brass too firm for their weak shoulders to overturn 2. That the Arrows which the sons of Belial shoot against these Mountains will recoil back and mischief themselves in the end The Doegs of the world whose fingers itch to be medling with God's Davids will have their hands full of Wo one day A black prophecy there is for such Psal 52. 5 6 7. and they themselves take the course to have it accomplish't as Doeg did for if the Lord did not pour forth wrath on Doeg before David came to the Throne what could Doeg expect from a David but to be the instrument of God's wrath towards him who had belied David and murdered the Priests of the Lord as 1 Sam. 22. It is often to be observed That the way wicked men take to ruin others ruins themselves Pharaoh who will kill the Israelites or down them perisheth with his Host in the waters Exod. 14. 23 with 28. OBSERVATION VI. God hath His Secrets or Depths but is never unjust in His Providential Dispensations CHAP. I. THAT the Lord hath his Secrets may be made manifest if we consider 1. How this is symbolically or mystically insinuated in Scripture That of God to Moses Exod 33. 23. Thou shalt see my back-parts but my face thou shalt not see doth intimate we have not full view of the Lord as when a man comes up face to face but see him in part at a distance as the Apostle Paul hath it 1 Cor. 13. 9. We know but in part We read how when the Lord appeared he vailed himself with a cloud Exod. 16. 10. 1 King 18. 10 11. And in Isa 6. 1. there is mention made of the train or skirts nothing of the upper ornaments Nec caret ratione quod nihil meminit Propheta de superioribus Divinae Majestatis ornamentis sed de simbriis tantum Exprimitur consternatio animi religiosi qui in visionibus divinis non superiora sed vix insima contemplatur Et admodum essemus soelices si vel simbrias Divinae Majestatis pie ac religiose contemplaremur Musculus as one observeth and what may this import but our seeing of the Lord after a poor low imperfect sort in comparison of what He is 2. How otherwise were there such ground for admiration if the Lord had not His Secrets or Depths to be admired If there were no knots to unty how could it be so said O the finger of God The Angels are said to cover their faces with their wings Isa 6. 2 Paul cries out O the depth of the riches both of the wisdom and knowledg of God! How unsearchable are his judgments and his ways past finding out Rom. 11. 33. Here by the way let it be noted That if so skilful a Pilot as Paul cries out O the depth shall such who may be scarce reckoned common Fore-mast-men pretend to find out a Northwest passage a new way in the Decrees of God and the Providence of God and such a way as that it may be said Behold the Plains according to their model which yet is a Labyrinth where they lose themselves and whilst they labour to Tinker up one hole they make two 3. The Scripture plainly asserts how it is the glory of God to conceal a thing Prov. 25. 2. For the better understanding of this place I shall annex what pious and judicious Cartwright saith God verily is to be honoured inasmuch as he hath revealed his counsel and will in many things But such mysteries of the Kingdom of Heaven whose causes and reasons are unsearchable yield to him the richer crop of honour such are the Mysteries of the Trinity The threefold distinction of Persons in one Essence The eternal generation of the Son The procession of the Holy Spirit The eternal predestination of some to life others to death The incarnation of the Son of God or the assumption of our frail flesh into the unity of his Person Of God all things whatsoever are done both decreeing and his Providence so ruling that out of the evil which is done he contracts no guilt Of Parents sins to be punisht on posterity to many generations Of just judgment to be executed by the unjust Of the burning of the Wife for the Husband's sin and the Children for the Parents Josh 7. 25. Of which and all such kind it may be truly affirmed They do each afford to men a large field of praising and glorifying God yea he is the more amply and with fuller mouth in these to be extolled than in other matters whose causes and principles with our minds and understanding we do in some measure take in for first of all it is apparent from hence That God's Wisdom is infinite and unsearchable to the Creature Moreover That God is to be believed upon his own testimony and according to his pleasure may do whatever he will and so far condescends from his right when he vouchsafeth to render a reason of his doings or sayings That though the Lord hath his Secrets Depths yet he is never unjust in his Dispensations The Lord hath his Throne of righteous Judicature The judgment was set and the books were opened as Daniel beheld in that Vision chap. 7. 10. It is said there v. 9. that the Ancient of days did sit whose garment was white as the snow and the hair of his head like pure wool there is not the least spot or taint of injustice in his management of matters for so much may be denoted by this description though I deny not but the whiteness of the garment may likewise betoken supream dignity as being an Ensign of Honour as is observed by Junius on the place Besides this graphical description Majestati Dei proponuntur ista 1. quod antiquissimus diebus est ad notandam aeternitatem illius 2. Quod vestimentum ejus nivei coloris
esse dicitur quem colorem insigne fuisse regni veteres Historiae sacrae prophanae docent 3 Quod capillus ejus similis dicitur fuisse lanae purae i. e. ab omni parte purissimus simplicissimus adeò ut ne in ea quidem parte quae in homine a natura vacare sordibus non potest vel minimum vitiùm aut vestigium ejus deprehendi potuerit of the Lord as righteous according to Daniel's Vision there are not wanting plain assertions in Scripture that in Dan. 32. 4. He is the rock his work is perfect for all his ways are judgment a God of truth and without iniquity just and right is he And that in Psal 105. 17. The Lord is righteous in all his ways and holy in all his works Moreover let it be considered here 1. That some of God's Saints who have been stumbled at some passages of Providence have had satisfaction when the Lord hath let forth his light into their judgments or understandings they have seen their folly and given him the glory of his Dispensations So Job 42. 