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wance was changed, and his thaughts troubled bim, so that the
joynts of his loynes were loofed, and his knees (mote one against another.
The meslengers whom the Chief Priests sent to entangle Christ in his words, were runders, they came with purpose to do Chrift wrong, but his preaching was like a cable fo fairly written, that they could not but read; and they returned, saying, Never man spake like that man.
If they that run from the word may be taken thus with a glance upon it, you may soone conceive what effect it may work in those that run to it, that are swife to hear," that hunger and thirst after righteousnesse ; If they that hear or read the word immediately, aliud agentes, may perceive the mind of the Lord by the plain opening thereof : much more they that come of purpofe and run to it, that come with appecite and defire after it, with delight in it, with purpose to profic by it, and with due , Preparation of the heart by earnest Prayer, for the holy blessing
of God upon the Ministry, and hearing of it; therefore quid * Scriptum eft ? quomodo legis?- what is written how readest thou?
2. The assurance that he gives of the performance of his parpolvin due time.
The Vijon is yet for an appointed time, but at the end it shall Speak and not lie. Next verse. It will smely come, it will not tarry,
This is Rhetorically fet down; For 1. Here is veritas decreti, the truth of the decree : The Vi. fion is yet
for an appointed time.
it shall nor lyer
, the truth of the deed : It will fure ly come, it will not tarry.
1. Decretum, the Decree. The Vision is here put for the thing seen as you have heard and that is the declaration of Gods just judgment in the cause of his . Church againft the Chaldeans; for he saich the time is appointed, meaning in his own” holy and fixt decree which is une changeable. 2. Verbum, the Word.
God will fpeak his minde by this Vision, and declare what he intendech against the Chalde ans, and therein he will deal true. ly and faithfully; for he is cruth, he cannot year,
For these be two Premises or Antecedents to one conclusion, for we may conclude both wayes.
!! -], The Decree of God is paft: Ergo veniet,non tardabit,he shall come, he will not carrie.
2. The Word of God is paft: Ergor o'i ini sang : From thence we are taugbo, 69'
Thao whatsoever God hath decreed or fpoken, fhall certainly take effect in the appointed time.
The holy word of Scripture confirmech this : Indeed who should alcer Gods decrees :? for he himself will not, I may say
truly he cannot change them; for the Apostle faith, be worketh Eph. 1.11. all things after the counceli of his will be in Bingogh.
" And the Will of God is himself.:i.: 2 Tim.z.13
And he cannot deny. bim felf. 1.15 in
9 Neither can he repent,as Samuel told Sant, 1Sam. 15. -7 The strengtho Ifrael will vat lys narrepent, fon be is not a man
that he mould repent.
And if God himself be without variableneffe aod hadow of change, his Will being established by his counsell and wisdom, we may be sure that chere is no power bencach kim that can
fwerve him from his owo ways.sin for the wilem an-aith; Pro.21.30. There is no wisdoin mor understanding, noz comfell against the LORD.
bisogyn nitorziaci One realon may ferve of this Ductrine. God is equall, infinite in his wisdom, julice and mercie ;" to conceive him infinitein power to do whaloever he will and not infinite in wisdom to decree, whatfreverke; waldo, were to make him a Tyrant, not a King; buc David faith; The Lord is King, and we do afcribe it ro him, Tuum rst regnum e Itia, thine is the Kingdom and power su for power without equall proportion of wisdom, must needs degenerate into crueicy, mc: TUL:23.0 dni .... This wisdom foreseeth all things that daall þe, this wisdom decreeth all things that he will do, which his power after in the cimes appointed, dorb performe, and bring to aa.
Against this doctrine is objected.
obje&t. 1. Why then do to many texts of Scripture cell us that God repenteth. :. Sometimes he repentech of the good that he hath done: for to make man upon the earth was a good work, yet iç is said And it repented the Lord that he had made man in the earth,
Gen. 6.6 and is grieved him at his heart.
Soio make Saul King over Israel was a good work, for it was his own choice, yet himself faith, It repentesh me that I have set
i Sam. 15. wp Saul to be King:
II. Somecime God is said to repent of the evil that he hath done: malum poena, che evil of punishment is there to be understood. So after the great plague when David bad made a faulc in numbring the people...
When the Angel stretched out his hand-upon ferusalem to de. stroy it, chc. Lord repented him of the evil, and said to the An- 1Sam.34. gel, It is enough, stay thy band.
