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Things secret and hidden, which if he dif Ground, and build a better; Thus it is covered, he would not be of that Judg. with Man, according as he varies his work, nent; and many Things may fall out he changes his Mind. ' But it is not lo which may give Ground of another Reo with God : All these changes of His folution ; and partly from the Weakness and Works, all the Successions of Times, the Perverseness of his Will, that cannot be con- Variation of Dealings, the Alteration of ftaar in any good thing, and is not fo Dispensations in all Ages, were at once in closely united ww.it, as that no Fear or His Mind, and all before Him ; so that Terror can separate from it ; but there is He never goes to build a House, but H: no fuch Imperfection in him, neither Ig- hath in His own Mind already determined gorance, nor weakness, all Things are all the Changes it hall be subject to : naked before Him; all their Natures, when He sets up a Throne in a Nation, teir Circumftances, all Events, all Emer- it is in His Mind within such a Period to gents, known to Him are they, and all cast it down again ; when He lifts up His Works from the Beginning, as per- Men in Success and Prosperity, He doch fectly as in the End; and therfore he may not again change His Mind when He come to a fixed Resolution from all Eter- throws them down, for that was in His nity, and being resolved, He can see no Mind allo; so, that there is no Surprisal Reason of Change, because there can no- of Him by any unexpected Emergent. thing appear after, which he did not per Poor Man hath many Consolations ere he fetly discover from the Beginning; there come to a Conclusion ; But it is not thus fore, when ever ye read in the Scripture with His Counsel ; of all these ftrange and of the Lord's repenting, as Gen. vi. 7. new Things which fall out in our Days, zad Jer. xvi. 8. ye should remember that He hath one Thought of them all from Ethe Lord speaks in our Terms, and like ternity; He is one Mind, and none of Nurses with their Children, uses our own all these Things have put Him off His EDialect, to point out to us our great Igno. ternal Mind, or put Him to a new Adviserance of His Majesty, that cannot con ment about His great Projects ; Not only ceive more honourably of Him, nor more doth He not change His Mind, but His diftinétly of our felves. When he chang. Mind and Thought is one, of all, and coneth all Things about Him, He is not cerning all : Our poor, narrow and limited changed, for all these changes were at Minds, must part their Thoughts among once in His Mind; but when He changerh many Bulinesses, one Thought for this, His outward Dispensation, He is said to another for that, and one after another : repent of what He is doing, because we Bur with Him there is neither Succession ule not to change our Manner of Dealing, of Counsels and Purposes nor yet Plurality; without some conceived Grief, or Re but, as with one opening of His Eye, He pentance, and Change of Mind. When a beholdsall Things as they are ; so with one Man goes to build a House, he hath no Inclination, or Nod of His Will He hath mind but that it should continue so, he hath given a Law, and appointed all Things. If not the least Thought of taking it down we can at one Instant and oneLook, see both again, but afterward it becomes runinous, Light and Colours, and both the Glass and and his Eftate enlarges, and then he takes the Shadow in it, and with one Motion of a new Resolution, to cast it down to the lour Wills move towards the End, and the