2 3. So that Prophet Psal 73. 16 17 22. 2. That considering who the Lord is He whose Will as declared to man is for a Rule and who borrows not a rectitude from the Creature it is wisdom to hold to this That his ways though they are above our Reason yet never against Right We find this to be the path wherein we are to walk when objections to the contrary offer themselves by way of diversion from the said path So Jer. 12. 1. Righteous art thou O Lord yet let me talk with thee of thy judgments c. So Paul What shall we say then Is there unrighteousness with God God forbid Rom. 9. 14. Nequaquam autem injustum possumus dicere in quo divinum esse judicium non possumus denegare quia summa justitia est voluntas Dei Neque enim id eò non justum est quod Divinitas agit quia capere vim divinae justitiae homo non valet Salv. de guber Dei lib. 1. p. 23. CHAP. II. 1. FROM the Lord 's having his Secrets or Depths learn 1. To reverence so high and glorious a God Shall the reputed Oracles Si scire vis quid tenendum sit habes literas Sacras perfecta ratio est hoc tenere Quâ causâ autem Deus haec de quibus loquimur ita faciat nolo à me requiras Homo sum non intelligo secreta Dei investigare non audeo ideo etiam attentare formido quia hoc ipsum genus quasi sacrilegae temeritatis est si plus scire cupias quam sinaris sufficiat tibi quod Deus à se agi ac dispensari cuncta testatur Salv. de guber Dei lib. 3. p. 64. for Wisdom be cry'd up in the world and shall not the God of Infinite Wisdom be acknowledged Paul was high in knowledg and caught up into Paradise 2 Cor. 12. 4. and yet hath ground enough to admire the Lord's wisdom whose judgments are unsearchable and his ways past finding out Rom. 11. 33. 2. To be thankful for the Lord 's discovering himself in and about such a Dispensation which otherwise for want of light antecedent or consequent might by reason of the darkness of the understanding have had a black improvement It was a condescention of the Lord to Abraham in that what he was about to do to Sodom was not hid from Abraham who hath a debate with the Lord concerning the process of Providence against Sodom see Gen. 18. 17 c. There is something by way of proportion to the Lord's discoveries to Abraham in God's intimations preparations as they respect a future dispensation as some Christians have experienced in some matters And not only is thankfulness due to God for an antecedent light about matters but also for consequent discovery when this or that dispensation hath its actuall existence Joshua was startled at the â—i Providence God satisfied him abundantly see Josh 7. Let it then be remembred That if the Lord discover himself to any as unto friends the greater obligation is on them by way of a thankful deportment considering they are but servants as Christ teacheth John 15. 15. 2. From the Lord as righteous in all his ways learn 1. To reject or cast out the bill of black complaints against the Lord's dealings Providence is not a Ship loaden with injustice theâ—e are no such wares in this bottom however some passengers in the Ship of Fools say the contrary It was an old slander or blasphemy rather The way of the Lord is not equal Ezek. 18. 25. The confutation of this is annexed there 1. more generally and that 1. by way of contra-position or implied assertion Hear now O Israel is not my way equal That interrogation is a strong affirmation 2. By way of retortion the Lord turns the Cannon about and fires it on themselves saying Are not your ways unequal that is they are And this is the reply in the general 2. There is a reply more particularly in the following verses where we have the Lord's condescending-apology or defence about his sparing some and punishing others in his Providence But not to enlarge on that in the next place it follows 2. Hold to this That the Lord is righteous Veruntamen de hac altitudine discretionis Dei non conturbabitur cor nostrum si firma stabili side omne judicâ—um Dei Justum esse credamus nec appetamus habere cognitum quod voluit esse secretum ut ubi investigari non potest quare ita judicet sufficiat scire quis judicet Ambros lib. 2. de vocat Gent. Let not only the tongue but the heart and sweetly-silent conversation keep up a correspondence with this truth And to this end consider 1. Have Princes their Reason of State Generalissimo's their Designs in warr allow'd them according to a charitable construction as in Gideon's case whose stratagem in falling upon the Midianites with Trumpets earthen Pitchers and the Lamps in them is not rejected by the Soldiers as a merry or mad frolick of their Leader Judg. 7. And shall not the All-wise God who abuseth not Reason of State as a covert for wickedness as men do sometimes be owned as Wise Just Holy in his Administrations though we see not for the present the bottom of his designs 2. Is it not to be observed how they were discontented spirits unclean ones who did mutter against Christ saying What have we to do with thee Jesus thou Son of God an thou come hither to torment us before the time Mat. 8. 29. The Devils here have their plea anâ— would fasten injustice on Christ 3. Is not a cavilling spirit at the Lord's dispensations bad both in its roots and fruits What are the roots of it but 1. Ignorance Psal 73. 22. 2. Pride this lifteth up Hâ—… 2. 3 4. 3. Impatiency or want of waiting on God to see issues
of matters so in Jonah 4 8 9 10 11. 4. Forgetfulness who the Lord is and who man is that grumbles at his Maker Lam. 3 39. Rom. 9. 20. And as for the fruits they are none of the best but bad enough Men are ready to flag in duty yea to throâ— Ergo ne nobis forâ—e contingat impingere adversus Deum quasi cum ipso confligere discamus cohiberâ— nostram temeritatem id tempestivè antequam forociat siâ—… ergo atque nobis obrepunt cogitationes quae Deo aspergant aliquam notam ignominiae eas citissime compescamus quia si admittimus paulatim nos irretient donec nos pertrahant ad extremam hanc vesaniam ut nulla religio vel pudor nos teneat quin palam blateremus adversus Deum Calv. praelect in Ezek. c. 18. it off Psal 73. 13. Mal. 3. 14. yea in the way to blaspheme God see Job 2. 9. Mal. 3. 13. Rev. 16. â— OBSERVATION VII God's Soveraignty displayed in his Dispensations should be a golden Bitt to check man's corruption and a sacred Goad to quicken to the exercise of Grace CHAP. I. THE Soveraignty of God whereby as Absolute Lord he doth whatsoever he pleaseth Psal 115. 