And concerning bis Word, we have frequent examples in Scripture of events concary to the letter of his Word. For example,
His word was to Hezekiah by Ilaiah, Set thy homse' in order, for thou foalt die, non vives.
Yet Hezekiah did live 15 years after that ; his word was co Niniveb by Jonah, Fourty days and Niniveh fall be destroyed; yet it fell not out so, and the story faith, God repented him of the evill Joh. 3. 10 that be had said that he would do to them. To all we answer.
Sol 1. That the Will of God; that is, his counsell decreeing what he will do, is constantly the same and unchangable, as we have taught.
2.Where it is in Scripture charged upon God that he doth repent, we say with Chryfoft, it is verbum parvinati noftre accom Hom.zg.is modatum, a word accommodated to our weaknesse.
For we are said to repent when we change our minds ; now the God of wisedone and power never changech his mind, buc sometimes he doth change his operations; there is not mutatio mentis, but must atio dextr& Exclefi, as S. Ang. Pænitudo des eft mutandorum immutabilis ratio ; by which he without changing of Y
your flesh .
his own decree, ma..eth alterations in the disposition of things mutable,
This for want of understanding in us to comprehend the ways of God, is called repentance and grief in God: but as Auguftine faith, :1
Non eft perturbatio, fed judicium quo irrogatur pæna; as Saint Paul, 1 speak after the manner of men, because of the infirmity of 3. 1 approve that received distinction of che Will of God.
51. Voluntas signi, of the signe.
12.Volant as beneplaciti, of his good pleasure. 1. God doch reveal his ways to the fons of men, and thewech them what he would have them 'do, and openeth to them the knowledge, and cendreth to them the use of fit means to per form that which he would have them, and so it is said he would have all men to be saved, and to come to the knowledge of his Truth.
According to this revealed Will of God, he doth offer'merey to all, and he doth withal threacea judgment to fuch as forlake their own mercy, as Jonah faith,
And when he feeth cause to call in either his mercy from them that abuse it, or to stop the course of his Justice to them whom correction doth amend, then we say he repencerb him of chat which he hath either promised or chreatned: for clearing where. of understand.
That God never changeth in promise, or in threatning, butionly in things concerning this life; as in all the examples repeated, all chofe promises and threatnings be used as motives to induce obedience; and therefore they are not abfolute but condicional.
For it is no good argument to perswade a man to be Religiious, and co fear God, abstaining from all the pleasing delights
of the world, to promise him his hearcs desire, if he know that that promise doch bind God, that whatsoever be do, he Call be partaker of the promise. 1
And it is no inducement to dislwade fin by the Commination of judgment, if the judgment must of necessicy be inflicted. Therefore this revealed Will of God is condicional, and hath
reference to our obedience, and faith, and good life, and use of the means ordained by God and cendred to us.
This is the rule of life, and by chis Will is the Church of God governed, for by this he doth reveal himself both in his word, and in his permissions, and in his operations,
1. God signifieth his Will by his Word; for thac doth declare in precepts, prohibitions and examples, what God would have to be done, what not to be done , ít revealech both rewards and punifhments : and it useth both promises and chreatnings. ::
2. God signifieth his Will by permissions, because he declareth thereby, that what he suffereth to be donet,hat he willeth to be effected.
3. By operations; for what God doth, he doth according to his Will.
LE;!... :: 2. Voluntas beneplaciti, is the secret. Wilt of God referved in himself, in which 1. There is confilium, the-wisedome of God foreseeing what is
+ to be done.
a. There is decretum determining it ; and herein the counsel of God is not the rule of his Will; for there is nothing in Godabove his Will: but willing all things to be chus as he hath decreed, he foreseech in wisedome what he willeth; and therfore the rule is not with God. This is good, therefore I decree it; but this I decree, therefore
Now fometimes there feems co be an opposition becween these two wils of God, which is thus reconciled. The Will of God is revealed to man,
1. Either for necessary and absolute obedience as in the whole moral law of God.
2. For probation and eryall; as in the Commandment given to Abraham to offer up Ifauc, wherein God concealed his secret Will which was to preserve Isaac: and concealed the purpose of his Commandments which was to try the faith of Abraham.
So on the contrary, he sent to Pharaoh commanding him to let Israelgo, yet it was not his secret Will that Ifrael should go yet : but the Commandment was given to convince Pharaoh of hardnesle of heart : and as in Abraham the commandment did Y 2