Means ? O, how much more may He /' is nothing in the idea of His Mind but it is with one simple undivided Act of His good expressed in the work of His Hands; Will and Pleasure pass a Determination there is no raw-half Wishes in God;. Men on all Things, in their Times, and Orders, have such imperfect Desires, I would have, and in His own Infinite and glorious Being or do, such a Thing if it were not, &c. perceive them all with one Look? How He wavers not thus in Suspense, but what much Consolation might redound from he wills and desires, He wills and this to believing Souls? Hath the Lord delires indeed ; He intends, doubtless, appointed you to suffer Persecution and it mall be, and what he intends he Tribulation here? Hath he carved out will execute, and bring to pass; therefuch a Lot unto you in this Life? Then fore His Will in due Time applies Al withall conlider, that His Majefty hath mighty Power to fulfill the Defire of it; Eternal Glory wrapt up in the same Coun- and Almighty Power being put to work sel, from which thy Afflictions proceed ; by His Will, it cannot but work all Things hath He made thy Soul to melt before acccording to the Counsel of His Will; Him? Hath He convinced thee, and and whatsoever His Soul desireth, that He made thee to flee unto the City for Refuge, cannot buc do, even as He desires, seeing and expect Salvation from no other but He can do it. If he will do it, and can do Himself? Then know, that Life Eternal it, what hinders him to work and do? is in the Bosom of that fame Purpose which Know then, that His Commands and Pre. gave thee so believe this; though the one cepts to you, lignifying what is your Dube born before the other, yet the Decree ty, they do not so much signifie what he Shall certainly bring forth the other. And delires, or intends to work, or have' for such Souls as upon this vain Presump- done, as his Approbation of fuch a Thing tion of the Infallibility of God's Purposes, in itself to be your Duty ; and therefore, thinks it needless to give diligence in Re, though He have revealed his Will conligion, know, that it is one Mind and cerning our Duty, though no Obedience Purpose that hath linked the End and the follow, yet is not his Intention frustrated Means together as a Chain, and therefore, or disappointed; for his Commands to if thou expecteft to be saved, according to you say not what is his Intention about it, Election, thou must according to the same but what is that which he approves as good, Counsel make thy Calling home from Sin and a Duty obliging Men : But whatsoever to God, sure.

Thing he purposes and intends thould be, Tbirdly, What Thing foever He hath certainly, he will do it, and make it to be purposed, he in due Time applies to the done: If it be a Work of his own Power Performance of it, and then the Coun- alone, himself will do it alone ; If he re. fel of His Will becomes the work of His quire the Concurrence of Creatures to it, Hands, and there is an admirable Harmo- as in all the Works of Providence, then he ny and exact Agreement between there will effectually apply the Creatures to his wo: All Things come out of the Womb. Work, and not wait in suspense on their of his Eternal Decree, by the work of Determination ; If he have appointed fuch his Power, even just fafhioned and framed, an End to be attained by such Means; if he as their Lineaments and Draughts were have a Work to do by such Inftruments, proportioned in the Decree, nothing failing, then, without all Doubt, he will apply the nothing wanting, nothing exceeding ; there

Inftruments when his Time comes, and bibility: Himself will not change his own will not wait on their Concurrence. You Purpose, for why should he do it; if he lee now ftrange Things done, you wonder change to the better, then it reflects on his a them, how we are brought down from Wisdom, if he change to the worle, it our Excellency? How our Land is laid reflects both on his Wisdom and Goodness; desolate by Strangers? How many In- certainly he can see no Cause why he mould ftruments of the Lord's Work are laid a change it: But as Himself cannot change, alde? How he lifts up a Rod of Indig- to none can hinder his Performance, for nation againft is, and is like to overturn what Power think you, shall it bé, that may even the Foundations of our Land? All attempt that? Is it the Power of Men, of these were not in our Mind before, but Itrong Men, of high Men, of any Men? they were in "His Mind from Eternity, No fure, for their Breath is in their Nof and therefore he is now working it. Beniş, they have no Power, but as He lieve then that there is not a Circumstance reaches in them; if he keep in his Breath, of all this Bulinels, not one point or Jot of (as it were) they perish, all Nations are it, but is even as it wasframed and carved as nothing before Him, and what Power our of old; his present Works are accord- hath nothing? Is it Devils may do it? ing to an ancient Pattern, which he carries No, for they cannot, though they would, in his Mind; all the Measures and Degrees He chains ''them, He limits them: Is it of your Affliion, all the Ounces and Grain good Angels? They are powerful inWeighics of your Cup, were all weigh-deed; but they neither càn, nor will relift ed in the Scales of his eternal Counsel, his Will. Let it be the whole Univerlity the Inftruments, the Time, the Manner, of the Creation, suppose all their catterall that is in it. "If he change Instruments, ed Force and Virtue conjoyned in one, that was in his Mind, if he change Difpen- yet it is all but finite, it amounts to no Sacions, that was in his Mind also; and Tee more, if you would eternally add unto it; ing ye know by the Scriptures that a blef but all Victory and Resistance of this kind, fed End is apppointed for the Godly, that must be by a fuperior Power, or at least all Things work for their Guod, that all is by an equal. Therefore we may conclude fubfervient to the Church's Welfare;seeing that there is no Impediment or Let,that can I say, you know his purpose is fuch as the be put in his Way, nothing can obstruct Seriprure fpeaks, then believe his Perfor-his purpose, if all the World should mtance shall be exact accordingly, nothing conspire as one Man to obftruet, the deficient, no Joint, no Sinew, in all his Performance of any of his Promises and Work of Providence, no Line in all his purposes, they do but rage in vain, like Book and Volume of the Creature, but Dogs barking at the Moon, they shall be it was written in that ancient Book of his so far from attaining their Purpose, that Eternal Counsel, and firft falhioned in that, his Majesty shall difabuse them (lo to Pfal. crois. 16.