3. hath its latitude or extent it is like the Sun which is not confined to one part of the Zodiack but his going forth is from the end of the heaven and his circuit unto the ends of the earth I shall therefore consider it largely as it is expresly or implicedly absolutely or respectively in some particulars displayed A view then we may take of it 1. In Spirituals 2. In Temporals In Spirituals and so 1. In Election of a person to life and glory by Jesus Christ Was not Esau Jacobs brother saith the Lord Mal. 1. 2. Yea it may be answered and his elder brother too and yet the children being not yet born neither having done good or evil that the purpose of God according to election might stand not of works but of him who calleth Jacob have I loved and Esan have I hated Neither is there unrighteousness with God in passing by the one and chusing the other for be saith unto Moses I will have mercy on whom I will have mercy and I will have compassion oâ— whom I will have compassion Rom. 9. 11 13 14 15. Thus the Apostle in that Divine Tract of Predestination asserteth Replies to Objections and wades farther on in the Controversie in the following Verses and speaks particularly of the Soveraignty of God in v. 20 21. On which Aquinas comments saying About the election of the good and the reprobation of the bad a two-fold question may be moved One in the general Why God will harden some and have compassion on others The other is special or particular Why he takes compassion on this and harden that man There may be a reason of the former assigned but not so of the later unless The meer will of God An illustration of which we have in human affairs for if any willing to build an house should have many stones alike and equal gathered together therâ— may some reason be assigned why he placetâ— some above some below from the End intended Because to the perfection of the Housâ— which he intendeth to build there is required a Foundation which hath stones below and likewise the top of the Wall which hath stones above the others but why he dotâ— place these stones above and these below hatâ— not any reason unless Because the Artificer â—… Mason will have it so Thus Aquin. 2. In the conveyance of the means of grace to some and not so to others He sheweth his word unto Jacob his statutes and his judgments unto Israel he hath not dealt so with any nation and as for his judgments they have not known them praise ye the Lord Psal 147. 19 20. And this is not only Old-Testament Doctrine but also New the Lord directs Paul and Timothy where and where not they are to preach the Gospel Now when they had gone thoroughout Phrygia and the region of Galatia and were forbidden of the Holy Ghost to preach the word in Asia after they were come to Mysia they assayed to go into Bythinia but the Spirit suffered them not and they passing by Mysia came down to Troas and a vision appeared to Paul in the night there stood a man of Macedonia and prayed him saying Come over into Macedonia and help us and after we had seen the vision immediately we endeavoured to go into Macedonia assuredly gathering that the Lord had called us for to preach the Gospel unto them Acts 16. 6 c. 3. In conferring gifts and endowments on some and not on others All are not alike subjects of such and such qualifications Balaam prophesieth Numb 23. Ahitophel is a reputed Oracle for wisdom and counsel in Israel 2 Sam. 16. 23. Many will say to Christ in that day Lord Lord have we not prophesied in thy name and in thy name done many wonderful works Mat. 7. 22. The Apostle Paul supposeth That some like Lead may have a very specious stamp of some gifts and yet be Lead still 1 Cor. 13. 1 2. 4. In planting saving-grace in the hearts of some not so in the hearts of others It is given unto you saith Christ to the Disciples to know the mysteries of the kingdom of heaven and to them it is not given Mat. 13. 11. Our Saviour speaks of two sorts of branches some fruit-bearing ones others not so John 15. 2. The Author of the Epistle to the Hebrews doth tacitly distinguish of professors when he saith But beloved we are perswaded better things of you and things that accompany salvation Heb. 6. 9. 5. In calling home by his grace some at one time of their life and in a different way in point of circumstances others not so Some their ship arriveth sooner at the Port of Grace and are brought in with gentle gales others after a long coursing up and down meet with rough winds and so are landed at last Josiah Jeremiah John the Baptist Timothy may serve as instances on the one part Manasseh Paul with others may be exemplifications on the other Some are sweetly won into the Vinyard others are driven and as it were hunted in and at different seasons for we read of the morning the third hour the sixth ninth and eleventh Mat. 20. 6. In giving larger measures of grace to some not so to others Some are smoaking flax and bruised reeds Mat. 12. 20. Others grow as the Lilly and cast forth their rootslike Lebanon their branches spread and their beauty is as the Olive-tree and their smell as Lebanon Hos 14. 6 7. John rangeth Christians into little children fathers and young-men 1 John 2. 12 13. Why they who are the children are not the young men the young men the fathers and why the fathers are not the young men and young men the children the one in one place the others in the other is supreamly
relgneth is good news to Zion's friends There are four props for sinking-spirits under black clouds 1. Jesus Christ hath his glorious Titles which are not empty ones His Name shall be called Wonderful Counsellor the Mighty God the Everlasting Father the Prince of Peace Isa 9. 6. He is the Prince of the kings of the earth Rev. 1. 5. 2. The Holy Spirit as an Omnipotent Agent sweetly concenters in or joins issue with Christ in the ordering and management of matters see Zech. 4. 7. John 14. 26. and 16. 7 8. 3. All the promises of God are yea and amen in Christ 1 Cor. 1. 20. There is a promised presence of Christ with his people Mat. 28. 20. Rev. 1. 13 20. 4. Notwithstanding all the furies of men and devils the sad face of things Christ will gloriously discharge the Supream Office of governing the World and bring all to an issue every way glorious see 1 Cor. 15. 24. Rev. 19. 11 12 c. OBSERVATION XV. The Angels are capacious Wheels which move in the great Clock of the World or There is a subordinate Agency of Angels in bringing about Matters in the World CHAP. I. THAT the Angels have their influences appears 1. From Titles Appellations Descriptions given to and of them These are they whom the Lord hath sent to walk to and fro thorow the earth Zech. 1. 10. Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation Heb. 1. 14 The Devil likewise with his Attendants are set forth as busie Peripateticks walkers to and fro the earth Job 1. 7. 1 Pet. 5. 8. 2. From the Effects or work done by them There is a transcendency of operation to be noted The Bed of ordinary Second Causes is shorter than that this or that Effect can stretch it self on it The Egyptians are witnesses for this for the Lord cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil angels among them Psal 78. 49. An Angel of the Lord in a night smote in the Camp of the Assyrians an Hundred fourscore and five thousand 2 Kings 19. 35. 3. From Exemplifications and that in matters of publick concernment and also personal What an influence good Angels have on the publike Affairs of the world may be proved from Ezek. 1. Dan. 4. 23. and 10. 13. Mat. 1. 19. And that evil Angels have their influences yet not absolute arbitrary ones may be collected from 1 Kings 22. where the Prince of darkness is a lying spirit in the mouth of the false prophets and so the warr there goes on The Agency of Angels is extensive to persons singly considered Jacob sees Angels ascending and descending his Ladder Gen. 28. 12. These winged Coursers attend the meanest Saint The Angel of the Lord encampeth round about them that fear him and delivereth them Psal 34. 7. and well for Saints it is so for the evil Angels are for playing small games as well as greater ones We read of two men possessed of Devils Mat. 8 28. The woman of Canaan cries out Have mercy on me O Lord thou son of David my daughter is grievously vexed with a devil Mat. 15. 22. 4. From the particular work specified about which Angels are versant Intimations there are in Scripture both as to good and bad Angels they have each their shops where they may be found hard at work in this world First The good Angels may be consider'd with respect to good and bad ones in the world Their work is to do the Lord's work and that as it respecteth the Lord's people divers ways 1. Good Angels promote Gospel-work in order to persons being brought to the means of grace or the means of grace to them Cornelius was willed by an Angel to send for Peter Acts 10. 3 5. A Vision appeared to Paul in the night There stood a man of Macedonis and prayed him saying Come over into Macedonia and help us Acts 16. 9. The Angels know the state of the Countrey and have thâ—iâ— influence on the Gospel-Seeds-men for the casting of the Seed in this or that plat of ground Yea 2. The good Angels become truly Angelical Doctors in discovering or intimating the will of God about matters and comforting the troubled spirits of his servants Instances there are to this purpose 2 Kings 1. 3 15 Dan. 7. 16. Rev. 17. 7. Mat. 1. 20. Acts 27. 23 24. 3. Good Angels are Saints Guardians Defenders under God Lot had experience of this Gen. 19. 11 16. My God saith Daniel hath sent his Angel and hath shut the Lions mouths that they have not hurt me Dan. 6 22. Their preservation as the Lord pleaseth is a part of the Angels commission as it is asserted Psal 91. 11 12. This Satan knew and therefore urged it though in a majmed sense and to a bid end Mat. 4. 6. 4. Good Angels are encouragers and helpers on of God's Saints in that work unto which God calleth them So in Elisha his case 1 King 19. 5 6 7. So Paul encouraged to appear before Cesar Acts 27. 24. Abraham tells his fervant saying He shall send his angel before thee Gen. 24. 7. 5. Good Angels may sometimes be employ'd in afflicting God's professed people they as Heaven's Chirurgeons are taken up in launcing and cutting-work When thousands fell by the Pestilence an Angel of the Lord is seen with a drawn sword 1 Chron. 21. 14 15. An Angel threatens Zacharia saying Tbou shalt be dumb Luke 1. 20. It 's probable the Angel might smite him with dumbness as the Angels smote the Sodomites with blindness Lastly Whatever other work the good Angels do they are not wanting at death and after death Lazarus dies and is carried by the Angels into heaven Luke 16. 22. And whether their care be not versant about the carkass yea the dust of a believer is not to be denied A contention we read of about the body of Moses Jude v. 9. At the resurrection the Angels gather together the Elect from the four winds from one end of Heaven to another Mat. 24. 31. In the next place The Ministry of good Angels respects bad or wicked ones in the world and that 1. By way of inhibition check or reproof The Angel of the Lord said unto Balaam Wherefore hast thou smitten thine asse these three times Numb 22. 32. 2. By way of compassion or doing some office of kindness There is a voice of distressed nature as well as the voice of grace which comes up before the Lord. Ismael hath a share in Angelical kindness when like to perish for want of water Gen. 21. 16 17 18 19 20. 3. By way of smart and punishment for defaults They are executioners of divine wrath The Sodomites were smitten with blindness Syrians destroyed by an Angel of the Lord And though human creatures shall be instruments to burn the Whore of Babylon yet that may include the Ministry of Angels they may prepare the â—ewel and blow