speak) to his own Purpose, he thall ap. Then Laftly, His Will is irrelistible, ply them quite contrary to their own his Counsel Thall stand, who can turn him Mind, to work out the Counsel of his from his purpose, and who can hinder Mind? Here is the absolute King, only him from Performance? Therefore be worth the Name of a King and Lord. attains his End, in the highest and most whom all Things in Heaven and Earth fuperlative Degree of Certainty and Infat



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obeys at the fire Nod, and Beckning to There is nothing, wherein I know them. Hills, Seas, Mountains, Rivers, Suo Chriftians more deficient than in this point and Moon, and Clouds, Men and Beasts, of Submission, which I take to be one of Angels and Devils

, all of them are acted, the chiefest and sweetest, though hardeft moved, and inclined according to his plear Duties of a Chriftian. It is hardly to be fure, all of them are abouş his work in: found among Men, a through Complyance deed, as the, Refult of all in the End shall of the Soul to what his Soul, delires, au make it appear, and are Servants at his real Subjection of our Spirits: to his good, Command, going where he bids go, and, Wit and Pleasure: There is nothing for coming where he bids come, led by an in- much blefled in Scripture, as waiting on vilible Hand, ihough in the mean time they him, as yielding to him to be disposed upon, know it not, bus chink they are about their Blefad are all obey that wait on Hims own 'Business, applaud themselves for a Pride is the greate A Opposite, and he op Time in it, ducunt volentem fata, nolen: poses himfelf nwl to that, for it is in its tem trabunt. Godly Men who know his ownNature most derogatory to the Higke Will and love it are led by it willingly, for ness and Majefty of God, which is. His they yield themselves up to his Disposal : very Glory ; therefore Submission is moft But wicked Men, who have contrary Wills acceptable to him, when the Soul yields. of their own, they can gain no more by its self and its Will to him : He conde relifting, but to be drawn along with it. [cends far more to it, he cannot be an

Now to what Purpose is all this Spoken Enemy to fuch a Soul; Submission to his of God's Decrees and Purpofes, which he Majesty's Pleasure, is the very bowing hath called a Secret belonging to Himself? down of the Soul willingly, to any Thing If his works and Judgments be a great He does or commands; Whatever Yoke Depth, and unlearchable, fure his Decrees he puts on, of Duty or fuffering to saka are far more unsearchable : For it is the it on willingly, without answering again fecret and hidden Purpose of God, which which is the great Sin condemned in Ser is the very Depth of his Way and Judg. vants; to put the Mouth in the Duft, and ment. But to whac Purpose is it all, I say, to keep-filence, becaufe He doth it. I was not to enquire curiously into the Particu- dumb wirb filence, I opened nas my lars of them, but to profit by them: The Mouth, because ibou didft it; there Scripture holds out to us the Unchangeable is Submission indeed, Silence of Mind and nels, Freedom, Extent, Holiness and Wilo Mouth,, a Reftraint put upon the Spirit to dom of them, for our Advantage, and if think nothing grudgingly of Him, for any this Advantage be not reaped we know Thing he doth : It is certainly the great them in vain. Not to burden your Me eft Fault of Christians, and Ground of mory with many Paçriculars, we fould many more, that ye do not look to God, about to draw forth both Instruction and but to creatures in any Thing befals you, Confolation out of them. Instruction, therefore there are so frequent Rilings of I say, in two Things especially, to submit Spirits againft bis Yoke, frequent (purgwith Reverence and Respect to his Majestyings againft it, as Ephraim unaccuftomed in all his works and Ways, and to truit with the Yoke, fo do ye, and this is it in him who knows all his work and only makes it beary and troublefome ; if will not change bis Mioda