Chaloner in Sermon entitled God's Bounty and the Gentiles Ingratitude The alledging of God's bountiful declaring of himself in my Text saith he was to remove an objection which the Gentiles might urge in their own defence it is not expresly set down but tacitly implied in that it is refuted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because being a rational particle and here used as instructive so that whereas the Gentiles would perhaps have pleaded ignorance to excuse their Idolatry the Apostle shews them that their ignorance was crassa affectata gross and affected such as the Pope now a days enjoins his subjects and such as by the tenures of Philosophy doth augment rather than diminish an offence for besides that to excuse ignorance is required First That it be not gotten by man's own fault as theirs was in Adam 's transgression Secondly That they bewail their own ignorance and acknowledg it and desire to be enlightned by the Spirit of God Thirdly That God be obliged by Covenant to restore them to that light which they wilfully lost It is further exacted That they make good use of that light of nature which is left them and suffer it not grosly to be extinguished iâ— which the Gentiles most of all offended Secondly Look after a place then in the inmost Circle of Providence An interest in God as reconciled in and through Jesus Christ is the Pearl of great price to be look't after The Merchant in the Parable parts with all for the Pearl Mat. 13. 45 46. As this Pearl is worth a man's looking after so a man should not be discouraged from seeking it for 1. The Grace of God is extensive to the Plough as well as Scepter neither Prince nor Peasant are excluded That direction of Peter Give diligence to make your calling and election sure 2 Pet. 1. 10. concerns men of all ranks there is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Col. 3. 11. 2. What objection a person makes as a pull-back from looking after this Pearl because of vileness and unworthiness may be answered if consideration be had how they who are in the inmost Circle of Providence might have made the like objection yea had greater shew of discouragement The woman of Canaan had a treble seeming repulse and yet is a prevailer She who was called Dog gathers up some crumbs of comfort under Christ's Table Mat. 15. 22 c. Lastly There is a necessity of getting into this inmost Circle Neither Civility nor Common-gifts will bring the soul to Heaven without the new birth and then without the inheritance incorruptible undefiled that fadeth not away reserved in heaven as 1 Pet. 1. 3 4. the sounding brass and the tinckling cymbal will make no musick in the Heavenly Quire 1 Cor. 13. 1 2 3. From the consideration then of the danger of abiding in a state of unregeneracy reason as the Lepers in another case Why sit we here until we dye 2 Kings 7. 3 4. If it be enquired here What concerns persons in order to their getting into the inmost Circle of renewing-Providence I answer in brief negatively and positively 1. Pass not a false judgment about this Circle distinguish betwixt Lamps and Oyl in the Lamps Mat. 25. 3. Self-conceit and Deceit did undo the Pharisees John 9. 49. Put not therefore Presumption for Faith a few of Esau's Tears for Repentance a Civil-life for sound Reformation Formality for Religion 2. Resist not the motions of God's Spirit This was the sin of the Jews Ye stiff-necked and uncircumcised in heart and ears ye do always resist the Holy Ghost said Stephen to them Acts 7. 51. Many turn the deaf ear unto the whisperings of the Holy One. There is a striving of the Spirit both immediately and mediately in the Ministry of the Word with the spirits of men so Gen. 6. 3. Oh take heed then of fighting against Heaven this way In the next place positively and so 1. Be inquisitive after the way of salvation Whither is thy beloved gone O thou fairest among women whither is thy beloved turned aside that we may seek him with thee say the Daughters of Jerusalem Cant. 6. 1. Sirs what must I do tâ— be saved said the Keeper of the Prison to Paul and Silas Acts 16. 30. 2. Take time to consider of your ways When God carries on a good work on men they consider and bethink themselves of their courses see Jer. 8. 6. with Jer. 31. 18 19. Hâ—s 14. 1 2 3. Luke 15. 17 18. 3. Improve all awakening and rouzing Dispensations of Providence Some if they are sick or otherwise afflicted are for an Ekron-message 2 Kings 1. 2. they talk of Witches but eye not God nor have recourse to his servants Suppose Satan be let loose on them yet there is a voice of God in the roaring of the Devil An evil spirit in the daughter of the woman of Canaan is an occasion of good both to Mother and Daughter Mat. 15. 22. 4. Follow Convictions with an eye had to God to period them in sound Conversion Paul was convinced of his sins and what is said of him Behold he prayeth Acts 9. 11. Paul is now striking on the Anvil whilst the iron is hot He soars aloft now at a Throne of Grace and so avoids temptations Larks whilst they sing above in the air are not in danger of the Fowler 's Net There are four Nets with which and in which the Devil labours to entangle persons under convictions 1. The Net of Worldly Cares Cain builds houses Gen. 4. 17. The care of this world and the deceitfulness of riches choak the word Mat. 13 22. 2. The Net of Carnal Fears It is said in the Parable of the seed Mat. 13. 21. when tribulation or persecution ariseth because of the word by and by he is offended Satan hath his art in scaring persons from godliness and that by aggravating the displeasure of persons great ones the multitude and friends or near relations He thus becomes a roaring Lion in the way 3. The Net of Carnal Jollity Some sing and drink and play away the Convictions of Conscience Saul is for his Musick when Conscience jarrs 1 Sam. 16. 17. 4. The Net of vain Opinions It 's no new thing for persons looking after God to be disquieted by reason of tares sown by some so Acts 15. 1. It hath been observed how the Sectaries in Germany did dog at the heels the fresh reception of the Gospel in places Galeacius Carracciolus was in danger of seducers in his first looking after the ways of God Let then those who have escaped these Nets and so recovered into the inmost Circle of Regenerating and Stablishing-Grace be thankful to God and let others who have any of these Nets before them look up to the God of all Grace for wisdom to avoid them A Praying Paul hath Orthodox and good Ananias sent to direct him and confirm him in the way
fancy Gen. 37. 11. 2. The not heeding of Providence in its Proemial displays or presages may in some cases prove to be of dangerous consequence John the Baptist was the Elias to come he was the fore-runner of the Messiah for so said he Luke chap. 1. v. 17. He shall go before him in the spirit and power of Elias The Jews did not heed the Providence of God in the Baptist Mat. 17. 12. But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed Likewise shall also the Son of Man suffer of them Thus the King's Harbinger being not regarded no wonder if the King himself be not welcom'd He came unto his own and his own received him not John 1. 11. OBSERVATION XXXI Past and present Passages of Providence lay foundation more or less for future matters or What falls out after is the result or issue of Providence before as effecting or righteously permitting CHAP. I. THIS Observation being akin to the former the less may be said yet if the more be said each of these like two Glasses may reflect on each other and things reflected in them will the better be taken cognizance of Before we considered Providence rather as an eye looking forward here we may look on it as an hand throwing up the earth and laying in stones for superstruction-work to go on There are three Generals to be spoken to here 1. The various Mode or Manner how past or present passages of Providence lay a foundation 2. The interval of time between the Foundation and after-Superstruction 3. The Latitude or Extent of this with respect to Matters First To begin then with the first and so past and present things in order to what follows may be considered 1. According to their intrinsecal and proper nature their usual manner of working qualification for what is the ordinary result as Providence is conversant about them Thus it is said that the heaven was black with clouds and wind and there was a great rain 1 King 18. 44. And so Eccles 7. 7. Surely oppression maketh a wise man mad and a gift destroyeth the heart that is impatiency and vexation of mind as one saith Cartwright in locum is a kind of madness which oppression with its force and nature bringeth unless a man well principled with piety flie unto God for shelter and refuge and after the like sort bribery blinds the eyes of a wise man Again things may be considered according to a supernatural causality attending them in regard of their issues and here the said things may be considered as over-ruled by Providence three ways 1. As indifferent in their own nature for the production of this or that effect The Ax cuts the wood and cuts a man's leg the same Ax which fells the tree down for fewel or some other use kills a man at another time as Deut. 19. 5. 2. As having some tendency inclination or propensity for this or that effect but not proportionable in it self considered for the product thereof Gideon's Three hundred men rout a vast Army and so lay a foundation for their Countrey 's quier and respit from the Midianitish fury Judg. 7. 3. As averse and contrariant in all likelihood to what follows Thus Joseph's brethren rid their Father's house of Joseph which act of theirs by an over-ruling Providence contributes for the preservation of the Family afterwards as is asserted by Joseph Gen. 45. 9 10 11. There is another consideration of things past and present in order to futurity and that is 1. By way of natural causality as things according to their very natures physically considered work thus as for fire to burn the houses of Ziglag being applied to them 1 Sam. 30. 3. 2. By way of moral causality or order which the Lord hath set Thus the Corinthiant did prophane the Lord's Supper and this lays a moral foundation for a future House of Correction to be erected amongst them For this cause faith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. On the other hand when the Temple work was minded by them in the Prophet Haggai's time the laying of the foundation of the Temple was through grace the laying of a foundation of future Mercies as is plainly declared in Hag. 2. 18 19. 3. By way both of natural and moral causality Both these streams meet in one channel sometimes The drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags Prov. 23. 21. These sins have not only a moral provocation in them by reason whereof God doth righteously punish the sinners but likewise according to a natural tendency are an in-let to poverty Drunkenness as one saith turns man his family yea his house too out at the Wicket Some sins are costly and are Moths to men's Estates Men do not only fight against God with their Mercies but also against their own Estates Peace and Comfort They take the link-stock fire the Cannons and have no ground to quarrel with Providence if the Chain-shot or Wedg heated red-hot in the fire of their lusts light on their own houses to the burning of them And thus for the first general propounded Secondly The interval or space of time betwixt Causes Effects and Consequents comes next to be insisted on And here as there is a Winter-grain and Spring-seed as Oats Barley which are earthed after the former so some things come to pass after which were founded in their Causes before There is a Treasure-house of Providence Mercies and Judgments are laid up in this Treasure-house The opening of this Treasure-house belongs to God He times the opening of it 1. Sometimes there is but a little distance between the issues of Matters and their Causes The House is soon up and covered whether it be an House of Feasting or Mourning A word and good word there is for Jehosaphat with the people when they are fasting and praying upon the account of that great Multitude which came against them 2 Chron. 20. 17. To morrow go out against them for the Lord will be with you Elijah sends word to Ahab after a long drought saying Prepare thy Chariot and get thee down that the rain stop thee not and it came to pass that in the mean while that the heaven was black with clouds c. 1 King 18. 44 45. Boast not thy self of to morrow thou knowest not what a day may bring forth Prov. 27. 1. 2. Otherwhile the distance is wider Causes and Effects do not shake hands by and by Joseph's brethren made a Rod for their backs which hung up by the wall of Providence for some years ere they were lash't by in it Egypt and Joseph's being sent into Egypt had a reference to the future good of his Father's Family The Tree was transplanted long before Jacob with his sons eat of the fruit thereof for Joseph was seventeen years when sold