there were no more Reason for it, but poor vain depending Creatures ? Wny do your own Gain, it is the only Way, to ye not forsake your selves ? Why do ye not Peace and Quietness. Durum sed levius forsake all other Things as empty Shafit patientia, quicquid corrigere eft newdows? Are not all created Powers, Hafas, your Impatience cannot Help you, bits, Gifts, Graçu, Strength, Riches, EGC. but hurt you, it is the very Yoke of your like the idols in Comparison him, who Yoke; but quiet and filent ftooping makes can neither do Good, neither can they do it easie in it self, and brings in more Help Ill? Cursed is be tbat trufts in Man, belide, even Divine Help: Learn tiis I Jer. xvii, 15. 16. There needs na o beseech you, to get your own Wills aban- ther Curse than the very Disappointment doned, and your Spirits subdued to God, you shall meet withal. Contider I be both in the Point of Duty and Dispensati-, leech you that our God can do all Things, on. If Duties con manded cross thy Spirit what ever he pleases in Heaven and Earth, (as certainly the Reality and Exercise of and that none can obstruct his Pleafure;

Codliners must be unpleasant to any Na bleft is that Soul for whom the Counsel wre) know what thou art called to, 60 of his Will is engaged, and it is engaged quite thy own Will to Him, to give up for all that trust in him ; he can accomplish thy self to his Pleasure fingly, without fof his good Pleasure in thy Behalf, either with much respect to thy own Pleasure or Gain: out, or against Means, all Impediments learn to obey Him fimply because he and Thorns set in his Way, he can burn commands, though no Profit redound to them up: You who are Heirs of the Prothee, and by this Means thou shalt in due mises, know your Privilege, what

Time bave more sweet Peace and real his Soul delireth, he doch even that Gain, though thou intended it not. And and what he hath, seriously promised to in care any Dispen aton cross thy Mind, you, he delires. Il you ask, who are le not thy Mind rise up againt it, do Heirs of the Promises? I would answer not, fall out with Providence, but commit fimply, these and there only who do own thy way whilly to him, and let him do them, and challenge them, and claim to what he pleases in that, be thou minding them for their Life and Salvation; these iby Duty, be not anxious in that, but be who seek the Inheritance, only by the diligent in this, and thou shak be the only Promise, and whose Soul desires them and Gainer by it, besides the Honour redounds imbraces them. O if you would observe

how unlike ye are to God, ye change of Then I would exhort you from this sen, ye furn often out of the Way, but chat Ground, to trust in him ; seeing he alone were not so ill if ye did not imagine him is the absolute Sovereign Lord of all to be like your Telves, and it is. Unbelief Things, seeing he has paft a Determina- which makes him like to your selves when con upon all Things, and accordingly your Prame and tender Dispoution changes, chey

, muft be, and seeing none can turn when Presence and Access to God is rehim from his Wáy, then Christians moved ; that is wrong, it speaks out a learn to commit your felves to him in mortal Creature indeed; but if it be fo, all Things, both for this Life and the o do no more wrong, do not by your Life to come; Why are ye so vain and Sufpicions and Jealousies, and Questionings foolishi, us to depend and hang upon of him imagine that he is like unto you,


to him.

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