clear Exposition on this hard Chapter CHAP. I. THAT the comparing of some single act or acts of Providence with an after-act or acts of Providence about matters is the opening of the Casement for light to come in on the understanding doth appear as followeth 1. Some have been startled staggered non-plust disquieted whilst they have been held at a gaze of some act or acts of Providence about matters but on the other hand quieted composed satisfied when they have taken a view of the whole of a Dispensation Jacob upon the supposed loss of Joseph talks of nothing but his grave Gen. 37. 35. but when he saw the Waggons which Joseph had sent to carry him his spirit revived he said It is enough Joseph my son is yet alive I will go and see him before I dye Gen. 45. 27 28. What an eye-fore was the prosperity of the wicked solely considered to the Psalmist But as for me saith he my feet were almost gone my steps had well-nigh slipt when I saw the prosperity of the wicked Psal 73. 2 3. And in v. 21. Thus my heart was grieved and I was pricked in my reins But after these pangs of disquiet have an end when he can say Then I understood their end surely thou didst set them in slippery places thou castedst them down into destruction v. 17 18. The two Disciples going to Emaus were nigh tired with sorrow and disquiet which had almost rid them off their legs of Faith and that while they cast back an eye on Mount Calvary where their Lord and Master was lately crucified We trusted say they that it had been he which should have redeemed Israel Luke 24. 21. but after they are taught a lesson to consider that Golgotha-Dispensation as a copulative one v. 26. Ought not Christ to have suffered these things and to enter into his glory They might have been stumbled if the Golgotha-Dispensation had not been for how otherwise should Christ have risen from the grave triumphed over enemies fulfilled the Scripture according as he intimates v. 27. 2. The taking a view of the whole of Providence in matters doth after a natural sort contribute to the better understanding of matters He that comes into an Artificer's or Joyner's Shop and sees here and there some pieces for a Box or into a Taylor 's Shop and bâ—holds here a Skirt there a Sleeve may at present through his want of thorough consideration be at a loss what to make of these somethings-nothings but after when all is set together there is a proof of the Workmen's skill and a confutation of the man's ignorance who knew not what belongs to the Box or Garment Even thus it is in reference to Providential-Dispensations Or as the Types of old are better understood when considered in conjunction with what is typed forth by them as Numb 21. 9. with John 3. 14. so this or that act of Providence may better be apprehended after than at present So Christ tells Peter What I do thou knowest not now but thou shalt know hereafter John 13. 7. CHAP. II. 1. SEE one way to prevent guilt of sin under the Dispensations of God whether they respect our selves or others and that is by a copulative or conjunctive consideration of Providence as to matters Had Jonah waited a while he need not have been so pettish and froward upon the account of the blasting of his Guord Then said the Lord Thou hast had pity on the guord for which thou hast not laboured neither madest it to grow which came up in a night and perished in a night and should not I spare Nineveh that great city wherein are more than six-score thousand persons that cannot discern between their right hand and their left and also much cuttel Jonah 4. 10 11. The Psalmist likewise acknowledgeth his fault which the non-consideration of Providence conjunctively was an in-let or door to Psal 73. 22. So foolish was I and ignorant I was as a beast before thee 2. Look after a sweet waiting-frame of heart under this and that Dispensation of Providence Yea in the way of thy judgments have we waited for thee O Lord Isa 26. 8. I will stand upon my watch and set me upon the tower and will watch to see what he will say to me and what I shall answer when I am reproved or when I am argued with as the Margin hath it Hab. 2. 1. Could persons be so composed when they first set foot on the borders of a Dispensation as they are or ought to be when they have footed it through to the other end they would foot it cheerfully without faintness and stumbling by the way We should then in patience possess our selves till the Lord's work be over Copulative Providence is the Silver Trumpet of God's Praises Joseph beholds a glorious display of the Divine Attributes in God's Dispensation towards him Suppose him as brought into the great Hall of Egypt hung with Cloath of Arras at first entry he sees a Leg or Arm of a man in the Hangings but after when he hath liberty to walk up and down there he sees a beautiful piece of Workmanship Even so when Joseph looks not to the violent hand of his Brethren in the Hangings of Providence but considers all together he sees the curious Artifice of Providence in all and so tells his Brethren But as for you ye thought evil against me but God meant it unto good to bring to pass as it is this day to save much people alive Gen. 50. 20. Job who hath his Scene and that a sad one too experienceth all for good in the end So James 5. 11. Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy Non est judicandum de Providentiâ Dei ante quintum actum Pet. Mart. OBSERVATION XXXIII PROVIDENCE hath its Harmonies CHAP. I. THOUGH Providence seem to sound Discords yet it hath its Correspondencies or sweet Accords and that with 1. The Purpose or Decree of God 2. The Sacred Scriptures 3. With the Prayers of Saints 4. With it Self First There is an Harmony of Providence with the Purpose or Decree of God Known unto God are all his works from the beginning of the world Acts 15. 18. The process of Providence in the sixth Chapter of the Revelation is according to the Book of the Divine Decree spoken of in the fifth Chapter and seventh verse I enlarge not here having spoken distinctly and largely to this in a foregoing Observation Secondly There is an Harmony of Providence with the Sacred Scriptures It is said Amos 3 3. Can two walk together except they be agreed The Scripture and Providence do walk together they are agreed in the journey's end where to meet albeit one of them may seem to leave the company of the other for some miles Providence in regard of its correspondency with the word may be termed a visible Bible or a Commentary
confirmed by what they see and hear Mat. 11. 4 5. That Providence referring to Cornelius with those at his house the way of Peter's coming to them and the gifts of the Holy Spirit poured forth on them might well lesson the Gentiles admission to Gospel-priviledges with the Jews see Acts 10. 47. Acts 11. 18. The doctrine of man's inability to self-conversion hath its confirmation in the School of Providence Let men state Conversion-work aright wherein it consisteth observe the hardness of men's hearts notwithstanding softning-means which are so when and where the Lord blesseth the means let them hear the savoury and experimental Narratives of sound Converts and they may well be induced to give more line than some will allow to that of Christ in Joh. 6. 44. No man can come unto me except the Father which hath sent me draw him 3. By way of Conviction of or rousing Excitation from some sin or other in point of Practise Though it be not the glass as the Word yet it may as an hand hold up the glass before the face of the guilty Joseph his brethren met with an awakening-Providence in Egypt Gen. 42. 21. That in Job 36. is very pertinent here And if they be bound in fetters and be holden in cords of affliction then he sheweth them their work and their transgressions that they have exceeded he openeth also their ear to discipline and commandeth that they return from iniquity v 8 9 10. Providence then hath a way for access to the consciences of men and that not only by general alarums but by more particular and remarkable insinuations or windings if I may so phrase it An instance we have in God's Providential dealing with Jonah Thou hast had pity saith the Lord to froward Jonah on the guord for the which thou hast not laboured neither madest it grow which came up in a night and perished in a night and should not I spare Nineveh c. Jon. 4. 10. 11. God doth usher in a conviction of Jonah's unreasonable passion even from the guord in and about which there was a remarkable display of Providence both as to its growth and withering To this of Jonah I shall add a story out of Luther's Postills We read saith he of a certain Father who by reason of impatience and discontent at the provocations which did occur in the place of his abode did purpose to get him gone and alone in peace live to God in a Wilderness Where when he lived solitary it hapned once that his earthen drinking-cup did overturn which he by and by set up again this cup in like sort falls again which he sets up right again and whenas it fell the third time he being all in a feud or passion dashâ—th it on the ground and it broke into small pieces but by and by be thinking himself Alas saith he I cannot have peace with my self I see I have sinned and forthwith betook himself to the place of his former abode notwithstanding temptations there and so made it his work to watch against evil desires by exercising self-denial and not by deserting his place and station 4. By Exemplary Caution The wrathful Dispensations of Providence are Warning-monitions The Lord is terrible in his doings to the end he may not be further terrible We have the doctrine asserted once and again God is terrible in his works or doings towards the children of men Psal 66. 3 5. We have also the use of this doctrine v. 7. Let not the rebellious exalt themselves Selah Remember Lot's Wife saith Christ Luke 17 32. God spared not saith Peter the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly and turning the Cities of Sodom and Gomorrah into ashes condemned them with an overthrow making them examples unto those that should after live ungodly 2 Pet. 2. 5 6. 5. By way of Prohibition There is a moral prohibition from the word Gen. 2 17. and there is a physical or natural one when there is an impediment more or less in the way as Cherubims which forbid an access to the Tree of Life Gen. 3. 24. There is a prohibition which is mixt partly moral and partly otherwise So Balaam his way was perverse and withal the Angel opposed in the way of his journey Num. 22. 32. Now here it must be remembred That every seeming-prohibition of Providence doth not by and by bespeak the evil of a man's way Jacob met with an Esau coming forth armed against him he was not prohibited from but warranted a returning into his Countrey Gen. 32. 5. However where a man meets with Providence as checking a man's courses especially if a signal check or series and chain of checks there is great reason to consider of a man's ways to desist from what appears to be sinful and to give God the glory of such a checking-dispensation which hath its double consideration 1. As it looks with a stern and full countenance on the substance matter or nature of the thing about which a man is conversant so in Jonah's case when he play'd the part of a Runagate from his God that Tarshish-voyage the very Heavens frown on and leave not frowing till the Ship is unloaded of its living burden Jon. 1. 3 4 15. 2. As it looks on the circumstances attending the action An instance for this in David's good intention to bring again the Ark the work was good and laudable yet a checking-Providence there is in the Lord 's smiting Vzzah and that checking-Providence respects the omission of a weighty circumstance or an innovation in bringing up the Ark for so it 's said to the chief of the fathers of the Levites For because ye did it not at the first the Lord our God made a breach upon us for that we sought him not after the due order 1 Chron. 15. 13. Thus whether Providence be prohibitive absolutely as to the matter or limitedly as to some circumstance or other it concerns man under such frowning-aspects of Providence to take a survey and accordingly to demean himself 6. By way of Encouragement There are encouraging Providences to duty These may respect 1. Doing-work which may be more common or special When God calls to more than ordinary work he vouchsafeth more than ordinary encouragement So it was with Moses Exod. 4. 2 to 9 Joshua had an encouraging Vision by Jericho Josh 5. 13. So the Apostles went forth and preached every where the Lord working with them and confirming the word with signs following Mark 16. 20. 2. Suffering-work Much of God's Providence there is by way of preparation and corroboration to be observed so in Rev. 2. 10. there is fore-warning given and consequently a fore-arming 7. By way of Supportation and Consolation under Difficulties Distresses Afflictions There are supporting-consolations or consolatory-supportations This bread is broken to the sons and daughters of sorrows The Supports and Consolations are of two sorts if